Text -- 2 Chronicles 15:16 (NET)

15:16 King Asa also removed Maacah his grandmother from her position as queen mother because she had made a loathsome Asherah pole. Asa cut down her Asherah pole and crushed and burned it in the Kidron Valley.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Ch 15:16

Concerning Maachah - See the matter fully explained in the note on 1Ki 15:13 (note)

The Jews imagine that Maachah repented, and her name became changed into Michaiah, daughter of Uriel of Gibeah; and that this was done that there might be no mention of her former name, lest it should be a reproach to her: but we have already seen another gloss on this name. See on 2Ch 11:20 (note).

TSK: 2Ch 15:16

Maachah : 1Ki 15:13-24

the mother : that is, grandmother, 1Ki 15:2, 1Ki 15:10

he removed : 2Ch 14:3-5; Exo 32:27, Exo 32:28; Deu 13:6-8, Deu 33:9; Zec 13:3; Mar 3:21, Mar 3:31-35; 2Co 5:16

idol : Heb. horror

cut down : 2Ch 14:3-5, 2Ch 34:7; Exo 32:20; Lev 26:30; Deu 7:5, Deu 7:25, Deu 7:26, Deu 9:21; 1Ki 15:14-24; 2Ki 23:6, 2Ki 23:12, 2Ki 23:15

Commentary -- Word/Phrase Notes (per Verse)

Poole: 2Ch 15:16

Of this and the following verses, See Poole "1Ki 15:2" , See Poole "1Ki 15:10" , See Poole "1Ki 15:14" , See Poole "1Ki 15:15" .

Haydock: 2Ch 15:16

Mother, or grandmother. (Calmet) ---

There were perhaps two of the name, and Abia had married one as well as Roboam. (Menochius) ---

Deposed, &c. Hebrew, "from being queen." Septuagint, "he removed Maacha,...that she should not minister to Astarte; and he cut the idol in pieces, and burnt it," &c. (Haydock) ---

Syriac, "because she had celebrated a feast to idols." But it seems she had set up a stone, which Asa burnt. See 3 Kings xv. 13. (Calmet) ---

Priapus is added by the Vulgate to explain [the] Hebrew, "the idol of, or in the grove," (Haydock) Asera or Astarte. (Calmet)

Gill: 2Ch 15:16-18

And also concerning Maachah the mother of Asa the king,.... Or rather his grandmother, 1Ki 15:10,

he removed her from being queen; the Septuagint version is, "that she should not minister to Astarte"; which was the goddess of the Zidonians; of this and the two next verses; see Gill on 1Ki 15:13, 1Ki 15:14, 1Ki 15:15.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 15:16

¹ tn Heb “mother,” but Hebrew often uses “father” and “mother” for grandparents and even more remote ancestors.

² tn The Hebrew term גְּבִירָה (gÿvirah) can denote “queen” or “queen mother” depending on the context. Here the latter is indicated, since Maacah was the wife of Rehoboam and mother of Abijah.

Geneva Bible: 2Ch 15:16

And also [concerning] Maachah the ^{( i )} mother of Asa the king, he removed her from [being] queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped [it], and burnt [it] at the brook Kidron.

^{( i )} Or grandmother, and in this he showed that he lacked zeal, for she should have died both by the covenant, as (2Ch 15:13) and by the law of God, but he gave place to foolish pity and would also seem after a sort to satisfy the law.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 15:1-19

1 Asa, with Judah and many of Israel, moved by the prophecy of Azariah the son of Oded, make a solemn covenant with God.

16 He puts down Maachah his mother for her idolatry.

18 He brings dedicated things into the house of God, and enjoys a long peace.

MHCC: 2Ch 15:1-19

The work of complete reformation appeared so difficult, that Asa had not courage to attempt it, till assured of Divine assistance and acceptance. He and his people offered sacrifices to God; thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. The people, of their own will, covenanted to seek the Lord, each for himself, with earnestness. What is religion but seeking God, inquiring after him, applying to him upon all occasions? We make nothing of our religion, if we do not make heart-work of it; God will have all the heart, or none. Our devotedness to God our Saviour, should be avowed and shown in the most solemn and public manner. What is done in hypocrisy is a mere drudgery.

