Study Notes for 2 Chronicles
1:1–2:18 Solomon’s Temple Preparations. Second Chronicles 1:1–9:31 completes the second of the three main sections of 1–2 Chronicles. In 1 Chron. 10:1–29:30, David makes the essential preparations for building the temple. In 2 Chron. 1:1–9:31, Solomon completes the task. In this first section, 1:1–2:18, God provides Solomon with the wealth, material, and workers to build the temple.
FACT
David reigned for 40 years. He ruled over Judah for 7 years in Hebron, and then over all twelve tribes for 33 years in Jerusalem (29:27).
2 CHRONICLES—NOTE ON 1:1–6 Solomon’s journey to the tabernacle and altar at Gibeon involves all Israel, like David’s mission to retrieve the ark (1 Chron. 13:1–16:43). The Mosaic covenant provided the foundation of Solomon’s reign, as it did for David. Bezalel is the master craftsman of the tabernacle. He is assisted by Oholiab (see Ex. 31:1–11).
2 CHRONICLES—NOTE ON 1:7–13 During the night (in a dream, according to 1 Kings 3:5), God invites Solomon to ask in prayer for whatever he desires (compare John 15:7). Solomon’s request that God will fulfill his promise to David (see 1 Chron. 17:23) looks forward to the completion of the temple (2 Chron. 6:17). numerous as the dust of the earth. God’s covenant promise to Abraham (Gen. 13:16) was being fulfilled in Solomon’s day.
2 CHRONICLES—NOTE ON 1:14–17 From 1 Kings 10:27–29, and repeated with some changes at 2 Chron. 9:25–28. This section demonstrates the fulfillment of God’s promise of wealth for Solomon (1:12; see note on 1 Kings 10:26–29).
2 CHRONICLES—NOTE ON 2:1 a temple for the name of the LORD. See Deut. 12:5. God’s “name” in association with a place signifies that he chooses to be present there among his people. Yet God is not just present in the temple. He is present everywhere (2 Chron. 2:6). royal palace. Linked here with the temple, perhaps to indicate the close connection between the two “houses” of the Davidic covenant (see 1 Chron. 17:14).
FACT
Kue (1:16) was a province located in what is today the nation of Turkey. It was a landlocked area, accessible only through two mountain passes. In NT times it was known as Cilicia and its chief city was Tarsus. Both the apostle Paul and the Roman orator Cicero were from this province.
2 CHRONICLES—NOTE ON 2:2 Solomon used the forced labor of Canaanites (see vv. 17–18; see notes on 8:7–10; 1 Chron. 22:2–5) for building the temple.
2 CHRONICLES—NOTE ON 2:3–10 Solomon’s letter to Hiram, king of Tyre (who had earlier assisted David; 1 Chron. 14:1), is considerably expanded from 1 Kings 5:3–6. This letter describes the purpose of the temple for worship according to the Law of Moses, it expresses the supremacy of Israel’s God (2 Chron. 2:5–6), and it requests a skilled craftsman (v. 7) and different kinds of timber (v. 8).
2 CHRONICLES—NOTE ON 2:6 heaven, even highest heaven, cannot contain him. See note on 1 Kings 8:27–30.
2 CHRONICLES—NOTE ON 2:11–16 In his reply to Solomon, Hiram, though a Gentile, acknowledges Yahweh as Creator.
3:1–5:1 Solomon’s Building of the Temple. The temple is to be a fit place for God to dwell among his people.
2 CHRONICLES—NOTE ON 3:1–17 The Chronicler’s actual account of the construction of the temple is much briefer than the account in 1 Kings 6. The temple did not function as a place of congregational worship. Only priests would have been admitted to the temple itself. Only on the Day of Atonement could the high priest enter the Most Holy Place.
2 CHRONICLES—NOTE ON 3:1 Mount Zion is identified here with Mount Moriah, where Abraham was commanded to offer Isaac (Gen. 22:2).
2 CHRONICLES—NOTE ON 3:2 Compare 1 Kings 6:1. Depending on which chronology is followed, this may have been in either 966 or 959 B.C.
2 CHRONICLES—NOTE ON 3:4 120 cubits. The Septuagint and other ancient versions of the OT suggest that the vestibule was actually 20 cubits (30 feet/9.1 m) high. The Hebrew text lacks the word “cubits,” so the precise height is uncertain.
2 CHRONICLES—NOTE ON 3:6 Parvaim. Possibly a place in northeastern Arabia.
2 CHRONICLES—NOTE ON 3:8–13 The Most Holy Place was the secret, cube-shaped room in which the ark of the covenant would be finally deposited (5:7). The cherubim were angelic beings that combined human and animal features (see Ezek. 10:14; 41:18–19). On the temple construction, see note on 1 Kings 6:14–35.
2 CHRONICLES—NOTE ON 3:14 The inclusion of the veil connected the temple with the Mosaic tabernacle (Ex. 26:31–35).
2 CHRONICLES—NOTE ON 3:15–17 thirty-five cubits high. Probably the combined heights of the pillars (see note on 1 Kings 7:15–21; see 1 Kings 7:15; 2 Kings 25:17). Jachin (“he establishes”); Boaz (“in him is strength”).
2 CHRONICLES—NOTE ON 4:1 Solomon’s altar stood outside the temple, perhaps in front of the temple entrance, just as Moses’ altar had stood before the entrance of the tabernacle (Ex. 40:6).
FACT
Why did the pillars of the temple have names? Jachin means “he establishes,” while Boaz means “in him is strength” (3:17). The names may have been a way of reminding worshipers that the Lord establishes his covenant through the temple.
2 CHRONICLES—NOTE ON 4:2–6 On various details of the temple, see notes on 1 Kings 7:23–47. The sea was a large, circular water tank, outside the southeast corner of the temple (2 Chron. 4:10). The priests used it for their ceremonial cleansing before they entered the temple (v. 6). It corresponded to the bronze basin that had stood between the entrance to the tabernacle and the Mosaic altar (Ex. 30:18–21). 3,000 baths. First Kings 7:26 reads “two thousand baths.” The difference may be due to a copyist’s error. The twelve oxen, three facing each of four directions, probably signified the tribes of Israel. They would be a reminder of how the tribes encamped, three on each side, around the four sides of the tabernacle in the wilderness (see Num. 2:1–31).
FACT
What was the “sea” in the temple court? The sea (4:2) was a bronze water tank outside the southeast corner of the temple. The priests used it for ceremonial washing before entering the temple and to clean the area where sacrifices were made. It held at least 12,000 gallons (55,000 liters) of water.
2 CHRONICLES—NOTE ON 4:2 ten cubits . . . thirty cubits. See note on 1 Kings 7:23.
2 CHRONICLES—NOTE ON 4:9 the court of the priests. A feature that also corresponds to the tabernacle; see Ex. 27:9–19.
2 CHRONICLES—NOTE ON 4:11b–22 The bronze vessels and furnishings were in the temple entrance and court, while those inside (the place of greater holiness) were of gold. The golden altar was for burning incense (see Ex. 30:1–10; 1 Chron. 28:18). The Most Holy Place was separated from the Holy Place by inner doors . . . of gold as well as the veil (2 Chron. 3:14).
2 CHRONICLES—NOTE ON 4:19 Solomon made all the vessels. See note on 1 Kings 7:48–51.
5:2–7:22 The Dedication of the Temple. The Chronicler’s account of the dedication of the temple is much longer than his description of its construction (77 verses compared to 40), since he is more concerned with the meaning of the temple than with its physical structure. He describes two appearances of the Lord (5:14; 7:1–3), Solomon’s great prayer of dedication (6:14–42), and God’s message to Solomon (7:12–22).
2 CHRONICLES—NOTE ON 5:2–3 the feast that is in the seventh month. The Feast of Booths (see Lev. 23:33–43). The temple was completed in the eighth month of Solomon’s eleventh year (959 or 952 B.C.; see 1 Kings 6:38).
2 CHRONICLES—NOTE ON 5:5 Moses’ tent of meeting and its holy vessels were brought up from Gibeon (1:3) to join the ark. Similarly, the Levitical priests Asaph, Heman, and Jeduthun (5:12; see 1 Chron. 16:37, 42) were united for this ceremony. From now on all of Israel’s worship would be focused on the Jerusalem temple.
2 CHRONICLES—NOTE ON 5:7–9 The priests completed the transfer of the ark, since only they could enter the Most Holy Place. When the Chronicler said that the ark was there to this day, he was probably quoting from one of his historical sources. The ark was apparently destroyed along with the first temple and never replaced.
2 CHRONICLES—NOTE ON 5:10 The ark had once contained the jar of manna and Aaron’s rod (Heb. 9:4; see Ex. 16:32–34; Num. 17:10–11), but now it held only the two tablets inscribed with the Ten Commandments.
2 CHRONICLES—NOTE ON 5:11–14 The appearance of the cloud and the inability of the priests even to stand to minister in God’s presence signified that God was taking up residence in his temple (see also 7:3). This recalls the appearance of the glory cloud in the tabernacle and over the tent of meeting (Ex. 40:34–35).
2 CHRONICLES—NOTE ON 6:1–42 The account of Solomon’s prayer of dedication is very similar to the parallel account in 1 Kings 8:12–50a, except that the Chronicler focuses on the Davidic covenant (2 Chron. 6:41–42, from Ps. 132:8–10).
2 CHRONICLES—NOTE ON 6:1–2 God was present in the thick darkness of the cloud on Mount Sinai (see Ex. 20:21). He has now graciously come to dwell in the Most Holy Place of the temple.
2 CHRONICLES—NOTE ON 6:3–11 God has fulfilled his promise to David (see 1 Chron. 17:23–24).
2 CHRONICLES—NOTE ON 6:7 On the name of the LORD, see notes on 1 Kings 8:17 and Acts 10:48.
2 CHRONICLES—NOTE ON 6:15 On God’s promises to David, see 1 Chron. 17:11–14 and 22:9–10.
2 CHRONICLES—NOTE ON 6:18–21 Prayers offered in or toward the temple will come before God in his heavenly dwelling place because his name is on the temple (vv. 20, 34, 38). This signifies both God’s spiritual presence in the temple and his ownership of it. (See note on 2:1.) The NT equivalent is prayer offered in Jesus’ name (see John 14:13–14).
2 CHRONICLES—NOTE ON 6:22–23 Compare Ex. 22:10–12. If a person was accused of a crime but there were no witnesses, the law provided for oaths to be taken to determine guilt or innocence.
