2 Chronicles

3. THE ACCOUNT OF SOLOMON (2 Ch 1:1–9:31)

A substantial portion of the account of David (1 Ch 22–29) is devoted to a description of David’s preparations for the succession of his son. These preparations are focused almost exclusively on Solomon’s function as temple builder and patron. The Solomon who emerges after the death of David at the end of 1 Ch 29 is a Solomon without tarnish. While two failures of David are incorporated into his account, both events key to the creation of Jerusalem as the central place of worship in Israel (1 Ch 13; 21), not one failure is attributed to Solomon in 2 Ch 1–9. Like the transition from Saul to David in 1 Ch 10–11, the transition from David to Solomon is smooth and lacking conflict. This idyllic portrait of the past lays the foundation and provides direction for realities within the Chronicler’s present community, especially in relation to the second temple and its services. Furthermore, it engenders future hope for a community struggling under enduring imperial rule, which knows well the prophetic messianic hope.

A. Ascending the throne (1:1–17). 1:1. The account of Solomon begins with a summary note stating that Solomon takes firm control of the kingdom. While Solomon has been largely passive throughout 1 Ch 22–29, he now leaps into action. His success in this shift is attributed by the Chronicler to the presence of the Lord.

1:2–12. Solomon convenes an assembly of “all Israel” and its leaders (military, officials, tribal and family heads), leading them to the tabernacle at Gibeon (1:2–3). While David brought the ark into Jerusalem, housing it in a tent where verbal worship was conducted (1 Ch 16:1, 37–38), the rest of the tabernacle has remained in Gibeon, where both sacrificial and verbal worship are conducted (1 Ch 16:39–42). Although the ark is in Jerusalem, it is to Gibeon that Solomon goes with the people to inquire of the Lord and sacrifice burnt offerings (1:4–6). Seeking the Lord in proper ways is key to the presentation of proper kingship throughout 1 Chronicles, negatively portrayed in the life of Saul (1 Ch 10:13–14), positively displayed in the life of David (1 Ch 13:3), and expectantly encouraged in the life of Solomon (1 Ch 22:19; 28:8–9).

There in Gibeon, the Lord appears to Solomon, inviting him to ask for anything as he begins his reign (1:7). Solomon chooses wisdom (1:8–10), which the Lord promptly gives him, noting that such a choice will yield also wealth and fame (1:11–12).

Replica of the altar and tabernacle Solomon visits at Gibeon

1:13–17. This interchange between God and the new king is followed by a summary statement in 1:13 that, together with 1:1, isolates 1:2–12 as foundational to the account of Solomon in chapters 1–9.

In 1:14–17 the Chronicler immediately recounts the military and economic prosperity of Solomon. Similar material will recur at 9:25–28, forming a bracket around the entire Solomon account and reminding the reader of the fulfillment of the Lord’s promises given at Gibeon.

B. Preparing for the temple project (2:1–18). While 1 Kings shows the impact of Solomon’s new divine gift of wisdom on the administration of the kingdom, especially in areas of justice, 2 Chronicles immediately shows its impact on what, for the Chronicler, is Solomon’s main purpose, the building of the temple.

2:1–2. As a summary note, 2:1 signals the beginning of Solomon’s building projects, which include a royal dwelling for both the Lord (temple) and himself (palace). In 2:2 Solomon organizes the workforce for the temple project, numbering the workers and separating them into three groups: porters, stonecutters, and supervisors.

2:3–10. Solomon next sends a letter to Hiram. Hiram is first introduced in Chronicles at 1 Ch 14:1–2, where this king of the Phoenician city of Tyre acknowledges the new reign of David. Tyre was located to the northwest of Israel along the Mediterranean coast. Its control of the forests of the Lebanon mountains to its east made it an important source for construction projects in the ancient Near East. As is typical of ancient political relationships, emphasis is placed on the past relationship between the two political states, and here Solomon uses this past relationship as the basis for his request for materials for his temple project (2:3). Solomon carefully identifies the purpose of this temple, emphasizing the incomparability of Yahweh among all gods, particularly important as he interacts with this foreign leader (2:4–6). Solomon asks for not only materials but also craftsmen who will train his workers in finer construction techniques (2:7–10).

2:11–16. Hiram’s reply not only affirms that Solomon’s reign is being recognized and legitimated in similar ways to the reign of his father (cf. 1 Ch 14:1–2) but also grants Solomon his requests for material and human resources. Particular emphasis is placed on the figure Huram-abi (2:13), the description of whom is designed to link him to the craftsman Oholiab, who worked on the earlier tabernacle project in the wilderness (Ex 35:31–36:1).

2:17–18. More details of the enumeration mentioned in 2:2 are provided, the two forming a bracket around the key interchange between Solomon and Hiram in 2:3–16.

C. Building the temple structure (3:1–17). Having made arrangements for materials and personnel for the temple project in chapter 2, Solomon now begins construction in chapters 3–4.

3:1–2. These verses form another of the many summary notes used throughout Chronicles. Here the note identifies the location of the temple with two earlier key sacrificial traditions, which involved the angel of the Lord: the provision of sacrifice to Abraham in order to save the life of young Isaac on Mount Moriah (Gn 22:13–14) and the provision of sacrifice to David on the threshing floor of Ornan to save Jerusalem (1 Ch 21). [The Jerusalem Temple]

3:3–7. The rest of chapter 3 traces the creation of the physical structures of the temple site. Laying the foundation (3:3) was an important stage in the construction of sacred shrines (see Ezr 3:1–13; Is 28:16; Hg 2:15–19; Zch 4:6–10), not only to ensure that the building endured, but also because the building needed to rest on undefiled ground. The use of pure gold in the entrance room (3:4) is a key signal to worshipers that they are approaching the presence of deity.

The main room (3:5–7) is equivalent to the holy place in the earlier tabernacle structure (Ex 26:33). The iconography of trees and angelic beings suggests a heavenly paradise. While the holy place of the tabernacle contained one lampstand and one table (for the Bread of the Presence), according to chapter 4 this room contains ten gold lampstands, ten tables, and ten small basins.

3:8–14. The most holy place is constructed in a perfect square, the use of fine gold appropriate for the place of God’s manifest presence. While the cherubim in the tabernacle were simply part of the ark (Ex 25:10–21), the cherubim in the temple are standing side by side and facing the entrance to the main hall, guarding the throne room of God. A cherubim motif is woven into the curtain (3:14) that, along with doors (see 4:22), separates and protects this special room from the main hall (cf. Ex 26:31–33).

3:15–17. Two pillars stand in front of the temple, their names Jachin (“He Will Establish”) and Boaz (“In Him Is Strength”) (3:17), signifying the enduring quality of the temple and the kingdom of those who will worship there.

D. Creating the temple furnishings (4:1–22). Having reviewed the construction of the building structure in chapter 3, the Chronicler now focuses attention on the creation of the various furnishings and utensils to be placed within the temple to facilitate worship.

4:1–8. Verses 1–8 provide an account of the fashioning process. The bronze altar (4:1), which has sixteen times the surface area of the former altar in the tabernacle (Ex 27:1–8), replaces David’s temporary altar at this site (1 Ch 21:26). It is positioned in the inner court of the temple area. The cast metal basin (4:2–5), replacing the large basin in the tabernacle (Ex 30:17–21), is made of bronze and placed on a foundation of twelve oxen. It is used for ritual cleansing, key for approaching the holy presence of the Lord. Ten smaller basins (4:6), placed within the main room of the temple, are for washing utensils used in the sacrificial process. Matching these ten basins are ten gold lampstands and ten tables (4:7–8), the former providing light inside the temple and the latter platforms for the Bread of the Presence (cf. 4:19).

4:9–10. Before providing lists of the items just described, the Chronicler describes the creation of the outer courtyard structures, which will hold the bronze altar and the cast metal basin. Two courtyards are created, one inner courtyard for the priests and another, larger, outer courtyard supposedly for nonpriests (see 1 Kg 7:12).

4:11–22. The account concludes with lists of the furnishings and utensils created for the temple. The lists are divided into two parts, tracing first the accomplishments of the Tyrian artisan Huram-abi (see 2:11–16) in 4:11–18 and then those of Solomon in 4:19–22. Huram-abi’s items are all made of bronze and placed in areas outside the sanctuary proper, while Solomon’s are all made of gold and placed in the sanctuary itself. This distinction between these two figures identifies Solomon as the lead craftsman and Huram-abi as his assistant (4:11).

The lampstand holds seven lamps, which the priests fill daily.

E. Transferring the ark in Jerusalem (5:1–14). 5:1. The summary note at the beginning of chapter 5 signals a new phase in the account of the temple-building process. Whereas chapter 2 traced the preparation phase, and chapters 3–4 the construction phase, chapters 5–7 trace the dedication phase. In 5:1 the Chronicler notes that the construction is finished, naming David’s gifts for the temple (1 Ch 18:10–11; 26:26–27; 29:1–5) at this point to remind the reader of the role of both David and Solomon in making this possible.

