2 Chronicles
Share
2 Chronicles
First and Second Chronicles are one continuous narrative (compare the discussion of 1 Chronicles). Second Chronicles describes the construction of the Solomonic temple and the religious life of the nation under Judah's kings.
Theme. God dwells in His holy temple and is faithful to His promise to redeem Israel (7:12).
- God's Temple (1:1-9:31)
- Spiritual Lessons (10:1-36:13)
- Cyrus's Decree (36:14-23)
Purpose and Theology.
1. Second Chronicles continues the story of God's redemptive plan for Israel presented in 1 Chronicles. The break between the books is a convenient one because the first half ends with David's preparations for the temple and the second describes the building and history of the temple under Judah's kings. Second Chronicles covers four and a half centuries, from Solomon's reign (about 971 b.c.) to Cyrus's edict (539 b.c.).
2. Second Chronicles narrates Israel's past from the standpoint of its religious history. The building of the temple is the central concern (chaps. 2-7). The history of the monarchy is told from the perspective of how temple worship fared under Judah's kings. For example, the reign of Hezekiah is given greater attention because of his special temple reforms (chaps. 29-32). As in 1 Chronicles, the role of temple personnel, music, and festivals is featured (2 Chr. 5:4-14; 11:13-17; 17:8-9; 20:21; 23:2-24:16; 29:4-30:27; 31:2-19; 34:9-30; 35:1-19). The Chronicler explained in his concluding sermon that the temple's destruction occurred because of Judah's sinful leadership and not God's negligence (36:14-19). However, the book ends on a note of promise with Cyrus's edict to rebuild the temple (36:22-23). Although the restored community lived under Persian dominance, the temple's rebuilding indicated God's presence as in Solomon's days.
3. A recurring theme in Chronicles is faithfulness to God's covenant. In 2 Chronicles the kings of Judah are judged on the basis of their fidelity to Moses' commandments (6:16; 7:17-18). Those kings who were faithful prospered in their reigns, such as the reformers Asa (14:4), Jotham (27:6), Hezekiah (31:20-21), and Josiah (34:31-33; 35:26). The kings that were unfaithful to the law of Moses met with disaster. Jehoram experienced disease and defeat (21:12-20), Joash was assassinated (24:24-25), Uzziah suffered leprosy (26:16-21), Ahaz was humiliated (28:19,22), and Manasseh was imprisoned (33:7-11). The presence of a Davidic king by itself did not guarantee God's favor on Israel. Obedience was the Lord's requirement.
4. Second Chronicles emphasizes God's faithfulness, particularly His forgiveness and promises of restoration (6:21,25,38-39; 7:14; 30:9). The Lord accepted the repentant prayers of Rehoboam (12:5-8), Hezekiah (30:18-20), and Manasseh (33:12-13). God also was faithful to His promises to David, although Judah's kings acted wickedly (21:7).
5. An important theme in 2 Chronicles is God's holiness shown by His anger against the wicked. In particular the kings who committed idolatry merited the God's anger (12:5,12; 21:12-19; 25:14-15; 33:6). Kings Jehoshaphat (19:10), Hezekiah (29:8-10; 30:8), and Josiah (34:21,23-28) understood this principle and implored Israel to obey God's law to avert His anger. Even those kings who won approval, such as Joash (24:17-25) and Hezekiah (32:25), experienced God's anger when they sinned. The Chronicler attributed Jerusalem's fall to God's wrath (36:16).
6. The theme of God's sovereignty in human affairs continues in 2 Chronicles. Cyrus's edict is the parade example of how God intervened to change the course of Israel's fortunes (36:22-23). In its recorded sermo Chronicles reflects God's intervention (6:5-6; 7:17-22; 9:8; 13:5-12; 20:6-7; 32:6-8; 34:24,28). The Lord established kings (17:5; 20:15; 26:5), aroused enemies (21:16; 28:5; 33:11; 36:17), and afflicted or delivered kings (13:15; 21:18; 32:21-22).
God's Temple (1:1-9:31)
The introductory section is occupied with the temple and Solomon's role in its construction. The splendor of Solomon's kingdom was evidence for the Chronicler that Solomon as David's son was the recipient of God's covenant promises.
