THE SECOND BOOK OF THE
CHRONICLES
Introduction
See 1 Chronicles for the introductory discussion.
I. THE REIGN OF SOLOMON (1:1–9:31)
1:1–9:31 This section continues from 1 Chronicles and covers the rule of Solomon (c. 971–931 B.C.; cf. 1 Kin. 3–11). The major theme is Solomon’s building God’s temple in Jerusalem for the purpose of centralizing and unifying the nation in the worship of God.
A. Coronation and Beginnings (1:1–17)
1:3 Gibeon. See notes on 1 Chronicles 16:39; 21:29. The tabernacle remained at Gibeon while the ark resided in Jerusalem, waiting for the temple to be built. tabernacle. Built in the days of Moses, this tent was where God met with the people (cf. Ex. 25:22; 29:42, 43; 40:34–38). The center of worship was there until the temple was built (cf. v. 6).
1:4 Kirjath Jearim. See note on 1 Chronicles 13:5.
1:5 Bezalel. The Spirit-enabled craftsman who built the bronze altar for the tabernacle (cf. Ex. 31:1–11; 38:1, 2).
1:7–13 The account is paralleled in 1 Kings 3:5–15. Every king of Israel needed to heed God’s instructions recorded in Deuteronomy 17:14–20.
1:9 Your promise. A reference to the Davidic covenant in 2 Samuel 7; 1 Chronicles 17.
1:10 Solomon had agreed with his father (cf. 1 Chr. 22:5; 29:1) on his need for wisdom, and that is what he sought from God (cf. 1 Kin. 3:3–15; Prov. 3:15; James 1:5).
1:14–17 1 Kings 10:14–29 and 2 Chronicles 9:13–28 also extol Solomon’s wealth.
1:14 chariot cities. Gezer, Hazor, and Megiddo were among the chief cities.
1:16 Keveh. Possibly Cilicia.
1:17 six hundred shekels. Assuming a shekel weighs four-tenths of one ounce, this represents fifteen pounds of silver for one chariot. one hundred and fifty.Assuming the weight is in shekels, this would be about three and three-fourth pounds of silver. Deuteronomy 17:16 warned against the king’s amassing horses. the Hittites. People, once expelled from Palestine, who lived north of Israel and northwest of Syria.
2:1–18 This section reports how Solomon selected men to gather building materials for the temple. This was in addition to the massive supplies stockpiled by David (cf. 1 Chr. 22; 29). This section parallels 1 Kings 5:1–16.
2:1 temple for the name of the LORD. God’s covenant name, Yahweh or Jehovah (cf. Ex. 3:14), is in mind. David wanted to build the temple, but was not allowed to do any more than plan and prepare (1 Chr. 23–26; 28:11–13), purchase the land (2 Sam. 24:18–25; 1 Chr. 22), and gather the materials (1 Chr. 22:14–16). royal house. See 1 Kings 7:1–12 for details (cf. 7:11; 8:1).
2:2 These numbers are repeated in 2:17, 18. First Kings 5:16 records 3,300 overseers, compared to 3,600 in 2:18. If, however, the additional supervisors (250 in 8:10, but 550 in 1 Kin. 9:23) are added, then both 1 Kings and 2 Chronicles agree that a total of 3,850 men worked. David had done similarly at an earlier date (1 Chr. 22:2).
2:3–10 Compare this text with the contents of 1 Kings 5:3–6. The differences can be accounted for in much the same way as in the Gospels, by combining the narratives of 1 Kings 5:3–6 and 2:3–10 to complete the entire correspondence.
2:7 send me . . . a man skillful . . . skillful men. The Israelites were familiar with agriculture, but not metal working. They needed experts for that.
2:8 algum. A coniferous tree native to Lebanon. Some identify it as sandalwood, a smooth, expensive red wood that could be polished to a high gloss.
2:10 This listing of goods is more complete than that of 1 Kings 5:11. Lebanon traded with Israel regularly for food. twenty thousand kors. A kor is the same as a homer and could have measured as much as 7.5 bushels, making this amount about 150,000 bushels twenty thousand baths. A bath measured about 6 gallons This would be about 120,000 gallons The 20 kors of “pressed oil” in 1 Kings 5:11 is most likely not a scribal error but a finer grade of oil.
2:11–16 Compare with the context of 1 Kings 5:7–9.
2:12 God . . . who made heaven and earth. This was the common identification of the true God when pagans spoke of or were told of Him (cf. 36:23; Ezra 1:2; 5:11, 12; 6:10; 7:12, 21, 23; Jer. 10:11, 12; Acts 4:24; 14:15; 17:24–26; Col. 1:16, 17; Rev. 11:1, 6).
2:13, 14 Huram. First Kings 7:14 states that his mother was of the tribe of Naphtali, not Dan, as reported here. This seeming conflict is resolved if she was of Naphtali by birth, but living in the territory of Dan. Or, if his parents were originally from the two tribes, then he could legitimately claim either. He was the parallel to Bezalel, who constructed the tabernacle. See note on 1:5.
2:16 Joppa. A major coastal port of Israel. Later, Jonah would sail from Joppa (Jon. 1:3); and much later, Peter would be there to receive God’s call in a vision (Acts 10:5ff.).
2:17, 18 See note on 2:2.
3:1–17 Cf. 1 Kings 6:1–38; 7:15–22 for amplification and additional material on the building of the temple.
3:1 threshing floor. See notes on Genesis 22:1–18; 2 Samuel 24:18–25; 1 Chronicles 21:20–30.
3:2 second month . . . fourth year. C. April–May of 966 B.C. (cf. 1 Kin. 6:1). The project took seven years and six months to complete, c. October–November 959 B.C. (cf. 1 Kin. 6:37, 38).
3:3 cubits . . . former measure. About eighteen inches or possibly the royal cubit of twenty-one inches (cf. Ezek. 40:5).
3:6 Parvaim. An unknown location.
3:8 six hundred talents. Equal to almost twenty-three tons of gold.
3:9 fifty shekels. Equal to one and one-fourth pounds. Most likely, this small amount gilded only the spike heads.
3:10–13 two cherubim. See note on 1 Kings 6:23. This free-standing set of cherubim was in addition to the more diminutive set on the ark itself.
3:14 veil. Cf. Exodus 26:31–35 on the veil of the tabernacle. The veil separated the Holy Place from the Most Holy Place (the Holy of Holies), which was entered once annually by the high priest on the Day of Atonement (cf. Lev. 16). This highly limited access to the presence of God was eliminated by the death of Christ, when the veil in Herod’s temple was torn in two from top to bottom (Matt. 27:51). It signified that believers had immediate, full access to God’s presence through their Mediator and High Priest, Jesus Christ, who was the perfect, once-for-all sacrifice (cf. Heb. 3:14–16; 9:19–22).
3:15 thirty-five cubits. First Kings 7:15, 2 Kings 25:17, and Jeremiah 52:21 uniformly describe these cast bronze pillars as eighteen cubits high (about twenty-seven feet). Most likely this is accounted for because the chronicler gave the combined height of both as they were lying in their molds (cf. v. 17).
3:17 Jachin . . . Boaz. Most likely, these were so named because of the names’ meanings rather than in honor of particular people. Jachin means “He shall establish,” and Boaz means “In it is strength” (cf. 1 Kin. 7:21).
4:1–5:1 See 1 Kings 7:23–51 for amplification and additional details.
4:1 bronze altar. This is the main altar on which sacrifices were offered (cf. the millennial temple altar, Ezek. 43:13–17). For comparison to the tabernacle’s altar, see Exodus 27:1–8; 38:1–7. If the cubit of 18 inches was used rather than the royal cubit of 21 inches, it would make the altar 30 feet by 30 feet by 15 feet high.
4:2 the Sea. This large laver was used for ritual cleansing (cf. Ex. 30:17–21 as it relates to the tabernacle). In Ezekiel’s millennial temple, the laver will apparently be replaced by the waters that flow through the temple (Ezek. 47:1–12).
4:3 oxen. First Kings 7:24 reports “buds,” which is the more likely translation. These were also around the laver, which was set on top of the twelve oxen.
4:4 twelve oxen. Very likely, the twelve oxen represent the Twelve Tribes who were similarly arrayed around the tabernacle as they set out on their journey in the wilderness (cf. Num. 2:1–34).
4:5 three thousand baths. A bath equaled almost six gallons. First Kings 7:26 reads 2,000 baths. This discrepancy has been reconciled by accounting, here, not only for the water the basin held, but also the water source that was necessary to keep it flowing as a fountain.