Matthew Henry: 2Ch 15:8-19

We are here told what good effect the foregoing sermon had upon Asa.

I. He grew more bold for God than he had been. His victory would inspire him with some new degrees of resolution, but this message from God with much more. Now he took courage. he saw how necessary a further reformation was, and what assurance he had of God's presence with him in it; and this made him daring, and helped him over the difficulties which had before deterred him and driven him off from the undertaking. Now he ventured to destroy all the abominable idols (and all idolatries are abominable, 1Pe 4:3) as far as ever his power went. Away with them all. He also renewed the altar of the Lord, which, it seems, had gone out of repair, though it was not above thirty-five years since Solomon's head was laid, who erected it. So soon did these ceremonial institutions begin to wax old, as things which, in the fulness of time, must vanish away, Heb 8:13.

II. He extended his influence further than before, 2Ch 15:9. He summoned a solemn assembly, and particularly brought the strangers to it, who had come over to him from the ten tribes. 1. Their coming was a great encouragement to him; for the reason of their coming was because they saw that the Lord his God was with him. It is good to be with those that have God with them, to come into relation to, and contract acquaintance and friendship with, those that live in the fear and favour of God. We will go with you, for we have heard that God is with you, Zec 8:23. 2. The cognizance he took of them, and the invitation he gave them to the general assembly, were a great encouragement to them. All strangers are to be helped, but those that cast themselves upon God's good providence, purely to keep a good conscience, are worthy of double honour. Asa gave orders for the gathering of them together (2Ch 15:9), yet it is said (2Ch 15:10) that they gathered themselves together, made it their own act, so forward were they to obey the king's orders. This meeting was held in the third month, probably at the feast of Pentecost, which was in that month.

III. He and his people offered sacrifices to God, as his share of the spoil they had got, 2Ch 15:11. Their offering here was nothing to Solomon's (2Ch 7:5), which was owing to the diminution either of their zeal or of their wealth, or of both. These sacrifices were intended by way of thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. And, as he took care that the altar should have its gift, so he took care that the temple should have its gold: He brought into the house of God all the dedicated things, 2Ch 15:18. It is honesty to render to God the things that are his. What has been long designed for him, and long laid by for him, as it should seem these dedicated things had been, should at length be laid out for him. Will a man rob God, or make slow payment to him, who is always ready to do us good?

IV. They entered into covenant with God, repenting that they had violated their engagements to him and resolving to do better for the future. It is proper for penitents, for converts, to renew their covenants. It should seem, the motion came not from Asa, but from the people themselves. Let every man be a volunteer that covenants with God. Thy people shall be willing, Psa 110:3. Observe,

1. What was the matter of this covenant. Nothing but what they were before obliged to; and, though no vow or promise of theirs could lay any higher obligation upon them than they were already under from the divine precept, yet it would help to increase their sense of the obligation, to arm them against temptations, and would be a testimony to the equity and goodness of the precept. And, by joining all together in this covenant, they strengthened the hands one of another. Two things they engaged themselves to: - (1.) That they would diligently seek God themselves, seek his precepts, seek his favour. What is religion but seeking God, enquiring after him, applying to him, upon all occasions? We shall not enjoy him till we come to heaven; while we are here we must continue seeking. They would seek God as the God of their fathers, in the way that their fathers sought him and in dependence upon the promise made to their fathers; and they would do it with all their heart and with all their soul, for those only seek God acceptably and successfully that are inward with him, intent upon him, and entire for him, in their seeking him. We make nothing of our religion if we do not make heart-work of it. God will have all the heart or none; and, when a jewel of such inestimable value as the divine favour is to be found, it is worth while to seek it with all our soul. (2.) That they would, to the utmost of their power, oblige others to seek him, 2Ch 15:13. They agreed that whosoever would not seek the Lord God of Israel (that is, would either worship other gods or refuse to join with them in the worship of the true God, that was either an obstinate idolater or an obstinate atheist) he should be put to death. This was no new law of their own making, but an order to put in execution that law of God to this purport, Deu 17:2, etc. If this law had been duly executed, there would not have been so many abominable idols found in Judah and Benjamin, 2Ch 15:8. Whether men may now, under the gospel, be compelled by such methods as these to seek the Lord is justly questioned; for the weapons of our warfare are not carnal, and yet mighty.