God Establishes Solomon (1:1-17). The Chronicler omitted Solomon's early struggle for control (1 Kgs. 1-2). In his view the highlight of Solomon's career was the temple construction. The Lord elevated Solomon in the eyes of the people. Solomon worshiped the Lord at the tabernacle and sacrificial altar at Gibeon. The Lord granted Solomon's request for wisdom but also rewarded him with the promise of riches and power. The Chronicler demonstrated the truth of God's promise by listing Solomon's wealth and military power.
Letter to Hiram (2:1-18). Solomon contracted with Hiram, king of Tyre, for building materials and skilled workmen. In his letter to Hiram, Solomon indicated Israel's God was not a deity who could be housed in a temple. Still the Lord was worthy of the very best talent and materials. Hiram replied by confessing to the greatness of Solomon's God. He agreed to send a craftsman of Hebrew extraction named Huram-Abi and all the materials requested. Solomon conscripted the aliens in his kingdom to form a large labor force.
Builds the Temple (3:1-17). The the temple site was Araunah's threshing floor, where David offered atonement for Israel (1 Chr. 21:28-22:1). The Chronicler identified the site as Mount Moriah, where Abraham offered sacrifice (see Gen. 22:2,14). The author emphasized the temple's role as the place of sacrifice where the Lord could be worshiped. More detail is given to the holy of holies than the temple's design because it was the place of meeting with God.
Temple Furniture (4:1-22). The bronze altar, molten sea, basins, lampstands, tables, and courtyards are described (see the feature article "The Temple"). The Chronicler listed the bronze work exquisitely made by Huram-Abi and the items of gold Solomon gave.
Glory of the Ark (5:1-14). Solomon brought the things David dedicated into the sanctuary. Then he assembled all Israel to accompany the ark into the temple. Typical of the Chronicler's interest, he elaborated on the role of the Levites and the the three musical guilds. The evidence of God's presence was the glorious cloud that filled the house.
God's Faithfulness (6:1-42). Solomon extolled God's faithfulness and applied the Davidic covenant to himself, indicating that he had successfully built the promised house of God.
In the presence of all Israel, Solomon humbled himself by kneeling in prayer. His dedicatory prayer centered on God's faithfulness to David and pleaded with God to hear the prayers and supplications that would be offered in the temple. He appealed to God to forgive and restore His people when they offered up prayers of repentance (1 Kgs. 8:12-52). Solomon concluded his prayer with a final hymn of exultation.
Temple Dedication (7:1-22). The Lord answered Solomon's prayer by fire from heaven (see Elijah, 1 Kgs. 18:38-39). The Lord's glory filled the place so as to prohibit the priests from entering. The dedicatory service lasted seven days, followed by the seven-day Feast of Tabernacles. The dedication included sacrifice and Levitical music. Worship gladdened the hearts of the people.
The Lord appeared to Solomon a second time as He had at Gibeon. The Lord's message encouraged the people by expressing God's readiness to hear their prayers of repentance. The Lord exhorted Solomon to walk in the ways of his father David (see 1 Kgs. 9:1-9). This message was a reminder in the author's time that the Lord continued to hear Judah's prayers offered in the temple.
Kingdom Expansion (8:1-18). The Chronicler showed that the Lord blessed Solomon (see 2 Chr. 7:18) by describing his many accomplishments. Solomon had extensive building projects, developed international relations with Egypt and Phoenicia, and created a navy for trade (see 1 Kgs. 9:10-28). Typical of the Chronicler, he highlighted Solomon's religious advances. Solomon was careful not to profane God's holy things, and he followed David's instructions.
Fame and Wealth (9:1-31). The Queen of Sheba (Arabia) visited Solomon and was overwhelmed by his kingdom. She praised the Lord for His love of Israel (1 Kgs. 10:1-13). Solomon's wealth was fulfillment of God's promises to the king (2 Chr. 1:12). The writer included the details of Solomon's wealth and his special throne, indicating that no king possessed as many riches (1 Kgs. 10:14-29).
