Text -- 2 Chronicles 26:1 (NET)

Uzziah’s Reign

26:1 All the people of Judah took Uzziah, who was sixteen years old, and made him king in his father Amaziah’s place.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Ch 26:1

(See on 2Ki 14:21; 2Ki 15:1).

Clarke: 2Ch 26:1

The people of Judah took Uzziah - They all agreed to place this son on his father’ s throne.

Defender: 2Ch 26:1

Uzziah is the same as Azariah (2Ki 14:21; 2Ki 15:1). His name is mentioned by Tiglath-Pilezer on one of the Assyrian inscriptions."

TSK: 2Ch 26:1

all the : 2Ch 22:1, 2Ch 33:25

Uzziah : 2Ki 14:21, 2Ki 15:1-7; 1Ch 3:12, Azariah, Mat 1:8, Mat 1:9, Ozias

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 26:1

Uzziah - This form of the name is found uniformly in Chronicles (except 1Ch 3:12) and in the prophets. The writer of Kings prefers the form Azariah. Uzziah has been regarded as a phonetic corruption of the real name used by the common people.

Poole: 2Ch 26:1

Uzziah called also Azariah , 2Ki 14:21 ; both names signifying the same thing, God’ s strength, or help. See of this, and 2Ch 26:2-4 , on 2Ki 14:21,22 15:2,3 .

Haydock: 2Ch 26:1

Ozias, called Azarias (4 K. xiv. 21.; C.) improperly. H.

Gill: 2Ch 26:1-4

Then all the people of Judah took Uzziah,.... Of this and the three following verses, see the notes on 2Ki 14:21 where Uzziah is called Azariah. See Gill on 2Ki 14:21, 2Ki 14:22, 2Ki 15:2, 2Ki 15:3

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 26:1

¹ tn The parallel account in 2 Kgs 15:1-8 has the variant spelling “Azariah.”

Geneva Bible: 2Ch 26:1

Then all the people of Judah took ^{( a )} Uzziah, who [was] sixteen years old, and made him king in the room of his father Amaziah.

^{( a )} Called also Azariah.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 26:1-23

1 Uzziah succeeding, and reigning well in the days of Zechariah, prospers.

16 Waxing proud, he invades the priest's office, and is smitten with leprosy.

22 He dies, and Jotham succeeds him.

MHCC: 2Ch 26:1-15

As long as Uzziah sought the Lord, and minded religion, God made him to prosper. Those only prosper whom God makes to prosper; for prosperity is his gift. Many have owned, that as long as they sought the Lord, and kept close to their duty, they prospered; but when they forsook God, every thing went cross. God never continues either to bless the indolent or to withhold his blessing from the diligent. He will never suffer any to seek his face in vain. Uzziah's name was famed throughout all the neighbouring countries. A name with God and good people makes truly honourable. He did not delight in war, nor addict himself to sports, but delighted in husbandry.

Matthew Henry: 2Ch 26:1-15

We have here an account of two things concerning Uzziah: -

I. His piety. In this he was not very eminent or zealous; yet he did that which was right in the sight of the Lord. He kept up the pure worship of the true God as his father did, and was better than his father, inasmuch as we have no reason to think he ever worshipped idols as his father did, no, not in his latter days, when his heart was lifted up. It is said (2Ch 26:5), He sought God in the days of Zechariah, who, some think, was the son of the Zechariah whom his grandfather Joash slew. This Zechariah was one that had understanding in the visions of God, either the visions which he himself was favoured with or the visions of the preceding prophets. He was well versed in prophecy, and conversed much with the upper world, was an intelligent, devout, good man; and, it seems, had great influence with Uzziah. Happy are the great men who have such about them and are willing to be advised by them; but unhappy those who seek God only while they have such with them and have not a principle in themselves to bear them out to the end.

II. His prosperity.

1. In general, as long as he sought the Lord, and minded religion, God made him to prosper. Note, (1.) Those only prosper whom God makes to prosper; for prosperity is his gift. (2.) Religion and piety are very friendly to outward prosperity. Many have found and owned this, that as long as they sought the Lord and kept close to their duty they prospered; but since they forsook God every thing has gone cross.

