II Chronicles 31:5 · Bible study
2 Chronicles 31:5 Commentary: The Overflow of a Revived Heart
Hebrew · 8 what the commentators say
Meaning in one sentence
Explore why honey appears among the firstfruits here when Leviticus forbids it on the altar, and what this teaches about giving.
Research Summary
- Meaning: A revived people respond to God's word with abundant firstfruits and tithes, joyfully going beyond the strict letter of the Law.
- Key words: פָּרַץ (paratz, to break through/burst out), הִרְבּוּ (hirbu, they multiplied), לָ/רֹב (la/rov, to abundance).
- Main debate: Whether honey (d*bash) is bee honey or date/grape syrup, and whether its offer is a required firstfruit or a voluntary surplus beyond the command.
- Theological theme: Heartfelt spiritual renewal produces generous worship that exceeds minimalist obedience, embodying grace and joy.
- Best use: A foundational text for preaching on the spirit of generosity, the fruit of genuine revival, and the joy of supporting gospel ministry above and beyond the tithe.
Translation Comparison
BSB Berean Standard Bible 2020
As soon as the order went out, the Israelites generously provided the firstfruits of the grain, new wine, oil, and honey, and of all the produce of the field, and they brought in an abundance—a tithe of everything.
WEB World English Bible 2000
As soon as the commandment went out, the children of Israel gave in abundance the first fruits of grain, new wine, oil, honey, and of all the increase of the field; and they brought in the tithe of all things abundantly.
KJV King James Version 1769
And as soon as the commandment came abroad, the children of Israel brought in abundance the firstfruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly.
ASV American Standard Version 1901
And as soon as the commandment came abroad, the children of Israel gave in abundance the first-fruits of grain, new wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly.
YLT Young's Literal Translation 1898
and at the spreading forth of the thing have the sons of Israel multiplied the first-fruit of corn, new wine, and oil, and honey, and of all the increase of the field, and the tithe of the whole in abundance they have brought in.
Darby Darby Bible 1890
And as soon as the commandment was published, the children of Israel gave in abundance the firstfruits of corn, new wine and oil and honey, and of all the increase of the field; and they brought in abundantly the tithe of all [things].
Douay-Rheims Douay-Rheims Bible 1899
Which when it was noised abroad in the ears of the people, the children of Israel offered in abundance the firstfruits of corn, wine, and oil, and honey: and brought the tithe of all things which the ground bringeth forth.
Translations in other languages (10 available)
Y como este edicto fué divulgado, los hijos de Israel dieron muchas primicias de grano, vino, aceite, miel, y de todos los frutos de la tierra: trajeron asimismo los diezmos de todas las cosas en abundancia.
E quando este edito foi divulgado, os filhos de Israel deram muitas primícias de grão, vinho, azeite, mel, e de todos os frutos da terra: trouxeram também os dízimos de todas as coisas em abundância.
Lorsque la chose fut répandue, les enfants d’ Israël donnèrent en abondance les prémices du blé, du moût, de l’ huile, du miel, et de tous les produits des champs; ils apportèrent aussi en abondance la dîme de tout.
Und da das Wort ausging, gaben die Kinder Israel viel Erstlinge von Getreide, Most, Öl, Honig und allerlei Ertrag des Feldes, und allerlei Zehnten brachten sie viel hinein.
Toen nu dat woord uitbrak, brachten de kinderen Israels vele eerstelingen van koren, most, en olie, en honig, en van al de inkomsten des velds; ook brachten zij de tienden van alles in met menigte.
Non appena quest’ordine fu pubblicato, i figliuoli d’Israele dettero in gran quantità le primizie del grano, del vino, dell’olio, del miele, e di tutti i prodotti dei campi; e portarono la decima d’ogni cosa, in abbondanza.
A gdy się ta rzecz rozgłosiła, znieśli synowie Izraelscy wiele pierwocin zboża, moszczu i oliwy, i owocu palmowego, i wszystkich urodzajów polnych, i dziesięciny ze wszystkiego bardzo wiele przynosili.
