2 Chronicles 29 Commentary

Updated: Tue, 11/28/2023 - 16:25 By admin

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SECOND CHRONICLES The Kingdom of Israel From Splendor to Disaster
Splendor			Disaster
King Solomon of Judah 2 Chronicles 1-9			Successive Kings of Judah 2Chr 10-36
Kingdom United			Kingdom Divided 2Chr 10:1-19	Rulers of the Southern Kingdom of Judah After the Split	The Exile of Judah 2Chr 36:17-23
Inaugural 2Chr 1:1-17	Solomon's Temple 2Chr 2:1-7:22	Solomon's Glory 2Chr 8:1-9:31
Building of the Temple			Decline & Destruction of the Temple		Temple Destroyed
~40 Years			~393 Years

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Chart from Jensen's Survey of the OT - used by permission
Click Chart from Charles Swindoll

TIMELINE OF THE BOOKS OF SAMUEL, KINGS & CHRONICLES
1107	1011				971	931	853	722		586
1Samuel	2 Samuel				1Kings	1Kings	2 Kings
31	1-4	5-10	11-20	21-24	1-11	12-22	1-17		18-25
1 Chronicles 10		1Chr 11-19		1Chr 20-29	2 Chronicles 1-9	2 Chronicles 10-20	2 Chronicles 21-36
Legend: B.C. dates at top of timeline are approximate. Note that 931BC marks the division of the Kingdom into Southern Tribes (Judah and Benjamin) and Ten Northern Tribes. To avoid confusion be aware that after the division of the Kingdom in 931BC, the Southern Kingdom is most often designated in Scripture as "Judah" and the Northern Kingdom as "Israel." Finally, note that 1 Chronicles 1-9 is not identified on the timeline because these chapters are records of genealogy.

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2 Chronicles 29:1 Hezekiah became king when he was twenty-five years old; and he reigned twenty-nine years in Jerusalem. And his mother’s name was Abijah, the daughter of Zechariah.

Hezekiah (KJV): 2Ki 18:1-3 1Ch 3:13 Isa 1:1 Ho 1:1 Mic 1:1 Mt 1:9,10, Ezekias
Zechariah (KJV): 2Ch 26:5 Isa 8:2
See BELOW FOR BIBLIOGRAPHY FOR 1-2 CHRONICLES - adapted from Paul Apple's Bible Outlines

PAUL APPLE - BIG IDEA: SPIRITUAL REVIVAL REQUIRES CONVICTED REPENTANCE, CLEANSING OF GOD’S TEMPLE AND COMMITMENT TO JOYFULLY WORSHIP WHOLEHEARTEDLY

Source: Halley's Bible handbook BORROW

INTRODUCTION: Hezekiah's reign is also described in 1 Kings 18:1-46, 1 Kings 19:1-21 and 1 Kings 20:1-43

J.A. Thompson: The Chronicler had a deep interest in Hezekiah. He devoted more space to his account of Hezekiah’s reign than he did to any king of Judah other than David and Solomon (2Ch 29-32). But is interest is different from that of 2 Kings 18- 20. The Book of Kings devotes only a single verse to Hezekiah’s religious reform, concentrating rather on political and military affairs. Here the account of the reform occupies three chapters (2Ch 29-31) that deal with the rehabilitation of the temple (2Ch 29), the celebration of the Passover by “all Israel” (chap. 30), and the renewal of regular worship (2Ch 31). The remaining chapter on Hezekiah’s reign refers to the deliverance of Hezekiah from Sennacherib, king of Assyria, and Hezekiah’s sickness, pride, success, and death. Hezekiah is presented as the king most like David and Solomon (2Ch 29:2, 11-14; 30:18-20, 26). The Chronicler had great hopes of a united Israel once again under a Davidic king and united around the temple of the Lord, other unauthorized places of worship being abandoned.

John Olley - Hezekiah acted early in his reign to restore the temple and its worship. In a context of major external change, his priority was the worship of God. . . The process involved four steps:

(1) after opening the doors (cf. 2Ch 28:24), Hezekiah charged the priests and Levites to “consecrate [ritually cleanse] yourselves, and consecrate the house of the Lord” (2Ch 29:3–11);

(2) in willing obedience they completed the twofold consecration (2Ch 29:12–19);

(3) Hezekiah and city officials brought animals that were sacrificed, “making atonement for all Israel” (2Ch 29:20–24), accompanied by the restored Levitical music as burnt offerings were made (2Ch 29:25–30); and finally,

(4) with the consecration of the Levites completed, “the assembly” participated in the offerings (2Ch 29:31–35a). In this way “the service of the house of the Lord was restored,” and all “rejoiced” (2Ch 29:35b–36). All steps were necessary: personnel, building, and cleansed utensils were the prelude to the worship’s functioning as intended. The dramatic restoration happened “suddenly,” due to God’s grace (2Ch 29:36).

John Schultz: It is a most amazing fact that Hezekiah, who grew up in the polluted atmosphere of Ahaz’ palace, developed such an intimate fellowship with God.

Raymond Dillard: Hezekiah’s reinstitution of legitimate temple worship early during his reign is described in four steps:

(1) the instruction and ritual purification of the priests and Levites (2Ch 29:3–15);

(2) the purification of the temple and its precincts (2Ch 29:16–19);

(3) the rededication of the temple (2Ch 29:20–30);

(4) the participation of the populace (2Ch 29:31–36).

August Konkel: Outline:

Summary of Hezekiah’s Reign 2Ch 29:1-2
Exhortation to Restoration 2Ch 29:3-11
Restoration of the Sanctuary 2Ch 29:12-19
Rededication of the Temple 2Ch 29:20-30
Sacrifices of Praise 2Ch 29:31-36

Hezekiah became king when he was twenty-five years old; and he reigned twenty-nine years in Jerusalem. And his mother’s name was Abijah, the daughter of Zechariah.

Pulpit Commentary: [Regarding Hezekiah’s age at time of his ascension] -- We have been told (2Ch. 28:1) that Ahaz was twenty years old when he began to reign, and reigned sixteen years. So that, if these numbers be correct, and the numbers of our verse correct, Hezekiah must have been born when his father was only eleven years old. Of which all that can be said is . . . that such a thing was not impossible and not unknown. It is far more probably, however, that one of the determining figures is wrong, but we have nothing to guide us to say which.

Matthew Henry Notes: Chapter: 29

We are here entering upon a pleasant scene, the good and glorious reign of Hezekiah, in which we shall find more of God and religion than perhaps in any of the good reigns we have yet met with; for he was a very zealous, devout, good man, none like him. In this chapter we have an account of the work of reformation which he set about with vigour immediately after his accession to the crown. Here is, I. His exhortation to the priests and Levites, when he put them in possession of the house of God again (v. 1-11). II. The care and pains which the Levites took to cleanse the temple, and put things in order there (v. 12-19). III. A solemn revival of God's ordinances that had been neglected, in which atonement was made for the sins of the last reign, and the wheels were set a-going again, to the great satisfaction of king and people (v. 20-36).

2Ch 29:1-11

Here is,

I. Hezekiah's age when he came to the crown. He was twenty-five years old. Joash, who came to the crown after two bad reigns, was but seven years old; Josiah, who came after two bad reigns, was but eight, which occasioned the delay of the reformation; but Hezekiah had come to years, and so applied himself immediately to it. We may well think with what a sorrowful heart he beheld his father's idolatry and profaneness, how it troubled him to see the doors of the temple shut, though, while his father lived, he durst not open them. His soul no doubt wept in secret for it, and he vowed that when he should receive the congregation he would redress these grievances, which made him do it with more readiness and resolution.

II. His general character. He did that which was right like David, 2Ch 29:2. Of several of his predecessors it had been said that they did that which was right, but not like David, not with David's integrity and zeal. But here was one that had as hearty an affection for the ark and law of God as ever David had.

III. His speedy application to the great work of restoring religion. The first thing he did was to open the doors of the house of the Lord, 2Ch 29:3. We are willing to hope his father had not quite suppressed the temple service; for then the holy fire on the altar must have gone out, and we do not read of the re-kindling of it; but he had hindered the people from attending it, and the priests, except such of them as were of his own party, 2 Ki. 16:15. But Hezekiah immediately threw the church doors open, and brought in the priests and Levites. He found Judah low and naked, yet did not make it his first business to revive the civil interests of his kingdom, but to restore religion to its good posture again. Those that begin with God begin at the right end of their work, and it will prosper accordingly.

IV. His speech to the priests and Levites. It was well known, no doubt, that he had a real kindness for religion and was disaffected to the corruptions of the last reign; yet we do not find the priests and Levites making application to him for the restoration of the temple service but he calls upon them, which, I doubt, bespeaks their coldness as much as his zeal; and perhaps, if they had done their part with vigour, things would not have been brought into so very bad a posture as Hezekiah found them in. Hezekiah's exhortation to the Levites is very pathetic.

1. He laid before them the desolations of religion and the deplorable state to which it was brought among them (2Ch 29:6, 7): Our fathers have trespassed. He said not "My father,'' because it became him, as a son, to be as tender as might be of his father's name, and because his father would not have done all this if their fathers had not neglected their duty. Urijah the priest had joined with Ahaz in setting up an idolatrous altar. He complained,

(1.) That the house of God had been deserted: They have forsaken God, and turned their backs upon his habitation. Note, Those that turn their backs upon God's ordinances may truly be said to forsake God himself.

(2.) That the instituted worship of God there had been let fall. The lamps were not lighted, and incense was not burnt. There are still such neglects as these, and they are no less culpable, when the word is not duly read and opened (for that was signified by the lighting of the lamps) and when prayers and praises are not duly offered up, for that was signified by the burning of incense.

2. He showed the sad consequences of the neglect and decay of religion among them, 2Ch 29:8. 9. This was the cause of all the calamities they had lain under. God had in anger delivered them to trouble, to the sword, and to captivity. When we are under the rebukes of God's providence it is good for us to enquire whether we have not neglected God's ordinances and whether the controversy he has with us may not be traced to this neglect.

3. He declared his own full purpose and resolution to revive religion and make it his business to promote it (2Ch 29:10): "It is in my heart (that is, I am fully resolved) to make a covenant with the Lord God of Israel (that is, to worship him only, and in that way which he has appointed); for I am sure that, otherwise, his fierce anger will not turn away from us.'' This covenant he would not only make himself, but bring his people into the bond of.

4. He engaged and excited the Levites and priests to do their duty on this occasion. This he begins with (2Ch 29:5); this he ends with, 2Ch 29:11. He called them Levites to remind them of their obligation to God, called them his sons to remind them of the relation to himself, that he expected that, as a son with the father, they should serve with him in the reformation of the land.

(1.) he told them what was their duty, to sanctify themselves first (by repenting of their neglects, reforming their own hearts and lives, and renewing their covenants with God to do their duty better for the time to come), and then to sanctify the house of God, as his servants, to make it clean from every thing that was disagreeable, either through the disuse or the profanation of it, and to set it up for the purposes for which it was made.

(2.) He stirred them up to do it (2Ch 29:11): "Be not now negligent, or remiss, in your duty. Let not this good work be retarded through your carelessness.'' Be not deceived, so the margin. Note, Those that by their negligence in the service of God think to mock God, and put a cheat upon him, do but deceive themselves, and put a damning cheat upon their own souls. Be not secure (so some), as if there were no urgent call to do it or no danger in not doing it. Note, Men's negligence in religion is owing to their carnal security. The consideration he quickens them with is derived from their office. God had herein put honour upon them: He has chosen you to stand before him. God therefore expected work from them. They were not chosen to be idle, to enjoy the dignity and leave the duty to be done by others, but to serve him and to minister to him. They must therefore be ashamed of their late remissness, and, now that the doors of the temple were opened again, must set about their work with double diligence.

QUESTION - Who was Hezekiah in the Bible? WATCH VIDEO

ANSWER - Hezekiah was one of the few kings of Judah who was constantly aware of God’s acts in the past and His involvement in the events of every day. The Bible describes Hezekiah as a king who had a close relationship with God, one who did “what was good and right and faithful before the LORD his God” (2 Chronicles 31:20).

Hezekiah’s story is told in 2 Kings 16:20—20:21; 2 Chronicles 28:27—32:33; and Isaiah 36:1—39:8. He is also mentioned in Proverbs 25:1; Isaiah 1:1; Jeremiah 15:4; 26:18–19; Hosea 1:1; and Micah 1:1.

Hezekiah, a son of the wicked King Ahaz, reigned over the southern kingdom of Judah for twenty-nine years, from c. 715 to 686 BC. He began his reign at age 25 (2 Kings 18:2). He was more zealous for the Lord than any of his predecessors (2 Kings 18:5). During his reign, the prophets Isaiah and Micah ministered in Judah.

