Why did Solomon worship at a high place? (1:3–6)
Typically such hilltop locations, with their symbolic stones and other objects of pagan worship, were forbidden to the Israelites (Nu 33:52). But because the tent of meeting (the tabernacle) was at Gibeon (see Map 4 at the back of this Bible), it was a legitimate place for Solomon to seek God’s favor. Still, some think the Israelites compromised God’s standards by pitching the tabernacle at a high place—one example of the Israelites adopting Canaanite religious customs.
Did David remove the ark of God from the tent of meeting? (1:4)
No. It had been removed years earlier in an ill-conceived plan to use it as a sort of good luck charm during battles against the Philistines (1Sa 4:1–11). It ended up at Kiriath Jearim in the house of Abinadab, where it remained for 20 years (1Sa 7:1–2). David’s first attempt to move the ark from there to Jerusalem resulted in Uzzah’s death, and so the ark got no farther than the house of Obed-Edom (2Sa 6:1–11). Three months later David successfully moved the ark to Jerusalem (2Sa 6:12–17).
Why did David set up a new worship center in Jerusalem? (1:4)
God had chosen Jerusalem as the place to build a temple for his Name (6:5–6). See Why did Solomon build a temple for the Name of the LORD? (2:1). Mount Moriah, just north of Jerusalem, was the place where Abraham had centuries earlier been commanded to offer his son as a sacrifice (Ge 22:1–18). In addition to its religious significance, David may have wanted Jerusalem for his capital because it was a good military site, easily defended by his army, and because it was located between the two segments of his realm, which allowed David to unite the kingdom under his rule without seeming to subordinate one part to the other. Jerusalem therefore brought together the political and religious centers of Israel.
Did 1,000 sacrifices help Solomon hear from God? (1:5–6)
No, Solomon did not “earn” a hearing with God by offering so many sacrifices. But the large number was a dramatic sign to the people of Solomon’s sincere desire to seek God’s guidance during his reign.
Can the Bible exaggerate and still be true? (1:9–15)
In a word, yes. When Solomon said the people were as numerous as the dust of the earth (v. 9), he didn’t have an exact figure in mind. Solomon was using a figure of speech called hyperbole—an exaggeration not meant to be interpreted literally. He simply meant that he ruled over a lot of people.
The writers of the Bible’s 66 books used all the richness and variety of human language to communicate God’s message. To understand the Bible accurately, its various literary devices and figures of speech must be seen for what they are. If we interpret them at face value, the intended meaning may be missed completely.
The Chronicler reports in verse 15 that Solomon made silver and gold as common … as stones, and cedar [a rare and costly wood] as plentiful as sycamore-fig trees [a commonplace tree]. His point was not to be exact but to indicate great wealth—numbers that would boggle the mind.
There are many passages—especially in 1 and 2 Chronicles—in which the Bible offers precise information. But when God promised Abraham that his children would be as numerous as the stars (Ge 15:5), when Mark said that all the people of Jerusalem went out to see John the Baptist (Mk 1:5), or when Paul claimed to be the worst of sinners (1Ti 1:15), the context and language indicate a meaning beneath the surface rather than a literal meaning. Instead of being frustrated by the lack of precision in such statements, we should be thankful that God reveals himself in the richness of human language.
How was wisdom given to Solomon? (1:12)
When given the opportunity to ask God for anything he wanted, Solomon requested wisdom—namely, the ability to discern right and wrong, so that he could properly lead and govern God’s people (v. 10). Solomon’s wisdom went beyond the ability to rule, however. He was a scholar of many subjects (1Ki 4:29–34). God evidently blessed Solomon with the intellectual capacity to learn much, to learn quickly and to process information with keen insight. And David had likely used his resources to prepare his son to reign by providing the finest teachers that royal wealth could buy.
Why did Solomon build a temple for the Name of the LORD? (2:1)
God had told Moses that he would choose a place to put his Name there for his dwelling (Dt 12:5). In Hebrew thinking, a person’s name was an extension of himself. To speak of God’s name, therefore, was to speak of God himself. His Name was considered holy, just as God is holy. A person’s name also included the idea of reputation. Solomon wanted to build a magnificent temple to gain respect for God from the surrounding nations, strengthening God’s reputation. See Was there a difference between a temple for God and a temple for his Name? (1Ki 8:27).
Why did Solomon ask non-Israelites to help build the temple? (2:3, 7)
Workers from other countries were not necessarily unbelievers, as Solomon’s dedication prayer (6:32–33) and the account of the queen of Sheba (9:1–12) demonstrate. At any rate, Solomon wanted the most skilled workers of his time to build the most magnificent temple possible. So he hired the renowned artisans of Tyre. The results were truly wonderful (3:3–4:22).
Why was skill in cutting timber important? (2:8)
A trained eye and a steady hand were necessary to select and cut the right trees for the best quality wood, which then could be fashioned into intricate decorative work as well as solid, sturdy construction. The logs for rafters had to be chosen carefully for the spans necessary to support the roof. Since so much was riding on this construction project, amateurs could not be trusted to cut the timber.
Did the king of Tyre believe in the God of Israel? (2:12)
Not necessarily. It was a common diplomatic courtesy in the ancient Near East for rulers of one nation to speak well of the gods of another nation (e.g., 1Ki 10:9).
Did Solomon treat the foreigners fairly? (2:17)
There is nothing to say that he didn’t, at least by the standards of the ancient Near East (where forced labor was considered a fact of life). These foreigners were descendants of those who had lost their land to the Israelites many years before (8:7–8). Many Canaanites had been killed by the conquering Israelites, so their surviving descendants may have felt lucky to be alive. Since Solomon fed the visiting laborers from Tyre (2:10), it’s reasonable to assume that he did at least as much for his own slaves.
Why build the temple on Mount Moriah? (3:1)
Mount Moriah was located just north of and overlooking the city of Jerusalem. Historically, it had been the site of two significant encounters with God: (1) It was the site where Abraham had centuries earlier been commanded to sacrifice his son Isaac (Ge 22:1–18), thus proving the patriarch’s faith. (2) It was the site of Araunah’s threshing floor, where David had been instructed to build an altar and offer a sacrifice to stop a deadly plague (2Sa 24:18). See Why did David want to build the temple on the site where God’s judgment stopped? (1Ch 22:1).
What was the significance of the temple? (3:3–17)
It is important for us to understand what the temple meant to the ancient Israelites.
First, the temple provided a focus for Israel’s worship. For years the tabernacle had been in Gibeon; the ark, in Jerusalem (1:3–5). To make matters worse, some Israelites were worshiping at the pagan high places. The temple centralized the nation’s worship and redirected it back to the Lord.
The temple also represented the way God had provided for his people to have a relationship with him. Sacrifices for sin were offered there by priests who served as mediators before God on behalf of the people.
Even though the temple no longer exists today, the principles behind it do. Studying the temple can teach us certain parallel New Testament concepts:
• Though we have different traditions than the ancient Israelites, our worship must be centralized and focused on Jesus.
• Just as Solomon spared no expense to build the temple, we should hold nothing back in our commitment to God. God deserves our best.
• The temple provided God’s people with access to God; Jesus’ death and resurrection have provided us with access to God (Jn 14:6–10; Eph 2:18; Heb 9:1–28).
• The New Testament uses the temple to illustrate Jesus himself, who is the new and living way (Jn 2:19; Heb 10:19–22), and to describe the church—the people of God (1Co 3:16–17; 6:19–20).
How did Solomon’s temple compare with the tabernacle? (3:3–4:22)
According to Exodus 27:9–19, the courtyard that marked the tabernacle’s perimeter was approximately 150 feet long and 75 feet wide (see the NIV text note on Ex 27:18). This area was divided into two equal sections, with the tabernacle structure in the western square and the altar of burnt offering and the bronze basin in the eastern square. The tabernacle itself was 45 feet long by 15 feet wide and had two rooms: The outer room (the Holy Place), which was 30 feet long by 15 feet wide, was furnished with the lampstand, the table and the incense altar. The inner room (the Most Holy Place), which was 15 feet long by 15 feet wide, was where the ark of the covenant resided. Because the Israelites were traveling, the tabernacle was portable. Its walls were made of cloth hung in sections, and its furnishings were small enough to be carried.
The dimensions of the temple in most instances seem to be double those of the tabernacle. The temple itself was 90 feet long by 30 feet wide by 45 feet high (1Ki 6:2; see the NIV text note there). The basic layout was identical to that of the tabernacle, since each part and furnishing had a specific religious function. However, the temple included an attached structure around the main hall and the inner sanctuary that was built in three stories (1Ki 6:5–6, 8). In it were side rooms (1Ki 6:10) that were probably used as treasuries, living quarters for on-duty priests and storage rooms.
Because the temple represented stability and permanence rather than portability, its walls were fashioned of stone, and the interior walls were covered with ornately carved wood panels. Both the tabernacle and the temple were at the heart of the Israel’s religious practice, and the temple functioned in the same manner as the tabernacle.
What was gold of Parvaim? (3:6)
Parvaim may be the name of a place in southeast Arabia, perhaps present-day Yemen. The context indicates its gold was more precious than ordinary gold, perhaps because it had fewer impurities or was imported from a distant, exotic location.
Why was Solomon so extravagant in building the temple? (3:8–9)
The 600 talents of gold used in the construction of the Most Holy Place would be worth more than 600 million dollars in modern U.S. currency. This seems extravagant, but Solomon’s father, David, had already set aside 100,000 talents of gold for the temple project (1Ch 22:14). To David, the value of God’s house and God’s commands far exceeded any amount of gold he could give (1Ch 29:3; Ps 119:127).
Why give names to pillars? (3:17)
These pillars in front of the temple were more like monuments or national markers than structural or architectural elements. They didn’t hold up anything in the temple structure but were apparently freestanding. They had symbolic meaning, as their names indicate (see the NIV text notes on v. 17). Jakin and Boaz were monuments to God’s promise to keep the temple standing.
What was this metal Sea? (4:2)
It was a huge basin, or reservoir, that stood in front of the temple in the courtyard. It was 15 feet from rim to rim and 7.5 feet high, and measured 45 feet around (see the NIV text notes on v. 2). It was used by priests to cleanse their hands and feet. It could hold approximately 17,500 gallons of water (see the NIV text note on v. 5).
