16 and the priests come in to the inner part of the house of Jehovah to cleanse `it', and bring out all the uncleanness that they have found in the temple of Jehovah to the court of the house of Jehovah, and the Levites receive `it', to take `it' out to the brook Kidron without.
`And thou hast put the vail under the hooks, and hast brought in thither within the vail the ark of the testimony; and the vail hath made a separation for you between the holy and the holy of holies. `And thou hast put the mercy-seat on the ark of the testimony, in the holy of holies.
And the oracle in the midst of the house within he hath prepared, to put there the ark of the covenant of Jehovah. And before the oracle `is' twenty cubits in length, and twenty cubits in breadth, and twenty cubits `is' its height; and he overlayeth it with gold refined, and overlayeth the altar with cedar.
And the king commandeth Hilkiah the high priest, and the priests of the second order, and the keepers of the threshold, to bring out from the temple of Jehovah all the vessels that are made for Baal, and for the shrine, and for all the host of the heavens, and he burneth them at the outside of Jerusalem, in the fields of Kidron, and hath borne their ashes to Beth-El. And he hath caused to cease the idolatrous priests whom the kings of Judah have appointed, (and they make perfume in high places, in cities of Judah and suburbs of Jerusalem,) and those making perfume to Baal, to the sun, and to the moon, and to the planets, and to all the host of the heavens. And he bringeth out the shrine from the house of Jehovah to the outside of Jerusalem, unto the brook Kidron, and burneth it at the brook Kidron, and beateth it small to dust, and casteth its dust on the grave of the sons of the people.
And Jesus entered into the temple of God, and did cast forth all those selling and buying in the temple, and the tables of the money-changers he overturned, and the seats of those selling the doves, and he saith to them, `It hath been written, My house a house of prayer shall be called, but ye did make it a den of robbers.'
for a tabernacle was prepared, the first, in which was both the lamp-stand, and the table, and the bread of the presence -- which is called `Holy;' and after the second vail a tabernacle that is called `Holy of holies,' having a golden censer, and the ark of the covenant overlaid all round about with gold, in which `is' the golden pot having the manna, and the rod of Aaron that budded, and the tables of the covenant, and over it cherubim of the glory, overshadowing the mercy-seat, concerning which we are not now to speak particularly. And these things having been thus prepared, into the first tabernacle, indeed, at all times the priests do go in, performing the services, and into the second, once in the year, only the chief priest, not apart from blood, which he doth offer for himself and the errors of the people, the Holy Spirit this evidencing that not yet hath been manifested the way of the holy `places', the first tabernacle having yet a standing;
`It is' necessary, therefore, the pattern indeed of the things in the heavens to be purified with these, and the heavenly things themselves with better sacrifices than these; for not into holy places made with hands did the Christ enter -- figures of the true -- but into the heaven itself, now to be manifested in the presence of God for us;
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Chronicles 29
Commentary on 2 Chronicles 29 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 29
2Ch 29:1, 2. Hezekiah's Good Reign.
1. Hezekiah began to reign, &c.—(see on 2Ki 18:1). His mother's name, which, in 2Ki 18:2, appears in an abridged form, is here given in full.
2Ch 29:3-11. He Restores Religion.
3. in the first year of his reign, in the first month—not the first month after his accession to the throne, but in Nisan, the first month of the sacred year, the season appointed for the celebration of the passover.
he opened the doors of the house of the Lord—which had been closed up by his father (2Ch 28:24).
and repaired them—or embellished them (compare 2Ki 18:16).
4, 5. the east street—the court of the priests, which fronted the eastern gate of the temple. Assembling the priests and Levites there, he enjoined them to set about the immediate purification of the temple. It does not appear that the order referred to the removal of idols, for objects of idolatrous homage could scarcely have been put there, seeing the doors had been shut up [2Ch 29:3]; but in its forsaken and desolate state the temple and its courts had been polluted by every kind of impurity.
6, 7. our fathers have trespassed—Ahaz and the generation contemporary with him were specially meant, for they "turned away their faces from the habitation of the Lord," and whether or not they turned east to the rising sun, they abandoned the worship of God. They "shut up the doors of the porch," so that the sacred ritual was entirely discontinued.