2 CHRONICLES—NOTE ON 6:24–25 Compare Lev. 26:17; Deut. 28:25; and note on 1 Kings 8:33–40. National defeat is included among the curses for covenant breaking. Exile is one possible punishment.
2 CHRONICLES—NOTE ON 6:26–27 heaven is shut up . . . no rain. See Deut. 28:23–24; 2 Chron. 7:13; and note on 1 Kings 8:33–40.
2 CHRONICLES—NOTE ON 6:32–33 Solomon’s petition turns from Israelites to the foreigner who has heard of the Lord’s great name, mighty hand, and outstretched arm (Deut. 4:34; 5:15) and prays toward the temple. Solomon desires that the prayers of this person, too, would be answered, and that all the peoples of the earth should know God’s name and fear him (compare Isa. 2:1–5; 56:6–8; Luke 7:1–10). “Your mighty hand and your outstretched arm” recalls God’s deliverance of Israel in the exodus (Ex. 3:19–20).
2 CHRONICLES—NOTE ON 6:36–39 See note on 1 Kings 8:46–51. The worst punishment Israel could receive for sin would be exile from the Promised Land (see 2 Chron. 36:15–20). there is no one who does not sin. See Eccles. 7:20; Rom. 3:23. pray toward their land. The position of one’s body was a part of prayer, especially for exiles like Daniel, who consciously prayed in the direction of Jerusalem (Dan. 6:10).
2 CHRONICLES—NOTE ON 6:41–42 steadfast love for David. For the Chronicler, God’s enduring covenant with David is the basis of the relationship between God and his people.
2 CHRONICLES—NOTE ON 7:1–22 These verses record God’s twofold answer to Solomon’s prayer, through the appearance of the glory of the Lord (vv. 1–3) and the words of the Lord (vv. 12–22). The emphasis is on repentance and restoration.
2 CHRONICLES—NOTE ON 7:1b–3 Just as a divine fire consumed the burnt offering in the Mosaic tabernacle, and “the glory of the LORD” was visible to the people (Lev. 9:23–24), the fire . . . from heaven that consumed the sacrifice signaled acceptance of the temple and the priests’ ministry, while the glory of the LORD appeared on the temple, and the people worshiped. For he is good, for his steadfast love endures forever. Variations on this refrain from Psalm 136 occur several times in Chronicles (see 1 Chron. 16:34; 2 Chron. 5:13; 7:6; 20:21).
2 CHRONICLES—NOTE ON 7:8 Lebo-hamath to the Brook of Egypt designates the whole of Solomon’s empire (see note on 1 Kings 8:65–66).
FACT
Trumpets were important instruments in Israel (7:6). They were constructed from metals such as bronze, copper, silver, or gold. They were used for a variety of purposes, for instance, to gather the congregation and to announce festivals.
2 CHRONICLES—NOTE ON 7:11–22 God’s reply to Solomon’s prayer is presented immediately after the account of the dedication, although in fact 13 years had passed, in which time the palace was also completed (v. 11; see 1 Kings 7:1; 9:10).
2 CHRONICLES—NOTE ON 7:12b The temple is for sacrifice as well as prayer.
2 CHRONICLES—NOTE ON 7:14 if my people. God’s greatest desire is to forgive his repentant people and heal their land. Various words in this verse (humble themselves, pray, seek, turn) describe true repentance; these words will recur throughout chs. 10–36. “Heal their land” includes deliverance from drought and disease as well as the return of exiles to their rightful home (6:38). See Jer. 25:5; 26:3.
2 CHRONICLES—NOTE ON 7:17–18 a man to rule Israel. See Mic. 5:2. Israelites living after the return from exile, when Chronicles was being written, still looked forward to the coming of a Messiah through David’s descendants, even though the last Davidic king had lost his kingdom many years before, in 586 B.C.
2 CHRONICLES—NOTE ON 7:19–22 The statement if you turn aside and forsake my statutes is addressed to the people (“you” in v. 19 is plural; see notes on 1 Kings 9:6; 9:7–8).
8:1–16 Solomon’s Other Accomplishments. Solomon’s further conquests and building projects are described, as well as his attention to matters of worship. The success of Solomon’s various building projects are seen as blessings because of his obedience in building the temple.
FACT
Which took longer to build: Solomon’s palace, or the temple? Although Solomon spent seven years building the temple, he spent 13 years building his own palace (8:1; 1 Kings 6:38; 7:1). This may have been an early sign that he was more devoted to his own causes than to the Lord.
2 CHRONICLES—NOTE ON 8:2 According to 1 Kings 9:11–14, Solomon had actually given these cities to Hiram, perhaps as collateral for a loan. In that case, the Chronicler is describing their return to Israelite control.
2 CHRONICLES—NOTE ON 8:3–4 Hamath-zobah was about 120 miles (193 km) north of Damascus (see 1 Chron. 18:3). Tadmor was about 125 miles (201 km) to the northeast. These commercial cities represented the farthest extent of Solomon’s power.
2 CHRONICLES—NOTE ON 8:5 Upper Beth-horon and Lower Beth-horon were on a ridge above the Valley of Aijalon northwest of Jerusalem. They were crucial to the security of the city and provided access to the international coastal highway.
2 CHRONICLES—NOTE ON 8:7–10 Following ancient practices for controlling enemies, Solomon drafted the descendants of the Canaanites into forced labor for his construction projects. According to 1 Kings 5:13–18, he imposed less rigorous demands on the Israelites.
2 CHRONICLES—NOTE ON 8:11 Solomon’s Egyptian wife, Pharaoh’s daughter, was kept in a separate house and away from the ark, probably on account of her paganism (see 1 Kings 11:7–8).
8:17–9:31 Solomon’s International Relations and Renown. Solomon’s reputation and influence extend beyond the borders of Israel.
2 CHRONICLES—NOTE ON 8:17–18; 9:10–11 The location of Ezion-geber has not been accurately identified. Israel forms the land bridge connecting the Mediterranean world with the kingdoms on the Red Sea and beyond, into Asia. Solomon profited from his control of these trade routes, and from his seafaring partnership with King Hiram of Tyre. The Tyreans were renowned for their seamanship. Ophir was probably in southwest Arabia or the Horn of Africa.
2 CHRONICLES—NOTE ON 9:1–9, 12 Sheba, or Saba, covers about the same area as modern Yemen. Sheba traded in luxury goods from East Africa and India. The queen may have come to Israel to discuss trade (vv. 1, 9), but her visit was primarily a quest for wisdom (vv. 1, 6). This Gentile queen recognizes that Solomon sits on God’s throne as his chosen king. She also recognizes that God himself is the true King of Israel (v. 8; compare 2:12). This would have been a great encouragement to the first readers of Chronicles, living after the exile, since no descendant of David was currently on the throne.
2 CHRONICLES—NOTE ON 9:7 Happy are these your servants. See note on 1 Kings 10:8.
2 CHRONICLES—NOTE ON 9:9–12 On the queen’s gift of 120 talents of gold, see note on 1 Kings 10:10–13.
2 CHRONICLES—NOTE ON 9:13–14 Solomon’s annual revenues in gold (equal to about 22 tons) would have come from gifts and trade (see note on 1 Kings 10:14–25).
Solomon’s International Ventures
c. 950 B.C.
Solomon’s firm control of important trade routes linking Egypt, Arabia, Mesopotamia, and Anatolia (Asia Minor) provided him with incalculable wealth. Partnering with King Hiram of Tyre, Solomon also launched his own trading expeditions to Ophir to acquire valuable and exotic goods. The queen of Sheba’s visit to Solomon attests to his great fame throughout the ancient world. Solomon further augmented his wealth by buying horses from Kue and chariots from Egypt and selling them to the kings of Syria and the Hittites.
2 CHRONICLES—NOTE ON 9:15–16 The House of the Forest of Lebanon was Solomon’s palace, which was made from great quantities of cedar (see 1 Kings 7:2).
2 CHRONICLES—NOTE ON 9:21 Tarshish is usually identified with Tartessus in Spain, but here it seems to be a way of describing “the ends of the earth.”
2 CHRONICLES—NOTE ON 9:29–31 Ahijah the Shilonite . . . Iddo the seer. Although the Chronicler says nothing about Solomon’s spiritual unfaithfulness and the rebellions he faced in his declining years (1 Kings 11), the mention of these prophets directs the reader to these accounts in Kings. Solomon slept with his fathers. See notes on 1 Kings 2:10 and 11:43.
2 CHRONICLES—NOTE ON 10:1–36:23 The Kingdom of Judah down to the Exile. After the death of Solomon, and following the division of the nation into north and south, Chronicles deals almost exclusively with the southern kingdom of Judah. In contrast to 1–2 Kings, the history of the northern kingdom is considered by the Chronicler only as it affects that of Judah. The Chronicler understood that the northern tribes still belonged to Israel, but he focused on the southern kingdom, since it was ruled by the descendants of David, the king specially chosen by the Lord.
FACT
Second Chronicles covers a span of more than 400 years and the reigns of 20 different kings.
10:1–12:16 Rehoboam. The reign of Rehoboam (931–915 B.C.) is dominated by the division of the kingdom and the consequences thereof. While Rehoboam fails as a leader, he is also an example of repentance and obedience, leading to the restoration of blessing.
2 CHRONICLES—NOTE ON 10:1–19 From 1 Kings 12:1–19. Various people were to blame for the division of Israel into the northern and southern kingdoms. Solomon (2 Chron. 10:4, 10, 11) and Jeroboam (13:6–7) both contributed to the difficulties through their disobedience. Here the focus is on Rehoboam’s foolishness in alienating the northern tribes. At the same time, the author notes that this was a turn of affairs brought about by God (10:15).
2 CHRONICLES—NOTE ON 10:1 Shechem. See note on 1 Kings 12:1.
2 CHRONICLES—NOTE ON 10:2 Jeroboam. See 1 Kings 11:26–40.
2 CHRONICLES—NOTE ON 10:4 Your father made our yoke heavy. See note on 1 Kings 12:4.
2 CHRONICLES—NOTE ON 10:7 Speak good words appears to mean “make an agreement” (see 2 Kings 25:28–29).
2 CHRONICLES—NOTE ON 10:10 My little finger. See note on 1 Kings 12:10–11.
2 CHRONICLES—NOTE ON 10:16 This rejection of the house of David is in sharp contrast to the declaration of loyalty in 1 Chron. 12:18.