How were all these items used in temple worship? (4:6–22)
Temple worship could be viewed as an “industry” of sorts. There was a lot of physical labor involved in offering the animal sacrifices—and in cleaning up afterward. The basins were filled from the reservoir and used for cleaning the burnt offerings (v. 6). The lampstands held the golden oil-burning lamps that gave light within the temple (vv. 7, 20). The tables displayed the consecrated bread each Sabbath (v. 19). The sprinkling bowls (v. 22) were used by the priests to collect blood from the sacrifices to sprinkle on the altar. The pots and meat forks (v. 16) were probably used in cooking the meat of the animals sacrificed. The shovels (v. 16) were used to remove the ashes from the bronze altar.
What did pomegranates symbolize? (4:13)
References to pomegranates in Song of Songs (SS 4:3, 13; 6:7, 11; 8:2) have led some to speculate that they were fertility symbols, but this is not likely. Pomegranates were decorative elements on the robe of the ephod worn by the high priest (Ex 28:33), and they were among the fruits of Canaan that the explorers brought back to the people in the desert (Nu 13:23). The prophet Joel equated the withering of pomegranates to the withering of human joy (Joel 1:12). The prophet Haggai compared the restored productivity of the pomegranate tree to the return of the Lord’s blessing (Hag 2:19). Pomegranates symbolized beauty, so perhaps their use as temple ornaments was intended to evoke a sense of beauty, joy and abundance during worship.
Did Solomon go overboard in furnishing the temple? (4:19–22)
In that day, a nation’s temple symbolized the power of its gods. Could any cost be too great for the dwelling place of the only true God?
Why did they offer so many sacrifices just to transport the ark to the temple? (5:6)
These were special sacrifices over and above the typical worship and the daily offerings. They were offered to celebrate this momentous occasion. Since the temple was to be the ark’s final resting place, this event would never be repeated and was therefore quite extraordinary. The sheer number of sacrifices expressed the great delight and devotion of God’s people during this unique and special time.
This statement may suggest that Chronicles was written before the destruction of the temple in 586 BC. But the strongest evidence suggests that it was written no earlier than the time of Ezra, because of the decree of Cyrus at the close of Chronicles (2Ch 36:23) and its link with the prophecy of Jeremiah (2Ch 36:20–23; Jer 25:1–14). It is quite possible that the Chronicler sometimes copied word for word from earlier documents, some of which may have included the statement found here in 2 Chronicles 5:9.
LINK (5:10) Nothing in the ark except
At one time the ark also held a gold jar of manna (Ex 16:32–34) and Aaron’s staff that had miraculously budded (Nu 17:8–11). See Hebrews 9:4.
Who had raided the ark? (5:10)
Some speculate that at some point God may have instructed the priests to remove the manna and staff, leaving only his law for their attention. Others say that to teach Israel a lesson, God may have allowed the Philistines to raid the ark (1Sa 4:11). But we simply don’t know.
Would a priest consecrate himself only when his division was on duty? (5:11)
Ordinarily, yes. The priests were separated into divisions that worked in two-week shifts. Each division began its shift with a period of consecration. For this dedication celebration, however, all the priests had readied themselves.
Why did God’s glory appear in a cloud? (5:13–14)
God sometimes appeared to his people in a cloud (Nu 12:5), which was actually a manifestation of his glory, since he is too holy to be seen face to face (Ex 33:20). He had appeared in the cloud that led the Israelites through the desert (Ex 13:21) and in the cloud that had covered the tabernacle at its dedication (Ex 40:34–35). The cloud appeared in the temple as a sign that God was present there.
Wasn’t limiting worship to one location a step backward? (6:5–6)
No. The Israelites had never been permitted to worship God indiscriminately—at any place or in any way they chose (Lev 1:2–3), for the fertility cults that were practiced at many high places could have infiltrated Israel’s worship (Ex 23:23–33). The Israelites needed the limits of a centralized location to help them resist pagan influences. Until God specified Jerusalem, the tabernacle moved about with the Israelites to fill this role.
Did Solomon show us the proper posture for prayer? (6:13)
Kneeling is a universal sign of submission. When the king knelt down, he was admitting publicly that he was God’s servant. Reaching out his hands—a gesture not unlike that a beggar might make—indicated he was asking for something from God. But his example does not indicate a formula for prayer. Scripture describes many postures for prayer: bowing down (Ge 24:26), looking up (Mk 6:41), sitting (1Ch 17:16), standing (Jer 15:1) and lying prostrate (Jos 7:6). What matters more than the position of the body is the attitude of the heart.
Was Solomon telling God what to do? (6:16–39)
The prayer of Solomon is similar to other great prayers offered by Old Testament leaders (e.g., Ezr 9:6–15; Da 9:4–19). These leaders did not construct their prayers based on their own original ideas. They drew from the language of Leviticus 26:27–45 and 2 Samuel 7:18–29. Rather than telling God what to do, they were asking God to fulfill promises he had already made.
Why build a temple if God cannot be contained on the earth? (6:18)
Nothing made up of material substance can contain the God who created it. He does, however, desire to live among people and have relationship with them (Ex 25:8). So although humankind by their own efforts cannot build anything sufficient to contain God, he by his own ability can still come down and live with them.
Why pray toward a specific site? (6:21)
There was no magic involved in praying toward a certain direction or a specific place. But it reminded people who were praying of the destination of their prayers. The people were not praying to some vague fertility god on any one of numerous hilltops. They were praying to the true God who met his people in the temple at Jerusalem.
Did Israel allow foreigners to worship with them? (6:32–33)
Definitely! God used Israel to call people from all nations. This is the meaning of the promise God made to Abraham (Ge 12:2–3). Psalm 87:1–7 envisions a time when all nations will worship God together at the temple. Similarly, the prophet Isaiah prophesied a day when Jerusalem and the temple will be the center of life for all people (Isa 60:1–4, 10–11).
Did the Israelites become missionaries to other nations? (6:33)
Yes and no. Solomon’s prayer presents a picture echoed by several prophets: the whole world would be attracted to worship the true God at Jerusalem (Isa 56:6–8). This did happen—not through the nation of Israel per se but through Jesus, who was crucified in Jerusalem. Through him, the whole world is invited into a relationship with God.
Were the Israelites supposed to face toward Jerusalem and the temple when they prayed? (6:34)
The custom of praying toward Jerusalem appears to have become a practice after the dedication of the temple (Da 6:10). There is no specific commandment requiring this, but it appears to have been a way of focusing on Jerusalem as the throne of God.
Was Solomon a prophet? (6:36–39)
Solomon could have based this prediction on those made by Moses (Dt 28:1–68), Joshua (Jos 23:6–16) or the author of Judges (Jdg 2:1–3:4). Or he could have been prophesying.
Why call the temple God’s resting place? (6:41)
The tent of meeting had been moved a number of times over the years—first through the desert and then to various locations within Canaan. But God had chosen Jerusalem as the permanent place where he could “settle down” among his people (vv. 5–6). This same theme of God resting in Jerusalem is echoed in Psalm 132:13–18.
Why were the fire and the glory of the LORD significant? (7:1–3)
The fire demonstrated God’s acceptance of the sacrifice (Lev 9:23–24; 1Ch 21:26; cf. 1Ki 18:30–39). The glory of the Lord entered the temple, as it had the tabernacle (Ex 40:34–35), signifying God’s presence and showing that God approved of this new dwelling and would continue to live among his people.
How long did it take to offer 142,000 sacrifices? (7:5)
Probably the entire length of the festival, which lasted two weeks. The entire courtyard was used to perform these sacrifices, since the single bronze altar was too small (v. 7; 1Ki 8:64).
Could an unclean place be temporarily consecrated? (7:7)
Since the altar of burnt offerings was designed as the place for these sacrifices, it was unusual for sacrifices to be offered elsewhere. But due to the grand celebrations of the day, the altar was too small for the offerings made. Solomon merely extended the function of the altar of burnt offering to other places not ordinarily consecrated for sacrifice.
LINK (7:11–22) I have heard your prayer
Much of this response from the Lord is recorded in 1 Kings 9:1–9.
Do God’s promises to Israel apply to us today? (7:14)
Yes, in that the basic principles behind God’s promises to Israel can be applied to Christians today. But we need to be careful how far we take these principles; general principles cannot always be forced to fit every case or situation.
For example, God told Solomon he would send drought or plagues when the people turned away from him. What does this mean for us? Sin produces trouble. However, one cannot say that every drought or plague is the result of sin.
A general rule to follow is this: we can make a broad application from a passage of Scripture when it is reinforced in other ways elsewhere in the Bible. The idea that sin produces trouble is a principle supported by other Biblical statements: A man reaps what he sows (Gal 6:7), for instance.
Sometimes principles apply to individuals: a person will generally suffer in life if he strays from God. They can also apply to nations: if people drift into wickedness, their sin could destroy the fabric of their society.
God has built certain “laws” into creation. The Bible uses various means to teach them to us—examples from history, proverbs, prophetic warnings, direct teachings and so on. God wants us to know from Israel’s example that things will go better for us (as individuals and as nations) when we follow God’s ways.
What did this promise to Solomon mean? (7:18)
This promise could have meant several things to Solomon. It would have been an encouragement for him to know that God would answer his prayer so directly. His father, David, had enjoyed a close relationship with the Lord. Now Solomon had some indication that God desired the same kind of relationship with him. But more than that, God reiterated a promise he had made in the past and brought it into the present. Solomon would not have to rely on God’s previous work. He could expect God’s continued involvement. By the same token, this promise also served as a warning to Solomon: there were conditions attached that required Solomon’s faithful obedience (vv. 19–22).
Why did Hiram give Solomon these villages? (8:1–2)
Hiram and Solomon were allies. Hiram provided not only the timber used to build the temple in Jerusalem but gold as well (1Ki 9:11, 14). As payment or perhaps as collateral until Solomon could make payment, Solomon gave Hiram 20 towns in Galilee (1Ki 9:11). Hiram, however, thought the towns were worthless (1Ki 9:12–13) and apparently gave them back to Solomon.
Why didn’t people leave Israel instead of becoming slaves? (8:8)
These were descendants of the Canaanites who had survived the conquest and continued to live in the promised land. They neither had the resources to leave nor would their situations likely have improved had they left. If they had gone elsewhere, they would have been foreigners and possibly conscripted as slaves there. To remain in their own communities, especially during prosperous times, was probably their best choice.
Why did Solomon use slaves to do his work? (8:8)
Forced labor was considered a fact of life in the ancient Near East. These people, descendants of vanquished Canaanites, had limited property rights and needed work to survive. Healthy, well-fed slaves were a valuable asset, so it would have been counterproductive for Solomon to mistreat his labor force.
Why couldn’t the king’s wife live in David’s palace? (8:11)
Solomon’s wife was a foreigner who did not serve the God of Israel. As a result, Solomon may have been sensitive about having an idol worshiper in a place where the holy ark of God had been housed. Or he may have been fending off criticism from worshipers who would have been offended by a pagan queen residing in a holy site. It’s also possible that he was afraid it would be dangerous for her to be too close to the ark.