2. In what manner they made this covenant. (1.) With great cheerfulness, and all possible expressions of joy: The swore unto the Lord; not secretly, as if they were either ashamed of what they did or afraid of binding themselves too fast to him, but with a loud voice, to express their own zeal and to animate one another; and they all rejoiced at the oath, 2Ch 15:14, 2Ch 15:15. They did not swear to God with reluctancy (as the poor debtor confesses a judgment to his creditor), but with all the pleasure and satisfaction imaginable, as the bridegroom plights his troth to the bride in the marriage covenant. Every honest Israelite was pleased with his own engagements to God, and they were all pleased with one another's. They rejoiced in it as a hopeful expedient to prevent their apostasy from God and a happy indication of God's presence with them. Note, The times of renewing our covenant with God should be times of rejoicing, and national reformation cannot but give general satisfaction to all that are good. It is an honour and happiness to be in bonds to God. (2.) They did it with great sincerity, zeal and resolution: They swore to God with all their hearts, and sought him with their whole desire. The Israelites were now in an extraordinarily good frame. O that there had always been such a heart in them! This comes in as the reason why they rejoiced so much in what they did: it was because they were hearty in it. Note, Those only experience the pleasure and comfort of religion that are sincere and upright in it. What is done in hypocrisy is a mere drudgery. But, if God has the heart, we have the joy.

V. We are told what was the effect of this their solemn covenanting with God. 1. God did well for them: He was found of them, and gave them rest round about (2Ch 15:15), so that there was no war for a long time after (2Ch 15:19), no open general war, though there were constant bickerings between Judah and Israel upon the frontiers, 1Ki 15:16. National piety procures national blessings. 2. They did, on the whole, well for him. They carried on the reformation so far that Maachah the queen-mother was deposed for idolatry and her idol destroyed, 2Ch 15:16. This was bravely done of Asa, that he would not connive at idolatry in those that were nearest to him, like Levi, that said to his father and mother, I have not seen him, Deu 33:9. Asa knows he must honour God more than his grandmother, and dares not leave an idol in an apartment of his palace while he is destroying idols in the cities of his kingdom. We may suppose this Maachah was so far convinced of her sin that she was willing to subscribe the association mentioned (2Ch 15:12, 2Ch 15:13), binding herself to seek the Lord, and therefore was not put to death as those were that refused to sign it, great as well as small, women as well as men: probably it was with an eye to her that women were specified. But because she had been an idolater Asa thought fit to divest her of the dignity and authority she had, and probably he banished her the court and confined her to privacy, lest she should influence and infect others. But the reformation was not complete; the high places were not all taken away, though many of them were, 2Ch 14:3, 2Ch 14:5. Those in the cities were removed, but not those in the cities of Judah, but not those in the cities of Israel which were reduced to the house of David; or those that were used in the service of false gods, but not those that were used in the service of the God of Israel. These he connived at, and yet his heart was perfect. There may be defects in some particular duties where yet the heart, in the man, is upright with God. Sincerity is something less than sinless perfection.

