Text -- 2 Chronicles 23:6 (NET)

23:6 No one must enter the Lord’s temple except the priests and Levites who are on duty. They may enter because they are ceremonially pure. All the others should carry out their assigned service to the Lord.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Ch 23:4-9

The arrangements made for defense are here described. The people were divided into three bodies; one attended as guards to the king, while the other two were posted at all the doors and gates, and the captains and military officers who entered the temple unarmed to lull suspicion, were furnished with weapons out of the sacred armory, where David had deposited his trophies of victory and which was reopened on this occasion.

TSK: 2Ch 23:6

they that minister : 2Ki 11:6, 2Ki 11:7; 1Ch 23:28-32

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 23:6

Keep the watch of the Lord - i. e. guard against any attempt that might be made by the Baal-worshippers to force their way through the courts into the temple.

Poole: 2Ch 23:6

Into the house of the Lord strictly so called, as it is distinguished from the courts, into which others were permitted to come, 2Ch 23:5 , to wit, into the holy place.

The priests, and they that minister of the Levites they who are to minister in course, or by my present appointment.

The watch of the Lord i.e. of the house of the Lord; as the phrase may be filled up out of this place and 2Ki 11:6 . The sense is, Let them stand in their court to prevent and oppose any person who shall endeavour violently to break into the house to seize upon the king, or to disturb their present work; which he expected Athaliah and her accomplices would do.

Gill: 2Ch 23:1-21

The contents of this chapter are the same with 2Ki 11:4 and need no other explanation than what may be found in the notes there, to which the reader is referred.See Gill on 2Ki 11:4. See Gill on 2Ki 11:5. See Gill on 2Ki 11:6. See Gill on 2Ki 11:7. See Gill on 2Ki 11:8. See Gill on 2Ki 11:9. See Gill on 2Ki 11:10. See Gill on 2Ki 11:11. See Gill on 2Ki 11:12. See Gill on 2Ki 11:13. See Gill on 2Ki 11:14. See Gill on 2Ki 11:15. See Gill on 2Ki 11:16. See Gill on 2Ki 11:17. See Gill on 2Ki 11:18. See Gill on 2Ki 11:19. See Gill on 2Ki 11:20.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 23:1-21

1 Jehoiada, having set things in order, makes Joash king.

12 Athaliah is slain.

16 Jehoiada restores the worship of God.

MHCC: 2Ch 23:1-21

To look upon ourselves and each other as the Lord's people, should make us earnest in the discharge of our duty both to God and man. Thus was this happy revolution brought about, and the people rejoiced. When the Son of David is enthroned in the soul, all is quiet, and joyful. See 2 Kings 11.

Matthew Henry: 2Ch 23:1-11

We may well imagine the bad posture of affairs in Jerusalem during Athaliah's six years' usurpation, and may wonder that God permitted it and his people bore it so long; but after such a dark and tedious night the returning day in this revolution was the brighter and the more welcome. The continuance of David's seed and throne was what God had sworn by his holiness (Psa 89:35), and an interruption was no defeasance; the stream of government here runs again in the right channel. The instrument and chief manager of the restoration is Jehoiada, who appears to have been, 1. A man of great prudence, who reserved the young prince for so many years till he was fit to appear in public, and till the nation had grown weary of the usurper, who prepared his work beforehand, and then effected it with admirable secresy and expedition. When God has work to do he will qualify and animate men for it. 2. A man of great interest. The captains joined with him, 2Ch 23:1. The Levites and the chief of the fathers of Israel came at his call to Jerusalem (2Ch 23:2) and were there ready to receive his orders. See what a command wisdom and virtue will give men. The Levites and all Judah did as Jehoiada commanded (2Ch 23:8), and, which is strange, all that were entrusted with the secret kept their own counsel till it was executed. Thus the words of the wise are heard in quiet, Ecc 9:17. 3. A man of great faith. It was not only common equity (much less his wife's relation to the royal family) that put him upon this undertaking, but a regard to the word of God, and the divine entail of the crown (2Ch 23:3): The king's son shall reign, must reign, as the Lord hath said. His eye to the promise, and dependence upon that, added a great deal of glory to this undertaking. 4. A man of great religion. This matter was to be done in the temple, which might occasion some breach of rule, and the necessity of the case might be thought to excuse it; but he gave special order that none of the people should come into the house of the Lord, but the priests and Levites only, who were holy, upon pain of death, 2Ch 23:6, 2Ch 23:7. Never let sacred things be profaned, no, not for the support of civil rights. 5. A man of great resolution. When he had undertaken this business he went through with it, brought out the king, crowned him, and gave him the testimony, 2Ch 23:11. He ventured his head, but it was in a good cause, and therefore he went on boldly. It is here said that his sons joined with him in anointing the young king. One of them, it is likely, was that Zechariah whom Joash afterwards put to death for reproving him (2Ch 24:20), which was so much the more ungrateful because he bore a willing part in anointing him.

