Text -- 2 Chronicles 27:6 (NET)

27:6 Jotham grew powerful because he was determined to please the Lord his God.

Commentary -- Word/Phrase Notes (per phrase)

TSK: 2Ch 27:6

Jotham : 2Ch 26:5

prepared : or, established, 2Ch 19:3

Commentary -- Word/Phrase Notes (per Verse)

Poole: 2Ch 27:6

Or, directed his ways , i.e. his counsels and actions, by the rule of God’ s law.

Gill: 2Ch 27:6

So Jotham became mighty,.... Having built towers and castles, and fortified cities, and conquered his enemies:

because he prepared his ways before the Lord his God; ordered, directed, and guided them according to the word and will of God, and walked as in the sight of God, having the fear of him continually before him.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 27:6

¹ tn Heb “because he established his ways before the Lord his God.”

Geneva Bible: 2Ch 27:6

So Jotham became mighty, ^{( d )} because he prepared his ways before the LORD his God.

^{( d )} He shows that all prosperity comes from God, who never fails when we put our trust in him.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 27:1-9

1 Jotham reigning well, prospers.

5 He subdues the Ammonites.

7 His reign and death; Ahaz succeeds him.

Maclaren: 2Ch 27:6

Jotham

So Jotham became mighty, because he prepared his ways before the Lord his God.'--2 Chron. 27:6.

THIS King Jotham is one of the obscurer of the Jewish monarchs, and we know next to nothing about him. The most memorable event in his reign is that in the year when King Uzziah,' his father, died,' and consequently in Jotham's first year, Isaiah saw the Lord sitting in the Temple on the empty throne, and had the lips which were to utter so many immortal words touched with fire from the altar. Whether it were the effect of the prophet's words, or from other causes, the little that is told of him is good, and he is eulogised as having imitated his father's God-pleasing acts, and not having stained himself by repeating his father's sin. The rest that we hear of him in Chronicles is a mere sketch of campaigns, buildings, and victories, and then he and his reign are summed up in the words of our text, which is the analysis of the man and the disclosure of the secret of his prosperity: He became mighty, because he prepared his ways', and, more than that, he prepared them before the Lord his God.'

So then, if we begin, as it were, at the bottom, as we ought to do, in studying a character, taking the deepest thing first, and laying hold upon the seminal and germinal principle of the whole, this text reminds us that, The secret of true strength lies in the continual recognition that life is lived Before the Lord our God.'

Now to say, Walk thou before Me,' the command given to Abraham, suggests a somewhat different modification of the idea from the apparently parallel phrase,' to walk with God,' which is declared to have been the life's habit of Enoch. The one expression suggests simple companionship and communion; the other suggests rather the vivid and continual realisation of the thought that we are ever in the great Taskmaster's eye.' To walk before God is to feel thrillingly and continually, and yet without being abased or crushed or discomposed, but rather being encouraged and quickened and calmed and ennobled and gladdened thereby: Thou God seest me.' It seems to me that one of the plainest pieces of Christian duty, and, alas! one of the most neglected of them, is the cultivation, definitely and consciously, by effort and by self-discipline, of that consciousness as a present factor in all our lives, and an influencing motive in everything that we do. If once we could bring before the eye of our minds that great, blazing, white throne, and Him that sits upon it, we should want nothing else to burn up the commonplaces of life, and to flash its insignificance into splendour and awfulness. We should want nothing else to lift us to a solemn scorn of ills,' and to deliver us from the false sweetness and fading delights that grow on the low levels of a sense-bound life! Brethren! our whole life would be transformed and glorified, and we should be different men and women if we ordered our ways as before the Lord our God.' What meanness could live when we knew that it was seen by those pure Eyes? How we should be ashamed of ourselves, of our complaints, of our murmurings, of our reluctance to do our duty, of our puerile regrets for vanished blessings, and of all the low cares and desires that beset and spoil our lives, if once this thought, before God,' were habitual with us, and we walked in it as in an atmosphere!