2 CHRONICLES—NOTE ON 10:18 Hadoram, Solomon’s taskmaster, was also called “Adoram” (see note on 1 Kings 12:18) or “Adoniram” (1 Kings 4:6; 5:14).
2 CHRONICLES—NOTE ON 11:1–12:16 Rehoboam’s reign shows the themes of judgment and restoration (7:13–14) being acted out in the life of the kingdom.
2 CHRONICLES—NOTE ON 11:4 your relatives. Despite their rebellion, the northern tribes did not cease to be part of “all Israel.” they listened to the word of the LORD. See note on 1 Kings 12:24.
2 CHRONICLES—NOTE ON 11:5–23 This information comes from a source other than 1–2 Kings. It illustrates the blessings that come to the southern kingdom (Judah) as they obey the word of the Lord (2 Chron. 11:4). Meanwhile, Jeroboam leads the northerners (Israel) into spiritual unfaithfulness.
2 CHRONICLES—NOTE ON 11:5–12 The fortified cities covered the eastern, southern, and western approaches to Judah. They were probably intended as a defense against Egypt, which was Jeroboam’s ally. They did not prove effective against Shishak (12:4).
2 CHRONICLES—NOTE ON 11:13–17 Jeroboam created a new religion in Bethel and Dan. This cult mixed what God revealed to Moses with other practices. Jeroboam hoped to keep his people from going to sacrifice in Jerusalem. He feared they would support Judah’s king if they went there to worship (1 Kings 12:26–33).
2 CHRONICLES—NOTE ON 11:17 Rehoboam’s and Judah’s commitment to faithful worship and obedience to God’s law lasted only three years (see 12:1).
2 CHRONICLES—NOTE ON 11:18–23 The growth of Rehoboam’s family is a sign of God’s blessing on him. These details must refer to the whole of his 17-year reign, and not just the three-year period of faithfulness to God’s law.
2 CHRONICLES—NOTE ON 12:1 That Rehoboam and his people abandoned the law of the LORD is the same as abandoning God himself (v. 5). Likewise, Jesus said that the person who truly loved him would obey his commandments (John 14:21).
FACT
The title of chief prince (11:22–23) was most likely an administrative position. Members of the royal family were sometimes appointed to such positions to help them learn how to lead a kingdom.
2 CHRONICLES—NOTE ON 12:2 Unfaithful is an important term in Chronicles (see note on 1 Chron. 2:3–8). The Egyptian invasion is described as being God’s punishment for sin. Shishak is Sheshonq I, who ruled 945–924 B.C. The fifth year of King Rehoboam would be 925 B.C. (see note on 1 Kings 14:25–26).
2 CHRONICLES—NOTE ON 12:5 You abandoned me, so I have abandoned you. See 1 Chron. 28:9; 2 Chron. 15:2.
2 CHRONICLES—NOTE ON 12:6–8 humbled themselves. See 7:14. The partial deliverance was intended to bring the people of Judah closer to the Lord. This would have reminded the first readers of Chronicles of their own circumstances: they were subject to the Persian kings, yet free to worship the Lord (see Ezra 9:8–9).
2 CHRONICLES—NOTE ON 12:9–11 The treasures of the temple and palace were surrendered as tribute to Shishak king of Egypt, so that he would not attack the city.
2 CHRONICLES—NOTE ON 12:12 when he humbled himself the wrath of the LORD turned from him. For the Chronicler, this is the key point to remember about Rehoboam’s reign.
2 CHRONICLES—NOTE ON 12:14 Whereas 1 Kings 14:22 blames the people for “doing evil,” the Chronicler makes this charge against Rehoboam and adds that he did not set his heart to seek the LORD (compare 2 Chron. 11:16).
Rehoboam
Following the death of King Solomon, the people of Israel gathered at Shechem to make Solomon’s son, Rehoboam, their king. The people made one request: that Rehoboam lighten the heavy tax burden that his father had forced upon them. Rather than honor their request, however, Rehoboam vowed to make life even harder for the people of Israel. Disregarding the wise advice of his older counselors, Rehoboam followed the younger men’s counsel and warned the people: “My father disciplined you with whips, but I will discipline you with scorpions” (10:14). His plan for more oppressive control backfired, however, when the 10 northern tribes revolted and set up Jeroboam as their king. The northern kingdom would now be known as Israel and the southern kingdom would be called Judah. (2 Chronicles 12:13–14)
2 CHRONICLES—NOTE ON 12:15–16 These verses generally follow 1 Kings 14:29–31 but specify that historical records from Shemaiah and Iddo contributed to the Chronicler’s sources (see note on 1 Kings 14:19).
13:1–14:1 Abijah. The Chronicler’s account of Abijah’s reign is much longer than in 1 Kings 15:1–8 (where he is called Abijam). This account focuses on the “war between Abijam and Jeroboam” (1 Kings 15:7).
2 CHRONICLES—NOTE ON 13:2 three years. 915–912 B.C. Micaiah. Also spelled Maacah. See 11:20.
2 CHRONICLES—NOTE ON 13:3 Abijah seems to imply (v. 8) that Jeroboam started this war. He was trying to reunite the kingdom by force, as Rehoboam had tried to do earlier (11:1–4). Judah is outnumbered two to one by Israel.
2 CHRONICLES—NOTE ON 13:4 Mount Zemaraim was probably on the northern border of Benjamin, between the two kingdoms (see Josh. 18:22).
2 CHRONICLES—NOTE ON 13:5–8a Abijah condemns Jeroboam and the Israelites for rejecting God’s decision to give permanent kingship over Israel to David and his sons. The term covenant of salt implies a permanent provision (see Num. 18:19). Jeroboam’s kingship is dismissed as rebellion against his master, Solomon, while the Davidic kingdom is nothing less than the kingdom of the LORD (see 2 Chron. 9:8).
2 CHRONICLES—NOTE ON 13:8b–12 Abijah condemns the northerners for their religious unfaithfulness (compare Hos. 8:6). Judah, by contrast, has the legitimate priesthood and temple worship, so Israel should not fight against the LORD.
2 CHRONICLES—NOTE ON 13:13–19 Judah’s reliance on God (vv. 14, 18) is the key factor in its success in this battle. Bethel was one of the locations of Jeroboam’s calf cult (see v. 8 and 1 Kings 12:28–29).
2 CHRONICLES—NOTE ON 13:21 Large families are a sign of God’s blessing (see 1 Chron. 28:5; 2 Chron. 11:18–21).
2 CHRONICLES—NOTE ON 13:22 the story of the prophet Iddo. See notes on 12:15–16 and 1 Kings 14:19.
14:2–16:14 Asa. The Chronicler’s account of Asa’s reign (910–869 B.C.) is much longer and more complex than that given in the earlier history (1 Kings 15:9–24). Asa’s reign begins well but ends badly, as trust in God and obedience to the prophetic word give way to dependence on human alliances and rejection of God’s prophet.
2 CHRONICLES—NOTE ON 14:2–8 Asa begins his reign by rooting out idolatry and commanding Judah to seek the LORD. The high places were local sites usually associated with pagan worship (see Deut. 12:2–3). Asherim. Poles representing the fertility goddess Asherah. Building projects, a large army, and peace are typical blessings for faithfulness in Chronicles (compare 2 Chron. 11:5–12; 13:3; 17:10).
2 CHRONICLES—NOTE ON 14:9 Zerah the Ethiopian. Literally “the Cushite,” from modern Sudan (see 12:3; 16:8). Possibly a general in the service of Pharaoh Osorkon I, son of Shoshenq I (12:2). A million men is literally “a thousand thousands.” An alternative translation is “a thousand units.” This is more than double the size of Asa’s army (14:8). Mareshah. One of Rehoboam’s fortified cities on the southwestern border (11:8).
FACT
An unreported defeat? Scholars believe that Zerah the Ethiopian (14:9), who suffered a humiliating defeat by King Asa, may have been fighting on behalf of Egypt. There is no record of the battle in Egyptian history, but that does not mean the defeat did not occur, since the Pharaohs did not always record their defeats.
2 CHRONICLES—NOTE ON 15:1–7 Azariah is not otherwise known. His speech is intended to encourage Asa to continue his reforms and lead the people into covenant renewal. If you seek him. See 1 Chron. 28:9. The theme of “seeking the LORD” appears throughout 2 Chronicles 15 (vv. 4, 12, 13, 15). Verses 3–6 call to mind the unstable time of the judges.
2 CHRONICLES—NOTE ON 15:8 Cities that he had taken in . . . Ephraim implies that there had been conflict between Judah and Israel prior to the thirty-sixth year of Asa’s reign (see note on 16:1).
2 CHRONICLES—NOTE ON 15:10 the third month of the fifteenth year. Probably May/June 895 B.C.
2 CHRONICLES—NOTE ON 15:12 This was essentially a renewal of the Sinai covenant (Exodus 19–20; 24). It gave the people an opportunity to affirm their total commitment to Yahweh.
2 CHRONICLES—NOTE ON 15:13 whoever would not seek the LORD . . . should be put to death. See Deut. 13:6–10 and 17:2–7.
2 CHRONICLES—NOTE ON 15:16 The queen mother served as an adviser to the king and a teacher of the royal children. The brook Kidron, or the “Kidron Valley,” is just outside Jerusalem. See 29:16; 30:14.
2 CHRONICLES—NOTE ON 15:17 The high places were not taken out of Israel probably refers to those cities that previously belonged to the northern kingdom and were then under Asa’s control. In Judah, Asa’s reforms had been much more successful (14:3, 5). the heart of Asa was wholly true all his days (see 1 Kings 15:14). This is the overall assessment, despite the decline of his last years.
2 CHRONICLES—NOTE ON 16:1 In the thirty-sixth year of the reign of Asa (c. 876 or 875 B.C.), Baasha king of Israel went up against Judah. The text raises a problem, since Baasha had already been dead 10 years (see 1 Kings 15:33; 16:8; and note on 1 Kings 15:17). ). It is possible that the text reflects a copying error, and should have read the “sixteenth” year of Asa’s reign. (See also note on 2 Chron. 15:8.) Ramah lay about 5 miles (8 km) north of Jerusalem. From Ramah, Baasha could control the main road to and from the city.
