2 Crônicas 29

2 Crônicas 29

Henry explains that after the temple was cleansed, Hezekiah immediately led the nation in restored worship, beginning with atonement for the sins of the previous reign through sin and burnt offerings offered on behalf of the entire people—king, priests, and nation—showing that repentance and reform must be joined to sacrificial atonement, ultimately pointing to Christ. Worship was marked by reverence, confession, praise, and joyful submission as psalms and sacrifices were offered together. Looking forward, the temple service was reestablished for continual communion with God, and the people responded freely and generously despite their poverty. Though the priests were few and unprepared due to past compromise, the Levites distinguished themselves by zeal and readiness, stepping in where needed. The king and the people rejoiced, recognizing both the swiftness of the reform and the clear hand of God, who had prepared hearts and made the work unexpectedly easy, so that the restoration of worship was plainly “the Lord’s doing.” 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. seven: Nu 23:1,14,29 1Ch 15:26 Ezr 8:35 Job 42:8 Eze 45:23 a sin offering: Lev 4:3-14 Nu 15:22-24 2Co 5:21 Related Passages: Leviticus 1:5 (PRIESTS CARRY OUT OFFERING) ‘He shall slay the young bull before the LORD; and Aaron’s sons the priests shall offer up the blood and sprinkle the blood around on the altar that is at the doorway of the tent of meeting. SEVEN FOLD SIN OFFERING They brought seven bulls, seven rams, seven lambs and seven male goats - The Mosaic Law required only one bull for the sin of the high priest, one for the sins of the people, and one male goat for the sin of the ruler; yet Hezekiah offered many more sacrifices, and the reason is clear. The Law primarily addresses sins of ignorance, whereas Judah’s guilt involved deliberate and aggravated transgressions—idolatry, apostasy from true worship, and the profanation of the temple. Accordingly, the sin offerings were presented in deliberate order: first for the kingdom, addressing the sins of the king and his household; second for the sanctuary and the priests, which had been defiled through neglect and unfaithfulness; and finally for all Judah, the entire nation that had been led into widespread abomination by these failures. For (NOTE: not a term of explanation) a sin offering (chattat/chattath) (1) for the kingdom, (2) the sanctuary, and (3) Judah - The sin offerings were presented first for the kingdom to atone for royal and national leadership guilt, then for the sanctuary to cleanse what had been defiled by neglect and apostasy, and finally for Judah to seek forgiveness for the people who had followed their leaders into widespread sin. And he ordered the priests, the sons of Aaron, to offer them on the altar of the LORD - This command affirms that the sacrificial work must be carried out by the ordained priests, the sons of Aaron, in accordance with God’s appointed order for worship (2 Chronicles 29:21; cf. Leviticus 1:5). EXCURSUS ON SIN OFFERING - Under the Mosaic Law, the sin offering (Heb. ḥaṭṭāʾt, often rendered “fault offering”) was the first sacrifice in which atonement was central, providing God’s gracious remedy for unintentional sins—those committed in ignorance, inadvertence, passion, or omission and later recognized as guilt (Leviticus 4–5; cf. Nu 15:22–29)—while explicitly excluding high-handed, premeditated rebellion, for which no sacrifice was provided (Nu 15:27–31); the required offering varied by status (a bull for the high priest, a male goat for a ruler, a female goat or lamb for an individual, or birds/flour for the poor) yet followed a consistent pattern of identification by laying on of hands, the shedding and application of blood to purge sacred space, and the burning or priestly consumption of the remainder, so that “the priest shall make atonement…and he will be forgiven” (Lev 4:29–35; 6:24–30), a rhythm that culminated annually on the Day of Atonement when the high priest offered a bull for himself and a goat for the people (Lev 16:11, 15); crucially, the rite’s efficacy lay not in ritual alone but in God’s mercy received by faith, for Scripture rejects worship without trust and obedience (Isa 1:10–20; Amos 5:21–24; Mic 6:6–8), underscores corporate responsibility (cf. Josh 7; Ro 5:12ff), and ultimately points beyond itself to Jesus Christ, the flawless Lamb whose once-for-all sacrifice Who suffered outside the city as the sin offering was burned outside the camp (Heb 13:12; cf. Lev 4:12), fulfilling the principle that “without the shedding of blood there is no forgiveness” (Heb 9:22), redeeming all who acknowledge their guilt and believe by the precious blood of Christ (1 Pet 1:19; cf. John 3:16; Eph 1:7), thus rendering further sin offerings unnecessary. 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). (See The Expositor's Bible Commentary: 1 Chronicles-Job - Page 286) 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. (See 1 & 2 Chronicles) John Walton - 29:21–24. sacrificial ritual. There were no sacrificial rituals used in the dedication of the tabernacle. When the temple of Solomon was dedicated, the animals sacrificed were too numerous to count. Nowhere does the text offer instructions for the numbers reflected here. For information about the sin offering see comments on Leviticus 4:1–3 and 4–12. 