Why is it not? and might it not be? and if it might not, ought it not to be? And what are we to say to Him whom we profess to love as our Supreme Good, if all the day long the thought of Him seldom comes into our minds, and if any triviality, held near the eye, is large enough and bright enough to shut Him out from our sight? With deep ethical significance and accuracy was the command given to Abraham as the sole, all-sufficient direction for both inward and outward life: Walk before Me and (so) be thou perfect.' For indeed the full realisation, adequate and constant and solid enough to be a motive, of Thou God seest me,' would be found to contain practical directions in regard to all moral difficulties, and would unfailingly detect the evil, howsoever wrapped up, and would carry in itself not only motive but impulse, not only law but power to fulfil it The Master's eye makes diligent servants. How schoolboys bend themselves over their slates and quicken their effort when the teacher is walking behind the benches! And how a gang of idle labourers will buckle to the spade and tax their muscles in an altogether different fashion when the overseer appears upon the field! If we realised, as we should do, the presence in all our little daily life of that great, sovereign Lord, there would be less skulking, less superficially performed tasks, less jerry work put into our building; more of our strength cast into all our work, and less of ourselves in any of it.

Remember, too, how connected with this is another piece of effort needful in the religious life, and suggested by the last words of this text, Before the Lord his God.' Cultivate the habit of narrowing down the general truths of religion to their relation to yourselves. Do not be content with the Lord our God,' or the Lord the God of the whole earth,' but put a my' in, and realise not only the presence of a divine Inspector, but the closeness of the personal bond that unites to Him; and the individual responsibility, in all its width and depth and unshiftableness, if I may use such a word, which results therefrom. You cannot shake off or step out of the tasks that the Lord your God' lays upon you. You and He are as if alone in the world. Make Him your God by choice, by your own personal acceptance of His authority and dependence upon His power, and try to translate into daily life the great truth, Thou God seest me,' and bring it to bear upon the veriest trifles and smallest details.

Now the text follows the order of observation, so to speak, and mentions the outward facts of Jotham's success before it goes deeper and accounts for them. We have reversed the process and dealt first with the cause. The spring of all lay in his conscious recognition of his relation to God and God's to him. From that, of course, followed that he prepared,' according to the Authorised Version, or ordered,' according to the Revised Version, his ways.' There is an alternative rendering of the word rendered prepared' or ordered' given in the margin of the Authorised Version, which reads, established his ways.' Both the ideas of ordering and establishing are contained in the word.

Now that fact, that the same word means both these, conveys a piece of practical wisdom, which it will do us all good to note clearly and take to heart. For it teaches us that whatever is ordered' is firm, and whatever is disorderly, haphazard, done without the exercise of one's mind on the act, being chaotic, is necessarily short-lived.

The ordered life is the established life. The life of impulse, chance, passion, the life that is lived without choice and plan, without reflection and consideration of consequences, the following of nature, which some people tell us is the highest law, and which is wofully likely to degenerate into following the lower nature, which ought not to be followed, but covered and kept under hatches, such a life is sure to be a topsy-turvy life, which, being based upon the narrowest point, must, by the laws of equilibrium, topple over sooner or later. If you would have your lives established, they must be ordered. You must bring your brains to bear upon them, and you must bring more than brain, you must bring to bear on every part of them the spiritual instincts that are quickened by contact with the thought of the All-seeing God, and let these have the ordering of them. Such lives, and only such, will endure when all that seems shall suffer shock.' He that doeth the will of God abideth for ever.'

