Text -- 2 Chronicles 22:1-5 (NET)

Ahaziah’s Reign

22:1 The residents of Jerusalem made his youngest son Ahaziah king in his place, for the raiding party that invaded the city with the Arabs had killed all the older sons. So Ahaziah son of Jehoram became king of Judah. 22:2 Ahaziah was twenty-two years old when he became king and he reigned for one year in Jerusalem. His mother was Athaliah, the granddaughter of Omri. 22:3 He followed in the footsteps of Ahab’s dynasty, for his mother gave him evil advice. 22:4 He did evil in the sight of the Lord like Ahab’s dynasty because, after his father’s death, they gave him advice that led to his destruction. 22:5 He followed their advice and joined Ahab’s son King Joram of Israel in a battle against King Hazael of Syria at Ramoth Gilead in which the Syrians defeated Joram.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 22:2

Some acknowledge an error in the transcribers of the present Hebrew copies, in which language the numeral letters for 22 and 42 are so like, that they might easily be mistaken. For that it was read 22 here, as it is in the book of Kings, in other Hebrew copies, they gather from hence, that it is at this day so read in divers ancient Greek copies, as also in those two ancient translations, the Syriack and the Arabick, and particularly in that most ancient copy of the Syriack which was used by the church of Antioch in the primitive times, and to this day is kept in the church of Antioch.

Wesley: 2Ch 22:2

Of Ahab, Omri's Son.

Wesley: 2Ch 22:2

children are often called sons and daughters.

Wesley: 2Ch 22:4

Who, while he lived, seduced his son himself, and made other evil counsellors unnecessary.

JFB: 2Ch 22:1

Or Jehoahaz (2Ch 21:17). All his older brothers having been slaughtered by the Arab marauders, the throne of Judah rightfully belonged to him as the only legitimate heir.

JFB: 2Ch 22:2

(Compare 2Ki 8:26). According to that passage, the commencement of his reign is dated in the twenty-second year of his age, and, according to this, in the forty-second year of the kingdom of his mother's family [LIGHTFOOT]. "If Ahaziah ascended the throne in the twenty-second year of his life, he must have been born in his father's nineteenth year. Hence, it may seem strange that he had older brothers; but in the East they marry early, and royal princes had, besides the wife of the first rank, usually concubines, as Jehoram had (2Ch 21:17); he might, therefore, in the nineteenth year of his age, very well have several sons" [KEIL] (compare 2Ch 21:20; 2Ki 8:17).

JFB: 2Ch 22:2

More properly, "granddaughter." The expression is used loosely, as the statement was made simply for the purpose of intimating that she belonged to that idolatrous race.

JFB: 2Ch 22:3-4

The facile king surrendered himself wholly to the influence of his mother and her relatives. Athaliah and her son introduced a universal corruption of morals and made idolatry the religion of the court and the nation. By them he was induced not only to conform to the religion of the northern kingdom, but to join a new expedition against Ramoth-gilead (see 2Ki 9:10).

JFB: 2Ch 22:5

It may be mentioned as a very minute and therefore important confirmation of this part of the sacred history that the names of Jehu and Hazael, his contemporary, have both been found on Assyrian sculptures; and there is also a notice of Ithbaal, king of Sidon, who was the father of Jezebel.

Clarke: 2Ch 22:1

Made Ahaziah his youngest son king - All the others had been slain by the Arabians, etc.; see the preceding chapter, 2Ch 21:17 (note).

Clarke: 2Ch 22:2

Forty and two years old was Ahaziah - See the note on 2Ki 8:26. Ahaziah might have been twenty-two years old, according to 2Ki 8:26 (note), but he could not have been forty-two, as stated here, without being two years older than his own father! See the note there. The Syriac and Arabic have twenty-two, and the Septuagint, in some copies, twenty. And it is very probable that the Hebrew text read so originally; for when numbers were expressed by single letters, it was easy to mistake מ mem , Forty, for כ caph , Twenty. And if this book was written by a scribe who used the ancient Hebrew letters, now called the Samaritan, the mistake was still more easy and probable, as the difference between caph and mem is very small, and can in many instances be discerned only by an accustomed eye

The reading in 2Ki 8:26 is right, and any attempt to reconcile this in Chronicles with that is equally futile and absurd. Both readings cannot be true; is that therefore likely to be genuine that makes the son two years older than the father who begat him? Apage hae nugae !

Clarke: 2Ch 22:3

His mother was his counsellor - Athaliah, the wicked daughter of a wicked parent, and the wicked spouse of an unprincipled king.

Clarke: 2Ch 22:5

Went with Jehoram - See on 2Ki 8:28 (note).

Defender: 2Ch 22:2

The parallel passage (2Ki 8:26) says that Ahaziah was twenty-two years old when he became king. Since his father, Jehoram, was only forty years old at his death (2Ch 21:5), it is probable that the forty-two years given in this verse represents a copyist error in later transmission.

Defender: 2Ch 22:2

Ahaziah is evidently the same as Jehoahaz (2Ch 21:17), all of whose older brothers had been slain by the invading Philistines and Arabians before their father Jehoram died "of sore diseases" (2Ch 21:19).

Defender: 2Ch 22:2

Athaliah was actually the immediate daughter of Ahab (2Ch 21:6), the son of Omri."

Defender: 2Ch 22:3

If anything, Athaliah was worse than her mother Jezebel, not only bringing the corrupt Baalite religion into Judah, and probably inciting her husband to slay his brothers, then counseling her son "to do wickedly," but also slaying all her own grandsons and any others who might have a claim on the throne which she coveted (2Ch 22:10)."

TSK: 2Ch 22:1

the inhabitants : 2Ch 23:3, 2Ch 26:1, 2Ch 33:25, 2Ch 36:1

Ahaziah : 2Ch 22:6, Azariah, 2Ch 21:17, Jehoahaz, 2Ki 8:24-29; 1Ch 3:11

slain : 2Ch 21:16, 2Ch 21:17

TSK: 2Ch 22:2

am 3119, 3120, bc 885, 884

Forty and two : In the parallel passage (see note on 2Ki 8:26) he is said to be only twenty-two; and this is doubtless the true reading, as it is supported here by several manuscripts and versions.