2. Here are several particular instances of his prosperity: - (1.) His success in his wars: God helped him (2Ch 26:7), and then he triumphed over the Philistines (those old enemies of God's people), demolished the fortifications of their cities, and put garrisons of his own among them, 2Ch 26:6. He obliged the Ammonites to pay him tribute, 2Ch 26:8. He made all quiet about him, and kept them in awe. (2.) The greatness of his fame and reputation. His name was celebrated throughout all the neighbouring countries (2Ch 26:8) and it was a good name, a name for good things with God and good people. This is true fame, and makes a man truly honourable. (3.) His buildings. While he acted offensively abroad, he did not neglect the defence of his kingdom at home, but built towers in Jerusalem and fortified them, 2Ch 26:9. Much of the wall of Jerusalem was in his father's time broken down, particularly at the corner gate. But his best fortification of Jerusalem was his close adherence to the worship of God: if his father had not forsaken this the wall of Jerusalem would not have been broken down. While he fortified the city, he did not forget the country, but built towers in the desert too (2Ch 26:10), to protect the country people from the inroads of the plunderers, bands of whom sometimes alarmed them and plundered them, as 2Ch 21:16. (4.) His husbandry. He dealt much in cattle and corn, employed many hands, and got much wealth by his dealing; for he took a pleasure in it: he loved husbandry (2Ch 21:10), and probably did himself inspect his affairs in the country, which was no disparagement to him, but an advantage, as it encouraged industry among his subjects. It is an honour to the husbandman's calling that one of the most illustrious princes of the house of David followed it and loved it. He was not one of those that delight in war, nor did he addict himself to sport and pleasure, but delighted in the innocent and quiet employments of the husbandman. (5.) His standing armies. He had, as it should seem, two military establishments. [1.] A host of fighting men that were to make excursions abroad. These went out to war by bands, 2Ch 21:11. They fetched in spoil from the neighbouring countries by way of reprisal for the depredations they had so often made upon Judah, [2.] Another army for guards and garrisons, that were ready to defend the country in case it should be invaded, 2Ch 21:12, 2Ch 21:13. So great were their number and valour that they made war with mighty power; no enemy durst face them, or, at least, could stand before them. Men unarmed can do little in war. Uzziah therefore furnished himself with a great armoury, whence his soldiers were supplied with arms offensive and defensive (2Ch 21:14), spears, bows, and slings, shields, helmets, and habergeons: swords are not mentioned, because it is probable that every man had a sword of his own, which he wore constantly. Engines were invented, in his time, for annoying besiegers with darts and stones shot from the towers and bulwarks, 2Ch 21:15. What a pity it is that the wars and fightings which come from men's lusts have made it necessary for cunning men to employ their skill in inventing instruments of death.

Keil-Delitzsch: 2Ch 26:1-5

The statements as to Uzziah's attainment of dominion, the building of the seaport town Elath on the Red Sea, the length and character of his reign (2Ch 26:1-4), agree entirely with 2Ki 14:21-22, and 2Ki 15:2-3; see the commentary on these passages. Uzziah ( עזּיּהוּ ) is called in 1Ch 3:12 and in 2 Kings (generally) Azariah ( עזריה ); cf. on the use of the two names, the commentary on 2Ki 14:21. - In 2Ch 26:5, instead of the standing formula, "only the high places were not removed," etc.) Kings), Uzziah's attitude towards the Lord is more exactly defined thus: "He was seeking God in the days of Zechariah, who instructed him in the fear of God; and in the days when he sought Jahve, God gave him success."In לדרשׁ ויהי the infinitive with ל is subordinated to היה , to express the duration of his seeking, for which the participle is elsewhere used. Nothing further is known of the Zechariah here mentioned: the commentators hold him to have been an important prophet; for had he been a priest, or the high priest, probably הכּהן would have been used. The reading האלהים בּראות (Keth.) is surprising. ה המּבין ב can only denote, who had insight into (or understanding for the) seeing of God; cf. Dan 1:17. But Kimchi's idea, which other old commentators share, that this is a periphrasis to denote the prophetic endowment or activity of the man, is opposed by this, that "the seeing of God"which was granted to the elders of Israel at the making of the covenant, Exo 24:10, cannot be regarded as a thing within the sphere of human action or practice, while the prophetic beholding in vision is essentially different from the seeing of God, and is, moreover, never so called. בראות would therefore seem to be an orthographical error for ביראת , some MSS having ביראות or ביראת (cf. de Rossi, variae lectt .); and the lxx, Syr., Targ., Arab., Raschi, Kimchi, and others giving the reading בּיראת ה המּבין , who was a teacher (instructor) in the fear of God, in favour of which also Vitringa, proll. in Jes. p. 4, has decided.