What did Solomon give in exchange for all this gold? (8:18)
Some think the Israelites mined and refined various metals of their own, such as copper, for export. But Solomon also acted as a middleman. He gave Hiram of Tyre access to eastern timber buyers and took a cut of the profits.
The home of the ancient Sabeans, Sheba was probably located in present-day Yemen.
Why did the queen of Sheba want to test Solomon? (9:1)
Her hard questions were riddles. Asking riddles was an ancient Arabic custom—sort of a friendly competition of wits. See Why did the queen of Sheba want to test Solomon? (1Ki 10:1).
What motivated the queen of Sheba to give gifts to Solomon? (9:9)
She was obviously impressed by his wisdom and wealth. This may also have been the beginning of a trade agreement that profited them both.
What made algumwood so outstanding? (9:11)
Algumwood is a variant of almugwood (1Ki 10:11; see the NIV text note there)—both of which are Hebrew since English does not have any equivalent. Although algumwood cannot be identified with certainty, the context suggests that it was a type of wood prized for making musical instruments. Some think it was juniper or red sandalwood.
Where did Solomon’s revenue come from? (9:13–14)
From taxes, tribute and trade. A later rebellion against Solomon’s son Rehoboam suggests that Solomon not only had drafted construction laborers but had also put a heavy yoke of taxes on the people (10:4). The gold totaled here appears to have come from taxes alone; additional funds were raised by tribute (annual fees paid by nations Israel had conquered) and trade (including profits on goods, sales taxes and tolls on traveling caravans).
Why were these kings paying for wisdom? (9:23–24)
According to custom in the ancient Near East, visitors brought gifts suited to the prominence of the ruler they honored. Solomon was highly esteemed, and this custom contributed to the growing wealth of his kingdom during the early years of his reign.
Why did Solomon have so many horses? (9:25)
Solomon married Pharaoh’s daughter (1Ki 3:1) and thus allied Israel with Egypt, which was famed for its horses and chariots. It is likely that Solomon bought horses and chariots from Egypt and probably from Cilicia (Kue) too (2Ch 1:16–17). These were not pleasure horses but chariot horses for Solomon’s army.
LINK (9:29) The other events of Solomon’s reign
The Chronicler ignored Solomon’s personal and spiritual failures (e.g., 1Ki 11:1–10).
What happened to these records? (9:29)
We don’t know, because these records have been lost. It is possible that much of their content has been included in the books of Kings and Chronicles.
Why did the Chronicler omit Solomon’s failures? (9:29)
The Chronicler seems to have been more interested in national implications than personal problems. (He also left out David’s sins.) Solomon’s initial public devotion to the Lord brought about the nation’s great success. Solomon’s personal failings, though they impacted the nation negatively, did not change the fact that he had once been effective in leading the nation through prosperous times.
Why was Rehoboam so unsympathetic? (10:8–11)
The older counselors, who may have known David and his humble beginnings, advised leniency toward the common people. But Rehoboam, raised during the prosperous reign of his father, seems to have been unaware of the plight of the commoner. In addition, political adversaries had plagued Solomon’s final years (1Ki 11:14–40). Worried that adversaries would try to take advantage of him during his transition to power, Rehoboam responded harshly to all criticism.
Who were these young men who had grown up with Rehoboam? (10:10)
They may have been other sons of Solomon who were also born and raised in the luxury of the royal court. Or they may have been sons of court aristocrats. It was customary in some countries for the heirs to the throne to be trained alongside the children of nobles. Whoever they were, they were out of touch with the feelings of the common people.
Was this a taxpayers’ revolt or something more? (10:14–16)
On the surface, it was a taxpayers’ revolt. The king had become a tyrant, and the people stood up for their rights. But the Chronicler also noted that this turn of events was from God (v. 15). This refers to an earlier prophecy that God would tear the ten tribes away from Solomon’s son because of Solomon’s idolatry (1Ki 11:29–39).
Did God cause Rehoboam’s foolish choice? (10:15)
Since this verse says that this turn of events was from God, does it mean that God caused Rehoboam to make the foolish choice that he made? The basic idea behind this question also applies to other situations, most notably the hardening of Pharaoh’s heart prior to the exodus from Egypt (Ex 4:21). See the article Who hardened Pharaoh’s heart? (Ex 10:1).
There’s no easy answer. We must try to see these events as happening on two different levels. On one level, human beings are given the choice of whether or not to follow God (Jos 24:15). If we choose wrongly, we might face disaster. On a higher level, God ultimately controls all of human history. He is always working out the purposes of his will.
So Pharaoh, Rehoboam and others in the Bible were responsible for their own bad choices, just as we are responsible for our bad choices. And yet God uses all human choices to accomplish what he wants. Rehoboam’s bad decision brought about the rebellion that divided the kingdom, which brought about the judgment that God had pronounced as a consequence for Solomon’s idolatry (1Ki 11:1–13, 29–33).
Why did Rehoboam get Judah and Benjamin? (11:1)
Rehoboam, the grandson of David, descended from the tribe of Judah, which was the first tribe to acknowledge David as king. Benjamin’s territory bordered Judah and included Jerusalem—the capital, where the royal residence and the temple were located (see Map 4 at the back of this Bible). The integration of Judah and Benjamin probably inclined Benjamin to remain loyal to Rehoboam.
Why would an entire army sacrifice their national pride to listen to a lone prophet? (11:4)
See the article How much influence did prophets have? (1Ki 12:24).
Were the priests right to abandon Israel? (11:13–14)
Who abandoned whom? While God may have put Jeroboam’s revolt into motion, Jeroboam abandoned the worship of God and set up a counterfeit religion. The priests felt their only recourse was to return to Jerusalem, where true worship was still practiced and they could remain faithful to God.
Was the divide between Israel and Judah religious or political? (11:16)
It turned out to be religious. Jeroboam feared that if the people remained loyal to Jerusalem as the only center of worship, then his political power might be weakened (1Ki 12:26–27). So he set up alternate worship centers (1Ki 12:28–32), forcing the people of the northern ten tribes who wished to remain faithful to the God of Israel to leave their homes and move to Judah. The influx of loyal worshipers led to a period of piety and prosperity in Judah (2Ch 11:17).
Why did God permit polygamy? (11:21)
The Old Testament reports polygamy without offering direct opposition to it. Polygamy was common throughout the ancient Near East and was seen as a sign of wealth and prestige. At times, it could be politically expedient for a king to have multiple wives; for instance, when negotiating a treaty with a foreign power, he (or his son or daughter) could marry into that nation’s royal family. Although polygamy did not measure up to God’s ideal of a one-flesh marriage (Ge 2:24), it apparently was one of the practices God allowed during Old Testament days. It essentially disappeared following the Babylonian captivity.
Is Shishak king of Egypt mentioned in secular historical records? (12:2)
Shishak (Sheshonk I) ruled in Egypt from 945 to 924 BC. He was the founder of the 22nd dynasty of Egypt. His reign and military campaign have been confirmed by two archeological finds. One is a broken stele, discovered in Megiddo in 1926. A second is a relief (a raised design that protrudes slightly from a flat surface) and a list found on a wall in the temple of Amun at Karnak, Egypt. It names several of the cities Shishak conquered in his campaign into the region now known as Palestine.
How could bronze take the place of gold? (12:10)
It couldn’t. Other valuable articles taken from the temple probably were replaced by cheaper substitutes as well. Such humiliation and loss of grandeur apparently caused a change of heart that brought about some good (v. 12). Perhaps the people discovered that true worship required a humble heart rather than precious gold.
What kind of evil did Rehoboam do? (12:14)
Canaanite idolatry spread in Judah during Rehoboam’s reign (1Ki 14:22–24). His pride (revealed by his initial response to Jeroboam in 2Ch 10:14) may also have led to the sin of self-sufficiency, so that he failed to turn to God for help.
What were these records of Shemaiah? (12:15)
We don’t know, because these records have been lost. It is possible that much of their content has been included in the books of Kings and Chronicles.
How could Abijah speak to 800,000 soldiers at one time? (13:4)
Abijah spoke from Mount Zemaraim, which gave him an elevated platform from which to speak, and his voice likely carried a long distance down the valley. Still, 800,000 people could not have heard him clearly. It’s likely that the captains of the armies, along with King Jeroboam, came to the front to hear Abijah. They decided what to communicate to the rest of the troops.
What was a covenant of salt? (13:5)
Salt, a valuable preservative, was included with many sacrifices (Lev 2:13; Eze 43:24). Part of the sacrificial meat was given to the priests as a covenant of salt. See What was an everlasting covenant of salt? (Nu 18:19). The phrase may have suggested that the promise, like other things salted, would be preserved. So God’s promise to David was everlasting (2Sa 7:8–16).
Why become a priest of what are not gods? (13:9)
Then, as now, unscrupulous people sought to profit by engaging in counterfeit ministries. Since their religion was contrived to begin with, these priests felt no qualms about using their position for their personal benefit. Abijah’s point was that because Israel had rejected God and accepted a false religion, the Lord was not on their side.
Were there really 500,000 casualties among the Israelites? (13:17)
This seems like an extraordinary figure. (Total U.S. deaths in World War II amounted to 405,000.) Some say the word thousand could be translated as chiefs or military troops. If so, the number slain could have been as low as 500. Others point out that numbers were susceptible to scribal errors, since Hebrew writers were not as precise with numbers as we tend to be. In their culture, the word thousand could simply convey the idea of “a lot.” See How can such large numbers be explained? (1Ch 18:4–5).
What were the annotations of the prophet Iddo? (13:22)
Like the prophet Shemaiah (12:15), Iddo was a prophet who recorded the events of his day. Iddo was referred to as a seer (9:29; 12:15), another name for a prophet. Although the Chronicler cited Iddo as one of his resources, Iddo’s writings have since been lost.
When had Judah acquired these idols and places of worship? (14:3)
They had existed since the days of the judges. People built small shrines on their own lands, particularly on high spots, under spreading trees and at springs. At the end of Solomon’s rule and after only three years of Rehoboam’s reign, people lost interest in temple worship, and many went back to their hilltop shrines.
How could a small nation support such a large army? (14:8)
The figures for Asa’s army total 580,000—more than the 537,000 sent to the 1991 Gulf War by the U.S. See Were there really 500,000 casualties among the Israelites? (13:17).
