Text -- 2 Chronicles 21:2 (NET)

Jehoram’s Reign

21:2 His brothers, Jehoshaphat’s sons, were Azariah, Jechiel, Zechariah, Azariahu, Michael, and Shephatiah. All of these were sons of King Jehoshaphat of Israel.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 21:2

Two sons called by the same name, though doubtless distinguished by some additional title: which is not mentioned here, because it did not concern succeeding ages to know it.

Wesley: 2Ch 21:2

So he is called either, Because he was so by right: or Because he was king not only of Judah and Benjamin, but of a great number of Israelites, who had come and settled in his kingdom.

JFB: 2Ch 21:1-4

The late king left seven sons; two of them are in our version named Azariah; but in the Hebrew they appear considerably different, the one being spelt "Azariah," and the other "Azariahu." Though Jehoshaphat had made his family arrangements with prudent precaution, and while he divided the functions of royalty in his lifetime (compare 2Ki 8:16), as well as fixed the succession to the throne in his oldest son, he appointed each of the others to the government of a fenced city, thus providing them with an honorable independence. But this good intentions were frustrated; for no sooner did Jehoram find himself in the sole possession of sovereign power than, from jealousy, or on account of their connections, he murdered all his brothers, together with some leading influential persons who, he suspected, were attached to their interest, or would avenge their deaths. Similar tragedies have been sadly frequent in Eastern courts, where the heir of the crown looks upon his brothers as his most formidable enemies, and is therefore tempted to secure his power by their death.

Clarke: 2Ch 21:2

And he had brethren - the sons of Jehoshaphat, king of Israel. - Jehoshaphat certainly was not king of Israel, but king of Judah. ישראל Yisrael must be a corruption in the text, for יהודה Yehudah ; which is the reading of the Syriac, Arabic, Septuagint, and Vulgate: the Chaldee, only agrees with the Hebrew text. And the reading of the versions is supported by thirty-eight of Kennicott’ s and De Rossi’ s MSS. The word Judah should therefore be restored to the text.

TSK: 2Ch 21:2

Israel : Jehoshaphat was certainly not king of Israel, but of Judah: Yisrael must therefore be a mistake for Yehoodah ; which is the reading of thirty-eight of Dr. Kennicott’ s and De Rossi’ s manuscripts, and of the Syriac, Arabic, Septuagint, and Vulgate. 2Ch 21:4, 2Ch 12:6, 2Ch 23:2, 2Ch 24:5, 2Ch 24:16, 2Ch 28:19, 2Ch 28:23, 2Ch 28:27, 2Ch 33:18, 2Ch 35:18

Commentary -- Word/Phrase Notes (per Verse)

Poole: 2Ch 21:2

Azariah two sons called by the same name, though doubtless distinguished by some additional title, which is not mentioned here, because it did not concern succeeding ages to know it. Though indeed there is a difference in their Hebrew names, the one being Azariah , the other Azariahu , hu being the last syllabic in his name, as in Elihu and others. Jehoshaphat king of Israel ; so he is called, either,

1. Because he was so by right. Or,

2. Because he was king not only of Judah and Benjamin, but of a great number of Israelites, who had come into and settled themselves in his kingdom, in his and in his predecessor’ s days; who being a considerable, and the purest and best, part of Israel, may well be called Israel, being more truly and properly God’ s Israel than their apostate brethren, who were no longer worthy of that name. Or,

3. Because all his subjects were Israelites; and therefore he was

king of Israel though not of all Israel. Or,

4. With some reflection upon his memory for making so strict an alliance and friendship with the king of Israel, whose cause he defended with his own and his kingdom’ s great hazard, as if he had been the king not so much of Judah as of Israel. And this may be the rather noted here, because here speedily follows a sad effect of that wicked and cursed match. Some say Israel was foisted into some copies by the transcriber instead of Judah, as it was first written.

Haydock: 2Ch 21:2

Azarias. The only difference between this and the former name is, that the younger brother's (H.) has u at the end, (C.) Azrieu. Protestants and Sept., make no difference, which we should nevertheless expect. H. ---

Juda. Heb. "Israel." Sept., Syriac, &c. agree with the Vulgate editions, though most of the ancient Latin MSS. have Israel. Josephat ruled over the principal tribes. Yet it seems probable, from the versions, that the Hebrew formerly read Juda.