Athaliah : 2Ch 21:6; 1Ki 16:28

TSK: 2Ch 22:3

his mother : Gen 6:4, Gen 6:5; Deu 7:3, Deu 7:4, Deu 13:6-10; Jdg 17:4, Jdg 17:5; Neh 13:23-27; Mal 2:15; Mat 14:8-11

his counsellor : Gen 27:12, Gen 27:13; Mat 10:37; Act 4:19

TSK: 2Ch 22:4

they were his : 2Ch 24:17, 2Ch 24:18; Pro 1:10, Pro 12:5, Pro 13:20, Pro 19:27

TSK: 2Ch 22:5

He walked : Psa 1:1; Mic 6:16

went with : 2Ki 8:28, 29-9:13

Ramothgilead : 2Ch 18:3, 2Ch 18:31, 2Ch 19:2; 1Ki 22:3; Dan 5:22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 22:2

For "42"read "22"(see the marginal reference). Ahaziah’ s father, Jehoram, was but 40 when be died 2Ch 21:20.

Poole: 2Ch 22:2

Forty and two years old was Ahaziah

Object. He was then only twenty-two years old, as is affirmed, 2Ki 8:26 . Besides, Joram his father died in his fortieth year, as is twice noted, 2Ch 21:5,20 : how then can this be true?

Answ 1. In the Hebrew it is, a son of forty-two years , &c., which is an ambiguous phrase; and though it doth for the most part, yet it doth not always, signify the age of the person, as is manifest from 1Sa 13:1 , See Poole "1Sa 13:1" . And therefore it is not necessary that this should note his age (as it is generally presumed to do, and that is the only ground of the difficulty); but it may note either,

1. The age of his mother Athaliah; who being so great, and infamous, and mischievous a person to the kingdom and royal family of Judah, it is not strange if her age be here described, especially seeing she herself did for a season sway this sceptre. Or rather,

2. Of the reign of that royal race and family from which by his mother he was descended, to wit, of the house of Omri, who reigned six years, 1Ki 16:23 ; Ahab his son reigned twenty-two years, 1Ki 16:29 ; Ahaziah his son two years, 1Ki 22:51 ; Joram his son twelve years, 2Ki 3:1 ; all which, put together, make up exactly these forty-two years; for Ahaziah began his reign in Joram’ s twelfth year, 2Ki 8:25 . And such a kind of computation of the years, not of the king’ s person, but of his reign or kingdom, we had before, 2Ch 16:1 , See Poole "2Ch 16:1" . And so we have an account of the person’ s age in 2Ki 8:26 , and here of the kingdom to which he belonged.

Answ 2. Some acknowledge an error in the transcribers of the present Hebrew copies, in which language the numeral letters for twenty-two and forty-two are so like, that they might easily be mistaken. For that it was read twenty-two here, as it is in the Book of Kings, in other Hebrew copies, they gather from hence, that it is at this day so read in divers ancient Greek copies, as also in those two ancient translations, the Syriac and the Arabic, and particularly in that famous and most ancient copy of the Syriac, which was used by the church of Antioch in the primitive times, and to this day is kept in the church of Antioch, from which that most reverend, learned, pious, and public-spirited archbishop Usher did at his own great charge get another copy transcribed, in which he hath published to all the world that he found it here written twenty and two years old , &c. Nor doth this overthrow the authority of the sacred text, as infidels would have it, partly because it is only an historical passage, of no importance to the substantial doctrines of faith and a good life; and partly because the question here is not whether this text be true, but which is the true reading of the text, whether that of the generality of present copies, or that which was used in the ancient copies, which the ancient and venerable translators above mentioned did follow; for it seems unreasonable and uncharitable to think that all of them would have conspired to have changed the text, and put in twenty and two for forty and two , if they had so read it in their Hebrew copies. Nor can this open any great door to those innumerable changes which some have boldly and rashly made in the Hebrew text without any such pretence of authority, as there is for this, which as they are affirmed without reason, or authority, or necessity, so they may as easily be rejected. If all this will not satisfy our present infidels, I desire them only to consider what hath been hinted before upon such occasions, that many difficulties which did seem unanswerable, being now fully cleared by later writers, it is but reasonable to think that this may be so in after-times, either by finding of some Hebrew copies in which it may be twenty and two years, &c., or by some other way.

The daughter of Omri i.e. of Omri’ s family; or of Ahab, Omri’ s son. Grandchildren are oft called sons and daughters, as Mat 1:1, Luk 3:26 .

Poole: 2Ch 22:3

Being a crafty and au imperious woman.

Poole: 2Ch 22:4

After the death of his father who, whilst he lived, seduced his son by his counsel and authority, and made other evil counsellors then unnecessary.

Poole: 2Ch 22:5

Went with Jehoram to war against Hazael following the evil example of Jehoshaphat therein, 2Ch 18 , though he would not follow him in what was good. But of this and the following verses, see 2Ki 8:28,29 9:21,27 .

Haydock: 2Ch 22:1

Arabians and Philistines, C. xxi. 17. H.

Haydock: 2Ch 22:2

Forty-two, &c. Diverse Greek Bibles read twenty-two, agreeably to 4 K. viii. 18., (Ch.) with the Syriac and Arabic. The Roman (C.) and Alexandrian Sept. have "twenty." H. ---

Ochozias was the youngest son, and his father died at forty years of age, C. xxi. 20. C. ---

Others would date from the birth of Amri, (Broughton) or of Athalia. But is most probable that we should read 22, as 4 K. C. ---

The contradiction has so much perplexed the commentators, that Walton (prol. 36) puts it among the quזdam Greek: apora; and De Dieu says, "I would rather plainly confess that this difficulty is to us inexplicable." The error here, "is plainly owing to a mistake of one of the Hebrew numeral letters," c, being put instead of m, which was formerly more similar than it is now. "In Origen's Hexapla, one of the Greek copies (probably that found in Caracalla's time) reads here cb, by rendering the number 22, Greek: eikosi kai duo, all which proofs make the mistake indubitable, and strongly recommend this method of correcting it." Kennicott ---

Mariana, T., &c. had already suggested this plan, (H.) which is very plausible. D. ---

Ochozias might reign twenty years with his father, and only one alone, 4 K. viii. 26. W.

Haydock: 2Ch 22:3

Pushed. Heb. and Sept. "was his counsellor to," &c.

Gill: 2Ch 22:1

And the inhabitants of Jerusalem made Ahaziah his youngest son king in his stead,.... He being the only surviving one of the sons of Jehoram, the same with Jehoahaz, 2Ch 21:17 who was saved when the rest were taken captive and slain, by his mother Athaliah, and he made his escape, and that she also escaped is clear from 2Ch 22:10.

for the band of men that came with the Arabians to the camp; that is, of the Philistines, 2Ch 21:16, which band seems to be a band or company of thieves and robbers, as the Septuagint, cruel and barbarous, as the action ascribed to them shows:

for they had slain all the eldest; sons of Jehoram; the Philistines and Arabians only carried them away captives, but those slew them in cold blood:

so Ahaziah the son of Jehoram king of Judah reigned; being declared his successor by the inhabitants of Jerusalem.