4:6 ten lavers. There were no such corresponding lavers in the tabernacle.
4:7, 8 ten lampstands . . . ten tables. The tabernacle had one of each. Everything was large because of the crowds of thousands that came on a daily basis and for special occasions.
4:11–5:1 See notes on 1 Kings 7:40–51. All these details emphasize the great care and concern for worship, and served as a manual for the new temple being built by Zerubbabel after the Jews returned from Babylon.
4:11 Huram. See note on 2:13, 14. He led the actual work which Solomon directed.
5:1 The temple took seven years and six months to build and was completed in Solomon’s eleventh year (959 B.C.) in the eighth month (cf. 1 Kin. 6:38). Since it was dedicated in the seventh month (5:3), its dedication occurred eleven months later to coincide with the Feast of Tabernacles. See note on 1 Kings 8:2. There is so much emphasis in the OT on the temple because: (1) It was the center of worship that called people to correct belief through the generations; (2) it was the symbol of God’s presence with His people; (3) it was the symbol of forgiveness and grace, reminding the people of the seriousness of sin and the availability of mercy; (4) it prepared the people for the true Lamb of God, Jesus Christ, who would take away sin; and (5) it was a place of prayer. (cf. 7:12–17).
5:2–10 See notes on 1 Kings 8:1–9.
5:2 The ark was in Jerusalem in a temporary tent (2 Sam. 6:17), not the original tabernacle, which was still at Gibeon (1 Chr. 16:39).
5:11 Most Holy Place. This was to be the last time anyone but the high priest went in, and then only once a year. It took several priests to place the ark in its new home.
5:12 Asaph . . . Heman . . . Jeduthun. See notes on 1 Chronicles 25.
5:13, 14 the glory of the LORD. The Lord’s presence indwelt the temple, and the first service of worship was held. In the same manner, He descended on the tabernacle (Ex. 40:34–38). He will do likewise on the millennial temple (Ezek. 43:1–5). His glory is representative of His person (cf. Ex. 33), and entering the temple signified His presence.
6:1–11 See notes on 1 Kings 8:12–21.
6:11 the covenant of the LORD. The Mosaic Law written on tablets of stone (cf. 5:10).
6:12–40 See note on 1 Kings 8:22–53. As Solomon led his people in prayer, he asked God to help them in many situations: (1) crime (vv. 22, 23); (2) enemy attacks (vv. 24, 25); (3) drought (vv. 26, 27); (4) famine (vv. 28–31); (5) foreigners (vv. 32, 33); (6) war (vv. 34, 35); and (7) sin (vv. 36–39).
6:13 knelt. Solomon, in an unusually humbling act for a king, acknowledged God’s sovereignty.
6:18 Solomon marveled that God would condescend to live there. Cf. John 1:14; Colossians 2:9.
6:41, 42 See notes on Psalm 132:8–10; 1 Kings 8:54–61.
7:1–3 fire came down. This also occurred when the tabernacle was dedicated (Lev. 9:23, 24). This was the genuine dedication, because only God can truly sanctify.
7:4, 5 See note on 1 Kings 8:62.
7:8–10 Solomon’s celebration included the special assembly to dedicate the altar on the eighth through the fourteenth days of the seventh month (September–October) which included the Day of Atonement. It was immediately followed by the Feast of Tabernacles (fifteenth through the twenty-first) and a special assembly on the eighth day, i.e., twenty-second day of the month.
7:8 Hamath . . . Brook of Egypt. Lit. from the northern boundary to the southern boundary.
7:11, 12 See note on 1 Kings 9:1, 2. Perhaps years had passed since the dedication of the temple in chapter 6 during which Solomon had also built “the King’s house” (cf. 8:1). After all that time, God confirmed that He had heard Solomon’s prayer (v. 12).
7:13–16 This section is almost all unique to 2 Chronicles (cf. 1 Kin. 9:3), and features the conditions for national forgiveness of Israel’s sins: (1) humility; (2) prayer; (3) longing for God; and (4) repentance.
7:17–22. See notes on 1 Kings 9:4–9.
7:17, 18 if . . . then. If there was obedience on the part of the nation, the kingdom would be established and they would have “a man as ruler.” Their disobedience was legendary and so was the destruction of their kingdom and their dispersion. When Israel is saved (cf. Zech. 12:14; Rom. 11:25–27), then their King Messiah will set up this glorious kingdom (Rev. 20:1ff.).
C. Wealth/Achievements (8:1–9:28)
8:1 twenty years. C. 946 B.C., twenty-four years after Solomon’s reign began.
8:2 Cf. 1 Kings 9:10–14. Though these cities were within the boundaries of the Promised Land, they had never been conquered; so Solomon gave Hiram the right to settle them. Hiram, however, returned the Galilean cities which Solomon had given him because they were unacceptably poor. Solomon, apparently, then improved them and settled Israelites there.
8:3–6 Here are additional military campaigns and building projects not mentioned in 1 Kings 9. He was building storage places for his commercial enterprises and fortifying his borders to secure his kingdom from invasion.
8:3 Hamath Zobah. A city located in Syria, north of Damascus and in close proximity to but south of Hamath.
8:4 Tadmor. A city 150 miles northeast of Damascus. Hamath. A city north of Damascus.
8:5 Beth Horon. Two cities northwest of Jerusalem. Upper Beth Horon is at 2,022 feet, eleven miles northwest of Jerusalem. Lower Beth Horon is at 1,210 feet, thirteen miles northwest of Jerusalem. They were both on a strategic road that connected Jerusalem with Joppa on the coast.
8:6 Baalath. A city originally in Danite territory (Josh. 19:44) c. thirty miles west of Jerusalem.
8:7–10 See notes on Genesis 15:18–21; Deuteronomy 7:1–6; Joshua 15:63. Cf. Exodus 23:23; Numbers 13:28, 29; Judges 3:5; 1 Kings 9:20–23.
8:10 two hundred and fifty. See note on 2:2.
8:11 the daughter of Pharaoh. Cf. 1 Kings 9:24. First Kings 3:1 mentions the marriage and the fact that Solomon brought her to Jerusalem until he could build a house for her. Until that palace was built, Solomon lived in David’s palace, but did not allow her to do so, because she was a heathen and because the ark of God had once been in David’s house. He surely knew his marriage to this pagan did not please God (cf. Deut. 7:3, 4). Eventually, Solomon’s pagan wives caused tragic consequences (1 Kin. 11:1–11).
8:12–15 This section expands on 1 Kings 9:25, and indicates that Solomon was, in spite of his disobedience in marriage, still faithful to the religious practices required in the temple.
8:13 three . . . feasts. These were prescribed in the Mosaic legislation: (1) Unleavened Bread/Passover; (2) Pentecost; and (3) Tabernacles (cf. Ex. 23:14–17; Deut. 16:1–17).
8:17, 18 See notes on 1 Kings 9:26–28. These two ports where Solomon had received ships were located on the eastern gulf of the Red Sea, called Aqabah. Solomon was cultivating peace and commerce, plus using Hiram’s sailors to teach his people how to sail.
8:18 four hundred and fifty talents. First Kings 9:28 reports 420 talents, probably accounted for by a scribal error in transmission. This was about seventeen tons of gold.
9:1–28 See notes on 1 Kings 10:1–29.
9:8 His throne. The thought that Solomon sat on God’s throne is not included in the queen of Sheba’s words in 1 Kings 10:9. The blessing of God on Israel and on Solomon was to last as long as he followed the Lord as David had (7:17–21).
9:16 shekels. Bekah, not shekel or mina, is the correct unit of weight. Since one mina equals fifty shekels and one shekel equals two bekahs, then the three minas in 1 Kings 10:17 equals the three hundred bekahs here, and both texts agree. This would represent a little less than four pounds.
The MacArthur Study Bible, by John MacArthur (Nashville: Word Publishing, 1997) 598. © 1993 by Thomas Nelson, Inc.
9:18 footstool of gold. The chronicler adds this detail, which is absent in 1 Kings 10:19.
9:25 four thousand. This reading is preferable to forty thousand in 1 Kings 4:26.
9:29–31 See 1 Kings 11:41–43.
9:29 First Kings 11:41 reports that Solomon’s deeds were written in “the book of the acts of Solomon.” For the rest of the record of Solomon’s life, read 1 Kings 10:26–11:43. In later years, he turned away from God and, due to the influence of his wives, he led the nation into idolatry. This split the kingdom and sowed the seeds that led to its defeat and dispersion. The Chronicles do not record this sad end to Solomon’s life because the focus is on encouraging the returning Jews from Babylon with God’s pledge to them for a glorious future in the Davidic covenant.