Gill: 2Ch 21:2

And he had brethren, the sons of Jehoshaphat,.... That is, Jehoram had, who succeeded him: their names follow:

Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah; two of them were of the same name; though it may be observed, that in the Hebrew text they are somewhat distinguished, the latter is called Azariah; Jehiel is said, by the Jews ^x, to be the same with Hiel that rebuilt Jericho; indeed it was rebuilt in the times of Jehoshaphat, and was a city of the tribe of Benjamin, Jos 18:21 which was under his jurisdiction; but it can never be thought that he would ever suffer a son of his to rebuild it; besides, he is expressly said to be a Bethelite, 1Ki 16:34,

all these were the sons of Jehoshaphat king of Israel; which generally, since the division of the kingdom, designs the ten tribes, but cannot be the meaning here, because Jehoshaphat was only king of two tribes, Judah and Benjamin; they were tribes of Israel indeed, and so he was king of a part of Israel; and besides, many out of the ten tribes came and settled in his kingdom, and were under his government; though some think he is so called, because he concerned himself so much for the kingdom of Israel, and more than for his own; but the Vulgate Latin, Septuagint, Syriac, and Arabic versions, all read king of Judah; wherefore some are of opinion that Israel is a mistake of the transcriber; but this need not be supposed, since he was of right king of Israel, and was in fact king of two tribes that belonged to Israel.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 21:2

¹ sn A number of times in 2 Chronicles “Israel” is used instead of the more specific “Judah”; see 2 Chr 12:6; 23:2). In the interest of consistency some translations (e.g., NAB, NRSV) substitute “Judah” for “Israel” here.

Geneva Bible: 2Ch 21:2

And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah: all these [were] the sons of Jehoshaphat king of ^{( a )} Israel.

^{( a )} Read (2Ch 15:17) how by Israel he meant Judah.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 21:1-20

1 Jehoram, succeeding Jehoshaphat, slays his brethren.

5 His wicked reign.

8 Edom and Libnah revolt.

12 The prophecy of Elijah against him in writing.

16 Philistines and Arabians oppress him.

18 His incurable disease, infamous death, and burial.

MHCC: 2Ch 21:1-11

Jehoram hated his brethren, and slew them, for the same reason that Cain hated Abel, and slew him, because their piety condemned his impiety. In the mystery of Providence such men sometimes prosper for a time; but the Lord has righteous purposes in permitting such events, part of which may now be made out, and the rest will be seen hereafter.

Matthew Henry: 2Ch 21:1-11

We find here,

I. That Jehoshaphat was a very careful indulgent father to Jehoram. He had many sons, who are here named (2Ch 21:2), and it is said (2Ch 21:13) that they were better than Jehoram, had a great deal more wisdom and virtue, and lived up to their education, which he went counter to. They were very hopeful, and any of them more fit for the crown than he; and yet, because he was the first-born (2Ch 21:3), his father secured the kingdom to him, and portioned his brethren and disposed of them so as that they would be easy and give him no disturbance; as Abraham, when he made Isaac his heir, dismissed his other children with gifts. Herein Jehoshaphat was very kind and fair to his son, which might have obliged him to be respectful to him, and tread in the steps of so good a father. But it is no new thing for the children that have been most indulged by their parents to be least dutiful to them. Whether in doing this he acted wisely and well for his people, and was just to them, I cannot say. His birthright entitled him to a double portion of his father's estate, Deu 21:17. But if he appeared utterly unfit for government (the end of which is the good of the people), and likely to undo all that his father had done, it would have been better perhaps to have set him aside, and taken the next that was hopeful, and not inclined as he was to idolatry. Power is a sacred thing, with which men may either do much good or much hurt; and therefore Detur digniori - Let him that deserves it have it. Salus populi suprema lex - The security of the people is the first consideration.