Keil-Delitzsch: 2Ch 15:15-18

This return to the Lord brought joy to all Judah, i.e., to the whole kingdom, because they had sworn with all their heart, and sought the Lord בכל־רצונם , with perfect willingness and alacrity. Therefore Jahve was found of them, and gave them rest round about. - In 2Ch 15:16-18, in conclusion, everything which still remained to be said of Asa's efforts to promote the Jahve-worship is gathered up. Even the queen-mother Maachah was deposed by him from the dignity of ruler because she had made herself an image of Asherah; yet he did not succeed in wholly removing the altars on the high places from the land, etc. These statements are also to be found in 1Ki 15:13-16, and are commented upon at that place. Only in the Chronicle we have אסא אם instead of אמּו (Kings), because there Maachah had just been named (2Ch 15:10); and to the statement as to the abolition of idolatry, ירק , crushed, is added, and in 2Ch 15:17 מיּשׂראל ; while, on the other hand, after שׁלם , יהוה עם is omitted, as not being necessary to the expression of the meaning.

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 14:2--17:1

C. Asa 14:2-16:14

Chronicles gives much more attention to Asa than Kings does. That is because Asa's experiences illustrated the points the Chronicler wanted to drive home to his readers.

We have already seen in Rehoboam's history that obedience brought blessing from God, but disobedience brought discipline (chs. 11-12). The Chronicler used this retributive motif frequently. We see it clearly here in Asa's history.³⁴ In chapters 14-15 we see Asa obeying and blessed. In chapter 16 he was disobedient, and God disciplined him.

Constable: 2Ch 15:1-19

2. Asa's reform ch. 15

The Chronicler featured Azariah's sermon (vv. 1-7), Asa's reformation (vv. 8-15), and Maacah's removal (vv. 16-19) during the middle part of Asa's reign.

A message from the prophet Azariah was the spark that ignited revival in Asa's day.³⁶ Asa responded to Azariah's challenge by rededicating the temple, himself, and his people to the Mosaic Covenant. He even executed those who refused to submit to that covenant (Exod. 22:20; Deut. 13:6-9). His removal of the powerful dowager queen (v. 16) shows that he put spiritual purity above family loyalty.³⁷ Unfortunately Asa's revival did not result in the removal of the high places in Israel (v. 17) even though Asa destroyed them in Judah (cf. 14:3). Asa's heart was not sinless but it was blameless all his days (v. 17). Zeal for the house and worship of the Lord marked him as a true son of David.

The writer counted Simeon among the northern tribes because many of the Simeonites, although some lived within the tribe of Judah, allied with their northern brothers in their religion (cf. 34:6).³⁸ Many Simeonites had apparently moved north into Israel.

Guzik: 2Ch 15:1-19

2 Chronicles 15 - Revival and Reform in Judah

A. Azariah brings a warning from God.

1. (1-2) Asa is exhorted to seek God.

Now the Spirit of God came upon Azariah the son of Oded. And he went out to meet Asa, and said to him: "Hear me, Asa, and all Judah and Benjamin. The LORD is with you while you are with Him. If you seek Him, He will be found by you; but if you forsake Him, He will forsake you."

a. Azariah the son of Oded: This was one of the lesser-known prophets in the early years of the Kingdom of Judah. He came and bravely spoke a word to a king who was flushed with success after the great victory over the Ethiopians.

b. The LORD is with you while you are with Him: King Asa and the Kingdom of Judah had just enjoyed a significant victory over a mighty army. It would be easy to think that they had a permanent claim to God's favor and blessing. Speaking through the prophet Azariah, God wanted Asa to know the importance of abiding in the LORD.

c. If you seek Him, He will be found by you: This is an important principle repeated many times in the Bible. The idea is that when we draw near to God, He reveals Himself to us. God does not hide Himself from the seeking heart.