After Ahaz’s wicked reign, there was much work to do, and Hezekiah boldly cleaned house. Pagan altars, idols, and temples were destroyed. The bronze serpent that Moses had made in the desert (Numbers 21:9) was also destroyed, because the people had made it an idol (2 Kings 18:4). The temple in Jerusalem, whose doors had been nailed shut by Hezekiah’s own father, was cleaned out and reopened. The Levitical priesthood was reinstated (2 Chronicles 29:5), and the Passover was reinstituted as a national holiday (2 Chronicles 30:1). Under Hezekiah’s reforms, revival came to Judah.

Because King Hezekiah put God first in everything he did, God prospered him. Hezekiah “held fast to the Lord and did not stop following him; he kept the commands the Lord had given Moses. And the Lord was with him; he was successful in whatever he undertook” (2 Kings 18:6–7).

In 701 BC, Hezekiah and all of Judah faced a crisis. The Assyrians, the dominant world power at the time, invaded Judah and marched against Jerusalem. The Assyrians had already conquered the northern kingdom of Israel and many other nations, and now they threatened Judah (2 Kings 18:13). In their threats against the city of Jerusalem, the Assyrians openly defied the God of Judah, likening Him to the powerless gods of the nations they had conquered (2 Kings 18:28–35; 19:10–12).

Faced with the Assyrian threat, Hezekiah sent word to the prophet Isaiah (2 Kings 19:2). The Lord, through Isaiah, reassured the king that Assyria would never enter Jerusalem. Rather, the invaders would be sent home, and the city of Jerusalem would be spared (2 Kings 19:32–34). In the temple, Hezekiah prays a beautiful prayer for help, asking God to vindicate Himself: “Now, Lord our God, deliver us from his hand, so that all the kingdoms of the earth may know that you alone, Lord, are God” (2 Kings 19:19).

God, faithful as always, kept His promise to protect Jerusalem. “That night the angel of the Lord went out and put to death a hundred and eighty-five thousand in the Assyrian camp. When the people got up the next morning—there were all the dead bodies!” (2 Kings 19:35). The remaining Assyrians quickly broke camp and withdrew in abject defeat. “So the Lord saved Hezekiah and the people of Jerusalem. . . . He took care of them on every side” (2 Chronicles 32:22).

Later, Hezekiah became very sick. Isaiah told him to set things in order and prepare to die (2 Kings 20:1). But Hezekiah prayed, beseeching God to be merciful and to remember all the good he had done. Before Isaiah had even left the king’s house, God told Isaiah to tell Hezekiah that his prayer had been heard and that his life would be extended fifteen years. Isaiah applied a poultice, and Hezekiah was healed (2 Kings 20:5–7).

However, soon after his healing, Hezekiah made a serious mistake. The Babylonians sent a gift to Hezekiah, for they had heard Hezekiah had been sick. In foolish pride, Hezekiah showed the Babylonians all of his treasures, all the silver and gold, and everything in his arsenal. There was nothing Hezekiah did not parade in front of them. Isaiah rebuked Hezekiah for this act and prophesied that all the king had shown the Babylonians would one day be taken to Babylon—along with Hezekiah’s own descendants.

During the years following his illness, Hezekiah fathered the heir to Judah’s throne, Manasseh, who would turn out to be the evilest king ever to reign in Judah (2 Kings 18—20; 2 Chronicles 29—32; Isaiah 36—39). Tradition has it that Manasseh is the one who murdered Hezekiah’s friend, Isaiah.

Hezekiah’s life is, for the most part, a model of faithfulness and trust in the Lord. His faith was more than superficial, as his bold reforms show. Hezekiah’s trust in the Lord was rewarded with answered prayer, successful endeavors, and miraculous victory over his enemies. When faced with an impossible situation, surrounded by the dreadful and determined Assyrian army, Hezekiah did exactly the right thing—he prayed. And God answered.GotQuestions.org

D A Carson - For the Love of God, Combined Edition, Volumes One and Two (BORROW) - WITH THE EXCEPTION OF only a few verses, most of the material in 2 Chronicles 29–31 has no parallel in 2 Kings. What these chapters provide is a detailed account of how King Hezekiah went about reinstituting temple worship that was in line with the Law of God delivered through Moses, and then called the covenant people together not only from Judah but even some from Israel to celebrate the Passover in a way that had not been done for some time.

Here we may focus on 2 Chronicles 29. Paganism had taken such a hold on the people that temple service had fallen into disuse. The temple had become a repository for junk; even the doors needed fixing. Still only twenty-five years old, King Hezekiah, in the first month of his reign (2Ch 29:3), opened the doors and repaired them. He found some priests and Levites and instructed them to consecrate themselves according to the rites established in the Law, and then to set about cleaning, repairing, and reconsecrating the temple. Moreover, Hezekiah recognized that the past failures in this respect had invited the wrath of God (2Ch 29:6). He was not so foolish as to think the failures were merely a matter of ritual: he saw the larger picture, but perceived, rightly, that the utter neglect of the ritual demonstrated that the hearts of priests, Levites, people, and king alike were entirely alienated from God. His open intention was to reverse this pattern and inaugurate a covenant with the Lord (2Ch 29:10).

The rest of the chapter details what was done. More priests and Levites came on board. The musical instruments secured by David were restored to use. Even small deviations from the Law are recorded, such as the permission to allow the Levites to help with the skinning of the animals for the sacrifices, owing to the fact that at this point too few priests were consecrated (2Ch 29:32–34).

“So the service of the temple of the LORD was reestablished. Hezekiah and all the people rejoiced at what God had brought about for his people, because it was done so quickly” (2Ch 29:35–36).

So it is when genuine revival comes in considerable proportion. Inevitably, God raises up a leader whose prophetic insistence proves irresistible, first to a few, and then to a great crowd. And in the best instances it is not long before men and women look back and marvel at how fast the face of things was massively transformed. They conclude, rightly, that the only explanation is that God himself has done it—that is, that the transformation is not finally attributable to reforming zeal or organizing skill, but to a God who has changed people’s hearts.

2 Chronicles 29:2 He did right in the sight of the LORD, according to all that his father David had done.

2Ch 28:1 34:2 2Ki 18:3 Of several of Hezekiah's predecessors it had been said that they did that which was right, but not like David, that is, not with David's integrity and zeal.

He did right in the sight of the LORD, according to all that his father David had done.

2 Chronicles 29:3 In the first year of his reign, in the first month, he opened the doors of the house of the LORD and repaired them.

He in the first (KJV): 2Ch 34:3 Ps 101:3 Ec 9:10 Mt 6:33 Ga 1:16
opened (KJV): 2Ch 29:7 28:24 2Ki 16:14-18

In the first year of his reign, in the first month, he opened the doors of the house of the LORD and repaired them - Wicked Ahaz had closed them (2Ch 28:24).

Believer's Study Bible - This marks the beginning of the most extended account of any revival in biblical history (29:1-31:21), with the exception of the one which started on the day of Pentecost (Acts 2). Periods of repentance and revival were numerous in the times of the judges (cf. Judg. 2:16, note). There were numerous other occasions of large-scale revivals described in the O.T., including the revival at Mount Sinai under Moses (Ex. 32-34), at Mizpah under Samuel (1 Sam. 7), on Mount Carmel under Elijah (1 Kin. 19), in Judah under Asa (2 Chr. 15), in Nineveh under Jonah (Jon. 3), in Judah under young King Josiah (2 Chr. 34; 35), and the postexilic revival under Ezra and Nehemiah (Ezra 9; 10; Neh. 8-10).

Andrew Hill: Hezekiah’s invitation to purify the temple (2Ch 29:3-11) is dominated by a royal speech (2Ch 29:5-11) directed to the priests and Levites (2Ch 29:4). Like King Solomon (cf. 2Ch 2:1), the proper worship of Yahweh is an immediate priority for Hezekiah as he initiates the cleansing of the temple in his first month of rule and celebrates the religious festivals in his second (cf. 2Ch 30:2). The act of reopening the temple doors shut up by King Ahaz (2Ch 28:24) and repairing them is a symbolic gesture indicating the temple is once again serviceable for worship (29:3). Hezekiah assembles the priests and Levites outside the still defiled sanctuary in a square to the east of the temple precinct (2Ch 29:4) – perhaps the square adjacent the Water Gate (cf. Neh. 8:1). The king’s speech to the priests and Levites contains two injunctions: a call to the religious leadership to “consecrate” themselves and an instruction to them to “remove all defilement from the sanctuary” (2Ch 29:5). The term “consecrate” (qds) means to make holy by setting apart someone or something exclusively for the service of God (cf. Ex. 28:41; 29:1; 30:30). The word “defilement” (niddah) is used generally of ritual impurity, although here the writer probably has the pollution of idol worship in mind.

August Konkel: The speech of Hezekiah uses the vocabulary of exile to describe the failure of the nation. The people have abandoned the Lord as in the days of the separation under Rehoboam (2 Chron 12:1; cf. 13:10). The wrath of God had come upon Judah and Jerusalem, putting them in the same situation as the people in the north. It is the desire of Hezekiah to reverse this situation, but he is dependent on the religious leaders to make it possible. Renewal of the covenant requires the revitalization of the temple as the central symbol of the divine rule. Only the Levites can care for the temple, and only the priests can enter it to burn incense.

Iain Duguid: Door opening and repairing was a powerful expression of Hezekiah’s leadership in desiring to serve the Lord, but as king he could not enter. The work now had to be done by “the priests and Levites,” directed by the king.

2 Chronicles 29:4 He brought in the priests and the Levites and gathered them into the square on the east.

east: 2Ch 32:6 Ne 3:29 Jer 19:2

He brought in the priests and the Levites and gathered them into the square on the east - This was an open area in front of the east gate of the Temple.

2 Chronicles 29:5 Then he said to them, “Listen to me, O Levites. Consecrate yourselves now, and consecrate the house of the LORD, the God of your fathers, and carry the uncleanness out from the holy place.

sanctify now (KJV): 2Ch 35:6 Ex 19:10,15 1Ch 15:12
sanctify the house (KJV): 2Ch 29:16 34:3-8 Eze 36:25 Mt 21:12,13 1Co 3:16,17 2Co 6:16 7:1 Eph 5:26,27
carry forth (KJV): Eze 8:3,9-18

Then he said to them, “Listen to me, O Levites. Consecrate yourselves now, and consecrate the house of the LORD, the God of your fathers, and carry the uncleanness out from the holy place - They were to consecrate themselves which included washing (Ex. 19:10, 14), avoiding defilement (Lev. 11:44), and refraining from intercourse (Ex. 19:15).

Iain Duguid: The rationale includes three points (2Ch 29:6–10), each introduced by a marker:

(1) “For our fathers have been unfaithful” (maʻal; cf. 2Ch 28:19, 22), leading to God’s “wrath” (2Ch 29:6–8; as it had for the north, 2Ch 28:13);

(2) “For behold,” the results are before “your own eyes” in the deaths and captives (2Ch 29:8, 9); and

(3) “Now” Hezekiah himself pledges loyalty to the Lord so that “his fierce anger may turn away” (2Ch 29:10).

Frederick Mabie: Hezekiah’s speech also functions as a rallying call to faithfulness in the light of the disastrous (albeit covenantal) consequences of unfaithfulness. (Recall that speeches are a key facet of the Chronicler’s means of expressing theological points of emphasis [cf. 2Ch 13:4-12].) Hezekiah’s focused commitment to restore Judah to faithfulness and nullify God’s righteous anger against his people rises to the level of a covenant (2Ch 29:10). Later, Hezekiah will convene an assembly of Judean officials (cf. 2Ch 29:20-31) and finally the whole community (cf. 2Ch 30:1-27) for worship and dedication at the Jerusalem temple.

2 Chronicles 29:6 “For our fathers have been unfaithful and have done evil in the sight of the LORD our God, and have forsaken Him and turned their faces away from the dwelling place of the LORD, and have turned their backs.

For our fathers (KJV): 2Ch 28:2-4,23-25 34:21 Ezr 5:12 9:7 Ne 9:16,32 Jer 16:19 44:21 La 5:7 Da 9:16 Mt 10:37 23:30-32
have forsaken him (KJV): Jer 2:13,17
turned away (KJV): Jer 2:27 Eze 8:16

turned their backs (KJV): Heb. given the neck

For our fathers have been unfaithful and have done evil in the sight of the LORD our God, and have forsaken Him and turned their faces away from the dwelling place of the LORD, and have turned their backs.

David Guzik: Poole suggests that the idea of turning the back to God could also be understood literally, because according to 2 Kings 16, in the days of Ahaz the altar was moved and its replacement was directed to the east, in the manner of pagan altars instead of toward the west as God commanded. The idea was therefore that under this dangerous innovation, one had to literally turn his back to the temple and the ark of God to stand before the altar.