II. That Jehoram was a most barbarous brother to his father's sons. As soon as he had settled himself in the throne he slew all his brethren with the sword, either by false accusation, under colour of law, or rather by assassination. By some wicked hand or other he got them all murdered, pretending (it is likely) that he could not think himself safe in the government till they were taken out of the way. Those that mean ill themselves are commonly, without cause, jealous of those about them. The wicked fear where no fear is, or pretend to do so, in order to conceal their malice. Jehoram, it is likely, hated his brethren and slew them for the same reason that Cain hated Abel and slew him, because their piety condemned his impiety and won them that esteem with the people which he had lost. With them he slew divers of the princes of Israel, who adhered to them, or were likely to avenge their death. The princes of Judah, those who had taught the good knowledge of the Lord (2Ch 17:7), are here called princes of Israel, as before fathers of Israel (2Ch 19:8), because they were Israelites indeed, men of integrity. The sword which the good father had put into their hands this wicked son sheathed in their bowels. Woe unto him that thus foundeth a kingdom in blood (Hab 2:12); it will prove a foundation that will sink the superstructure.

III. That Jehoram was a most wicked king, who corrupted and debauched his kingdom, and ruined the reformation that his good father and grandfather had carried on: He walked in the way of the house of Ahab (2Ch 21:6), made high places, which the people were of themselves too forward to make, and did his utmost to set up idolatry again, 2Ch 21:11. 1. As for the inhabitants of Jerusalem, where he kept his court, he easily drew them into his spiritual whoredom: He caused them to commit fornication, seducing them to eat things sacrificed to idols, Rev 2:20. 2. The country people seem to have been brought to it with more difficulty; but those that would not be corrupted by flatteries were driven by force to partake in his abominable idolatries: He compelled Judah thereto. He used that power for the destruction of the church which was given him for the edification of it.

IV. That when he forsook God and his worship his subjects withdrew from their allegiance to him. 1. Some of the provinces abroad that were tributaries to him did so. The Edomites revolted (2Ch 21:8), and, though he chastised them (2Ch 21:9), yet he could not reduce them, 2Ch 21:10. 2. One of the cities of his own kingdom did so. Libnah revolted (2Ch 21:10) and set up for a free state, as of old it had a king of its own, Jos 12:15. And the reason is here given, not only why God permitted it, but why they did it; they shook off his government because he had forsaken the Lord God of his fathers, had become an idolater and a worshipper of false gods, and they could not continue subject to him without some danger of being themselves also drawn away from God and their duty. While he adhered to God they adhered to him; but, when he cast God off, they cast him off. Whether this reason will justify them in their revolt of no, it will justify God's providence which ordered it so.

V. That yet God was tender of his covenant with the house of David, and therefore would not destroy the royal family, though it was so wretchedly corrupted and degenerated, 2Ch 21:7. These things we had before, 2Ki 8:19-22. The tenour of the covenant was that David's seed should be visited for their transgressions, but the covenant should never be broken, Psa 89:30, etc.

Keil-Delitzsch: 2Ch 21:1-4

2Ch 21:1-3

Jehoshaphat's death, and the slaughter of his sons by Joram . - 2Ch 21:2, 2Ch 21:3. Joram had six brothers, whom their father had plentifully supplied with means of subsistence - presents in silver, gold, and precious things - "in the fenced cities of Judah;"i.e., he had made them, as Rehoboam also had made his sons, commandants of fortresses, with ample revenues; but the kingdom he gave to Joram as the first-born. Among the six names two Azariah's occur, - the one written Azarjah, the other Azarjahu. Jehoshaphat is called king of Israel instead of king of Judah, because he as king walked in the footsteps of Israel, Jacob the wrestler with God, and was a true king of God's people.

2Ch 21:4

Now when Joram ascended (raised himself to) the throne of his father, and attained to power ( יתחזּק as in 2Ch 1:1), he slew all his brethren with the sword, and also some of the princes of Israel, i.e., the tribal princes of his kingdom. It could hardly be from avarice that he slew his brothers, merely to get possession of their property; probably it was because they did not sympathize with the political course which he was entering upon, and disapproved of the idolatrous conduct of Joram and his wife Athaliah. This may be gathered from the fact that in 2Ch 21:13 they are called better than Joram. The princes probably drew down upon themselves the wrath of Joram, or of his heathen consort, by disapproving of the slaughter of the royal princes, or by giving other signs of discontent with the spirit of their reign.