· You will find Him if you seek Him with all your heart and with all your soul. (Deuteronomy 4:29)

· And you will seek Me and find Me, when you search for Me with all your heart. (Jeremiah 29:13)

· Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. (Matthew 7:7)

i. The converse is also true: if you forsake Him, He will forsake you. Ultimately, God gives us what we want from Him. If He gives the heart that seeks Him more, and He also gives the heart that rejects Him what it desires.

ii. "He revealed an inclusive philosophy of life under the control of God. . . . The principle is of perpetual application. It represents God as unchanging. All apparent changes on His part are really changes in the attitude of men toward Him. Man with God, finds God with him. Man forsaking God, finds that he is forsaken of God." (Morgan)

2. (3-7) The exhortation in light of the past disobedience of Israel.

"For a long time Israel has been without the true God, without a teaching priest, and without law; but when in their trouble they turned to the LORD God of Israel, and sought Him, He was found by them. And in those times there was no peace to the one who went out, nor to the one who came in, but great turmoil was on all the inhabitants of the lands. So nation was destroyed by nation, and city by city, for God troubled them with every adversity. But you, be strong and do not let your hands be weak, for your work shall be rewarded!"

a. Without the true God, without a teaching priest, and without law: The Prophet Azariah describes the bad state of Israel in their overconfidence and distance from God. They had rejected God, those who teach them the Word of God, and the law itself.

i. Without a teaching priest reminds us that the priesthood and the Levites did much more than administer the sacrificial system. They were to be scattered throughout the tribes of Israel to teach the Word of God to the people.

ii. "The priests' teaching role was vital to the moral and spiritual quality of national life (cf. e.g. Leviticus 10:11; Deuteronomy 33:10; Malachi 2:7; 2 Chronicles 17:7-9), but when it was neglected, the truth about God declined and the fabric of covenant society was undermined." (Selman)

iii. "His words about the 'long time' when 'Israel was without the true God' probably refer to the lawless, and often faithless, days of the Judges (Judges 21:25)." (Payne)

b. But when in their trouble they turned to the LORD God of Israel, and sought Him, He was found by them: The Chronicler used this message from the Prophet Azariah to remind the people of Israel in his own day (Ezra's days of the return from exile) that even when the people of God were set low because of their disobedience, God would restore them when they turned to the LORD God of Israel.

c. Be strong . . . for your work shall be rewarded: In spite of the great trouble that God had visited on His previously disobedient people, King Asa should be encouraged at God's heart for forgiveness and restoration.

i. "This prophecy is unusual in that it is an exposition of earlier parts of the Old Testament though as an example of the speeches in Chronicles it is not untypical. Its style is sermonic, but its prophetic character comes through in the immediacy of its final imperative." (Selman)

B. The reforms of King Asa.

1. (8-9) King Asa cleanses the land and gathers the nation together for worship.

And when Asa heard these words and the prophecy of Oded the prophet, he took courage, and removed the abominable idols from all the land of Judah and Benjamin and from the cities which he had taken in the mountains of Ephraim; and he restored the altar of the LORD that was before the vestibule of the LORD. Then he gathered all Judah and Benjamin, and those who dwelt with them from Ephraim, Manasseh, and Simeon, for they came over to him in great numbers from Israel when they saw that the LORD his God was with him.

a. He took courage, and removed the abominable idols: This was the good and godly response. Instead of becoming fatalistic or passive, King Asa took action based on the open heart of God to restore and forgive.

i. Some believe that the forgiving nature of God gives one a reason to sin, based on the idea that we can sin now and simply ask forgiveness later. Asa's reaction to the word of the prophet shows the correct response to the forgiving nature of God - to respond with a greater love and a greater passion for obedience.

ii. We should notice that this took courage for King Asa to do. He had to combat against:

· The entrenched interests in favor of idolatry

· The unseen spiritual forces in favor of idolatry

· The example of his predecessors and neighbor tribes to the north in favor of idolatry

· His own fleshly inclinations in favor of idolatry and compromise

· The lethargy of compromise and indifference that supports idolatry

iii. Many well meaning reformers accomplish little because they lack the courage to really stand for their godly convictions.