Gill: 2Ch 22:2

Forty two and years old was Ahaziah when he began to reign,.... In 2Ki 8:26, he is said to be but twenty two years old at his accession to the throne, which is undoubtedly most correct; for this makes him to be two years older than his father when he died, who was thirty two when he began to reign, and reigned eight years, 2Ch 21:20, different ways are taken to solve this difficulty; some refer this to Jehoram, that he was forty two when Ahaziah began to reign, but he was but forty when he died; others to the age of Athaliah his mother, as if he was the son of one that was forty two, when he himself was but twenty two; but no instance is given of any such way of writing, nor any just reason for it; others make these forty two years reach to the twentieth of his son Joash, his age twenty two, his reign one, Athaliah six, and Joash thirteen; but the two principal solutions which seem most to satisfy learned men are, the one, that he was twenty two when he began to reign in his father's lifetime, and forty two when he began to reign in his own right; but then he must reign twenty years with his father, whereas his father reigned but eight years: to make this clear they observe ^b, as Kimchi and Abarbinel, from whom this solution is taken, that he reigned eight years very happily when his son was twenty two, and taken on the throne with him, after which he reigned twenty more ingloriously, and died, when his son was forty two; this has been greedily received by many, but without any proof: the other is, that these forty two years are not the date of the age of Ahaziah, but of the reign of the family of Omri king of Israel; so the Jewish chronology ^c; but how impertinent must the use of such a date be in the account of the reign of a king of Judah? all that can be said is, his mother was of that family, which is a trifling reason for such an unusual method of reckoning: it seems best to acknowledge a mistake of the copier, which might easily be made through a similarity of the numeral letters, מב, forty two, for כב, twenty two ^d; and the rather since some copies of the Septuagint, and the Syriac and Arabic versions, read twenty two, as in Kings; particularly the Syriac version, used in the church of Antioch from the most early times; a copy of which Bishop Usher obtained at a very great price, and in which the number is twenty two, as he assures us; and that the difficulty here is owing to the carelessness of the transcribers is owned by Glassius ^e, a warm advocate for the integrity of the Hebrew text, and so by Vitringa ^f: and indeed it is more to the honour of the sacred Scriptures to acknowledge here and there a mistake in the copiers, especially in the historical books, where there is sometimes a strange difference of names and numbers, than to give in to wild and distorted interpretations of them, in order to reconcile them, where there is no danger with respect to any article of faith or manners; and, as a learned man ^g has observed of the New Testament,"it is an invincible reason for the Scripture's part, that other escapes should be so purposely and infinitely let pass, and yet no saving and substantial part at all scarce moved out of its place; to say the truth, these varieties of readings, in a few by-places, do the same office to the main Scriptures, as the variation of the compass to the whole magnet of the earth, the mariner knows so much the better for these how to steer his course;''and, with respect to some various readings in the Old Testament, Dr. Owen ^h observes, God has suffered this lesser variety to fall out, in or among the copies we have, for the quickening and exercising of our diligence in our search of his word:

he reigned one year in Jerusalem. His mother's name also was Athaliah, the daughter of Omri, see 2Ki 8:26.

Gill: 2Ch 22:3

He also walked in the ways of the house of Ahab,.... As his father Jehoram had, 2Ch 21:6.

for his mother was his counsellor to do wickedly; to commit idolatry, who was of that idolatrous house.

Gill: 2Ch 22:4

Wherefore he did evil in the sight of the Lord, like the house of Ahab,.... See 2Ki 8:27.

for they were his counsellors, after the death of his father, to his destruction; both of soul and body; for they gave him bad advice, both in religious and civil things; these were some of the family or court of the king of Israel, that his mother sent for after his father's death to be of his council.

Gill: 2Ch 22:5-6

He walked also after their counsel,.... Did as they advised him, as in matters of religion, so in political things, of which there is an instance in this and the next verse; of which see Gill on 2Ki 8:28, 2Ki 8:29.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 22:1

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 “for all the older [ones] the raiding party that came with the Arabs to the camp had killed.”

NET Notes: 2Ch 22:2

¹ tc Heb “forty-two,” but the parallel passage in 2 Kgs 8:26 reads “twenty-two” along with some mss of the LXX and the Syriac.

² tn The Hebrew term בַּת (bat, “daughter”) can refer, as here, to a granddaughter. See HALOT 165-66 s.v. I בַּת 1.

NET Notes: 2Ch 22:3

¹ tn Heb “and also he walked in the ways of the house of Ahab.”

² tn Heb “for his mother was his adviser to do evil.”

NET Notes: 2Ch 22:4

¹ tn Heb “in the eyes of.”

² tn That is, the members of Ahab’s royal house.

NET Notes: 2Ch 22:5

¹ sn Jehoram and Joram are alternate spellings of the Israelite king’s name (also in vv. 6-7). The shorter form is used in these verse to avoid confusion with King Jehoram of Judah, father of Azariah.

² tn Heb “Aram” (also in v. 6).

Geneva Bible: 2Ch 22:1

And the inhabitants of Jerusalem made Ahaziah his youngest son king in his stead: for the band of men that came with the ^{( a )} Arabians to the camp had slain all the eldest. So Ahaziah the son of Jehoram king of Judah reigned.

^{( a )} Meaning the Philistines.

Geneva Bible: 2Ch 22:2

^{( b )} Forty and two years old [was] Ahaziah when he began to reign, and he reigned ^{( c )} one year in Jerusalem. His mother's name also [was] Athaliah the daughter ^{( d )} of Omri.

^{( b )} Read (2Ch 21:20).

^{( c )} That is, after the death of his father.

^{( d )} She was Ahab's daughter, who was the son of Omri.

Geneva Bible: 2Ch 22:4

Wherefore he did evil in the sight of the LORD like the house of Ahab: for they were his ^{( e )} counsellors after the death of his father to his destruction.