Keil-Delitzsch: 2Ch 23:4-6

The case is similar with the contradictions in the account of the carrying out of the arrangements agreed upon. In Bertheau's view, this is the state of the case: According to 2Ki 11:5-8, the one part of the body-guard, which on Sabbath mounted guard in the royal palace, were to divide themselves into three bands: one third was to keep the guard of the royal house, which was certainly in the neighbourhood of the main entrance; the second third was to stand at the gate Sur, probably a side-gate of the palace; the third was to stand behind the door of the runners. The other part of the body-guard, on the other hand - all those who were relieved on the Sabbath - were to occupy the temple, so as to defend the young king. But according to the representation of the Chronicle, (1) the priests and the Levites were to divide themselves into three parts: the first third, those of the priests and Levites, who entered upon their duties on the Sabbath, were to be watchers of the thresholds (cf. on 1Ch 9:19.), i.e., were to mount guard in the temple as usual; the second third was to be in the house of the king (i.e., where the first third was to keep watch, according to 2 Kings); the third was to be at the gate Jesod. Then (2) the whole people were to stand in the courts of the temple, and, according to 2Ch 23:6, were to observe the ordinance of Jahve (2Ch 13:11), by which they were forbidden to enter the temple. From this Bertheau then concludes: "The guarding of the house of Jahve for the protection of the king (2Ki 11:7) has here become a יהוה משׁמרת ."But in opposition to this, we have to remark that in 2Ki 11:5-8 is it not said that the royal body-guard was to be posted as guards in the royal palace and in the temple; that is only a conclusion from the fact that Jehoiada conferred on the matter with the המּאות שׂרי of the executioners and runners, i.e., of the royal satellites, and instructed these centurions, that those entering upon the service on Sabbath were to keep watch in three divisions, and those retiring from the service in two divisions, in the following places, which are then more accurately designated. The one division of those entering upon the service were to stand, according to 2 Kings, by the gate Sur; according to the Chronicle, by the gate Jesod. The second, according to 2 Kings, was to keep the guard of the king's house; according to the Chronicle, it was to be in or by the king's house. The third was, according to 2 Kings, to be by (in) the gate behind the runners, and to keep the guard of the house Massach; according to the Chronicle, they were to serve as watchers of the thresholds. If, as is acknowledged by all, the gate סוּר is identical with the gate היסוד , - although it can neither be ascertained whether the difference in name has resulted merely from an orthographical error, or rests upon a double designation of one gate; nor yet can it be pointed out what the position of this gate, which is nowhere else mentioned, was, - then the Chronicle and 2 Kings agree as to the posts which were to occupy this door. The position also of the third part, המּלך בּבית (Chron.), will not be different from that of the third part, to which was committed the guarding of the king's house (Kings). The place where this third part took up its position is not exactly pointed out in either narrative, yet the statement, "to keep the watch of the house (temple) for warding off"(Kings), agrees with the appointment "to be guards of the thresholds"(Chron.), since the guarding of the thresholds has no other aim than to prevent unauthorized persons from entering. Now, since the young king, not merely according to the Chron., but also according to 2Ki 11:4, - where we are told that Jehoiada showed the son of the king to the chief men whom he had summoned to the house of Jahve, - was in the temple, and only after his coronation and Athaliah's death was led solemnly into the royal palace, we might take the king's house, the guard of which the one third of those entering upon the service were to keep (2Ki 11:7), to be the temple building in which the young king was, and interpret המּלך בּבית in accordance with that idea. In that case, there would be no reference to the settling of guards in the palace; and that view would seem to be favoured by the circumstance that the other third part of those entering upon their service on the Sabbath were to post themselves at the gate, behind the runners, and keep the guard of the house מסּח . That מסּח is not a nom. propr. , but appellat. , from נסח , to ward off, signifying warding off, is unanimously acknowledged by modern commentators; only Thenius would alter מסּח into וּנסח , "and shall ward off."Gesenius, on the contrary, in his Thesaurus , takes the word to be a substantive, cum משׁמרת per appositionem conjunctum , in the signification, the guard for warding off, and translates, et vos agetis custodiam templi ad depellendum sc. populum (to ward off). If this interpretation be correct, then these words also do not treat of a palace guard; and to take הבּית to signify the temple is so evidently suggested by the context, according to which the high priest conducted the whole transaction in the temple, that we must have better grounds for referring the words to the royal palace than the mere presumption that, because the high priest discussed the plan with the captains of the royal body-guard, it must be the occupation of the royal palace which is spoken of.