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 21:1-20

E. Jehoram ch. 21

The events from Jehoram's reign that the Chronicler selected present a classic example of the consequences that follow departing from Yahweh. The king violated God's will by murdering his brothers (v. 4) and practicing idolatry (v. 6).

"Jehoram is the first king of the Davidic line of whom the Chronicler's judgment is totally negative."⁵⁵

"There is both irony and retributive justice in that Jehoram sets in motion events that would ultimately lead to the near obliteration of his own line (22:10; 2 Kgs 11:1)."⁵⁶

The retributions Yahweh brought for these sins were the rebellion of and invasion by his neighbors (vv. 8-10, 16-17), his own painful death (vv. 18-19), and death with no one's regret (v. 19).

"It cannot be said too often that the tracing of cause and effect which so typifies Chr. does not imply that all suffering is the result of specific sin. The central point here relates rather to the folly and wickedness of usurping the place of God. Jehoram did not merely aim to exercise authority. He sought to control destinies. The same urge is not absent from the twentieth century."⁵⁷

Even though Jehoram apostatized largely through the influence of his wife and in-laws in Israel (v. 6), God did not cut off the Davidic line. This was because He had promised David He would never do that (v. 7).

It is significant that the prophet God sent to announce judgment on Jehoram was Elijah (v. 12). Elijah's ministry was to condemn Baalism in Israel, but God sent him to Jehoram because Jehoram shared the same guilt as the kings of Ahab's house. This is the only record we have of a prophet from the Northern Kingdom rebuking a king of the Southern Kingdom. All the other prophets God sent to the Davidic kings were from Judah.

"As with most illnesses mentioned in the Old Testament, we are left to conjecture about the clinically imprecise vocabulary. Ulcers, colitis, chronic diarrhea, and dysentery have been proposed."⁵⁸

The reference to Jehoshaphat having been the king of Israel (v. 2) is not an error. As we have already noted, the Chronicler regarded Judah as the true Israel and sometimes referred to Judah as Israel (cf. 12:6; 23:2; et al.).

Guzik: 2Ch 21:1-20

2 Chronicles 21 - Jehoram's Evil Reign

A. The sins of Jehoram.

1. (1-5) The murder of his brothers.

And Jehoshaphat rested with his fathers, and was buried with his fathers in the City of David. Then Jehoram his son reigned in his place. He had brothers, the sons of Jehoshaphat: Azariah, Jehiel, Zechariah, Azaryahu, Michael, and Shephatiah; all these were the sons of Jehoshaphat king of Israel. Their father gave them great gifts of silver and gold and precious things, with fortified cities in Judah; but he gave the kingdom to Jehoram, because he was the firstborn. Now when Jehoram was established over the kingdom of his father, he strengthened himself and killed all his brothers with the sword, and also others of the princes of Israel. Jehoram was thirty-two years old when he became king, and he reigned eight years in Jerusalem.

a. Then Jehoram his son reigned in his place: The father of Jehoram was the godly king Jehoshaphat. Yet one of the worst things Jehoshaphat ever did was arrange the marriage of his son Jehoram to Athaliah, the daughter of the evil king Ahab and his wife Jezebel (2 Kings 8:16-18; 8:26).

b. Their father gave them great gifts . . . with fortified cities: Jehoshaphat followed the same wise policy with his sons that Rehoboam had previously followed (2 Chronicles 11:18-23) - to scatter them throughout the kingdom and away from the capital so they would not be a concentrated threat to his one son to succeed him, Jehoram.

i. "Jehoshaphat king of Israel; so he is called, either, 1. Because he was so by right. Or, 2. Because he was king not only of Judah and Benjamin, but of a great number of Israelites, who had come into and settled themselves in his kingdom . . . Or, 3. Because all his subjects were Israelites; and therefore he was king of Israel, though not of all Israel. . . . Some say Israel was foisted into some copies by the transcriber instead of Judah, as it was first written." (Poole)

c. He strengthened himself and killed all his brothers with the sword, and also other princes of Israel: Despite Jehoshaphat's wise policy of scattering his sons, Jehoram made it a point to murder all his brothers so they would not be any kind of a threat against his reign.