Когда обнародовано было это повеление, тогда нанесли сыны Израилевы множество начатков хлеба, вина, и масла, и меду, и всяких произведений полевых; и десятин из всего нанесли множество.
諭旨 一出，以色列 人 就把初熟的 五穀、新酒、油、蜜，和 田地 的出產 多多 送來，又把各物的 十分之一 送來 的極多。
And when the order was made public, straight away the children of Israel gave, in great amounts, the first-fruits of their grain and wine and oil and honey, and of the produce of their fields; and they took in a tenth part of everything, a great store.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 31:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree this verse captures the natural outpouring of a revived people. The Cambridge Bible notes the verb for the 'spreading' of the command, paratz, literally means 'to burst out', the word of the king bursts across a land ready to hear. Adam Clarke points out the people brought 'firstfruits and tithes of all the produce of the field, whether commanded or not,' specifically highlighting honey, an item excluded from the altar (Leviticus 2:11). He explains the distinction: honey was for the priests to eat, not for sacrifice. This signals the people were not parsing the minimum legal requirement. Wesley and Barnes suggest the honey is date or grape syrup, items not strictly subject to tithe laws, further underscoring the voluntary, generous heart. Gill agrees, noting the Targum interprets it as palm 'dubsa.' The combined witness of these commentators is that the people's giving ran ahead of the law. The abundance and the specific inclusion of a 'gray area' item like honey demonstrate a generosity born of spiritual renewal, not duty.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The people's giving was immediate, abundant, complete, and directly tied to the joy of spiritual renewal under Hezekiah's reforms.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The nature of the 'honey' (דְּבַשׁ, d*bash) | Commentators agree the list of gifts shows extraordinary generosity, exceeding the strict categories of the Law. | Wesley, Barnes, and the Cambridge Bible argue it is date or grape syrup (dibsh), which was not subject to tithe/firstfruit laws. Clarke and Gill allow it could be bee honey given for the priests' food, not the altar, demonstrating a voluntary expansion of the offering categories. |
| The scope of the tithe ('all things') | The giving was abundant and of all things, a total, generous response to the revival. | Gill notes the Talmud exempted herbs from tithes, suggesting the people tithed items the Law did not strictly require. Some traditions see this as a universal principle of tithing on all income. Others see it as a specific historical act of zeal during a revival that should inspire, not legislate, similar generosity. |
| The primary catalyst for the people's generosity | Christians agree the spiritual revival under Hezekiah (ch. 29-30) created the atmosphere for such abundant giving. | Some traditions emphasize the role of godly leadership (the king's example) and covenant renewal (Passover). Others highlight the immediate work of the Holy Spirit creating a 'willing heart' (Exodus 35:5, 20-29), making the giving a supernatural work of grace in the people rather than a response to human leadership alone. |
Historical & Cultural Context
Hezekiah's reign is a story of undoing the damage done by his father Ahaz (2 Chronicles 28), who shut the Temple doors and set up altars to idols. Chapter 29 records the cleansing and rededication of the Temple. Chapter 30 records the Passover, extended to the northern tribes who had not kept the feast in generations. Now, in Chapter 31, the king moves to restore the priesthood and their means of support. Verse 4 commands Jerusalem to give 'the portion of the priests and the Levites, that they might give themselves to Yahweh's law.' Ellicott's Commentary notes this phrase means 'that they might stick fast unto the law', freedom from economic worry allowed total devotion to their sacred calling. The King himself went first, setting aside his own possessions for the regular burnt offerings (v.3). This sets the stage for the people's explosive generosity in v.5.
The commandment paratz, burst through. The people hirbu, multiplied. The lists in the Law (Exodus 23:19, Deuteronomy 18:4) specified grain, wine and oil. The people brought these, plus honey and all the increase of the field. The Hebrew terms tirosh (new wine, freshly pressed) and yitzhar (fresh oil, shining) evoke the very best of the harvest, the first pressings. The people gave the first and the best.
Our understanding of 'honey' (d*bash) depends on its agricultural context. The land of Judea was rich in both bee-keeping and date palms. Josephus mentions a 'syrup of dates' used as honey. Gill cites Pliny's Natural History describing the 'dabusa' of the Arabs, a palm liquor. It was a valuable commodity. The fact that it appears in a list with the basic staples shows the complete spirit of the offering. It was not just the basics; it was everything the land produced.