II. THE REIGN OF THE KINGS OF JUDAH (10:1–36:21)
10:1–36:21 This section records all twenty of the Judean rulers in the divided kingdom from Solomon’s son Rehoboam (c. 931 B.C.) to Zedekiah (c. 586 B.C.) when the people were taken captive to Babylon. The righteous kings and the revivals under them are presented, as well as the wicked kings/ queen and their disastrous influence. The northern kingdom is absent since Chronicles focuses on the Davidic line.
10:1–12:16 The reign of Rehoboam (c. 931–913 B.C.). Cf. 1 Kings 12–14.
10:1–11:4 For details on this chapter, see notes on 1 Kings 12:1–24. Rehoboam followed foolish and bad advice from novices rather than the good counsel of wise, seasoned people. The result was the division of the nation. Amazingly, with all the strength of Solomon’s reign, unity was fragile and one fool in the place of leadership ended it. Rehoboam tried to unite the people by force, but was not allowed to succeed by God (11:1–4).
10:2 Jeroboam.He became the first king of the northern kingdom of Israel (c. 931–910 B.C.). The account leading to his return from Egypt is told in 1 Kings 11:26–40.
10:16–19 Here is recorded the beginning of the divided kingdom. Ten tribes followed Jeroboam and were called Israel. The other two tribes, Benjamin and Judah, stayed loyal to David’s line, accepted Rehoboam’s rule, and were called Judah. However, Benjamin at times demonstrated split loyalties (see note on 1 Kin. 12:21 ).
11:6 built. This is to be understood as built further/strengthened/fortified (cf. 11:11, 12).
11:13, 14 The priests and Levites from all the ten northern tribes were rejected by Israel’s king, Jeroboam (c. 931–910 B.C.), who saw them as a threat because of their loyalty to Jerusalem and the temple. He appointed his own idolatrous priests, and all true priests moved south and found refuge in Judah with Rehoboam.
11:15 he appointed. This is in reference to Jeroboam (cf. 1 Kin. 12:25–33), who established idolatry in the north. Demons is another term for idols (cf. Lev. 17:7).
11:16, 17 God’s blessing rested on Rehoboam for three years because the people’s commitment to the ways of God was patterned after David and Solomon.
11:18–23 A summary of Rehoboam’s life is given with special emphasis on succession to the throne. This is not a commendation of polygamy or concubinage, which violated God’s law for marriage (cf. Gen. 2:24, 25) and resulted in severe trouble and disaffection toward God. Never is polygamy commended in Scripture; its tragic results are usually recorded.
11:21 The chronicler did not include the similar summary of Solomon’s wives (cf. 1 Kin. 11:3); but clearly Rehoboam learned this disastrous marital style from his father, Solomon. Even David was a polygamist. Polygamy was often practiced by the kings to secure alliances with nearby nations.
12:1, 2 fifth year. C. 926 B.C. Presumably, Rehoboam’s three years of blessing preceded a fourth year of spiritual rebellion, which God judged in his fifth year with judgment at the hand of the Egyptians.
12:2–5 Shishak. He ruled over Egypt c. 945–924 B.C. An Egyptian record of this invasion written on stone has been found, recording that Shishak’s army penetrated all the way north to the Sea of Galilee. He wanted to restore Egypt’s once-great power, but was unable to conquer both Israel and Judah. However, he was able to destroy cities in Judah and gain some control of trade routes. Judah came under Egyptian control.
12:6, 7 humbled themselves. In the face of the Egyptian conqueror, the leaders re sponded to the Word of God through the prophet (v. 5) and repented, so that God would end His wrath worked through Shishak.
12:8 Nevertheless. A fitting punishment arose to remind the Jews of their heritage in relationship to Egypt. This was the first major military encounter with Egypt since the Exodus had ended hundreds of years of slavery there. A taste of being enslaved again to a people from whom God had given liberation was bitter. The message was crystal clear—if the Jews would forsake the true worship of God, they would also lose His protective hand of blessing. It was much better to serve God than to have to serve “kingdoms of the nations.”
12:9 against Jerusalem. After the parenthetical section (vv. 5–8) describing the state of the beleaguered court, the historian returns to discuss the attack on Jerusalem and the pillage of the temple and palace.
12:9–16 See notes on 1 Kings 14:25–30.
12:10, 11 bronze. The pure gold was replaced by bronze, which was carefully guarded.
12:12 Cf. 12:7. God preserved Judah because of her repentance.
12:13 C. 931–913 B.C. By the general revival of true worship, Rehoboam’s reign acquired new life and continued many years after the departure of Shishak. Sadly, he faltered (v. 14), probably due largely to his heathen mother (v. 13).
12:16 Abijah. Cf. 11:20, 22. In 1 Kings 15:3, he is called a great sinner. But consistent with his pattern, the writer of the Chronicles highlights the little good he did to indicate that he was still in line with God’s covenant promise to David.
13:1–22 In the succession of Judah’s kings, the reign of Abijah/Abijam is next (c. 913–911 B.C.; cf. 1 Kin. 15:1–8). The disobedient nature of Abijah’s reign is mentioned in 1 Kings 15:3, as is his faithless treaty with Syria (16:3).
13:3 See notes on 1 Kings 15:1–8. These numbers are large, but not surprising, given the immense number of capable men who could fight, as counted in David’s census (cf. 1 Chr. 21:5). Both armies were set for civil war.
13:4 Mount Zemaraim. The exact location is unknown, but it is likely near Bethel (Josh. 18:22) inside Israel’s territory.
13:5 covenant of salt. Salt is associated elsewhere with the Mosaic covenant sacrifices (Lev. 2:13), the priestly covenant (Num. 18:19), and the New Covenant symbolic sacrifices in the millennial kingdom (Ezek. 43:24). The preservative quality of salt represents the fidelity or loyalty intended in keeping the covenant. Here, it would refer to God’s irrevocable pledge and intended loyalty in fulfilling the Davidic covenant and God’s desire for the loyalty of David’s lineage to Him if the people are to enjoy the blessings of the covenant.
13:6 For the story of Jeroboam, read 1 Kings 11:26–40 and chapter 10. He was the first king of the northern kingdom, Israel.
13:7 young. He was forty-one (cf. 12:13).
13:8 kingdom of the LORD. Abijah reminds all that the Davidic covenant is God’s expressed will concerning who would rule on His behalf in the earthly kingdom. Thus, Judah is God’s nation, since the king is in the line of David. gold calves. Cf. 11:15; 1 Kings 12:25–33. Israel was full of idols and false priests, having driven out all the Levitical priests and, with them, the true worship of God.
13:10–12 Abijah confessed a national commitment to pure worship and thus confidence in God’s favor in battle.
13:15 God struck Jeroboam and all Israel. At the time of certain defeat, with 400,000 troops behind and the same number in front, Judah was saved by divine intervention. What God did is unknown, but the army of Israel began to flee (v. 16), and the soldiers of Judah massacred 500,000 of them in an unimaginable blood bath (v. 17).
13:17 Before the battle, Jeroboam outnumbered Abijah two to one (13:3). After the fray, in which the Lord intervened on behalf of Judah, Abijah outnumbered Jeroboam four to three.
13:19 Bethel. A city located twelve miles north of Jerusalem. Although their exact locations are unknown, Jeshanah and Ephron are believed to be in the vicinity of Bethel.
13:20 he died. Again God acted, in a manner not described, to end the life of this wicked ruler (c. 910 B.C.).
14:1–16:14 The reign of Asa (c. 911–870 B.C.). Cf. 1 Kings 15:9–24.
14:1, 2 First Kings 15:11 says that Asa did as his forefather David had done—honoring God while building the kingdom (vv. 6–8). Times of peace were used for strengthening.
14:3–5 Asa removed elements of false worship that had accumulated over the years of Solomon, Rehoboam, and Abijah (cf. 1 Kin. 15:12, 13). Apparently, he did not remove all the high places or, once removed, they reappeared (cf. 15:17; 1 Kin. 15:14). His son Jehoshaphat later had to remove them (cf. 17:6), although not completely (cf. 20:33). This was done in an effort to comply with Deuteronomy 12:2, 3.
14:8 Asa had an army of 580,000, compared to Abijah’s 400,000 (13:3).
14:9–15 A major threat developed from Zerah, the Ethiopian, probably on behalf of the Egyptian Pharaoh, who was attempting to regain control as Shishak had during the days of Rehoboam (cf. 12:7, 8), c. 901–900 B.C.