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 26:1-23

J. Uzziah ch. 26

The Chronicler gave us much more information about Uzziah than we have in Kings (2 Kings 15:1-7). Uzziah ("Yahweh is strong") was evidently the king's throne name and Azariah ("Yahweh helps") his personal name.

Uzziah, as his father, began well but ended poorly. The writer documented his fidelity to Yahweh and God's consequent blessing of him and his kingdom at length (vv. 1-15). Perhaps verse 5 summarizes this best. To seek the Lord meant to seek to please Him by trusting and obeying Him.

Unfortunately Uzziah took personal credit for what God had given him (v. 16). Note the recurrence of the record that Uzziah was strong (vv. 8, 15, 16). His pride led to self-exaltation; he put himself over God.

"If he had only remembered the message of his names, that he was powerful because of the Lord's help, he would not have fallen."⁷²

The Mosaic Law permitted only the priests to offer incense in the temple (Exod. 30:1-10; Num. 3:10, 38; 16:40; 18:1-7). The Davidic kings could offer sacrifices on the bronze altar in the temple courtyard, and they could enter the temple. Uzziah's offering incense manifested rebellion against God. For this reason God struck him with leprosy (v. 19).⁷³

"He had not been one of the weak kings of Judah who was easily swayed by others (like Jehoshaphat) or too open and accommodating with the leaders in the north. But as is often the case with strong leaders, this virtue gave way to a headstrong, I-can-do-no-wrong attitude. It was precisely his strength that blinded him to the effrontery of his action."⁷⁴

Uzziah's leprosy meant he could no longer enjoy personal worship at the temple (v. 21). Rather than caring for the temple and building it up as God had said David's son would do, Uzziah could not even enter its courtyard. The king's leprosy was an outward evidence of his inward uncleanness (cf. Isa. 6:5).

Uzziah's reign was the third in a "royal trilogy" of kings who began well but ended poorly: Joash, Amaziah, and Uzziah. Their histories show the reader how difficult yet how important it is to hold the confidence we had at the beginning of our lives firm until the end (Heb. 3:14).⁷⁵

Guzik: 2Ch 26:1-23

2 Chronicles 26 - The Reign of Uzziah

A. The years of blessing and strength.

1. (1-5) The overview of Uzziah's reign.

Now all the people of Judah took Uzziah, who was sixteen years old, and made him king instead of his father Amaziah. He built Elath and restored it to Judah, after the king rested with his fathers. Uzziah was sixteen years old when he became king, and he reigned fifty-two years in Jerusalem. His mother's name was Jecholiah of Jerusalem. And he did what was right in the sight of the LORD, according to all that his father Amaziah had done. He sought God in the days of Zechariah, who had understanding in the visions of God; and as long as he sought the LORD, God made him prosper.

a. He did what was right in the sight of the LORD: The reign of Uzziah was largely characterized by the good he did in the sight of the LORD. His godliness was rewarded with a long reign of 52 years.

i. Uzziah came to the throne in a difficult era: "Following the tragic events that brought King Amaziah's reign to an end, Jerusalem was in disarray, a major section of its protective wall destroyed, its temple and palace emptied of their treasures, and some of its inhabitants taken away to Israel as hostages." (Dilday)

ii. Knapp suggests that Uzziah became king in an unusual manner: "He seems to have come by the throne, not in the way of ordinary succession, but by the direct choice of the people. The princes had been destroyed by the Syrians toward the close of his grandfather Joash's reign (2 Chronicles 24:23), leaving the people a free hand."

iii. Now all the people of Judah took Uzziah: "The idea that the king could be chosen by the will of the people was never entirely lost in Judah." (Selman)

b. As long as he sought the LORD, God made him prosper: This generally mixed review of Uzziah's reign is also indicated by 2 Kings 15:1-4, which tells us that Uzziah (also called Azariah in 2 Kings) did not remove the high places, traditional places of sacrifice to the LORD and sometimes doorways to idolatry.

i. "The two names are best understood as variants arising from the interchangeability of two closely related Hebrew roots." (Selman)

2. (6-15) The strength, security, and fame of Uzziah's reign.