But the lesson that is pressed upon us by this word, understood in the other meanings of prepared' or ordered,' is that all our ways,' that is, our practical life, our acts, direction of mind, habits, should be regulated by continual consciousness of, and reference to, the All-discerning Eye that looks down upon us, and the God in whose hands our breath is, and whose are' whether we make them so or not, all our ways.' To translate that into less picturesque, and less forcible, but more modern words, it is just this: You Christian people ought to make it a point of duty to cultivate the habit of referring everything that you do to the will and judgment of God. Take Him into account in everything great or small, and in nothing say, Thus I will, thus I command. My will shall stand instead of all other reasons'; but say, Lord! by Thee and for Thee I try to do this'; and having done it, say, Lord! the seed is sown in Thy name; bless Thou the springing thereof.' Works thus begun, continued and ended, will never be put to confusion, and ways' thus ordered will be established. A path of righteousness like that can no more fail to be a way of peace than can God's throne ever totter or fall. An ordered life in which He is con-suited, and which is all shaped at His bidding, and by His strength, and for His dear name, will stand foursquare to all the winds that blow,' and, being founded upon a rock, will never fall.

But we may also note that in the strength of that thought, that we are before the Lord our God, we shall best establish our ways in the sense that we shall keep on steadily and doggedly on the path. Well begun may be half ended, but there is often a long dreary grind before it is wholly ended, and the last half of the march is the wearisome half. The Bible has a great deal to say about the need of obstinate persistence on the right road. Ye did run well, what did hinder you?' Cast not away your confidence, which hath great recompense of reward.' We are made partakers of Christ if we hold fast the beginning of our confidence firm unto the end.' He that overcometh and keepeth My words unto the end, to him will I give authority.' Lives which derive their impulse from communion with God will not come to a dead stop half-way on their road, like a motor the fuel of which fails; and it will be impossible for any man to endure unto the end,' and so to be heir of the promise, the same shall be saved,' unless he draws his persistency from Him who fainteth not, neither is weary,' and who reneweth strength to them that have no might,' so that in all the monotonous levels they shall walk and not faint,' and in all the crises, demanding brief spurts of energy, they shall run and not be weary,' and at last shall mount up with wings as eagles.' A path ordered and a path persisted in ought to be the path of every Christian man.

The text finally tells of the prosperity and growing power which attends such a course. Jotham became mighty.' That was simple outward blessing. His kingdom prospered, and, according to the theocratic constitution of Judah, faithfulness to God and material well-being went together. You cannot apply these words, of course, to the outward lives of Christians. It is no doubt true that Godliness is profitable for all things,' but there are a great many other things besides the godliness of the man that does them which determine whether a man's undertakings shall prosper in the world's sense or not. It would be a pitiable thing if the full revelation of God in Christ did not teach us Christians more about the meaning and the worth of outward success and inward prosperity than the Old Testament could teach. I hope we have learned that lesson; at least, it is not the fault of our lesson book if we have not. Although it is true that religion does make the best of both worlds, it does not do so by taking the world's estimate of what its best for to-day is, and giving a religious man that. Sometimes it does, and sometimes it does not, and whether it does or no depends on other considerations than the reality of the man's devotion. Good men are often made better by being made sad and unsuccessful. And if they are not bettered by adversity, it is not the fault of the discipline but of the people who undergo it.

But though the husk of my text falls away, and we should thank God that it has fallen away, the kernel of it is ever true. Whosoever will thus root his life in the living thought of a loving, divine Eye being perpetually upon him, and make that thought a motive for holiness and loving obedience and effort after service, will find that the true success, the only success and the only strength that are worth a man's ambition to desire or his effort to secure, will assuredly be his. He may be voted a failure as regards the world's prizes. But a man that orders his ways,' and perseveres in ways thus ordered, before the Lord' will for reward get more power to order his ways, and a purer and more thrilling, less interrupted and more childlike vision of the Face that looks upon him. God's eyes behold the upright,' and the upright behold His eyes, and in the interchange of glances there is power; and in that power is the highest reward for ordered lives. We shall get power to do, power to bear, power to think aright, power to love, power to will, power to behold, power to deny ourselves, power to become sons of God.' This is the success of life, when out of all its changes, and by reason of all its efforts, we realise more fully our filial possession of our Father, and our Father's changeless love to us. We shall become mighty with the might that is born of obedience and faith if we order our ways before the Lord our God. The path of the just is as the shilling light, that shineth more and more until the noontide of the day.'