14:9 Mareshah. Located about eight miles southeast of Gath and twenty-five miles southwest of Jerusalem. Rehoboam had earlier reinforced this city (11:8).
14:11 Asa’s appeal to God centered on God’s omnipotence and reputation.
14:13–15 spoil. It appears that this great horde was a nomadic people who moved with all their possessions and had set up their camp near Gerar. The spoils of Judah’s victory were immense.
14:13 Gerar. Approximately eight miles south of Gaza on the Mediterranean coast. Egypt does not appear on the scene again for over 150 years (cf. 2 Kin. 17:4).
15:1 Spirit of God. An act of the Holy Spirit, common in the OT, enabling servants of God to speak or act uniquely for Him. Azariah. This man was a prophet, mentioned only here, who met Asa as he returned from the victory and spoke to him before all his army.
15:2 The spiritual truth here is basic, namely, that God is present and powerful in defense of His obedient people. Cf. Deuteronomy 20:1; 1 Chronicles 28:9; Isaiah 55:6, 7; Jeremiah 29:12–14; James 4:8. While Asa ruled for forty-one years, eight wicked kings ruled in Israel, including Jeroboam who, along with the others, was a negative illustration of this truth (cf. 12:1ff.).
15:8 the prophecy of Oded. Verse 1 says “Azariah the son of Oded,” but “Azariah the son of Oded,” which corresponds with verse 1, is the preferred reading. vestibule. This refers to the area outside the Holy Place, where the altar of the burnt offering was located.
15:9 Ephraim, Manasseh, and Simeon. This indicates that not all the people in the ten tribes which constituted the apostate northern kingdom of Israel had abandoned God. Many migrated south into Judah, so that all tribes were represented in the mix of Jews in Judah.
15:10 fifteenth year. C. 897 B.C. in May and June. The Feast of Weeks would have been the occasion.
15:11–15 The assembled worshipers entered into a renewed promise to obey (cf. Ex. 24:1ff.) and to rigorously enforce the laws which made idolatry punishable by death (cf. Deut. 17:2–5). This was inaugurated with the sacrifices of animals taken in spoil from the Ethiopians (14:15).
15:16–18 See note on 1 Kings 15:11–15.
15:19 thirty-fifth year. C. 875 B.C.
16:1 thirty-sixth year. Since Baasha (c. 909–886 B.C.) died in the twenty-sixth year of Asa’s reign (cf. 1 Kin. 15:33), this could not mean that they were at war ten years later. However, if the time reference was to the thirty-fifth year since the kingdom was divided, then the year is c. 896 B.C. in the fourteenth year of Baasha’s reign and the sixteenth of Asa’s reign. This manner of reckoning was generally followed in the book of the record of the kings of Judah and Israel, the public annuals of that time, from which the inspired writer drew his account (cf. v. 11). This could be a cause for the defections of people from Israel to Judah as described in 15:9. Cf. 1 Kings 15:16, 17. Ramah. This frontier town was on the high road about six miles north of Jerusalem. Because of the topography and fortification of that city, this would effectively block all traffic into Jerusalem from the north. Cf. 1 Kings 15:16–22.
16:2–6 Asa resorted to trusting in a pagan king, Ben-Hadad, for protection against the king of Israel in contrast to (1) Abijah (13:2–20) and (2) even earlier in his own battle against Egypt (14:9–15), when they both trusted wholly in the Lord. See note on 1 Kings 15:18.
16:3 my father . . . your father. A previously unmentioned treaty between Abijah (c. 913–911 B.C.) and Tabrimmon (c. 912–890 B.C.).
16:4 Ijon . . . cities. Along with the other cities mentioned, these were located north and east of the Sea of Galilee.
16:6 Geba . . . Mizpah. Located two miles north-northeast and two miles east of Ramah, respectively.
16:7 Hanani. God used this prophet to rebuke Asa (1) for his wicked appropriation of temple treasures devoted to God to purchase power, and (2) for his faithless dependence on a pagan king instead of the Lord, in contrast to before when opposed by Egypt (14:9–15). army of the king of Syria has escaped. Asa forfeited, by this sin, the opportunity of gaining victory not only over Israel, but also Syria. This could have been a greater victory than over the Ethiopians, which would have deprived Syria of any future successful attacks on Judah. Though God had delivered them when they were outnumbered (13:3ff.; 14:9ff.), the king showed his own spiritual decline, both in lack of trust and in his treatment of the prophet of God who spoke truth (v. 10).
16:9 show Himself strong . . . loyal to Him. See note on 15:2. you shall have wars. Divine judgment on the king’s faithlessness.
16:10–12 During Asa’s last six years, he uncharacteristically exhibited the ungodly behavior of: (1) anger at truth (v. 10); (2) oppression of God’s prophet and people (v. 10); and (3) seeking man, not God (v. 12).
16:12 thirty-ninth year. C. 872 B.C. He died as a result of what may have been severe gangrene.
16:13 forty-first year. C. 870 B.C.
16:14 great burning. Due to the longevity of his reign and his notable accomplishments, Asa was honored by the people in their memorial of his death. Cremation was rarely used by the Hebrews (cf. 21:19; 1 Sam. 31:13; Amos 6:10). Later, Jehoram was not honored by fire (21:19) because of his shameful reign.
17:1–21:3 The reign of Jehoshaphat (c. 873–848 B.C.) Cf. 1 Kings 15:24; 22:1–50.
17:1, 2 Jehoshaphat prepared the nation militarily for any aggression, particularly from the northern kingdom of Israel.
17:3 the Baals. This is a general term used for idols. Cf. Judges 2:11–13.
17:3–9 Jehoshaphat made three strategic moves, spiritually speaking: (1) he obeyed the Lord (vv. 3–6); (2) he removed false worship from the land (v. 6); and (3) he sent out teachers who taught the people the law of the Lord (vv. 7–9).
17:10, 11 Jehoshaphat’s spiritual strategy accomplished its intended purpose, i.e., invoking God’s blessing and protection, much like it did with Abijah (13:2–20) and Asa (14:9–15). It should be noted that the Jews needed animals for extensive sacrificial uses, as much as for food and clothing.
17:12, 13 These verses indicate the massive wealth that developed under divine blessing (cf. 18:1), as well as formidable military power (vv. 14–19).
18:1–34 See notes on 1 Kings 22:1–39. Ahab was king in Israel. Jehoshaphat arranged for his son (cf. 21:6) to marry Athaliah, daughter of wicked Ahab, then made a military alliance with him. This folly had tragic results: (1) Jehoshaphat drew God’s wrath (19:2); (2) after Jehoshaphat died and Athaliah became queen, she seized the throne and almost killed all of David’s descendants (22:10ff.); and (3) she brought the wicked idols of Israel into Judah, which eventually led to the nation’s destruction and captivity in Babylon. Jehoshaphat had a tendency to rely on other kings as evidenced by this unique report of a marriage alliance with Ahab (v. 1). See also 20:35–37 about an alliance with Ahaziah (c. 853–852 B.C.).
18:5 Evil kings had false prophets who told them what they wanted to hear (cf. Is. 30:10, 11; Jer. 14:13–16; 23:16, 21, 30–36). The true prophet spoke God’s Word and was arrested (v. 26).
| PERSON | SITUATION |
| Joseph (Gen. 39:7–23; 41:1–45) | Refused to be seduced by his boss’ wife, resulting in false accusations of sexual harassment and time in prison; eventually rose to leadership according to God’s plan. |
| Samson (Judg. 16:21–31) | Allowed himself to be tricked by his lover Delilah into revealing the secret of his strength, resulting in arrest by the Philistines, who paraded him as a trophy until God enabled him to take revenge—and his own life in the process. |
| Micaiah (1 Kin. 22:1–38) | Refused to join other prophets in falsely predicting that Ahab would succeed in battle, resulting in his imprisonment; Ahab did die in battle. |
| Hanani (2 Chr. 16:7–10) | As a seer of the Lord, condemned King Asa for relying on the Syrians, for which he was put in prison. |
| Jeremiah (Jer. 37; 38) | Prophesied that Judah would not be able to withstand a siege of the Chaldeans, then was imprisoned on a charge of desertion; later repeated his warnng to King Zedekiah, and was put in a cistern; then warned Zedekiah a third time and was allowed to remain in the court of the prison until the nation fell to Babylon. |
| John the Baptist (Matt. 14:1–12) | Opposed the marriage of Herod Antipas to Herodias, wife of the tetrarch’s half-brother and also his niece, for which John was imprisoned; later executed as a result of Herodias’ trickery. |
| Peter and John (Acts 4:1–21) | Imprisoned as spokesmen of a new movement of Jesus’ followers after a man was miraculously healed; released after being sternly warned not to teach about Jesus—a prohibition they immediately ignored. |
| Paul and Silas (Acts 16:16–40) | Delivered a young woman of Philippi both from demons and the power of her “employers,” for which they were slandered, beaten, and jailed; miraculously released and later vindicated because of their Roman citizenship. |
| Paul (Acts 21:30–28:31) | Mobbed by antagonistic Jews, rescued by Roman soldiers, tried by regional rulers, and ultimately taken in chains to Rome as a prisoner of the empire. |
19:1–3 Having faced possible death that was diverted by God (18:31), Jehoshaphat was rebuked because of his alliances. The prophet condemned the king’s alliance with God’s enemy, Ahab (1 Kin. 22:2); yet, there was mercy mingled with wrath because of the king’s concern personally and nationally for the true worship of God.