5:2–10. With everything in place, it is time now to transfer the ark from the tent David has provided in Jerusalem to the most holy place, on the temple mount above the city. Solomon times this to coincide with the festival of the seventh month (5:3), most likely a reference to the Festival of Shelters, which was one of the mandatory feasts of Israel and was held from the fifteenth to the twenty-first of the month (Lv 23:34, 39; Nm 29:12–34).

With the leadership of the nation gathered in Jerusalem (5:2), the Chronicler depicts the Levites carrying the ark from Zion to the temple (5:4–5), Solomon in the midst of his people sacrificing animals (5:6), and the priests then carrying the ark into the most holy place (5:7–10).

The ark is the most sacred piece of worship furniture for Israel. The mercy seat covers the contents of the ark and includes two cherubim.

5:11–14. With the transfer complete, the Levites break into song, which prompts the Lord to fill the temple with his presence and glory, making the work of the priests impossible. While this is strikingly reminiscent of the conclusion to the tabernacle account in Ex 40:34–35, where Moses was unable to enter the tent of meeting, here David’s Levitical innovation of verbal worship (see 1 Ch 16) overshadows the traditional role of the priests, reminding readers that this is a new era of Israel’s relationship with the Lord. God’s presence here reflects his pleasure not only in the praise of his people but also in the temple itself, which was made for him.

F. Dedicating the temple—Solomon’s speech and prayer (6:1–42). 6:1–3. In response to the descent of God’s presence, Solomon states the significance of the present shift from the “total darkness” to his “exalted temple” (6:1–2). It is clear from the later statements in this chapter (6:18, 21, 25, 27, 30, 33, 35, 39) that, while the Lord rules from heaven, the temple is now the place of his special manifest presence on earth, from which he exercises his rule on earth. Before addressing the people, Solomon blesses them (6:3), following the pattern established by his father in 1 Ch 16:2.

6:4–11. The speech to the people that follows sets the tone for the dedication of the temple. While mindful of the redemptive story of Israel (exodus), Solomon emphasizes God’s election of Jerusalem and David (6:4–6). Use of the term “ruler” (6:5; cf. 1 Ch 11:2) suggests David’s role as the Lord’s vice-regent on earth. With this foundation in mind, Solomon then shifts to his own election by God to build the temple (6:7–9), concluding with a rehearsal of his own experience of the fulfillment of the Lord’s promises in the events recounted throughout 2 Ch 1–5 (6:10–11).

6:12–42. Having rehearsed the narrative-theological foundation for this dedication, Solomon then expresses a long prayer to the Lord. The location of this prayer is identified as a bronze platform constructed in the outer courtyard of the temple area before the assembly (6:12–13).

The first section of the prayer (6:14–17) again rehearses theology foundational to the temple, that is, the incomparability of the Lord and his election of the Davidic dynasty. It is clear that the temple itself is proof of God’s faithfulness to David, but Solomon sees this day as confirmation that David’s dynasty will be perpetual. For the Chronicler’s audience, then, the temple engendered hope in God’s enduring promises to the royal house.

The second part of the prayer (6:18–40) accentuates the role of the temple as a place of prayer, providing the many scenarios that will prompt the prayer of the people either at or toward the temple in Jerusalem. The accent on prayer in Solomon’s address to the Lord here continues the emphasis on the innovation of verbal worship throughout the account of David (see 1 Ch 16). While the temple remains a place of sacrifice, administered by the priests, with David and Solomon there is a greater emphasis on verbal praise fostered by the nonpriestly Levites and prayer uttered by the people. Several of the scenarios in 6:18–40 focus on the necessity of penitential prayer as a disciplined people seek God’s favor. This sets the agenda for the prayers of later generations (e.g., Ezr 9; Neh 1; 9; Dn 9).

Solomon’s prayer concludes (6:41–42) with Solomon’s request for God’s enduring presence in the temple and perpetual acceptance of the Davidic dynasty. The Chronicler’s generation longed for both of these as much as did Solomon of old.

G. Dedicating the temple—God’s response to Solomon (7:1–22). 7:1–3. In response to Solomon’s request for God’s manifest presence at the end of his prayer in 6:41–42, in 7:1–2 the Lord fills the temple as he did in 5:13–14, again making impossible the ministry of the priests. The manifest presence of the Lord triggers the reverential praise of the people (7:3), who proclaim the same words that prompted the first filling of the temple (5:13–14). Not only the Levites but also the people are caught up in the praise of the Lord.

7:4–10. The dedication festivities conclude with the sacrificial celebration of the Festival of Shelters. In view here is the dedication of both the temple (7:5) and the altar (7:9). Again David’s name is mentioned by the Chronicler (7:6, 10), reminding the reader of his role together with Solomon in the creation of the temple.

Hamath lay in the most northern region of Syria, with “the entrance to Hamath” referring to its southern boundary (7:8). “The Brook of Egypt” refers to the boundary river that lay between the Negev Desert, which began in southern Judah, and the Sinai region. These two locations were indicative of the entire land of Israel (see Nm 13:21; 34:5–8; Jos 13:5; 15:4, 47). The nation is therefore united around both temple and monarch.

7:11. A final summary for the temple building and dedication account notes the completion of both temple and palace (cf. 5:1).

7:12–16. The construction of Solomon’s palace receives little attention in Chronicles, although it is mentioned in passing in 2:1, 12. The mention here of the palace sets up the concluding divine speech in 7:12–22, which focuses on the Lord’s acceptance of and vision for the temple (7:12–16) and dynasty (7:17–22).

In his section on the temple, the Lord articulates an agenda for renewal that sets the tone for the remainder of the presentation of the books of Chronicles. God warns that he will bring natural disaster (drought, locusts, plague) on the people if they are disobedient (7:13), but he reveals that these are intended as discipline to turn the people back to himself (7:14). Such renewal will involve humility, prayer, seeking God’s face, and turning from wicked ways and will result in forgiveness of the people and healing of the land (that is, reversal of the natural disaster). This vocabulary will be repeated constantly throughout the remainder of 2 Chronicles, identifying both positive and negative exemplars of this agenda. On the negative side it will be those who abandon and are unfaithful toward the Lord who will receive his discipline.

7:17–22. In his section on the Davidic dynasty, the Lord reminds Solomon of the need for faithfulness by the royal house and introduces the dark potential for those who do not embrace the agenda of renewal introduced in 7:13–14. Particular attention is given to the fate of the temple (7:20–21).

H. Other pursuits (8:1–9:31). 8:1. Having completed his description of Solomon’s temple building (2 Ch 2–7), the Chronicler now offers some insight into Solomon’s other activities, which reveal the ways the Lord blesses Solomon for his faithfulness to the temple project. This new phase of the account begins with a summary note (8:1), which identifies the period in view as after the completion of the temple.

8:2–11. The first set of activities is secular and includes construction projects and the organizing of human resources. Urban areas in view range from the north (8:2–4) to the south (8:5–6). Solomon is credited with completing the conquest of the land, left unfinished in Joshua and Judges (8:7–8), and conscripting some of these people groups to be his laborers; Israelites serve as his military and officials (8:9–10). Although married to Pharaoh’s daughter, Solomon is careful not to defile Jerusalem by her presence (8:11).

8:12–16. While most of chapters 8–9 is focused on Solomon’s nontemple activities, 8:12–16 is a reminder of the enduring significance of the sacred. This section traces Solomon’s sacred activities as patron of sacrifice (8:12–13) and verbal worship (8:14–15), fulfilling the ordinances laid out by Moses and David.

8:17–9:28. The account returns to the earlier focus in 8:2–11 on Solomon’s secular activities, tracing his economic achievements, international fame, military resources, and border expansions. Solomon partners and interacts with foreign figures, from Hiram of Tyre in the north (8:18; see 2 Ch 2) to the Queen of Sheba (9:1–12) and the kings of Arabia in the south (9:14). With Solomon partnering with the maritime Phoenician Hiram at Eloth on the Gulf of Aqaba (8:17), it is not surprising then to see interest from Sheba and Arabia (Ps 72:15; Is 6:6; Jr 6:20; Ezk 27:22; 38:13). Solomon’s stature among the nations is described in incomparable terms (9:9, 11, 19–20, 22, 27). [Tarshish]

A Phoenician merchant ship. While the Israelites never develop a strong maritime culture of their own, they are involved with other cultures on the Mediterranean Sea that build ships fitted for commerce and warfare.

9:29–31. The account of Solomon concludes with a summary note typical throughout 1–2 Chronicles. Reference to prophetic sources here (9:29) and in David’s summary note (1 Ch 29:29–30) bolsters the authority of this account. Absent from the end of the account of Solomon, however, is any reference to Solomon’s failure, which leads to the division of the nation. This flawless Solomon is being presented not merely as a past figure but as one who legitimates the present temple in the Chronicler’s day and foreshadows a future renewal of the dynasty.