^{( e )} He shows that it follows that the rulers are as their counsellors are and that there cannot be a good king who allows wicked counsellors.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 22:1-12

1 Ahaziah succeeding, reigns wickedly.

5 In his confederacy with Joram, the son of Ahab, he is slain by Jehu.

10 Athaliah, destroying all the seed royal, save Joash, whom Jehoshabeath his aunt hid, usurps the kingdom.

MHCC: 2Ch 22:1-12

The counsel of the ungodly ruins many young persons when they are setting out in the world. Ahaziah gave himself up to be led by evil men. Those who advise us to do wickedly, counsel us to our destruction; while they pretend to be friends, they are our worst enemies. See and dread the mischief of bad company. If not the infection, yet let the destruction be feared, Rev 18:4. We have here, a wicked woman endeavouring to destroy the house of David, and a good woman preserving it. No word of God shall fall to the ground. The whole truth of the prophecies that the Messiah was to come from David, and thereby the salvation of the world, appeared to be now hung upon the brittle thread of the life of a single infant, to destroy whom was the interest of the reigning power. But God had purposed, and vain were the efforts of earth and hell.

Matthew Henry: 2Ch 22:1-9

We have here an account of the reign of Ahaziah, a short reign (of one year only), yet long enough, unless it had been better. He was called Jeho-ahaz (2Ch 21:17); here he is called Ahaz-iah, which is the same name and of the same signification, only the words of which it is compounded are transposed. He is here said to be forty-two years old when he began to reign (2Ch 22:2), which could not be, for his father, his immediate predecessor, was but forty when he died, and it is said (2Ki 8:26) that he was twenty-two years old when he began to reign. Some make this forty-two to be the age of his mother Athaliah, for in the original it is, he was the son of forty-two years, that is, the son of a mother that was of that age; and justly is her age put for his, in reproach to him, because she managed him, and did what she would - she, in effect, reigned, and he had little more than the title of king. Many good expositors are ready to allow that this, with some few more such difficulties, arise from the mistake of some transcriber, who put forty-two for twenty-two, and the copies by which the error should have been corrected might be lost. Many ancient translations read it here twenty-two. Few books are now printed without some errata, yet the authors do not therefore disown them, nor are the errors of the press imputed to the author, but the candid reader amends them by the sense, or by comparing them with some other part of the work, as we may easily do this.

The history of Ahaziah's reign is briefly summed up in two clauses, 2Ch 22:3, 2Ch 22:4. His mother and her relations were his counselors to do wickedly, and it was to his destruction.

I. He did wickedly. Though by a special providence of God he was preserved alive, when all his brethren were slain, and reserved for the crown, notwithstanding he was the youngest of them - though the inhabitants of Jerusalem, when they had buried his father ingloriously, made him king, in hopes he would take warning by that not to tread in his steps, but would do better for himself and his kingdom - yet he was not influenced by the favours either of God or man, but walked in the way of the house of Ahab, did evil in the sight of the Lord like them (2Ch 22:3, 2Ch 22:4), that is, he worshipped, Baalim and Ashtaroth, supposing (as the learned bishop Patrick thinks) that by these demons, as mediators, they might have easier access to the supreme Numen, the God of Israel, or that these they might resort to at all times and for all matters, as being nearer at hand, and not of so high a dignity, but of a middle nature between the immortal God and mortal men - deified heroes; so they worshipped them as the church of Rome does saints and angels. That was sufficiently bad; but I wish there was no reason to suspect worse. I am apprehensive that they looked upon Jehovah, the God of their fathers, to be altogether such a one as these Baalim, and them to be as great and as good as he, nay, upon one account, more eligible inasmuch as these Baalim encouraged in their worshippers all manner of lewdness and sensuality, which the God of Israel strictly forbade.

II. He was counselled by his mother and her relations to do so. She was his counsellor (2Ch 22:3) and so were they, after the death of his father, 2Ch 22:4. While his father lived he took care to keep him to idolatry; but, when he was dead, the house of Ahab feared lest his father's miserable end should deter him from it, and therefore they were very industrious to keep him closely to it, and to make him seven times more a child of hell than themselves. The counsel of the ungodly is the ruin of many young persons when they are setting out in the world. This young prince might have had better advice if he had pleased from the princes and the judges, the priests and the Levites, that had been famous in his good grandfather's time for teaching in the knowledge of God; but the house of Ahab humoured him, and he walked after their counsel, gave himself up to be led by them, and did just as they would have him. Thus do those debase and destroy themselves that forsake the divine guidance.

III. He was counselled by them to his destruction. So it proved. Those that counsel us to do wickedly counsel us to our destruction; while they fawn, and flatter, and pretend friendship, they are really our worst enemies. Those that debauch young men destroy them. It was bad enough that they exposed him to the sword of the Syrians, drawing him in to join with Joram king of Israel in an expedition to Ramoth-Gilead, where Joram was wounded, an expedition that was not for his honour. Those that give us bad counsel in the affairs of religion, if regarded by us, may justly be made of God our counsellors to do foolishly in our own affairs. But that was not all: by engaging him in an intimacy with Joram king of Israel, they involved him in the common ruin of the house of Ahab. He came on a visit to Joram (2Ch 22:6) just at the time that Jehu was executing the judgment of God upon that idolatrous family, and so was cut off with them, 2Ch 22:7-9. Here, 1. See and dread the mischief of bad company - of joining in with sinners. If not the infection, yet let the destruction be feared. Come out from Babylon, that falling house, Rev 18:4. 2. See and acknowledge the justice of God. His providence brought Ahaziah, just at this fatal juncture, to see Joram, that he might fall with him and be taken as in a snare. This we had an account of before, 2Ki 9:27, 2Ki 9:28. It is here added that he was decently buried (not as Jehoram, whose dead body was cast into Naboth's vineyard, 2Ki 9:26), and the reason given is because he was the son (that is, the grandson) of good Jehoshaphat, who sought the Lord with his heart. Thus is he remembered with honour long after his death, and some respect shown even to his degenerate unworthy seed for his sake. The memory of the just is blessed, but the name of the wicked shall rot.

Keil-Delitzsch: 2Ch 22:1-9

Ahaziah's reign of a year, and his death . - The account of Ahaziah in 2Ki 8:26-29 agrees with our narrative, except that there the reflections of the chronicler on the spirit of his government are wanting; but, on the contrary, the account of his death is very brief in the Chronicle (2Ch 22:6-9), while in 2 Kings 9 and 10 the extirpation of the Ahabic house by Jehu, in the course of which Ahaziah was slain with his relatives, is narrated at length.