8, 9. Wherefore the wrath of the Lord was upon Judah and Jerusalem—This pious king had the discernment to ascribe all the national calamities that had befallen the kingdom to the true cause, namely, apostasy from God. The country had been laid waste by successive wars of invasion, and its resources drained. Many families mourned members of their household still suffering the miseries of foreign captivity; all their former prosperity and glory had fled; and to what was this painful and humiliating state of affairs to be traced, but to the manifest judgment of God upon the kingdom for its sins?
10, 11. Now it is in mine heart to make a covenant with the Lord God—Convinced of the sin and bitter fruits of idolatry, Hezekiah intended to reverse the policy of his father, and to restore, in all its ancient purity and glory, the worship of the true God. His commencement of this resolution at the beginning of his reign attests his sincere piety. It also proves the strength of his conviction that righteousness exalteth a nation; for, instead of waiting till his throne was consolidated, he devised measures of national reformation at the beginning of his reign and vigorously faced all the difficulties which, in such a course, he had to encounter, after the people's habits had so long been moulded to idolatry. His intentions were first disclosed to this meeting of the priests and Levites—for the agency of these officials was to be employed in carrying them into effect.
2Ch 29:12-36. The House of God Cleansed.
12-19. Then the Levites arose—Fourteen chiefs undertook the duty of collecting and preparing their brethren for the important work of cleansing the Lord's house. Beginning with the outer courts—that of the priests and that of the people—the cleansing of these occupied eight days, after which they set themselves to purify the interior; but as the Levites were not allowed to enter within the walls of the temple, the priest brought all the sweepings out to the porch, where they were received by the Levites and thrown into the brook Kedron. This took eight days more. At the end of this period they repaired to the palace and announced that not only had the whole of the sacred edifice, within and without, undergone a thorough purification, but all the vessels which the late king had taken away and applied to a common use in his palace, had been restored, "and sanctified."
20-30. Then Hezekiah the king rose early, and gathered the rulers of the city—His anxiety to enter upon the expiatory service with all possible despatch, now that the temple had been properly prepared for it, prevented his summoning all the representatives of Israel. The requisite number of victims having been provided, and the officers of the temple having sanctified themselves according to the directions of the law, the priests were appointed to offer sacrifices of atonement successively, for "the kingdom," that is, for the sins of the king and his predecessors; for "the sanctuary," that is, for the sins of the priests themselves and for the desecration of the temple; "and for Judah," that is, for the people who, by their voluntary consent, were involved in the guilt of the national apostasy. Animals of the kinds used in sacrifice were offered by sevens, that number indicating completeness. The Levites were ordered to praise God with musical instruments, which, although not originally used in the tabernacle, had been enlisted in the service of divine worship by David on the advice of the prophets Gad and Nathan, as well calculated to animate the devotions of the people. At the close of the special services of the occasion, namely, the offering of atonement sacrifices, the king and all civic rulers who were present joined in the worship. A grand anthem was sung (2Ch 29:30) by the choir, consisting of some of the psalms of David and Asaph, and a great number of thank offerings, praise offerings, and freewill burnt offerings were presented at the invitation of the king.
31. Hezekiah … said, Now ye have consecrated yourselves unto the Lord, come near—This address was made to the priests as being now, by the sacrifice of the expiation offerings, anew consecrated to the service of God and qualified to resume the functions of their sacred office (Ex 28:41; 29:32).
the congregation brought in—that is, the body of civic rulers present.
34-36. the priests were too few, … wherefore their brethren the Levites did help them—The skins of beasts intended as peace offerings might be taken off by the officers, because, in such cases, the carcass was not wholly laid upon the altar; but animals meant for burnt offerings which were wholly consumed by fire could be flayed by the priests alone, not even the Levites being allowed to touch them, except in cases of unavoidable necessity (2Ch 35:11). The duty being assigned by the law to the priests (Le 1:6), was construed by consuetudinary practice as an exclusion of all others not connected with the Aaronic family.
for the Levites were more upright in heart to sanctify themselves than the priests—that is, displayed greater alacrity than the priests. This service was hastened by the irrepressible solicitude of the king. Whether it was that many of the priests, being absent in the country, had not arrived in time—whether from the long interruption of the public duties, some of them had relaxed in their wonted attentions to personal cleanliness, and had many preparations to make—or whether from some having participated in the idolatrous services introduced by Ahaz, they were backward in repairing to the temple—a reflection does seem to be cast upon their order as dilatory and not universally ready for duty (compare 2Ch 30:15). Thus was the newly consecrated temple reopened to the no small joy of the pious king and all the people.