The Chronicler identified particular prophetic writings as additional sources for Solomon's reign (1 Kgs. 11:41-43). The Book of Kings includes Solomon's foreign marriages and the idolatry that caused Israel to deteriorate (1 Kgs. 11:1-40). Chronicles omits this because the compiler wanted to limit his account to the positive contributions of Solomon to fulfilling God's redemption through David's seed.
Spiritual Lessons (10:1-36:13)
The second section of the book reviews the spiritual life of the nation under the kings of Judah during the divided monarchy. After the revolt of the northern tribes is recounted (chap. 10), the narrative alternates between periods of spiritual decay and religious reforms. Special consideration is given to the reformers Asa and Jehoshaphat, Joash, Hezekiah, and Josiah. The final period of degeneracy is the last days of Judah's kings.
Rehoboam's Selfishness (10:1-19). Rehoboam (930-913 b.c.) succeeded his father, Solomon, and was confronted at his coronation by the rebel Jeroboam. Jeroboam appealed to Rehoboam to lighten the burden of taxation his father had levied (see 1 Kgs. 11:26-40). Rehoboam followed the poor advice of his young counselors by threatening to increase the levy. The northern tribes rebelled, ousting the king and his officials. This fulfilled Ahijah's prophecy of God's judgment against Solomon's house (1 Kgs. 11:29-33). The Chronicler omitted Jeroboam's coronation, because he did not consider Jeroboam or the later kings of the Northern Kingdom legitimate heirs to Israel's throne.
Rehoboam's Strength (11:1-23). Rehoboam wanted to wage war against Jeroboam, but God hindered him (1 Kgs. 12:21-24) . Rehoboam then turned his attention to fortifying Judah's cities. Oppressed by Jeroboam, Levites and priests fled to Judah, where they strengthened Rehoboam's kingdom. The strength of Rehoboam's kingdom was also evidenced by the increasing size of his family.
God's Wrath (12:1-16). Shishak, king of Egypt, invaded Judah and threatened the city of Jerusalem (1 Kgs. 14:25-28). Shishak, whose Egyptian name was Shoshenq I (945-924 b.c.), ruled from Tanis (biblical Zoan). He was Pharaoh when Jeroboam went to Egypt to escape Solomon (1 Kgs. 11:40). The Egyptian account of his invasion is recorded on the walls in the temple at Karnak (Thebes). There Shishak listed 150 cities captured in Israel and Judah. The prophet Shemaiah interpreted this invasion as God's wrath because of Judah's sin. Rehoboam paid a heavy ransom, including the temple treasuries and Solomon's vast wealth. Because Rehoboam and the people humbled themselves, the Lord saved Jerusalem from total destruction. Rehoboam's reign was remembered for its years of warfare with Jeroboam.
Abijah's Sermon (13:1-14:1). The author of Kings condemned the reign of Abijah (Abijam; 913-910 b.c.; 1 Kgs. 15:1-8), but the Chronicler depicted his reign in a more positive light. Using Iddo's account, he included Abijah's sermon delivered before a battle against Jeroboam. Abijah charged Jeroboam with apostasy, arguing that God had made a permanent bond ("covenant of salt," see Num. 18:19) with David's descendants. He defended Jerusalem's worship because it was conducted by priests descended from Aaron as the Lord required. The Lord "routed Jeroboam," giving Judah a great victory because they trusted in the Lord.
Relying on the Lord (14:2-15). Asa (910-869 b.c.) enjoyed the blessing of God because he removed the symbols of paganism (1 Kgs. 15:11-12). The Cushite (Ethiopian) Zerah attacked Judah from the south, but Asa appealed to the Lord and won an impressive victory at Mareshah.
Religious Reform (15:1-19). The prophet Azariah called for repentance, instigating Asa's religious reforms. Asa removed idols and repaired the Lord's altar. He led Judah to renew its covenant with the Lord not to follow after other gods. Asa also removed the queen mother, Maacah, who had erected an Asherah pole (see 1 Kgs. 15:13). The Lord gave Judah peace and prosperity.