Textual Notes
The consulted sources for this study (Clarke, Barnes, Cambridge, Gill, Wesley, Matthew Henry, Lange) do not identify any significant textual variants for 2 Chronicles 31:5. The Hebrew text is stable across the major manuscripts. The interpretive challenges lie not in the transmission of the words but in the lexical and historical understanding of terms like 'honey' (d*bash) and the cultural context of firstfruits and tithes.
Reception History
This passage has been a touchstone for discussions on the financial support of clergy and the nature of revival giving. The Puritans and Reformers, including Matthew Henry and Gill, used it to argue that a revived church supports its ministers generously, freeing them for study and prayer (v.4). The term 'heaps' (v.6-7) became a picturesque symbol of excessive blessing. In the 19th century, the verse was widely cited to encourage systematic yet heart-felt tithing. Contemporary charismatic and renewal movements have used it as a template for 'kingdom economics,' emphasizing that supernatural blessing follows seed-sowing generosity. The specific puzzle about honey remains mostly a quiet scholarly conversation, but the image of the people bringing the very best (firstfruits) of all they had has remained a powerful metaphor for offering God the primary place in every area of life.
Preaching This Verse
Three-point outline
- The bursting forth of the word. The Hebrew paratz (to break out/burst) describes the command. Revival produces authority. The king's command spread because the people were spiritually ready to hear it.
- The multiplication of the offering. The people hirbu (multiplied) the firstfruits. They did not calculate the minimum. They gave so much that it created literal 'heaps' (v.7), inviting investigation and blessing (v.8).
- The extra of grace: honey. The honey (whether bee honey or date syrup) represents giving above and beyond the strict scriptural requirement. It is the joyful, creative response of a heart set free by the beauty of God and the blessing of renewal.
Five-point outline
- Renewal precedes generosity. The context of chapters 29-30 is essential. They could not give like this before they worshipped like this.
- Leadership sets the pace. Hezekiah gave his own portion first (v.3). People follow a leader who sacrifices.
- Provision enables ministry. The purpose of the giving (v.4) was to free the Levites for study, not just survival.
- The heart gives immediately. 'As soon as the commandment went out' they brought it. No delay, no committee meetings, no excuses.
- The heart gives selectively and generously. The specific list and the additions (honey) show thoughtful, joyful generosity, not just a default response.
Illustration hooks
- The Christmas bonus. A company gives its employees a small bonus. One employee, because they love their job, uses it to buy a gift for the boss. This is the 'honey' principle, giving back to the source of blessing in an unexpected way.
- The garden surplus. A gardener fills a box with zucchini and tomatoes for the food bank. But they also bring a jar of homemade honey, a bunch of flowers, and fresh herbs. The box meets the need; the jar brings joy.
- Homework vs. passion project. A student does the assigned homework, but also researches the topic further, builds a model, and teaches a sibling. The extra effort runs ahead of the command.
Questions your congregation is asking
- 'Is tithing the ceiling or the floor of my giving?' The text shows people giving firstfruits and going beyond, treating the minimum as a starting point, not a finish line.
- 'How do I move from dutiful giving to joyful giving?' The verse suggests joy follows spiritual renewal, not the other way around. They worshipped (ch. 30), then the giving flowed.
- 'Does my giving actually make a difference?' Verse 4 says the purpose of the provision was freeing the ministers to 'give themselves to Yahweh's law.' The financial gift had a direct spiritual payoff.
Leading a Discussion
The people in this story had just been through a major spiritual reset. They tore down idols, celebrated Passover with fresh passion, and rededicated themselves to the Temple. When the king asked them to give, they did not hesitate. They did not just meet the requirement; they poured out abundance. Even the controversial inclusion of honey, something the Law did not strictly require, shows a heart that delights in giving. This passage invites us to examine not just what we give, but whether our giving flows from a revived heart or a reluctant sense of duty.
Discussion questions
- Read the passage again. What verbs describe the people's action (brought, gave, multiplied)? What adjectives describe the quantity (abundance, all)? What picture do these words paint?