But quite apart from the Chronicle, even the further account of the matter in 2 Kings 11 is unfavourable to the placing of guards in the royal palace. According to 2Ch 23:9, the captains did exactly as Jehoiada commanded. They took each of them their men - those coming on the Sabbath, and those departing - and went to the priest Jehoiada, who gave them David's weapons out of the house of God (2Ch 23:10), and the satellites stationed themselves in the court of the temple, and there the king was crowned. The unambiguous statement, 2Ch 23:9, that the captains, each with his men - i.e., those coming on Sabbath (entering upon the service), and those departing - came to the high priest in the temple, and there took up their position in the court, decisively excludes the idea that "those coming on the Sabbath"had occupied the guard-posts in the royal palace, and demands that the divisions mentioned in 2Ch 23:5 and 2Ch 23:6 should be posted at different parts and gates of the temple. That one third part had assigned to it a place behind the gate of the runners is not at all inconsistent with the above idea; for even if the gate behind the runners be identical with the gate of the runners (2Ki 11:19), it by no means follows from that that it was a gate of the palace, and not of the outer court of the temple. In accordance with this view, then, 2Ki 11:5, 2Ki 11:6 do not treat of an occupation of the royal palace, but of a provision for the security of the temple by the posting of guards. It is, moreover, against the supposition that the entrances to the palace were occupied by guards, that Athaliah, when she heard from her palace the noise of the people in the temple, came immediately into the temple, and was dragged forth and slain by the captains there in command. For what purpose can they have placed guards by the palace gates, if they did not desire to put any hindrance in the way of the queen's going forth into the temple? The hypotheses of Thenius, that it was done to keep away those who were devoted to Athaliah, to make themselves masters of the palace, and to hinder Athaliah from taking any measures in opposition to them, and to guard the place of the throne, are nothing but expedients resulting from embarrassment. If there was no intention to put any hindrance in the way of the queen leaving the palace, there could have been none to prevent her taking opposing measures. For the rest, the result obtained by careful consideration of the account in 2 Kings 11, that in 2Ch 23:5, 2Ch 23:6 an occupation by guards, not of the royal palace, but of the temple, is spoken of, does not stand or fall with the supposition that המּלך בּית was the dwelling of the young king in the temple building, and not the palace. The expression המּלך בּית משׁמרת שׁמר , to guard the guard of the king's house, i.e., to have regard to whatever is to be regarded in reference to the king's house, is so indefinite and elastic, that it may have been used of a post which watched from the outer court of the temple what was going on in the palace, which was over against the temple. With this also the corresponding המּלך בּבית , in the short account of the distribution of the guards given by the chronicler (2Ch 23:5), may be reconciled, if we translate it "at the house of the king,"and call to mind that, according to 2Ki 16:18 and 1Ki 10:5, there was a special approach from the palace to the temple for the king, which this division may have had to guard. But notwithstanding the guarding of this way, Athaliah could come from the palace into the court of the temple by another way, or perhaps the guards were less watchful at their posts during the solemnity of the young king's coronation.