Wars and Disease (16:1-14). Baasha, king of Israel (908-886 b.c.) built a fortress at Ramah near Jerusalem. In desperation Asa bribed Ben-Hadad of Aram (Syria) to attack Baasha's territory (1 Kgs. 15:17-22). The prophet Hanani condemned Asa because he relied on Aram rather than the Lord. Asa imprisoned Hanani and oppressed the people. God chastened Judah with continued warfare, and Asa experienced a debilitating foot disease. Asa's funeral was an elaborate spectacle (see 1 Kgs. 15:23-24).
Righteous Jehoshaphat (17:1-19). Jehoshaphat's reign (872-869 b.c.) was remembered for his devotion to the Lord. He sent Levites throughout the territory of Judah to instruct the people in the Book of the Law. The Lord rewarded the king with peace and international respect. His fighting forces grew in strength.
Micaiah Prophecy (18:1-34). A fuller account of Ahab's reign (874-853 b.c.) is found in Kings. The story of Ahab's death is the only account in the lives of the northern kings the Chronicler used.
Jehoshaphat had allied himself with Ahab through marriage, giving his son Jehoram to Ahab's daughter Athaliah (2 Kgs. 8:18,25-26). He was persuaded to join Israel in a campaign against the Arameans at Ramoth Gilead. In contrast to Ahab, Jehoshaphat insisted on hearing from a prophet of the Lord. Ahab reluctantly called for Micaiah, whom he had imprisoned (1 Kgs. 22:1-9).
The false prophet Zedekiah had predicted a victory for Israel, but Micaiah condemned his prophecy, attributing it to a lying spirit. As Ahab returned him to prison, Micaiah predicted Ahab's death (1 Kgs. 22:10-28). Ahab disguised himself as he entered the battle, and Jehoshaphat alone wore his royal regalia. When the enemy mistook Jehoshaphat for Ahab, they pursued him, but the Lord spared Jehoshaphat. Ahab was "at random" mortally wounded by a bowman (1 Kgs. 22:29-36).
Jehoshaphat Repents (19:1-11). The prophet Jehu scolded Jehoshaphat for his alliance with Ahab. He declared God's impending wrath but reminded him that early in his reign he had acted righteously (see 17:3). The king repented and personally led a revival among the people. He appointed judges who feared the Lord. These included Levites and priests, who taught Judah to love the Lord and fear His wrath.
God Helps Jehoshaphat (20:1-37). A coalition of Ammonites, Moabites, and others marched against Judah. Jehoshaphat prayed, calling upon God to deliver Judah based on His promises to Abraham. Jahaziel, a Levite, prophesied that the battle was the Lord's, and the Levites worshiped the Lord with a psalm and music. As they worshiped, the Lord responded to their prayers of deliverance by causing the enemy to turn upon one another. The place became known as the Valley of Beracah ( blessing). The nations recognized that Israel's God had given them the victory, and they feared Jehoshaphat so that Judah remained at peace.
Although Jehoshaphat acted righteously by removing pagan objects of worship, he failed the Lord later in his reign when he became an ally with Ahaziah, Ahab's son (853-852 b.c.). Together they built a navy, but it never set sail from port. The Lord destroyed it as the prophet Eliezer predicted (1 Kgs. 22:41-50).
Jehoram the Murderer (21:1-20). Upon succeeding his father as king, Jehoram murdered his brothers. He was married to Ahab's daughter, Athaliah, and was wicked like his in-laws, the kings of Israel. The Lord used several enemies to trouble his reign (2 Kgs. 8:16-24). The prophet Elijah sent a letter of doom to the king, predicting defeat and disease for the king. The Lord incited the Philistines and Arabs to attack Judah. This is the only account from the life of Elijah that the Chronicler included in his history. Kings does not record this incident.
God inflicted the king with a horrible disease which led to his death. The Chronicler added that no one regretted the king's passing.