Now he went out and made war against the Philistines, and broke down the wall of Gath, the wall of Jabneh, and the wall of Ashdod; and he built cities around Ashdod and among the Philistines. God helped him against the Philistines, against the Arabians who lived in Gur Baal, and against the Meunites. Also the Ammonites brought tribute to Uzziah. His fame spread as far as the entrance of Egypt, for he became exceedingly strong. And Uzziah built towers in Jerusalem at the Corner Gate, at the Valley Gate, and at the corner buttress of the wall; then he fortified them. Also he built towers in the desert. He dug many wells, for he had much livestock, both in the lowlands and in the plains; he also had farmers and vinedressers in the mountains and in Carmel, for he loved the soil. Moreover Uzziah had an army of fighting men who went out to war by companies, according to the number on their roll as prepared by Jeiel the scribe and Maaseiah the officer, under the hand of Hananiah, one of the king's captains. The total number of chief officers of the mighty men of valor was two thousand six hundred. And under their authority was an army of three hundred and seven thousand five hundred, that made war with mighty power, to help the king against the enemy. Then Uzziah prepared for them, for the entire army, shields, spears, helmets, body armor, bows, and slings to cast stones. And he made devices in Jerusalem, invented by skillful men, to be on the towers and the corners, to shoot arrows and large stones. So his fame spread far and wide, for he was marvelously helped till he became strong.

a. He went out and made ware against the Philistines: Uzziah was active in opposing the ancient enemies of the Israelites. The Philistines may also have been active against Judah in the not too distant past, perhaps being among those who came with the Arabians and massacred many of the royal family of David (2 Chronicles 22:1).

i. With this heart to make war against their ancient enemies, no wonder that God helped him against the Philistines.

ii. "The Philistines lost two of their major cities, Gath and Ashdod as well as Jabneh. The latter was formerly Jabneel of Judah (Joshua 15:11) and later became Jamnia where the Sanhedrin was re-formed after Jerusalem's destruction in A.D. 70." (Selman)

b. The Ammonites brought tribute to Uzziah: This was another example of the strength of Uzziah's kingdom. He exacted tribute from the Ammonites, which was like a tax that recognized their lower place under Judah.

c. His fame spread . . . he built towers . . . He dug many wells . . . Uzziah had an army . . . he made devices in Jerusalem: Uzziah was a remarkable king, who had a broad interest in the improvement of his kingdom. Because of his many achievements, it was fitting that his fame spread among other nations.

i. "The reality of Uzziah's 'towers of the desert' (of arid southern Judah) has been validated by the discovery of an eighth-century tower at Qumran." (Payne)

ii. "Repairs in Jerusalem were necessitated by the damage incurred during the previous reign (note the specific mention of the Corner Gate in 2 Chronicles 25:23) and possibly by an earthquake (Amos 1:1; Zechariah 14:5)." (Selman)

iii. One unique description of Uzziah is that he loved the soil. This shows that he had a mind and a heart for more than technology and fame; he also had an interest in practical matters and things that benefited the majority of his people.

iv. "This is a perfection in a king: on husbandry every state depends. Let their trade or commerce be what they may, there can be no true national prosperity if agriculture do not prosper; for the king himself is served by the field." (Clarke)

d. He made devices in Jerusalem, invented by skillful men, to be on the towers and the corners, to shoot arrows and large stones: There is some debate and even controversy as to if these were defensive or offensive inventions. If it does describe the invention of catapults, it is a remarkable thing that Uzziah and his men invented such things more than two hundred years before archaeological evidence suggests.