And not less groundless is the assertion that the priest Jehoiada availed himself in the execution of his plan, according to 2 Kings 11, mainly of the co-operation of the royal body-guard, according to the Chronicle mainly of that of the Levites; or that the chronicler, as Thenius expresses it, "has made the body-guards of 2 Kings into Levites, in order to diver to the priesthood the honour which belonged to the Praetorians."The המּאות שׂרי , mentioned by name in the Chronicle, with whom Jehoiada discussed his plan, and who had command of the guards when it was carried out, are not called Levites, and may consequently have been captains of the executioners and runners, i.e., of the royal body-guard, as they are designated in 2Ki 11:4. But the men who occupied the various posts are called in both texts השּׁבּת בּאי (2Ki 11:5; 2Ch 23:4): in 2Ki 11:7 and 2Ki 11:9, the corresponding השּׁבּת יצאי is added; while in the Chronicle the השׁבת באי are expressly called Levites, the words וללויּם לכּהנים being added. But we know from Luk 1:5, compared with 1 Chron 24, that the priests and Levites performed the service in the temple in courses from one Sabbath to another, while we have no record of any such arrangement as to the service of the Praetorians; so that we must understand the words "coming on the Sabbath"(entering upon the service), and "going on the Sabbath"(those relieved from it), of the Levites in the first place. Had it been intended that by these words in 2 Kings 11 we should understand Praetorians, it must necessarily have been clearly said. From the words spoken to the centurions of the body-guard, "the third part of you,"etc., it does not follow at all as a matter of course that they were so, any more than from the fact that in 2Ki 11:11, the posts set are called הרצים , the runners = satellites. If we suppose that in this extraordinary case the Levitic temple servants were placed under the command of centurions of the royal body-guard, who were in league with the high priest, the designation of the men they commanded by the name רצים , satellites, is fully explained; the men having been previously more accurately described as those who were entering upon and being relieved from service on the Sabbath. In this way I have explained the matter in my apologet. Versuch über die Chron. S. 362ff., but this explanation of it has neither been regarded nor confuted by Thenius and Bertheau. Even the mention of כּרי and רצים along with the captains and the whole people, in 2Ki 11:19, is not inconsistent with it; for we may without difficulty suppose, as has been said in my commentary on that verse, that the royal body-guard, immediately after the slaughter of Athaliah, went over to the young king just crowned, in order that they, along with the remainder of the people who were assembled in the court, might lead him thence to the royal palace. There is only one statement in the two texts which can scarcely be reconciled with this conjecture, - namely, the mention of the רצים and of the people in the temple before Athaliah was slain (2Ch 23:12 and 2Ki 11:13 Kings), since it follows from that that runners or satellites belonging to the body-guard were either posted, or had assembled with the others, in the court of the temple. To meet this statement, we must suppose that the centurions of the body-guard employed not merely the Levitic temple guard, but also some of the royal satellites, upon whose fidelity they could rely, to occupy the posts mentioned in 2Ki 11:5-7 and 2Ch 23:4, 2Ch 23:5 ; so that the company under the command of the centurions who occupied the various posts in the temple consisted partly of Levitic temple guards, and partly of royal body-guards. But even on this view, the suspicion that the chronicler has mentioned the Levites instead of the body-guard is shown to be groundless and unjust, since the רצים also are mentioned in the Chronicle.