iv. "What is important is that it touched the entire nation, including the queen mother (15:16), all Judah (14:5), and even the north (15:8-9)." (Selman)

b. And he restored the altar of the LORD: King Asa did more than remove the wrong; he also restored the right. This is an important part of any reform, and any time of renewal must be more than speaking out against the wrong. It must also take positive steps towards the good.

c. They came over to him in great numbers from Israel when they saw that the LORD his God was with him: King Asa's bold obedience to God earned the respect of the godly remnant among the apostate northern tribes that made up the Kingdom of Israel. They wanted to be part of a committed return to God.

i. The Chronicler recorded these events - not included in the history of King Asa found in 1 Kings - as an encouragement to the returned exiles in his own day. They could believe that if they obeyed God courageously as King Asa did, that God would also gather a faithful remnant to their small number. They could see that courageously obedient believers attract others.

ii. "Chronicles constantly highlights the opportunities for reunification (cf. 2 Chronicles 11:13-17; 30:11; 34:6), which always arose in the context of worship rather than a result of military force (cf. 2 Chronicles 11:1-4; 13:8, 13:13-14)." (Selman)

2. (10-15) A public covenant made at Jerusalem.

So they gathered together at Jerusalem in the third month, in the fifteenth year of the reign of Asa. And they offered to the LORD at that time seven hundred bulls and seven thousand sheep from the spoil they had brought. Then they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul; and whoever would not seek the LORD God of Israel was to be put to death, whether small or great, whether man or woman. Then they took an oath before the LORD with a loud voice, with shouting and trumpets and rams' horns. And all Judah rejoiced at the oath, for they had sworn with all their heart and sought Him with all their soul; and He was found by them, and the LORD gave them rest all around.

a. They offered to the LORD at that time seven hundred bulls and seven thousand sheep from the spoil they had brought: They rightly recognized that their victory came from God, so they gave back to Him from the spoil of the victory over the Ethiopians (2 Chronicles 14:12-15).

i. When we recognize that what we have comes from God, it is much easier to give to Him out of what He has given us. A lack of generosity is often rooted in refusing to recognize that God is the ultimate provider and every good and perfect gift comes from Him (James 1:17).

ii. "Such assemblies are typical of a number of kings in Chronicles, including David (1 Chronicles 13:2-5; 15:3; 28:8; 29:1ff), Solomon (2 Chronicles 1:3; 5:6), Jehoshaphat (2 Chronicles 20:5, etc.), and especially Hezekiah (e.g. 2 Chronicles 29:23; 29:28; 30:2; 30:25)." (Selman)

b. They entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul: After sacrifice, they committed the matter to a covenant between them and God. This was after the pattern of the covenant the people of Israel originally made with God at Sinai (Exodus 24:7-8).

i. This covenant was deliberately connected with these past covenants (to seek the LORD God of their fathers). This was their way of saying, "LORD God, we want the same relationship with You that our great forefathers enjoyed. We want to be bound to You with the same kind of covenant."

ii. This covenant was supported by the threat of punishment (whoever would not seek the LORD God of Israel was to be put to death) and with a public oath (they took an oath before the LORD with a loud voice). This combination of a public oath and a promised punishment made the whole community accountable to keep this promise they made. This was a demonstration of the fact that it was a covenant made with all their heart and with all their soul. It was not a half-hearted or half-way covenant that no one could be held accountable to.

iii. "Do not think too much of entering into and keeping a covenant with God; but remember that the Lord Jesus, on our behalf, has entered into covenant relation with the Father, and the Father with us in Him. This is the new covenant." (Meyer)

iv. "Should be put to death, by virtue of all those laws which command that such persons should be cut off, and in pursuance of that law, Deuteronomy 17:2." (Poole)

c. All Judah rejoiced at the oath: The seriousness of the covenant became a source of joy for the people. There was a sincere and true joy in being fully committed to God and accountable for that commitment in the community.

d. And He was found by them, and the LORD gave them rest all around: Through the Prophet Azariah, God had promised Asa in 2 Chronicles 15:2: If you seek Him, He will be found by you. This was the fulfillment of that promise. Not only the king himself, but the nation as a whole found they LORD when they sought Him this way.

