Text -- 2 Chronicles 36:23 (NET)

36:23 It read: “This is what King Cyrus of Persia says: ‘The Lord God of the heavens has given to me all the kingdoms of the earth. He has appointed me to build for him a temple in Jerusalem in Judah. May the Lord your God energize you who belong to his people, so you may be able to go back there!”

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Ch 36:23

The Lord his God be with him - "Let the Word of the Lord be his helper, and let him go up."- Targum. See the notes on the beginning of Ezra

Thus ends the history of a people the most fickle, the most ungrateful, and perhaps on the whole the most sinful, that ever existed on the face of the earth. But what a display does all this give of the power, justice, mercy, and long-suffering of the Lord! There was no people like this people, and no God like their God

TSK: 2Ch 36:23

All the kingdoms : Psa 75:5-7; Dan 2:21, Dan 2:37, Dan 4:35, Dan 5:18, Dan 5:23

he hath charged : Isa 44:26-28

Who is there : 1Ch 22:16, 1Ch 29:5; Ezr 7:13; Zec 2:6, Zec 2:7; Rom 8:31

Commentary -- Word/Phrase Notes (per Verse)

PBC: 2Ch 36:23

Cyrus permitted the Jews to return to Jerusalem, and issued a decree authorizing the rebuilding of the Temple. What a mighty God that we serve. He even uses the wicked for His own purposes. Other pagans have been used by God for the good of His people. The Pharaoh who reigned when Joseph rose to prominence in Egypt permitted the children of Israel to live in the land of Goshen. God can still work like that today. We would prefer to have believers in the Lord Jesus Christ to rule over us, but God can and does direct the hearts of those who are not.

213

Haydock: 2Ch 36:23

The Lord, ( Jehova. ) In Esdras we find yehi, "Let," his God. H. ---

Up. The sentence is completed in the following book, which makes it probable that these verses are here inserted improperly, by some transcriber. The book of Chronicles, though for many ages the last in the Hebrew MSS. was, perhaps, once followed by Ezra, as in Camb. MS. 1., (Kennicott) and as it is now in the Protestant version, taken from the Hebrew. H.

Gill: 2Ch 36:22-23

Now in the first year of Cyrus king of Persia,.... These two verses are the same with which the next book, the book of Ezra, begins, where they will be explained; and these two books, the one ending and the other beginning with the same words, is a strong presumption, that one and the same person, Ezra, is the writer of them both; or rather, as a learned ^e writer conjectures, these two verses are added by some transcriber, who, having finished the book of Chronicles at verse twenty one went on with the book of Ezra, without any stop; but, perceiving his mistake, broke off abruptly; for so it is plain these verses conclude; however, this shows, as the same writer observes, that the book of Ezra followed that of the Chronicles, in the Hebrew copies, though it now does not.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 36:23

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Heb “Whoever [is] among you from all his people – may the Lord his God [be] with him so that he may go up.”

Geneva Bible: 2Ch 36:23

Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD God of heaven given me; and he hath ^{( n )} charged me to build him an house in Jerusalem, which [is] in Judah. Who [is there] among you of all his people? The LORD his God [be] with him, and let him go up.

^{( n )} God had so forewarned by his prophet over 100 years before Cyrus was born, (Isa 44:28) that Jerusalem and the temple would be rebuilt by Cyrus his anointed: so called because God used his service for a time to deliver his Church.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 36:1-23

1 Jehoahaz succeeding, is deposed by Pharaoh, and carried into Egypt.

5 Jehoiakim reigning ill, is carried bound into Babylon.

9 Jehoiachin succeeding, reigns ill, and is brought into Babylon.

11 Zedekiah succeeding, reigns ill, despises the prophets, and rebels against Nebuchadnezzar.

14 Jerusalem, for the sins of the priests and the people, is wholly destroyed.

22 The proclamation of Cyrus.

MHCC: 2Ch 36:22-23

God had promised the restoring of the captives, and the rebuilding of Jerusalem, at the end of seventy years; and that time to favour Zion, that set time, came at last. Though God's church be cast down, it is not cast off; though his people be corrected, they are not abandoned; though thrown into the furnace, they are not lost there, nor left there any longer than till the dross be separated. Though God contend long, he will not contend always. Before we close the books of the Chronicles, which contain a faithful register of events, think what desolation sin introduced into the world, nay, even into the church of God. Let us tremble at what is here recorded, while in the character of some few gracious souls, we discover that the Lord left not himself without witness. And when we have looked at this faithful portrait of man by nature, let us contrast with it that same nature, when recovered by Almighty grace, through the justifying and soul-adorning righteousness of Christ our Saviour.