Asa
Asa became king following the death of his father, Abijah. As a result of his faithful leadership, Judah lived at peace during the first 10 years of his reign. The prophet Azariah prophesied concerning Asa, “The LORD is with you while you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you” (15:2). Asa took the prophet’s words to heart and immediately set about making religious reforms, including repair of the altar in the temple. He gathered the people together to make a covenant, commanding that anyone who would not seek the Lord would be put to death. Sadly, the last five years of Asa’s reign were marked by spiritual and physical decline, as the king began to trust human alliances and ability rather than God. (2 Chronicles 15:8–19)
2 CHRONICLES—NOTE ON 16:2–5 silver and gold. See note on 1 Kings 15:18–19. There is (or “Let there be”) a covenant. Asa entered into an alliance with Ben-hadad, at the cost of the temple and his palace. This helped Asa withstand the threat from Baasha, but Asa’s action reflected a lack of faith in the Lord, who already had delivered him from a greater threat (2 Chron. 16:8). Such foreign alliances are condemned in 20:35–37; 22:5.
2 CHRONICLES—NOTE ON 16:7–9 The rebuke by the prophet Hanani contrasts with Azariah’s encouraging message (15:2–7). Hanani implies that Asa could have defeated Syria as well as Israel (16:7), had he trusted in God. the eyes of the LORD run to and fro throughout the whole earth. God continuously watches and evaluates everyone’s inner thoughts, attitudes, and convictions (heart). Compare Zech. 4:10.
2 CHRONICLES—NOTE ON 16:10 Asa was angry with the seer and put him . . . in prison. This is the OT example of a king persecuting a prophet (compare 18:26; 24:21; 25:16; 36:16).
2 CHRONICLES—NOTE ON 16:11–12 the Book of the Kings of Judah and Israel. See 12:15; 13:22; and note on 1 Kings 14:19. diseased in his feet. The Chronicler does not say whether Asa’s foot disease is divine punishment for his lack of faith and his abuse of Hanani, though this may be implied. (A connection between sickness and divine punishment is made, however, in two other cases: 2 Chron. 21:16–20; 26:16–23.) Asa is not criticized so much for seeking help from physicians but for doing so apart from the LORD and his promises of “healing” (7:14; compare 30:20; and “the LORD, your healer,” Ex. 15:26).
2 CHRONICLES—NOTE ON 16:13–14 forty-first year. Asa ruled 912–871 B.C. a very great fire. See 21:19; Jer. 34:5.
17:1–21:1 Jehoshaphat. The Chronicler’s account of Jehoshaphat’s reign is much longer than the one in Kings, where Jehoshaphat plays a subordinate role to the northern kings Ahab and Jehoram. The Chronicler focuses on Jehoshaphat as one who strengthens his kingdom spiritually and militarily (2 Chron. 17:1–19), organizes its system of courts (19:1–11), and demonstrates great faith and leadership in the face of a terrible military threat (20:1–29). At the same time, Jehoshaphat is criticized for his alliances with the evil northern kings (19:1–3; 20:37). Like his predecessors, Jehoshaphat is a mixture of good and bad qualities, but he is seen as mostly good.
FACT
Co-regency was the common practice of two kings ruling a country at the same time. The first king in the Bible to do this was David when he anointed his son Solomon to rule. Asa and Jehoshaphat reigned together for three years (chs. 16–17). Co-regency allowed the son to learn from the father as he ruled. It also protected the throne from being claimed by another heir.
2 CHRONICLES—NOTE ON 17:7–9 In the third year of his reign. Probably the first year of his reign alone (870 B.C.), following a three-year co-regency with his father (see 16:12; 20:31). Besides administering sacrifices, it was the priests’ duty to instruct the people in the law (see Lev. 10:11; Neh. 8:7–9).
2 CHRONICLES—NOTE ON 17:10–11 The blessings of peace with the neighboring nations and of receiving tribute from them are seen as being a result of the people’s faithfulness to the law (compare 1 Chron. 14:17; 2 Chron. 14:14). Arabians probably refers to tribes living to the south and southwest of Judah, close to the Philistines (see 21:16–17; 26:6–7).
2 CHRONICLES—NOTE ON 17:12–19 Large armies are a sign of God’s blessing, but they cannot guarantee victory if the people’s priorities are wrong or their faith is misplaced (compare Ps. 33:16–19).
2 CHRONICLES—NOTE ON 18:1–27 Like his father Asa (see 16:3), Jehoshaphat seeks an alliance with the northern kingdom based not on righteous grounds but on political expediency. In his account of Hezekiah’s reign (chs. 29–30), the Chronicler will show how a true and beneficial unity among the tribes of Israel can be achieved.
FACT
Ramoth-gilead was a commercial center and an important border town between Israel and Syria. This made it a prime target for capture. It had already changed hands several times between the two nations before the events described in ch. 18.
2 CHRONICLES—NOTE ON 18:1–2 The Chronicler mentions the marriage of Jehoshaphat’s son Jehoram to Ahab’s daughter Athaliah (see 21:6). The statement that Jehoshaphat had great riches and honor indicates divine blessing on his reign and makes his alliance with Ahab even more unacceptable. The marriage was intended to guarantee peace between the kingdoms after 50 years of hostilities. Such an alliance, however, would require Jehoshaphat to “help the wicked and love those who hate the LORD” (19:2).
2 CHRONICLES—NOTE ON 18:3 Ramoth-gilead was southeast of the Sea of Galilee. The Syrians captured it during the reign of Ben-hadad (c. 860–843 B.C.).
2 CHRONICLES—NOTE ON 18:4–14 Jehoshaphat, in contrast to Ahab, at least wanted to seek the word of the LORD about the mission to recapture Ramoth-gilead (vv. 4, 6, 7). Ahab’s four hundred men were called prophets (see note on 1 Kings 22:6–7), but they were also government officials, probably connected with the Baal worship that Jezebel had introduced into the northern kingdom (see 1 Kings 18:19). Jehoshaphat knew they were not Yahweh’s prophets, so he persisted in his request (2 Chron. 18:6). Micaiah the son of Imlah was one of the authentic prophets of Yahweh (in a kingdom where they had recently been persecuted; see 1 Kings 18:4). His initial words to Ahab (2 Chron. 18:14) were apparently spoken ironically, as Ahab’s reaction (v. 15) suggests.
2 CHRONICLES—NOTE ON 18:9–11 sitting at the threshing floor. See note on 1 Kings 22:10–12.
2 CHRONICLES—NOTE ON 18:14 Go up and triumph. See note on 1 Kings 22:15–16.
2 CHRONICLES—NOTE ON 18:15–22 Ahab’s insistence on hearing what Micaiah has really received from Yahweh is answered with a report of two visions. The first concerns the outcome of the battle (v. 16), while the second makes the remarkable claim that God had put a lying spirit in the mouth of Ahab’s prophets (vv. 18–22); see notes on 1 Sam. 16:14 and 1 Kings 22:24. As a follower of false gods (see 1 Kings 16:30–33), Ahab has been fittingly deceived by their spokesmen, his prophets. The irony of the situation is that Ahab is told the truth (2 Chron. 18:16, 18–22) but does not recognize it as such, even though he had insisted that Micaiah tell him the truth (v. 15). His repudiation of Micaiah’s message and his treatment of the prophet (v. 26) indicate his contempt for unwelcome truth.
2 CHRONICLES—NOTE ON 18:23–27 Zedekiah . . . struck Micaiah on the cheek. Zedekiah claimed to speak in the name of Yahweh (v. 10), but he shows by his violent conduct that he has little concern for Yahweh’s truth.
2 CHRONICLES—NOTE ON 18:24 you shall see . . . inner chamber. See note on 1 Kings 22:25.
2 CHRONICLES—NOTE ON 18:25 Amon . . . Joash. See note on 1 Kings 22:26.
2 CHRONICLES—NOTE ON 18:28–34 Ahab is enticed into battle, as the lying spirit promised (v. 20). Ahab decides to disguise himself (see note on 1 Kings 22:30) and directs Jehoshaphat to wear his royal robes. This indicates Ahab’s dominant role in the alliance and perhaps also represents an attempt to avoid Micaiah’s word of doom. But Jehoshaphat is saved as a consequence of his desperate prayer (2 Chron. 18:31b), while Ahab dies from an apparently random arrow (v. 33). This is clear evidence of God’s sovereign direction of events.
2 CHRONICLES—NOTE ON 19:1–3 This is the Chronicler’s own addition to 1 Kings 22. Jehu the son of Hanani ministered in the days of Baasha, king of Israel (1 Kings 16:1–3). His criticism of Jehoshaphat for his alliance with the ungodly Ahab echoes his criticism of the wicked Baasha (1 Kings 16:7). Love here refers to the commitment to support a treaty. God’s wrath may be avoided or lessened by repentance (see 2 Chron. 12:7; 32:25–26).
2 CHRONICLES—NOTE ON 19:4 he went out again. A continuation of the religious teaching mission described in 17:7–9, this time involving the king himself. From Beersheba to the hill country of Ephraim describes the limits of Judah from south to north.
Jehoshaphat
Like his father, Asa, King Jehoshaphat was faithful to the Lord and received God’s blessings. He strengthened his kingdom both spiritually and militarily, and appointed teachers to go throughout Judah and teach the people concerning the Book of the Law. Large armies served Jehoshaphat, and he built up fortresses and store cities in Judah. He had great riches and honor. Jehoshaphat is criticized, however, for his association with the ungodly northern kingdom, including a marriage alliance with King Ahab. Such alliances caused the king to “help the wicked and love those who hate the LORD” (19:2). Despite his shortcomings, Jehoshaphat is remembered primarily for his great faith and leadership and as one who did “what was right in the sight of the LORD” (20:32). (2 Chronicles 19:4)
2 CHRONICLES—NOTE ON 19:5–7 The instructions in Deut. 16:18–17:13 guide Jehoshaphat’s action in appointing judges in the fortified cities of Judah and his words to them. Israel’s judges must act out of a sense of sacred duty (you judge not for man but for the LORD) and must reflect Yahweh’s concern for justice and impartiality. Jehoshaphat’s own name means “Yahweh judges.”
2 CHRONICLES—NOTE ON 19:8–11 The Jerusalem court would have supplemented the local courts. It probably dealt with the more difficult disputed cases. The presiding justices Amariah the chief priest and Zebadiah . . . the governor are responsible for the interests of the temple and the crown, respectively. The judicial system has a vital role in ensuring that the nation’s life is righteous and just, so that the people do not incur guilt and wrath.