2Ch 22:1

Instead of the short stereotyped notice, "and Ahaziah his son was king in his stead,"with which 2Ki 8:24 concludes the history of Joram, the Chronicle gives more exact information as to Ahaziah's accession: "The inhabitants of Jerusalem made Ahaziah, his youngest son (who is called in 2Ch 21:17 Jehoahaz), king in his stead; for all the elder (sons), the band which had come among the Arabs to the camp had slain."In ימליכוּ we have a hint that Ahaziah's succession was disputed or doubtful; for where the son follows the father on the throne without opposition, it is simply said in the Chronicle also, "and his son was king in his stead."But the only person who could contest the throne with Ahaziah, since all the other sons of Joram who would have had claims upon it were not then alive, was his mother Athaliah, who usurped the throne after his death. All the elder sons ( הראשׁנים , the earlier born) were slain by the troop which had come among (with) the Arabians (see 2Ch 21:16.) into the camp, - not of the Philistines (Cler.), but of the men of Judah; that is, they were slain by a reconnoitring party, which, in the invasion of Judah by the Philistines and Arabs, surprised the camp of the men of Judah, and slew the elder sons of Joram, who had marched to the war. Probably they did not cut them down on the spot, but (according to 2Ch 21:17) took them prisoners and slew them afterwards.

2Ch 22:2

The number 42 is an orthographical error for 22 ( ב having been changed into ) מ , 2Ki 8:26. As Joram was thirty-two years of age at his accession, and reigned eight years (2Ch 21:20 and 2Ch 21:5), at his death his youngest son could not be older than twenty-one or twenty-two years of age, and even then Joram must have begotten him in his eighteenth or nineteenth year. It is quite consistent with this that Joram had yet older sons; for in the East marriages are entered upon at a very early age, and the royal princes were wont to have several wives, or, besides their proper wives, concubines also. Certainly, had Ahaziah had forty-two older brothers, as Berth. and other critics conclude from 2Ki 10:13., then he could not possibly have been begotten, or been born, in his father's eighteenth year. But that idea rests merely upon an erroneous interpretation of the passage quoted; see on 2Ch 22:8. Ahaziah's mother Athaliah is called the daughter, i.e., granddaughter, of Omri, as in 2Ki 8:26, because he was the founder of the idolatrous dynasty of the kingdom of the ten tribes.

2Ch 22:3

He also (like his father Joram, 2Ch 21:6) walked in the ways of the house of Ahab. This statement is accounted for by the clause: for his mother (a daughter of Ahab and the godless Jezebel) was his counsellor to do evil, i.e., led him to give himself up to the idolatry of the house of Ahab.

2Ch 22:4-6

The further remark also, "he did that which was displeasing in the sight of the Lord, like the house of Ahab,"is similarly explained; for they (the members of the house of Ahab related to him through his mother) were counsellors to him after the death of his father to his destruction, cf. 2Ch 20:23; while in 2Ki 8:27, the relationship alone is spoken of as the reason of his evil-doing. How far this counsel led to his destruction is narrated in 2Ch 22:5 and onwards, and the narrative is introduced by the words, "He walked also in their counsel;"whence it is clear beyond all doubt, that Ahaziah entered along with Joram, Ahab's son, upon the war which was to bring about the destruction of Ahab's house, and to cost him his life, on the advice of Ahab's relations. There is no doubt that Joram, Ahab's son, had called upon Ahaziah to take part in the war against the Syrians at Ramoth Gilead (see on 2Ch 18:28), and that Athaliah with her party supported his proposal, so that Ahaziah complied. In the war the Aramaeans (Syrians) smote Joram; i.e., according to 2Ch 22:6, they wounded him ( הרמּים is a contraction for הארמּים , 2Ki 8:28). In consequence of this Joram returned to Jezreel, the summer residence of the Ahabic royal house (1Ki 18:45), the present Zerin; see on Jos 19:18. המּכּים כּי has no meaning, and is merely an error for המּכּים מן , 2Ki 8:29, which indeed is the reading of several Codd.: to let himself be cured of his strokes (wounds). ועזריהוּ , too, is an orthographical error for ועחזיהוּ : and Ahaziah went down to visit the wounded Joram, his brother-in-law. Whether he went from Jerusalem or from the loftily-situated Ramah cannot be with certainty determined, for we have no special account of the course of the war, and from 2Ki 9:14. we only learn that the Israelite army remained in Ramoth after the return of the wounded Joram. It is therefore probable that Ahaziah went direct from Ramoth to visit Joram, but it is not ascertained; for there is nothing opposed to the supposition that, after Joram had been wounded in the battle, and while the Israelite host remained to hold the city against the Syrian king Hazael, Ahaziah had returned to his capital, and thence went after some time to visit the wounded Joram in Jezreel.

2Ch 22:7-9

Without touching upon the conspiracy against Joram, narrated in 2 Kings 9, at the head of which was Jehu, the captain of the host, whom God caused to be anointed king over Israel by a scholar of the prophets deputed by Elisha, and whom he called upon to extirpate the idolatrous family of Ahab, since it did not belong to the plan of the Chronicle to narrate the history of Israel, our historian only briefly records the slaughter of Ahaziah and his brother's sons by Jehu as being the result of a divine dispensation.

2Ch 22:7

"And of God was (came) the destruction ( תּבוּՀ¡ה , a being trodden down, a formation which occurs here only) of Ahaziah, that he went to Joram;"i.e., under divine leading had Ahaziah come to Joram, there to find his death. וגו וּבבאו , and when he was come, he went out with Joram against Jehu (instead of אל־יהוּא , we have in 2Ki 9:21 the more distinct יהוּא לקראת , towards Jehu) the son of Nimshi, whom God had anointed to extirpate the house of Ahab (2Ki 9:1-10).