4. THE POST-SOLOMONIC ACCOUNTS (10:1–36:23)

With chapter 10 the Chronicler’s positive ideal of the Davidic-Solomonic kingdom becomes the exemplar against which all future generations will be evaluated. In general the tone is negative, although there are several key positive examples that approximate the earlier ideal, especially Hezekiah (2 Ch 29–32) and Josiah (2 Ch 34–35). The northern kingdom is largely ignored as a political entity, although those northern Israelites who join the south are affirmed. After Josiah the nation enters a different phase in its political life, controlled now by foreign nations and so in a state of exile until the edict of Cyrus at the tail end of the book (35:20–36:23).

The historiographic principles used to evaluate and explain the events in the post-Solomonic account were set out in the Lord’s speech in 7:13–15. Those who seek the Lord, who humble themselves, pray, and repent, are those who experience his blessed success and prosperity. But those who abandon and are unfaithful to the Lord lack these blessings.

A. The reign of Rehoboam (10:1–12:16). 10:1–11:4. It is in times of royal succession that there is the greatest danger of upheaval, in particular after a long and prosperous reign, and the transition from Solomon to his son Rehoboam is no exception. The first section of Rehoboam’s account traces the schism in the kingdom that follows Solomon’s death.

Having traveled to Shechem for his coronation (cf. Jdg 9), the Davidic heir Rehoboam is confronted by demands for reduction in royal taxation and labor burdens from the people, led by Solomon’s former nemesis, Jeroboam son of Nebat (10:1–5; cf. 1 Kg 11:26–40). The composition of this rebellious flank is depicted as “all Israel” (10:3), although it becomes clear by 10:17 that the tribe of Judah has remained faithful to Rehoboam. Ignoring the wise advice of Solomon’s advisers, Rehoboam follows the foolish advice of his young friends and gambles away the kingdom (10:6–16).

Fearing for his life, Rehoboam flees south to Jerusalem to gather reinforcements but is dissuaded from retaliation by the prophetic figure Shemaiah (10:18–11:4). In 13:6–7 Abijah will blame this schism on Jeroboam and his followers for taking advantage of the young Rehoboam. But Shemaiah’s speech in 11:4 reminds the reader that this schism was rooted in the will of the Lord, even if 11:19 suggests that their enduring revolt is an unacceptable circumstance.

11:5–23. Rehoboam’s obedience to the prophet in 11:4 foreshadows the second phase of his reign, one characterized by faithfulness. Here Rehoboam becomes an exemplar of the Chronicler’s historical principle, showing that with obedience and religious reform (11:13–17) comes divine blessing in the form of military fortification (11:5–12) and abundant progeny (11:18–23).

It is interesting that the religious reform is linked to the return of priests and Levites from the north who rejected Jeroboam’s illegitimate religious innovations (11:13–14; see further 1 Kg 12:25–33). This emphasis on the key role played by priestly and especially Levitical figures is typical of the Chronicler. Their return suggests that already in this second phase of Rehoboam’s reign, it is expected that the northern tribes will submit again to the Davidic rule.

The list of sites in 11:6–10 suggests a kingdom limited to the Judean hill country and the foothills in the west, with only one site (Gath) on the coastal plain and nothing in the far south (Negev).

12:1–12. There is, however, a third phase to Rehoboam’s rule. Rehoboam’s success leads to his downfall as he has “abandoned” and become “unfaithful” to the Lord (12:1–2a), vocabulary typical of the Chronicler’s depiction of negative characters (cf. 7:12–16). As expected, such disobedience leads to divine discipline in the form of an attack by Shishak, king of Egypt, whose campaign in western Asia is attested in Egyptian records.

This divine discipline prompts a penitential response from Rehoboam and his leaders, one in which they humble themselves and declare God’s justice (12:2b–6). Such repentance is a positive model for the Chronicler (see 7:12–22) and leads to a mitigated punishment for Rehoboam, as the Lord promises not to destroy him and his kingdom entirely (12:7). The statement in 12:8 that foreign hegemony has a didactic role, to teach them “the difference between serving me and serving the kingdoms of other lands,” suggests that the circumstances of the Chronicler’s audience under Persian rule were not seen as the nation’s final state.

Rehoboam thus embodies three key models for the Chronicler: the positive model of obedience, which results in blessing; the negative model of disobedience, which results in discipline; and the positive model of repentance, which results in renewed blessing. These models will reappear constantly in the accounts to follow in 2 Ch 13–36.

12:13–16. The account of Rehoboam ends with the summary note, typical of the reigns throughout 2 Ch 10–36. Although exemplifying certain positive values, in the end he is deemed an evil king, especially because he did not set his heart on seeking the Lord (12:14).

B. The reign of Abijah (13:1–14:1). 13:1–2a. As is typical throughout 2 Ch 10–36, the royal accounts begin with a summary note, signaling the accession of a new royal figure. With the death of his father, Rehoboam, the crown prince Abijah becomes king. By dating the beginning of his reign to the reign of a northern king (something common in Kings but not in Chronicles), the Chronicler prepares the reader for the fundamental tension in his reign, his battle against the founder of the northern kingdom, Jeroboam (see 2 Ch 10).

13:2b–18. In what may appear to be a suicidal act, the much weaker Abijah invades Jeroboam’s kingdom. However, Abijah’s speech in 13:4–12 reveals that this invasion is an act of faith, based on the theological foundation of the Davidic covenant. Jeroboam’s rebellion against Rehoboam is clearly treated as illegitimate, even if 11:4 does reveal that this act lay within the permissive will of the Lord. The phrase “covenant of salt” (13:5) is possibly a reference to the quality of salt for preservation and purification and/or the use of salt at covenant agreement meals (see Nm 18:19; cf. Gn 26:30; 31:54; Lv 2:13).

Abijah’s attack on Jeroboam focuses particularly on his creation of religious centers at Bethel and Dan, complete with golden calves and non-Aaronide priests to rival the worship at the legitimate shrine in Jerusalem sponsored by the Davidic house and administered properly by the Aaronic priesthood according to the Lord’s requirements (13:8–12).

Jeroboam’s quantitative advantage is soon bolstered by qualitative advantage through the use of clandestine military strategy (13:13). Faced with such overwhelming odds, Abijah has no option but to trust in the Lord (13:14, 18), who acts on behalf of his people (13:15–16).

13:19–21. This battle is a turning point for both Jeroboam and Abijah, the former never regaining power and experiencing the fatal judgment of God, and the latter increasing in power and experiencing the divine blessing of progeny.

13:22–14:1. In 13:22–14:1 the short account of Abijah comes to a close with a summary note. Reference to a prophetic source for this reign (13:22) reminds the reader of the authority of this account. While no explicit theological evaluation is offered for Abijah, his speech and the outcome of his reign confirm his status as a normative character in Chronicles. Abijah is a reminder that the division of the kingdom and rebellion against the Davidic house was not to be an enduring circumstance within Israel. Through this the Chronicler expresses a future hope for the Davidic house for his Persian period audience. [Iddo]

C. The reign of Asa (14:2–16:14). 14:2. As is the trend throughout the post-Solomonic account in 2 Chronicles, the reign of Asa begins with a summary note (overlapping with the summary for Abijah in 14:1), describing his accession after the death of his father, Abijah. Asa’s reign is divided into three basic phases, with an early phase of preliminary religious fidelity rewarded by military success (2 Ch 14), a middle phase of heightened religious renewal in response to the prophetic word (2 Ch 15), and a later phase of infidelity through foreign alliance and plundering of the Jerusalem temple that leads to prophetic attack and decline (2 Ch 16).

14:3–8. Asa’s early religious reforms (see 17:3) are described more generally as seeking (see 7:12–22) and obeying God (14:4, 7) and specifically as removing illicit worship sites and objects (14:3, 5), which rival the centralized worship at the temple in Jerusalem. This normative activity prompts the blessing of God, exemplified in the fortification of the land (14:6–7), a large military force (14:8), and peace and rest (14:5, 7; cf. 14:1).

14:9–15. This idyllic picture of peace and rest, however, is shattered as the Cushite king Zerah advances up the Way of the Sea—that key tributary that ran along the Philistine coast and connected Africa with Europe and Asia—getting as far as the Valley of Mareshah, one of five key valleys that ran from the coastal plain to the Judean hill country (14:9). As his father Abijah’s speech in 2 Ch 13 highlighted the faith of a godly leader, so Asa’s prayer here reveals his faith in God’s resources (14:11). As in Abijah’s battle against the more powerful Jeroboam, the Lord fights on behalf of Judah (cf. 13:16), defeating the Cushite army, which retreats south past Gerar (14:12–13).