· They sought Him together, having gathered together at Jerusalem.

· They sought Him through sacrifice, trusting in God's promise of atonement through the blood of an innocent victim.

· They sought Him through covenant, made with a view to God's working with His people in the past (to seek the LORD God of their fathers).

· They sought Him completely, with all their heart and with all their soul.

· They sought Him in an accountable way, promising punishment upon themselves if they were to forsake this covenant.

· They sought Him publicly, having taken a public oath together.

· They sought Him joyfully, rejoicing in the oath they had taken.

i. Their reward for seeking God in this way was both that they found the LORD, and when they found Him, He gave them rest all around. Some fear to seek the LORD this diligently because they are afraid that should they really find God, it would be more of a burden than a blessing to them. The Chronicler wanted us to know that when we seek God in this radical way and find Him, the reward is rest all around.

3. (16-19) The extension of the reform into the king's own household.

Also he removed Maachah, the mother of Asa the king, from being queen mother, because she had made an obscene image of Asherah; and Asa cut down her obscene image, then crushed and burned it by the Brook Kidron. But the high places were not removed from Israel. Nevertheless the heart of Asa was loyal all his days. He also brought into the house of God the things that his father had dedicated and that he himself had dedicated: silver and gold and utensils. And there was no war until the thirty-fifth year of the reign of Asa.

a. Also he removed Maachah the mother of Asa the king, from being queen mother, because she had made an obscene image of Asherah: This demonstrates the thoroughness of Asa's reforms. He was able to act righteously even when his family was wrong, in particular his own grandmother. "It is in a man's own family circle that his faithfulness is put fairly to the test." (Knapp)

i. 1 Kings 15:12-15 makes it clearer that Maachah was actually the grandmother of King Asa. "Maacah was apparently the daughter of Uriel of Gibeah (2 Chronicles 13:2) and Tamar (2 Samuel 14:27), hence the granddaughter of Absalom, David's rebellious son." (Patterson and Austel)

ii. An obscene image: "This image is described as 'obscene' in our English translation, but the Hebrew word is closer in meaning to 'frightening,' 'horrible,' or 'abominable.' Some commentators believe it was some sort of phallic symbol consistent with the fertility cult of Asherah." (Dilday)

iii. "From the whole, it is pretty evident that the image was a mere Priapus, or something of the same nature, and that Maachah had an assembly in the grove where the image was set up, and doubtless worshipped it with the most impure rites. What the Roman Priapus was I need not tell the learned reader; and as to the unlearned, it would not profit him to know." (Clarke)

iv. "The Jews imagine that Maachah repented, and her name became changed into Michaiah, daughter of Uriel of Gibeah; and that this was done that there might be no mention of her former name, lest it should be a reproach to her." (Clarke)

b. But the high places were not removed from Israel: 2 Chronicles 14:3 says that Asa did remove the high places, but it mentions these high places in connection with altars of the foreign gods. Therefore Asa removed the high places that were dedicated to idols, but not the ones that were dedicated to the LORD.

i. "More probably, however, the addition of from Israel (cf. 1 Kings 15:14; cf. 2 Chronicles 15:8) suggests that the Chronicler distinguished between the high places in Judah (14:3, 5) and those in Israel (15:17)." (Selman)

ii. "It was also a more extensive removal, 'from the whole land'; for it included areas Asa 'had captured in the hills of Ephraim' during the five years of hostility that had immediately preceded." (Payne)

c. Nevertheless the heart of Asa was loyal all his days: Asa's loyal heart was shown in his reforms against idolatry and state-sanctioned perversion, and in his restoration of certain silver and gold utensils to the temple.