Andrew Hill: The rest of the royal address rehearses the neglect of the temple by Hezekiah’s predecessors (2Ch 29:6-8). The depth of Judah’s apostasy under Ahaz is underscored in the fivefold emphasis on their wicked deeds: - faithlessness, - doing evil, - forsaking God, - turning their faces away from the temple, and - turning their backs on Yahweh (2Ch 29:6). It is for this reason that Yahweh’s wrath fell on Judah, resulting in costly losses in battle and the exile of many citizens of Judah (2Ch 29:9; cf. 2Ch 28:5-8).

J.A. Thompson: Hezekiah did not excuse himself or his generation when he described the sins of their fathers. Rather, he asserted that the nation must acknowledge its corporate guilt and take steps to rectify what had been done. Admitting that one’s nation and cultural heritage have turned away from God is not easy, but true repentance must place the glory of God above national and family pride.

2 Chronicles 29:7 “They have also shut the doors of the porch and put out the lamps, and have not burned incense or offered burnt offerings in the holy place to the God of Israel.

Those, says Matthew Henry, who turn their backs upon God's ordinances, may truly be said to forsake God himself. The lamps were not lighted, and incense was not burnt: there are still such neglects as these, and they are no less culpable, if the Word be not duly read and opened, answering to the lighting of the lamps, and if prayers and praises be not duly offered up, which was signified by the burning of incense.
2Ch 29:3 28:24 Lev 24:2-8 2Ki 16:17,18 Mal 1:10

They have also shut the doors of the porch and put out the lamps, and have not burned incense or offered burnt offerings in the holy place to the God of Israel.

2 Chronicles 29:8 “Therefore the wrath of the LORD was against Judah and Jerusalem, and He has made them an object of terror, of horror, and of hissing, as you see with your own eyes.

Wherefore (KJV): 2Ch 24:18 34:24,25 36:14-16 De 28:15-20
he hath delivered (KJV): It is probable Hezekiah refers to that dreadful defeat by the Israelites, in which one hundred and twenty thousand were slain, and two hundred thousand taken prisoners: see ch. 28:6-8.
trouble (KJV): Heb. commotion, De 28:25
to astonishment (KJV): Lev 26:32 De 28:59 1Ki 9:8 Jer 18:15,16 19:8 25:9,18 29:18

Therefore the wrath of the LORD was against Judah and Jerusalem, and He has made them an object of terror, of horror, and of hissing, as you see with your own eyes.

2 Chronicles 29:9 “For behold, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this.

our fathers (KJV): 2Ch 28:5-8,17 Lev 26:17 La 5:7

For behold, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this.

2 Chronicles 29:10 “Now it is in my heart to make a covenant with the LORD God of Israel, that His burning anger may turn away from us.

Now it is (KJV): 2Ch 6:7,8
to make a covenant (KJV): To renew that covenant under which the whole people were constantly considered, and of which circumcision was the sign, and the spirit of which was, "I will be your God, ye shall be my people." 2Ch 15:12,13 23:16 34:30-32 Ezr 10:3 Ne 9:38 10:1-39 Jer 34:15,18 Jer 50:5 2Co 8:5
that his fierce (KJV): 2Ki 23:3,26

Now it is in my heart to make a covenant with the LORD God of Israel, that His burning anger may turn away from us.

2 Chronicles 29:11 “My sons, do not be negligent now, for the LORD has chosen you to stand before Him, to minister to Him, and to be His ministers and burn incense.”

negligent (KJV): or, deceived, Ga 6:7,8
the Lord (KJV): Nu 3:6-9 8:6-14 18:2-6 De 10:8
burn incense (KJV): or, offer sacrifice, Nu 16:35-40 18:7

My sons, do not be negligent now, for the LORD has chosen you to stand before Him, to minister to Him, and to be His ministers and burn incense.

2 Chronicles 29: 12 Then the Levites arose: Mahath, the son of Amasai and Joel the son of Azariah, from the sons of the Kohathites; and from the sons of Merari, Kish the son of Abdi and Azariah the son of Jehallelel; and from the Gershonites, Joah the son of Zimmah and Eden the son of Joah;

of the sons (KJV): 1Ch 6:19,44 15:6 23:21-23
Kohathites (KJV): Ex 6:16-25 Nu 4:2-20 1Ch 6:16-18 15:5 23:12-20
of the sons (KJV): 1Ch 6:16-18 15:5 23:12-20
of the Gershonites (KJV): 1Ch 6:17,20,21 15:7 23:7-11

Then the Levites arose: Mahath, the son of Amasai and Joel the son of Azariah, from the sons of the Kohathites; and from the sons of Merari, Kish the son of Abdi and Azariah the son of Jehallelel; and from the Gershonites, Joah the son of Zimmah and Eden the son of Joah;

Andrew Hill: The name list serves both to memorialize the contributions of key leaders in Israelite history and to remind the present audience that God’s work is accomplished through the cooperative efforts of faithful individuals.

David Guzik: These were men who had been complicit in the neglect and disgrace of the temple. Yet the Chronicler rightly noted these men by name, because when they were exhorted by King Hezekiah to do what was right in cleansing and restoring the temple, they did it.

Raymond Dillard: The list of fourteen Levites is composed of (1) two representatives from each of the three Levitical families—Kohath, Merari, and Gershon; (2) two representatives from the great Kohathite family of Elizaphan; and (3) two representatives from each division of the singer—Asaph, Heman, and Jeduthun. When compared with the list in 1 Chr 15:5–10, the Levitical singers have replaced Hebron and Uzziel, perhaps reflecting a growing influence on the part of the musical families (Petersen, Prophecy, 81). The family of Elizaphan had achieved sufficient importance as to be virtually a fourth Levitical clan, though in fact a subclan of Kohath (Num 3:30; 1 Chr 15:8).

Iain Duguid: The naming of seven groups may signify wholeness, all groups responding to Hezekiah’s charge, “Do not now be negligent” (2 Chron. 29:11; cf. “seven” four times in 2Ch 29:21).

Matthew Henry Notes: 2Ch 29:12-19

We have here busy work, good work, and needful work, the cleansing of the house of the Lord.

I. The persons employed in this work were the priests and Levites, who should have kept the temple clean, but, not having done that, were concerned to make it clean.

Several of the Levites are here named, two of each of the three principal houses, Kohath, Gershon, and Merari (2Ch 29:12), and two of each of the three families of singers, Asaph, Heman, and Jeduthun, 2Ch 29:13, 14. We cannot think these are named merely because they were chief in place (for then surely the high priest, or some of the heads of the courses of the priests, would have been mentioned), but because they were more zealous and active than the rest. When God has work to do he will raise up leading men to preside in it. And it is not always that the first in place and rank are most fit for service or most forward to it. These Levites not only bestirred themselves, but gathered their brethren, and quickened them to do according to the commandment of the king by the word of the Lord. Observe, They did according to the king's command, but with an eye to God's word. The king commanded them what was already their duty by the word of God, and, in doing it, they regarded God's word as a rule to them and the king's commandment as a spur to them.

II. The work was cleansing the house of God,

1. From the common dirt it had contracted while it was shut up-dust, and cobwebs, and the rust of the vessels.

2. From the idols and idolatrous altars that were set up in it, which, though kept ever so neat, were a greater pollution to it than if it had been made the common sewer of the city. The priests were none of them mentioned as leading men in this work, yet none but they durst go into the inner part of the house, no, not to cleanse it, which they did, and perhaps the high priest into the holy of holies, to cleanse that. And, though the Levites had the honour to be the leaders in the work, they did not disdain to be servitors to the priests according to their office; for what filth the priests brought into the court the Levites carried to the brook Kidron. Let not men's usefulness, be it ever so eminent, make them forget their place.

III. The expedition with which they did this work was very remarkable.

They began on the first day of the first month, a happy beginning of the new-year, and one that promised a good year. Thus should every year begin with the reformation of what is amiss, and the purging away, by true repentance, of all the defilements contracted the foregoing year. In eight days they cleared and cleansed the temple, and in eight days more the courts of the temple, 2Ch 29:17. Let those that do good work learn to rid work and get it done. Let what is amiss be amended quickly.

IV. The report they made of it to Hezekiah was very agreeable, 2Ch 29:18, 19.

They gave him an account of what they had done, because it was he that set them on work, boasted not of their own care and pains, nor did they come to him to be paid, but to let him know that all things that had been profaned were now sanctified according to law, and were ready to be used again whenever he pleased. They knew the good king had set his heart upon God's altar, and longed to be attending that, and therefore they insisted most upon the readiness they had put that into-that the vessels for the altar were scoured and brightened. Those vessels which Ahaz, in his transgression, had cast away as vessels in which there was no pleasure, they gathered together, sanctified them, and laid them in their place before the altar. Though the vessels of the sanctuary may be profaned for a while, God will find a time and a way to sanctify them. Neither his ordinances nor his people shall be suffered to fail for ever.

2 Chronicles 29:13 and from the sons of Elizaphan, Shimri and Jeiel; and from the sons of Asaph, Zechariah and Mattaniah;

Elizaphan (KJV): Lev 10:4, Elzaphan, 1Ch 15:8
Asaph (KJV): 1Ch 6:39 15:17 25:2

and from the sons of Elizaphan, Shimri and Jeiel; and from the sons of Asaph, Zechariah and Mattaniah;

2 Chronicles 29:14 and from the sons of Heman, Jehiel and Shimei; and from the sons of Jeduthun, Shemaiah and Uzziel.

Heman (KJV): 1Ch 6:33 15:19
Jeduthun (KJV): 1Ch 25:1,3,6

and from the sons of Heman, Jehiel and Shimei; and from the sons of Jeduthun, Shemaiah and Uzziel

2 Chronicles 29:15 They assembled their brothers, consecrated themselves, and went in to cleanse the house of the LORD, according to the commandment of the king by the words of the LORD.

sanctified themselves (KJV): 2Ch 29:5
by the words of the Lord (KJV): or, in the business of the Lord, 2Ch 30:12
to cleanse (KJV): 1Ch 23:28

They assembled their brothers, consecrated themselves, and went in to cleanse the house of the LORD, according to the commandment of the king by the words of the LORD

Ryrie - Vs. 29:15 by the words of the LORD as previously recorded in the law (Deut. 12:2-4).

2 Chronicles 29:16 So the priests went in to the inner part of the house of the LORD to cleanse it, and every unclean thing which they found in the temple of the LORD they brought out to the court of the house of the LORD. Then the Levites received it to carry out to the Kidron valley.

the priests (KJV): The priests and Levites cleansed first the courts both of the priests and of the people. On this labour they spent eight days. Then they cleansed the interior of the temple; but, as the Levites had no right to enter the temple, the priests carried all the dirt and rubbish to the porch, whence they were collected by the Levites, carried away, and cast into the brook Kidron: in this work, eight more days were occupied; and thus the temple was purified in sixteen days.
the inner part (KJV): 2Ch 3:8 5:7 Ex 26:33,34 1Ki 6:19,20 Heb 9:2-8,23,24
all the uncleanness (KJV): Eze 36:29 Mt 21:12,13 23:27
Kidron (KJV): 2Ch 15:16 2Ki 23:4-6 Joh 18:1, Cedron

So the priests went in to the inner part of the house of the LORD to cleanse it, and every unclean thing which they found in the temple of the LORD they brought out to the court of the house of the LORD. Then the Levites received it to carry out to the Kidron valley.

Ryrie - Accumulated dirt as well as implements of Ahaz's idolatrous worship (2 Kings 16:15).

Raymond Dillard: The purification of the temple required two weeks, one week in the outer courts and another in the building itself. The term interior ( ) may broadly refer to the interior of the temple (cf. 2Ch 29:18) or more narrowly to the Most Holy Place (cf. 2Ch 4:22; 1 Chr 28:11; 1 Kgs 6:27, 7:12, 50). It is not altogether clear in this case which is intended. The Levites were responsible for the inventory of the temple implements being taken in or out of the building (1 Chr 9:28), implying that they did not ordinarily enter the interior of the sanctuary; on the other hand, the Chronicler may be seeking to illustrate careful observance of the laws restricting access to the Most Holy Place to priests (5:4–11).

John Schultz: This is one of the most impressive descriptions of a national spiritual revival in the Old Testament. It was, first of all, brought about by the king’s personal initiative, which worked inspirational upon the priests and Levites who were to do the actual work. Ultimately, it affected the relationship with God of the whole nation. Before anything positive could be done, the old system had to be destroyed. Ahaz had defiled the temple by his idol worship. The temple must be purified before it could be restored to its proper service.