Jehu Kills Ahaziah (22:1-12). Jehoram's son, Ahaziah (841 b.c.), was wicked like his father. His mother was Athaliah, the daughter of Ahab. Ahaziah visited his uncle, King Joram of Israel at Jezreel, where he was recuperating from a wound received in battle against the Arameans at Ramoth. God used this evil relationship to end Ahaziah's life. Jehu (841-814 b.c.), a commander in Joram's armies, was commissioned by the Lord's prophet to purge Israel of Baalism and take the throne of Ahab and his son Joram (2 Kgs. 9:1-10:36). Jehu executed Ahab's family and also killed Ahaziah and his relatives (2 Kgs. 9:21-29).
Athaliah (841-835 b.c.) seized her opportunity to rule Judah by executing the legitimate heirs to the throne. However, the Lord preserved young Joash, the true heir to David's throne. Jehosheba, the wife of the priest Jehoiada and sister of King Ahaziah, hid him in the temple for six years (2 Kgs. 11:1-3).
Joash Becomes King (23:1-21). A conspiracy led by the priest Jehoiada plotted to enthrone Joash. The Chronicler emphasized the heroism of the priests and omitted the role of the foreign Carites (2 Kgs. 11:4). The Levites and priests assembled the people, and they covenanted to make Joash king. Jehoiada ordered the priests to guard the king at all times since they alone were qualified to be in the holy temple precincts. Together they enthroned the king.
The priests captured Athaliah and executed both her and Mattan, the high priest of Baal. The writer was particularly concerned about the holiness of the temple in his telling of the story. The Levites reinstituted the worship of the Lord in the temple as David had provided.
Restoring the Temple (24:1-27). Joash (835-796 b.c.) launched a major restoration project of the temple, which had been neglected during Athaliah's rule. He requested the Levites to gather annual monies due the temple from the people (Exod. 30:12-16), but they were slow in fulfilling the charge. So Joash provided a chest in the temple itself where the people brought their tax so that the restoration was carried out (2 Kgs. 12:1-16). The Chronicler mentioned the priest's failure but softened the tone of the account in Kings.
When the priest Jehoiada died, apostasy resurged under Joash's authority. Joash refused to listen to God's prophets. Zechariah, son of Jehoiada, condemned the people for their religious infidelity and was stoned to death in the king's presence. As he died, the priest swore God's vengeance on Joash. The Chronicler explained the tragic end of Joash's rule as God's judgment on Judah's wickedness. Judah was defeated by invading Arameans, and Joash was murdered in his bed (2 Kgs. 12:17-21).
Joash's career illustrated the Chronicler's major theme: God's blessing on David's house but also God's anger when the kings acted wickedly. Zechariah's murder is the last one mentioned in the Hebrew Bible since Chronicles ends the Hebrew arrangement (see Luke 11:51).
Amaziah's Idolatry (25:1-28). Amaziah (797-767 b.c.) began his career by avenging his father's assassins. They were placed under trial in accordance with the law (2 Kgs. 14:1-6).
The Edomites rebelled against the young king, and he gathered a vast army of mercenaries, including a thousand hired from Israel. But an unnamed prophet convinced him to release the Israelites and depend on the Lord alone for victory (2 Kgs. 14:7). Judah crushed the Edomites, but the disgruntled Israelites plundered Judah's cities as they marched home. Amaziah angered the Lord because he returned with Edomite gods whom he worshiped. The Lord's prophet condemned the king for his resistance to the Lord's word. Fresh from his victory over Edom, Amaziah challenged the stronger Jehoash of Israel (798-782 b.c.). The result of the conflict was the destruction of Jerusalem's defenses and Amaziah's capture. The Chronicler attributed Amaziah's defeat and his subsequent murder to his sin of idolatry (2 Kgs. 14:8-20).
Uzziah the Leper (26:1-23). Uzziah (Azariah) succeeded his father at the age of sixteen. Zechariah tutored Uzziah in the things of God. God blessed Uzziah in all he did; his fifty-two-year reign (792-767 b.c.; coregency, 767-740) was one of the longest and most prosperous among the kings of Judah (2 Kgs. 14:21-15:1-3). The king subjugated many peoples, built a huge army, and pioneered military weaponry. Because of his success he became proud and, though not a priest, attempted to officiate at the altar. God struck the king with leprosy, and his son Jotham carried on in his place (2 Kgs. 15:5-7).