i. There was no war until the thirty-fifth year of the reign of Asa: "For though there were continual skirmishes between Asa and Baasha and their people all their days, 1 Kings 15:16, yet it did not break forth into an open war till Asa's thirty-fifth year; i.e. till that was ended." (Poole)

© 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 15 (Chapter Introduction)

Overview

2Ch 15:1, Asa, with Judah and many of Israel, moved by the prophecy of Azariah the son of Oded, make a solemn covenant with God; 2Ch 15:16, He puts down Maachah his mother for her idolatry; 2Ch 15:18, He brings dedicated things into the house of God, and enjoys a long peace.

Poole: 2 Chronicles 15 (Chapter Introduction)

CHRONICLES CHAPTER 15

Asa, with Judah and many of Israel, moved by Azariah the prophet, renew a solemn covenant with God, 2Ch 15:1-15 . He removeth Maachah his mother for her idolatry; bringeth the hallowed things again into the temple; and enjoyeth a long peace, 2Ch 15:16-19 .

MHCC: 2 Chronicles 15 (Chapter Introduction)

The people make a solemn covenant with God.

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 15 (Chapter Introduction)

Asa and his army were now returning in triumph from the battle, laden with spoils and adorned with the trophies of victory, the pious prince, we may now suppose, studying what he should render to God for this great favour. He knew that the work of reformation, which he had begun in his kingdom, was not perfected; his enemies abroad were subdued, but there were more dangerous enemies at home that were yet unconquered - idols in Judah and Benjamin: his victory over the former emboldened him vigorously to renew his attack upon the latter. Now here we have, I. The message which God sent to him, by a prophet, to engage him to, and encourage him in, the prosecution of his reformation (2Ch 15:1-7). II. The life which this message put into that good cause, and their proceedings in pursuance of it. Idols removed (2Ch 15:8). The spoil dedicated to God (2Ch 15:9-11). A covenant made with God, and a law for the punishing of idolaters (2Ch 15:12-15). A reformation at court (2Ch 15:16). Dedicated things brought into the house of God (2Ch 15:18). All well, but that the high places were permitted (2Ch 15:17). And the effect of this was great peace (2Ch 15:19).

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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Curtis, Edward Lewis, and Albert Alonzo Madsen. A Critical and Exegetical Commentary on the Books of Chronicles. International Critical Commentary series. Edinburgh: T. & T. Clark, 1910.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

De Vries, Simon J. 1 and 2 Chronicles. The Forms of the Old Testament Literature series. Grand Rapids: William B. Eerdmans Publishing Co., 1989.

_____. "The Forms of Prophetic Address in Chronicles." Hebrew Annual Review 10 (1986):15-35.

Dillard, Raymond B. 2 Chronicles. Word Biblical Commentary series. Waco: Word Books, 1987.

_____. "The Chronicler's Jehoshaphat." Trinity Journal 7NS:1 (Spring 1986):17-22.

_____. "The Chronicler's Solomon." Westminster Theological Journal 43 (1981):289-300.

_____. "The Reign of Asa (2 Chronicles 14-16): An Example of the Chronicler's Theological Method." Journal of the Evangelical Theological Society 23 (September 1980):207-18.

Elmslie, W. A. L. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1916.

Eslinger, Lyle. "Josiah and the Torah Book: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

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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 15 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 15

Asa returning from the battle, and with the spoil of the enemy, was met by a prophet of the Lord, who encouraged him to go on with the work of reformation, promising the presence and help of God with him, 2Ch 15:1, which inspired him with fresh courage, and he went about the work with great alacrity; and having offered sacrifices, he and his people entered into a solemn covenant with the Lord, to serve him, 2Ch 15:8 upon which he destroyed his mother's idol, brought the dedicated things into the house of God, and the effect of this was peace for a long time, 2Ch 15:16.