Matthew Henry: 2Ch 36:22-23

These last two verses of this book have a double aspect. 1. They look back to the prophecy of Jeremiah, and show how that was accomplished, 2Ch 36:22. God had, by him, promised the restoring of the captives and the rebuilding of Jerusalem, at the end of seventy years; and that time to favour Sion, that set time, came at last. After a long and dark night the day-spring from on high visited them. God will be found true to every word he has spoken. 2. They look forward to the history of Ezra, which begins with the repetition of these last two verses. They are there the introduction to a pleasant story; here they are the conclusion of a very melancholy one; and so we learn from them that, though God's church be cast down, it is not cast off, though his people be corrected, they are not abandoned, though thrown into the furnace, yet not lost there, nor left there any longer than till the dross be separated. Though God contend long, he will not contend always. The Israel of God shall be fetched out of Babylon in due time, and even the dry bones made to live. It may be long first; but the vision is for an appointed time, and at the end it shall speak and not lie; therefore, though it tarry, wait for it.

Keil-Delitzsch: 2Ch 36:22-23

To point out still further how exactly God had fulfilled His word by the mouth of the prophet Jeremiah, it is in conclusion briefly mentioned that God, in the first year of Coresh king of Persia, stirred up the spirit of this king to cause a command to go forth in all his kingdom, that Jahve, the God of heaven, who had given him all the kingdoms of the earth, had commanded him to build again His temple in Jerusalem, and that whoever belonged to the people of God might go up to Jerusalem. With this comforting prospect for the future, the author of the Chronicle closes his consideration of the prae-exilic history of the people of God without completely communicating the contents of the royal edict of Cyrus, since he purposed to narrate the history of the restoration of Judah to their own land in a separate work. This we have in the book of Ezra, which commences by giving us the whole of the edict of Cyrus the king of the Persians (Ezr 1:1-3), and then narrates the return of a great part of the people to Jerusalem and Judah, the rebuilding of the temple, and the re-settlement in the land of their fathers of those who had returned.

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 36:22-23

R. The Edict of Cyrus 36:22-23

These two verses determine the whole mood of Chronicles. Rather than ending with the failure of man the writer concluded by focusing our attention on the faithfulness of God (cf. Lam. 3:22-23). God was in control of the Persian king as He had controlled the kings of Babylon, Egypt, and Israel. God had promised Israel a future as a nation. His people would experience this future under the rule of a perfect Davidic Son. Yahweh was moving now after 70 years of captivity to bring that future to pass (cf. Isa. 9:7). Even though the Babylonian army had burned Yahweh's temple to the ground (v. 19) it would rise again (v. 23).

The message to the returned exiles was clear. God would respond to their repentance (6:36-39). He would forgive their sin and heal their land (7:14). Moreover He would raise up a descendant of David who would rule over not only Israel but all the nations forever (1 Chron. 17:11-14).

"Now that Cyrus had decreed the rebuilding of the temple (36:22-23), here was prima facie evidence that God had not annulled His covenant with Israel nor the Levitical system revealed at Sinai."¹⁰⁶

The closing words of Chronicles are identical to the opening ones in Ezra.¹⁰⁷

"Unlike the Book of Kings, with its central message of stern moral judgments . . . Chronicles exists essentially as a book of hope, grounded on the grace of our sovereign Lord."¹⁰⁸

"If Chronicles in its last chapter tells us that God acted in mercy by restoring his people Judah, Ezra-Nehemiah will reveal to us how they fared upon their return, privileged with a new opportunity to be God's people in their own land."¹⁰⁹

Guzik: 2Ch 36:1-23

2 Chronicles 36 - The Fall of Jerusalem

A. The last four kings of Judah.

1. (1-4) The short reign of King Jehoahaz.

