2 Chronicles 31:8

Both the king and his people provided supplies for the temple. Israel came together to support the temple, and their response exceeded expectations and needs.

and laid them by heaps--The contributions began to be sent in shortly after the celebration of the passover, which had taken place in the middle of the second month. Some time would elapse before the king's order reached all parts of the kingdom. The wheat harvest occurred in the third month, so that the sheaves of that grain, being presented before any other, formed "the foundation," an under-layer in the corn stores of the temple. The first-fruits of their land produce which were successively sent in all the summer till the close of the fruit and vintage season, that is, the seventh month, continued to raise heap upon heap.

We have here an account of what was done after the passover. What was wanting in the solemnities of preparation for it before was made up in that which is better, a due improvement of it after. When the religious exercises of a Lord's day or a communion are finished we must not think that then the work is done. No, then the hardest part of our work begins, which is to exemplify the impressions of the ordinance upon our minds in all the instances of a holy conversation. So it was here; when all this was finished there was more to be done.
I. They applied themselves with vigour to destroy all the monuments of idolatry, Ch2 31:1. The king had done what he could of this kind (Kg2 18:4), but the people could discover those profane relics which escaped the eye of the king's officers, and therefore they went out to see what they could do, Ch2 31:1. This was done immediately after the passover. Note, The comfort of communion with God should kindle in us a holy zeal and indignation against sin, against every thing that is offensive to God. If our hearts have been made to burn within us at an ordinance, that spirit of burning will consume the dross of corruption. What have I now to do any more with idols? Their zeal here in destroying the images and groves, the high places and altars, appeared, 1. In that they did this, not only in the cities of Judah and Benjamin, but in those of Ephraim and Manasseh. Some think that those cities are meant which had come under the protection and the jurisdiction of the kings of Judah. Others think that, Hoshea king of Israel not forbidding it, their zeal carried them out to the destruction of idolatry even in many parts of his kingdom. At least those that came out of Ephraim and Manasseh to keep the passover (as many did, Ch2 30:18) destroyed all their own images and groves, and did the like for as many more as they had influence upon or could make interest in for leave to do it. We should not only reform ourselves, but do all we can to reform others too. 2. They destroyed all: they utterly destroyed all; they spared none through favour or affection either to the images or to their worshippers; though ever so ancient, ever so costly, ever so beautiful, and ever so well patronised, yet they must all be destroyed. Note, Those that sincerely set themselves against sin will set themselves against all sin. 3. They would not return to their houses, though they had been long absent, till this was done. They could not be easy, nor think themselves safe, in their cities, as long as the images and groves, those betrayers and destroyers of their country, were left standing. Perhaps the prophet Isaiah pointed to this when, a little before, he spoke of a day in which men should cast away the very idols that they themselves had made. So surprising was this blessed change, Isa 2:20; Isa 31:6, Isa 31:7.
II. Hezekiah revived and restored the courses of the priests and Levites, which David had appointed and which had of late been put out of course, Ch2 31:2. The temple service was put into its proper method again, to run in the old channel. Every man was made to know his work, his place, his time, and what was expected from him. Note, Good order contributes much to the carrying on of a good work. The priests were appointed in their courses for burnt-offerings and peace-offerings; the Levites in their courses were some to minister to the priests, others to give thanks and praise. See Ch1 23:4, Ch1 23:5. And all this in the gates or courts of the tents of the Lord. The temple is here called a tent because the temple privileges are movable things and this temple was shortly to be removed.
III. He appropriated a branch of the revenue of his crown to the maintenance and support of the altar. Though the people were to be at the charge of the daily offerings, and those on the sabbaths, new moons, and feasts, yet, rather than they should be burdened with the expense, he allowed out of his own estate, or out of his exchequer, for all those offerings, Ch2 31:3. It was a generous act of piety, wherein he consulted both God's honour and his people's ease, as a faithful servant to him and a tender father to them. Let princes and great men reckon that well bestowed, and set out to the best interest, which they give for the support and encouragement of religion in their country.
IV. He issued out an order to the inhabitants of Jerusalem first, Ch2 31:4 (that those who were nearest the temple, and both saved and got by being so, might give a good example to others), but which was afterwards extended to, or at least admitted by, the cities of Judah, that they should carefully pay in their dues, according to the law, to the priests and Levites. This had been long neglected, which made the work to be neglected (for a scandalous maintenance makes a scandalous ministry); but Hezekiah, having himself been liberal, might with a good grace require his subjects to be just to the temple service. And observe the end he aims at in recovering and restoring to the priests and Levites their portion, that they might be encouraged in the law of the Lord, in the study of it, and in doing their duty according to it. Observe here, 1. It is fit that ministers should be not only maintained, but encouraged, that they should not only be kept to do their work, but that they should also have wherewith to live comfortably, that they may do it with cheerfulness. 2. Yet they are to be maintained, not in idleness, pride, and luxury, but in the law of the Lord, in their observance of it themselves and in teaching others the good knowledge of it.
V. The people thereupon brought in their tithes very readily. They wanted nothing but to be called upon; and therefore, as soon as the commandment came abroad, the first-fruits and all the holy things were duly brought in, Ch2 31:5, Ch2 31:6. What the priests had occasion for, for themselves and their families, they made use of, and the overplus was laid in heaps, Ch2 31:6. All harvest-time they were increasing these heaps, as the fruits of the earth were gathered in; for God was to have his dues out of them all. Though a prescription may be pleaded for a modus decimandi - tenth proportion, yet it cannot be pleaded pro non decminado - for the omission of the tenth. When harvest ended they finished their heaps, Ch2 31:7. Now here we have, 1. The account given to Hezekiah concerning those heaps. He questioned the priests and Levites concerning them, why they did not use what was paid in, but hoarded it up thus, (Ch2 31:9), to which it was answered that they had made use of all they had occasion for, for the maintenance of themselves and their families and for their winter store, and that this was that which was left over and above, Ch2 31:10. They did not hoard these heaps for covetousness, but to show what plentiful provision God by his law had made for them, if they could but have it collected and brought in, and that those who conscientiously give God his dues out of their estates bring a blessing upon all they have: Since they began to bring in the offerings the Lord has blessed his people. See for this Hag 2:19. "Try me," says God, "if you will not otherwise trust me, whether, upon your bringing the tithes into the store-house, you have not a blessing poured out upon you," Mal 3:10, Mal 3:11; Eze 44:30. 2. The acknowledgment which the king and princes made of it, Ch2 31:8. They gave thanks to God for his good providence, which gave them something to bring, and his good grace, which gave them hearts to bring it. And they also blessed the people, that is, commended them for their doing well now, without reproaching them for their former neglects. It is observable that after they had tasted the sweetness of God's ordinance, in the late comfortable passover, they were thus free in maintaining the temple service. Those that experience the benefit of a settled ministry will not grudge the expense of it.