15:1–19. This Cushite attack on Judah does suggest that something may be amiss in Asa’s kingdom, and it is precisely this that comes to the fore. Returning from his battle against the Cushites, Asa is confronted by the prophet Azariah, who reminds the king that the divine presence the nation has just experienced depends on the nation’s presence (covenant faithfulness) with the Lord (15:1–7). In language typical of 1–2 Chronicles (cf. 7:12–16), the king is presented with a choice between seeking and abandoning God. This prompts Asa to perform more extensive religious reforms, now removing idols from outlying areas and repairing the central shrine in Jerusalem (15:8–9), even though still certain high places (outlying shrines) are left standing (15:17).

The festal celebration in 15:10–15 depicts in communal terms an appropriate response to the prophetic call to seek God, here identified as seeking “with all their heart and all their soul” expressed through an oath. As in the early phase of Asa’s reign (14:5, 7), the result is the divine blessing of “rest” (15:15).

16:1–10. The final phase of Asa’s reign, however, is tragic. When Jeroboam’s son Baasha regains territory his father lost to Asa’s father, Abijah (see 2 Ch 13), Asa responds by entering into a military alliance with the Syrian king Ben-hadad (16:1–6), whose territory lay to the north of Baasha (thus Asa surrounded Baasha and forced him to fight on two fronts). The use of resources from the temple to entice Ben-hadad into an agreement is despicable. [Ramah]

Once again a prophet arises to confront Asa, and Hanani contrasts the Lord’s faith during Asa’s early reign as he faced the great Cushite army (2 Ch 15) with Asa’s unbelief when facing the much smaller Israelite army (2 Ch 16) (16:7–8). The words of promise, that the Lord is searching the earth to strengthen those who are fully committed to him, are used to judge this king who has refused to trust the Lord in his moment of need (16:9). The contrast between the early and late Asa is accentuated further by his conflicting treatment of the prophet who delivers the divine word. In 15:8 he took courage and responded positively, but in 16:10 he imprisons Hanani.

Asa’s alliance with Ben-hadad introduces a negative precedent that will escalate in frequency and negative results in the coming accounts of Judean kings. Judah is called to faith in the Lord alone, who will fight on their behalf. In the face of much greater imperial forces in the Persian period, the Chronicler’s audience is called to trust God alone to establish his kingdom.

16:11–14. A typical summary note brings closure to the account of Asa. The tragedy of Asa’s life is accentuated in his closing years, as the man whose name probably means “God Is (My) Physician” is plagued by diseased feet and yet refuses to seek help from God rather than physicians (16:12). This contrasts with the young Asa who sought the Lord’s help against the mighty Cushite army.

D. The reign of Jehoshaphat (17:1–20:37). 17:1–19. The account of Jehoshaphat begins with an abridged summary note (17:1a), with more information provided in the concluding summary note in 20:31–34. Much as the reign of his father, Asa, did (cf. 17:3; 20:32; 21:12), Jehoshaphat’s reign begins on a high note (17:1b), with an initial phase of faithfulness (17:3–4) that is rewarded with the divine blessings of military, political, and economic success (17:5, 10–19).

Jehoshaphat goes beyond merely removing false worship practices and sites from his nation (17:3–6) by positively facilitating instruction among the people (17:7–9). He commissions five officials, nine Levites, and two priests for itinerant teaching of the law throughout his kingdom. The account stresses the written character of their source for teaching, noting how they took with them “the book of the LORD’s instruction” to the various towns of Judah (17:9). Although the books of Chronicles stress the centralization of worship at the temple in Jerusalem and with it greater opportunities for the involvement of Levites in verbal worship alongside the sacrificial activity of the priests, here a decentralization of teaching reveals the desire to keep the people from returning to their former ways. The reference to the “terror of the LORD” (17:10) falling on the surrounding kingdoms reveals the power of such teaching. For the Chronicler’s audience this is a reminder of the importance of teaching the written word to ensure central and pure worship among his own generation.

18:1. Although initiating reforms that will ensure faithfulness among his people (teaching), Jehoshaphat makes a foolish mistake by entering into an alliance with Ahab king of Israel to the north. This is ironic in light of the fact that Jehoshaphat spent his initial days fortifying his kingdom against this northern power (17:1–2). Little does he know the tragic outcome of this alliance, since it will be sealed by the marriage of his son Jehoram to Ahab’s daughter Athaliah, whose bloody purge will nearly extinguish the Davidic line (22:10–12). A pact with Ahab’s kingdom would have been tempting, especially since Ahab’s marriage to the Phoenician princess Jezebel reveals that he had already developed an alliance with the Phoenician city-states.

18:2–24. That Ahab is the more powerful partner in this alliance is suggested by the fact that Jehoshaphat travels to Ahab’s capital, Samaria (18:2a). Once there, Jehoshaphat is pressured by his new ally to assist him in recovering Ramoth-gilead, one of Ahab’s fortress cities on the Transjordanian plateau south of the Golan region and overlooking the Yarmuk River. But Jehoshaphat displays his earlier spiritual sensibilities by exhorting Ahab to inquire of the Lord (18:2b–4).

Unsatisfied with the positive response of Ahab’s four hundred prophets (most likely prophets of Asherah or Baal; see 1 Kg 18:19), Jehoshaphat demands a prophet of Yahweh (18:5–6). Ahab reluctantly produces Micaiah son of Imlah, who has consistently spoken negatively of Ahab. Ahab knows something is amiss when Micaiah encourages him to enter battle, promising victory (18:7–15). In response to Ahab’s demand for the truth, Micaiah explains his experience in the divine council of the Lord (18:16–22), a scene strikingly reminiscent of the prophetic commissioning scene in Is 6. Prophets are the only human participants who are allowed into the divine council (Jr 23:16–22), joining heavenly counterparts who also carry out tasks for the Lord. In this context Micaiah listens in on a discussion in the divine council, as the Lord asks for a volunteer to entice Ahab to enter battle. One heavenly participant agrees to prompt Ahab’s prophets to encourage Ahab into battle. Micaiah is thus truly speaking the word of the Lord when he encourages Ahab to enter the battle.

18:25–34. After Ahab throws Micaiah into prison, Ahab and Jehoshaphat proceed to the battle for Ramoth-gilead (18:25–26). Ahab’s supremacy over Jehoshaphat is confirmed by his instruction that Jehoshaphat wear his royal robes while Ahab disguises himself (18:29). While this sets up Jehoshaphat as the only royal target, Ahab’s folly is in thinking he can thwart the Lord’s will. As expected, the opposing army does target Jehoshaphat, but the Davidic king’s cry to God saves him (18:30–32). In contrast, Ahab, relying on his crafty strategy, is mortally wounded by an unaimed arrow (18:33–34), confirming Micaiah’s earlier word of judgment (18:27).

19:1–11. As Jehoshaphat returns home from the battle at Ramoth-gilead, he is confronted by the prophet Jehu son of Hanani (19:1–3). This is reminiscent of Azariah’s confrontation of Jehoshaphat’s father, Asa, upon his return from the battle against the Cushites in 15:2, a battle in which the earlier royal also cried out for help in the midst of overwhelming odds (14:9–15). While the timing of the prophetic confrontation is similar to that in chapter 15, the content of Jehu’s prophetic message to Jehoshaphat is similar to the message delivered by Jehu’s father, Hanani, to Jehoshaphat’s father, Asa, in 16:7–10: both upbraid the Davidic king for entering into an inappropriate alliance.

In contrast to his father, Asa, who throws Hanani into prison, Jehoshaphat responds appropriately. First, the king who sent his officials, Levites, and priests to teach the people about the law (2 Ch 17) goes himself through the breadth of the land, from farthest south (Beer-sheba) to farthest north (hill country of Ephraim), encouraging them to return to God (19:4). Second, the king whose name means “The Lord Judges” establishes an impartial judicial infrastructure (cf. Dt 16:18–17:13) in the fortified cities and Jerusalem to encourage faithfulness to the law through accountability (19:5–11).

20:1–19. These reforms in chapter 19, however, do not spare Jehoshaphat from the serious military challenge that arises, even though his victory is an example of God’s reward for those who obey and trust in him. Jehoshaphat’s enemy in this chapter is composed of people groups in the southern Transjordan: (from north to south) Ammon, Moab, and Edom. Jehoshaphat is informed of this army’s advance when it reaches En-gedi, an oasis halfway up the western side of the Dead Sea (20:1–2).

With this force within forty miles of Jerusalem, Jehoshaphat and his people (men, women, children; see 20:13) gather to seek the Lord’s help through communal fasting (20:3–4) and prayer (20:5–12). Jehoshaphat founds his prayer on the Lord’s omnipotent rule, then he recalls the vision of the temple as a place where God will hear prayer (a thought articulated by Solomon at the dedication of the temple in 2 Ch 6). Jehoshaphat then focuses on the inappropriateness of this attack by Ammon, Moab, and Edom, especially in light of Israel’s mercy toward them before the conquest of the land.

The divine response to this prayer comes from a Levite who functions as a prophetic voice with the Spirit of the Lord descending on him (20:14–17). The trend of a prophetic role for Levites seen earlier in Chronicles (see 1 Ch 25) is developed further here. For a prophet to respond to such a prayer is appropriate, as God comforts his people and proclaims salvation, even offering a military strategy that will ensure victory.