19:2 Hanani. This same prophet had earlier given Jehoshaphat’s father, Asa, a similar warning (16:7–9).
19:4–11 Jehoshaphat put God’s kingdom in greater spiritual order than at any time since Solomon. To insure this order, he set “judges” (v. 5) in place and gave them principles to rule by: (1) accountability to God (v. 6); (2) integrity and honesty (v. 7); (3) loyalty to God (v. 9); (4) concern for righteousness (v. 10); and (5) courage (v. 11). All are essentials of spiritual leadership.
20:1, 2 The offspring of Lot, i.e., Moab and Ammon, located east of the Jordan River, and those from Edom to the south (the offspring of Esau), had intentions of dethroning Jehoshaphat. They had come around the south end of the Dead Sea as far north as En-Gedi, at the middle of the western shore. This was a common route for enemies since they were invisible to the people on the other side of the mountains to the west.
20:3, 4 Jehoshaphat made the appropriate spiritual response, i.e., the king and the nation appealed to God in prayer and fasting. The fast was national, including even the children (v. 13). Cf. Joel 2:12–17; Jonah 3:7.
20:5–12 Jehoshaphat stood in the redecorated center court praying for the nation, appealing to the promises, the glory, and the reputation of God which were at stake since He was identified with Judah. In his prayer, he acknowledged God’s sovereignty (v. 6), God’s covenant (v. 7), God’s presence (vv. 8, 9), God’s goodness (v. 10), God’s possession (v. 11), and their utter dependence on Him (v. 12).
20:10 Mount Seir. A prominent landmark in Edom.
20:14–17 The Lord responded immediately, sending a message of confidence through the prophet Jahaziel.
20:16 Ascent of Ziz . . . Wilderness of Jeruel. These areas lie between En-Gedi on the Dead Sea and Tekoa, which is ten miles south of Jerusalem and seventeen miles northwest of En-Gedi. This is the pass that leads from the valley of the Dead Sea toward Jerusalem.
20:18–21 Here was the praise of faith. They were confident enough in God’s promise of victory to begin the praise before the battle was won. So great was their trust that the choir marched in front of the army, singing psalms.
20:21 the beauty of holiness. The Lord is beautiful in holiness (cf. Ex. 15:11; Ps. 27:4), but the text here would better be translated “in holy attire,” which was referring to the manner in which the Levite singers were clothed in symbolic, sacred clothing (cf. 1 Chr. 16:29) in honor of the Lord’s holiness.
20:22–24 Similar to God’s intervention in Gideon’s day (Judg. 7:15–23), God caused confusion among the enemy, who mistakenly turned upon themselves and slaughtered one another. Some think this may have been done by angels who appeared and set off this uncontrolled and deadly panic. The destruction was complete before Jehoshaphat and his army ever met the enemy (v. 24).
20:25–28 They went back just as they had gone out—with music (cf. vv. 21, 22).
20:29 This is the second time in Jehoshaphat’s reign that fear came on the nations (cf. 17:10), which was similar to that when Israel came out of Egypt (Ex. 23:27; Num. 22:3; Josh. 2:9–11; 9:9, 10).
20:31–21:3 See notes on 1 Kings 22:41–49.
21:2–5 When the co-regency with his father ended at his father’s death, Jehoram killed all who might have threatened his throne.
21:4–20 The reign of Jehoram (c. 853–841 B.C.). Cf. 2 Kings 8:16–24. Most likely, Obadiah prophesied during his reign.
21:4–10 See notes on 2 Kings 8:16–22.
21:11 led Judah astray. Undoubtedly Jehoram was influenced by his marriage to Ahab’s daughter (cf. v. 6) and was influenced in the alliance, just like his father (18:1). They had not learned from Solomon’s sinful example (cf. 1 Kin. 11:3, 4). His wicked wife, Athaliah, later became ruler over Judah and tried to wipe out David’s royal line (22:10).
21:12–15 Elijah, best known for his confrontations with Israel’s Ahab and Jezebel (1 Kin. 17:1, 2; Kin. 2:11), prophetically confronted Jehoram’s sins of idolatry and murder (21:13). The consequences from God’s judgment extended beyond himself to his family and the nation (21:14, 15). This event undoubtedly occurred in the early years of Jehoram’s co-regency with his father Jehoshaphat and shortly before Elijah’s departure to heaven, c. 848 B.C. (cf. 2 Kin. 2:11, 12).
21:16–20 The consequences of Jehoram’s sin were far-reaching. He suffered military losses, his country was ravaged, his capital was taken, his palace was plundered, his wives were taken, all his children but the youngest were killed, he died with a painful disease, and he was buried without honor (21:16–22:1).
21:20 eight years. These were the years of Jehoram’s exclusive reign, not including his co-regency with his father.
22:1–9 The reign of Ahaziah (c. 841 B.C.). Cf. 2 Kings 8:25–29; 9:21–29.
22:1–6 See notes on 2 Kings 8:25–29.
22:2 forty-two. This is a copyist’s error, easily made due to the small stroke that differentiates two Hebrew letters. The reading from 2 Kings 8:26 of “twenty-two” should be followed.
22:3 his mother advised . . . wickedly. Athaliah and the rest of Ahab’s house who were in the young king’s life taught him wickedness and led him to moral corruption, idolatry, and folly in being induced to war with the Syrians (vv. 5, 6).
22:7–9 See notes on 2 Kings 8:28–9:29.
22:10–23:21 The reign of Athaliah (c. 841–835 B.C.). Cf. 2 Kings 11:1–20.
23:3 as the LORD . . . said. This is one of the most dramatic moments in messianic history. The human offspring of David have been reduced to one—Joash. If he had died, there would have been no human heir to the Davidic throne, and it would have meant the destruction of the line of the Messiah. However, God remedied the situation by providentially protecting Joash (22:10–12) and eliminating Athaliah (23:12–21).
23:11 Testimony. The usual meaning is a copy of the law (cf. Deut. 17:18; Job 31:35, 36).
24:1–27 The reign of Joash (c. 835–796 B.C.). Cf. 2 Kings 11:17–12:21. Most likely, Joel prophesied during his reign, and his prophecy provides much helpful background to the time.
24:1–14 See notes on 2 Kings 11:17–12:16.
24:15, 16 Jehoiada. This man was the high priest of Athaliah’s and Joash’s reigns (cf. 23:1–24:16) who championed God’s cause of righteousness during days of evil by: (1) leading the fight against idols; (2) permitting the coup against Athaliah; and (3) granting the throne to Joash to bring about the subsequent revival.
24:17, 18a After Jehoiada’s death, the leaders of Judah convinced King Joash that they needed to return to idolatry. With the death of the old priest came the turning point in the reign of Joash. He “listened” means Joash gave consent for the idol worship and thus it began.
24:18b, 19 God’s righteousness judged the evil of Judah, while at the same time His mercy sent prophets to preach the truth of repentance.
24:20–22 The specific example of Zechariah, son of Jehoiada (not to be confused with Zechariah, son of Berechiah, Zech. 1:1; Matt. 23:35) is alluded to by NT writers in such texts as Acts 7:51, 52; Hebrews 11:37. This priest told the people that faithfulness to the Lord is the condition for blessing (cf. 12:5; 15:2). The conspiracy against this man who spoke the truth was with the king’s full authority, and he bore the greatest guilt for the murder (v. 22). See note on Matthew 23:35.
24:22 did not remember. Cf. 22:11, where Jehoiada’s wife preserved Joash from certain death as an infant, or 23:1–24:1, where Jehoiada devised a plan to dethrone Athaliah and crown Joash king, or 24:2, where Jehoiada is acknowledged as the voice of righteousness for Joash. Yet, Joash willfully ignored all that. Zechariah died pronouncing the just doom that would eventually come to the king.