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: Lev 1:5 4:7,18,34 8:14,15,19,24 Heb 9:21-22 Related Passages: Leviticus 1:10-11 ‘But if his offering is from the flock, of the sheep or of the goats, for a burnt offering, he shall offer it a male without defect. 11 ‘He shall slay it on the side of the altar northward before the LORD, and Aaron’s sons the priests shall sprinkle its blood around on the altar. Hebrews 9:22 And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness. Leviticus 17:11+ ‘For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.’ PRIESTS SLAUGHTER AND SPRINKLE FOR ATONEMENT So (term of conclusion) as a logical connector, indicates that the slaughter of the bulls and the sprinkling of the blood are the direct result and obedient response to Hezekiah’s command in the preceding verse, showing immediate compliance with God’s prescribed order for atonement. Atonement and cleansing from sin required the shedding and application of blood on the altar, symbolizing life given in place of the guilty so that fellowship with the LORD could be restored (Leviticus 17:11; cf. Hebrews 9:22). they slaughtered the bulls, and the priests took the blood and sprinkled it on the altar (mizbeah). The slaughtering of the bulls and the sprinkling of their blood on the altar signified atonement through a substitutionary sacrifice, carried out according to the LORD’s prescribed sacrificial order (cf. Leviticus 17:11). They also slaughtered the rams and sprinkled the blood on the altar (mizbeah) This action represents the continuation of atoning sacrifice, as the priests faithfully applied the blood of the rams to the altar in accordance with God’s ordained means of purification and reconciliation (2 Chronicles 29:22; cf. Leviticus 8:18–19). They slaughtered the lambs also and sprinkled the blood on the altar (mizbeah) - This completes the sacrificial sequence, as the lambs were slain and their blood applied to the altar, signifying full atonement and consecration in obedience to the LORD’s sacrificial law (Leviticus 1:10–11). Altar (04196) mizbeah from zabach = to slaughter for sacrifice or for food) is a masculine noun that is frequent in the OT (338x) and describes the place of sacrifice where offerings were made to a deity. The first use in Ge 8:20 describes the altar built by Noah as his first act after he survived the flood. Abraham is associated with an altar in Ge 12:7,8; 13:4, 18; Ge 22:9. Not surprisingly the majority of OT occurrences are in Leviticus (88x in 72v and Exodus is not far behind - 61x in 53v). The first offering by Cain and Abel does not mention a specific altar (Ge 4:3). The Septuagint (Lxx) often translates mizbeach with the word thusiasterion ("a place of sacrifice") which is derived from thusia meaning that which is offered as the sacrifice. 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. they laid: Lev 1:4, 4:15,24 Related Passages: Leviticus 16:21 “Then Aaron shall lay both of his hands on the head of the live goat, and confess over it all the iniquities of the sons of Israel and all their transgressions in regard to all their sins; and he shall lay them on the head of the goat and send it away into the wilderness by the hand of a man who stands in readiness. KING & ASSEMBLY LAY HANDS ON ANIMALS Then they brought the male goats of the sin offering before the king and the assembly, and they laid their hands on them - The male goats are presented before the king and the assembled people to show that atonement is a public, corporate matter, not a private ritual. By laying their hands on the goats, the leaders symbolically identified with the sacrifice and transferred guilt, acknowledging that the animals would bear the penalty for the nation’s sin (cf. Leviticus 16:21). The laying on of hands is a symbolic act throughout Scripture signifying identification, transfer, and authorization, most clearly seen in sacrificial worship where the worshiper places hands on the animal to identify with it and transfer guilt, acknowledging that the substitute will bear the penalty in the sinner’s place (Leviticus 1:4; 16:21). In this sense, the act is a visible confession: my sin deserves death, and this life now stands in my stead (cf. 2 Chronicles 29:23). EXCURSUS ON LAYING ON OF HANDS - The laying on of hands is a biblical gesture of personal identification and participation used in diverse contexts, including oath-taking (Gen 24:2, 9; 47:29), transferring family leadership (Gen 48:14, 17–18), identifying with a sacrificial substitute by both priests and laypersons (Exod 29:10, 15, 19; Lev 1:4; 3:2, 8; 4:4, 15, 24; 16:21; Num 8:12; 2 Chr 29:23), setting individuals apart for special service or ministry (Num 8:10; 27:18, 23; Deut 34:9; Acts 6:6; 13:3; 1 Tim 4:14; 5:22; 2 Tim 1:6), participating in judicial judgment (Lev 24:14), expressing silence or submission (Judg 18:19; Job 21:5; 29:9; 40:4; Mic 7:16), signifying grief (2 Sam 13:19), conveying blessing (Matt 19:13–15; Mark 10:16), ministering healing (Matt 8:3; 9:18, 20; Mark 5:23; 6:5; 7:32; 8:23; Luke 4:40; 13:13; Acts 9:17; 28:8), and receiving the Holy Spirit (Acts 8:17–19; 19:6), yet the New Testament shows no uniform ordination pattern, as different leaders lay hands in different settings (Acts 6:6; 13:3; 1 Tim 4:14; 2 Tim 1:6), underscoring that early church life was dynamic and gift-driven, with godly character outweighing formal structures or fixed procedures (cf. 1 Cor 12–14; Acts 15). (See also Laying on of hands - what does the Bible say? - GotQuestions.org) Bob