According to this exposition, the true relation between the account in the Chronicle and that in the book of Kings would seem to be something like this: Both accounts mention merely the main points of the proceedings, - the author of the book of Kings emphasizing the part played in the affair by the royal body-guard; the author of the Chronicle, on the other hand, emphasizing that played by the Levites: so that both accounts mutually supplement each other, and only when taken together give a full view of the circumstances. We have still to make the following remarks on the narrative of the Chronicle in detail. The statement (2Ki 11:5) that all those relived on the Sabbath were to keep guard of the house of Jahve, in reference to the king, in two divisions, is in 2Ch 23:5, thus generalized: "all the people were in the courts of the house of Jahve." כּל־העם is all the people except the before-mentioned bodies of men with their captains, and comprehends not only the remainder of the people mentioned in 2Ki 11:13 and 2Ki 11:19, who came to the temple without any special invitation, but also the body of guards who were relieved from service on Sabbath. This is clear from 2Ch 23:8 of the Chronicle, where we have the supplementary remark, that those departing on the Sabbath also, as well as those coming, did what Jehoiada commanded. In addition to this, in 2Ch 23:6 this further command of Jehoiada is communicated: Let no one enter the house of Jahve ( יהוה בּית is the temple building, i.e., the holy place and the most holy, as distinguished from the courts), save the priests, and they that minister of the Levites, i.e., of those Levites who perform the service, who are consecrated thereto; but all the people shall keep the watch of the Lord, i.e., keep what is to be observed in reference to Jahve, i.e., here, to keep without the limits appointed in the law to the people in drawing near to the sanctuaries. The whole verse, therefore, contains only an elucidation of the command that all the people were to remain in the courts, and not to press farther into the sanctuary.

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 23:1-21

G. Athaliah ch. 23

The Chronicler did not have much interest in Athaliah because she was not of the Davidic line. She was the daughter of Ahab. His concern in this chapter was with the events that brought the next Davidic king to the throne, Joash.

Instead of protecting the temple as had all the good kings of Judah so far, Joash enjoyed protection in the temple. The temple was the visual symbol of the continuity of the Davidic dynasty. Even though there was no visible king during Athaliah's usurpation the temple reminded the people that God would fulfill His promise to David of an unbroken royal line.

The returned exiles were in a similar situation. A Davidic king was not on the throne in their day, but the rebuilt temple gave hope that a successor to David would again sit on his throne. In their day they could not set a king on their throne because they were no longer a sovereign nation but only a province of the Persian Empire. Evidently the people had rebuilt the temple when the Chronicler wrote this book (cf. 5:9). Clearly the restoration community's hope of the fulfillment of the promise God made to David centered on the temple. As long as they had permission to rebuild the temple there was hope that someday a successor to David might rule over them again. The temple was in that sense the protector of the promise to David both in Athaliah's day and in the Chronicler's day.

The public presentation of Joash recalls the anointing of Solomon, which ended Adonijah's vain attempt to succeed David (1 Kings 1:39-40, 45-46).

Jehoiada's reforms indicated the extent to which Judah had departed from God's ordained worship (vv. 16-17). Jehoiada was the Chronicler's ideal high priest.⁶¹ It is interesting to read that the popular reaction to Athaliah's death was joy (v. 21).

"All the people of the land rejoiced, a characteristic response found in Chronicles whenever the Lord's will was being followed."⁶²

The flame of love for Yahweh burned low, but it was still alive in His people. In the absence of a king the Lord raised up the high priest as Judah's spiritual leader.

"The story of Athaliah, like that of Jehoram and Ahaziah, is a testimony to the ephemeral and ultimately illusory character of brute power exercised in a self-serving way."⁶³

Guzik: 2Ch 23:1-21

2 Chronicles 23 - Jehoiada and the Crowning of Joash

A. The plan is put into practice.

1. (1-7) Jehoiada and his plan to restore Joash to the throne of Judah.