Then the people of the land took Jehoahaz the son of Josiah, and made him king in his father's place in Jerusalem. Jehoahaz was twenty-three years old when he became king, and he reigned three months in Jerusalem. Now the king of Egypt deposed him at Jerusalem; and he imposed on the land a tribute of one hundred talents of silver and a talent of gold. Then the king of Egypt made Jehoahaz's brother Eliakim king over Judah and Jerusalem, and changed his name to Jehoiakim. And Necho took Jehoahaz his brother and carried him off to Egypt.

a. And the people of the land took Jehoahaz the son of Josiah, anointed him, and made him king in his father's place: "The regular succession to the throne of Judah ceased with the lamented Josiah. Jehoahaz was not the eldest son of the late king. Johanan and Jehoiakim were both older than he (1 Chronicles 3:15). He was made king by popular choice: it was the preference of the multitude, not the appointment of God." (Knapp)

i. "It seems that after Necho had discomfited Josiah, he proceeded immediately against Charchemish, and in the interim, Josiah dying of his wounds, the people made his son king." (Clarke)

ii. "His name is omitted from among those of our Lord's ancestors in Matthew 1. . . . which may imply that God did not recognize Jehoahaz, the people's choice, as being in a true sense the successor." (Knapp)

iii. 2 Kings 23:32 tells us, he did evil in the sight of the LORD. The reforms of King Josiah were wonderful, but they were not a long-lasting revival. His own son Jehoahaz did not follow in his godly ways.

iv. "Jehoahaz ('Yahweh has seized') was probably a throne name, for his personal name as Shallum (Jeremiah 22:11; 1 Chronicles 3:15). The practice of primogeniture was overridden in view of his older brother (Eliakim) showing anti-Egyptian tendencies." (Wiseman)

b. Necho took Jehoahaz his brother and carried him off to Egypt: After the defeat of King Josiah in battle, Pharaoh was able to dominate Judah and make it effectively a vassal kingdom and a buffer against the growing Babylonian Empire. He imposed on the land a tribute and put on the throne of Judah a puppet king, a brother of Jehoahaz (Eliakim, renamed Jehoiakim).

2. (5-8) The reign and captivity of Jehoiakim.

Jehoiakim was twenty-five years old when he became king, and he reigned eleven years in Jerusalem. And he did evil in the sight of the LORD his God. Nebuchadnezzar king of Babylon came up against him, and bound him in bronze fetters to carry him off to Babylon. Nebuchadnezzar also carried off some of the articles from the house of the LORD to Babylon, and put them in his temple at Babylon. Now the rest of the acts of Jehoiakim, the abominations which he did, and what was found against him, indeed they are written in the book of the kings of Israel and Judah. Then Jehoiachin his son reigned in his place.

a. Jehoiakim was twenty-five years old when he became king: Jehoiakim was nothing more than a puppet king presiding over a vassal kingdom under the Egyptians. He imposed heavy taxes on the people and paid the money to the Egyptians, as required (2 Kings 23:35).

i. "Nechoh had placed him there as a viceroy, simply to raise and collect his taxes." (Clarke)

ii. "Yet at the same time Jehoiakim was wasting resources on the construction of a new palace by forced labour (Jeremiah 22:13-19)." (Wiseman)

b. He did evil in the sight of the LORD: Jehoiakim, like his brother Jehoahaz, did not follow the godly example of his father Josiah.

i. Jeremiah 36:22-24 describes the great ungodliness of Jehoiakim - how he even burned a scroll of God's word. In response to this, Jeremiah received this message from God: And you shall say to Jehoiakim king of Judah, "Thus says the LORD: 'You have burned this scroll, saying, "Why have you written in it that the king of Babylon will certainly come and destroy this land, and cause man and beast to cease from here?"' Therefore thus says the LORD concerning Jehoiakim king of Judah: 'He shall have no one to sit on the throne of David, and his dead body shall be cast out to the heat of the day and the frost of the night.'" (Jeremiah 36:29-30)

ii. "To all his former evils he added this, that he slew Urijah the prophet (Jeremiah 26:20, 23)." (Trapp)

c. Nebuchadnezzar king of Babylon came up: Nebuchadnezzar, king of the Babylonian Empire, was concerned with Judah because of its strategic position in relation to the empires of Egypt and Assyria. Therefore it was important to him to conquer Judah and make it a subject kingdom (his vassal), securely loyal to Babylon.

i. Nebuchadnezzar came against Jerusalem because the Pharaoh of Egypt invaded Babylon. In response the young prince Nebuchadnezzar defeated the Egyptians at Charchemish, and then he pursued their fleeing army all the way down to the Sinai. Along the way (or on the way back), he subdued Jerusalem, who had been loyal to the Pharaoh of Egypt.