20:20–30. In the following scene, the king plays an important role in encouraging the people before they go into battle. The victory is prompted here not by military action but rather by men (most likely Levites) singing praise (20:20–21). The Lord miraculously intervenes, setting ambushes that provoke the combined forces of Ammon, Moab, and Edom to turn on one another (20:22–23). Jehoshaphat and his men have only to collect the plunder from the defeated armies (20:25), respond in praise to the Lord (20:26), and return to Jerusalem with joy (20:27–28).

Variations of the refrain “Give thanks to the LORD, for his faithful love endures forever” (2 Ch 20:21) appear throughout Chronicles and Psalms (e.g., 1 Ch 16:34, 41; 2 Ch 7:6; 20:21; Pss 106:1; 107:1; 118:1, 29; 136:1; cf. Jr 33:11).

20:31–37. The concluding summary note for Jehoshaphat is divided into two sections, 20:31–34 and 21:1. These are split by a short account depicting Jehoshaphat’s inappropriate economic alliance with Ahab’s son Ahaziah of Israel, which ends in disaster with the destruction of their fleet of ships (20:35–37). This event shatters the idyllic later portrait of Jehoshaphat, reminding the reader again that foreign alliances are inappropriate.

In so many ways Jehoshaphat is a powerful renewal figure in Judah, serving personally as a catalyst of repentance and trust among the people and creating institutions for instruction and justice. However, his proclivity for alliances with the northern kingdom brings him much tragedy, ultimately threatening the Davidic dynasty and the independence of the southern kingdom.

E. The account of Jehoram (21:1–20). The death of Jehoshaphat initiates a period of crisis that will endure for the next three reigns, beginning with Jehoram and Ahaziah and ending in the tragedy caused by the queen Athaliah. It is interesting that the names of the two kings here are also names of northern kings (Ahab’s son was Ahaziah and his grandson was Jehoram), indications of the influence of the northern kingdom introduced by Jehoshaphat’s alliance with Ahab and the marriage of Ahab’s daughter Athaliah to Jehoshaphat’s son Jehoram.

21:1–7. The account of this son Jehoram begins with an expanded introductory summary note highlighting the evil behavior of Jehoram from the very beginning of his reign (21:6). By assassinating all contenders for the throne (21:2–4), Jehoram introduces the key motif of dynastic endangerment, which will reappear throughout chapters 21–22 (21:17; 22:8–9; 22:10–12). The Chronicler’s note in 21:7 is a careful reminder that the consistent survival of the dynasty through these tragedies can be traced to the covenantal promise of God to David of an enduring lamp, signifying permanence (cf. Jb 18:5; Pr 13:9; 24:20). In the end it will take this endangerment to purify the Davidic line from the religious influence of the northern Omride dynasty.

21:8–11. Jehoram’s abandonment of the Lord (21:10; see 7:12–22), detailed in 21:11 as building high places and fostering inappropriate worship, is the cause of two revolts against Jehoram: by Edom, in the southern Transjordan, and by Libnah, a city in the southwestern territory of Judah.

21:12–15. Jehoram even receives a prophetic word of judgment from the prophet Elijah in the form of a letter. The appearance of the northern prophet Elijah is appropriate for a southern king so influenced by the north. The comparison to Ahab in 21:13 is a poignant reminder of the source of Jehoram’s infidelity, while the contrast to his grandfather, Asa, and his father, Jehoashaphat (21:12), is a reminder that Jehoram has squandered most of their accomplishments in terms of both territory gained and religious reforms enacted. Elijah prophesies an ominous end to Jehoram’s life (21:14–15; see 21:18–19).

21:16–17. The next two verses provide further description of the divine judgment on Jehoram, depicting the attack of a combined group of Philistines and Arabs, people groups living on the southwestern and southern borders of his kingdom. Their attack threatens the survival of the royal family; only the crown prince Jehoahaz (Ahaziah) survives, which is tragically similar to Jehoram’s purge of his own family at the outset of his reign (21:1–7).

21:18–20. As if this loss of life were not enough, finally the Chronicler depicts a crisis in Jehoram’s health (21:18–19), an event that constitutes the fulfillment of Elijah’s prophecy in 21:12–15. Jehoram’s account ends in typical fashion, with a concluding summary note (21:20), repeating the information already supplied in 21:5. Jehoram is one of the darkest figures in the Chronicler’s account of the southern kingdom, exemplifying what awaits the king who abandons the Lord.

F. The accounts of Ahaziah, Athaliah, and Joash (22:1–24:27). 22:1–4. With the death of Jehoram, the Chronicler introduces the reign of his son Ahaziah (also known as Jehoahaz and Azariah; see the CSB footnote to 22:6), the only survivor of the bloody attack of the Philistine-Arab coalition in 21:17 (22:1). This typical summary note makes clear the influence of Ahaziah’s mother, Athaliah (22:2–3), that daughter of Ahab (son of Omri) whose marriage to Jehoram represented an unhealthy alliance between the dominant and illegitimate northern kingdom of Israel and the legitimate southern kingdom of Judah. The Chronicler links Athaliah’s influence, as well as that of other counselors from Ahab’s northern kingdom, to the evil that Ahaziah did in the eyes of the Lord (22:4).

22:5–9. As in the case of his grandfather Jehoshaphat, who forged the relationship with the northern kingdom, Ahaziah’s alliance with his northern cousins involves supporting them against King Hazael’s Aramean forces (22:5a; cf. 2 Kg 8:7–15). Ironically, the site of the battle is Ramoth-gilead, the same site at which Ahab and Jehoshaphat fought together in 2 Ch 18:28–34. This time, however, the outcome of the battle will mean death for both northern and southern kings. The northern king Joram (son of Ahab) is wounded in the battle, and when his nephew the southern king Ahaziah comes to pay his respects (22:5b–6), both kings are assassinated by Jehu: Joram at Jezreel and Ahaziah in Samaria (22:7–9).

In 22:7 the Chronicler links the downfall of Ahaziah to the will of God, who is responsible for the destruction of the house of Ahab. These two events are intricately linked, since the eradication of the house of Ahab means a significant purge of the royal house in Judah as well. In his abridged concluding summary note in 22:9b, the Chronicler ironically notes the positive qualities of Jehoshaphat, even though it was Jehoshaphat who introduced the fateful alliance and intermarriage into the Davidic line. The final statement that no one is powerful enough to retain the kingdom can be explained by Jehu’s destruction of the “rulers of Judah” and “the sons of Ahaziah’s brothers” (22:8).

22:10–12. While the divinely affirmed Jehu thoroughly destroys the royal family of Ahab and strikes down all the adult males of the royal family of Ahaziah, it is the evil Athaliah who will nearly complete the job, which is ironic since this aids the purification of the Davidic royal house of northern influences. The story here traces the efforts of two women, the first being Athaliah daughter of Ahab, who seeks to snuff out the lamp of David’s dynasty (22:10; cf. 21:7), and the second, Jehoshabeath, who as daughter of Jehoram and sister of Ahaziah (see 2 Kg 11:2) rescues the Davidic dynasty from extinction (22:11–12). Jehoshabeath is also the wife of the high priest Jehoiada and so is able for six years to provide sanctuary for the sole surviving Davidic heir, the young Joash son of Ahaziah.

23:1–21. After six years the high priest Jehoiada, husband of Jehoshabeath, finally makes his move to dethrone Athaliah and enthrone the legitimate and sole Davidic heir, Joash. It is Jehoiada who controls the plot from beginning to end, his success signaled by the closing note in 23:21 that the city is quiet because Athaliah has been slain.

Jehoiada gathers help from sacred and secular groups to overthrow Athaliah at the time of the changing of the guard at the temple. It will be the weapons David gave to the temple treasury that will grant military resources to Jehoiada to preserve the Davidic dynasty (23:9). In this passage one can discern the rituals related to the inauguration of a king, which include gathering both sacred and secular leaders of the nation at a key location, anointing the royal individual with oil, sounding the trumpet, and chanting, “Long live the king!” (23:11). Jehoiada carefully protects the sanctity of the sacred precincts, instructing his troops to avoid the temple precincts and even ensuring that Athaliah’s blood is not shed in the temple (23:6–7, 14).

With Athaliah dead, Jehoiada leads the people in a covenant renewal, which binds people and king together (23:16–17). Although a priest, Jehoiada affirms the role of the Levites in the temple services (23:18–19), further evidence for the Chronicler of the necessary role played by the Levites in his own day. Not only does Jehoiada ensure there is new leadership over the temple; he also guarantees that Joash is supported by the secular leadership of the land, as he, together with the military, royal, and family leaders, seats the young king on the royal throne in the palace (23:20). [Upper Gate]

In this narrative, which depicts the renewal of a Davidic house on the brink of destruction, the Chronicler shows the key role played by the priestly house. In his own day priests would again have an opportunity to preserve the nation until the renewal of the royal house (see Zch 3:1–10; 6:9–15).