In the third month - "The month Sivan; the seventh, Tisri." - Targum.
The heaps - The vast collections of grain which they had from the tithes over and above their own consumption; see Ch2 31:10.

And when Hezekiah and the princes came and saw the heaps,.... Of the tithes and firstfruits:

they blessed the Lord; for the great increase of the fruits of the earth, and for making the people so willing to bring in the dues to the priests and Levites:

and his people Israel; wished all happiness and prosperity to them, being found in the way of their duty.

They blessed the Lord; both for giving such plentiful provisions to his land in this year, and for giving his people such liberal and pious hearts towards this good work.

And his people Israel; they praised them for their forwardness and faithfulness in it.

Restoration of order in the public worship, and of the temple revenues and those of the priests. - Ch2 31:2. Hezekiah appointed the courses of the priests and Levites according to their courses, each according to the measure of his service (cf. Num 7:5, Num 7:7), viz., the priests and Levites (ולל לכה are subordinated to אישׁ in apposition by ל), for burnt-offerings and thank-offerings, to serve (to wait upon the worship), and to praise and thank (by song and instrumental music) in the gates of the camp of Jahve, i.e., in the temple and court of the priests; see on Ch1 9:18.
Ch2 31:3
And the portion of the king from his possession was for the burnt-offerings, etc.; that is, the material for the burnt-offerings which are commanded in Num 28 and 29 the king gave from his possessions, which are enumerated in Ch2 32:27-29.
Ch2 31:4-8
The priests and Levites received their maintenance from the first-fruits (Exo 23:19; Num 18:12; Deu 26:2) and the tithes, which the people had to pay from the produce of their cattle-breeding and their agriculture (Lev 27:30-33, cf. with Num 18:21-24). Hezekiah commanded the people, viz., the inhabitants of Jerusalem, to give this portion to the Levites and priests, that they might hold themselves firmly to the law of Jahve, i.e., might devote themselves to the duties laid upon them by the law, the attendance upon the worship, without being compelled to labour for their subsistence; cf. Neh 13:10.
Ch2 31:5-6
When the word (the royal command) went forth (spread abroad), the Israelites brought in abundance the first-fruits which had been assigned to the priests (Ch2 18:12.), and the tithes, which were paid to the whole tribe of Levi (Num 18:21-24). ישׂראל בּני, Ch2 31:6, are not the inhabitants of the northern kingdom, but the Israelites who had emigrated from that kingdom into Judah (as Ch2 30:25; Ch2 11:16; Ch2 10:17). קדשׁים מעשׂר, the tenth from the holy gifts which were consecrated to Jahve, is surprising, since in the law, Num 18:8., it is not the tenth of the consecrated gifts which is spoken of, but only הקּדשׁים תרוּמות (Num 18:19). Proceeding upon the assumption that all קדשׁים which were consecrated to Jahve were given over to the tribe of Levi, Bertheau finds no correspondence between the law and the statement of our verse, that the tenth of the holy things was given, and points out that the lxx seem to have read והקּשׁים ועז instead of קדשׁים m`sr, without, however, himself deciding in favour of that reading. But the lxx have rendered the words hmqdsym קדשׁים קדשׁים by ἐπιδέκατα αἰγῶν, καὶ ἡγίασαν, and consequently cannot have read ועז for מעשׂר, since in their translation epide'kata corresponds to m`sr. But the deviation of the statement in our verse from the law, Num 18, arises partly from an incorrect or inexact interpretation of the provisions of the law, Num 18:8. In the law, קדשׁים as such were not assigned to the tribe of Levi, or more correctly to the priests (Aaron and his sons), but only the לכל־קדשׁים תּרוּמות, the heave-offerings of all the holy gifts of the sons of Israel, i.e., the pieces or parts of the sacrificial gifts of the Israelites which were not burnt upon the altar, consequently the greater part of the meal, and oil, and flesh of the oblations, the sin-offerings, the trespass-offerings, and of the peace-offerings, the wave-breast and wave-thigh, and whatever else was waved in wave-offerings; see on Num 18:8. These Therumoth of the consecrated gifts are in our verse designated קדשׁים מעשׂר, because they were only a fragment of that which was consecrated to the Lord, just as the tenth was a fragment of the whole herd, and of the field produce. The statement of our verse, therefore, differs only in expression from the prescription of the law, but in substance it completely agrees with it. ער ערמות ויּתּנוּ, and they made many heaps, i.e., they brought the first-fruits and tithes in heaps.