24:23–25 As Zechariah had prayed (24:22), so God repaid Joash’s apostasy with defeat by Syria and death at the hands of his own people.
24:24 small company. As the Lord had previously given victory to Judah’s smaller army because of their faithfulness (13:2–20; 14:9–15), He gave Judah defeat at the hands of a lesser force because of their wickedness.
24:25 Unlike righteous Asa (16:13, 14), but like unrighteous Jehoram (21:18–20), Joash died an ignominious death and received burial without honor.
24:26, 27 See notes on 2 Kings 12:19–21.
25:1–28 The reign of Amaziah (c. 796–767 B.C.). Cf. 2 Kings 14:1–20.
25:1–4 See notes on 2 Kings 14:1–6.
25:4 Cf. Ezekiel 18.
25:5–16 This section is an elaboration of 2 Kings 14:7.
25:5–13 Amaziah gathered his army, small compared to the army of Jehoshaphat, which was over one million strong (cf. 17:14–19). This shows how the southern kingdom had declined in eighty years.
25:6 one hundred talents. If a talent weighs seventy-five pounds, this represents almost four tons of silver. This wealth was paid to the king of Israel, Jehoahaz, who ordered the mercenaries of Israel to aid Amaziah against Edom.
25:7 man of God. This is a technical term used about seventy times in the OT, always referring to a person who spoke for God. He warned Amaziah not to make idolatrous Israel his ally because the Lord was not with Ephraim, i.e., Israel, the capital of idolatry. See note on Deuteronomy 33:1.
25:8 God has power. See note on 24:24. The man of God reminded the king sarcastically that he would need to be strong, since God would not help.
25:9, 10 The man of God told Amaziah to cut his losses and trust the Lord. The king obeyed and sent the Israelite mercenaries home in anger.
25:11 Valley of Salt. Most likely, this is located at the southern end of the Dead Sea, where David had been victorious several centuries before (cf. 1 Chr. 18:12, 13). Seir. Another name for Edom.
25:12 rock. This mode of execution was common among pagan nations (cf. Ps. 137:9).
25:13 Samaria. This was the well-known town of Israel from which they launched their attacks. Beth Horon. See note on 8:5.
25:14–16 Amaziah did the unthinkable from both a biblical and political perspective—he embraced the false gods of the people whom he had just defeated. Perhaps he did this because he was seduced by the wicked pleasures of idolatry and/or because he thought it would help him in assuring no future threat from Edom. However, it only brought destruction to the king, who wanted to silence the voice of God.
25:17–28 See notes on 2 Kings 14:8–19.
26:1–23 The reign of Uzziah (Azariah) (c. 790–739 B.C.). Cf. 2 Kings 14:21, 22; 15:1–7. Hosea (Hos. 1:1), Amos (Amos 1:1), Jonah, and Isaiah (Is. 6) ministered during his reign.
26:1–4 See notes on 2 Kings 14:21, 22; 15:1–4.
26:5 Zechariah. He was an otherwise unknown prophet during Uzziah’s reign, not the priestly spokesman of 24:20, or the prophet Zechariah who wrote the prophetic book to Judah c. 520 B.C. sought . . . prosper. This summarizes a major theme in 2 Chronicles.
26:6–15 A summary of Uzziah’s prosperity in the realm of: (1) conquering the Philistines (26:6–8); (2) domestic affairs (26:9, 10); and (3) military might (26:11–15).
26:6–8 A description of Judah’s military success to the west, east, and south. Israel to the north is not mentioned.
26:6 Gath . . . Jabneh . . . Ashdod. Key Philistine cities southwest of Jerusalem.
26:7 Arabians . . . Gur Baal. This was most likely a nomadic group who lived in an area whose location is unknown. Meunites. A nomadic people living in Edom (cf. 20:1).
26:8 Ammonites. Offspring of Lot who lived east of the Jordan.
26:9 Corner Gate. Located in the northwest section of Jerusalem. Valley Gate. Located in the southwest section of Jerusalem. corner buttress. Located in the east section of Jerusalem.
26:10 Carmel. Though there was a mountain range called Carmel, it was not in the territory under Uzziah; so most likely this should not be taken as a proper name, but rather translated as “fertile field.” This fits the rest of the general references in the verse.
26:11–15 With over 300,000 in the army and the development of new weapons, he posed a threat to would-be assailants and, thus, secured the nation in peace.
26:16–18 Uzziah attempted to usurp the role of the priest which is forbidden in the Levitical code (cf. Num. 3:10; 18:7). Proverbs 16:18 indicates that pride precipitates a fall, and it did in his case. Even the king could not live above God’s law.
26:19, 20 God judged the king’s refusal to heed the law but was merciful, in that He did not kill Uzziah. With leprosy, Uzziah had to submit to the priests in a new way according to the laws of leprosy (cf. Lev. 13; 14) and endure isolation from the temple as well for the rest of his life.
26:21–23 See notes on 2 Kings 15:5.
26:22 This is not the canonical Book of Isaiah, but rather a reference to some other volume that the prophet wrote.
26:23 It was in that very year that Isaiah had his vision of God’s glory (cf. Is. 6:1ff.).
27:1–9 The reign of Jotham (c. 750–731 B.C.). Cf. 2 Kings 15:32–38. Isaiah (Is. 1:11) and Hosea (Hos. 1:1) continued to minister during his reign, plus Micah (Mic. 1:1) prophesied during that time also.
27:1–4, 7–9 See notes on 2 Kings 15:33–37.
27:3 wall of Ophel. Located on the south side of Jerusalem.
27:5 Ammonites. See note on 26:8. Jotham repelled the invasion, pursuing the enemy into their own land and imposing a yearly tribute, which they paid for two years until Rezin, king of Syria, and Pekah, king of Israel revolted and attacked. Jotham was too distracted to bother with the Ammonites (cf. 2 Kin. 15:37). one hundred talents. If a talent is about 75 pounds, this represents almost four tons of silver. ten thousand kors. If a kor is 7.5 bushels, this represents 75,000 bushels.
27:6 Jotham’s one failure was in not removing the idolatrous high places and stopping idol worship by the people (cf. v. 2; 2 Kin. 15:35).
28:1–27 The reign of Ahaz (c. 735–715 B.C.). Cf. 2 Kings 16:1–20. Isaiah (Is. 1:1), Hosea (Hos. 1:1), and Micah (Mic. 1:1) all continued to minister during his reign. Second Kings 17:1–9 reports that it was after the twelfth year of Ahaz, when Hosea was king in Israel, that the Assyrians took Israel into captivity (722 B.C.).
28:1–5a See notes on 2 Kings 16:1–6.
28:2 Baals. See note on 17:3.
28:5b–8 Ahaz’s gross disobedience earned him God’s wrath, by which both Syria and Israel defeated his army, as they had in Jotham’s day (cf. 2 Kin. 15:37). This was likely a continuation of the same campaign against Judah begun earlier.
28:5, 6 Damascus. The capital city of Syria, northeast of Judah. Pekah. King of Israel (c. 752–732 B.C.).
28:8 Samaria. The capital city of the northern kingdom of Israel.
28:9 Oded. An otherwise unknown prophet, with the same name as an earlier Oded (cf. 15:1, 8). The prophet said that Israel had won the victory because God was judging Judah. But he protested the viciousness of the killing and the effort to enslave them (v. 10) and warned them of God’s wrath for such action (v. 11). Amazingly, the apostate and hostile Israelites complied with the prophet’s warning (vv. 12–15).
28:16 kings of Assyria. This is most likely singular, “king,” who was Tiglath-Pileser (c. 745–727 B.C.).
28:18 cities . . . lowland. To the southwest of Jerusalem.
28:20, 21 Tiglath-Pileser. See note on 28:16. In spite of temporary relief by the conquest of Damascus and slaughter of Rezin (2 Kin. 16:9), little benefit came from this king to Ahaz because he allied with Assyria.
28:22–27 Ahaz surrendered himself to idolatry with the ignorance of a wicked pagan and a ruthless defiance of God that ruined him and his nation. He was justly dishonored in his burial (v. 27).
29:1–32:33 The reign of Hezekiah (c. 715–686 B.C.). Cf. 2 Kings 18:1–20:21; Isaiah 36–39. Second Kings 18:5 notes that Hezekiah’s trust in the Lord had not been equaled by any king who preceded him or by any who followed (cf. 31:21). Isaiah (Is. 1:1), Hosea (Hos. 1:1), and Micah (Mic. 1:1) prophesied during his reign.