What was this terror of the LORD? (14:14–15)
This phrase indicates a sort of psychological paralysis—an inability to fight—on the part of Judah’s foes (17:10; 20:29). Since Judah’s army was fighting with the Lord’s power, their enemies realized they could not withstand it.
How did the Spirit of God come on Azariah? (15:1)
Although we can’t know what signs might have indicated that Azariah was speaking with the force and authority of the Spirit of the Lord, those who heard him were convinced. The prophet’s message gave Asa the courage to renew his commitment to the Lord by removing idols and repairing the altar of the Lord (v. 8).
What time in Israel’s history was Azariah talking about? (15:3–6)
Why was a new covenant necessary? (15:12)
The nation had plunged into idolatry and had neglected the worship of the Lord. Asa saw that a heartfelt revival was needed. The covenant Israel had made with God at Sinai had already been renewed several times by the nation’s recommitment to the Lord (Dt 29:1–28; Jos 8:30–35; 24:1–27; 1Sa 11:14–12:25).
How did Asa depose his grandmother? (15:16)
It is unclear what power belonged to a queen mother in Judah, but it was considerable. Later, Queen Athaliah was able to usurp the throne after her son Ahaziah’s death (2Ki 11:1–20). Asa’s bold move to remove his grandmother from her position was both symbolic and political. He stripped her of whatever powers or influence she had, perhaps consigning her to house arrest.
Why didn’t Asa burn the repulsive image right where it was? (15:16)
Probably to avoid further contamination of the city. Hauling the image to the Kidron Valley, just outside the city limits, would have created a public spectacle. It advertised the renewed commitment the king had made to God. It’s also possible that the Kidron Valley was the site of Absalom’s grave. If so, Maakah’s public shame would have been even greater since Absalom, who had rebelled against David, was her father. Later the Kidron Valley was similarly used in other reforms (29:16; 30:14; 2Ki 23:4–6).
Why did Israel and Judah fight each other? (16:1)
Conflict was the hallmark of the relationship between the northern kingdom of Israel and the southern kingdom of Judah from the moment the nation of Israel was divided in 930 BC. The two nations were plagued by chronic hostility and fighting over the border territory to the north of Jerusalem. Why couldn’t these two kingdoms that had once been united get along? Why were they continually fighting each other?
Although the Chronicler could have pointed to the political or sociological tensions common to neighboring countries, he chose to focus on the religious issues that were set in motion by Jeroboam I, the first king of the northern kingdom of Israel. The author of Kings records how Jeroboam set up two golden calves in the northern kingdom (Israel), allowing pagan practices to infiltrate the religious ceremonies of the Israelites (1Ki 12:25–33).
According to the Chronicler, the source of much of the conflict between Israel and Judah stemmed from the different religious practices of the two nations. Note the Chronicler’s description of the migration to Judah of those in Israel who wanted to be faithful to the Lord (2Ch 11:13–17) and his characterization of the open hostilities between Israel and Judah (13:4–20). Even when Judah allied itself with Israel (18:1), the results were disastrous—because Judah’s alliance with Israel was an alliance with those who hate the LORD (19:2). Again, the Chronicler stressed the differences in the nations’ faithfulness to the Lord.
In the end, the Chronicler didn’t seem surprised that these two neighboring nations were constantly feuding. His focus was on religious issues, and so he offered little explanation of the political circumstances behind the wars between Israel and Judah.
How much did it cost to rent an army? (16:2–4)
Neither this passage nor the parallel one in 1 Kings 15:17–22 tells the exact amount paid to Ben-Hadad. In a similar situation, King Hezekiah paid more than 35 million dollars (in modern U.S. currency) to Assyria to secure an alliance with them (2Ki 18:14). Similarly, Pharaoh Necho was paid 3 million dollars to leave Judah and let the people remain in their homeland (2Ki 23:33). See How much did soldiers get paid? (2Ch 25:6).
Who was Hanani the seer? (16:7)
Presumably this is the same Hanani whose son Jehu ministered to Asa’s son Jehoshaphat (19:2). Nothing else is known about him.
Do these verses classify Asa as a good or bad king? (16:7–12)
The Chronicler saw the kings—some good, some bad—as spiritual role models for his readers. Asa’s treaty with the king of Aram and his refusal to ask God for healing are interpreted negatively. For most of his life, Asa was good, but near the end of his life, he turned from God and was punished for his sins. The generalized summary of his life (15:17), however, did not take into account his later failures, leaving the general feeling that he was considered one of the good kings of Judah.
What sort of foot disease did Asa have? (16:12)
There are three reasonable possibilities: gout, dropsy or senile gangrene. However, there are not enough symptoms provided to determine the disease with certainty. See What foot disease did Asa have? (1Ki 15:23).
What was wrong with going to physicians? (16:12)
This is an indictment not against the medical profession but against Asa for not seeking the Lord. God often used disease in the Old Testament as a spiritual wake-up call. God wanted to get Asa’s attention and bring him back to trusting him. God was displeased that Asa was relying solely on natural solutions instead of relying on the Lord (v. 7).
Did Asa turn away from God? (16:12)
If Asa’s heart was fully committed to the LORD all his life (15:17), why did he seem to reject God at the end? Asa began as a good king whose life was mostly characterized by trust in God. Sadly, the last events of Asa’s life were less impressive. Rejecting God’s word given through Hanani, he became an oppressive ruler (16:10) who refused to seek God’s help in times of national (v. 7) and personal (v. 12) crises. Perhaps Asa—like many others who have enjoyed God’s blessings—allowed complacency to erode his faith.
Why have a bonfire at a funeral? (16:14)
Apparently it was customary to honor the dead with a memorial fire (Jer 34:5; cf. 2Ch 21:19). The fire included spices and perfume, and the body may have been buried on a bed of the aromatic ashes. Some think that Asa was cremated, though that is unlikely, because cremation was reserved primarily for serious offenders. But cremations were done in some cases. See Why burn the bodies before burying them? (1Sa 31:12–13).
Why did people consult the Baals? (17:3)
Seeking guidance for the future was a common practice of idol worship. Baal means “lord” or “master” and can refer to several gods. Baal to the Canaanites was normally Hadad, the god of storms. The prophets of Baal who competed with Elijah (1Ki 18:16–45) served another Baal, probably Melqart, the god of the underworld. Ahab, the king of Israel during Jehoshaphat’s reign in Judah, also worshiped Melqart, perhaps prompting the Chronicler to note that Jehoshaphat did not. See Who was the god Baal? (1Ki 16:32) and the article What were the gods of Canaan? (1Sa 7:3–4).
What could average citizens give a king? (17:5)
The gifts they brought were tribute, the equivalent to taxes (1Sa 8:14–17). They were more a symbol of allegiance than a substantial gift.
How did people learn about God before these teachers came? (17:7)
Typically, people traveled to the prophets, as Saul went to Samuel (1Sa 9:6–10) and as the Shunammite woman went to Elisha (2Ki 4:22–23). Sometimes they went to priests (1Sa 1:3). Priests were in charge of sacrifice and worship but also taught moral, legal and social traditions.
Why would an international treaty be ratified with a wedding? (18:1)
This was a widespread custom in ancient times. The wedding sealed the treaty with a relationship. A king was less likely to break a treaty if doing so endangered his family members who lived with his former enemy. Psalm 45 was written with just such a treaty and royal wedding in mind.
Why did Jehoshaphat find these prophets unsatisfactory? (18:5–6)
Somehow Jehoshaphat suspected that these 400 prophets were “yes men.” Perhaps their unified voice made him suspicious. Or perhaps Jehoshaphat, as king of the southern kingdom of Judah, was uncertain about these northern prophets. It may also be that he questioned their word because they didn’t use the name of God, the LORD.
What was this prophesying? (18:9)
We don’t know. We do know they were attempting to predict future events.
Was Micaiah lying or being sarcastic? (18:14)
Micaiah was apparently role-playing, pretending to be another of the king’s “yes men”—perhaps to ridicule the king. Something about Micaiah’s voice or manner led King Ahab to believe that he was being mocked (v. 15).
Was this a parable or a literal event in heaven? (18:18–21)
Perhaps both. Communicating through images familiar to their culture, Micaiah described a heavenly conference similar to the one King Ahab was conducting. The two earthly kings sat regally on their thrones with the false prophets before them (v. 9). The heavenly king was pictured similarly, in a way consistent with the view of ancient Near Eastern culture: gods were conferring together, with one as the chairperson.
Why would God use a lie to accomplish his purposes? (18:22)
Ahab, though unwilling to follow the Lord, tried to get God to endorse his plan through the prophets. Ahab deceived himself and got exactly what he wanted—confirmation of his war strategy. If he had been open to a true word from the Lord, however, he would have recognized that the false prophets were simply echoing his personal desires. In the final analysis, God did not deceive Ahab. God gave Ahab the choice between believing a lie and believing the truth. See Is God guilty of lying? (1Ki 22:20–22).
What happened to Micaiah? (18:25–26)
We’re not told. It’s possible that once Micaiah’s words were vindicated, others made sure that he was released from prison. The Chronicler’s main focus was that Micaiah was a true prophet.
Several possibilities exist. (1) Perhaps he felt the social pressure to go along with the crowd—everyone but Micaiah had heartily endorsed Ahab’s plan. (2) Perhaps he felt some social obligation to comply with the host who had just entertained him so lavishly. (3) Perhaps out of sheer stubbornness he decided to do what he knew to be wrong. He was later rebuked for his disobedience (19:2).
Why did the king of Israel disguise himself? (18:29)
It appears that Ahab was acting on the hunch that he would be singled out as a target by the Arameans, which actually happened (v. 30). If this was why he disguised himself, then he deliberately set Jehoshaphat up to take the brunt of the attack, consistent with Ahab’s self-serving and deceptive character.
How could the soldiers tell that the king of Judah was not the king of Israel? (18:32)
While Ahab was in disguise, wearing armor (v. 33), Jehoshaphat was wearing his royal robes (v. 29). His royal robes perhaps included the national symbol(s) of Judah, which the soldiers would not have recognized from a distance. It’s doubtful the Arameans would have recognized a king most of them had never seen.
Why did the soldiers spare Jehoshaphat? (18:32)
Their quarrel wasn’t with him. They knew that if they could get Ahab, the battle would be over. In fact, their king had told them to fight no one except Ahab (v. 30). Nonetheless, it was God, working in all these circumstances, who made it possible for Jehoshaphat to escape (v. 31).
LINK (19:2) Jehu … the son of Hanani
Hanani had earlier confronted King Asa when he had turned from God (16:7). There is no evidence that the prophetic calling was regularly transferred from a father to his son, even though the priesthood was.