2 CHRONICLES—NOTE ON 20:1–30 These verses describe a victory over Judah’s enemies in which God acts for his people. Faith in God and obedience to his prophets (v. 20) was the nation’s surest defense against their hostile neighbors (compare Ezra 4; Nehemiah 4).
2 CHRONICLES—NOTE ON 20:1–2 After this. The invasion followed Jehoshaphat’s religious and judicial reforms (ch. 19), and so it was not a case of divine punishment (see 12:2). Instead it was an opportunity to exercise faith (compare note on 32:1–8). great multitude. Judah was apparently outnumbered by the coalition.
2 CHRONICLES—NOTE ON 20:3–4 The fast expressed the special intensity of the people’s prayer (see Judg. 20:26; Ezra 8:21–23).
2 CHRONICLES—NOTE ON 20:14–19 The people must go down against the enemy, but as prayerful observers, not as combatants. Verse 17 is based very closely on Ex. 14:13–14.
2 CHRONICLES—NOTE ON 20:20–23 The wilderness of Tekoa is about 12 miles (19 km) south of Jerusalem. Jehoshaphat’s call to faith is based on Isa. 7:9. Believe here means the active and obedient trust that God rewards (see Heb. 11:6), acting on the revealed word of his prophets, including Jahaziel. Ambush may mean either angelic agents (see 2 Chron. 32:21) or men (see Judg. 9:25), in which case suspicions among the coalition forces lead to panic and their own destruction (2 Chron. 20:23; see 1 Sam. 14:20).
2 CHRONICLES—NOTE ON 20:24–30 Beracah means “blessing.” The return to Jerusalem takes the form of a triumphal procession, which ends appropriately in the temple, where the people first sought God’s deliverance (v. 5).
2 CHRONICLES—NOTE ON 20:31–34 The high places, however, were not taken away. Some have claimed that this contradicts 17:6, which says that Jehoshaphat “took the high places . . . out of Judah.” Both statements can be true if 17:6 refers to Jehoshaphat’s official actions and 20:33 indicates that the people were not committed to Jehoshaphat’s reforms (see 1 Kings 22:43).
2 CHRONICLES—NOTE ON 20:35–37 Jehoshaphat repeats his error of making an alliance (this time, a business agreement) with the Israelite king, Ahab’s son Ahaziah.
2 CHRONICLES—NOTE ON 21:1 Jehoshaphat slept with his fathers. See notes on 1 Kings 2:10 and 11:43; see 1 Kings 22:50.
FACT
Tarshish (20:36) was a city at the western end of the Mediterranean Sea, possibly in Spain. It was famous for building ships to carry gold and silver to the Near East. Jonah tried to flee to Tarshish to avoid his responsibilities as a prophet.
21:2–22:12 Jehoram and Ahaziah. God is faithful to his promise to preserve David’s lineage, even when specific Davidic kings behave like the wicked King Ahab.
2 CHRONICLES—NOTE ON 21:2–20 The Chronicler expands the account of Jehoram’s reign in 2 Kings 8:16–24. Here, and in his accounts of Ahaziah (2 Chron. 22:1–9) and Athaliah (22:10–23:21), he highlights the disastrous influence of Ahab’s house on the Davidic dynasty and Judah.
2 CHRONICLES—NOTE ON 21:2–6 Jehoram reigned c. 849–842 B.C., including a co-regency with his father from 853. His marriage to Athaliah, the daughter of Ahab, influenced him in the evil ways of that kingdom. He killed all of his brothers and other possible rivals (a policy that Athaliah would later repeat; see 22:10). Alliance with the ungodly would bring the dynasty to the brink of destruction.
2 CHRONICLES—NOTE ON 21:6 he walked in the way of the kings of Israel. See note on 2 Kings 8:18.
2 CHRONICLES—NOTE ON 21:7 because of the covenant that he had made with David. See 1 Chron. 17:14. a lamp to him and to his sons forever. Symbolic language for persistence and permanence in the darkest times, perhaps suggested by the constantly burning temple lamps (2 Chron. 13:11).
2 CHRONICLES—NOTE ON 21:8–10 Edom and Libnah revolted against Jehoram, and the Chronicler says it was because Jehoram had forsaken the LORD, the God of his fathers. Libnah was a Judean city on the border with Philistia.
2 CHRONICLES—NOTE ON 21:11–20 In contrast to his father Jehoshaphat, who removed the high places (17:6), Jehoram actually promotes their construction. He was probably influenced in this by his marriage to Athaliah, daughter of the northern king Ahab. The prophets often described idolatry as whoredom (see Ezek. 16:16; Hos. 4:17–18). letter . . . from Elijah the prophet. As always in Chronicles, the rebellious king is rebuked by a prophet. The last years of Elijah’s ministry overlapped with the beginning of Jehoram’s reign (2 Kings 1:17). On disease as divine punishment, see 2 Chron. 16:12; 26:19–21; and note on John 9:2.
2 CHRONICLES—NOTE ON 22:1–9 The Chronicler’s account of Ahaziah’s brief reign (842–841 B.C.) is adapted from 2 Kings 8:24–29; 9:21, 28; 10:13–14. The Chronicler emphasizes the damaging influence of the house of Ahab on the young and ineffectual king; they were his counselors, to his undoing (2 Chron. 22:4b).
2 CHRONICLES—NOTE ON 22:5–9 The coup led by Jehu is described in detail in 2 Kings 9:1–28. The Chronicler assumes his readers are familiar with the story. He focuses instead on Ahaziah’s fate, which was ordained by God (compare 2 Chron. 10:15; 24:20).
2 CHRONICLES—NOTE ON 22:10–12 With Ahaziah dead, his mother, Athaliah, daughter of Ahab, sets out to kill all of her own grandchildren, that is, all the potential successors to the throne (compare the similar massacre led by her husband, Jehoram; 21:4). However, Jehoshabeath, sister of Ahaziah, manages to save the infant Joash, who will eventually become king. Jehoshabeath is the wife of Jehoiada the high priest, which helps explain how Joash could remain hidden in the temple buildings throughout Athaliah’s rule.
FACT
Athaliah was the only woman to rule over Judah. She was the granddaughter of Omri and the daughter of Ahab. After seizing the throne and murdering the rest of the royal family, she reigned for six years before being overthrown. The young child Joash was hidden during her reign and became king after her death.
23:1–24:27 Joash. Joash’s rule marks the restoration of the throne from the usurper, Queen Athaliah, to the rightful Davidic king. It also marks Judah’s return to its covenant commitment to the Lord (23:16). Spiritual reforms take place in large part through the influence of the high priest Jehoiada, who is Joash’s uncle and becomes his counselor. Things begin going badly, however, after Jehoiada’s death. Joash is the first of three kings (followed by Amaziah and Uzziah) whose reigns begin on a positive note but end in failure or disgrace because they reject godly advice.
2 CHRONICLES—NOTE ON 23:1–21 Mainly from 2 Kings 11:4–20. Numerous differences reflect the Chronicler’s particular concerns.
2 CHRONICLES—NOTE ON 23:1b–2 The Chronicler emphasizes the role of the Levites (see also vv. 5–8) and the heads of fathers’ houses, as well as military figures, in the uprising.
2 CHRONICLES—NOTE ON 23:3 The assembly was a representative body of the nation’s leaders. Wise kings sought its advice and support (see 1 Chron. 13:2; 29:1; 2 Chron. 30:2). The covenant with the king probably included the arrangement for Jehoiada to supervise Joash until he reached adulthood (see 24:4). Let him reign, as the LORD spoke. The coup was in keeping with God’s promise to preserve David’s line (see 1 Chron. 17:14; 2 Chron. 6:10).
2 CHRONICLES—NOTE ON 23:4 This is the thing that you shall do. See note on 2 Kings 11:5–8.
2 CHRONICLES—NOTE ON 23:5–6 All the people participated in the coup, but they remained in the courts and did not enter the temple.
2 CHRONICLES—NOTE ON 23:8–9 The coup was timed to take place during the changing of the guards on the Sabbath, to bring the maximum number of armed men into the temple precincts without arousing suspicion. the spears and . . . shields. See note on 2 Kings 11:10.
2 CHRONICLES—NOTE ON 23:11 the testimony. See note on 2 Kings 11:12.
FACT
Why did the guards carry King David’s spears? Even though King David’s spears (23:9) were around 150 years old, they served an important purpose. Having the guards hold the spears at the coronation of Joash, who was only seven years old, symbolized his right to David’s throne.
2 CHRONICLES—NOTE ON 23:13–15 The pillar is probably either Boaz or Jachin, the pillars at the temple entrance (3:17; see note on 2 Kings 11:14).
2 CHRONICLES—NOTE ON 24:1–27 Loosely adapted from 2 Kings 11:21–12:21, supplemented with the Chronicler’s own material (see 2 Chron. 24:27).
2 CHRONICLES—NOTE ON 24:2 Joash did what was right. See note on 2 Kings 12:2–3.
2 CHRONICLES—NOTE ON 24:3 got for him two wives. Jehoiada acts to ensure that the Davidic line will continue after being nearly destroyed by Athaliah.
2 CHRONICLES—NOTE ON 24:4 restore. Athaliah and her family had defiled and damaged the temple (v. 7).
2 CHRONICLES—NOTE ON 24:5–6, 9 repair the house of your God. See note on 2 Kings 12:4–5.
2 CHRONICLES—NOTE ON 24:8–11 all the people rejoiced and brought their tax. See 1 Chron. 29:6–9. The Chronicler wants his readers to see God’s service at the temple not as a burden but as a joyful duty (see Ex. 36:2–7).
2 CHRONICLES—NOTE ON 24:14 The revival of temple worship lasted all the days of Jehoiada. After Jehoiada dies and is no longer there to guide him, Joash becomes spiritually unfaithful.
2 CHRONICLES—NOTE ON 24:15–22 Jehoiada’s burial among the kings is unique for a high priest. the king listened to them. Without Jehoiada’s influence, Joash follows evil advice.
2 CHRONICLES—NOTE ON 24:23–27 Judah’s defeat by the smaller Syrian army is a sign of divine judgment.
25:1–28 Amaziah. Throughout his reign, Amaziah is halfhearted in his loyalty to God. His final failure comes after a steady degeneration.