Frederick Mabie: The process of the cleansing of the temple and its altar and related items (cf. 2Ch 29:18-19) takes two sets of eight days. Cleansing begins from the outside and progressively works toward areas of increasing holiness. The time required for the purification of the temple complex and the purification of sufficient priests necessitates a delay in the subsequent Passover celebration organized by Hezekiah (cf. 2Ch 30:2-3, 15).

2 Chronicles 29:17 Now they began the consecration on the first day of the first month, and on the eighth day of the month they entered the porch of the LORD. Then they consecrated the house of the LORD in eight days, and finished on the sixteenth day of the first month.

the porch (KJV): 2Ch 29:7 3:4 1Ki 6:3 1Ch 28:11
the sixteenth (KJV): Ex 12:2-8

Now they began the consecration on the first day of the first month, and on the eighth day of the month they entered the porch of the LORD. Then they consecrated the house of the LORD in eight days, and finished on the sixteenth day of the first month.

2 Chronicles 29:18 Then they went in to King Hezekiah and said, “We have cleansed the whole house of the LORD, the altar of burnt offering with all of its utensils, and the table of showbread with all of its utensils.

the altar (KJV): 2Ch 4:1,7
the showbread (KJV): 2Ch 4:8 13:11

Then they went in to King Hezekiah and said, “We have cleansed the whole house of the LORD, the altar of burnt offering with all of its utensils, and the table of showbread with all of its utensils

Iain Duguid: Finally (vv. 18–19) the Levites spoke of completion as they reported to the king. “We have cleansed all the house of the Lord. . . . All the utensils . . . we have made ready and consecrated.” The scene is set for the “altar of the Lord” to be used again for offerings

2 Chronicles 29:19 “Moreover, all the utensils which King Ahaz had discarded during his reign in his unfaithfulness, we have prepared and consecrated; and behold, they are before the altar of the LORD.”

all the vessels (KJV): 2Ch 28:24
did cast away (KJV): Or, as the LXX., Vulgate, and Targum read, "did pollute," {hizneeach,} he rendered them so abominable that they were rejected with abhorrence.

Moreover, all the utensils which King Ahaz had discarded during his reign in his unfaithfulness (maal), we have prepared and consecrated; and behold, they are before the altar of the LORD.”

2 Chronicles 29:20 Then King Hezekiah arose early and assembled the princes of the city and went up to the house of the LORD.

rose (KJV): Ge 22:3 Ex 24:4 Jos 6:12 Jer 25:4

Then King Hezekiah arose early and assembled the princes of the city and went up to the house of the LORD

Andrew Hill: The ceremony for the consecration of the temple is a multifaceted event.

(1) The initial phase addresses the issues of sin and purification in the community (2Ch 29:20-24).

(2) The next phase features burnt offerings signifying the dedication of the religious and civic leaders and the sanctuary to the service of God (2Ch 29:25-30). The burnt-offering ritual is accompanied by instrumental and choral music from the Levitical musicians and concludes with prostration in reverent worship (2Ch 29:29-30). There is some question as to whether the sin offering and burnt offering are sequential or simultaneous events.

(3) The final stage includes participation by the assembly of people from Jerusalem and Judah (representing “all Israel”) through additional burnt offerings and thank offerings (2Ch 29:31-36).

Matthew Henry Notes: 2Ch 29:20-36
The temple being cleansed, we have here an account of the good use that was immediately made of it. A solemn assembly was called to meet the king at the temple, the very next day (v. 20); and very glad, no doubt, all the good people in Jerusalem were, when it was said, Let us go up to the house of the Lord, Ps. 122:1. As soon as Hezekiah heard that the temple was ready for him he lost no time, but made it appear that he was ready for it. He rose early to go up to the house of the Lord, earlier on that day than on other days, to show that his heart was upon his work there. Now this day's work was to look two ways:-

I. Atonement must be made for the sins of the last reign. They thought it not enough to lament and forsake those sins, but they brought a sin-offering. Even our repentance and reformation will not obtain pardon but in and through Christ, who was made sin (that is, a sin-offering) for us. No peace but through his blood, no, not for penitents. Observe,

1. The sin-offering was for the kingdom, for the sanctuary, and for Judah (2Ch 29:21), that is, to make atonement for the sins of princes, priests, and people, for they had all corrupted their way. The law of Moses appointed sacrifices to make atonement for the sins of the whole congregation (Lev. 4:13, 14; Num. 15:24, 25), that the national judgments which their national sins deserved might be turned away. For this purpose we must now have an eye to Christ the great propitiation, as well as for the remission and salvation of particular persons.

2. The law appointed only one goat for a sin-offering, as on the day of atonement (Lev. 16:15) and on such extraordinary occasions as this, Num. 15:24. But they here offered seven (2Ch 29:21), because the sins of the congregation had been very great and long continued in. Seven is a number of perfection. Our great sin-offering is but one, yet that one perfects for ever those that are sanctified.

3. The king and the congregation (that is, the representatives of the congregation) laid their hands on the heads of the goats that were for the sin-offering (2Ch 29:23), thereby owning themselves guilty before God and expressing their desire that the guilt of the sinner might be transferred to the sacrifice. By faith we lay our hands on the Lord Jesus, and so receive the atonement, Rom. 5:11.

4. Burnt-offerings were offered with the sin-offerings, seven bullocks, seven rams, and seven lambs. The intention of the burnt-offerings was to give glory to the God of Israel, whom they owned as the only true God, which it was proper to do at the same time that they were by the sin-offering making atonement for their offences. The blood of those, as well as of the sin-offering, was sprinkled upon the altar (2Ch 29:22), to make reconciliation for all Israel (2Ch 29:24), and not for Judah only. Christ is a propitiation, not for the sins of Israel only, but of the whole world, 1 Jn. 2:1, 2.

5. While the offerings were burning upon the altar the Levites sang the song of the Lord (2Ch 29:27), the Psalms composed by David and Asaph (2Ch 29:30), accompanied by the musical instruments which God by his prophets had commanded the use of (2Ch 29:25), and which had been long neglected. Even sorrow for sin must not put us out of tune for praising God. By faith we must rejoice in Christ Jesus as our righteousness; and our prayers and praises must ascend with his offering, to be accepted only in virtue of it. 6. The king and all the congregation testified their consent to and concurrence in all that was done, by bowing their heads and worshipping, expressing an awful veneration of the divine Majesty, by postures of adoration. This is taken notice of, v. 28-30. It is not enough for us to be where God is worshipped, if we do not ourselves worship him, and that not with bodily exercise only, which profits little, but with the heart.

II. The solemnities of this day did likewise look forward.

The temple service was to be set up again, that it might be continually kept up; and this Hezekiah calls them to, 2Ch 29:31. "Now that you have consecrated yourselves to the Lord-have both made an atonement and made a covenant by sacrifice, are solemnly reconciled and engaged to him-now come near, and bring sacrifices.'' Note, Our covenant with God must be pursued and improved in communion with him. Having consecrated ourselves, in the first place, to the Lord, we must bring the sacrifices of prayer, and praise, and alms, to his house. Now, in this work, it was found.

1. That the people were free. Being called to it by the king, they brought in their offerings, though not in such abundance as in the glorious days of Solomon (for Judah was now diminished, impoverished, and brought low), but according to what they had, and as much as one could expect considering their poverty and the great decay of piety among them.

(1.) Some were so generous as to bring burnt-offerings, which were wholly consumed to the honour of God, and of which the offerer had no part. Of this sort there were seventy bullocks, 100 rams, and 200 lambs, 2Ch 29:32.

(2.) Others brought peace-offerings and thank-offerings, the fat of which was burnt upon the altar, and the flesh divided between the priests and the offerers, 2Ch 29:35. Of this sort there were 600 oxen and 3000 sheep, 2Ch 29:33. Perhaps the remembrance of their sin in sacrificing on the high places made them more willing to bring their sacrifices now to God's altar.

2. That the priests were few, too few for the service, 2Ch 29:34. Many of them, it is likely, were suspended and laid aside as polluted and uncanonical, for having sacrificed to idols in the last reign, and the rest had not the zeal that one might have expected upon such an occasion. They thought that the king needed not to be so forward, that there was no necessity for such haste in opening the doors of the temple, and therefore they took no care to sanctify themselves, and being unsanctified, and so unqualified, they made that their excuse for being absent from the service; as if their offence would be their defence. It is recorded here, to the perpetual shame of the priests, that, though they were so well provided for out of the offerings of the Lord made by fire, yet they did not mind their business. Here was work to do, and there wanted proper hands to do it.

3. That the Levites were forward. They had been more upright in heart to sanctify themselves than the priests (2Ch 29:34), were better affected to the work and better prepared and qualified for it. This was their praise, and, in recompence for it, they had the honour to be employed in that which was the priests' work: they helped them to flay the offerings. This was not according to the law (Lev. 1:5, 6), but the irregularity was dispensed with in cases of necessity, and thus encouragement was given to the faithful zealous Levites and a just disgrace put upon the careless priests. What the Levites wanted in the ceremonial advantages of their birth and consecration was abundantly made up in their eminent qualifications of skill and will to do the work.

4. That all were pleased. The king and all the people rejoiced in this blessed turn of affairs and the new face of religion which the kingdom had put on, 2Ch 29:36. Two things in this matter pleased them:-

(1.) That it was soon brought about: The thing was done suddenly, in a little time, with a great deal of ease, and without any opposition. Those that go about the work of God in faith and with resolution will find that there is not that difficulty in it which they sometimes imagine, but it will be a pleasing surprise to them to see how soon it is done.

(2.) That the hand of God was plainly in it: God had prepared the people by the secret influences of his grace, so that many of those who had in the last reign doted on the idolatrous altars were now as much in love with God's altar. This change, which God wrought on their minds, did very much expedite and facilitate the work. Let magistrates and ministers do their part towards the reforming of a land, and ascribe to him the glory of what is done, especially when it is done suddenly and is a pleasing surprise. This is the Lord's doing, and it is marvellous.

2 Chronicles 29:21 They brought seven bulls, seven rams, seven lambs and seven male goats for a sin offering for the kingdom, the sanctuary, and Judah. And he ordered the priests, the sons of Aaron, to offer them on the altar of the LORD.

they brought (KJV): The law only required one bullock for the sins of the high priest, another for the sins of the people, and one he-goat for the sins of the prince: but Hezekiah offered many more, and the reason appears sufficiently evident: the law only speaks of the sins of ignorance, but here there were sins of every dye, idolatry, apostasy from the Divine worship, profanation of the temple, etc., etc. The sin offerings, we are informed, were offered, first, for the Kingdom, for the transgressions of the king and his family; secondly, for the sanctuary, which had been defiled and polluted; and for the priests, who had been profane, negligent, and unholy; and finally, for Judah, for the whole mass of the people, who had been led away into every kind of abomination by the above examples.
seven (KJV): Nu 23:1,14,29 1Ch 15:26 Ezr 8:35 Job 42:8 Eze 45:23
a sin offering (KJV): Lev 4:3-14 Nu 15:22-24 2Co 5:21

They brought seven bulls, seven rams, seven lambs and seven male goats for a sin offering for the kingdom, the sanctuary, and Judah. And he ordered the priests, the sons of Aaron, to offer them on the altar of the LORD.

Frederick Mabie: All together, these elements of the Israelite sacrificial system portray the forgiveness of sin, reconciliation, and atonement made available by God. Note that the sacrificial offerings are accompanied by (and followed by) singing and music (cf. 2Ch 29:25-30). The final movement of Hezekiah’s temple rededication ceremony (cf. 2Ch 29:31-35) includes additional burnt offerings (2Ch 29:31-32, 35), thank offerings (2Ch 29:31), peace/fellowship offerings (2Ch 29:35), and drink offerings (2Ch 29:35).

August Konkel: The animals divide into two groups: the bulls, rams, and sheep are for the burnt offering, and the male goats are for the purification offering. It is a linguistic error to call the latter a “sin offering” (Milgrom 1983: 67-68). Rather, this is a purification offering for the kingdom, for the sanctuary, and for Judah (2Ch 29:21 NIV mg.; also in 2Ch 29:23-24). The purification appears to include temple artifacts, such as the utensils laid before the altar (cf. 2Ch 29:18-19). The king is distinguished from the people in the purification offering, a distinction followed consistently by the Chronicler. The king represents the royal house, and the assembly represents the people of Judah (2Ch 29:23). The temple personnel are a third group purified by the offerings. Later the Chronicler will specify that the purification offering is for all Israel (2Ch 29:24). All Israel cannot be the equivalent of Judah (Williamson 1977a: 126-27). The emphatic repetition of the king’s command indicates that a wider group of people must be included than that originally envisioned by the priests (2Ch 29:21). The Chronicler is emphasizing the inclusion of the total population, without regard for the former divisions.