What did revival have to do with appointing judges? (19:4–5)
Revival would have brought a renewed sense of right and wrong, setting the stage for honest and effective judges to work for justice. God wanted his people to be righteous and just. But without a strong spiritual foundation, Judah’s judicial system would fall short.
What distinguished matters concerning the LORD from matters concerning the king? (19:11)
Some cases involved religious matters and some involved secular matters. There seem to have been separate judges for these two categories of cases. Still, it’s unknown where the lines were drawn in cases that could fall in either category.
Probably an ethnic group from the vicinity of Mount Seir (v. 10), which was in Edom, a region south of the Dead Sea.
How near was this threatening army? (20:2)
They were at En Gedi, halfway up the west coast of the Dead Sea, or about 25 aerial miles from Jerusalem (see Map 4 at the back of this Bible). It would have been a bit farther by road.
Was it unusual for kings to pray publicly? (20:5–12)
Kings led public prayers at special times: David praised God before the whole assembly (1Ch 29:10–19), Solomon prayed in front of the whole assembly when he dedicated the temple (2Ch 6:12–42), and Josiah went up to the temple with all the people to renew the covenant with God (34:29–32). The king was known as God’s anointed one, and he represented God’s leadership. Perhaps that’s why the king often stood in a prominent place in the temple (23:13; 34:31). The king’s prayer was ceremonial however, not routine.
How did the Spirit of the LORD come on Jahaziel? (20:14)
Although we can’t be sure how God’s Spirit came on Jahaziel, it was clear to the people who heard him that he was speaking God’s message with authority. Jahaziel was a descendant of Asaph, who wrote a number of the psalms, played cymbals for worship and taught music. Jahaziel was one of the Levites assigned to make music for the temple worship and had probably not been a prophet before this time.
How can we know who speaks for God? (20:14)
The predictions of a genuine prophet always come true (Dt 18:21–22). A false prophet might make an accurate guess about something once or twice, but in the long run God will frustrate his or her ability to speak truth. Christians have the Holy Spirit’s guidance to help them compare the words of those who claim to speak for God with Scripture.
Why have a choir lead soldiers into battle? (20:21)
Soldiers typically shouted a war cry or chanted and sang in rhythm to the marching. Jehoshaphat had the men of Judah do the same, but their shouts were to summon the help of the Lord instead of their own courage. He wanted them to see that they weren’t the warriors; God was fighting for them! Joshua (Jos 6:20), Gideon (Jdg 7:20) and Abijah (2Ch 13:14–15) commanded similar processions that glorified God.
Why would allies ambush each other? (20:22–23)
They didn’t. They were ambushed by God. The ambush, some kind of sudden surprise, frightened Judah’s enemies and sent them into panicked confusion. Their fear and confusion caused them to fight each other. Some think God used angels or some other supernatural means to ambush them.
What happened to all the dead bodies? (20:24–26)
Victorious armies did not bury the dead bodies of their enemies. The bodies were left to rot and stink as an unholy memorial to the failure of their enemy and their gods. Vultures and other scavengers soon disposed of the corpses.
Why didn’t Jehoshaphat remove the high places? (20:33)
Jehoshaphat was a great king who followed after the example of David. Initially, he sought God and removed the high places (17:3–6). Later, he entered into a bad alliance with evil King Ahab, and God warned him through the prophet Jehu (19:1–3). It was during the time of this alliance with Ahab that Judah slipped back into idolatry—a condition that Jehoshaphat never corrected.
What were the annals of Jehu? (20:34)
We don’t know. It is possible that much of their content is included in Kings, which we still have today.
Why would the son of a godly king murder his brothers? (21:4)
Jehoram killed his brothers because they were potential political rivals. Although this violent path to power was more often the pattern in the northern kingdom, it was not unheard of in Judah. Solomon, for example, had his brother Adonijah killed to remove him as a political opponent (1Ki 2:23–25).
Did Jehoram’s marriage cause his evil ways? (21:6)
Many factors shape a person’s life, the choice of a mate being one of the most persuasive. The Chronicler saw Jehoram’s wife (who would have brought her idolatrous practices with her to Judah) as a primary influence on Jehoram, causing him to turn away from God (v. 11). Ironically, Jehoram’s marriage may have been arranged by his godly father, Jehoshaphat (18:1).
Libnah was somewhere on the border between Judah and Philistia (2Ki 8:22). Its exact location is unknown (see Map 3 at the back of this Bible).
Why didn’t Elijah meet with Jehoram face to face? (21:12)
We don’t know. It was not unusual for prophets to relay their messages through a servant or aide. Since Elijah was a prophet in the northern kingdom, distance and difficulties in border crossing may have been contributing factors. Perhaps his age or limited mobility also contributed. This letter was likely written shortly before Elijah was taken up to heaven.
What disease afflicted Jehoram? (21:15)
Although there is no way to tell with certainty, Jehoram’s symptoms may describe a cancer of the rectum or possibly a condition called rectal prolapse, in which the rectum turns inside out. Over the course of time, the blood flow is cut off and the rectum becomes gangrenous.
Why was no funeral fire made for him? Would cremation have spread the disease? (21:19)
It was not cremation, but a bonfire tribute, that was prohibited. Because of Jehoram’s wickedness and God’s obvious displeasure with him, as evidenced by the painful disease that killed him, the people made no bonfire to honor him. They buried Jehoram and crowned his son Ahaziah as king, no doubt hoping for better times. See Why have a bonfire at a funeral? (16:14).
Why did the house of Ahab become Ahaziah’s advisors? (22:4)
The royal counselors from the court of the northern kingdom had a great deal of influence over Ahaziah, the king of the southern kingdom, because Ahaziah’s mother, Athaliah, was Ahab’s daughter and therefore a member of the northern dynasty (21:6).
Why would a grandmother murder her grandchildren? (22:10–11)
Athaliah was making a bid for political survival. If one of her grandsons became king, she would be eased off the stage of national politics. Because she had married into Judah’s royal family, Athaliah had no legal claim to the throne. But by removing all legitimate heirs to the throne, she hoped to take full advantage of being the daughter of a northern king. See Why would a grandmother murder her own grandchildren? (2Ki 11:1–2).
How could a public place like the temple provide protection from Athaliah? (22:12)
This part of the temple—the priests’ private quarters—wasn’t a public place. For her part, Athaliah and her attendants cared nothing about going to the temple to worship the Lord.
Why were the Levites and family leaders so eager to support a priest’s coup? (23:3–8)
Most likely because of national pride. Athaliah was an outsider; she was from the northern kingdom of Israel and the daughter of King Ahab. As a foreigner she would have had limited support from within Judah. It’s also possible that the people had tired of her pagan idolatry and its influences on Jerusalem.
Where was the Foundation Gate? (23:5)
It’s not known which temple gate this was or how it got its name. It is also called the Sur Gate (2Ki 11:6), but neither name appears anywhere else in the Bible. Some speculate that it may have been the gate that led from the palace to the temple area.
What were these divisions? (23:8)
The priests and Levites were organized into 24 divisions that took turns serving in the temple (1Ch 24:1–4). When they weren’t on duty, they lived in various towns assigned to the Levites. To gain extra manpower for the coup, Jehoiada recruited those coming on temple duty to join those who were going off duty.
Why would weapons be stored in a place of worship? (23:9)
Pagan temples in ancient times were, to some extent, considered religious museums, and they contained relics to commemorate times the gods had supposedly helped the people. The temple in Jerusalem, which was dedicated to the one true God, displayed weapons as trophies of God’s grace. They were signs of praise and thanksgiving for past victories. Various items taken as plunder in battle also were dedicated to the Lord as an honor to him (1Ch 18:7–11; 26:26–27).
What was the Horse Gate? (23:15)
This was a royal gate in the palace complex. (There was a different horse gate in the city wall.) It probably got its name because it was close to the royal stables and was the usual entrance used by the king’s horses.
Was this a spiritual or a political covenant? (23:16)
Both. The Chronicler saw these as two sides to the same coin. The people of Judah were both a covenant people and a political nation. When they declared their allegiance to the young king God had preserved for them, they also destroyed the Baal worship favored by Athaliah (v. 17).
How could the priests see who was unclean? (23:19)
In general, they couldn’t. Other than obvious physical infection or disease, uncleanness was seldom visible. Perhaps they permitted only consecrated priests and Levites to enter the temple (v. 6). More likely, the doorkeepers were to stop everyone entering the temple with a reminder that they had to be ceremonially clean to enter. They may have even asked those coming in to declare their cleanness.
Why did Jehoiada choose two wives for Joash? (24:3)
Athaliah had killed off the royal family, almost extinguishing the dynasty. Jehoiada chose two wives to ensure offspring and to rebuild the royal family.
Why didn’t the Levites act at once to collect the money? (24:5)
We don’t know why the Levites delayed collecting money for temple renovations. Although we do not know when Joash issued his order (v. 4 says it was some time later), he had been king 23 years before he called the priests and Levites to account for holding up the project (2Ki 12:6).
Could objects defiled by Baal worship be reconsecrated to the Lord? (24:7)
Yes. The sacred items King Ahaz later removed from the temple for evil purposes were reconsecrated during Hezekiah’s reign (29:19).
Why would a priest be buried with the kings? (24:16)
The Chronicler said that Jehoiada the priest was buried with the kings because of the good he had done in Israel for God and [God’s] temple. Jehoiada had made an enormous impact on the nation. God had used Jehoiada to restore the line of David to the throne. Jehoiada had also instructed the young king Joash and had carried considerable clout in royal affairs (v. 2). Because Jehoiada had played such a huge role, he was buried with the kings.
How could Joash have abandoned his upbringing so quickly and so completely? (24:17–18)
As hard as it is for us to understand Joash’s sudden turnaround, his is a pattern familiar in Chronicles. The Chronicler used Joash, along with several other kings, as examples to warn his readers that spiritual commitment was not to be taken for granted. He wanted them to avoid the mistakes made by Joash.
How did the Spirit of God come on Zechariah? (24:20)
Although we can’t be sure how God’s Spirit came on him, Zechariah undoubtedly demonstrated spectacular courage to stand alone against the king and the king’s supporters. Sadly, he still paid the ultimate price for his faithfulness to God.
Why wasn’t Joash buried in the tombs of the kings? (24:25)
The Chronicler saw the burial place of each king as a significant footnote to his life—a report card on his reign. As Jehoiada had been honored in his burial (vv. 15–16), Joash was dishonored. A similar lack of respect was shown for King Jehoram, who likewise was not buried in the tombs of the kings (21:20).