i. "His (literally) 'inventions' were probably protective shields or screens on city walls enabling archers and others to operate in comparative safety." (Selman)

ii. Yet Clarke quotes a Targum at 2 Chronicles 26:15: "He made in Jerusalem ingenious instruments, and little hollow towers, to stand upon the towers and upon the bastions, for the shooting of arrows, and projecting of great stones."

iii. "This is the very first imitation on record of any warlike engines for the attack or defence of besieged places; and this account is long prior to any thing of the kind among either the Greeks or the Romans. . . . The Jews alone were the inventors of such engines; and the invention took place in the reign of Uzziah, about eight hundred years before the Christian era. It is no wonder that, in the consequence of this, his name spread far abroad, and struck terror into his enemies." (Clarke)

e. For he was marvelously helped till he became strong: At the end of this extended section praising and promoting the goodness of Uzziah's reign, we read this ominous word. At some point in his success, he began to turn from God's help and began to trust in his own strength.

i. "The chief reason for Uzziah's success is God's help. This is a special word in Chronicles (cf. e.g. 1 Chronicles 12:19; 2 Chronicles 14:10; 25:8) whose meaning is equivalent in the New Testament to the enabling work of the Holy Spirit (cf. Romans 8:26; 2 Timothy 1:14; cf. Acts 26:22; 1 Thessalonians 2:2)." (Selman)

B. Uzziah's sin and punishment.

1. (16) The proud heart of Uzziah.

But when he was strong his heart was lifted up, to his destruction, for he transgressed against the LORD his God by entering the temple of the LORD to burn incense on the altar of incense.

a. When he was strong his heart was lifted up, to his destruction: Uzziah is a prominent example of a man who handled adversity better than success.

i. "The history of men affords persistent witness to the subtle perils which are created by prosperity. More men are blasted by it than by adversity. . . . Prosperity always puts the soul in danger of pride, of the heart lifted up; and pride ever goeth before destruction, and a haughty spirit before a fall." (Morgan)

ii. "God cannot trust some of us with prosperity and success, because our nature could not stand them. We must tug at the oar, instead of spreading the sail, because we have not enough ballast." (Meyer)

b. He transgressed against the LORD his God by entering the temple of the LORD to burn incense on the altar: Azariah violated what had become a general principle in God's dealing with Israel: that no king should also be a priest, and that the offices of prophet, priest, and king should not be combined in one man - until the Messiah, who fulfilled all three offices.

i. "Uzziah is unfaithful (2 Chronicles 26:16, 18). This is the most important expression for sin in Chronicles, and it can bring down a dynasty (1 Chronicles 10:13) or take a nation into exile (1 Chronicles 5:25; 9:1; 2 Chronicles 33:19; 36:14). The term has not appeared since Rehoboam's time (2 Chronicles 12:2) but now will become a regular theme to the end of the book." (Selman)

ii. "Uzziah's problem was that he was not content with the authority God had given him and wanted to add more priestly functions to his royal power. Absolute power, however, has no place in God's kingdom." (Selman)

2. (17-21) Confrontation and a fitting punishment.

So Azariah the priest went in after him, and with him were eighty priests of the LORD; valiant men. And they withstood King Uzziah, and said to him, "It is not for you, Uzziah, to burn incense to the LORD, but for the priests, the sons of Aaron, who are consecrated to burn incense. Get out of the sanctuary, for you have trespassed! You shall have no honor from the LORD God." Then Uzziah became furious; and he had a censer in his hand to burn incense. And while he was angry with the priests, leprosy broke out on his forehead, before the priests in the house of the LORD, beside the incense altar. And Azariah the chief priest and all the priests looked at him, and there, on his forehead, he was leprous; so they thrust him out of that place. Indeed he also hurried to get out, because the LORD had struck him. King Uzziah was a leper until the day of his death. He dwelt in an isolated house, because he was a leper; for he was cut off from the house of the LORD. Then Jotham his son was over the king's house, judging the people of the land.

a. So Azariah the priest went in after him: It took courage to confront a king, an heir of King David, a commander of the armies of Judah. Yet Azariah the priest knew that King Uzziah's crime was so great that it justified this confrontation.