2 CHRONICLES—NOTE ON 25:2 yet not with a whole heart. Second Kings 14:4 mentions that Amaziah failed to remove the high places.
2 CHRONICLES—NOTE ON 25:5–16 These verses describe the background and aftermath of the war against Edom (see 2 Kings 14:7).
2 CHRONICLES—NOTE ON 25:17–24 wild beast . . . trampled down the thistle. See note on 2 Kings 14:9–10. The Israelite king Joash interprets Amaziah’s invitation as a challenge to battle. Amaziah’s refusal to listen to Joash’s blunt advice was of God, that is, subject to his sovereign control (compare 2 Chron. 10:15; 22:7). Obed-edom. See 1 Chron. 13:14; 26:15.
2 CHRONICLES—NOTE ON 25:25–28 The conspiracy against Amaziah (see note on 2 Kings 14:19) began when he turned away from the LORD, perhaps referring to 2 Chron. 25:14, 20.
FACT
Thistles (25:18) are flowering plants known for their sharp outer edges. This discourages animals from feeding on the plant. In the Bible, thistles often represent God’s curse on the land.
26:1–23 Uzziah. Compare 2 Kings 15:2–7. The Chronicler emphasizes God’s blessing on Uzziah’s long reign (792–740 B.C.) but also the cause of his eventual downfall.
2 CHRONICLES—NOTE ON 26:1 Elsewhere, Uzziah is called “Azariah” (2 Kings 15:1, 6–7; 1 Chron. 3:12). The Chronicler may have called him Uzziah here to avoid confusion with the chief priest Azariah (2 Chron. 26:17–20).
2 CHRONICLES—NOTE ON 26:2 the king slept with his fathers. See note on 1 Kings 2:10.
2 CHRONICLES—NOTE ON 26:3 The long reign of Uzziah included co-regencies with his father Amaziah (796–767 B.C.) and his son Jotham (750–733). Isaiah’s prophetic ministry began during Uzziah’s reign (Isa. 1:1; 6:1).
2 CHRONICLES—NOTE ON 26:5 Zechariah was a religious adviser to Uzziah, as Jehoiada was for Joash (24:2). Nothing else is known about Zechariah.
Uzziah
Uzziah was 16 years old when he became king, following the assassination of his father, Amaziah. Like many kings before him, Uzziah’s reign began with a period of faithfulness and blessing: “as long as he sought the LORD, God made him prosper” (26:5). But this was followed by a period of sin, leading to punishment from the Lord. Uzziah successfully battled the Philistines and demanded tribute from the Ammonites. His fame spread far and wide. Sadly, Uzziah’s success led to pride, and he began to desire spiritual as well as political authority over the people. Ignoring God’s law, he entered the temple to burn incense and was confronted by the priests. Rather than repent of his actions, Uzziah grew angry. The Lord immediately struck him with leprosy, forcing him to withdraw from his royal duties. (2 Chronicles 26:3–5)
2 CHRONICLES—NOTE ON 26:6–8 Uzziah won victories over the Philistines in the west and southwest. He then built settlements in the conquered territories. The Arabians and Meunites (see 20:1) were nomadic groups in the south.
2 CHRONICLES—NOTE ON 26:9–10 Corner Gate. See 25:23. Uzziah promoted farming throughout the wilderness of Judah and the Negeb, the foothills of the Shephelah (west of Jerusalem), and the coastal plain.
2 CHRONICLES—NOTE ON 26:16–20 Unfaithful means offending God’s holiness or failing to worship him appropriately (see “broke faith” in note on 1 Chron. 2:3–8). Uzziah violated God’s holiness by trespassing in the temple, which was for the priests and Levites only. He also tried to offer incense, which only the priests were allowed to do (see Ex. 30:1–10; Num. 16:40).
2 CHRONICLES—NOTE ON 26:21–23 Because he was a leper to the day of his death (see note on 2 Kings 15:5), King Uzziah was not buried in the royal tombs of Jerusalem but in a field.
2 CHRONICLES—NOTE ON 26:21 Because of his leprosy, Uzziah had to withdraw from his royal duties (see Lev. 13:46; Num. 5:1–4), and Jotham became co-regent.
2 CHRONICLES—NOTE ON 26:22 Isaiah the prophet . . . wrote. This does not refer to the canonical book bearing his name, but to another work by this prophet. No copy of this work exists. See note on 32:32–33.
27:1–9 Jotham. The account of Jotham’s reign (750–735 B.C., including 10 years as co-regent with Uzziah) shows that his military success and power were due to his faithfulness to God (v. 6).
2 CHRONICLES—NOTE ON 27:2 Corrupt practices probably refers to worship at the high places (see note on 2 Kings 15:34–35).
2 CHRONICLES—NOTE ON 27:3b–6 Ophel. The higher part of the area between the Temple Mount and the city of David (33:14; Neh. 3:26). Ammonites. See 2 Chron. 26:8.
2 CHRONICLES—NOTE ON 27:7 His wars may include the beginning of the “Syro-Ephraimite War” (see 2 Kings 15:37 and note).
28:1–27 Ahaz. The account of Ahaz’s reign (735–715 B.C.) shows how his spiritual unfaithfulness brought Judah to ruin. Yet the dark picture of Judah’s decline is lessened somewhat by its northern kinsmen, who respond to the prophetic word (vv. 8–15). Although the Chronicler does not mention it here, the northern kingdom fell to Assyria in 722 B.C., during the reign of Ahaz in the south (see 2 Kings 17:6).
2 CHRONICLES—NOTE ON 28:1 he did not do what was right. See note on 2 Kings 16:1–4.
2 CHRONICLES—NOTE ON 28:2 metal images for the Baals. Baal worship was especially associated with Ahab’s dynasty (1 Kings 16:31).
2 CHRONICLES—NOTE ON 28:3 Valley of the Son of Hinnom. See 33:6 and Jer. 7:31. The Canaanite practice of child sacrifice is strongly condemned in Lev. 20:1–5.
2 CHRONICLES—NOTE ON 28:5–7 See 2 Kings 16:5–7 and Isa. 7:1–6. The attacks by Syria and Israel were acts of divine judgment. The captives taken to Damascus were a sign of the coming exile (2 Chron. 36:20).
Syria and Israel Attack Judah
c. 740–732 B.C.
As the Assyrian Empire expanded westward, Syria and Israel sought to compel Judah and the other nearby states to form an anti-Assyrian alliance. Judah refused, leading Syria and Israel to attack Jerusalem. Syria also wrested Elath from Judah and gave it to the Edomites. The Edomites may have also raided Judah and taken captives at this time (see 28:17). The Philistines, who may have been part of the anti-Assyrian alliance, attacked Judah as well, capturing several cities in the Shephelah and the Negeb (see 28:18).
2 CHRONICLES—NOTE ON 28:8–15 Just as Syria has done (v. 5), Israel takes captives with the intention of enslaving them. The intervention by Oded indicates that the northern tribes still belong to “the Israel of God,” even though they are “in rebellion against the house of David” (10:19). The northern and southern tribes are relatives, and both have caused God’s anger by their unfaithfulness (28:9, 11). Both sides need to repent, which the leaders of Ephraim demonstrate.
2 CHRONICLES—NOTE ON 28:16–21 Ahaz appeals to Tiglath-pileser III of Assyria, rather than God, for help against the Edomites and Philistines, who were invading Judah’s southern borders (see 2 Kings 16:6–7a). This decision misfired. Although Judah received relief from its enemies (including the Syro-Ephraimite coalition, 2 Kings 16:9), it would be controlled by Assyria for 30 years (see Isa. 7:17; 8:7–8).
FACT
Ten Hebrew kings are mentioned among the records of the Assyrian Empire, which helps to show the reliability of biblical history. King Ahaz asked the Assyrians for help (28:16) but ended up becoming their servant (28:20–21).
2 CHRONICLES—NOTE ON 28:22–27 Compare 2 Kings 16:10–18. Judah reaches its lowest point before the exile when Ahaz desecrates the temple and discourages faithful worship (2 Chron. 28:24; see 29:7, 18–19). Although this will be reversed somewhat by the reforming kings Hezekiah (chs. 29–32) and Josiah (chs. 34–35), Judah is headed for destruction and exile (see 28:5).
2 CHRONICLES—NOTE ON 28:26 On the Book of the Kings of Judah and Israel, see note on 1 Kings 14:19.
Judah after the Fall of Israel
c. 722 B.C.
During the reign of King Ahaz of Judah, both Israel and Judah had become vassals (semi-independent subjects) of Assyria. Later, however, King Hoshea of Israel rebelled, causing the Assyrians to completely annex Israel as a province of the empire. Philistia was annexed into the empire as well, leaving Judah, Ammon, Moab, and Edom as the remaining vassals in the region.
29:1–32:33 Hezekiah. The Chronicler devotes more attention to Hezekiah’s reign (715–687 B.C.) than to that of any other king since David and Solomon. Second Kings 18–20 concentrates mainly on Hezekiah’s role in the Assyrian crisis of 701 B.C. The Chronicler’s account primarily presents Hezekiah as a restorer and reformer of Judah’s worship.
Ahaz
Ahaz was a wicked king whose apostasy led Judah astray and brought the nation to ruin. Rather than worship the God of Israel, Ahaz made images of Baal. He even sacrificed his own children to the false god, a practice strongly condemned by the Lord. Because of his wickedness, God allowed both Syria and Israel to successfully attack Judah. Ahaz did not repent and turn to the Lord for help in his time of distress, but rather sought help from the king of Assyria. The plan backfired, however, when the Assyrians “came against him and afflicted him instead of strengthening him” (28:20). Even then, Ahaz still turned away from the Lord. Not only did he close the doors of the temple, but also “in every city of Judah he made high places to make offerings to other gods” (28:25). (2 Chronicles 28:22–27)
Jerusalem in the Time of Hezekiah (c. 725–686 B.C.)
During the reign of King Hezekiah, the city of Jerusalem expanded more than ever before. Many refugees from the Assyrian invasion settled on the Western Hill, as the ancient city built by King Solomon on the Eastern Hill was not able to absorb them. New city walls encircled both hills, and thus Jerusalem became a city that was “bound firmly together” (Ps. 122:3).
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2 CHRONICLES—NOTE ON 29:3 Hezekiah opened the doors of the house of the LORD, reversing his father’s action (28:24).