Why did Joash have foreigners in his court? (24:25–26)
It was common practice for kings to use foreigners in their courts. A king often took from the nations he had conquered the brightest and most gifted young people (Da 1:3–5). Placing them in the king’s personal service would enhance his court with capable people and magnify his splendor by having them (representatives of various peoples) under his authority.
How did God judge the kings? (25:2)
What was right in the eyes of the LORD? Did God judge Amaziah for his personal piety or for his political policies? Although we can’t know God’s mind, the Chronicler seems to indicate a general principle: God doesn’t separate the two; he sees public actions as external indicators of personal faith.
By and large, 1 and 2 Chronicles reveal that kings who did what was right in the eyes of the LORD demonstrated their faith by supporting temple worship, encouraging the priests and Levites, and opposing idol worship. Many of these faithful kings enjoyed the blessings of prosperity, fame and military victory.
On the other hand, kings who did what was evil in the eyes of the LORD (33:2) neglected the temple and supported idol worship (33:1–9). Many of these unfaithful kings suffered the punishments of sickness and military defeat.
Although not every good king met with success (e.g., 32:24–26) and not every evil king met with failure (e.g., 33:13), the Chronicler paid special attention to the good moments when kings turned to God and God responded with an outpouring of blessings.
How much did soldiers get paid? (25:6)
The going rate, which probably fluctuated due to supply and demand, was approximately one talent per thousand men—about three shekels of silver (a bit more than an ounce) each. Soldiers for hire also received food and supplies, plus the plunder they took in battle.
Why were the mercenaries so angry? (25:10)
Though they received their pay, they were denied the chance to take plunder. They became upset because they expected more. In retaliation, they plundered the countryside of Judah (v. 13), the nation that had hired them in the first place.
Why did the army of Judah kill its prisoners of war? (25:12)
Because Judah nursed an ongoing grudge against Edom that had begun in the time of Jacob and Esau, their respective ancestors. The antagonism of the men of Judah was fueled by their conviction that the Edomites were the enemies of God. Since the Edomites lived in high, rocky places (Ob 3), a cliff was a quick, convenient means for Judah to dispose of their enemies—though their actions seem inhumane by today’s standards.
Wasn’t Samaria part of the northern kingdom? (25:13)
Yes. Since no town by this name is known to have existed in Judah, this either is a copyist’s error or the mercenaries assembled in Samaria and launched their raids from there on the towns of Judah.
Why did Amaziah worship defeated gods? (25:14)
It was common in ancient times for victorious nations to carry off the idols of their defeated foes. They assumed their victory was due in part to the gods of their enemies switching sides in battle. They added these gods to the other gods they worshiped as a way of giving thanks to them for the victory. Similarly, Ahaz worshiped “victorious” foreign gods in an attempt to increase his military strength (28:23). God had previously used this line of thinking to warn his people that if they were unfaithful to him, he himself would bring foreigners to attack them (Dt 28:49–52).
Why did Jehoash answer Amaziah with an allegory? (25:18–19)
Parables were sometimes used to make a point indirectly or to add subtle shades of meaning. Jehoash answered Amaziah with a story not only to communicate his answer to the challenge but also to send his insults and sentiments as well: “You’re no better than a common noxious weed.”
Did Jehoash leave Amaziah on the throne in Jerusalem? (25:23)
Apparently, although he left him in a weakened and vulnerable condition after breaking down part of the city wall, carrying off all the temple and palace treasures and taking hostages to Samaria (v. 24). Since Amaziah had refused to listen when he had been told to stay home (v. 19), he was forced to be subject to King Jehoash.
Does seeking God guarantee success? (26:5)
Yes and no. Faithfulness in seeking God does not guarantee that God will grant us success if we define success as acquiring wealth, prestige and power. That is not to say, however, that God doesn’t sometimes bless us with those gifts, as is clear from King Uzziah’s case. What God does guarantee is that when we seek him, we will enjoy the success of finding the source of love and peace and the reason for hope (Jer 29:11–13).
Whether or not God blesses us with the kind of success that society cherishes, the Chronicler makes it clear that we must focus not on seeking success but on seeking God.
See the articles Does obedience bring prosperity? (Lev 26:3–39) and Is success guaranteed to those who obey God? (Dt 28:1–6).
Who was this Zechariah? (26:5)
Zechariah was a spiritual mentor to Uzziah (also called Azariah), just as Jehoiada had earlier served Joash (24:2). The Bible mentions 30 different men with the name Zechariah. The book of Zechariah was written by a prophet who lived 200 years after this Zechariah.
What is the fear of God? (26:5)
Proverbs calls it the beginning of knowledge (Pr 1:7). Zechariah gave Uzziah insight into the nature and character of God, helping him to see God as the one true God, not just as one of many deities that ruled over various territories, as was commonly believed at that time. The fear of God resulted in awe and respect for God, the Sovereign Lord, the Creator and Sustainer of all life.
Why build towers in the wilderness? (26:10)
Towers in remote regions served several important purposes: Armies used them for defense, lookout posts and signaling. Farmers used them to store crops (as silos are used today), water (as above-ground cisterns) or farm tools. Some towers were used as shelter for travelers or farm workers. Uzziah’s success as a military leader and administrator required an infrastructure that included roads, water systems and towers.
Why would King Uzziah want to perform a priest’s duties? (26:18)
According to the Chronicler, pride led to his downfall (v. 16). Apparently Uzziah began to think that because he was king, he could do whatever he wanted, even perform the sacred duties reserved only for priests who were consecrated and authorized by God (Nu 16:39–40).
Why did God use a disease as punishment? (26:19)
The Chronicler doesn’t explain why God punished Uzziah in this way. But it’s easy to see that the punishment fit the crime. Proud Uzziah was humbled immediately—taken from the high life to the low life, from honor to disgrace, from notoriety to quarantine. Uzziah’s remaining days reminded everyone that God, not any human being, is in charge.
How was Uzziah’s burial different from that of other kings? (26:23)
Normally a king’s body would be laid in the royal sepulchers as a final honor. Uzziah was a great king in his prime, but in death, as in his last days, he was tainted with a disease that no one wanted—a sign of God’s anger. He was therefore buried in a field belonging to the kings, though not in the tombs of the kings.
What was wrong with going into the temple? (27:2)
Uzziah’s mistake was in doing what only priests were commissioned to do, and Jotham is commended here for not repeating it.
What were these corrupt practices? (27:2)
Probably the worst thing the people did was persist in the pagan worship common in the region. Jotham did not remove the high places, where such worship occurred (2Ki 15:35). Pagan worship led to other dreadful activities, including child sacrifice and sexual immorality.
Do those who faithfully serve God always grow powerful? (27:6)
Nobody grows powerful in life without God, though many people think they have because they have gained money and prestige. Those who serve God may or may not become wealthy. What makes them truly powerful is not their money or fame but their relationship with the Lord.
Where was the Valley of Ben Hinnom? (28:3)
West and south of Jerusalem, it was the old border between Judah and Benjamin (Jos 15:8; see Map 10 in the back of this Bible). During the period covered in Chronicles, it became a place of idol worship and child sacrifice.
Why would anyone want to sacrifice their children? (28:3)
To appease their gods. Pagans believed that if they could gain favor with the gods, they could improve the quality of their lives. Harsh realities (e.g., high infant mortality) likely caused some to devalue children. In some neighboring cultures, for instance, unwanted or defective infants were abandoned to the elements to die. In others, people didn’t name their children until they were older and more likely to survive. Twisted pagan logic viewed the sacrifice of a child—who would likely die anyway—as a good exchange if it could get the attention of the gods.
Who were these Arameans? (28:5)
They were descendants of Shem (Semites) through Aram. They lived north-northeast of Canaan in the vicinity of Damascus (see David’s Victories [2Sa 5:6]). Saul clashed with them, David defeated them and Solomon lost to them before they were defeated by the Assyrians in 732 BC. But their language lived on; in fact, Jesus probably spoke Aramaic.
Is defeat a sign of God’s displeasure? (28:5)
Not always, but it was in this case. Though God is sovereign, he does not decree that good always wins and evil always loses—except in the long run. While the battle is the Lord’s, smaller skirmishes may be lost for a number of reasons: human error, wrong timing, less than ideal circumstances, talented opposition, etc. Losses need not mean defeat, however. Instead they can be an opportunity to take stock, reconsider strategy and determine if God’s law is being obeyed.
He was a prophet who protested Israel’s violent treatment of Judah in wartime. He helped convince the soldiers to return their prisoners to Judah. Another prophet named Oded appears in 15:8, but there is no apparent connection between the two.
Can someone go too far in doing God’s will? (28:9–10)
No. God’s will is perfect. But in our zeal we can step outside of God’s will even while thinking we’re still in it. Apparently that’s what happened here. God had permitted Israel to wage war against Judah, but Israel stepped outside of God’s will when they used cruel and unjust means to accomplish it. The end did not justify the means.
What was the City of Palms? (28:15)
This was Jericho, which lay 820 feet below the level of the Mediterranean Sea, near powerful springs that gave it a subtropical climate. Balsam, sycamore and palms all flourished there, lending the city its nickname.
Who were the Edomites? (28:17)
They were descendants of Esau (Ge 36:1, 8). The Edomites were a group of federated tribes that lived south of the Dead Sea amid the reddish sandstone of the Rift Valley (see Map 6 at the back of this Bible), perhaps leading to their name, which means red (see the NIV text note on Ge 25:30). They worshiped gods of fertility and developed an economy based on agriculture and trade routes.
How could someone so religious be so wrong? (28:24)
King Ahaz was very religious, setting up altars at every street corner in an attempt to win favor with the many pagan gods. It seems that he was hedging his bets—improving his odds by multiplying his sacrifices. If one altar would help, he probably reasoned, a hundred would be even better. But Ahaz was looking in all the wrong places, and his religion and devotion were misplaced. The pagan gods, with their numerous altars and high places, could not compete with the one true God, whose temple doors Ahaz had shut. Religious fervor and passion do not guarantee spiritual truth.
Did anyone protest the king’s actions? (28:24–25)
Though some likely did, no protest is recorded here (but see the following note). It was probably the doors of the temple itself, not those of the temple complex as a whole, that were shut. Thus, some may have continued to worship the true God in the outer courts.
Why wasn’t Ahaz buried in the tombs of the kings? (28:27)
Here the protest against Ahaz took tangible form. A sufficient group of powerful people (especially his heirs to power) were offended enough by Ahaz’s actions that they separated his remains and his memory from the honor typically given to the nation’s kings.