Jotham's Success (27:1-9). Jotham (750-732 b.c.) was righteous like his father, but he did not act presumptuously by entering the temple proper in his reign. His conquest of the Ammonites was attributed to the favor God showed toward him (2 Kgs. 15:32-38).
Ahab's Wicked Reign (28:1-27). Chronicles, based on the report of 2 Kings 16:1-20, emphasized the wickedness of King Ahaz's reign (735-715 b.c.). Ahaz was remembered for his practice of human sacrifice and Baal worship. The writer interpreted Judah's war with Israel and Aram (Syro-Ephraimite war) in 732 b.c. as God's judgment upon Ahaz (see Isa. 7). The Chronicler commended the victorious Northern Kingdom for obeying the prophet Oded and releasing the captured Judahites.
The Lord punished Judah further by pressuring it with the raiding armies of the mercenary Edomites and Philistines. Ahaz appealed to the Assyrian king Tiglath-Pileser III (745-727 b.c.), who promptly obliged by marching west, destroying Damascus and conquering Samaria (732 b.c.). Ahaz failed at buying his independence with temple and royal treasuries. He became a vassal of the Assyrian king and bowed to the gods of Assyria. Second Kings 16:10-14 reports that Ahaz reproduced in the Jerusalem temple Tiglath's pagan altar which he had seen at Damascus. Ahaz eventually closed the temple and erected numerous idols in the land. Whereas the Chronicler tried to introduce something positive about each king of Judah, for vicious Ahaz there was nothing good to report.
Hezekiah's Restoration (29:1-36). Hezekiah's reign (715-686 b.c.) is given inordinate attention because of the prominence he gave to temple music and worship. Much of the Chronicler's account (chaps. 29-31) is not paralleled in Kings.
The neglect of the temple under Ahaz (28:24) prompted Hezekiah to order the Levites to consecrate themselves and begin repair of the sanctuary. After sixteen days the Levites completed the task and opened the temple once again. After the Levites had cleansed the articles of worship, the king led the congregation in worship through offerings. The musical guilds functioned again as David had intended and performed the psalms of David and Asaph. After the people had atoned for their sins, they offered burnt and thank offerings so numerous that the Levites were requested to assist the overburdened priests. The sight and sounds of the temple brought great joy to the congregation.
Passover Celebration (30:1-27). The king planned a great convocation in Jerusalem to celebrate the Passover. He invited their estranged kin in the North who had survived the collapse of Samaria in 722 b.c. under Assyrian might. Because the temple was not yet prepared and many remained ceremonially impure, the Passover was held in the second month rather than the first as the law commanded (see Exod. 12; Num. 9:10-11). Letters were dispatched throughout the land, exhorting the northern remnants to repent of their former ways and join Judah in worship.
The Chronicler, always concerned for the propriety of worship, reported the unusual circumstances attending this celebration which the Lord graciously permitted. Hezekiah's prayer of repentance on behalf of the people was accepted by God. So devoted was the worship of the people that they extended the Feast of Unleavened Bread a second week. The Chronicler compared the joy of Jerusalem on that occasion to the days of King Solomon. The Chronicler extolled Hezekiah's Passover in the same way the author of Kings praised Josiah's (2 Kgs. 23:21-23; see also 2 Chr. 35:18).
Gifts for the Lord's Work (31:1-21). The revival spurred the people on to remove the symbols of any illicit worship. Hezekiah reorganized the priests and Levites to serve the temple. At this spiritual outpouring the people happily brought their tithes and offerings as the law commanded. So vast were the offerings that there was an overabundance distributed among the priest. The Lord prospered Hezekiah for his faithfulness (2 Kgs. 18:5-7).
God Destroys Sennacherib (32:1-33). The Chronicler, concerned with Hezekiah's religious contributions, shortened the record of Hezekiah's political career in 2 Kings 18:13-19:37 (see Isa. 36:2-37:38).