2Ch 22:8

When Jehu was executing judgment upon the house of Ahab ( נשׁפּט usually construed with את , to be at law with any one, to administer justice; cf. Isa 46:13, Eze 38:22), he found the princes of Judah, and the sons of the brothers of Ahaziah, serving Ahaziah, and slew them. משׁרתים , i.e., in the train of King Ahaziah as his servants. As to when and where Jehu met the brothers' sons of Ahaziah and slew them, we have no further statement, as the author of the Chronicle mentions that fact only as a proof of the divinely directed extirpation of all the members of the idolatrous royal house. In 2Ki 10:12-14 we read that Jehu, after he had extirpated the whole Israelite royal house - Joram and Jezebel, and the seventy sons of Ahab - went to Samaria, there to eradicate the Baal-worship, and upon his way thither met the brothers of Ahaziah the king of Judah, and caused them to be taken alive, and then slain, to the number of forty-two. These עחזיהוּ אחי , forty-two men, cannot have been actual brothers of Ahaziah, since all Ahaziah's brethren had, according to 2Ch 22:1 and 2Ch 21:17, been slain in the reign of Joram, in the invasion of the Philistines and Arabians. They must be brothers only in the wider sense, i.e., cousins and nephews of Ahaziah, as Movers (S. 258) and Ewald recognise, along with the older commentators. The Chronicle, therefore, is quite correct in saying, "sons of the brethren of Ahaziah,"and along with these princes of Judah, who, according to the context, can only be princes who held offices at court, especially such as were entrusted with the education and guardianship of the royal princes. Perhaps these are included in the number forty-two (Kings). But even if this be not the case, we need not suppose that there were forty-two brothers' sons, or nephews of Ahaziah, since אחים includes cousins also, and in the text of the Chronicle no number is stated, although forty-two nephews would not be an unheard-of number; and we do not know how many elder brothers Ahaziah had. Certainly the nephews or brothers' sons of Ahaziah cannot have been very old, since Ahaziah's father Joram died at the age of forty, and Ahaziah, who became king in his twenty-second year, reigned only one year. But from the early development of posterity in southern lands, and the polygamy practised by the royal princes, Joram might easily have had in his fortieth year a considerable number of grandsons from five to eight years old, and boys of from six to nine years might quite well make a journey with their tutors to Jezreel to visit their relations. In this way the divergent statements as to the slaughter of the brothers and brothers' sons of Ahaziah, contained in 2 Kings 9 and in our 2Ch 22:8, may be reconciled, without our being compelled, as Berth. thinks we are, to suppose that there were two different traditions on this subject.

2Ch 22:9

And he (Jehu) sought Ahaziah, and they (Jehu's body-guard or his warriors) caught him while he was hiding in Samaria, and brought him to Jehu, and slew him. Then they (his servants, 2Ki 9:27) buried him, for they said: He is a son of Jehoshaphat, who sought Jahve with all his heart. We find more exact information as to Ahaziah's death in 2Ki 9:27., according to which Ahaziah, overtaken by Jehu near Jibleam in his flight before him, and smitten, i.e., wounded, fled to Megiddo, and there died, and was brought by his servants to Jerusalem, and buried with his fathers in the city of David. For the reconciliation of these statements, see on 2Ki 9:27. The circumstance that in our account first the slaughter of the brothers' sons, then that of Ahaziah is mentioned, while according to 2 Kings 9 and 10 the slaughter of Ahaziah would seem to have preceded, does not make any essential difference; for the short account in the Chronicle is not arranged chronologically, but according to the subject, and the death of Ahaziah is mentioned last only in order that it might be connected with the further events which occurred in Judah. The last clause of 2Ch 22:9, "and there was not to the house of Ahab one who would have possessed power for the kingdom,"i.e., there was no successor on the throne to whom the government might straightway be transferred, forms a transition to the succeeding account of Athaliah's usurpation.

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 22:1-12

F. Ahaziah ch. 22

The house of Ahab also strongly influenced Ahaziah (v. 3). His mother was Athaliah, the daughter of Ahab and Jezebel. Because of his apostasy Jehu executed Ahaziah along with his uncle Jehoram, the king of Israel. Ahaziah had no descendant who could succeed him on the throne when he died (v. 9). His mother killed all his sons except one whom the high priest and his wife hid away when he was only an infant (vv. 10-11).

"The fact that royal infants may regularly have been put into the care of wet nurses or foster mothers becomes the key to Jehosheba's frustrating Athaliah's plans; the suckling child was overlooked and could have escaped detection as he grew by mingling with other priests' children or perhaps as a temple devotee like the young Samuel."⁵⁹

The place where they hid him was evidently a bedding storeroom.⁶⁰ This too was a judgment from God on Ahaziah.

Guzik: 2Ch 22:1-12

2 Chronicles 22 - The Evil Reigns of Ahaziah and Athaliah

A. Ahaziah's rise and fall.

1. (1-4) The brief and wicked reign of Ahaziah.

Then the inhabitants of Jerusalem made Ahaziah his youngest son king in his place, for the raiders who came with the Arabians into the camp had killed all the older sons. So Ahaziah the son of Jehoram, king of Judah, reigned. Ahaziah was forty-two years old when he became king, and he reigned one year in Jerusalem. His mother's name was Athaliah the granddaughter of Omri. He also walked in the ways of the house of Ahab, for his mother advised him to do wickedly. Therefore he did evil in the sight of the LORD, like the house of Ahab; for they were his counselors after the death of his father, to his destruction.

a. The inhabitants of Jerusalem made Ahaziah his youngest son king in his place: As will be demonstrated, the son of Jehoram named Ahaziah was an unworthy man. Yet the Chronicler explains why the inhabitants of Jerusalem made him king - because raiding Arabians had killed all the older sons.

i. "Men that came with the Arabians; either, 1. A cruel sort of men who came along with the Arabians, and therefore slew those whom the Arabians had spared, and only carried into captivity. Or, 2. The Philistines, who did accompany the Arabians in this expedition, 2 Chronicles 21:16, who lived near the kingdom of Judah, and therefore thought to make as sure work as they could in destroying all the branches of the royal family." (Poole)

b. He reigned one year in Jerusalem: The short life and reign of Jehoram (he reigned only eight years and died at 40 years of age) should have warned Ahaziah. His brief reign (one year) shows he was even less blessed than his father Jehoram.

i. "Ahaziah succeeded his father, Jehoram, in the critical year 841 B.C. He was not to survive the momentous waves of the political events that were to inundate the ancient Near East in that year. Indeed, in 841 B.C. Shalmaneser III of Assyria (859-824 B.C.) at last was able to break the coalition of western allies with whom he had previously fought a long series of battles (853, 848, 845)." (Patterson and Austel)

ii. Forty-two years old: This is at odds with 2 Kings 8:26 which says that Ahaziah took the throne when 22 years old. "I am satisfied the reading in 2 Chronicles 22:2, is a mistake; and that we should read . . . twenty-two instead of forty-two year. . . . Is there a single ancient author of any kind, but particularly those who have written on matters of history and chronology, whose works have been transmitted to us free of similar errors, owing to the negligence of transcribers?" (Clarke)

iii. "The reading found in the LXX and 2 Kings 8:26 fro Ahaziah's age of 'twenty-two years' is to be adopted, rather than the MT's 'forty-two,' which would make him older than his father (cf. 2 Chronicles 21:20)." (Payne)

c. He also walked in the ways of the house of Ahab, for his mother advised him to do wickedly: Ahaziah's mother was the wicked Athaliah, who was the daughter of Ahab and Jezebel of the northern kingdom of Israel and she was given in marriage to Jehoram, the king of Judah. She brought her influence to bear upon her son and made him more of a son of Ahab and Jezebel then a son of David and his godly descendents.

i. Through her control of her son and her subsequent reign (2 Chronicles 22:10-12), "During both reigns, therefore, Ahab's dynasty was in effective control of Judah. The unity of Judah and Israel is eloquently symbolized by the names of their kings. No other Israelite king was called Jehoram or Ahaziah, yet both names are used of successive contemporary rulers in Judah and Israel." (Selman)

2. (5-9) Ahaziah falls in judgment along with Ahab's house by Jehu in Israel.