2 Chronicles 29:22 So they slaughtered the bulls, and the priests took the blood and sprinkled it on the altar. They also slaughtered the rams and sprinkled the blood on the altar; they slaughtered the lambs also and sprinkled the blood on the altar.

sprinkled (KJV): Lev 1:5 4:7,18,34 8:14,15,19,24 Heb 9:21,22

So they slaughtered the bulls, and the priests took the blood and sprinkled it on the altar. They also slaughtered the rams and sprinkled the blood on the altar; they slaughtered the lambs also and sprinkled the blood on the altar.

2 Chronicles 29:23 Then they brought the male goats of the sin offering before the king and the assembly, and they laid their hands on them.

forth (KJV): Heb. near
they laid (KJV): Lev 1:4 4:15,24

Then they brought the male goats of the sin offering before the king and the assembly, and they laid their hands on them.

2 Chronicles 29:24 The priests slaughtered them and purged the altar with their blood to atone for all Israel, for the king ordered the burnt offering and the sin offering for all Israel.

reconciliation (KJV): Lev 6:30 8:15 Eze 45:15,17 Da 9:24 Ro 5:10,11 2Co 5:18-21 Col 1:20,21 Heb 2:17
to make (KJV): Lev 14:20
the sin offering (KJV): Lev 4:13-35

Related Passages:

Leviticus 1:3; 4 ‘If his offering is a burnt offering from the herd, he shall offer it, a male without defect; he shall offer it at the doorway of the tent of meeting, that he may be accepted before the LORD. 4 ‘He shall lay his hand on the head of the burnt offering, that it may be accepted for him to make atonement on his behalf.

The priests slaughtered them and purged the altar with their blood to atone for all Israel, for the king ordered the burnt offering and the sin offering for all Israel.

Keil: “All Israel” [v. 24] are probably not only all the inhabitants of the kingdom of Judah, but Israelites in general (the twelve tribes), for whom the temple in Jerusalem was the only lawful sanctuary.

2 Chronicles 29:25 He then stationed the Levites in the house of the LORD with cymbals, with harps and with lyres, according to the command of David and of Gad the king’s seer, and of Nathan the prophet; for the command was from the LORD through His prophets.

And he set (KJV): 1Ch 9:33 15:16-22 16:4,5,42 25:1-7
according (KJV): 2Ch 8:14 35:15 1Ch 23:5 28:12,19
Gad (KJV): 2Sa 24:11 1Ch 21:9 29:29
Nathan (KJV): 2Sa 7:2-4 12:1-7
for so was (KJV): 2Ch 30:12
of the Lord by his prophets (KJV): Heb. by the hand of the Lord, by the hand of his prophets.

He then stationed the Levites in the house of the LORD with cymbals, with harps and with lyres, according to the command of David and of Gad the king’s seer, and of Nathan the prophet; for the command was from the LORD through His prophets.

2 Chronicles 29:26 The Levites stood with the musical instruments of David, and the priests with the trumpets.

the instruments (KJV): 1Ch 23:5 Ps 87:7 150:3-5 Isa 38:20 Am 6:5
the priests (KJV): 2Ch 5:12,13 Nu 10:8,10 Jos 6:4-9 1Ch 15:24 16:6 Ps 81:3 98:5,6

The Levites stood with the musical instruments of David, and the priests with the trumpets.

2 Chronicles 29:27 Then Hezekiah gave the order to offer the burnt offering on the altar. When the burnt offering began, the song to the LORD also began with the trumpets, accompanied by the instruments of David, king of Israel.

when (KJV): Heb. in the time
the song (KJV): 2Ch 7:3 20:21 23:18 Ps 136:1 137:3,4
the instruments (KJV): Heb. hands of instruments

THE SONG TO
THE LORD

Then Hezekiah gave the order to offer the burnt offering (olah) on the altar. When the burnt offering (olah) began, the song to the LORD also began with the trumpets, accompanied by the instruments of David, king of Israel - This is the only use of this phrase the song to the LORD in the Bible.

F B Meyer 2 Chronicles 29:27 When the burnt-offering began, the song of the Lord began also.

This chapter contains a parable of the cleansing of the heart, meant to be a temple for God; but the doors of prayer are unopened, the lamps of testimony unlit, the burnt-offerings of self sacrifice neglected; and, as the result, grass grows thick in courts which should have been trodden by the feet of Levite minstrels engaged in holy song. If ever that song is to break out again, it can only be after a thorough cleansing and renovation of the inner shrine. You tell me that you cannot sing the Lord’s song; then I know you have gone into the strange land of backsliding. You acknowledge that for some time now you have taken no delight in God or His service; then I am sure that the temple is badly in need of renovation.

Cleanse the house of the Lord. Bring out-all the uncleanness. By self-examination, confession, and repudiation, be clean of all the filth which has accumulated through months and years of neglect. Resume the position of entire devotion, as a prepared and sanctified soul. Offer the sin-offering for the past, and prepare the burnt-offering of entire consecration for the future. And when that is offered, when you determine to be wholly God’s, lay yourself, with all the interests of your life, at the feet of Jesus, for His disposal; then the song of the Lord will begin again.

The music of your life is still, because you are out of accord with the will of God; but when by surrender and consecration there is unison, your heart will be filled with songs without words, and love like an ocean in the fullness of her strength. When the rich, selfish bachelor suddenly finds himself compelled to care for his dead brother’s little children, he is startled to find that a new song has begun in his life.

Burnt offering (05930) 'olah from 'alah = to ascend and thus the picture of going up in smoke) refers to a whole burnt offering (one which goes up in smoke), which was voluntary, was understood as a sacrificial gift to God, resulting in a pleasing aroma acceptable to Jehovah (Lev 1:9). The presenter laid hands on the sacrifice which many feel signifies they saw the animal sacrifice as their substitute. The blood was sprinkled on the altar (Lev 1:6) When this offering was properly carried out (including a right heart attitude not just a "going through the motions," [which was not pleasing to God - Jer 6:20, Jer 7:21, 23, 24, see David - Ps 51:16-17+] not just an external "work," but an internal submission and obedience to Jehovah), they made atonement and were acceptable before Jehovah. The total burning indicated (or should have indicated) total consecration of the presenter's heart and soul and life to Jehovah. As noted a key feature of 'olah appears to be that among the Israelite sacrifices only 'olah is wholly burned, rather than partially burned and eaten by the worshipers and/or the priest. Thus, the whole animal is brought up to the altar and the whole is offered as a gift (minha) in homage to Yahweh. Whole offering would be a better rendering in English to convey the theology. It is indeed burned, but the burning is essentially secondary to the giving of the whole creature to Yahweh.

Olah in Kings and Chronicles - 1 Ki. 3:4; 1 Ki. 3:15; 1 Ki. 8:64; 1 Ki. 9:25; 1 Ki. 18:34; 1 Ki. 18:38; 2 Ki. 3:27; 2 Ki. 5:17; 2 Ki. 10:24; 2 Ki. 10:25; 2 Ki. 16:13; 2 Ki. 16:15; 1 Chr. 6:49; 1 Chr. 16:1; 1 Chr. 16:2; 1 Chr. 16:40; 1 Chr. 21:23; 1 Chr. 21:24; 1 Chr. 21:26; 1 Chr. 21:29; 1 Chr. 22:1; 1 Chr. 23:31; 1 Chr. 29:21; 2 Chr. 1:6; 2 Chr. 2:4; 2 Chr. 4:6; 2 Chr. 7:1; 2 Chr. 7:7; 2 Chr. 8:12; 2 Chr. 13:11; 2 Chr. 23:18; 2 Chr. 24:14; 2 Chr. 29:7; 2 Chr. 29:18; 2 Chr. 29:24; 2 Chr. 29:27; 2 Chr. 29:28; 2 Chr. 29:31; 2 Chr. 29:32; 2 Chr. 29:34; 2 Chr. 29:35; 2 Chr. 30:15; 2 Chr. 31:2; 2 Chr. 31:3; 2 Chr. 35:12; 2 Chr. 35:14; 2 Chr. 35:16

QUESTION - What is a burnt offering?

ANSWER - The burnt offering is one of the oldest and most common offerings in history. It’s entirely possible that Abel’s offering in Genesis 4:4 was a burnt offering, although the first recorded instance is in Genesis 8:20 when Noah offers burnt offerings after the flood. God ordered Abraham to offer his son, Isaac, in a burnt offering in Genesis 22, and then provided a ram as a replacement. After suffering through nine of the ten plagues, Pharaoh decided to let the people go from bondage in Egypt, but his refusal to allow the Israelites to take their livestock with them in order to offer burnt offerings brought about the final plague that led to the Israelites’ delivery (Exodus 10:24-29).

The Hebrew word for “burnt offering” actually means to “ascend,“ literally to “go up in smoke.” The smoke from the sacrifice ascended to God, “a soothing aroma to the LORD” (Leviticus 1:9). Technically, any offering burned over an altar was a burnt offering, but in more specific terms, a burnt offering was the complete destruction of the animal (except for the hide) in an effort to renew the relationship between Holy God and sinful man. With the development of the law, God gave the Israelites specific instructions as to the types of burnt offerings and what they symbolized.

Leviticus 1 and 6:8-13 describe the traditional burnt offering. The Israelites brought a bull, sheep, or goat, a male with no defect, and killed it at the entrance to the tabernacle. The animal’s blood was drained, and the priest sprinkled blood around the altar. The animal was skinned and cut it into pieces, the intestines and legs washed, and the priest burned the pieces over the altar all night. The priest received the skin as a fee for his help. A turtledove or pigeon could also be sacrificed, although they weren’t skinned.

A person could give a burnt offering at any time. It was a sacrifice of general atonement—an acknowledgement of the sin nature and a request for renewed relationship with God. God also set times for the priests to give a burnt offering for the benefit of the Israelites as a whole, although the animals required for each sacrifice varied:

Every morning and evening (Exodus 29:38-42; Numbers 28:2)
Each Sabbath (Numbers 28:9-10)
The beginning of each month (Numbers 28:11)
At Passover (Numbers 28:19)
With the new grain/firstfruits offering at the Feast of Weeks (Numbers 28:27)
At the Feast of Trumpets/Rosh Hashanah (Numbers 29:1)
At the new moon (Numbers 29:6)

The ultimate fulfillment of the burnt offering is in Jesus’ sacrifice on the cross. His physical life was completely consumed, He ascended to God, and His covering (that is, His garment) was distributed to those who officiated over His sacrifice (Matthew 27:35). But most importantly, His sacrifice, once for all time, atoned for our sins and restored our relationship with God. GotQuestions.org

2 Chronicles 29:28 While the whole assembly worshiped, the singers also sang and the trumpets sounded; all this continued until the burnt offering was finished.

And all the congregation (KJV): Ps 68:24-26 Rev 5:8-14
the singers sang (KJV): Heb. song, Ps 89:15

While the whole assembly worshiped, the singers also sang and the trumpets sounded; all this continued until the burnt offering was finished.

J.A. Thompson: Now that the “whole assembly” had dedicated themselves to the Lord verbally, it was time for them to express their faith by bringing sacrifices. The Hebrew idiom for “dedicated yourselves” is “you have filled your hand.” It is ordinarily used for priestly investiture (2Ch 13:9), but here it applies to the whole assembly and not just to the priests. The same idiom is used in this wider sense in 1 Chr 29:5. The word for “sacrifices” here (zebahim) probably refers to fellowship offerings in general (2Ch 29:35) of which thank offerings form a subgroup (Lev 7:11-18). The responsiveness of the people recalls events at the time of Moses, David, and Solomon (Exod 36:6-7; 1 Chr 29:1, 5-9; 2 Chr 7:7). Here was a pattern to be followed by the Chronicler’s postexilic audience.

August Konkel: This celebration has a character distinct from the prior ritual, as expressed by the different kinds of sacrifices. Instead of burnt offerings and purification offerings, the people are asked to offer sacrifices and praise offerings (2Ch 29:31), offerings that are eaten by their owners as part of a thanksgiving meal. These are often qualified as peace offerings or offerings of well-being. The Chronicler goes out of his way to show surprise and delight at the spontaneity of the great number of devoted praise offerings consumed as part of the thanksgiving festivities (2Ch 29:33).

2 Chronicles 29:29 Now at the completion of the burnt offerings, the king and all who were present with him bowed down and worshiped.

present (KJV): Heb. found
bowed themselves (KJV): 2Ch 20:18 1Ch 29:20 Ps 72:11 Ro 14:11 Php 2:10,11

Now at the completion of the burnt offerings, the king and all who were present with him bowed down and worshiped.