b. It is not for you, Uzziah, to burn incense to the LORD, but for the priests: Azariah simply called Uzziah to recognize this long-standing principle. God clearly declared that only the descendants of Aaron could come to Him as priests (excepting the priesthood according to Melchizedek, which priesthood Jesus belonged to).

c. The Uzziah became furious . . . leprosy broke out on his forehead: With his head full of pride and fury, Uzziah began to see leprosy break out upon his head. No doubt he first saw the problem in the faces of the horrified priests who looked at the leprosy as it first appeared on his face.

i. "The leprosy even rose up in his forehead; so as he could not hide his shame; though it is probable it was also in the rest of his body." (Poole)

ii. "Despite the seriousness of what Uzziah had done, God still does not act until Uzziah becomes 'enraged', an emphatic word occurring twice in verse 19. God's righteous anger only breaks out against human rebellious anger." (Selman)

d. Indeed he also hurried to get out, because the LORD had struck him: Uzziah would not listen to the Biblical commands and customs that forbade him to enter the temple and offer incense. He would not listen to the rebuke and warning from the priests. Yet he did listen to the judgment of God against him, and he finally hurried to get out.

e. King Uzziah was a leper until the day of his death: Uzziah came into the temple as an arrogant king, and he left as a humbled leper and stayed that way for the remainder of his life. He could not even go into the outer courts of the temple which were once open to him as to other worshippers (he was cut off from the house of the LORD). In overstepping this boundary, he found his freedom more restricted than ever before.

i. "It was a fearful stroke from God. Death was the actual penalty enjoined by the law fro his crime (Numbers 18:7), and leprosy was really that - a living death, prolonged and intensified." (Knapp)

ii. "He who could not content himself with God's allowance, but usurped the priest's place and office, is now deprived of the privilege of the meanest of his people, a just and most suitable judgment." (Poole)

3. (22-23) The death and burial of King Uzziah.

Now the rest of the acts of Uzziah, from first to last, the prophet Isaiah the son of Amoz wrote. So Uzziah rested with his fathers, and they buried him with his fathers in the field of burial which belonged to the kings, for they said, "He is a leper." Then Jotham his son reigned in his place.

a. The rest of the acts of Uzziah, from first to last, the prophet Isaiah the son of Amoz wrote: This connection between Isaiah and Uzziah is noted in Isaiah 6:1, when the death of the king contributed to the call of the prophet: In the year that King Uzziah died, I saw the Lord sitting on a throne (Isaiah 6:1).

i. It is important to consider the reign of Uzziah in totality:

· He began his reign at only 16 years of age.

· He reigned for 52 years.

· Overall, he was a good and strong king who led Israel to many military victories and who was an energetic builder and planner.

· Despite all this, Azariah had a tragic end.

ii. Therefore, when Isaiah wrote that he was called in the year King Uzziah died, he said a lot. It is to say, "In the year a great and wise king died." But it is also to say, "In the year a great and wise king who had a tragic end died." Isaiah had great reason to be discouraged and disillusioned at the death of King Uzziah, because a great king had passed away, and because his life ended tragically. Yet despite it all, he saw the enthroned LORD God who was greater than any earthly king.

b. For they said, "He is a leper": This is a sad and somewhat unfortunate summation of a mostly great king of Judah; yet it shows the great expense and tragedy of not finishing well, and that late mistakes and scandals can color a whole lifetime or career.

i. "This is the last of three successive reigns which concludes with a period of disobedience and disaster, and it seems that nothing is able to prevent Judah and their kings sliding into sin and judgment. Idolatry, rejection of the prophets, violence, and pride repeat themselves with devastating regularity." (Selman)

ii. "Though Uzziah's pride did not cause the exile, it is an excellent illustration of why the exile eventually came about. From now on, Judah's end is definitely in sight." (Selman)

iii. "Reference to a separate burial place may be confirmed by an ossuary inscription of the Hasmonean period: 'Here were brought the bones of Uzziah, king of Judah, and not to be moved.'" (Selman)

iv. "I have lived long enough to observe that the greatest faults that are ever committed by professedly Christian men are not committed by young people. Most painful is it, to me to remember that the worst cases of backsliding and apostasy that I have ever seen, in this church, have been by old men and middle-aged men, - not by young people; for, somehow or other, the young people, if they are truly taught of God, know their weakness, and so they cry to God for help; but it often happens that more experienced people begin to think that they are not likely to fall into the faults and follies of the young; and I care not how old a man may be - even if seven centuries had passed over his head:, - if he began to trust in himself, he would be a fool, and soon he would have a grievous fall." (Spurgeon)