- Compare v.5 with the context of v.3. Hezekiah gave his own possessions first. How does the leader's example affect the generosity of the people? Why does this matter in a church community today?
- The inclusion of 'honey' is debated by scholars. Is it bee honey or date syrup? More importantly, what does the act of giving something not strictly required tell us about the inner condition of the giver?
- Look at Exodus 35:20-29. The building of the Tabernacle. What parallels do you see in the people's response to God's prompting there and here in 2 Chronicles 31? What does it mean that everyone 'whose heart made them willing' gave?
- The stated purpose of the collection was so the priests and Levites could 'give themselves to Yahweh's law' (v.4). How does the practical act of giving make spiritual ministry possible? In what ways does the financial support of your church community 'free up' people to minister?
- What are the 'heaps' in your own life? Where has God blessed you so abundantly that the pile is almost embarrassing (v.8)? How does remembering God's generosity to you change how you view the call to generous giving?
- Gill notes that the Talmud exempted herbs from tithes, yet the people brought 'the tithe of all things.' What does it look like in your life to give not just from the easily calculable surplus, but from the 'all things'? What parts of your life have you considered off limits for God that He might be asking for?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 43:11 | Their father, Israel, said to them, “If it must be so, then do this: Take from the choice fruits of the land in your bags, and carry down a present for the man, a little balm, a little honey, spices and myrrh, nuts, and almonds; |
| Exodus 22:29 | “You shall not delay to offer from your harvest and from the outflow of your presses. “You shall give the firstborn of your sons to me. |
| Exodus 23:19 | You shall bring the first of the first fruits of your ground into the house of Yahweh your God. “You shall not boil a young goat in its mother’s milk. |
| Exodus 34:22 | “You shall observe the feast of weeks with the first fruits of wheat harvest, and the feast of harvest at the year’s end. |
| Exodus 34:26 | “You shall bring the first of the first fruits of your ground to the house of Yahweh your God. “You shall not boil a young goat in its mother’s milk.” |
| Exodus 35:5 | ‘Take from among you an offering to Yahweh. Whoever is of a willing heart, let him bring it as Yahweh’s offering: gold, silver, bronze, |
| Exodus 35:20 | All the congregation of the children of Israel departed from the presence of Moses. |
| Exodus 35:29 | The children of Israel brought a free will offering to Yahweh; every man and woman whose heart made them willing to bring for all the work, which Yahweh had commanded to be made by Moses. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that first-fruits were meant to support priests and Levites. He observes that honey, though forbidden as an offering to the Lord, could still be given to the priests as first-fruits or tithes, showing a distinction between what was offered to God and what was given to His servants.
Barnes' Notes on the Bible Protestant 1832
Barnes notes uncertainty over whether bee-honey was subject to first-fruits, and suggests the honey in view may instead refer to a syrup made from dates, as described by the historian Josephus.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that honey is listed among items brought as tithe, yet it appears nowhere else as a tithable commodity. This raises the possibility that the Hebrew word actually refers to grape syrup rather than bee honey, a usage found in other Old Testament passages.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight the people’s eager and overflowing generosity once the commandment was made known. Their response was not grudging compliance but an abundance of firstfruits and tithes, showing that joyful giving follows a clear call to obey.
Gill's Exposition of the Bible Baptist 1748
Gill explains that honey listed among the firstfruits is ambiguous. The law specified only corn, wine and oil. Jewish interpreters take it as date syrup, not bee honey. Yet the land produced real honey, and nothing forbade offering its firstfruits. Gill also notes they brought tithes on herbs, which were not required by law.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights how Hezekiah's reform moved from tearing down idols to building up true worship in a deliberate, orderly way. The king personally provided for the sacrifices, and the people responded with overflowing generosity, giving so much that it piled in heaps. For Henry, this shows that faithful leadership and heartfelt devotion naturally produce joyful, abundant giving.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley clarifies that the honey mentioned here likely refers to dates, a common sweetener. His distinctive point is that these gifts were not subject to the law's tithe requirement, which applied only to fruits of trees, the earth, or beasts.