2 Chronicles 29:30 Moreover, King Hezekiah and the officials ordered the Levites to sing praises to the LORD with the words of David and Asaph the seer. So they sang praises with joy, and bowed down and worshiped.

with the words (KJV): 2Sa 23:1,2 1Ch 16:7-36
they sang (KJV): Ps 32:11 33:1 95:1,2,6 100:1,2 149:2 Php 4:4

Moreover, King Hezekiah and the officials ordered the Levites to sing praises to the LORD with the words of David and Asaph the seer. So they sang praises with joy, and bowed down and worshiped.

2 Chronicles 29:31 Then Hezekiah said, “Now that you have consecrated yourselves to the LORD, come near and bring sacrifices and thank offerings to the house of the LORD.” And the assembly brought sacrifices and thank offerings, and all those who were willing brought burnt offerings.

consecrated yourselves (KJV): or, filled your hand, 2Ch 13:9
sacrifices (KJV): Lev 1:1-3:17
thank (KJV): Lev 7:12
and as many (KJV): etc. As the burnt offerings were wholly consumed on the altar, the offering of them evinced greater zeal and liberality than the oblation of peace offerings, the greater part of which was eaten by the officer and his friends. Lev 1:3 23:38 Ezr 1:4

Then Hezekiah said, “Now that you have consecrated yourselves to the LORD, come near and bring sacrifices and thank offerings to the house of the LORD.” And the assembly brought sacrifices and thank offerings, and all those who were willing brought burnt offerings.

G Campbell Morgan - 2 Chr 29.31
With the accession of Hezekiah a great change came over the life of Judah. For a period there was a definite arrest in the process of degeneration. The reformation which he carried out began in his deep consciousness of the wretched condition of the people, and the reason thereof. This is most graphically set forth in the words he addressed to the priests and Levites when he called them together. There was no suggestion on his part that the calamities which had fallen upon them were in any way unjust. On the other hand he traced the story of their sin, and declared that the result of that sin was that the wrath of God had expressed itself righteously in their disasters. He then commenced the work of restoring the true order of worship, and the first business was that of cleansing the actual Temple. Some idea of the calamitous condition of the national life may be gained from the fact that the Levites were occupied sixteen days in cleansing the accumulation of filth from the sacred precincts. When this was done, there followed the ceremony of re-dedication; and in these words we discover Hezekiah's sense of the true order of procedure. Sacrifices and offerings are only acceptable when those offering them are themselves consecrated to Jehovah. The same principle is found in Paul's words in the Corinthian letter: "First they gave their own §elves to the Lord, and to us through the will of God." Contributions to the work of God are only valuable as they are the gifts of those who are themselves yielded to God

2 Chronicles 29:32 The number of the burnt offerings which the assembly brought was 70 bulls, 100 rams, and 200 lambs; all these were for a burnt offering to the LORD.

the number (KJV): Comparing the sacrifices offered on this occasion with those of Solomon at the dedication of the temple, we may form some idea of the decrease of the prosperity and riches of Judah, or of the decline of the general spirit of piety. 1Ki 3:4 8:63 1Ch 29:21 Ezr 6:17

The number of the burnt offerings which the assembly brought was 70 bulls, 100 rams, and 200 lambs; all these were for a burnt offering to the LORD.

2 Chronicles 29:33 The consecrated things were 600 bulls and 3,000 sheep.

the consecrated (KJV): It is probable that the consecrated things denote the peace offerings and thank offerings. 2Ch 29:31

The consecrated things were 600 bulls and 3,000 sheep.

2 Chronicles 29:34 But the priests were too few, so that they were unable to skin all the burnt offerings; therefore their brothers the Levites helped them until the work was completed and until the other priests had consecrated themselves. For the Levites were more conscientious to consecrate themselves than the priests.

the priests (KJV): Peace offerings, and such like, the Levites might flay and dress; but the whole burnt offerings could only be touched by the priests, except in a case of necessity, such as the present. 2Ch 29:5 30:16,17
their brethren (KJV): 2Ch 35:11 Nu 8:15,19 18:3,6,7
did help them (KJV): Heb. strengthened them
for the Levites (KJV): 2Ch 30:3
upright (KJV): 1Ch 29:17 Ps 7:10 26:6 94:15

But the priests were too few, so that they were unable to skin all the burnt offerings; therefore their brothers the Levites helped them until the work was completed and until the other priests had consecrated themselves. For the Levites were more conscientious to consecrate themselves than the priests.

2 Chronicles 29:35 There were also many burnt offerings with the fat of the peace offerings and with the libations for the burnt offerings. Thus the service of the house of the LORD was established again.

the burnt (KJV): 2Ch 29:32
the fat (KJV): Ex 29:13 Lev 3:15,16
the drink (KJV): Ge 35:14 Lev 23:13 Nu 15:5-10
so the (KJV): 1Ch 16:37-42 Ezr 6:18 1Co 14:40

There were also many burnt offerings with the fat of the peace offerings and with the libations for the burnt offerings. Thus the service of the house of the LORD was established again

Frederick Mabie: In the afterglow of the ceremony culminating in a consecrated and functioning temple for God’s people (v. 35), there is a deep-seated atmosphere of gratefulness. As reflected at the beginning of the account (v. 3), the quickness in which the temple is reopened, consecrated, and dedicated is an added measure of great joy celebrated by the king and the community as a whole.

2 Chronicles 29:36 Then Hezekiah and all the people rejoiced over what God had prepared for the people, because the thing came about suddenly.

Hezekiah rejoiced (KJV): Both Hezekiah and the people rejoiced, that God had prepared the hearts of the people to bring about so great and glorious a reformation in so short a time. This good king's example and influence were here, as in many other cases, under God, the grand spring of all those mighty movements. 1Ch 29:9,17 Ezr 6:22 1Th 3:8,9
God (KJV): 2Ch 30:12 1Ch 29:18 Ps 10:17 Pr 16:1
the thing (KJV): Ac 2:41

Then Hezekiah and all the people rejoiced over what God had prepared for the people, because the thing came about suddenly.

Iain Duguid: The speed of restoration was evidence that, while the king had given the lead and the people, Levites, and priests had responded, this was all God’s enabling provision. The solid basis for “rejoicing” (cf. 2Ch 29:30: “gladness”) is not human willingness but the grace of God that enables all.

Martin Selman: Two consequences followed from these offerings. The first was to acknowledge that only God had made it all possible (2 Chronicles 29:36; cf. 1 Corinthians 12:3; Ephesians 2:18). The second was that everyone rejoiced (2 Chronicles 29:36), in complete contrast with the situation with which they had begun.

STEVEN COLE - How Spiritual Renewal Comes (2 Chronicles 29)

America desperately needs spiritual renewal or revival! Most of us would say, “Amen!” to that statement. The city of Flagstaff needs revival! “Preach it, brother!” The NAU campus needs revival! “You’ve got that right!”

The churches of Flagstaff need revival! “Yes, all the churches need to catch on fire!” Flagstaff Christian Fellowship needs revival! “Well, there may be some here who need it.” You and I need individual revival! “Now, just a minute! You’ve gone too far!”

We’re all for revival “out there,” but when it gets too close to home, we begin to get a bit nervous. Revival implies that the thing needing reviving isn’t real healthy--paramedics don’t revive someone walking down the street in good health! Revival also implies change. That threatens us because, even if we’re not doing real well spiritually, we tend to get comfortable with the predictable.

But I suggest that we all are in constant need of continuing spiritual renewal. Every day the world, the flesh, and the devil seek to pull us back into a spiritual lethargy that chokes the new life we received through the “washing of regeneration and renewing of the Holy Spirit” (Titus 3:5). Like silver exposed to the elements, we grow tarnished and dull spiritually. Thus we constantly need renewal or revival.

But we need it not only individually, but corporately, as God’s people. Corporate revival happens when God’s Spirit moves on a group of His people, often on many groups in the same region at the same time, bringing a new awareness of God’s holiness, of our own sinfulness, and of His abundant grace. It always results in God’s people confessing and forsaking sin, of an increase of the conversion of sinners, and of great joy in the Lord.

No one can plan or program true revival; it is a sovereign act of God. You can hang a sign out in front of the church proclaiming, “Revival This Week,” but that doesn’t mean it will happen. It is from first to last a work of God. But at the same time, there are conditions we can meet as His people so that if He should choose to move in a mighty way, His power would not be hindered. They are essential factors if we want to walk in daily freshness with our Lord. We can see three important factors of spiritual renewal in the revival that happened under the good king Hezekiah (2 Chron. 29):

Spiritual renewal comes through commitment and cleansing, and expresses itself in celebration.

We see Hezekiah’s commitment to the Lord in 2Ch 29:1-11; the cleansing of the priests and the temple in 2Ch 29:12-24; and the celebration of God’s people in worship in 2Ch 29:25-36.

1. Spiritual renewal comes through commitment to the Lord (2Ch 29:1-11).

To understand this story, you have to remember the previous chapter and the dismal spiritual situation in Judah under the wicked King Ahaz, Hezekiah’s father. He began by introducing idol worship alongside the worship of God and ended by closing the doors of the Temple, sacrificing to the gods of Damascus, and establishing centers of idol worship in every Judean town.

Because of Ahaz’s apostasy, the Lord stirred up enemies against him from every side. The Philistines were invading from the west; the Edomites were taking territory to the east. But the most ominous threat was from the north, where Ahaz had tried to buy the friendship of Tiglath-Pileser of Assyria. That held him at a distance long enough for him to polish off the northern kingdom of Israel and their neighbor to the north, Syria. But feeding the monster only made him stronger, and now he was threatening Judah. The Assyrian army was known for its brutality and awesome power. If they overran Judah, thousands would be slaughtered, families would be torn apart, people would be hauled into captivity as slaves, and the worship of God among His people would be a thing of the past.

If you were Hezekiah, taking the leadership of a nation under those conditions, what would be your first priority? In light of this desperate historical setting, the words of verse 3 take on heightened significance: “In the first year of his reign, in the first month, he opened the doors of the house of the Lord and repaired them.” Then he calls the priests and Levites and charges them to consecrate themselves (first) and the Lord’s house (second) (2Ch 29:5) to reverse the awful conditions introduced by his father. He shares with them what is in his heart, namely, to make a covenant with the Lord God (2Ch 29:10), and repeats his charge to them, “Do not be negligent now, for the Lord has chosen you to stand before Him to minister to Him” (2Ch 29:11). Hezekiah’s first priority in the face of a national crisis was to call the nation and its leaders back to the proper commitment to God. We can learn several things from his example:

A. COMMITMENT TO GOD IS THE MOST PRESSING NEED IN A TIME OF PRESSING NEED.

When you face a crisis, the natural human response is to focus on the crisis. If you’re a king facing a military threat, the thing to do is to strengthen your army. If you face a health crisis, the first thing to do is get medical attention. If you’ve lost your job, your first priority is to focus on finding another job. If your marriage is in trouble, focus on your marriage. If your teenager is rebellious, focus on dealing with your teenager.

Don’t misunderstand: I’m not saying that we should ignore pressing problems. They demand our attention and we would be negligent not to attend to them. But I am arguing that Hezekiah’s example shows us that the most pressing need in a time of need is to renew our commitment to the Lord. Only after we have done that are we free to seek His mind on how to deal with the pressing problem. Often the very reason God sends the problem is to get us to stop and get our priorities back in line. Once we’ve done that, He often deals with the problem in ways we never could have, even if we had put all our efforts into solving it.

B. COMMITMENT TO GOD BRINGS HOPE INTO THE DARKEST OF SITUATIONS.

Hezekiah could have looked around and thought, “Things are grim. My father shut down the temple. Idolatry is rampant. He lost a lot of our territory to other nations. And we’re under the thumb of Tiglath-Pileser. Why try?” He could have grown very depressed and have been paralyzed into doing nothing. But instead he committed himself to follow the Lord. He rallied the priests to re-open the temple for worship. He called the nation back to God. And as soon as God breaks into any situation, the darkness is dispelled by the light of His presence.

Down through history, God has broken into the worst of situations to bring hope and light when, humanly speaking, things are hopeless. At the time of the Reformation, spiritual conditions were abysmal. The Roman Catholic church was corrupt beyond description. Then God converted a German monk named Martin Luther and a French lawyer named John Calvin. Through these men and many others, the good news that Christ died for sinners and that His forgiveness and eternal life are a free gift to all who will trust in Him began to be proclaimed. Hope broke into a darkened, hopeless situation! The same thing happened during the English revival in the 18th century with the Wesleys and George Whitefield. Some historians argue that England would have faced a bloody revolution similar to that in France if that revival had not taken place.

It applies to our nation at this time. We see sin abounding. People are flaunting their degradation. Religious liberties are being taken from us. The Judeo-Christian base which used to underlie our legal and political systems has been eroded. Even the Christian church seems anemic and polluted with sin, from the leadership level on down. But if we, as God’s people, will commit ourselves fully to Him, there is hope! If God will break into the church and nation with His light, there is no limit to what can happen.