In the seventh year Jehoiada strengthened himself, and made a covenant with the captains of hundreds: Azariah the son of Jeroham, Ishmael the son of Jehohanan, Azariah the son of Obed, Maaseiah the son of Adaiah, and Elishaphat the son of Zichri. And they went throughout Judah and gathered the Levites from all the cities of Judah, and the chief fathers of Israel, and they came to Jerusalem. Then all the assembly made a covenant with the king in the house of God. And he said to them, "Behold, the king's son shall reign, as the LORD has said of the sons of David. This is what you shall do: One-third of you entering on the Sabbath, of the priests and the Levites, shall be keeping watch over the doors; one-third shall be at the king's house; and one-third at the Gate of the Foundation. All the people shall be in the courts of the house of the LORD. But let no one come into the house of the LORD except the priests and those of the Levites who serve. They may go in, for they are holy; but all the people shall keep the watch of the LORD. And the Levites shall surround the king on all sides, every man with his weapons in his hand; and whoever comes into the house, let him be put to death. You are to be with the king when he comes in and when he goes out."

a. Jehoiada strengthened himself, and made a covenant with the captains: Jehoiada was a godly man who was concerned with restoring the throne of David to the line of David, and taking it away from this daughter of Ahab and Jezebel. He was also the husband of Jehoshabeath, the woman who hid the young boy Joash and protected him from the Athaliah's massacre.

i. "The easiest thing for Jehoiada would have been to shut himself up in the temple, and leave things to take their course. The noblest thing was to come forth, and boldly confront the rampant, evil of his time." (Meyer)

ii. "The world is full of Athaliahs, and it is not befitting that the Jehoiadas should remain at their holy rites and services if there is a paramount need for action in the world's battlefield, in the strife against wrong." (Meyer)

b. Then all the assembly made a covenant with the king in the house of God: From the place where the oath was made and the context of the oath, we learn that the worship of the true God was not dead in Judah. These captains could respond to their responsibility before the LORD.

c. Behold, the king's son shall reign: This was a dramatic moment. For six years everyone believed there were no more surviving heirs of David's royal line and there was no legitimate ruler to displace the wicked Athaliah. The secret had to be secure, because the king's son would be immediately killed if his existence were revealed. The captains must have been shocked by the sight of this six-year old heir to the throne.

i. One reason Athaliah was able to reign for six years was that no one knew any alternative. Many people live under the reign of Satan because they don't really know there is a legitimate king ready to take reign in their life.

d. This is what you shall do: Jehoiada had a plan to depose the wicked Queen Athaliah and to replace her with the boy king. These leaders needed to follow his plan carefully, and to do it on the Sabbath. Jehoiada chose the Sabbath for the day of the coup, because that was the day when the guards changed their shifts and they could assemble two groups of guards at the temple at the same time without attracting attention.

i. "It was a weighty work he went about, and therefore he took the wisest course, the fittest time; on the Sabbath, when the congregation met; and in the temple, wither Athaliah and her courtiers seldom came." (Trapp)

2. (8-11) Joash is crowned king.

So the Levites and all Judah did according to all that Jehoiada the priest commanded. And each man took his men who were to be on duty on the Sabbath, with those who were going off duty on the Sabbath; for Jehoiada the priest had not dismissed the divisions. And Jehoiada the priest gave to the captains of hundreds the spears and the large and small shields which had belonged to King David, that were in the temple of God. Then he set all the people, every man with his weapon in his hand, from the right side of the temple to the left side of the temple, along by the altar and by the temple, all around the king. And they brought out the king's son, put the crown on him, gave him the Testimony, and made him king. Then Jehoiada and his sons anointed him, and said, "Long live the king!"

a. So the Levites and all Judah did according to all that Jehoiada the priest commanded: This was an important plan that had to be followed carefully. Athaliah was a powerful enemy and many had a vested interest in her corrupt reign.

b. The spears and the large and small shields which had belonged to King David, that were in the temple of God: These men were equipped with weapons dating from the days of King David. It was fitting for these soldiers who would set the heir of David's royal line back on the throne of Judah to use these weapons which had belonged to King David.

c. Then they brought out the king's son: First the king's son had to be revealed. No one could support him and he could not take his rightful throne until he was brought out before the people.

d. Put the crown on him: Next the king's son had to be crowned. This was the public and official recognition of him as king.

e. Gave him the Testimony: The king's son had to come with the Word of God. Joash appeared before the people holding the scrolls of God's Word.