29:1, 2 See notes on 2 Kings 18:1, 2.
29:3 first year . . . first month. Hezekiah addressed the spiritual problems first, which reflected his life priorities. Hezekiah correctly diagnosed Judah’s ills—she had abandoned the true worship of God. So the king stepped in to reverse the policy of his father (28:22–25) and to repair the temple and return proper temple worship as God had prescribed in His Word (vv. 3–7). He knew such a revival of devotion to God would turn God’s wrath away from Judah (v. 10).
29:12–14 Fourteen leaders undertook to collect and prepare for the cleansing of the temple.
29:12 Kohathites . . . Merari . . . Gershonites. The three familial lines of Levi (cf. 1 Chr. 6:1).
29:13, 14 Elizaphan. An important leader among the Kohathites (cf. Num. 3:30; 1 Chr. 15:8). Asaph . . . Heman . . . Jeduthun. The three lines of Levitical musicians (cf. 1 Chr. 25:1).
29:15–19 to cleanse. Beginning with the outer courts and working for eight days, they then went inside. But as the Levites were not allowed within the walls of the holy places, the priests had to bring out all the debris to be carted off. This took eight more days.
29:16 Brook Kidron. To the east of Jerusalem, between the temple and the Mount of Olives.
29:20–36 Hezekiah restored true temple worship as practiced in the time of David and Solomon, producing great joy (v. 36).
29:26 instruments of David. The instruments David had made for the temple (cf. 1 Chr. 23:5).
29:34 Levites were more diligent . . . than the priests. Perhaps the priests had become used to participating in all the idol sacrifices they had instituted (cf. 28:25).
30:1–27 Hezekiah reached back to restore the Feast of Unleavened Bread and the Passover (Ex. 12:1–20; Lev. 23:1–8) which apparently had not been properly and regularly observed in some time, perhaps since the division of the kingdom 215 years earlier (v. 5). The Passover would later be revived again by Josiah (35:1–9) and Zerubbabel (Ezra 6:19–22). It celebrated God’s for- giveness and redemption of His believing people.
30:1 Israel. These would be the remnant of the ten northern tribes (vv. 6, 25) left in the land or escaped from the enemy after the northern kingdom was taken captive following the invasion by Assyria in 722 B.C. (2 Kin. 17:1–9). Ephraim and Manasseh were the leading tribes.
30:2 second month. This call to Passover was to unite the nation again in worship. Normally, the Passover would be in the first month (March/April). The rule of exception for individuals who were unclean or absent (Num. 9:9–11) was applied to the whole nation.
30:5 Beersheba to Dan. These two cities were at the extreme ends of the country, so this expression was a way of saying, “from south to north.”
30:6 return. The nation was required by law to celebrate annually three feasts in Jerusalem: (1) Passover; (2) Pentecost; and (3) Tabernacles (cf. Ex. 23; Lev. 23; Num. 28; 29; Deut. 16). God would have returned to bless the people of the northern apostate and idolatrous kingdom of Israel, if they had returned to Him. Cf. 15:2; 20:20; 26:5; 31:21, where this recurring theme is affirmed.
30:8 stiff-necked. This is the same kind of language used by Stephen in Acts 7:51–53, which in effect says, “Don’t be obstinate.”
30:9 Not all the people of Israel had been taken captive in the invasion of the Assyrians during Hezekiah’s reign (cf. 2 Kin. 17:5–23; 18:9–12).
30:10 Scorn was the response of these tribes, showing their wickedness even after judgment on them had begun. Note verse 18 for the additional, brazen sin of these tribes.
30:13 second month. Normally, Passover and the Feast of Unleavened Bread were held in the first month; however, at this special time, it was better to be one month late, than not at all.
30:14 These altars had been erected to idols by Ahaz. See 28:25; 29:16. Hezekiah was able to cleanse the city of idols and altars, something his predecessors failed to do.
30:18–20 The attitude of the heart was to prevail over their outward activity (cf. 1 Sam. 15:22; Jer. 7:22, 23; Hos. 6:6). Hezekiah reminded them that God forgives even the most heinous sins, and He did (v. 20).
30:23 This speaks to the authenticity of revival in that the people knew how sinful they had been and how desperately in need of cleansing they actually were. They doubled the time for the feast which pointed to God’s salvation and deliverance of the faithful.
30:26 nothing like this. This is a telling statement about the spiritual degeneracy of the divided kingdom since the time of Solomon over 215 years earlier.
31:1 Judah, Benjamin, Ephraim, and Manasseh. The first two names referred to the southern kingdom; the last two represented the northern kingdom. The Passover had been a real revival, and they carried the conviction of it back to their homes to “utterly destroy” all the idolatry. So the reign of idolatry ended, and the worship of God was restored. The people went home in hope of divine blessing and a future of peace and prosperity.
31:2–19 divisions of the priests and the Levites. The priestly service had not been supported by the government during the reign of the wicked kings, so Hezekiah restored that support as God originally ordained it (cf. 8:12–14; 1 Chr. 24:1ff.).
31:6 tithe. Since the priests and Levites served the nation, they were to be supported by the people through the taxation of the tithe. According to Leviticus 27:30–33 and Numbers 18:21, 24, the people were to give the tenth (tithe) to supply all the needs of the Levites. They were robbing God when they did not give the tithe (Mal. 3:8). Deuteronomy 12:6, 7 called for a second tithe that was to support the nation’s devotion to the temple by being used for the national festivals at the temple in Jerusalem. This was called the festival tithe. Deuteronomy 14:28, 29 called for a third tithe every three years for the poor. The sum of this tax plan totaled about 23 percent annually.
31:7 third . . . seventh month. From the time of the Feast of Firstfruits or Pentecost in May/June until the Feast of Tabernacles in September/October.
31:11 rooms. These were stone houses, granaries, and cellars to replace the old, decayed ones. In these places, the Levites stored the tithes (v. 12).
31:16 three years old. Possibly, this refers to children of the priests who accompanied their fathers and received their portions in the temple. Under three, they were probably still being nursed, needing no food. The families of the priests were cared for (v. 18).
31:17 twenty years old. See notes on 1 Chronicles 23:3. Cf. Numbers 4:3; 28:24.
31:19 common-lands. This refers to the forty-eight Levitical cities (cf. Josh. 21:1–42). The tithe taxes collected from everyone were used not only for festivals at the temple, but also for regular daily support of the priests living and leading throughout the Land (see note on v. 6 ).
31:20, 21 See notes on 2 Kings 18:5–7.
32:1–23 Hezekiah’s dealings with Sennacherib, king of Assyria (c. 705–681 B.C.). See notes on 2 Kings 18:13–19:37; Isaiah 36; 37. The Assyrian king came because Hezekiah, determined to recover the independence of his nation, refused to pay the tribute his father had bound him to pay to Assyria. Sennacherib retaliated, so Hezekiah fortified the city (v. 5) and trusted God (vv. 8, 11), who delivered them (vv. 21, 22) and was glorified (v. 23).
32:24–26 See notes on 2 Kings 20:1–11; Isaiah 38.
32:27–31 See notes on 2 Kings 20:12–20; Isaiah 39.
32:30 A 1,700 foot long tunnel cut through solid rock (below Jerusalem) redirected water from the spring Gihon outside of Jerusalem (to the east) toward the south of Jerusalem into the pool of Siloam within the city to provide water in time of siege. The tunnel was a remarkable feat of engineering and boring skill, often sixty feet below the ground and large enough to walk through. It was discovered in 1838, but not until 1909 was it cleared of the debris left by the destruction of Jerusalem back in 586 B.C. This may not have been the first water shaft, since David may have entered Jerusalem 300 years earlier through a water shaft (cf. 2 Sam. 5:6–8).
32:31 Babylon. This empire was gradually gaining power as Assyria declined due to internal strife and weak kings. Assyria was crushed in 612 B.C. and Babylon, under Nebuchadnezzar, became the world ruler (cf. 2 Kin. 20:14).
32:32 Isaiah. Cf. Isaiah 1:1.
33:1–20 The reign of Manasseh (c. 695–642 B.C.). Cf. 2 Kings 21:1–18.
33:1–10 See notes on 2 Kings 21:1–10.
33:6 Hinnom. This valley to the south and east of the temple was where the worship of Molech involved burning children to death (Ps. 106:37). This was forbidden in Leviticus 18:21; 20:2–5; Deuteronomy 18:10. Such horrible practices appeared in Israel from the time of Ahaz (cf. 28:3).