It also applies to you personally. Perhaps you’re in a hopeless, discouraging situation. You’ve given every ounce of your effort to trying to deal with it, all to no avail. But can you conceive of any problem that is too big for God? If God breaks through into your situation, there is hope. The main thing is that we renew our commitment to Him.

Adoniram Judson, the great pioneer missionary to Burma, was suffering from fever in a stinking, rat-infested prison. He had seen little fruit for his years of hard work and sacrifice. He had gone through many setbacks and hardships. A letter from a friend arrived which asked, “Judson, how’s the outlook?” He replied, “The outlook is as bright as the promises of God.” Commitment to God brings hope into the darkest of situations.

C. COMMITMENT TO GOD ALWAYS INVOLVES A RADICAL COMMITMENT TO HIS WORD.

By a radical commitment to God’s Word, I mean a commitment that goes against tradition and current custom, if need be; that goes against the way we were raised, if need be; and goes back to complete obedience to what God’s Word teaches about how we are to live. Undergirding Hezekiah’s reforms is an understanding of what the Law of Moses prescribed and a commitment to follow that completely. He knew what was clean and unclean (2Ch 29:5). He knew what the proper incense offerings and burnt offerings were that had been neglected (2Ch 29:7). He had gained this understanding from God’s Word (2Ch 29:15). Spiritual renewal is always centered on a renewal of the authority of God’s Word.

Again, we can only understand how radical this was for Hezekiah if we remember his background and the spiritual climate he grew up in. His father was an abusive, self-centered man who had burned some of Hezekiah’s brothers to death by offering them to the pagan god, Molech! Ahaz had set up idol worship throughout the whole country. Hezekiah easily could have been a rebellious, angry young man, mad at God, mad at his abusive father, just going with the evil current of his day. What I’m getting at is, he didn’t drift into the direction he took. He had to make a commitment to go against the evil ways of his father (2Ch 29:6) and to follow God’s Word even when it ran counter to the evil customs being practiced.

A radical commitment to God’s Word means that even though you had angry, abusive, self-centered parents, you confront your own anger, abusiveness, and self-centeredness so that it doesn’t continue in your family. Even though your parents worshipped gods of their own making, whether money or pleasure, you worship the living God in accordance with His Word of truth. Commitment puts God’s Word into life by obeying it when it confronts the way we live. Spiritual renewal always comes through renewed commitment to God and His Word.

Renewed commitment to God and His Word always reveals areas of our lives that have been displeasing to God. Thus the second element in spiritual renewal is cleansing.

2. Spiritual renewal comes through cleansing in accordance with God’s Word (2Ch 29:12-24).

Note that reform or renewal always starts with the person and moves outward to the church (2Ch 29:5, “consecrate yourselves and consecrate the house of the Lord”). Many of these priests had fallen into unfaithfulness and idolatry, so they had to deal with their own sin before they could begin the process of cleansing the temple. God can’t use you to impact others for Christ until you cleanse yourself from defilement. These priests had a lot of crud to deal with--it took them 16 days to haul out all the idols and other junk from the temple (2Ch 29:17)! But, thank God, if we’re willing to clean up our lives, even if it takes a while to shovel it all out, He will restore us and use us again for His purpose!

In Hezekiah’s revival, as soon as the temple was cleansed, they gathered in worship and offered three kinds of sacrifices: Sin offerings (2Ch 29:21); burnt offerings (2Ch 23:27); and thank offerings (2Ch 29:31). These three offerings typify the kind of cleansing and consecration we need as worshipers of God.

The sin offering pictured substitution. God’s holiness and justice demand that the penalty for our sin is death. Without the shedding of blood, there is no forgiveness (Heb. 9:22). The slaughter of these animals and the sprinkling of their blood on the altar pictured the perfect sacrifice for our sins that would be accomplished by the Lord Jesus Christ on the cross. For the person to be cleansed, he had to lay his hands on the head of the animal as the priest slit its throat, thus identifying himself with that shedding of blood on his behalf. His sins were “transferred” to the animal which died in his place. Even so, there is no cleansing from sin unless you have by faith identified yourself with Jesus Christ in His death on your behalf.

The burnt offering pictured consecration. It was offered up totally to the Lord (the worshiper did not eat any of it) and represents the surrender and holiness demanded of those who have received God’s forgiveness. Our response to His mercy in becoming our sin offering should be to give ourselves completely to Him: “I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom. 12:1).

The thank offering pictured devotion. These were voluntary offerings expressing love and gratitude for God’s many blessings. The author to the Hebrews refers to this when he writes, “Through (Christ) then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. And do not neglect doing good and sharing; for with such sacrifices God is pleased” (Heb. 13:15-16). Christians are to be “overflowing with gratitude” (Col. 2:7).

The burnt offerings and thank offerings move into the third area of renewal, celebration, or corporate worship. But the point is, we can’t experience spiritual renewal, whether individually or corporately, unless we appropriate God’s cleansing through the blood of Christ, confessing our sins and cleaning the offensive, idolatrous crud out of our lives, even as they cleansed themselves and God’s temple. Spiritual renewal starts with commitment; continues with cleansing; and culminates in celebration:

3. Spiritual renewal expresses itself in celebration with God’s people (2Ch 29:25-36).

Celebration results from knowing that your sins are forgiven. “When the burnt offering began, the song to the Lord also began with the trumpets” (2Ch 29:27). They had quite a celebration, with cymbals, harps, lyres, trumpets and singing (2Ch 29:25-28).

I chose the word “celebration” because it starts with the same letter as commitment and cleansing. Seriously, though, the word expresses the fact that these people weren’t just mumbling through a religious service, looking at their watches and wondering if they’d get home in time to tune in the football game. Their hearts were in it! Note 2Ch 29:30, “they sang praises with joy.” Do you sing that way? If not, maybe you need revival! When you realize that God has moved in your heart to reveal Christ as the perfect sacrifice for all your sins, how can you mumble through a song with no joy? An outsider coming into our midst should be able to tell by our worship that we are overflowing with joy because of what God has done in cleansing us from sin.

They were joyous, but they were also reverent. We read (2Ch 29:30) that “they bowed down and worshiped.” They had a sense of awe in the presence of God. By bowing down they showed their submission to Him.

One of the current adjectives in vogue among teenagers is “awesome.” A group of girls sees the captain of the football team and coo, “He’s awesome!” Perhaps it’s a harmless expression, but I’ve got news for you. A handsome young man isn’t awesome. GOD IS AWESOME! We need to remember that when we worship Him together.

Hezekiah invited the consecrated people (2Ch 29:31), “Come near and bring sacrifices and thank offerings to the house of the Lord.” This expression is used in the book of Hebrews when we are invited to draw near through the blood of Christ as we assemble together (Heb 10:19-25). We don’t gather here on Sundays to run through an entertaining program. We gather to meet with the Lord Himself, to come near to Him. So our worship celebration should be both joyful and reverent, in His presence.

Sometimes people come to church and leave mumbling, “I didn’t get anything out of it.” That’s not the point. The point is, “Did the Lord get anything out of you?” Did you come to draw near and offer to the Lord a joyous, reverent thank offering because of His grace shown to you through the blood of Christ?

Conclusion

I love 2Ch 29:36: “Then Hezekiah and all the people rejoiced over what God had prepared for the people, because the thing came about suddenly.” God prepared it (He is the sovereign cause of revival), but it happened suddenly! There was a joyous spontaneity to the whole thing. The birth of our Savior had been prepared from ages past, and yet “suddenly there was with the angel a multitude of the heavenly host praising God ....” In Acts we read that suddenly there came from heaven a noise like a violent rushing wind” and yet “this is what was spoken of through the prophet Joel” hundreds of years before! Prepared by God, but it happened suddenly. And God’s people rejoiced and God--not Hezekiah--got the glory.

I’ll end where I began: Spiritual renewal or revival in our nation begins with revival in our hearts. John Wesley said, “Give me 100 men who fear nothing but sin and desire nothing but God, and I will shake the world.” If you and I want revival, we must commit ourselves completely to the Lord; we must cleanse ourselves of all defilement of flesh and spirit, perfecting holiness in the fear of God (2 Cor. 7:1+); and we must join together in corporate celebration of God’s abundant grace that extends to all who will draw near to Him through blood of Christ. And if God’s Spirit moves in a mighty way in our midst, we will rejoice over what He has prepared, because the thing came about suddenly.

Discussion Questions

What should we do if we’re committed to Christ, cleansed from all known sin, and yet feel spiritually cold?
Discuss the implications of the statement, “Commitment to God is the most pressing need in a time of pressing need.”
Must true confession of sin include contrition over our sin?
Discuss: Apathy in worship is sin.

PAUL APPLE - DEVOTIONAL QUESTIONS:

1) How can we deal with spiritual apathy when it comes to either our individual worship or participation in corporate worship?

2) Do we take for granted our privilege of direct access to the Lord in worship?

3) What steps can we take to make sure that our participation in worship is preceded by purification and consecration?

4) Does our worship celebration reflect the joy of corporate praise?

QUOTES FOR REFLECTION:

Raymond Dillard: Historical questions tend to dominate the discussion. Foremost among these is the issue of whether Sennacherib campaigned against Hezekiah once or twice, and how to resolve the apparent tension between Hezekiah’s submission to the Assyrians (2 Kgs 18:13–16) and his resistance and miraculous deliverance (2 Kgs 18:17—19:37 // Isa 36:1—37:38). . . Alongside these historical questions there are issues of theology and tradition history. (1) The reign of Hezekiah was a crucible for the developing ideology of the inviolability of Zion (Clements). (2) The narratives about Hezekiah in Isaiah, Kings, and Chronicles were all shaped by the concerns of their respective compilers, and each makes a distinctive use of the material while also presenting distinctive portraits of the king. . . A number of the Chronicler’s distinctive emphases intersect in his portrayal. (1) Hezekiah reunifies Israel, reflecting the Chronicler’s concern with “all Israel.” (2) Hezekiah is portrayed as a second David and Solomon. (3) Hezekiah also exemplifies the operation of the Chronicler’s retribution theology.

Andrew Hill: McConville has noted that the closing chapters of Chronicles are not so much an end as they are an arrival – the conclusion of a long preamble that brings the audience to their own day under the rule of the Persian Empire. The Chronicler holds out hope for a united Israel under a Davidic king overseeing the true worship of God in the Jerusalem temple. For him Hezekiah and Josiah are the prototypes of such kingship, hence their elevation as parade examples of “worshiping kings” at the end of the book. Dillard has observed that this lesson is not lost on the Chronicler’s audience since “the path to the reunification of Israel and the fulfillment of prophetic hopes was the path of cultic fidelity.”

August Konkel: Ahaz had closed the temple to the worship of the Lord so that it was like that of the other nations. The gods of other nations were not separate from creation, as was the Holy One of Israel. The gods of the other nations originated out of the substance of the same matter that constituted the rest of creation. They were also subordinate to superior powers that they themselves could not control. The temple was a symbolic confession of the rule of God over creation, declaring his holiness. God is holy, separate from the common of creation. His holy throne room was absolutely set apart from other spaces by its heavy veil. Hezekiah immediately determined to restore the temple so it could function to represent the God of the covenant. This was a first essential act in renewing a relationship with the God of redemption. Confession of faith must have a tangible form so that it may be observed by witnesses. Faith is expressed in ritual as well as in word and deed. It is also possible for ritual to be rigorously maintained but to be completely empty of a genuine faith confession. In the time of Jesus, scrupulous attention was given to the purity of the temple, but not in terms of what the temple was to represent. Immediately upon his triumphal entry into Jerusalem, Jesus went to the temple and evicted those who were selling sacrifices there, accusing them of turning it into a den of thieves (Matt 21:12-13). The temple was in a pristine state of ritual purity, at least in the view of the priesthood that controlled it, but some had polluted it with their selfrighteousness and greed. The temple was to be a place of prayer for all peoples, as the prophets had said (Isa 56:7). The temple was not to be exclusive to one nation or group, but available to all those who made confession of the covenant (2Ch 29:4-7), whatever their social status or ethnic background. The keepers of the temple had turned it into the very opposite of what it was meant to be. They had made it ethnically exclusive; they had turned its rituals into an opportunity to make profit. Ritual is important, but it must also be protected so that it truly makes confession of the faith relationship. The Chronicler manifests this attitude toward the temple. The temple was the eminent confession of the faith of Israel to all nations. No king desiring to observe the covenant could ignore its most central physical expression. The faith of Hezekiah is unequivocally stated in 2 Kings 18:5-6. There it is manifested in his trust in the God of the temple during the siege of Sennacherib, when he goes before the Lord with the threatening letters of the invading king (2 Kings 19:14-15; cf. 2 Chron 32:20). The Chronicler demonstrates the faith of Hezekiah in his purification of the temple, an action no less significant and one that explains the trust of the king in the time of crisis. From the very start Hezekiah was a man of faith; hence he could do nothing other than express it in restoration of the covenant and its celebrations. This he put into action immediately upon coming to the throne.