i. Deuteronomy 17:18 says that the king should have his own copy of the Scriptures. "This is the basis for the British custom of presenting the monarch with a copy of the Bible during the coronation service." (Wiseman)

f. And made him king: The king's son had to be received. He had the royal right to impose his reign, but he instead allowed his rule to be received.

g. Anointed him: The king's son could never fulfill his office without a divine anointing.

h. And said, "Long live the king!" The king's son received praise once he was recognized as their king.

i. We can and should follow the same pattern in our reception of Jesus Christ, the true king's son.

ii. "Is not the spiritual condition of too many children of God represented by the condition of the Temple, during the early years of the life of Joash? The king was within its precincts, the rightful heir of the crown and defender of the worship of Jehovah: but as a matter of fact, the crown was on the head of the usurper Athaliah, who was exercising a cruel and sanguinary tyranny. The king was limited to a chamber, and the majority of the priests, with all the people, had not even heard of his existence. There needs to be an anointing, an enthroning, a determination that He shall exercise his power over the entire Temple of our Being." (Meyer)

B. Athaliah's demise.

1. (12-13) Her distress upon discovering the plot against her.

Now when Athaliah heard the noise of the people running and praising the king, she came to the people in the temple of the LORD. When she looked, there was the king standing by his pillar at the entrance; and the leaders and the trumpeters were by the king. All the people of the land were rejoicing and blowing trumpets, also the singers with musical instruments, and those who led in praise. So Athaliah tore her clothes and said, "Treason! Treason!"

a. When she looked, there was the king: For the usurper queen mother this was a horrifying sight. For six years she ruled because she believed there were no legitimate claimants to the throne of David. Now she sees that one son of Ahaziah - Joash, her own grandson - escaped her murderous intent.

b. All the people of the land were rejoicing: They were obviously weary of the wicked reign of Athaliah.

c. Treason! Treason! The charge was not unfounded. This was treason against her government, but it was a well-founded and godly treason against a tyrannical, wicked ruler.

2. (14-15) She and her supporters are executed

And Jehoiada the priest brought out the captains of hundreds who were set over the army, and said to them, "Take her outside under guard, and slay with the sword whoever follows her." For the priest had said, "Do not kill her in the house of the LORD." So they seized her; and she went by way of the entrance of the Horse Gate into the king's house, and they killed her there.

a. Take her outside under guard, and slay with the sword whoever follows her: This was both righteous and prudent. It was a just sentence against this woman who had murdered so many, and prudent precautions were taken so she could not mount a resistance.

b. Do not kill her in the house of the LORD: As a priest, Jehoiada had a great concern for the sanctity and reputation of the temple. Yet in the place where horses entered, they killed her there.

i. "Her own treason against the true and abiding King of the nation was defeated. Thus, sooner or later, and in ways equally dramatic, the moment arrives when those who plot and plan against Heaven and righteousness, find themselves looking at the evidences of the triumph of God and of goodness over all their wickedness." (Morgan)

C. The reforms of Jehoiada the priest.

1. (16-17) Jehoiada makes a covenant.

Then Jehoiada made a covenant between himself, the people, and the king, that they should be the Lord's people. And all the people went to the temple of Baal, and tore it down. They broke in pieces its altars and images, and killed Mattan the priest of Baal before the altars.

a. A covenant between himself, the people, and the king: This shows that God intends that both kings and citizens have mutual obligations towards the other. Neither have absolute rights over or against the other.

i. "Along with Jehoiada's political revolution came a corresponding religious revival - that king, priest, and citizenry would together 'be the LORD's people.'" (Payne)

ii. "The climax is not Joash's coronation but a covenant renewing the nation's relationship with God." (Selman)

b. That they should be the Lord's people: The covenant was between the LORD and the king and the people. They re-committed themselves to honor, obey, and serve God.

c. And all the people went to the temple of Baal, and tore it down: In 2 Kings 10 Jehu supervised the destruction of the temple of Baal in Samaria. Here the temple of Baal in Jerusalem was destroyed, and appropriately destroyed by the people.

i. They didn't stop at destroying the building itself; they went on to destroy both the sacred objects dedicated to Baal and to kill Mattan the priest of Baal. "The execution of 'Mattan the priest of Baal' carried out the requirement of God's Word directed against those who should lead others into false religion (Deuteronomy 13:5-10)." (Payne)

2. (18-21) Jehoiada restores the proper plans of worship and service.