2 CHRONICLES—NOTE ON 29:4–5 The filth refers to pagan worship objects in the sanctuary, which were to be removed and burned in the Kidron Valley (v. 16).
2 CHRONICLES—NOTE ON 29:6 Unfaithful and forsaken are key terms in Chronicles (see “broke faith” in note on 1 Chron. 2:3–8).
2 CHRONICLES—NOTE ON 29:8 an object of horror, of astonishment, and of hissing. See Jer. 29:18.
2 CHRONICLES—NOTE ON 29:16–17 The work of cleansing the temple took two weeks, until the sixteenth day of the first month, two days past the proper date of Passover (see Num. 9:1–11 and note on 2 Chron. 30:2–4).
2 CHRONICLES—NOTE ON 29:18–19 All the utensils that King Ahaz discarded in his reign . . . we have made ready and consecrated. See note on 1 Chron. 28:11–19.
2 CHRONICLES—NOTE ON 29:20–22 sin offering. See Lev. 4:1–5:13.
2 CHRONICLES—NOTE ON 29:23 Laid their hands on them recalls the scapegoat ritual of the Day of Atonement (Lev. 16:20–22).
FACT
What is a scapegoat? Laying hands on a sacrificial animal (29:23–24) was a symbolic act. It meant that human sin was being placed on the animal and taken away. On the Day of Atonement the people sacrificed a goat in this manner (see Lev. 16:20–22). Thus, today, when a person takes the blame for someone else, he or she may be referred to as a “scapegoat.”
2 CHRONICLES—NOTE ON 29:25–30 The burnt offering signifies the people consecrating themselves to Yahweh (v. 31). the song to the LORD. See 1 Chron. 16:7.
2 CHRONICLES—NOTE ON 29:31–36 The sacrifices and thank offerings that the people bring to the temple are individual expressions of worship and thanksgiving.
2 CHRONICLES—NOTE ON 30:1–27 Hezekiah demonstrates his commitment to the Law of Moses by holding the Passover celebration immediately after the reconsecration of the temple. The ceremony differs from the usual standards, however, in its date (see note on vv. 2–4) and in its allowing those who are ceremonially unclean to participate (vv. 18–20). The Passover results in a unity between people from the north and south in true worship at the temple (v. 1; 31:1). Earlier kings had tried to achieve unity through military means (see 11:1–4; 13:8) or ungodly alliances (see 18:1; 19:2; 20:35).
2 CHRONICLES—NOTE ON 30:1 all Israel and Judah. Hezekiah includes the tribes defeated by Assyria in 725–722 B.C. in his invitation. Thus he tries to unite all Israel in worship of the Lord.
2 CHRONICLES—NOTE ON 30:2–4 The Passover was delayed until the second month. The law allowed this kind of delay for those who were ceremonially unclean or absent on a journey (Num. 9:9–13). This is an example of the Law of Moses being interpreted to cover new situations. Hezekiah consulted the assembly, as did David (1 Chron. 13:1–5) and Solomon (2 Chron. 1:2–5) before him.
2 CHRONICLES—NOTE ON 30:6–9 The letters of invitation are really a call to repentance (return to the LORD). Hezekiah hopes that the people will repent and that God will turn away from his anger and return the Assyrian captives (v. 9).
2 CHRONICLES—NOTE ON 30:11 humbled themselves. See 7:14.
2 CHRONICLES—NOTE ON 30:17 the Levites had to slaughter the Passover lamb for everyone. A new, permanent change in their duties (see 35:5–6). It had previously been the responsibility of the elders (Ex. 12:21).
2 CHRONICLES—NOTE ON 30:18–20 The people from the northern tribes who came to the Passover were ceremonially unclean and thus, according to the law, they were unable to eat the meal. However, their genuine repentance and Hezekiah’s intercession were enough to make their participation acceptable. “Healing” here is probably symbolic language for forgiveness and spiritual cleansing (compare 7:14; Ps. 41:4; Jer. 30:17).
2 CHRONICLES—NOTE ON 30:23–27 The feast was extended for another week, just as the temple dedication had been. The great joy of this occasion recalls the time of Solomon (7:9–10).
2 CHRONICLES—NOTE ON 31:1 all Israel. The festival united Judah and Israel and led to a popular movement to end pagan worship.
2 CHRONICLES—NOTE ON 31:2–21 The final stage in Hezekiah’s reforms is the restoration of the temple services, which evidently ceased when Ahaz closed the temple (28:24). This requires reorganization of the priests and Levites (31:2). It also requires that the people resume their tithes and offerings (vv. 4–19). Because of Hezekiah’s faithful leadership in these reforms, the Lord blesses the nation (vv. 10, 21).
2 CHRONICLES—NOTE ON 31:3 Hezekiah leads with the example of his own generosity, as David did before (1 Chron. 29:2–5).
2 CHRONICLES—NOTE ON 31:5–6 The firstfruits were for the priests (Num. 18:12–13) and the tithes were for the Levites (Num. 18:21, 24).
2 CHRONICLES—NOTE ON 31:7 The gathering of food lasts from the grain harvest in the third month (May–June, the Feast of Weeks or Pentecost) until the fruit and vine harvest in the seventh month (September–October, the Feast of Ingathering or Tabernacles). On these occasions and at Passover, all Israelite men were to come to the temple (Ex. 23:16–17).
2 CHRONICLES—NOTE ON 31:16–18 Distribution of food was made to priests and their families, including provision for males from three years old, the age by which they had been weaned.
FACT
Generous givers. When Hezekiah asked the people to contribute financially to his temple restoration project, they gave generously (31:5). Their response recalls the time of the tabernacle’s construction. The people gave so freely that Moses actually asked them to stop giving (Ex. 36:3–7).
2 CHRONICLES—NOTE ON 32:1–4, 30 Hezekiah built a new water system for Jerusalem. A tunnel brought water directly from the Gihon Spring to the Pool of Siloam.
2 CHRONICLES—NOTE ON 32:1–23 This account of Sennacherib’s invasion (701 B.C.) condenses and simplifies the account in 2 Kings 18–19 (see note on 2 Kings 18:13). It highlights the uniqueness and supremacy of Israel’s God, and his ability to deliver his people from their enemies.
2 CHRONICLES—NOTE ON 32:1–8 After these things. Hezekiah’s faithful acts are followed by a military invasion, which tests his faith and resourcefulness. He encourages the people not to fear the strength of men (arm of flesh; see Jer. 17:5) but to have confidence in God’s help (see 2 Chron. 14:11). Earlier, King Jehoshaphat endured a similar test after having led the nation in revival (see note on 20:1–2).
2 CHRONICLES—NOTE ON 32:5 Hezekiah built another wall, probably to protect the city against the invading Assyrians. The city wall was also extended to make room for the refugees arriving from the north. the Millo. See note on 2 Sam. 5:9.
FACT
Hezekiah’s wall (32:5) was one of his many efforts to defend Jerusalem from the invading Assyrians. Archaeologists have uncovered a 650-foot (200-m)portion of this wall.
2 CHRONICLES—NOTE ON 32:9–16 Sennacherib . . . was besieging Lachish. See note on 2 Kings 18:17. See 2 Kings 18:19–35; 19:9–13 and notes. The speech of Sennacherib’s servants follows the familiar pattern of propaganda. They are trying to separate the people from their leader and to intimidate them into submission.
2 CHRONICLES—NOTE ON 32:18 The language of Judah was Hebrew. Aramaic was the international language of Judah and the nations surrounding it (see 2 Kings 18:26–35).
2 CHRONICLES—NOTE ON 32:20 Hezekiah the king and Isaiah the prophet. The Chronicler omits details of Hezekiah’s prayer and Isaiah’s prophecy (see 2 Kings 19:15–34). He stresses that God has promised to hear his people’s prayer in times of distress (see 2 Chron. 6:24–25). cried to heaven. See 2 Kings 19:1–2 and note.
2 CHRONICLES—NOTE ON 32:21 Shame of face was the result when the arrogant Assyrian king tried to destroy God’s people (compare Ps. 34:4–7; 35:4–5). some of his own sons struck him down. This did not happen until 20 years later, in 681 B.C. (see notes on 2 Kings 19:35–36; 19:37).
2 CHRONICLES—NOTE ON 32:24–26, 31 Compare 2 Kings 20:1–19. These events preceded Sennacherib’s invasion by a few years. The sign was the miraculous backward movement of the shadow. Related to this incident was the king’s proud display of his wealth before the Babylonian envoys, which brought God’s wrath.
2 CHRONICLES—NOTE ON 32:27–30a Riches and honor are regular signs of divine blessing on faithful rulers (see 1 Chron. 29:28; 2 Chron. 1:11; 17:5). Hezekiah’s tunnel was part of the engineering work referred to in 32:30a (see vv. 3–4).
2 CHRONICLES—NOTE ON 32:32–33 the vision of Isaiah the prophet . . . in the Book of the Kings of Judah and Israel. Not the canonical book of Isaiah but a historical work now lost (see notes on 1 Kings 14:19; 2 Chron. 26:22).
33:1–20 Manasseh. Compare 2 Kings 21:1–10, 17–18. Kings presents Manasseh as the worst of Judah’s kings, whose sins make the exile inevitable. Chronicles presents him as an example of forgiveness and restoration.
2 CHRONICLES—NOTE ON 33:1 fifty-five years. 697–642 B.C., probably including a co-regency of 10 years with Hezekiah.
2 CHRONICLES—NOTE ON 33:2–9 These verses largely reproduce 2 Kings 21:2–9 (see notes).
2 CHRONICLES—NOTE ON 33:10 The LORD spoke to Manasseh and to his people. Compare 2 Kings 21:10–15. But they paid no attention. Manasseh and his people are like Judah’s final generation (2 Chron. 36:15–16).
2 CHRONICLES—NOTE ON 33:12–13 Compare 7:14.
2 CHRONICLES—NOTE ON 33:15–17 Manasseh’s reform involved removing the pagan religious symbols that he himself had put in place (vv. 3, 7). The reform centered on the temple, and little if any of it extended beyond Jerusalem. Meanwhile, the people continued to worship at the high places, rather than at the temple. Manasseh removed the idols (v. 15), but it is not stated that he destroyed them. Amon would later put the idols back to use. Later still, the good king Josiah would destroy them (34:4–7).