i. "Jehoram's response to God's goodness, however, was to put not only all his brothers to the sword, but some of his leading 'officials' as well. 'Made himself strong' therefore, clearly means the violent removal of all other possible claimants to the throne." (Selman)

ii. The wickedness of Jehoram was not a surprise, considering how much he allowed himself to be influenced by the house of Ahab. "Josephus expands on this, indicating that he committed the murders at the prompting of Athaliah." (Dilday)

iii. Perhaps some people thought that the marriage between the royal families of the Kingdom of Judah and the Kingdom of Israel would lift up the Kingdom of Israel spiritually. It didn't work that way. Instead, it brought the Kingdom of Judah down spiritually.

2. (6-7) Why God showed mercy to Jehoram.

And he walked in the way of the kings of Israel, just as the house of Ahab had done, for he had the daughter of Ahab as a wife; and he did evil in the sight of the LORD. Yet the LORD would not destroy the house of David, because of the covenant that He had made with David, and since He had promised to give a lamp to him and to his sons forever.

a. He walked in the way of the kings of Israel: This was not a compliment. While the southern Kingdom of Judah had a mixture of godly and wicked kings, the northern Kingdom of Israel had nothing but evil, God-rejecting kings.

i. "This was Athaliah, daughter of Ahab and Jezebel, who was famous for her impieties and cruelty, as was her most profligate mother. It is likely that she was the principle cause of Jehoram's cruelty and profaneness." (Clarke)

ii. His father Jehoshaphat was a godly man who had a bad and sinful habit of making compromising associations. The worst fruit of this sinful tendency was not evident until after Jehoshaphat's death.

b. Yet the LORD would not destroy the house of David, because of the covenant that He had made with David: The implication is that Jehoram's evil was great enough to justify such judgment, but God withheld it out of faithfulness to his ancestor David.

i. "The lamp was more than a symbol of life and of testimony, it reminded the hearer of the covenant (Psalm 132:17, c.f. 2 Chronicles 21:7)." (Wiseman)

ii. When God first made this promise to David it was not formally called a covenant (1 Chronicles 17, 2 Samuel 7). However, it was divinely called a covenant afterwards (2 Samuel 23:5; Psalm 89:3, 89:34; Psalm 132:11-12). (Payne)

B. The consequences of his sin

1. (8-11) Jehoram's sinful compromise and the revolt of Edom and Libnah.

In his days the Edomites revolted against Judah's authority, and made a king over themselves. So Jehoram went out with his officers, and all his chariots with him. And he rose by night and attacked the Edomites who had surrounded him and the captains of the chariots. Thus Edom has been in revolt against Judah's authority to this day. At that time Libnah revolted against his rule, because he had forsaken the LORD God of his fathers. Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit harlotry, and led Judah astray.

a. In his days the Edomites revolted against Judah's authority: For some time, Edom was essentially a client kingdom to Judah and owed them tribute (taxes). Under the reign of Jehoram, the leaders of Edom sensed weakness in Judah and their opportunity to free themselves.

i. "Nothing else is known of trouble in Libnah, a town of uncertain location on Judah's western border not far from Lachish." (Selman)

ii. "As long as the kings of Judah remained true to their allegiance to God, they were able to keep in subjection the surrounding nations; but just so soon as they revolted from God these people revolted from there. It was as though power descended into them from the source of all power; and when that link between themselves and God was broken, that between themselves and their subordinates was broken also." (Meyer)

iii. This applies to our passions; when we are properly submitted to God, our passions are properly submitted to us. When we come out from submission to God, we often find our passions flare up in seemingly overwhelming strength. It also applies to the proper exercise of authority in any sphere - home, government, church, society -those who are submitted to God can be trusted to be submitted unto.

b. He rose by night and attacked the Edomites who had surrounded him: We aren't told a specific outcome of this battle; perhaps it was inconclusive. Yet because of the Edom's continued revolt against Judah, it was evident that Judah did not exert itself over Edom against and they remained somewhat independent.

c. Thus Edom has been in revolt against Judah's authority: This is evidence of the weakness of the kingdom of Jehoram. He thought that the marriage alliance with Ahab and the Kingdom of Israel would make Judah stronger, but this act of disobedience only made them weaker - because he had forsake the LORD God of his fathers.