ii. This happened in 605 B.C. and it was the first (but not the last) encounter between Nebuchadnezzar and Jehoiakim. There would be two later invasions (597 and 587 B.C.).

iii. This specific attack is documented by the Babylonian Chronicles, a collection of tablets discovered as early as 1887, held in the British Museum. In them, Nebuchadnezzar's 605 B.C. presence in Judah is documented and clarified. When the Babylonian chronicles were finally published in 1956, they gave us first-rate, detailed political and military information about the first 10 years of Nebuchadnezzar's reign. L.W. King prepared these tablets in 1919; he then died, and they were neglected for four decades.

iv. Excavations also document the victory of Nebuchadnezzar over the Egyptians at Carchemish in May or June of 605 B.C. Archaeologists found evidences of battle, vast quantities of arrowheads, layers of ash, and a shield of a Greek mercenary fighting for the Egyptians.

v. This campaign of Nebuchadnezzar was interrupted suddenly when he heard of his father's death and raced back to Babylon to secure his succession to the throne. He traveled about 500 miles in two weeks - remarkable speed for travel in that day. Nebuchadnezzar only had the time to take a few choice captives (such as Daniel), a few treasures and a promise of submission from Jehoiakim.

d. Bound him in bronze fetters to carry him off to Babylon: According to 2 Kings 24:1-7 this happed because Jehoiakim rebelled against Nebuchadnezzar. God did not bless this rebellion because though Jehoiakim was a patriot of the kingdom of Judah, but not a man submitted to God. These sins were among those things that were found against him.

i. 2 Chronicles 36:6 tells us that Nebuchadnezzar intended to take Jehoiakim to Babylon, bound in bronze fetters. Yet Jeremiah 22:19 tells us that he would be disgracefully buried outside of Jerusalem.

ii. "The closing formulae make no reference to the burial of Jehoiakim, whose death occurred about December 598 before the first capture of Jerusalem by Nebuchadnezzar. 2 Chronicles 36:7 implies that he was taken to Babylon, but Jeremiah 22:19 tells how he was thrown unmourned outside Jerusalem, perhaps by a pro-Babylonian group who gave him the unceremonial burial of 'an ass'." (Wiseman)

iii. "2 Chronicles 36:6 states that Nebuchadnezzar 'bound him in fetters, to carry him to Babylon.' It does not say he was taken there. He may have been released after promising subjection to his conqueror." (Knapp)

3. (9-10) The reign of Jehoiachin and his recall to Babylon.

Jehoiachin was eight years old when he became king, and he reigned in Jerusalem three months and ten days. And he did evil in the sight of the LORD. At the turn of the year King Nebuchadnezzar summoned him and took him to Babylon, with the costly articles from the house of the LORD, and made Zedekiah, Jehoiakim's brother, king over Judah and Jerusalem.

a. Jehoiachin was eight years old when he became king: 2 Kings 24:8 tells us that Jehoiachin was eighteen years old when he became king. The difference between these two accounts is probably due to the error of a copyist in Chronicles.

i. "2 Chronicles 36:9 makes him eight years old at the beginning of his reign . . . But some Hebrew MSS., Syriac, and Arabic, read 'eighteen' in Chronicles' so 'eight' must be an error of transcription." (Knapp)

ii. Jehoiachin "Was probably the throne-name of Jeconiah, abbreviated also to Coniah." (Wiseman)

b. And he did evil in the sight of the LORD: He carried on in the tradition of the wicked kings of Judah.

i. "Jeremiah said of Jehoiakim, (Jehoiachin's father) 'He shall have none to sit upon the throne of David' (Jeremiah 26:30). The word 'sit' here means to 'firmly sit,' or 'dwell'; and Jehoiachin's short three months' reign was not that surely. And Zedekiah, Jehoiachin's successor, was Jehoiakim's brother, not his son." (Knapp)

ii. "That he was a grievous offender against God, we learn from Jeremiah 22:24, which the reader may consult; and in the man's punishment, see his crimes." (Clarke)

c. King Nebuchadnezzar summoned him and took him to Babylon: The previous king of Judah (Jehoiakim) led a rebellion against Nebuchadnezzar. Now the king of Babylon came with his armies against Jerusalem, and Jehoiachin hoped to appease Nebuchadnezzar by submitting himself, his family, and his leaders to the Babylonian king. God allowed Jehoiachin to be taken as a bound captive back to Babylon.