The Lord delivered Jerusalem in 701 b.c. from the Assyrian armies of Sennacherib (705-681 b.c.) because of Hezekiah's faithfulness. Hezekiah made preparations for war. The king encouraged the people to remain faithful because the Lord was more powerful than the Assyrians or their gods. An Assyrian delegation addressed the people of Jerusalem in their native Hebrew. They threatened the city by ridiculing Hezekiah's dependence on the Lord. The Chronicler was offended by the Assyrian derision of Israel's God when they likened the Lord to an idol, "the work of men's hands." An account of Sennacherib's invasion is recorded on his palace walls in Nineveh in which he boasted that he had Hezekiah caged like a bird.
Yet Hezekiah, supported by Isaiah the prophet, resisted their threats, praying for God's intervention. The Lord honored their prayers and sent an angel of destruction among the Assyrians. Sen-necherib retreated to Nineveh, where he was later murdered by his own sons. The people greatly rejoiced at the deliverance and worshiped the Lord anew.
When Hezekiah became ill unto death, the Lord answered the king's prayers for mercy by giving a sign. However, the king became proud, and the Lord convicted him of his sins. His repentance averted the Lord's wrath. The final years of Hezekiah were blessed of God, and he prospered in all that he attempted (2 Kgs. 20:1-21; Isa. 37:21-38:8).
Manasseh's Repentance (33:1-25). The Chronicler detailed the despicable acts of this king who indulged in every evil act of idolatry, sorcery, and astrology. The writer of Kings blamed Manasseh's reign for the Lord's destruction of Jerusalem and the deportation to Babylon (2 Kgs. 21:10-15).
The Chronicler's account of Manasseh's reign (697-687 b.c.) departs from the narrative of 2 Kings 21:1-18 by including the unusual story of Manasseh's imprisonment in Assyria. During this exile, he repented and God answered by returning him to Jerusalem (33:10-13). Many scholars have questioned the authenticity of the Chronicler's account. However, its omission in Kings can be attributed to that author's purpose of presenting a case for the apostasy of Judah. Chronicles, on the other hand, demonstrates how God forgives and restores the humble (see 7:14). The Chronicler cited an independent witness to corroborate his story.
Upon his return Manasseh repaired the temple and renewed proper worship. The reference to his repentant prayer gave rise to speculation about its contents in the apocryphal book "The Prayer of Manasseh" (ca. 200-100 b.c.).
His successor was Amon (642-640 b.c.) for whom the Chronicler had no words of commendation (2 Kgs. 21:19-24).
Book of the Law (34:1-33). Josiah reigned for thirty-one years (640-609 b.c.) and walked in the way of the Lord as David had done (2 Kgs. 22:1-2). For the author of Kings, Josiah's significance was second only to David's. Therefore more attention is devoted to his reign in Kings than in Chronicles (1 Kgs. 13:2; 2 Kgs. 22:1-23:30).
Chronicles (34:3-7) indicates that religious reform began in Josiah's eighth year (632 b.c.), a full decade before the discovery of the Book of the Law (622 b.c.). The purge of idolatry and high places extended to northern towns as well as Judah, indicating that Josiah's rule was expanding into the old Northern Kingdom without Assyria's interference.
The Levites received money from the rulers and common people to refurbish the temple. As the Levites worked, the high priest Hilkiah found a copy of the Book of the Law (also called "Book of the Covenant"). From Josiah's response most scholars have concluded that it was a portion of Deuteronomy. Upon hearing the book read, Josiah was remorseful and feared the Lord's wrath. The prophetess Huldah declared that the Lord would destroy Judah but preserve Josiah's reign because of his humble contrition. Josiah led the people in a covenant renewal ceremony.
Josiah's Passover (35:1-27). Celebration of Passover and the week of Unleavened Bread followed the reforms of Hezekiah (chap. 30) and Josiah. Chro, because of its interest in cultic matters, elaborated on the few verses given to it in 2 Kings 23:21-23.
The celebration occurred in the appropriate month, unlike Hezekiah's Passover renewal. To worship the Lord properly the Levites and priests consecrated themselves and then prepared the sacrifices in behalf of the people. The Levites functioned in their proper order in accordance with the Book of Moses. Typical of the Chronicler, he also included the role of the musical guilds David appointed. The celebration exceeded that of any previous Passover since the days of Samuel. Josiah's reforms culminated with the Passover observed in the same year as the finding of the Book of the Law.