24:1–3. Although Joash has already played a role in the narrative, it is in chapter 24 that the account of Joash begins properly, with his accession summary note. Joash’s reign is divided into two phases: the first (24:4–16), during Jehoiada’s lifetime, is the righteous phase, and the second (24:17–22), after Jehoiada’s death, unrighteous. Particular attention is focused on Jehoiada’s choice of wives for Joash (24:3), an important topic in light of the previous crisis created by Jehoshaphat’s unwise intermarriage with the northern royal house.

24:4–14. Joash’s reforms during the lifetime of Jehoiada are focused on the restoration of the temple (24:4), a necessity after the inattention and plundering of Athaliah’s reign (24:7). Joash devises a system for the collection of resources from throughout the land, but when no progress is made he is forced to confront his mentor, Jehoiada (24:5–6). Alluding to a tax authorized by Moses (24:6, 9; see Ex 30:11–16), Joash then changes his tack, creating instead a centralized system in which the resources are to be brought to Jerusalem (24:8–10). The initial phase of inaction, the confrontation between Joash and Jehoiada, and the involvement of both priestly and royal officials for counting and disbursing the collection (24:11–14) suggest some measure of tension between temple and palace, which is ultimately resolved. Both people and leaders respond with an abundance of resources.

24:15–16. Verses 15–16 constitute a concluding summary note, in this case not for a royal figure, as usual, but rather for Jehoiada the high priest. This is key for the depiction of Joash, whose reign is divided into two phases, based on the presence and absence of Jehoiada. It also grants Jehoiada honor commensurate with that of the kings of Judah, so that he overshadows even his disciple Joash (see 24:25–27). Jehoiada provides a model for high priests who serve in the Chronicler’s generation, revealing the role that a high priest can play in the preservation and restoration of the Davidic line.

24:17–22. With Jehoiada’s death, however, there is a significant shift in the account of Joash, who reverses his early reforms. In a scene reminiscent of Rehoboam earlier (2 Ch 10), Joash listens to the advice of unwise counselors, abandoning the temple and shifting allegiance to the goddess Asherah, consort of El, the chief god of the Canaanite pantheon (24:17–18). Before divine discipline falls on the nation, the Lord graciously sends prophets to prompt repentance, culminating with Jehoiada’s son Zechariah (24:19–20). That an individual from sacred ranks plays a prophetic role is typical of the presentation in Chronicles (see 1 Ch 25:1–31; 2 Ch 20:1–37; 29:1–36; 34:30; 35:15), but there is great tragedy here in Joash’s murder of the son of the one who saved his life and also in the fact that the murderous act takes place in the holy space that Jehoiada so carefully protected when ridding the nation of Athaliah (24:21–22; cf. 2 Ch 23:7, 14–16, 19).

24:23–25a. Verses 23–25a showcase the key principle in Chronicles that those who abandon the Lord receive his retribution, in this case in the form of military defeat and assassination. Joash is defeated by much weaker Aram, from Damascus, a kingdom to the north of traditional Israelite lands. This defeat is followed by the assassination of the king in his bed.

24:25b–27. The account of Joash concludes in typical fashion, with a summary note. The brevity of this note, especially in comparison to that on Joash’s mentor, Jehoiada (24:15–16), and the comment that Joash is denied a proper royal burial (24:25b) are indications of the Chronicler’s low esteem for Joash. The emphasis on prophecy and temple restoration (24:27) is an important reminder of the key agenda of the Chronicler for his own generation, who are called to care for the temple and to give careful heed to God’s word.

G. The account of Amaziah (25:1–28). 25:1–4. The assassination of Joash opens the way for the accession of his son Amaziah, whose reign is introduced by the summary note. In contrast to his father, Joash, Amaziah’s doing “what was right in the LORD’s sight,” yet not “wholeheartedly” (25:2), is suggestive of the two different phases of his reign, the first positive (25:5–12) and the second negative (25:13–24). Both phases are structured by the same pattern: (1) Amaziah arouses divine anger, (2) a prophetic figure confronts the king, (3) the king responds with a question, (4) the prophetic figure responds, (5) the king obeys or disobeys, and (6) a battle results in success or failure.

25:5–12. In the first phase Amaziah prepares for battle against Edom but is confronted by “a man of God” (a prophet or miracle worker; see 1 Sm 2:27; 9:6–10; 1 Kg 12:22) who attacks the king for including mercenaries from the northern kingdom among his forces (25:7–8). Judah’s reliance on northern military resources (2 Ch 18) was what caused the near extinction of the Davidic line in 2 Ch 22. Although reluctant to lose his initial investment in these troops (25:9), Amaziah obeys and experiences victory against the Edomites, called here Seirities (Seir is the mountain region traditionally associated with Edom; 25:10–12). The Salt Valley is in the lower Dead Sea region.

25:13–24. This victory over the Edomites, however, will lead to Amaziah’s downfall in the second phase of his reign. Although the Lord has given him the victory (see 25:8–9), Amaziah bows down to the gods of his conquered foe (25:14). This arouses divine anger, and so again the Lord sends a prophet to confront the king (25:15). This time, however, Amaziah ignores the divine warning and ensures divine judgment (25:16).

Ironically, this judgment will come through the hand of the northern kingdom, whose mercenaries are rejected by God in 25:5–12, and will be prompted by Amaziah’s vengeful challenge of the northern king Jehoash (25:17–20). The fateful battle takes place at Beth-shemesh (25:21), which guarded Jerusalem from its vantage point in the Sorek Valley along the western boundary of traditional Judahite territory. Judah’s loss will lead to the capture of both king and capital, plundering of temple and palace, and destruction of city defenses (25:23–24).

25:25–28. The concluding summary note not only brings closure to the account of Amaziah but also depicts his demise as judgment from God. The Chronicler traces the conspiracy against Amaziah to his apostasy from God (25:27). Amaziah flees from Jerusalem to another of the fortified cities to the southwest of Jerusalem, Lachish. There he is caught by the conspirators and killed. Amaziah showcases key theological principles developed throughout Chronicles: God brings judgment on the disobedient but does offer warning through the prophetic word.

H. The account of Uzziah (26:1–23). 26:1–5. With the assassination of his father in a palace coup, Uzziah comes to the throne at age sixteen (26:1). The Chronicler evaluates Uzziah (called Azariah in the book of Kings; cf. 2 Kg 14:21) positively, noting that he did right in the eyes of the Lord, but qualifying this by reference to the mentoring influence of an otherwise unknown figure named Zechariah (26:4–5). In keeping with the Chronicler’s theological principles, such righteous behavior is rewarded with prosperity, exemplified in Uzziah’s signature achievement of rebuilding Eloth (26:2), an Israelite southern seaport on the Gulf of Aqaba. Doing right is described here as seeking after God and is linked to the fear of God, that human response of awe and submission before Almighty God the Creator (cf. Dt 5:5, 22–27, 29; 6:1–6; Pr 1:7).

26:6–15. The initial phase of Uzziah’s reign is typified by offensive military success on all his borders, including the west (Philistines), south and east (Arabs), east (Transjordan), and south (Negev) (26:6–8), success that gives him control of the two main international highways through which the trade of the ancient world flowed. There are also defensive fortifications within the land (26:9–10, 15) and the amassing of a large and efficient army (26:11–14). [Shephelah]

26:16–21. This initial success, to be linked to the influence of the godly Zechariah (see similarly Jehoiada’s influence on Joash in 2 Ch 24), comes to an end when Uzziah’s pride corrupts him. Violating the clear laws governing the holy space in the temple and ignoring the priests’ concerns, Uzziah invades the holy place to burn his own incense (26:16–18). God’s judgment falls on the king as an unclean skin disease breaks out on his forehead (26:19–20; see Lv 13–14). This condition is the beginning of the end for Uzziah, who will live out the remainder of his reign isolated from the rest of the community, with his son Jotham as coregent (26:21). Loss of health is a sign of God’s displeasure with figures in Chronicles (e.g., 2 Ch 21:18–20).

26:22–23. The chapter ends by bringing closure to the account of Uzziah with a summary note that identifies prophetic works as the source of the information. Although he has exemplified many good characteristics as he followed the lead of Zechariah, in the end his name will be associated with the judgment of the Lord.

I. The account of Jotham (27:1–9). 27:1–2. The account of Jotham is considerably brief, most likely reflecting the short period he reigns after his father Uzziah’s death. In the introductory summary note, the Chronicler parallels Jotham with his father in terms of positive accomplishments while distancing him from his father’s breach of the sacred precincts of the temple (see 26:16–21). Jotham is evaluated as doing right in the Lord’s sight, even though the people act corruptly.

27:3–6. The list of Jotham’s accomplishments reveals the blessings that accompany those who do right (27:6). Special focus is placed on military defense through building activities in and outside Jerusalem (27:3–4) and military offense in his campaign against the Ammonites (27:5). Control of Ammon meant the economic benefit for three years from taxes on goods moving along the King’s Highway between Asia, Arabia, Africa, and Europe.