i. "His presence in Babylon is attested by tablets listing oil and barley supplies to him, his family and five sons in 592-569 B.C. and naming him as 'Yaukin king of the Judeans.'" (Wiseman)

d. With costly articles from the house of the LORD: On this second attack against Jerusalem, Nebuchadnezzar took whatever valuables remained in the temple or in the royal palaces of Jerusalem.

i. "The fall of Jerusalem didn't come about in one cataclysmic battle; it occurred in stages." (Dilday)

· Nebuchadnezzar's initial subjugation of the city about 605 B.C.

· Destruction from Nebuchadnezzar's marauding bands, 601 to 598 B.C.

· The siege and fall of Jerusalem under Nebuchadnezzar's main army on 16 March, 597 B.C.

· Nebuchadnezzar returns to completely destroy and depopulate Jerusalem in the summer of 586 B.C.

4. (11-14) The reign of Zedekiah and his rebellion against Babylon.

Zedekiah was twenty-one years old when he became king, and he reigned eleven years in Jerusalem. He did evil in the sight of the LORD his God, and did not humble himself before Jeremiah the prophet, who spoke from the mouth of the LORD. And he also rebelled against King Nebuchadnezzar, who had made him swear an oath by God; but he stiffened his neck and hardened his heart against turning to the LORD God of Israel. Moreover all the leaders of the priests and the people transgressed more and more, according to all the abominations of the nations, and defiled the house of the LORD which He had consecrated in Jerusalem.

a. Zedekiah was twenty-one years old when he became king: Since Nebuchadnezzar had completely humbled Judah, he put a king on the throne whom he thought would submit to Babylon. He chose this uncle of Jehoiachin, who was also a brother to Jehoiakim.

i. "This king (597-587 B.C.) inherited a much reduced Judah, for the Negeb was lost (Jeremiah 13:18-19) and the land weakened by the loss of its experienced personnel. There were both a pro-Egyptian element and false prophets among the survivors (Jeremiah 28-29; 38:5)." (Wiseman)

ii. 2 Kings 24:17 tells us that the name of Zedekiah was originally Mattaniah. The name Zedekiah means, The Lord is Righteous. The righteous judgment of God would soon be seen against Judah.

b. He did evil in the sight of the LORD: His evil was especially shown in that he did not humble himself before Jeremiah the prophet. Instead of listening to Jeremiah or other messengers of God they instead mocked and disregarded the message.

i. "Zedekiah first disregarded Jeremiah's messages (Jeremiah 34:1-10); he came in time to direct his inquiries to this same prophet (Jeremiah 21); and he finally pled with him for help (Jeremiah 37). But at no point did he sincerely submit to the requirements of the Lord that Jeremiah transmitted to him." (Payne)

c. He also rebelled against King Nebuchadnezzar: Jeremiah tells us that there were many false prophets in those days who preached a message of victory and triumph to Zedekiah, and he believed them instead of Jeremiah and other godly prophets like him. Therefore, he rebelled against King Nebuchadnezzar.

i. For example, Jeremiah 32:1-5 tells us that Jeremiah clearly told Zedekiah that he would not succeed in his rebellion against Babylon. Zedekiah arrested Jeremiah and imprisoned him for this, but the prophet steadfastly stayed faithful to the message God gave him.

ii. "Through acts of infidelity toward his imperial master, he unwisely touched off the final revolt that brought down the vengeance of the Babylonians on Judah and Jerusalem; and thus both the state and the city were destroyed." (Payne)

d. Moreover all the leaders of the priests and the people transgressed more and more: These last kings of Judah were all wicked and deserving of judgment; but they were not alone in their sin and rejection of God. The leaders, the priests, and the people also transgressed more and more, pushing both God and Nebuchadnezzar to the limit.

B. The fall of Jerusalem and the Babylonian exile.

1. (15-17) The rejection of the message and the messengers.