33:11–17 God’s retribution was swift. Manasseh apparently repented, but the spiritual damage was not easily reversed.
33:11 king of Assyria. This was most likely Ashurbanipal (c. 669–633 B.C.). Between 652 and 648 B.C., Babylon rebelled against Assyria. The city of Babylon was defeated temporarily, but Assyria may have felt Manasseh supported Babylon’s rebellion, so he was taken to trial in Babylon.
33:12, 13 Manasseh knew. This king was very wicked and idolatrous, a murderer of his children, and a desecrater of the temple. God graciously forgave this “chief of sinners” (cf. 1 Tim. 1:15) when he repented. He did what he could to reverse the effect of his life (vv. 15–17). Although the people worshiped God and not idols, they were doing it in the wrong place and wrong way. God had commanded them to offer sacrifices only in certain places (Deut. 12:13, 14) to keep them from corrupting the prescribed forms and to protect them from pagan religious influence. Disobedience to God’s requirements in this matter surely contributed to the decline under the next king, Amon (vv. 21–25), whose corruption his successor, Josiah, had to eliminate (34:3–7).
33:14 A wall running from south of the temple and Ophel (west of the Kidron Valley) southeast/northwest reaching to the Fish Gate, northwest of the temple.
33:18–20 See 2 Kings 21:17, 18.
33:21–25 The reign of Amon (c. 642–640 B.C.). Cf. 2 Kings 21:19–26. See notes on 2 Kings 21:19–24.
34:1–35:27 The reign of Josiah (c. 640–609 B.C.). Cf. 2 Kings 22:1–23:30. Jeremiah prophesied during this reign (35:24; Jer. 1:2) as did Habakkuk, Zephaniah (Zeph. 1:1), and Nahum.
34:1, 2 See notes on 2 Kings 22:1, 2. At the age of sixteen, Josiah began to cultivate a love for God in his heart, and by age twenty his character was strong enough in devotion to Him that he went into action to purge his nation.
34:3–7 See notes on 2 Kings 23:4–20.
34:8 repair the house of the LORD. During the 55-year reign of Manasseh (33:1) and the two-year reign of Amon (33:21), the work of Hezekiah on the temple restoration was undone, which called for another extensive enterprise to “repair and restore” it (vv. 9–13).
34:8–13 See notes on 2 Kings 22:3–7.
34:8–33 See notes on 2 Kings 22:8–23:20.
34:33 All his days. This noble king had a life-long influence by the power of his godly life and firm devotion to God and His Word. The strength of his character held the nation together serving the Lord. It started because, as a young man, he “began to seek God” (cf. v. 3).
35:1–19 The chronicler, probably Ezra, gave much more attention to this Passover celebration than does 2 Kings 23:21–23.
35:1, 2 Obviously, the temple’s contents had been disturbed and the sacrifices/ festivals interrupted by lack of attention, idolatrous practices, and foreign intervention. As Hezekiah had restored the Passover in his time (30:1ff.), so did Josiah. This was the central feast in devotion to the Lord (Ex. 12; 13).
35:3 the holy ark. The ark of the covenant which was to remain in the Most Holy Place had been removed, probably by Manasseh, who set a carved image in its place (cf. 33:7). The law for the carrying of the ark during the tabernacle days, when it was portable, called for poles to be placed through rings on the sides, and Levites (Kohathites) to carry it by the poles without touching it (cf. Ex. 25:14, 15). Uzza(h) died for touching the ark while he was improperly transporting the ark on a cart (1 Chr. 13:6–10). Now that the temple was built and the ark had a permanent place, it no longer needed to be transported in the old way.
35:6 Moses. See notes on Exodus 12; 13. The prescribed pattern for the Passover in the temple was followed (vv. 7–17).
35:18 no Passover. Hezekiah’s Passover (cf. ch. 30) differed. It was not celebrated strictly according to Mosaic Law in that: (1) it was celebrated in the second month (30:2); (2) not all the people were purified (30:18); and (3) not all of the people came (30:10).
35:18, 19 since . . . Samuel. C. 1100–1015 B.C. It had been over 400 years since the last Passover like this one, even prior to all the kings of Israel and Judah.
35:20–27 The details of Josiah’s tragic death are given. When compared with the account in 2 Kings 23:28–30, the events become clearer. Toward the end of Josiah’s reign, the Egyptian Pharaoh Necho (c. 609–594 B.C.) set out on a military expedition to aid the king of Assyria in a war at Carchemish, Assyria’s latest capital, 250 miles northeast of Damascus on the bank of the Euphrates River. Fearing such an alliance would present future danger to Israel, Josiah decided to intercept Pharaoh Necho’s army and fight to protect his nation. Coming from Egypt, likely by ship to Acco, a northern seaport in Israel, and by land up the coastal plain of Israel, the Egyptian army had landed and proceeded east to the Valley of Megiddo (v. 22), i.e., Jezreel on the plain of Esdraelon. This was the most direct way to Carchemish. There, Josiah met him for battle and was wounded by an arrow. He made it back to Jerusalem (sixty miles south), where he died.
35:21 God commanded me. He is referring to the true God; whether he had a true revelation or not is unknown. Josiah had no way to know either, and it is apparent he did not believe that Necho spoke the word of God. There is no reason to assume his death was punishment for refusing to believe. He probably thought Necho was lying and, once victorious with Assyria over Babylon, they would together be back to assault Israel.
35:25 There is no record of Jeremiah’s elegy. The people continued to mourn the loss of Josiah up to the writing of the Chronicles in 450–430 B.C., nearly 200 years after the event. In fact, the location of the battle, the town of Hadad-rimmon in the valley of Megiddo, was part of a proverb lamenting Josiah’s death even in Zechariah’s day (Zech. 12:11), ninety years later.
36:1–4 The reign of Joahaz (c. 609 B.C.). Cf. 2 Kings 23:31–33. Jeremiah continued to prophesy during this reign (Jer. 1:3).
36:5–8 The reign of Jehoiakim (Eliakim) (c. 609–597 B.C.; cf. 2 Kin. 23:34–24:7). See notes on 2 Kings 23:34–24:7. Daniel was taken captive to Babylon in 605 B.C. Jeremiah prophesied during this reign (Jer. 1:3), and Habakkuk likely appeared on the scene at this time of kingly abominations.
36:9, 10 The reign of Jehoiachin (c. 597 B.C.). Cf. 2 Kings 24:8–16. See notes on 2 Kings 24:8–16. Ezekiel was taken captive to Babylon in 597 B.C. Jeremiah prophesied during this reign.
36:9 eight years old. Eighteen years old is preferable, as stated in 2 Kings 24:8, because of the full development of his wickedness (see Ezekiel’s description of him in 19:5–9).
36:11–21 The reign of Zedekiah (Mattaniah) (c. 597–586 B.C.). Cf. 2 Kings 24:17–25:21; Jeremiah 52:4–27. Jeremiah prophesied during this reign (Jer. 1:3) and wrote Lamentations to mourn the destruction of Jerusalem and the temple in 586 B.C. Ezekiel received his commission during this reign (Ezek. 1:1) and prophesied from 592 B.C. to his death in 560 B.C.
36:11–20 See notes on 2 Kings 24:17–25:21.
36:20 See notes on 2 Kings 25:22–30 for the fate of those who remained behind in Jerusalem.
36:21 Sabbaths. This suggests that the every-seventh-year Sabbath which God required for the land (Lev. 25:1–7) had not been kept for 490 years dating back to the days of Eli, c. 1107–1067 B.C. (cf. 1 Sam. 1–4). Leviticus 26:27–46 warns of God’s judgment in general if this law was violated. Jeremiah 25:1–11 applied this judgment to Judah from 605 B.C. at the time of the first Babylonian deportation until 536 B.C. when the first Jews returned to Jerusalem and started to rebuild the temple (cf. Ezra 3:8).
III. THE RETURN PROCLAMATION OF CYRUS (36:22, 23)
36:22, 23 See notes on Ezra 1:1–3. The chronicler ended with a ray of hope because the seventy years were completed (cf. Dan. 9:1, 2) and Abraham’s offspring were returning to the land to rebuild the temple.
Further Study
Davis, John J. and John C. Whitcomb. A History of Israel from Conquest to Exile. Grand Rapids: Baker, 1980.
Merrill, Eugene. I and II Chronicles, in The Bible Knowledge Commentary—OT. Wheaton, Ill.: Victor, 1985.
Payne, J. Barton. 1, 2 Chronicles, in Expositor’s Bible Commentary. Grand Rapids: Zondervan, 1988.