d. Moreover he made high places: It was the policy of both his father Jehoshaphat (2 Chronicles 17:6) and his grandfather Asa (2 Chronicles 14:1-5) to work against these high places. Jehoram promoted them instead.

i. "He is the first Judean king who actually constructed high places, among which is probably to be counted a Baal temple in Jerusalem (cf. 2 Chronicles 23:17)." (Selman)

e. And caused the inhabitants of Jerusalem to commit harlotry: Their idolatry was likened to harlotry for two reasons. First, the worship of these pagan sex/fertility gods and goddesses often involved immorality with a pagan priestess or priest. Second, since Israel was obligated to be faithful to God as a wife is obligated to be faithful to her husband, their idolatry was like harlotry in a spiritual sense.

2. (12-15) Elijah's letter of rebuke to Jehoram.

And a letter came to him from Elijah the prophet, saying, Thus says the LORD God of your father David: Because you have not walked in the ways of Jehoshaphat your father, or in the ways of Asa king of Judah, but have walked in the way of the kings of Israel, and have made Judah and the inhabitants of Jerusalem to play the harlot like the harlotry of the house of Ahab, and also have killed your brothers, those of your father's household, who were better than yourself, behold, the LORD will strike your people with a serious affliction; your children, your wives, and all your possessions; and you will become very sick with a disease of your intestines, until your intestines come out by reason of the sickness, day by day.

a. And a letter came to him from Elijah the prophet: Elijah's main ministry was to the kings of the northern tribes, the kingdom of Israel. Yet on occasion God also used him to speak to kings of Judah, this time through a letter.

i. "How could this be, when Elijah was rapt up to heaven in Jehoshaphat's time, 2 Kings 2; 3:11. Answer. Either, 1. This was Elisha, or some other prophet called Elijah, because he acted in the spirit and the power of Elijah, for which John the Baptist is also called. Or rather, 2. This was really written by Elijah, who by the Spirit did clearly foresee and foretell the reign and acts of Jehoram." (Poole)

ii. "Elijah may, however, have been gone by the time of the delivery of his letter, so that its sentence of doom could have had the force of a voice coming from the dead." (Payne)

b. But have walked in the way of the kings of Israel: This was God's main complaint against Jehoram. He had refused to follow the pattern of his father and grandfather, and instead decided to follow the example of his father-in-law Ahab.

c. Who were better than yourself: God considered the brothers of Jehoram to be more worthy successors to the throne of Judah than Jehoram himself.

d. You will become very sick with a disease of your intestines: God promised this painful ailment would come to Jehoram as a punishment for his sins.

3. (16-17) Further troubles of the reign of Jehoram.

Moreover the LORD stirred up against Jehoram the spirit of the Philistines and the Arabians who were near the Ethiopians. And they came up into Judah and invaded it, and carried away all the possessions that were found in the king's house, and also his sons and his wives, so that there was not a son left to him except Jehoahaz, the youngest of his sons.

a. Moreover the LORD stirred up against Jehoram the spirit of the Philistines and the Arabians: This was another judgment against Jehoram - to bring enemies against him to trouble his reign.

b. Also his sons and his wives, so that there was not a son left to him except Jehoahaz, the youngest of his sons: This was a fitting judgment against Jehoram. In trying to protect his own throne he murdered all his brothers, and eventually found that all his sons were taken except one.

i. "In the outworkings of God's justice, the man who began by massacring his own brothers ended by suffering the loss of his sons and wives." (Payne)

4. (18-20) Jehoram's gruesome end.