Peter Wallace: Reformation of Worship The eighth day is the day of the new creation. In the OT, the seventh day is the day of rest – the day of fulfillment. But the problem with the 7th day is that man has sinned. Every seventh day reminds us that we are stuck in a never-ending cycle of 7s. There needs to be a day beyond the seventh day. . . Now, Hezekiah leads Israel in the restoration of the temple – a restoration that is portrayed as a new creation! . . . when you see what the new creation is all about, as the OT tells the stories of these “new starts” – these “new covenants” – these “eighth days” pointing forwards to Christ, then you can see that what we do in our worship is a participation in this new creation! So, the basic point is that Israel’s worship was pointing them towards the new creation. And of course, Israel’s worship was all about the sacrifices. In 2Ch 29:20-24 you have the burnt offering and the sin offering. The normal pattern was burnt offering, grain offering, peace offering – but when the altar has been defiled – and the temple has been desecrated – you need to cleanse the temple and the altar, so that they are holy – so that burnt offerings and peace offerings can be offered once again. . . Hezekiah looks at the law of Moses, and he doesn’t see a specific provision for what to do in his case. But he sees the general principles in Leviticus 4. If a priest sins, he is supposed to offer a bull from the herd. If the whole assembly sins, they are supposed to offer a bull from the herd. If a leader sins, he is supposed to bring a goat, a male without blemish. So what do you do when the whole assembly, and all its leaders, and all its priests have sinned? And they’ve kept doing it – over and over and over again! Is there any hope for Israel? After all, it would be hard to say that all this was “unintentional”! So Hezekiah turns to the number of completeness. Seven bulls, seven rams, and seven lambs are offered as the burnt offering, and then seven male goats as the sin offering. Not just Judah and Jerusalem – but all Israel is included in this atonement. . . And so having atoned for their sins, and having consecrated the altar, now the priests are prepared to offer the regular burnt offerings once again. In 2Ch 29:25-30 we hear about the resumption of the burnt offering. https://media-cloud.sermonaudio.com/text/108122127587.pdf

Paul Archbald: Worship Re-established

First Point: The Re-Opening of the Temple

1) The Sins of the Fathers: Ahaz was a wicked king who profaned and suit down the Temple and encouraged idolatry in Judah. Many priests and people followed his lead.

2) The Young Reformer: However, God gave Ahaz’ son, Hezekiah, a heart for the Lord and zeal for reformation. The reforms began as soon as Hezekiah took the throne, aged 25. He re-opened and repaired the Temple. He also called on the priests and Levites to resume their service to the Lord and His people. This was only possible because of the Lord Jesus, who was more than a reformer; He is the “Author and Perfecter of faith” (Heb. 12:2).

Second Point: The Re-Consecration of the Temple and Its Servants

1) Cleansed Ceremonially: The evils Ahaz encouraged had made the Temple and its utensils “unclean.” Before the Temple service could be re-instituted, the uncleanness had to be dealt with. Unclean things had to be removed. The priests and Levites themselves had to be consecrated (2Ch 29:3). Then the Temple and its contents had to be physically and ceremonially cleansed. See Lev. 8.

2) Cleansed by Sacrifices Pointing to Christ: The priests, Levites and people of Judah also needed to have their sins dealt with. 2Ch 29:20f describe the sin-offerings that point to the true ground of atonement, the sacrifice of Christ. All of this was part of a “covenantrenewal” (2Ch 29:10). Today we do not need ceremonies and animal sacrifices before we can worship God. We have the once-for-all sacrifice of Christ covering all our sins. But we should approach the worship of God conscious that we come as forgiven sinners, coming to serve God as “priests” in Christ.

Third Point: The Reformation of Worship in the Temple

1) Only After the Sin Was Dealt With: Once the sin was dealt with, the people could gather to worship with joy – rejoicing in God’s mercy and full of thanks and praise to Him for it (2Ch 29:25f). As God’s people, we need to be aware of our sin and God’s grace in Christ, in order to rejoice and express our thanks.

2) A Davidic Reformation of Worship: The Lord established the pattern of public worship through David, via the instructions of the prophets. Hezekiah sought to model his reform on David’s pattern (2Ch 29:2, 26-27, 30). This included the worship music, using the Levitical singers and musicians, singing the Psalms. In doing so, he reminded God’s people that the Son of David defines our worship and makes it possible. When Christ came, He changed some elements of this – the involvement of the Temple, the priests and the Levitical musicians. Now the whole congregation sings. But the emphasis on loud and joyful praise and thanks, responding to the grace of God in Christ, remains (Eph. 5:18-20; Col. 3:16). This is the chief reason why we should rejoice when we assemble again for public worship. https://media-cloud.sermonaudio.com/text/51020109152162.pdf

BIBLIOGRAPHY FOR
1-2 CHRONICLES

NOTE: SOME CAN BE BORROWED FROM ARCHIVE.ORG

Archer, Gleason L. Jr. A survey of Old Testament introduction (BORROW). Chicago, IL: Moody Press, 1964.

Baxter, J. Sidlow. Explore the Book Vol. 2 Judges to Esther . Grand Rapids, MI: Zondervan, 1960.

Boda, Mark J. Cornerstone Biblical Commentary – 1-2 Chronicles. (Digital version) Carol Stream, IL: Tyndale House Publishers, 2010.

Braun, Roddy. Word Biblical Commentary – Volume 14 –1 Chronicles (BORROW). Grand Rapids, MI: Zondervan, 2018.

Cooper, Derek. Reformation Commentary on Scripture – Old Testament V – 1-2 Samuel, 1-2 Kings, 1-2 Chronicles. (Digital version) Downers Grove, IL: IVP Academic, 2016.

Constable, Thomas - 1&2 Chronicles (ONLINE)

Daniel, Ron - Teaching Notes -  1 Chronicles;  2 Chronicles (ONLINE)

Dillard, Raymond B. Word Biblical Commentary – Volume 15 – 2 Chronicles (BORROW) Grand Rapids, MI: Zondervan, 2018.

Ellison, H. L. The New Bible commentary, revised – 1 & 2 Chronicles (BORROW). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1970.

Guzik, David. Enduring Word Bible Commentary  1 Chronicles; 2 Chronicles   (ONLINE)

Hill, Andrew E. The NIV Application Commentary – 1 & 2 Chronicles. (Digital version) Grand Rapids, MI: Zondervan, 2003.

Keil, C. F. and Delitzsch, F. Commentary on the Old Testament – 1 Chronicles & 2 Chronicles. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1975.

Konkel, August H. Believers Church Bible Commentary – 1 & 2 Chronicles. (Multipart video series also available) Harrisonburg, VA: Herald Press, 2016.

Mabie, Frederick J. The Expositor’s Bible Commentary Revised Edition – 1 & 2 Chronicles. (Digital Version) Grand Rapids, MI: Zondervan, 2010.

MacArthur, John. The MacArthur Study Bible (BORROW). Nelson Bibles, 2006.

Olley, John W. (ED: IAIN DUGUID) ESV Expository Commentary, Vol. III – 1 Samuel – 2 Chronicles. (Digital Version) Wheaton, IL: Crossway, 2019.

Payne, J. Barton. The Expositor’s Bible Commentary – 1 & 2 Chronicles. Grand Rapids, MI: Zondervan Publishing House, 1988.

Schultz, John. - 1 Chronicles (177 pages), 2 Chronicles (239 pages) (ONLINE)

Selman, Martin J. Tyndale Old Testament Commentaries – 1 Chronicles. (BORROW)Downers Grove, IL: InterVarsity Press, 1994.

Selman, Martin J. Tyndale Old Testament Commentaries – 2 Chronicles. (BORROW) Downers Grove, IL: InterVarsity Press, 1994.

Sherwin, Simon & Mabie, Frederick J. Zondervan Illustrated Bible Backgrounds Commentary -- 1 & 2 Chronicles. (Digital Version) Grand Rapids, MI: Zondervan, 2009.

Thompson, J.A. The New American Commentary – Volume 9 – 1, 2 Chronicles. (Digital Version) Nashville, TN: B&H Publishing Group, 1994.

Utley, Bob. 1 Chronicles Table of Contents; 2 Chronicles Table of Contents

http://www.freebiblecommentary.org/old_testament_studies/VOL07BOT/VOL07BOT.html

Walton, John, et al - The IVP Bible Background Commentary Old Testament IVP - InterVarsity Press 2000.

Wiersbe, Warren W. Be Restored – Trusting God to See Us Through – OT Commentary – 2 Samuel & 1 Chronicles. (BORROW) Colorado Springs, CO: David C. Cook, 2010.

Wiersbe, Warren W. Be Distinct – Standing Firmly Against the World’s Tides – OT Commentary – 2 Kings & 2 Chronicles. (BORROW) Colorado Springs, CO: David C. Cook, 2010.

Williamson, H.G.M. New Century Bible Commentary – 1 and 2 Chronicles. Eugene, OR: Wipf and Stock Publishers 1982.

Wood, Leon. A Survey of Israel’s History. (BORROW) Grand Rapids: MI: Zondervan Publishing House, 1970.

Cyril Barber - 2 Chronicles: God’s Blessing of His Faithful People

Leslie Allen -  1, 2 Chronicles (BORROW)

Believer's Study Bible (Digital Version)

Ryrie Study Bible - BORROW

Defender's Study Bible - BORROW

NIV Study Bible - (BORROW)

ESV Study Bible - (BORROW)

Believer's Bible Commentary - (BORROW)

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Book

2 Chronicles

Search

2 Chronicles 29 Commentary

Click chart to enlarge
Chart from Jensen's Survey of the OT - used by permission
Click Chart from Charles Swindoll

SEE ALSO:
ESV chart - kings of Israel - more information
ESV chart - kings of Judah - more information
Another Chart with Variable Dates for Reigns of Kings

NOTE: THESE COMMENTS ARE OFFERED IN AN "AS IS" FORMAT - IF I HAVE TIME IN THE FUTURE, THEY WILL BE UPDATED.

CLICK 2 CHRONICLES COMMENTARIES FOR MULTIPLE SERMONS AND COMMENTARIES

Source: Halley's Bible handbook BORROW

1. Spiritual renewal comes through commitment to the Lord (2Ch 29:1-11).

A. COMMITMENT TO GOD IS THE MOST PRESSING NEED IN A TIME OF PRESSING NEED.

B. COMMITMENT TO GOD BRINGS HOPE INTO THE DARKEST OF SITUATIONS.

C. COMMITMENT TO GOD ALWAYS INVOLVES A RADICAL COMMITMENT TO HIS WORD.

2. Spiritual renewal comes through cleansing in accordance with God’s Word (2Ch 29:12-24).

3. Spiritual renewal expresses itself in celebration with God’s people (2Ch 29:25-36).

Conclusion

Discussion Questions

Book

GA4

Search

2 Chronicles 29 Commentary

Click chart to enlarge Chart from Jensen's Survey of the OT - used by permission Click Chart from Charles Swindoll

SEE ALSO: ESV chart - kings of Israel - more information ESV chart - kings of Judah - more information Another Chart with Variable Dates for Reigns of Kings

NOTE: THESE COMMENTS ARE OFFERED IN AN "AS IS" FORMAT - IF I HAVE TIME IN THE FUTURE, THEY WILL BE UPDATED.

CLICK 2 CHRONICLES COMMENTARIES FOR MULTIPLE SERMONS AND COMMENTARIES

Source: Halley's Bible handbook BORROW

1. Spiritual renewal comes through commitment to the Lord (2Ch 29:1-11).

A. COMMITMENT TO GOD IS THE MOST PRESSING NEED IN A TIME OF PRESSING NEED.

B. COMMITMENT TO GOD BRINGS HOPE INTO THE DARKEST OF SITUATIONS.

C. COMMITMENT TO GOD ALWAYS INVOLVES A RADICAL COMMITMENT TO HIS WORD.

2. Spiritual renewal comes through cleansing in accordance with God’s Word (2Ch 29:12-24).

3. Spiritual renewal expresses itself in celebration with God’s people (2Ch 29:25-36).

Conclusion

Discussion Questions

Book

GA4

Click chart to enlarge
Chart from Jensen's Survey of the OT - used by permission
Click Chart from Charles Swindoll

SEE ALSO:
ESV chart - kings of Israel - more information
ESV chart - kings of Judah - more information
Another Chart with Variable Dates for Reigns of Kings