The Chronicler also clarified the events of Josiah's death at the battle of Megiddo, where Pharaoh Neco defeated him (2 Kgs. 23:26-30). Neco was marching through Jezreel to assist the Assyrians, who were pinned down by the Babylonians at Carchemish (North Syria). Ironically, Josiah, whose reign was remembered for its righteousness, died because he failed to adhere to the Lord's command. The prophet Jeremiah (not mentioned in Kings) lamented in song the death of the monarch.
Judah's Last Days (36:1-13). The Chronicler gave a brief account of Judah's last kings (see 2 Kgs. 23:30-25:21; Jer. 52:4-27), focused on the temple and its ministries.
Jehoahaz (609 b.c.), whom Necho installed, was deposed after only three months and replaced by a second son of Josiah, Jehoiakim. Nebuchadnezzar was victorious at Carchemish and subjugated the petty kingdom of Judah. Jehoiakim's evil reign (609-598 b.c.) ended in deportation by Nebuchadnezzar, who invaded rebellious Jerusalem and plundered the temple. King Jehoiachin (598-597 b.c.) was quickly supplanted with the puppet king Zedekiah (597-586 b.c.), whose rebellion led to Jerusalem's final demise in 586 b.c.
Cyrus's Decree (36:14-23)
The Chronicler's final remarks are a sermon blaming the failure of the priests and leaders to obey the Lord's commands for the temple's and city's destruction. Writing almost two centuries after Kings, the Chronicler included in his story the return of the exiles, adding that Jeremiah predicted this (Jer. 25:11; 29:10). The Chronicler commented that the land had its Sabbath rest as the law required (see Lev. 26), for the seventy years from the ruin of the temple (586 b.c.) to its rebuilding (516 b.c.).
With the ousting of the Babylonians, the Persian emperor Cyrus inaugurated a new policy toward the exiles. Cyrus's edict, published in the famous Cyrus Cylinder (539 b.c.), was quoted by the Chronicler in its Hebrew version. Cyrus permitted the conquered peoples of Babylon to return to their homelands and revive their religious traditions. For the Jews he ordered the rebuilding of the Jerusalem temple.
Although it appeared that God's promises to David were abandoned, the Chronicler showed through his review of history that God remains faithful and can change history to accomplish His purposes. The story of Israel's fortunes was not finished. These last two verses were repeated in Ezra 1:1-3a to indicate that the story of God's redemptive work through the temple continued in the accounts of Ezra and Nehemiah.
Ethical and Theological Significance. Second Chronicles speaks of the importance of worship and obedience. The Chronicler evaluated the kings of Judah not on their secular accomplishments but on the basis of their faithfulness to God, especially as evidenced in their support of temple worship. The Chronicler's verdict on these kings reminds today's Christians that our lives will someday be judged as well. As we live our lives, we should keep God's goals in mind and strive for His commendation, "Well done, good and faithful servant" (Matt. 25:21).
Sin is serious. The sin of God's people led to the destruction of Jerusalem, the temple, and to the exile. Though God punishes sin, judgment is not God's final word. God "is good; his love for Israel endures forever" (Ezra 3:11). Second Chronicles ends with the exiles' being given the freedom to go home and rebuild the temple. Our God is a God of second chances, who through Jesus offers sinners new freedom, a chance to come home to His family, and opportunities for service.
Questions for Reflection
- Why are special days of religious celebration important to the spiritual life of a religious community?
- What does Chronicles teach about spiritual renewal among God's people?
- In what ways does God chasten His people?
- How does God reward the faithfulness of His people?
- What difference does a nation's morality make in its life and destiny?
Sources for Additional Study
McConville, J. G. I & II Chronicles. Philadelphia: Westminster, 1984.
Merrill, Eugene H. 1, 2 Chronicles. Grand Rapids: Zondervan, 1988.
Sailhamer, John. First and Second Chronicles. Chicago: Moody, 1983.