Who taught Hezekiah to serve the Lord? (29:3)
The Chronicler gives only hints. Any king who served God did so in light of the example of David, who preceded Hezekiah by 300 years. Faithful priests, prophets and other persons close to Hezekiah must have kept the vision of David alive. It’s certain that Hezekiah did not learn faithfulness from his own father. Others close to him must have nurtured him in the truth. See What made Hezekiah’s faith so strong? (32:7–8).
What did the priests and Levites do to consecrate themselves? (29:5)
See the article How did priests and Levites consecrate themselves? (1Ch 15:12).
What was Hezekiah’s covenant with the LORD? (29:10)
It was a renewal of the existing covenant with God, which he renewed by restoring proper worship of the Lord.
What was needed to consecrate themselves and purify the temple? (29:15–17)
The Bible doesn’t say specifically. No provisions had been previously made to cleanse the temple of the Lord from pagan influence. Idolatry in the temple courts was never supposed to happen. Earlier instructions to cleanse the land required the destruction of all pagan sites and equipment (Dt 12:2–3).
Where was the Kidron Valley? (29:16)
Just east of Jerusalem, between the city and the Mount of Olives (see Map 10 at the back of this Bible). Pagan relics were destroyed there during the reigns of Asa, Hezekiah and Josiah.
What was so special about the number seven? (29:21)
Even among pagans, the number seven had had special significance throughout the region for centuries, perhaps because of the religious rituals attached to the phases of the moon. Among the Hebrews, however, from the time of creation, seven signified something that was complete or perfect.
What kinds of instruments were used for worship? (29:27)
There were three types of instruments used: stringed (lyre and harp), wind (flute and horn), and percussion (tambourine and cymbal). Trumpets and horns were commonly used for sounding military signals, cymbals signaled important events and tambourines were widely used to keep the beat in public singing.
How could worship be legislated? (29:30)
Because independent thinking is highly valued today, it’s hard for us to understand how a king’s command could force people to worship God sincerely. A couple of factors may be involved: (1) Ancient cultures often focused on the community more than the individual. People accepted the collective wisdom of their community and yielded to their leaders’ thinking much more readily than we do today. (2) Simply obeying the king’s orders did not make for sincere worship. The Levites were genuinely glad to worship God—command or no command—and did so from their hearts.
Why weren’t the priests more conscientious in consecrating themselves? (29:34)
The Chronicler did not record the reason. Perhaps the priests, who were closer to influential circles than the Levites were, had been corrupted by the worldly ways of Ahaz, Hezekiah’s father. Perhaps religious ritual for the priests had become more ritual and less genuine.
When was the regular time for Passover? (30:3)
The Passover was usually celebrated on the 14th day of the first month, Abib (mid-March to mid-April).
Was Hezekiah’s invitation purely religious, or did it have political overtones? (30:6)
Nothing in Israel was purely religious or purely political. The separation of church and state is a modern concept that would have baffled Hezekiah. In his mind, recovering worship of the true God also meant recovering national unity and strength. Citizens of the northern kingdom, who were under the thumb of Assyria, undoubtedly understood the message clearly.
Why were the couriers harassed? (30:10)
Probably for two reasons: (1) The people of the northern kingdom had a long history of going against God, and (2) they were probably afraid of the possible political consequences. Those who worshiped other gods opposed Hezekiah’s couriers meddling in their affairs. Nervous officials, however, were probably more concerned about potential repercussions from Assyria. They hoped that humiliating the couriers would appease the Assyrians.
How did the people show unity of mind? (30:12)
When the nation of Israel split into the northern kingdom of Israel and the southern kingdom of Judah, Jeroboam instituted a system to keep the northern people from going south to Jerusalem to offer sacrifices to the Lord (1Ki 12:25–33). This led to the northern kingdom’s downfall as a nation. After most of the northern kingdom went into captivity for their idolatry, the people who still remained in the land humbled themselves and joined Judah in their service to the Lord.
What was the Festival of Unleavened Bread? (30:13)
This was another name for Passover, which was usually celebrated on the 14th day of the first month to commemorate Israel’s deliverance from Egypt. God had commanded that all Israelite men come to the sanctuary to attend three annual festivals (Dt 16:16), of which the Passover was the first.
What altars were removed? (30:14)
Ahaz had erected altars on every street corner (28:24). He had also replaced the bronze altar in the temple courtyard with an altar similar to one he had seen in Damascus (2Ki 16:10–14) that was perhaps dedicated to Rimmon (2Ki 5:18), the Aramean god of storm and war, known in other lands as Baal. Alternatively, this altar may have been in honor of the Assyrian king Tiglath-Pileser, Ahaz’s master.
Where was the Kidron Valley? (30:14)
Just east of Jerusalem, between the city and the Mount of Olives (see Map 10 at the back of this Bible). Pagan relics were destroyed there during the reigns of Asa, Hezekiah and Josiah.
How were the people healed? (30:20)
This was spiritual healing, not physical healing. David had asked for this healing (Ps 41:4), and God described this healing in his appearance to Solomon (2Ch 7:14). It was the renewal of the relationship between God and his people, which restored hope and love. With the weight of sin and guilt removed, the people could freely rejoice (30:21).
What were the instruments dedicated to the LORD? (30:21)
There were three types of instruments used: stringed (lyre and harp), wind (flute and horn) and percussion (tambourine and cymbal). Trumpets and horns were commonly used for sounding military signals, cymbals signaled important events and tambourines were widely used to keep the beat in public singing.
Who were the foreigners who joined in celebrating the Passover? (30:25)
They were non-Israelites who lived among the Israelites in Israel and Judah. Some of them were descendants of peoples whom the Israelites had failed to drive out from Canaan (Jdg 1:21, 27, 29–33). Others were descendants of peoples David had conquered (1Ch 18:1–12).
What causes prayers to reach God? (30:27)
The words God heard them, for their prayer reached heaven shows how limited human language is when it comes to explaining the supernatural. God hears and knows everything; however, when he ignores some prayers for certain reasons, we might say that God does not “hear” those prayers. The prayer in this verse was effective because those who prayed it had submitted to God and were dependent on him. Their earnest request was in line with God’s will and purpose. See the article When does God refuse to hear our prayers? (Jer 11:11).
Was the portion due the priests like a tax? (31:4)
In a sense, yes. Certain amounts were to be given at certain times. But the difference between this portion and a tax was that their giving was to be an act of worship, springing from grateful hearts—unlike a tax, which is usually given out of obligation. As a sign of revival and renewed obedience, Hezekiah wanted the old system of giving to be reinstated. The people’s generous response (vv. 5–8) was quite unlike the typical response to paying taxes. See Why did God give the people’s offerings to the priests? (Nu 18:8).
It was one-tenth of a person’s income. Giving a tithe was an ancient system widespread in the region for supporting religious professionals, though some cultures required less than a tenth. The Israelites had earlier devoted a tithe to support the Levites, which had freed the Levites to serve the Lord (Lev 27:30; Nu 18:21).
The Levites normally were to receive their support from the tithes of the people (Nu 18:24–26). They were also given land by Joshua on which to raise their families (Jos 21:1–42). When the people did not give their tithes to the Lord, the Levites probably worked their fields to make a living (Ne 13:10–13).
Levites coming to serve the temple brought their sons with them. Room, board and childcare evidently came from their sons’ allotments.
Will those who are faithful be rewarded with prosperity? (31:21)
See the article Does seeking God guarantee success? (26:5).
He was the king of Assyria from 705 to 681 BC. To stabilize his empire, he launched an ambitious western campaign demanding first tribute and then surrender from Hezekiah. God intervened (v. 21) and Sennacherib returned to Nineveh, where he was later assassinated by two of his sons (2Ki 19:37).
What were these terraces? (32:5)
They were stone terraces on the steep slopes of the hill; they created space for additional buildings and also helped defend the city. They were called the Millo (see the NIV text note), which is derived from a Hebrew verb meaning “to fill” and which perhaps refers to the earthen fill on which walls and large structures were built. These terraces were present when David conquered Jerusalem (2Sa 5:9), were rebuilt by Solomon (1Ki 9:15), were strengthened by Hezekiah (2Ch 32:5) and were finally leveled by Nebuchadnezzar’s army (2Ki 25:10).
What made Hezekiah’s faith so strong? (32:7–8)
Though Hezekiah did not receive spiritual training from his father, the wicked king Ahaz (28:22–25), he was obviously influenced by others to serve the Lord instead of his father’s idols. His devotion to God was demonstrated by the first priority of his reign—to undo the evil his father had done (29:3). His mother, Abijah, may have been one of those responsible for his spiritual roots. She was the daughter of Zechariah (29:1), who was perhaps the godly adviser to Hezekiah’s great-grandfather Uzziah (26:5) or the Levite later recruited to help restore the temple (29:13).
Had Hezekiah actually removed altars to the Lord? (32:12)
Yes. But the altars he removed were unauthorized altars (2Ki 18:1–4), so Sennacherib’s charges were not really accurate. Many Israelites had used pagan high places to worship not only false gods but the Lord as well. Hezekiah urged them to return to the temple as the sole place of worship (2Ch 30:8). Sennacherib may also have intended to paint Hezekiah as a hypocrite since Hezekiah had taken silver and gold from the temple to pay tribute to Sennacherib (2Ki 18:15–16).
What drove the Assyrians to insult the Lord? (32:16–19)
The Assyrians believed the supernatural world included gods who ruled over limited territories. They thought that weaker gods could be conquered by more powerful gods. The Assyrians also believed that they could increase their power base by adding the gods of their victims to their collection of gods. To the Assyrians, the Lord was just another one of many gods on their list to be defeated.
What kind of angel annihilates people? (32:21)
An angel who is instructed by God to impart justice. Only rarely does the Bible show God intervening in human affairs with such lethal force. After David’s ill-advised census, an angel brought a plague that killed 70,000 people (2Sa 24:15–17). Here God’s angel rescued Jerusalem by killing 185,000 Assyrian soldiers (cf. 2Ki 19:35). John’s visions of the future (e.g., Rev 15:1) suggest that similar judgments to be carried out by angels are still to come.
Why did Hezekiah and the people of Judah become proud? (32:25–26)
Some think this pride stemmed from the growing power and success enjoyed by Hezekiah and Judah. Such success may have occurred before Hezekiah’s illness and the Assyrian invasion (see 2Ki 20:6, which suggests a different sequence of events). If such success came afterward, God’s miraculous rescue from the Assyrians probably raised Hezekiah’s reputation (2Ch 32:22–23), which may have led to Hezekiah’s pride.