Ch2 31:7
In the third month, consequently immediately at the end of the grain harvest, they commenced to found the heaps (to lay the foundation of the heaps); and in the seventh month, i.e., at the end of the fruit and wine harvest, they completed them (the heaps). In the third month fell pentecost, or the harvest feast; in the seventh, the feast of tabernacles, after the gathering in of all the fruits. ליסּוד has Daghesh in ס, because this verb in the imperf. assimilates its י like נ to the second radical, and the infinitive is formed after the imperf.; cf. Ew. 245, a.
Ch2 31:8-10
When Hezekiah and the priests saw these heaps, they praised the Lord and His people Israel.
The employment and storing of these gifts, Ch2 31:9-19. - Ch2 31:9. Hezekiah questioned (ידרשׁ) the priests and Levites concerning the heaps, i.e., not as to whether they were sufficient for the support of the priests and Levites, but as to how it happened that such masses had been heaped up. Thereupon Azariah the high priest (hardly the Azariah mentioned Ch2 26:17, who forty years before tried to prevent Uzziah from pressing into the holy place), of the house of Zadok, answered him: Since they began to bring (לביא for להביא) the heave-offerings into the house of the Lord, we have eaten and satisfied ourselves, and have left in plenty. The infin. absol. והותר ושׂבוע אכול stand in animated speech instead of the first pers. plur. perf. From the same animation arises the construction of את־ההמון with הנּותר; for "that which is left" signifies, and we have left this quantity here.
Ch2 31:11-12
Then the king commanded to prepare cells in the house of God for the storing of the provisions. Whether new cells were built, or cells already existing were prepared for this purpose, cannot be decided, since הכין may signify either. Into these cells they brought the תּרוּמה, which here denotes the first-fruits (cf. Ch2 31:5), the tithes, and the dedicated things, בּאמוּנה, with fidelity, cf. Ch2 19:9. עליהם, over them (the first-fruits, etc.) the Levite Cononiah was set as ruler (inspector), and his brother Shimei as second ruler (משׁנה).
Ch2 31:13-14
To them at their hand, i.e., as subordinate overseers, were given ten Levites, who are enumerated by name. Of the names, Jehiel and Mahath occur in Ch2 29:12 and Ch2 29:14. בּמפקד is translated by the Vulg. ex imperio, better ex mandato Hizkiae. Azariah, the prince of the house of God, is the high priest mentioned in Ch2 31:10. - To the fourteen Levites named in Ch2 31:13 and Ch2 31:14 was committed the oversight and storing of the first-fruits, tithes, and consecrated gifts. Besides these, there were special officers appointed for the distribution of them. - In Ch2 31:14-19 these are treated of; Ch2 31:14 dealing with the distribution of the voluntary gifts of God, i.e., all which was offered to God of spontaneous impulse (Lev 23:38; Deu 12:17), to which the first-fruits and tithes did not belong, they being assessments prescribed by the law. Over the freewill offerings the Levite Kore, the doorkeeper towards the east (see on Ch1 9:18), was set. His duty was to give (distribute) "the heave-offerings of Jahve," i.e., that portion of the thank-offerings which properly belonged to Jahve, and which was transferred by Him to the priests (Lev 7:14; Num 5:9), and the "most holy," i.e., that part of the sin and trespass offerings (Lev 6:10, Lev 6:22; Lev 7:6) and of the oblations (Lev 2:3, Lev 2:10) which was to be eaten by the priests in the holy place.
Ch2 31:15-16