And the LORD God of their fathers sent warnings to them by His messengers, rising up early and sending them, because He had compassion on His people and on His dwelling place. But they mocked the messengers of God, despised His words, and scoffed at His prophets, until the wrath of the LORD arose against His people, till there was no remedy.

a. The LORD God of their fathers sent warnings to them: God, great in mercy to His people, sent many warnings but these warning were rejected. The greatness of His compassion towards His people is shown by the expression rising up early and sending them.

i. "What a touching a graphic phrase! How did God yearn over that sinful and rebellious city! Like a man who has had a sleepless night of anxiety for his friend or child, and rises with the dawn to send a servant on a message of inquiry, or a message of love. How eager is God for men's salvation." (Meyer)

b. They mocked . . . despised . . . scoffed: This tragic triple rejection of God's message and messengers sealed the doom of Judah. They rejected the message until there was no remedy and nothing could turn back the judgment of God.

i. "Three complaints are made in particular, that they were unfaithful, defiled the temple, and laughed at the prophets. All three are frequent themes throughout Chronicles, and it is as if the entire message of Chronicles were being summed up." (Selman)

ii. "Till there was no remedy; because the people would not repent, and God would not pardon them." (Poole)

iii. "Men's sins put thunderbolts into God's hands." (Trapp)

iv. "The cataclysm which has been threatened since Ahaz (2 Chronicles 28:9, 13, 25; 29:8, 10; 30:8) has been held back only because of the faith and repentance of individual leaders (cf. 2 Chronicles 29:10; 30:8-9; 32:25-26; 33:6; 34:21, 25). Now there is no remedy, a chilling phrase meaning literally 'no healing'. It implies the cancellation of God's promise to heal his land and that therefore even prayer will be utterly useless." (Selman)

2. (18-19) Jerusalem is despoiled and given over to destruction.

Therefore He brought against them the king of the Chaldeans, who killed their young men with the sword in the house of their sanctuary, and had no compassion on young man or virgin, on the aged or the weak; He gave them all into his hand. And all the articles from the house of God, great and small, the treasures of the house of the LORD, and the treasures of the king and of his leaders, all these he took to Babylon. Then they burned the house of God, broke down the wall of Jerusalem, burned all its palaces with fire, and destroyed all its precious possessions.

a. He brought against them the king of the Chaldeans: Having rejected the message and the messengers of His compassion (2 Chronicles 36:15), God turned Judah over to a leader and a people who had no compassion upon their people.

i. "The end comes remarkably swiftly, like a bird of prey suddenly swooping down after circling repeatedly over its victim. . . . The final collapse under Zedekiah is therefore merely the final stage in a process that has long been inevitable." (Selman)

b. He gave them all into his hand . . . all the articles from the house of God . . . all its palaces . . . all its precious possession: The emphasis is on the complete nature of the destruction the Babylonians brought to Jerusalem and its people. Nothing was spared and all was destroyed.

i. "The over-all impression is of unrelieved destruction. 'All, every' is used fivefold in verse 17-19, which together with young and old, large and small, and finally (literally), 'to destruction' confirms that there was no respite, no escape." (Selman)

c. Then they burned the house of God: This was the end of Solomon's great temple. Solomon's great temple was now a ruin. It would stay a ruin for many years, until it was humbly rebuilt by the returning exiles in the days of Ezra.

i. "The Talmud declares that when the Babylonians entered the temple, they held a two-day feast there to desecrate it; then, on the third day, they set fire to the building. The Talmud adds that the fire burned throughout that day and the next." (Dilday)

ii. "Thus the temple was destroyed in the eleventh year of Zedekiah, the nineteenth of Nebuchadnezzar, the first of the XLVIIIth Olympiad, in the one hundred and sixtieth current year of the era of Nabonassar, four hundred and twenty-four years three months and eight days from the time in which Solomon laid its foundation stone." (Clarke)

d. Broke down the wall of Jerusalem: The walls of Jerusalem - the physical security of the city - were now destroyed. Jerusalem was no longer a place of safety and security. The walls would remain a ruin until they were rebuilt by the returning exiles in the days of Nehemiah.

i. "Thus, ends the history of a people the most fickle, the most ungrateful, and perhaps on the whole the most sinful, that ever existed on the face of the earth. But what a display does all this give of the power, justice, mercy, and long-suffering of the Lord! There was no people like this people, and no God like their God." (Clarke)

ii. "In the end, the exile came not because Israel sinned, but because they spurned God's offers of reconciliation." (Selman)

3. (20-21) The seventy-year Babylonian captivity.