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

Commentary -- Other

Contradiction: 2Ch 26:1

30. Was Joram (Matthew 1:8) or Amaziah (2 Chronicles 26:1) the father of Uzziah?

(Category: misunderstood the Hebrew usage)

This answer is of a similar nature to that in #24. Just as the Hebrew bat (daughter) can be used to denote a more distant descendant, so can the Hebrew ben (son). Jesus is referred to in Matthew 1:1 as the son of David, the son of Abraham. Both the genealogies trace Jesus' ancestry through both these men, illustrating the usage of 'son'. Although no Hebrew manuscripts of Matthew's gospel are extant today, it is clear that he was a Jew writing from a Hebrew perspective and therefore completely at home with the Hebrew concept of son ship.

With this in mind, it can easily be shown that Amaziah was the immediate father of Uzziah (also called Azariah). Joram/Jehoram, on the other hand, was Uzziah's great-great-grandfather and a direct ascendant. The line goes Joram/Jehoram - Ahaziah - Joash - Amaziah - Azariah/Uzziah (2 Chronicles 21:4-26:1).

Matthew's telescoping of Joseph's genealogy is quite acceptable, as his purpose is simply to show the route of descent. He comments in 1:17 that there were three sets of fourteen generations. This reveals his fondness for numbers and links in directly with the designation of Jesus as the son of David. In the Hebrew language, each letter is given a value. The total value of the name David is fourteen and this is probably the reason why Matthew only records fourteen generations in each section, to underline Jesus' position as the son of David.

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 26 (Chapter Introduction)

Overview

2Ch 26:1, Uzziah succeeding, and reigning well in the days of Zechariah, prospers; 2Ch 26:16, Waxing proud, he invades the priest’s office, and is smitten with leprosy; 2Ch 26:22, He dies, and Jotham succeeds him.

Poole: 2 Chronicles 26 (Chapter Introduction)

CHRONICLES CHAPTER 26

Uzziah is made king; reigneth well in the days of Zechariah, and prospereth, 2Ch 26:1-15 . He invadeth the priest’ s office; is smitten with a leprosy, 2Ch 26:16-21 . He dieth, and Jotham succeedeth him, 2Ch 26:22,23 .

MHCC: 2 Chronicles 26 (Chapter Introduction)

(2Ch 26:1-15) Uzziah's good reign in Judah.

(2Ch 26:16-23) Uzziah's attempt to burn incense.

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 26 (Chapter Introduction)

This chapter gives us an account of the reign of Uzziah (Azariah he was called in the Kings) more fully than we had it before, though it was long, and in some respects illustrious, yet it was very briefly related, 2Ki 14:21; 2Ki 15:1, etc. Here is, I. His good character in general (2Ch 26:1-5) II. His great prosperity in his wars, his buildings, and all the affairs of his kingdom (2Ch 26:6-15). III. His presumption in invading the priests' office, for which he was struck with a leprosy, and confined by it (2Ch 26:16-21) even to his death (2Ch 26:22, 2Ch 26:23).

Constable: 2 Chronicles (Book Introduction)

Introduction

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

Message¹

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

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

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

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

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

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

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

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

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

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

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

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

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

I would like to apply this lesson to us.

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

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

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

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

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

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

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

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

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

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

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

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

E. Solomon's successes chs. 8-9

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

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

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

4. Solomon's death 9:29-31

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

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

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

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

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

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

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

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

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

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

4. The invasion by Sennacherib 32:1-23

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

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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

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

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

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

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

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

Gill: 2 Chronicles 26 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 26

This chapter relates the good reign of Uzziah, 2Ch 26:1, his wars and victories, his buildings, the number of his soldiers, and his military stores, 2Ch 26:6, his invasion of the priest's office, in attempting to offer incense, for which he was smitten with a leprosy, which continued to his death, 2Ch 26:16.