After all this the LORD struck him in his intestines with an incurable disease. Then it happened in the course of time, after the end of two years, that his intestines came out because of his sickness; so he died in severe pain. And his people made no burning for him, like the burning for his fathers. He was thirty-two years old when he became king. He reigned in Jerusalem eight years and, to no one's sorrow, departed. However they buried him in the City of David, but not in the tombs of the kings.

a. After all this the LORD struck him in his intestines with an incurable disease: Again, this was a fitting judgment. There was a sense in which Jehoram was rotten spiritually from within; here, God simply caused the physical condition of his body simply corresponded to the spiritual condition of his soul - so he died in severe pain.

i. "The Targum seems to intimate that he had a constipation and inflammation in his bowels; and that at last his bowels gushed out." (Clarke)

ii. Apparently he suffered for two years. "This was a long while to lie under so intolerable a disease; and yet all this was but a typical hell, a foretaste of eternal torments, unless he repented." (Trapp)

iii. "Translation problems have increased the difficulty, and the end may have come suddenly, 'in two days' (cf. Keil, Dillard), rather than at the end of the second year." (Selman)

b. And, to no one's sorrow, departed: This compromising and sinful king was not mourned when he died. "He is one of the most unlovely of all the kings of Judah. 'Exalted by Jehovah,' he was for his wickedness thrust down to a dishonoured grave." (Knapp)

i. "As he lived wickedly, so he died wishedly." (Trapp)

ii. "He was hated while he lived, and neglected when he died; visibly cursed of God, and necessarily execrate by the people whom he had lived only to corrupt and oppress. No annalist is mentioned has having taken the pains to write any account of his vile life." (Clarke)

iii. "Strange indeed is the human heart. It turns to evil, and pursues it persistently; and yet it never really loves those who lead it in the way of evil. . . . Love is only inspired by goodness. Men will follow those who lead them in the ways of corruption, but such following is always inspired by evil selfishness, and never by admiration or love." (Morgan)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 21 (Chapter Introduction)

Overview

2Ch 21:1, Jehoram, succeeding Jehoshaphat, slays his brethren; 2Ch 21:5, His wicked reign; 2Ch 21:8, Edom and Libnah revolt; 2Ch 21:12, The prophecy of Elijah against him in writing; 2Ch 21:16, Philistines and Arabians oppress him; 2Ch 21:18, His incurable disease, infamous death, and burial.

Poole: 2 Chronicles 21 (Chapter Introduction)

CHRONICLES CHAPTER 21 .

Jehoram is made king, and slayeth his brethren, 2Ch 21:1-4 . His wicked reign, 2Ch 21:5-7 . Edom and Libnah revolt 2Ch 21:8-11 . The prophecy of Elijah against him in writing, 2Ch 21:12-15 . The Philistines and Arabians oppress him; his incurable disease, death, and burial, 2Ch 21:16-20 .

MHCC: 2 Chronicles 21 (Chapter Introduction)

(2Ch 21:1-11) The wicked reign of Jehoram.

(2Ch 21:12-20) Jehoram's miserable end.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 21 (Chapter Introduction)

Never surely did any kingdom change its king so much for the worse as Judah did, when Jehoram, one of the vilest, succeeded Jehoshaphat, one of the best. Thus were they punished for not making a better use of Jehoshaphat's good government, and their disaffectedness (or coldness at least) to his reformation, 2Ch 20:33. Those that knew not now to value a good king are justly plagued with a bad one. Here is, I. Jehoram's elevation to the throne (2Ch 21:1-3). II. The wicked course he took to establish himself in it, by the murder of his brethren (2Ch 21:4). III. The idolatries and other wickedness he was guilty of (2Ch 21:5, 2Ch 21:6, 2Ch 21:11). IV. The prophecy of Elijah against him (2Ch 21:12-15). V. The judgments of God upon him, in the revolt of his subjects from him (2Ch 21:8-10) and the success of his enemies against him (2Ch 21:16, 2Ch 21:17). VI. His miserable sickness and inglorious exit (2Ch 21:18-20). VII. The preservation of the house of David notwithstanding (2Ch 21:7).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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_____. "The Supposed Common Authorship of Chronicles and Ezra-Nehemiah Investigated Anew." Vetus Testamentum 18 (1968):330-71.

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_____. "The Old Testament in Its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 21 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 21

This chapter relates Jehoram's succession to the throne of Judah, and the murders and idolatries committed by him, 2Ch 21:1, the revolt of the Edomites from him, and some of his own people, 2Ch 21:8, a writing of Elijah to him, threatening a great plague to him and his family, 2Ch 21:12, the raising up of several enemies against him, 2Ch 21:16, his sickness, death, and burial, 2Ch 21:18.