27:7–9. The closing summary note reminds the reader of the contrast between Jotham and his father, Uzziah, the account explicitly mentioning Jotham’s burial in the city of David.

J. The account of Ahaz (28:1–27). 28:1. With the accession of Jotham’s son Ahaz there is a radical shift in the evaluation of the Chronicler, who judges Ahaz as not doing what is right in the Lord’s sight, in the introductory summary note. Ahaz represents a pregnant moment in the post-schism history of Israel, since during his reign the illicit northern kingdom comes to an end. Unfortunately, far from the ideal conditions established by his ancestor David, Ahaz’s kingdom continues the illicit ways of the northern kingdom. From the Chronicler’s perspective Ahaz takes the nation to its darkest level prior to the exile.

28:2–7. The specific description of Ahaz’s evil activities is provided at the outset, as the Chronicler lists the violations of the Lord’s demand that worship take place through appropriate means at the appropriate place. Ahaz’s offenses include the worship of Baal, one of the key gods in the Canaanite pantheon; child sacrifice, a practice prohibited in Dt 18:10–11 (cf. 2 Ch 33:6); and burning incense at sites other than the temple (28:2–4). Ben Hinnom Valley bordered the south and west sides of Jerusalem and was not a designated location for worship activities. As is typical throughout 2 Chronicles, such illicit behavior is met with divine discipline, here in the form of military defeat, at the hands of first the Arameans and then Israel, both key threats from the north (28:5–7; cf. Is 7).

The merciful care that the Israelites from Samaria show to their captives from Judah—clothing and feeding them, tending to their wounds, and carrying them to Jericho on their donkeys (2 Ch 28:15)—is strikingly similar to the actions of the Good Samaritan in Jesus’s parable (Lk 10:30–35).

28:8–15. Verses 8–15 represent one of the few times the Chronicler focuses on characters from the northern kingdom, but in this case a prophet (Oded) confronts the victorious northern army (with its capital at Samaria), calling them to care for their southern military captives in a merciful way.

28:16–27. Against the brightness of this northern response, the darkness of Ahaz’s behavior in the south will be seen even more clearly. Faced with further divine discipline through military attacks from the east (Edom) and west (Philistia), Ahaz will not only use treasures from the temple to try to enlist the great Mesopotamian imperial power Assyria for help to deal with his smaller enemies (28:16–21) but also will sacrifice to the gods of the conquering Arameans (28:22–23). Trusting in such imperial and heavenly powers, however, only exacerbates Judah’s situation. It also leads to the closure of the temple and construction of altars throughout the kingdom (28:24–25). Identified as the worst leader of Judah, Ahaz is disqualified from burial in the royal tombs (28:26–27).

K. The account of Hezekiah (29:1–32:33). 29:1–2. While Ahaz represented the lowest point in the history of Judah after Solomon and before the exile, Hezekiah represents the highest point. In the introductory summary note the Chronicler offers his theological evaluation of this great king, describing him unreservedly as doing right in the sight of the Lord and comparing him to the ideal monarch, David.

29:3–36. The account proper begins with Hezekiah’s foundational achievement, the cleansing and rededication of the temple. While his father, Ahaz, closed the temple and abandoned its services (28:24), Hezekiah’s first move is to reopen the temple (29:3). His motivational speech in 29:4–11 identifies the important role played by the priests and Levites in such renewal of the temple and its worship. Hezekiah places priority on making a covenant with the Lord, that is, a relationship with expressed obligations by both partners (see especially the two foundational covenants, with Abraham [Gn 15; 17] and with Israel at Sinai [Ex 20; 24]).

Levites and priests respond to Hezekiah’s call, purifying themselves and then the temple (29:12–19). The fact that it takes sixteen days to clean out the temple (29:17) indicates the dysfunction of Ahaz’s reign. What follows in 29:20–36 is a detailed description of the rededication of the temple, all guided by Hezekiah. Music plays a role alongside sacrifice at this dedication, in line with the priorities of David and Solomon when first the ark and then the temple were dedicated.

30:1–31:1. With the temple purified and rededicated, the Chronicler then depicts Hezekiah’s renewal of the festal rhythms of Israel. In view are the Festivals of Passover and Unleavened Bread. The condition of the temple inherited by Hezekiah from his father precludes celebration of these festivals at their legislated times (the fourteenth to the twenty-first days of the first month; Ex 12:1–13:22; 23:14–17; 34:18–23; Lv 23:1–44; Dt 16:1–17), and so they are celebrated one month later (see the provision in Nm 9:1–14) (30:2–3). Hezekiah initiates this celebration by sending a proclamation via couriers throughout the land from Beer-sheba in the far south to Dan in the far north (30:4–5). The extent of the land is indicative of the era after the fall of the northern kingdom, Hezekiah’s kingdom representing the first renewal of the united kingdom since the idyllic era of David and Solomon (1 Ch 10–2 Ch 9), to which Hezekiah’s reign is compared in 30:26.

Hezekiah’s letter in 30:6–9 is a powerful call to repentance, identifying a return to faithful temple worship as a penitential act. So also Hezekiah’s prayer in 30:18–20 echoes the vocabulary of God’s earlier promise to Solomon in 7:14, reminding the people of God’s willingness to forgive and heal those who seek God.

31:2–21. After the purification and dedication of the temple (2 Ch 29) and the celebration of the first festivals (2 Ch 30), the Chronicler details Hezekiah’s reformation of worship practices. Hezekiah reflects the priorities of David’s innovations in worship, providing both the sacrificial and verbal dimensions of worship at the temple, with the former facilitated by the priests and the latter by the Levites (31:2). In view is a festal calendar that demands daily, weekly, monthly, and yearly events (31:3).

Prompted by the personal example of their king, the people give beyond Hezekiah’s expectations (31:4–8). These many gifts demand careful attention to a system for the distribution of the contributions among the priests and Levites of the land (31:9–20). According to 31:21 Hezekiah embodies the values of the Chronicler, as one who seeks God with all his heart and so enjoys success.

32:1–23. The presentation of Hezekiah in 2 Chronicles is dominated by his religious reforms related to the temple and its services. But the final phase of the account is largely devoted to a summarized version (cf. 2 Kg 18–20) of God’s rescue of Hezekiah’s kingdom from the clutches of the Assyrian Sennacherib (32:1). That Judah would face the Assyrians was inevitable, especially after the incorporation of the Aramean and Israelite kingdoms, directly north of Judah, into the Assyrian Empire.

The text depicts Hezekiah’s extensive preparations for this Assyrian challenge, including protecting water sources, refortifying wall structures, accumulating weaponry, and organizing the military (32:2–6). The voice of Hezekiah comes to the fore once again in 32:7–8, as he encourages his officers with the theological reality that the Lord is greater than the Assyrian arm of flesh. This short speech is dwarfed by the long speeches of Sennacherib to Hezekiah and his people (32:10–19), designed to undermine their confidence. In the end the Chronicler simply records the fact that both Hezekiah and Isaiah cry out in prayer to heaven and God answers with his mighty angel, who defeats the Assyrian army (32:20–23).

32:24–31. Hezekiah is not perfect; he struggles with pride (32:25). Although the account here does not provide details on this pride, the parallel account in 2 Kg 20, as well as 32:31, reveals that his pride leads him to show his royal accomplishments to envoys from a potential ally, the Babylonian king Merodach-baladan, whose rebellion against the Assyrians is attested in ancient Near Eastern records. The way Hezekiah deals with this flaw when facing divine discipline is, ironically, exemplary, as the southern king and his community humble themselves and repent (32:26). This opens the way for divine blessing in the form of economic success and construction projects (32:27–29). [Gihon]

32:32–33. The account closes with the typical concluding summary note, which reports his burial among the kings of Judah amid the glorification of his people. Hezekiah is an exemplary figure for the Davidic house, one who reopened the temple in Jerusalem and reinstituted its service of worship.

L. The account of Manasseh (33:1–20). 33:1–2. The Chronicler’s primary source, the book of Kings, depicts Manasseh as the worst character, that king who seals the fate of Judah (2 Kg 21:12–15; 23:26–27; 24:3–4; cf. 24:20). While not ignoring Manasseh’s disobedience, the Chronicler presents this king as a role model, one whose repentance after an exilic punishment to Babylon showcases the Chronicler’s agenda for renewal for his own generation. His account begins with the typical accession summary note, where the Chronicler’s theological evaluation of Manasseh is extremely negative, with its link to the Canaanite nations that preceded Israel’s arrival. To be like these nations is to risk experiencing their fate (see 33:9).