And those who escaped from the sword he carried away to Babylon, where they became servants to him and his sons until the rule of the kingdom of Persia, to fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her Sabbaths. As long as she lay desolate she kept Sabbath, to fulfill seventy years.

a. Those who escaped from the sword he carried away to Babylon: This was the third major wave of captivity, taking the remaining people all except for the poor of the land (2 Kings 25:12).

i. "Of the prominent men of Jerusalem, only Jeremiah and Gedaliah were left behind (2 Kings 25:22; cf. Jerusalem 39:11-14). Jeremiah's stand on the Babylonian issue was doubtless well-known." (Dilday)

b. Where they become servants to him and his sons: One fulfillment of this was the taking of Daniel and his companions into captivity. Daniel was one of the king's descendants taken into the palace of the king of Babylon (Daniel 1:1-4).

i. "The exiles came 'to Babylon' where 'they became servants'; and yet, after an initial period of discouragement (Psalm 137) and oppressive service (cf. Isaiah 14:2-3), at least some Jews gained favor and status (2 Kings 25:27-30; Daniel 1:19; 2:49; 6:3)." (Payne)

c. Until the rule of the kingdom of Persia: The Persians (together with the Medes) conquered the Babylonians in 539 B.C. and the Jewish people were only allowed to return to their native lands after the Persians came to power.

i. The ancient Greek historian Herodotus relates that the Persian King Cyrus conquered Babylon by diverting the flow of the Euphrates into a nearby swamp. This lowered the level of the river so his troops marched through the water and under the river-gates. They still would not have been able to enter had not the bronze gates of the inner walls been left inexplicably unlocked. This was exactly what God predicted in Isaiah 44:28-45:7 and Jeremiah 51:57-58. God opened the gates of the city of Babylon for Cyrus, and put it in writing 200 years before it happened.

d. To fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her Sabbaths: God had commanded Israel to observe a Sabbath for the land, allowing it to rest every seven years (Exodus 23:10-11). The people of Judah had denied the land its Sabbaths over a period of some 490 years, meaning that they "owed" the land 70 Sabbaths, and to fulfill seventy years God took the years back during the Babylonian exile.

i. This was promised to a disobedience Israel hundreds of years before: Then the land shall enjoy its sabbaths as long as it lies desolate and you are in your enemies' land; then the land shall rest and enjoy its sabbaths. As long as it lies desolate it shall rest; for the time it did not rest on your sabbaths when you dwelt in it. (Leviticus 26:34-35)

ii. Jeremiah spoke of the 70 years of exile in two places: Jeremiah 25:11-13 and Jeremiah 29:10.

4. (22-23) Cyrus allows the Jewish people to return to Jeruasalem.

Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and also put it in writing, saying, Thus says Cyrus king of Persia: All the kingdoms of the earth the LORD God of heaven has given me. And He has commanded me to build Him a house at Jerusalem which is in Judah. Who is among you of all His people? May the LORD his God be with him, and let him go up!

a. Now in the first year of Cyrus king of Persia: God gave the Persian king a sense of urgency about this, and the relief from exile was granted the very first year of his reign as the LORD stirred up his spirit.

i. Cyrus made a decree giving Ezra and the Babylonian captives the right to return to Jerusalem and rebuild the temple in 538 B.C. (Ezra 1:1-4 and Ezra 5:13-17).

ii. "Cyrus's policy of cooperating with local religions and of encouraging the return of exiles has received explicit archaeological confirmation from the inscriptions of the king himself (cf. especially the famous 'Cyrus Cylinder')." (Payne)

b. All the kingdoms of the earth the LORD God of heaven has given me: This remarkable recognition of God's hand upon his life may be connected with the remarkable prophecies regarding Cyrus in Isaiah 44:28-45:4.

c. He has commanded me to build Him a house at Jerusalem: The command of Cyrus not only allowed the return of the exiled people, but also a rebuilding of the destroyed temple.

i. " 'To build him a house' is a deliberate echo of the central promise of the Davidic covenant (cf. 1 Chronicles 17:11-12; 22:10; 28:6; 2 Chronicles 6:9-10). Cyrus of course is thinking only of the house in Jerusalem, but in the Chronicler's thought this phrase is inevitably connected with both houses of the Davidic covenant, the dynasty as well as the temple." (Selman)

d. Who is among you of all His people? May the LORD his God be with him, and let him go up! The Books of 1 and 2 Chronicles end with this wonderful and remarkable encouragement to return and rebuild Jerusalem. This was the necessary and helpful encouragement to the first readers of Chronicles, letting them see their connection with God's broader plan of the ages.