Manasseh
Manasseh, son of Hezekiah, ruled over Judah for 55 years. He was the longest reigning king in the nation’s history. Unlike his father, who honored the Lord, Manasseh was perhaps the worst of Judah’s kings. He actively pursued practices forbidden by God, and even built altars to false gods inside the temple. Manasseh burned his sons as child sacrifices, and practiced fortune-telling and sorcery. Unlike other evil kings, however, when Manasseh faced the judgment of the Lord for his actions, he repented. When he was taken as a captive to Babylon, he “entreated the favor of the LORD his God and humbled himself greatly before the God of his fathers” (33:12). God heard Manasseh’s prayer, and restored him to his kingdom. (2 Chronicles 33:9–14)
2 CHRONICLES—NOTE ON 33:19 faithlessness. See note on 1 Chron. 2:3–8.
33:21–25 Amon. Compare 2 Kings 21:19–24. During his brief reign (642–640 B.C.), Amon did not humble himself. Instead he incurred guilt more and more.
34:1–35:27 Josiah. Compare 2 Kings 22:1–23:30a. The Chronicler devotes two entire chapters to Josiah’s reign (640–609 B.C.). Josiah would have provided an example of faithfulness and godly leadership for the returned exiles who were the Chronicler’s first readers (see Neh. 8:1–8).
2 CHRONICLES—NOTE ON 34:2 did not turn aside. See note on 2 Kings 22:2.
2 CHRONICLES—NOTE ON 34:3–7 Josiah moved decisively against pagan worship as soon as he reached adulthood at age 20 (see Num. 1:3). His reforms included both Judah and the former northern kingdom. The decline of Assyria after the death of Ashurbanipal (627 B.C.) allowed Josiah to pursue his reforms.
2 CHRONICLES—NOTE ON 34:8–13 The repair of the temple in 622 B.C. was part of Josiah’s continuing reform. he sent Shaphan. See note on 2 Kings 22:3–7. Contributions came from various tribes, as they united to repair the temple.
2 CHRONICLES—NOTE ON 34:14 The Book of the Law was probably a scroll of Deuteronomy or a portion of it. Its discovery during the temple repair leads to further reform (vv. 29–33; see note on 2 Kings 22:8).
FACT
The Book of the Law of the Lord. The high priest discovered this forgotten book while the temple was being repaired (34:14). After reading the Law, King Josiah called the nation to further measures of repentance and reform. The book may have included part or all of Deuteronomy.
2 CHRONICLES—NOTE ON 34:19–21 those who are left in Israel and in Judah. The Chronicler mentions both the northern and southern kingdoms, to emphasize their unity (compare v. 9). great is the wrath of the LORD . . . because our fathers have not kept the word of the LORD. See note on 2 Kings 22:11–13.
2 CHRONICLES—NOTE ON 34:22–24 Huldah. See note on 2 Kings 22:14–16. All the curses refers to the covenant curses in Deuteronomy 27–29 (compare 2 Kings 22:16, “all the words”).
2 CHRONICLES—NOTE ON 34:27 humbled yourself before me. Compare 7:14. This emphasizes Josiah’s exemplary spiritual character (see 34:1–3).
2 CHRONICLES—NOTE ON 34:28 Josiah will be gathered to his grave in peace, even though he will die in battle. The destruction of Judah and the exile will not occur during Josiah’s lifetime (see note on 2 Kings 22:20).
2 CHRONICLES—NOTE ON 34:30–31 the king went up to the house of the LORD. See note on 2 Kings 23:2–3.
2 CHRONICLES—NOTE ON 34:32–33 Josiah imposes on the people a pledge of obedience to the Mosaic covenant, which they maintain in all the territory . . . of Israel (both north and south). But they keep their pledge only while Josiah lives (all his days they did not turn away). When Josiah dies, the people’s faithfulness dies as well (see notes on ch. 36).
2 CHRONICLES—NOTE ON 35:1–19 Compare 2 Kings 23:21–23.
2 CHRONICLES—NOTE ON 35:1 the first month. The regular month for celebration (Num. 28:16), in contrast to Hezekiah’s delayed observance (2 Chron. 30:2).
2 CHRONICLES—NOTE ON 35:3–6 Put the holy ark in the house that Solomon . . . built (v. 3). The ark may have been removed during the reigns of Manasseh and Amon, or in the course of Josiah’s renovation. Josiah directs the Levites in their new duties regarding the Passover lambs (see v. 11).
2 CHRONICLES—NOTE ON 35:7–9 Josiah and his officials imitate David (1 Chron. 29:2–5) and Solomon (2 Chron. 7:5) in their generosity.
2 CHRONICLES—NOTE ON 35:18 No Passover like it. Josiah’s Passover exceeded all other such celebrations (compare 30:2–4, 18–20) in its commitment to faithful worship and in its inclusion of all Judah and Israel (see note on 2 Kings 23:22).
FACT
Passover is a feast remembering Israel’s exodus from Egypt. It recalls their final meal in Egypt before deliverance. The most important element is the lamb (Ex. 12:5). It reminds participants of the blood smeared on the doorposts to protect them from the plague of the firstborn. Bitter herbs are eaten with the lamb, symbolizing the bitterness of Egyptian captivity.
2 CHRONICLES—NOTE ON 35:20–27 Josiah died while confronting Pharaoh Neco II at Megiddo in 609 B.C. The Egyptian king was bringing his army north to help the Assyrians fight against Babylon. Apparently Josiah decided to seek favor with Babylon by opposing the Egyptians (see note on 2 Kings 23:28–30). This suggests that he was no longer trusting in the Lord. Josiah had sought to follow God’s words from the rediscovered Book of the Law and from Huldah the prophetess (2 Chron. 34:19, 26–27), but now he failed to listen to the words of Neco from the mouth of God (35:22). (God was speaking even through this Egyptian king, warning Josiah against meddling in a war between Babylon and Egypt.) Nevertheless, Josiah’s reign is judged very positively. the Laments (v. 25). Not the biblical book of Lamentations.
36:1–21 The Last Four Kings. Compare 2 Kings 23:31–25:21. The Chronicler summarizes the reigns of Judah’s last four kings. Because they abandon the covenant after Josiah’s death, all four will go into exile, as will the people. Yet the exile will be a positive time of purification; the book concludes with a new act of God’s grace, declared through a pagan king (2 Chron. 36:22–23).
FACT
Exile to Babylon. The people of Judah were deported to Babylon in four stages. In 605 B.C., Nebuchadnezzar defeated Jerusalem, carrying away treasures and some of the people. Daniel was taken to Babylon at this time. In 597, Babylon responded to rebellion in Jerusalem by defeating the city again. Ezekiel was taken into exile at this time. In 587, Babylon conquered Jerusalem for yet another rebellion. This time the Babylonians tore down the city’s defensive walls and destroyed the temple. Jeremiah experienced this defeat. Finally, in 582, while reasserting its control over Palestine, Babylon took more Israelites into captivity.
2 CHRONICLES—NOTE ON 36:1–4 Pharaoh Neco II asserted control over Judah after Josiah’s death. The “people of the land” who made Jehoahaz king probably hoped he would continue Josiah’s opposition to Egypt. Neco removed Jehoahaz in favor of Eliakim, whom he renamed Jehoiakim as a mark of his authority over him. The tribute that Neco imposed on the land was a tax charged to those who had supported Jehoahaz (2 Kings 23:35).
2 CHRONICLES—NOTE ON 36:5–8 Jehoiakim’s reign (609–598 B.C.) was marked by a return to idolatry (Jer. 25:1–7) and the king’s persecution of the prophets (Jer. 26:20–24; 36:20–31). Following his victory over Pharaoh Neco at Carchemish (605 B.C.), Nebuchadnezzar besieged Jerusalem (2 Kings 24:1) and carried off some of its citizens and some of the temple vessels to Babylon (2 Chron. 36:7; Dan. 1:1–2). This may have been the occasion when Nebuchadnezzar bound him in chains to take him to Babylon, taking control over Jehoiakim. Jehoiakim later rebelled against the Babylonians, and in 598 B.C. Nebuchadnezzar again attacked Jerusalem, just after Jehoiakim’s death.
Exile to Babylon
597, 586, 582 B.C.
It appears that there were three separate deportations of Judeans to Babylon under the rule of Nebuchadnezzar (see also Jer. 52:28–30). The first came in 597 B.C. during the reign of Jehoiachin, when Nebuchadnezzar besieged Jerusalem and carried away many of the treasures of the temple and the royal palace. The second occurred after the fall of Jerusalem in 586 B.C., when the walls of the city were leveled and the temple was completely destroyed. The third appears to have occurred around 582 B.C. while King Nebuchadnezzar was reasserting his control over the general region of Palestine (see note on Jer. 52:28–30).
2 CHRONICLES—NOTE ON 36:9–10 The reign of Jehoiachin lasted only for the duration of the siege. Then he was exiled to Babylon. Brother here means “relative”; Zedekiah was Jehoiachin’s uncle.
2 CHRONICLES—NOTE ON 36:11–16 The reign of Zedekiah (597–586 B.C.) ended in rebellion, a siege of almost two years, the destruction of Jerusalem and the temple, and the deportation of its leading citizens (see Jer. 52:28–30 and note for additional information about Jerusalem’s final days). Zedekiah’s reign represented the height of disobedience to God, with the king leading the way and the people becoming exceedingly unfaithful (see note on 1 Chron. 2:3–8). Their mocking rejection of the prophets (see Jer. 25:4) meant they refused to repent. Now there was no remedy (literally, “no healing”; see 2 Chron. 7:14) against God’s wrath (see 34:25 and note on 2 Kings 24:18–25:7).
2 CHRONICLES—NOTE ON 36:19–21 they burned the house of God. Compare 2 Kings 25:8–12. The land lying desolate while the exiles pay for their sins is a covenant curse (Lev. 26:34–35, 43). It is also an opportunity for the land to recuperate and prepare to receive a purified people (see Lev. 26:44–45). seventy years. See Jer. 25:11; 29:10.
36:22–23 Restoration. From Ezra 1:1–3a. Israel’s history has resumed through God’s gracious initiative. to build him a house. The words of Cyrus recall David’s charge to Solomon about the temple (1 Chron. 22:6, 18–19) and God’s dynastic promise to David (1 Chron. 17:12; 22:10; 2 Chron. 6:9–10). Let him go up is an invitation to a restored people with a restored temple (1 Chron. 9:2–34) to respond to the Davidic covenant with obedient faith and worship.