In what way did God leave Hezekiah? (32:31)
God often tested the righteous in the Old Testament to reveal their true loyalties. In this case, God may have left Hezekiah by withdrawing his guidance, which left Hezekiah to rely on his own wisdom. When the Babylonians came looking for an ally to help them fight against Assyria, God did not send a prophet to try to stop Hezekiah from making a foolish decision. (The prophet Isaiah arrived after the fact, 2Ki 20:12–18.) Nor did God protect Hezekiah from the consequences of his decision. The Babylonian envoys carried back news of Judah’s wealth. Later, Babylonian soldiers took Judah’s wealth and carried the people of Judah into exile (2Ch 36:17–20).
Does God have to test us to find out what’s in our hearts? (32:31)
No, he doesn’t. But tests of faith are not designed to enlighten God; they’re designed to teach us. Tests help uncover our real motives, clarify our deep loyalties, eliminate deceit and nurture genuine faith. See the article Why did testing come to Job? (Job 23:10).
Why did God permit an evil king to rule for so long? (33:1–2)
A long tenure was often a sign of God’s blessing. Still, Manasseh was punished for his sins, not rewarded. He was taken prisoner to Babylon (v. 11), and it was only after he repented that he was restored to the throne (vv. 12–13). If he had not turned to God, Manasseh likely would have remained a prisoner in Babylon and his reign as king would not have been so long.
Who taught Manasseh to serve pagan gods? (33:3–6)
Though he was the son of the godly king Hezekiah, Manasseh was probably influenced by (1) the customs of his pagan neighbors; (2) a respect for powerful, idol-worshiping nations (such as Assyria); (3) the political advantages of showing loyalty to successful nations (by worshiping their gods); and (4) the pattern of his own nation’s history (many of his own ancestors had earlier been involved with idolatry).
How did God speak to Manasseh and his people? (33:10)
God spoke through prophets, or seers (v. 18), and through the Law of Moses (v. 8). As far we know, Manasseh never personally heard God’s voice or saw a vision.
How was Manasseh released from captivity and restored as king? (33:13)
We can only guess how God worked through the events. The Assyrians may have released Manasseh if he agreed to pay tribute and serve Assyria. Or they may have only intended that Manasseh’s captivity be temporary to elicit his submission. As he learned to submit politically, Manasseh also learned spiritual humility. Because he repented, God forgave him and returned him to the throne.
Why was it wrong to worship the Lord at the high places? (33:17)
Primarily because such worship confused the distinction between true and false worship. The high places were built by the ancient Canaanites for their pagan worship and rituals. Using the same places for true worship confused the distinction between God and Baal.
What were the annals of the kings of Israel? (33:18)
This historical record apparently contained extended accounts of the reigns of Israel’s kings. It may have been an official state record kept by court historians or private memoirs compiled by God’s prophets. This record, though accessible to the Chronicles, has been lost. For other historical records of the times, see 9:29; 12:15; 1 Kings 11:41; 14:29; 1 Chronicles 29:29.
Do we still have Manasseh’s prayer? (33:18–19)
The only suggested possibility is found in the Apocrypha (a collection of non-Biblical books), in a short book called The Prayer of Manasseh. Because it reads like a psalm and speaks of repentance and God’s glory, some think it contains the words referred to here. Others remain doubtful about its authenticity.
What were the records of the seers? (33:19)
These were histories written by prophets; those concerning Manasseh were perhaps associated with a prophet named Hozai (see the NIV text note). See What happened to these records? (9:29).
How could Josiah recognize the graves of idol worshipers? (34:4)
These were likely the new graves of wicked priests killed in the recent purge. It’s also possible that these may have been the older graves of false priests, perhaps those of priests known to have cooperated with Manasseh or Amon. Most likely, only those who served idols would have been permitted to be buried near the worship site. See Why was a cemetery near a high place? (2Ki 23:16).
Did Josiah order priests to be killed? (34:5)
Probably (2Ki 23:20), but this may also refer to bones taken from graves (2Ch 34:4). Jehu king of Israel (2Ki 10:18–27) led a similar purge as part of his reform. They were following the letter of the law (Dt 13:1–18; 17:2–7).
Why did Josiah try to reform places outside of Judah? (34:6–7)
The time was ripe for Josiah to try to extend his influence into the northern kingdom of Israel. The international political scene had given him an opening: The Assyrian Empire was crumbling, and Nineveh was under siege. Mountain tribes were raiding Assyrian territory at will. Babylon had already won independence. If it was possible to reunite Israel and Judah, this seemed an opportune time to try.
Why use musicians to oversee a construction project? (34:12–13)
The Levites appear to have supervised and managed the workers, but they may also have provided music to work by.
How could the Book of the Law have been lost in the temple? (34:14)
Whenever wicked kings ruled over Judah, the temple in Jerusalem went into various states of disrepair. Under Ahaz, the doors of the temple were shut and the daily rituals were stopped (28:24; 29:7). When a good king came to power, he repaired the damage that had been done (2Ki 12:14; 22:3–6). In a time of disrepair, the book could have been misplaced.
Why did Josiah tear his robes? (34:19)
This was a cultural expression of grief and mourning—a custom dating far back in ancient history. Garments represented personalities; to tear them indicated a grievous inner hurt.
Why was Huldah known as a prophet? (34:22)
Nothing is known about her except the information given here. She is the only female prophet mentioned in Kings or Chronicles. As respected as she was, she was obviously effective and influential. Her prophecy of a peaceful death for Josiah (v. 28) seems to have failed when he died in battle (35:22–24). But some think the prophecy required Josiah’s obedience. According to this view, the prophecy was not fulfilled because Josiah failed to listen to God (35:22).
What good was a temporary reprieve? (34:27–28)
Any reprieve from God’s judgment, even if it is inevitable, is better than immediate misery. The Chronicler frequently stressed God’s immediate punishment for wrongdoing, so a reprieve was a sign of mercy and hope. If there had been faithful obedience, a full reprieve might even have been extended; however, further disobedience brought the destruction of Judah and Jerusalem about 25 years after Josiah died.
What was the king’s pillar? (34:31)
It may have been one of the bronze pillars Solomon placed at the entrance to the temple (1Ki 7:15–22). This appears to be the place where the king commonly issued important public statements (2Ch 23:13).
How could worship be legislated? (34:33)
Because independent thinking is highly valued today, it’s hard for us to understand how a king’s command could force people to serve God sincerely. A couple of factors may be involved: (1) Ancient cultures often focused on the community more than the individual. People accepted the collective wisdom of their community and yielded to their leaders’ thinking much more readily than we do today. (2) Simply obeying the king’s orders did not make for sincere worship. But the people were genuinely glad to serve the Lord—command or no command—and they did so from their hearts.
Why was the ark out of the temple in the first place? (35:3)
It probably had been removed or hidden for safekeeping during the pagan reigns of Manasseh and his son Amon. On the other hand, Josiah may have planned a reinstallation so that his reforms would parallel Solomon’s temple dedication celebration.
How many people ate all this food? (35:7–9)
The text does not refer to the exact number of people who participated in the Passover celebration. Considering that 41,400 animals were sacrificed (vv. 7–9) and that this was the greatest celebration of the Passover festival since the days of Samuel (v. 18), it must have been an extravagant ceremony.
How did the king of Egypt know what God wanted him to do? (35:21–22)
We don’t know. The sovereign God in his grace can break through and communicate with whomever he wishes. Some suggest Necho was speaking about God in a generic sense, not claiming special revelation from the Lord himself. On the other hand, Josiah was faulted for failing to recognize this as the Lord’s instruction.
Are these laments for Josiah in our book of Lamentations? (35:25)
No. These laments were other writings of Jeremiah that have been lost. The book of Lamentations mourns the destruction of Judah and Jerusalem.
What does to this day mean? (35:25)
Chronicles was written between 450 and 400 BC, more than 150 years after Josiah’s death. See Introduction: When was Chronicles written?.
Why did the king of Egypt change Eliakim’s name? (36:4)
When a ruler’s name was changed, it signaled that the ruler was simply a puppet-ruler who was subject to another. Two of the last three kings of Judah—Jehoiakim (here) and Zedekiah (2Ki 24:17)—had their names changed by the rulers who installed them.
Why didn’t the Egyptians defend the king they had installed in Jerusalem? (36:4, 6)
Because things had changed. Necho was defeated at the battle of Carchemish in 605 BC (see Map 8 at the back of this Bible). That defeat prompted Jehoiakim to transfer his allegiance to Nebuchadnezzar, king of Babylon. Judah lived in peace for three years, but then Jehoiakim rebelled against Babylon (2Ki 24:1). When Nebuchadnezzar’s army came to put down the rebellion, Egypt was either too smart or too weak to become involved. The Babylonians removed Jehoiakim from the throne and bound him with bronze shackles (2Ch 36:6).
What does it mean to be stiff-necked? (36:13)
This description of Zedekiah illustrates the unworthiness of God’s people to receive his favor. The idiom was a farmer’s expression for an ox or horse that would not be led by or respond to the rope when tugged (Isa 1:3). When God called his people stiff-necked (Dt 9:13; 10:16; 31:27), he meant they were rebellious and stubborn.
Why would God enlist a pagan nation to punish his people? (36:17)
Habakkuk had the same question concerning God’s use of wicked nations (Hab 1:13). This seems unjust until two things are considered: (1) The nation being judged deserved punishment, regardless of who carried it out. (2) The wicked nation God used would then be judged for its own wrong actions.
Why was Jerusalem completely destroyed? (36:19)
In 605 BC, King Nebuchadnezzar of Babylon made Judah a vassal state governed by its own kings. But the kings of Judah rebelled until Nebuchadnezzar had enough. He destroyed Jerusalem in 586 and took the remnant of its citizenry to Babylon. This happened as God’s judgment against his unfaithful people.
What were sabbath rests? (36:21)
The people were supposed to honor God by allowing their land to lie fallow every seventh year. This period of not growing crops was considered a sabbath rest (Lev 25:4). But because the people failed to do this through the centuries, God judged them and took all the sabbath rests at one time: the land lay dormant during the 70 years of Babylonian captivity (Lev 26:34–35, 43).
LINK (36:21) Word … spoken by Jeremiah
See Jeremiah’s prophecy about the length of the Babylonian captivity in Jeremiah 29:10.
Why would a pagan king want to build a temple for the Lord? (36:23)
It wasn’t unusual for ancient Near Eastern rulers to try to appease the gods of other nations. Although he worshiped the Babylonian god Marduk, Cyrus probably hoped to have as many gods as possible on his side. Apparently, he did similar favors for others who had been held in exile by the Babylonians. The irony was that God used Cyrus’s tainted motives to get his people back to Jerusalem so they would worship him alone. See the article Why build a temple for a God you don’t worship? (Ezr 1:1–2).