33:3–9. The specifics of Manasseh’s evil are then provided. First, the text outlines his sponsorship of decentralized cult practices at the high places (sacred sites on higher ground, nearer the heavens), with their worship of the Canaanite deities Baal and Asherah (33:3). Second, it describes Manasseh’s despicable innovations in the Jerusalem temple for the worship of celestial bodies, complete with dedicated altars in the two courts (see 4:9) and even a carved image (33:4a, 5, 7a). Like his grandfather Ahaz (28:2), Manasseh reverts to various divinatory practices, including child sacrifice in the Ben Hinnom Valley, the valley that formed the southern and western boundaries of Jerusalem (33:6). Reference at two points to God’s eternal choice of Jerusalem (33:4b, 7b) is a poignant reminder that ultimately it is not God who has failed Israel, but Israel who has failed God and so experiences exile (33:8).

33:10–17. What follows is a classic depiction of repentance. After rejecting God’s gracious warning through his prophetic word (33:10), Manasseh is severely punished by the Lord through the Assyrians, who take him off to Babylon, a region under their control (33:11). There, however, Manasseh has a change of heart, described by the Chronicler in his dominant theological idiom (33:12; see 7:12–22). After restoring Manasseh to his kingdom, the Lord blesses him with success in building projects and military fortifications (33:13–14).

Manasseh’s repentance is depicted as more than just words. He removes his illicit innovations from the temple and city (33:15) and restores proper worship of Yahweh (33:16), even though the people fall short of exclusive central worship in Jerusalem (33:17).

33:18–20. The closing summary balances the two sides of Manasseh’s reign, both his prayer and his sins.

M. The account of Amon (33:21–25). In a short account the Chronicler describes the evil of Manasseh’s son Amon, using the typical structure of introductory accession summary (33:21–22a), events of his reign (33:22b–23), and concluding summary note (33:24–25). Comparison between Amon and his father accentuates the penitential model of Manasseh so important to the Chronicler (see 7:12–22; 33:10–17). As expected, Amon’s evil leads to his untimely assassination at the hands of palace officials.

N. The account of Josiah (34:1–35:27). 34:1–33. The Chronicler’s high opinion of Josiah is evident from the opening accession summary note in 34:1–2, where he is compared to his ancestor David, an honor bestowed in 2 Ch 10–36 only on Hezekiah (29:2). Rising to power in the final third of the seventh century BC, a period that saw the shift of imperial power from Assyria to Babylon, would give Josiah the political space to enact his key religious reforms in three phases: his eighth (34:3a), twelfth (34:3b–7), and eighteenth (34:8–33) years.

The last reform is initially focused on the reconstruction of the temple, supported through the contributions of a united Israel (34:8–13). This physical restoration, however, is soon eclipsed by the discovery of a law book (most likely the book of Deuteronomy; 34:14–18), which prompts the deep contrition of Josiah, who seeks a prophetic word from God (34:19–21). This word is delivered by the prophetess Huldah, who, after delivering a word of judgment on Israel for its illicit worship of other gods, commends the penitential example of Josiah (34:22–28). Josiah leads the nation in a covenant renewal, in which they pledge their desire to follow God, but he also rids the nation, including also the tribal territories of the former northern kingdom, of its detestable idols (34:29–33).

35:1–19. This restoration of the temple and renewal of the people lays the foundation for the reinstatement of the festal calendar at the temple. In focus are the closely related festivals of Passover and Unleavened Bread. Josiah’s actions and speech in 35:1–6 highlight his careful attention to follow the legislation established by Moses and the further legislation established by David and Solomon. Sacrificial animals are provided by Josiah (35:7), his officials (35:8), and Levites (35:9), and the sacrifices are offered in the prescribed way by the priests and Levites (35:10–14), accompanied by music (35:15). Comparisons to the time of Samuel (35:18) raise the profile of Josiah considerably.

The Location of Megiddo

35:20–24. What is surprising, however, is the quick downfall of Josiah. On his way to support his Assyrian ally against the rival coalition of Babylon and Media, Pharaoh Neco II (609–594 BC) demands passage through Josiah’s land (35:21). Josiah foolishly challenges this more powerful, Egyptian monarch. Interestingly, the Chronicler identifies Neco as one who delivers the word of God and Josiah’s death as the result of his disobedience (35:22). [Megiddo]

With the death of Josiah (35:23–24), Judah no longer enjoys independent status, and the exilic nightmare has begun. Beginning with the demise of Josiah, foreign monarchs (Neco of Egypt, Nebuchadnezzar of Babylon, Cyrus of Persia) will control Judah’s destiny.

35:25–27. The account of Josiah concludes with a summary note that focuses on Israel’s grief over Josiah’s death and Josiah’s acts of devotion to the Lord.

O. The final royal accounts, exile, and restoration (36:1–23). From the Chronicler’s perspective the death of Josiah seals the fate of Judah, and for all intents and purposes the exile has begun. Foreign rulers now take political control over the nation and, more important, the narrative, as Neco, Nebuchadnezzar, and Cyrus, along with prophetic figures, act and speak for the Lord. Throughout the accounts in this chapter the Chronicler regularly depicts the kings going into exile with temple treasures and makes no mention of their deaths. The lack of death notice, typical of all these kings in chapter 36, suggests hope for the Davidic line to reemerge after the exile. The link of royal figure and temple treasures suggests an intertwining of their fates, so that the reemergence of the temple in 36:22–23 brings hope for the reemergence of the royal line.

36:1–3. Josiah’s death brings his son Jehoahaz to the throne, but his reign will last a mere three months (36:2). After heading north to assist the losing cause of the Assyrians (see 35:20–24), Neco inherits the Levant, setting up his headquarters in Aramean territory just north of the traditional lands of Israel. From there (Riblah) Neco summons Jehoahaz to depose him and send him to exile in Egypt (cf. 2 Kg 23:33).

36:4–8. Neco replaces Jehoahaz with Jehoahaz’s brother Eliakim, changing his name to Jehoiakim (36:4) and demanding heavy tribute (see 36:3). Jehoiakim will see his Egyptian master lose control of the Levant to the rising ancient Near Eastern power Babylon, led first by Nabopolassar and then by his son Nebuchadnezzar (see 2 Kg 24:1–7). Although at first submitting to this new eastern power, Jehoiakim soon rebels and faces the punishment of Nebuchadnezzar, implicitly linked by the Chronicler to the evil Jehoiakim does in the eyes of the Lord (36:5–6). The term used in 36:8 for “detestable” actions is also used to characterize Ahaz (2 Ch 28:3) and Manasseh (33:2; 34:33), showing that Jehoiakim deserves this divine discipline.

36:9–20. With his father in exile Jehoiachin ascends to the throne, but his reign lasts only three months and ten days (36:9). He also is evaluated negatively by the Chronicler, who describes his divine discipline as exile to Babylon (for the fate of Jehoiachin see 2 Kg 25:27–30). Nebuchadnezzar appoints Zedekiah, Jehoiachin’s uncle, as puppet king of Judah (36:10).

After eleven years of submission Zedekiah rebels against his overlord, an action paralleled by the apostasy of both Zedekiah and his people from the Lord by following the “detestable” practices (same word used of Ahaz, Manasseh, and Jehoiakim in 28:3; 33:2; 34:33; 36:8) (36:11–14). The prophetic voice again breaks in as God’s last act of compassion to avoid discipline, but to no avail (36:15–16). The city falls to Nebuchadnezzar, who kills the people; despoils the royal and temple treasures; destroys the temple, wall, and palaces; and exiles the survivors (36:17–20).

36:21. The Chronicler notes how the exile provides an opportunity for the land to enjoy the Sabbath rest required in the law (Lv 25). The figure “seventy” often appears in reference to the exile (Jr 25:12; 29:10; Dn 9:2; Zch 1:12; 7:5). Symbolic of a generation (Is 23:15–18; Ps 90:10), it is linked in the ancient world to the length of destruction for a rebellious city. Although the period between the date of the final destruction of Jerusalem in 587–586 BC and that of Cyrus’s decree in 539 BC is shy of fifty years, the death of Josiah in 609 BC seems to mark the beginning of the exile in Chronicles, resulting in a period of seventy years.

36:22–23. The conclusion to 1–2 Chronicles expresses both the Chronicler’s hope and his challenge in his own generation. In 539 BC, after amassing a large empire surrounding the Babylonian Empire, Cyrus will conquer Babylon and inherit the traditional lands of Judah and Israel and their exiles in Mesopotamia. God’s sovereign fulfillment of Jeremiah’s prophecy is seen in Cyrus’s proclamation that promises the rebuilding of the temple and invites the exilic community to return to the land. Once again the Chronicler depicts a foreign emperor acting on behalf of the Lord, here in fulfillment of earlier prophetic expectation (Jr 25:12; 29:10; cf. Is 44:28; 45:1, 13; Jr 51:11, 28).

The Chronicler states that the deportation of the people, leading to seventy years of exile, and their return under Cyrus “fulfill the word of the LORD spoken through Jeremiah” (2 Ch 36:22). In Jr 29:10 (cf. Jr 25:11–12), the Lord says through Jeremiah that when the seventy years are complete, “I will attend to you and will confirm my promise concerning you to restore you to this place.”