Also Jehoiada appointed the oversight of the house of the LORD to the hand of the priests, the Levites, whom David had assigned in the house of the LORD, to offer the burnt offerings of the LORD, as it is written in the Law of Moses, with rejoicing and with singing, as it was established by David. And he set the gatekeepers at the gates of the house of the LORD, so that no one who was in any way unclean should enter. Then he took the captains of hundreds, the nobles, the governors of the people, and all the people of the land, and brought the king down from the house of the LORD; and they went through the Upper Gate to the king's house, and set the king on the throne of the kingdom. So all the people of the land rejoiced; and the city was quiet, for they had slain Athaliah with the sword.

a. Whom David had assigned . . . as it is written in the Law of Moses: The priest Jehoiada was careful to reinstitute these practices and customs according to Biblical patterns, based on what God had revealed to David and Moses.

i. So that no one who was in any way unclean should enter: "Oh that we also had store of such porters, to keep out the unclean from holy ordinances!" (Trapp)

b. And set the king on the throne of the kingdom: After more than six dark years, now the rightful king of Judah once again ruled over his grateful people. No wonder, the people of the land rejoiced.

i. "The people's rejoicing augmented the joy of temple worship, and sounded a note unheard since the days of Jehoshaphat (2 Chronicles 20:27). That the city was quiet was a sign of God's blessing, which often followed special acts of faith and obedience (cf. 1 Chronicles 4:40; 22:9; 2 Chronicles 13:23; 14:4-5; 20:30)." (Selman)

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

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

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

JFB: 2 Chronicles (Outline)

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

TSK: 2 Chronicles 23 (Chapter Introduction)

Overview

2Ch 23:1, Jehoiada, having set things in order, makes Joash king; 2Ch 23:12, Athaliah is slain; 2Ch 23:16, Jehoiada restores the worship of God.

Poole: 2 Chronicles 23 (Chapter Introduction)

CHRONICLES CHAPTER 23

Jehoiada maketh Joash king, 2Ch 23:1-11 . Athaliah is slain, 2Ch 23:12-15 . The pure worship of God is restored, 2Ch 23:16-21 .

MHCC: 2 Chronicles 23 (Chapter Introduction)

Joash crowned, and Athaliah slain.

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 23 (Chapter Introduction)

Six years bloody Athaliah had tyrannised; in this chapter we have her deposed and slain, and Joash, the rightful heir, enthroned. We had the story before nearly as it is here related, 2Ki 11:4, etc. I. Jehoiada prepared the people for the king, acquainted them with his design, armed them, and appointed them their posts (2Ch 23:1-10). II. He produced the king to the people, crowned him, and anointed him (2Ch 23:11). III. He slew the usurper (2Ch 23:12-15). IV. He reformed the kingdom, re-established religion, and restored the civil government (2Ch 23:16-21).

Constable: 2 Chronicles (Book Introduction)

Introduction

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

Message¹

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

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

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

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

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

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

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

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

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

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

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

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

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

I would like to apply this lesson to us.

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

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

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

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

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

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

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

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

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

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

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

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

E. Solomon's successes chs. 8-9

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

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

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

4. Solomon's death 9:29-31

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

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

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

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

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

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

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

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

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

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

4. The invasion by Sennacherib 32:1-23

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

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

Bibliography

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Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Allen, Leslie C. 1, 2 Chronicles. Communicator's Commentary series. Waco: Word Books, 1987.

_____. "Kerygmatic Units in 1 & 2 Chronicles." Journal for the Study of the Old Testament 41 (June 1988):21-36.

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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.

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_____. "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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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.