He also followed their advice, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram. Then he returned to Jezreel to recover from the wounds which he had received at Ramah, when he fought against Hazael king of Syria. And Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick. His going to Joram was God's occasion for Ahaziah's downfall; for when he arrived, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off the house of Ahab. And it happened, when Jehu was executing judgment on the house of Ahab, and found the princes of Judah and the sons of Ahaziah's brothers who served Ahaziah, that he killed them. Then he searched for Ahaziah; and they caught him (he was hiding in Samaria), and brought him to Jehu. When they had killed him, they buried him, "because," they said, "he is the son of Jehoshaphat, who sought the LORD with all his heart." So the house of Ahaziah had no one to assume power over the kingdom.

a. Went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria: Ahaziah's close association with the wicked house of Ahab developed into a war alliance with Israel against Syria. His connection with his mother's family (she was a daughter of Ahab and Jezebel, 2 Kings 8:18) was so strong and sympathetic that he paid a visit to the injured and sick King of Israel (Jehoram).

b. Then he searched for Ahaziah; and they caught him: Jehu was one of the more interesting men of the Old Testament. God raised him up to bring judgment against the dynasty of Omri that ruled the northern kingdom of Israel (2 Kings 9:1-26). In the course of fulfilling that divine commission, he also came against Ahaziah, king of Judah.

i. Jehu had no direct command or commission from God to bring judgment upon the King of Judah, but he did anyway. Consciously or unconsciously, he was guided by God and he killed Ahaziah.

ii. And the sons of Ahaziah's bothers: "The Hebrew calls them 'sons of the brothers of Ahaziah', but, since his actual brothers were dead (2 Chronicles 21:17; 22:1) and their sons were probably no more than children, they are best regarded as 'kinsmen.'" (Selman)

c. When they had killed him: Ahaziah was happy to associate himself with the northern Kingdom of Israel and their wicked kings. Therefore he died in the same judgment that came upon the King of Israel through Jehu.

i. Ahaziah was also a blood relative of Ahab (Ahab was his grandfather), therefore making him liable under the judgment that came upon Ahab and his descendants. "By failing to separate himself from Jehoram, he made himself liable to suffer the same punishment that God had previously announced against Ahab's house which he had chosen Hazael and Jehu to carry out." (Selman)

ii. 2 Kings 9:1-26 also records the reign of Ahaziah and his inglorious end at the hands of Jehu. The reconciliation of the details of the death of Ahaziah between 2 Chronicles 22 and 2 Kings 9 is complicated, but definitely possible. Adam Clarke - among other commentators - carefully works out the details.

iii. "The final movements of Ahaziah are difficult to trace but may perhaps be reconstructed as follows: he fled south from Jezreel so as to hide in Samaria. He was brought to Jehu, who fatally wounded him near Ibleam (between Jezreel and Samaria); he fled by chariot northwest to Megiddo, where he died (2 Kings 9:27); and his body was carried by Ahaziah's servants to Jerusalem (2 Kings 9:28), where they buried him." (Payne)

d. They buried him: When Ahaziah was killed in battle, they gave him a dignified burial - not for his own sake, but only because his ancestor Jehoshaphat was a godly man.

B. The reign of Queen Athaliah.

1. (10) The evil Queen Athaliah reigns over Judah.

Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal heirs of the house of Judah.

a. When Athaliah the mother of Ahaziah saw that her son was dead: She used the occasion of her son's death to take power for herself, and she reigned over the land for six years (2 Kings 11:1-3).

i. We remember that Athaliah was the daughter of Ahab and Jezebel, and was given to Jehoram, King of Judah as a bride. She was a bad influence on both her husband (Jehoram of Judah) and her son (King Ahaziah of Judah).

b. And destroyed all the royal heirs: Athaliah was from the family of Ahab, and Jehu had completely destroyed all of Ahab's descendants in Israel. Now, after Jehu's coup, Athaliah tried to save something for Ahab's family by trying to eliminate the house of David in Judah.

i. "However, no evil anger is sufficient to frustrate divine purpose, and against the wickedness of one woman God set the compassion of another." (Morgan)

ii. Years before, the King of Judah - Jehoshaphat - married his son to this daughter of Ahab and Jezebel, hoping to make an alliance with those wicked and apostate leaders. "And this was the fruit of Jehoshaphat's marrying his son to a daughter of that idolatrous and wicked house of Ahab, even the extirpation of all his posterity but one." (Poole)

iii. "No character in history, sacred or secular, stands out blacker or more hideous than this daughter-in-law of the godly Jehoshaphat." (Knapp)

2. (11-12) God uses Jehoshabeath to preserve the royal line of David.

But Jehoshabeath, the daughter of the king, took Joash the son of Ahaziah, and stole him away from among the king's sons who were being murdered, and put him and his nurse in a bedroom. So Jehoshabeath, the daughter of King Jehoram, the wife of Jehoiada the priest (for she was the sister of Ahaziah), hid him from Athaliah so that she did not kill him. And he was hidden with them in the house of God for six years, while Athaliah reigned over the land.

a. But Jehoshabeath: This little-known woman (known as Jehosheba in 2 Kings 11:2) had an important place in God's plan of the ages. Through her courage and ingenuity, she preserved the royal line of David through which the Messiah would come. Evil people like Athaliah will begin their work, but God can always raise up a Jehoshabeath.