i. Sadly, only a small percentage decided to return from exile; but those who did needed the encouragement to know they were making a valuable contribution to God's work.

ii. "Unlike the Book of Kings, with its central message of stern moral judgments, Chronicles exists essentially as a book of hope, grounded on the grace of our sovereign Lord. . . . [Chronicles shows that] History is a process, not of disintegration, but of sifting, of selection, and of development." (Payne)

iii. "In the end, therefore, the end is also a fresh start. God's promises continue through the exile, on through his own generation and into the future." (Selman)

© 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 36 (Chapter Introduction)

Overview

2Ch 36:1, Jehoahaz succeeding, is deposed by Pharaoh, and carried into Egypt; 2Ch 36:5, Jehoiakim reigning ill, is carried bound into Babylon; 2Ch 36:9, Jehoiachin succeeding, reigns ill, and is brought into Babylon; 2Ch 36:11, Zedekiah succeeding, reigns ill, despises the prophets, and rebels against Nebuchadnezzar; 2Ch 36:14, Jerusalem, for the sins of the priests and the people, is wholly destroyed; 2Ch 36:22, The proclamation of Cyrus.

Poole: 2 Chronicles 36 (Chapter Introduction)

CHRONICLES CHAPTER 36

Jehoahaz succeeding is deposed by Pharaoh, and carried to Egypt, 2Ch 36:1-4 . Jehoiakim’ s wicked reign; his captivity into Babylon, 2Ch 36:5-8 . Jehoiachin likewise, 2Ch 36:9,10 . Zedekiah’ s wicked reign; his contempt of the prophet, and rebellion against Nebuchadnezzar, 2Ch 36:11-13 . Jerusalem’ s destruction, 2Ch 36:14-21 . The proclamation of Cyrus, 2Ch 36:22,23 .

The contents of this chapter, for the substance of them, are explained See Poole "2Ki 23:31" , &c.; also 2Ki 24 2Ki 25 ; what is peculiar to it shall be here opened, so far as is necessary.

MHCC: 2 Chronicles 36 (Chapter Introduction)

(v. 1-21) The destruction of Jerusalem.

(2Ch 36:22, 2Ch 36:23) The proclamation of Cyrus.

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 36 (Chapter Introduction)

We have here, I. A short but sad account of the utter ruin of Judah and Jerusalem within a few years after Josiah's death. 1. The history of it in the unhappy reigns of Jehoahaz for three months (2Ch 36:1-4), Jehoiakim (2Ch 36:5-8) for eleven years, Jehoiachin three months (2Ch 36:9, 2Ch 36:10), and Zedekiah eleven years (2Ch 36:11). Additions were made to the national guilt, and advances towards the national destruction, in each of those reigns. The destruction was, at length, completed in the slaughter of multitudes (2Ch 36:17), the plundering and burning of the temple and all the palaces, the desolation of the city (2Ch 36:18, 2Ch 36:19), and the captivity of the people that remained (2Ch 36:20). 2. Some remarks upon it - that herein sin was punished, Zedekiah's wickedness (2Ch 36:12, 2Ch 36:13), the idolatry the people were guilty of (2Ch 36:14), and their abuse of God's prophets (2Ch 36:15, 2Ch 36:16). The word of God was herein fulfilled (2Ch 36:21). II. The dawning of the day of their deliverance in Cyrus's proclamation (2Ch 36:22, 2Ch 36:23).

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

Bibliography

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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 36 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 36

This chapter records the reigns of the four kings of Judah, and the captivity of the Jews, the short reign of Jehoahaz, deposed by the king of Egypt, and his brother Eliakim or Jehoiakim set up in his room, 2Ch 36:1, the reign of Jehoiakim, who was bound and carried away by Nebuchadnezzar, 2Ch 36:5, the reign of Jehoiachin his son, who also in a short time was taken and carried to Babylon by the same king, 2Ch 36:9, the reign of Zedekiah, who also rebelled against the king of Babylon, and he and his people were taken and carried captive by him for his sins, which are here mentioned, according to the prophecy of Jeremiah, and where the Jews continued until the reign of the kingdom of Persia, 2Ch 36:11 and the chapter is concluded with the proclamation of Cyrus king of Persia, and with which also the next book begins, 2Ch 36:22.