i. "This incident is really a tale of two women." (Selman)

ii. "Thus evil always breaks down. It is extremely clever, it calculates on all the changes, and seems to leave no unguarded place; but with unvarying regularity it fails somewhere to cover up its tracks, or to insure its victory." (Morgan)

iii. She was the sister of Ahaziah: "It is not likely that Jehosheba was the daughter of Athaliah; she was a sister, we find, to Ahaziah the son of Athaliah, but probably by a different mother." (Clarke)

b. He was hidden with her in the house of God for six years: Though Ahaziah was a bad king who made evil alliances, he was still a descendant of David and the successor of his royal line. For the sake of David, God remembered His promise and spared this one young survivor to the massacre of Athaliah. The line of David was almost extinguished and continued only in the presence of a small boy named Joash, but God preserved that flickering flame.

i. "Josephus (Antiquities 9.7.1) says that the bedroom where the child and his nurse hid was room where spare furniture and mattresses were stored." (Wiseman)

ii. Like the boy Samuel, Joash grew up in the temple. Like Samuel, he probably found little ways to help the priests, whatever could be done without attracting too much attention.

iii. "Nothing but the miraculous intervention of the divine providence could have saved the line of David at this time, and preserved the prophecy relative to the Messiah. The whole truth of that prophecy, and the salvation of the world, appeared to be now suspended on the brittle thread of the life of an infant of a year old, (see 2 Chronicles 24:1,) to destroy whom was the interest of the reigning power! But God can save by few as well as by many. He had purposed, and vain were the counter-exertions of earth and hell." (Clarke)

iv. "There are hours in human history when it seems as though evil were almost all powerful. It entrenches itself in great strength; it builds up great ramparts; it inaugurates policies of the utmost craft and cleverness. It seems to be able to bind together a kingdom which is invincible. All this is false seeming. There is no finality, no security, in the apparent might of iniquity." (Morgan)

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

Commentary -- Other

Contradiction: 2Ch 22:2

5. Was Ahaziah 22 (2 Kings 8:26) or 42 (2 Chronicles 22:2) when he began to rule over Jerusalem?

(Category: copyist error)

Because we are dealing with accounts which were written thousands of years ago, we would not expect to have the originals in our possession today, as they would have disintegrated long ago. We are therefore dependent on the copies taken from copies of those originals, which were in turn continually copied out over a period of centuries. Those who did the copying were prone to making two types of scribal errors. One concerned the spelling of proper names, and the other had to do with numbers.

The two examples of numerical discrepancy here have to do with a decade in the number given. Ahaziah is said to have been 22 in 2 Kings 8:26; while in 2 Chronicles 22:2 Ahaziah is said to have been 42. Fortunately there is enough additional information in the Biblical text to show that the correct number is 22. Earlier in 2 Kings 8:17 the author mentions that Ahaziah's father Joram ben Ahab was 32 when he became King, and he died eight years later, at the age of 40. Therefore Ahaziah could not have been 42 at the time of his father's death at age 40! Such scribal errors do not change Jewish or Christian beliefs in the least. In such a case, another portion of scripture often corrects the mistake (2 Kings 8:26 in this instance). We must also remember that the scribes who were responsible for the copies were meticulously honest in handling Biblical texts. They delivered them as they received them, without changing even obvious mistakes, which are few indeed.

(Refer to the next question for a more in-depth presentation on how scribes could misconstrue numbers within manuscripts)

(Archer 1982:206 and Light of Life II 1992:201)

Critics Ask: 2Ch 22:1

2 CHRONICLES 22:1 —Were Jehoram’s sons taken captive or were they killed?

PROBLEM: According to 2 Chronicles 21:16-17 , Jehoram’s sons were only taken captive by the Philistines and the Arabians. By contrast, this passage says they “killed all the older sons.”

SOLUTION: There is no contradiction here for two reasons. First, it was only the “older” sons who were killed, not all of them. The others could have been taken captive. Second, they could have first taken them captive and then afterward killed them.   

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 22 (Chapter Introduction)

Overview

2Ch 22:1, Ahaziah succeeding, reigns wickedly; 2Ch 22:5, In his confederacy with Joram, the son of Ahab, he is slain by Jehu; 2Ch 22:10, Athaliah, destroying all the seed royal, save Joash, whom Jehoshabeath his aunt hid, usurps the kingdom.

Poole: 2 Chronicles 22 (Chapter Introduction)

CHRONICLES CHAPTER 22

Ahaziah is made king; reigneth wickedly, 2Ch 22:1-4 . In his confederacy with Joram the son of Ahab he is slain by Jehu, 2Ch 22:5-9 . Athaliah destroyeth all the seed royal, save Joash, who was hid, and usurpeth the kingdom, 2Ch 22:10-12 .

Men that came with the Arabians ; either,

1. A cruel sort of men who came along with the Arabians, and therefore slew those whom the Arabians had spared, and only carried into captivity. Or,

2. The Philistines, who did accompany the Arabians in this expedition, 2Ch 21:16 , who lived near the kingdom of Judah, and therefore thought to make as sure work as they could in destroying all the branches of the royal family, who otherwise, they expected, would recover strength, and revenge themselves upon them.

MHCC: 2 Chronicles 22 (Chapter Introduction)

The reign of Ahaziah, Athaliah destroys the royal family.

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 22 (Chapter Introduction)

We read, in the foregoing chapter, of the carrying away of Jehoram's sons and his wives; but here we find one of his sons and one of his wives left, his son Ahaziah and his wife Athaliah, both reserved to be the shame and plague of his family. I. Ahaziah was the shame of it as a partaker, 1. In the sin, and, 2. In the destruction, of the house of Ahab (2Ch 22:1-9). II. Athaliah was the plague of it, for she destroyed all the seed-royal, and usurped the throne (2Ch 22:10-12).

Constable: 2 Chronicles (Book Introduction)

Introduction

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

Message¹

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

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

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

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

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

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

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

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

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

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

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

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

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

I would like to apply this lesson to us.

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

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

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

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

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

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

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

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

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

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

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

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

E. Solomon's successes chs. 8-9

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

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

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

4. Solomon's death 9:29-31

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

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

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

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

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

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

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

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

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

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

4. The invasion by Sennacherib 32:1-23

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

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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_____. "The Validity of the Numbers in Chronicles." Bibliotheca Sacra 136:542 (April-June 1979):109-28; 543 (July-September 1979):206-20.

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_____. "The Death of Josiah and the Continuing Development of the Deuteronomic History." Vetus Testamentum 32:2 (April 1982):242-48.

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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 22 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 22

In this chapter we have an account of the wicked reign of Ahaziah the son of Jehoram, 2Ch 22:1 of his death, the occasion and manner of it, 2Ch 22:5 and of his mother Athaliah destroying all the royal seed, excepting one, who was hid by the king's sister, and assuming the government to herself, 2Ch 22:10.