MHCC: 2Ch 27:1-9

The people did corruptly. Perhaps Jotham was wanting towards the reformation of the land. Men may be very good, and yet not have courage and zeal to do what they might. It certainly casts blame upon the people. Jotham prospered, and became mighty. The more stedfast we are in religion, the more mighty we are, both to resist evil, and to do good. The Lord often removes wise and pious rulers, and sends others, whose follies and vices punish a people that valued not their mercies.

Matthew Henry: 2Ch 27:1-9

There is not much more related here concerning Jotham than we had before, 2Ki 15:32, etc.

I. He reigned well. He did that which was right in the sight of the Lord; the course of his reign was good, and pleasing to God, whose favour he made his end, and his word his rule, and (which shows that he acted from a good principle) he prepared his ways before the Lord his God (2Ch 27:6), that is, he walked circumspectly and with much caution, contrived how to shun that which was evil and compass that which was good. He looked before him, and cast his affairs into such a posture and method as made the regular management of them the more easy. Or he established or fixed his ways before the Lord, that is, he walked steadily and constantly in the way of his duty, was uniform and resolute in it: not like some of those that went before him, who, though they had some good in them, lost their credit by their inconstancy and inconsistency with themselves. They had run well, but something hindered them. It was not so with Jotham. Two things are observed here in his character: - 1. What was amiss in his father he amended in himself (2Ch 27:2): He did according to all that his father did well and wisely; howbeit he would not imitate him in which he did amiss; for he entered not into the temple of the Lord to burn incense as his father did, but took warning by his fate not to dare so presumptuous a thing. Note, We must not imitate the best men, and those we have the greatest veneration for, any further than they did well; but, on the contrary, their falls, and the injurious consequences of them, must be warnings to us to walk the more circumspectly, that we stumble not at the same stone that they stumbled at. 2. What was amiss in his people he could not prevail to amend: The people did yet corruptly. Perhaps it reflects some blame upon him, that he was wanting in his part towards the reformation of the land. Men may be very good themselves, and yet not have courage and zeal to do what they might do towards the reforming of others. however it certainly reflects a great deal of blame upon the people, that they did not do what they might have done to improve the advantages of so good a reign: they had good instructions given them and a good example set before them, but they would not be reformed; so that even in the reign of their good kings, as well as in that of the bad ones, they were treasuring up wrath against the day of wrath; for they still did corruptly, and the founder melted in vain.

II. He prospered, and became truly reputable. 1. He built. He began with the gate of the house of the Lord, which he repaired, beautified, and raised. He then fortified the wall of Ophel, and built cities in the mountains of Judah (2Ch 27:3, 2Ch 27:4), took all possible care for the fortifying of his country and the replenishing of it. 2. He conquered. He prevailed against the Ammonites, who had invaded Judah in Jehoshaphat's time, 2Ch 20:1. He triumphed over them, and exacted great contributions from them, 2Ch 27:5. He became mighty (2Ch 27:6) in wealth and power, and influence upon the neighbouring nations, who courted his friendship and feared his displeasure; and this he got by preparing his ways before the Lord his God. The more stedfast we are in religion the more mighty we are both for the resistance of that which is evil and for the performance of that which is good.

III. He finished his course too soon, but finished it with honour. He had the unhappiness to die in the midst of his days; but, to balance that, the happiness not to out-live his reputation, as the last three of his predecessors did. He died when he was but forty-one years of age (2Ch 27:8); but his wars and his ways, his wars abroad and his ways at home, were so glorious that they were recorded in the book of the kings of Israel, as well as of the kings of Judah, 2Ch 27:7. The last words of the chapter are the most melancholy, as they inform us that Ahaz his son, whose character, in all respects, was the reverse of his, reigned in his stead. When the wealth and power with which wise men have done good devolve upon fools, that will do hurt with them, it is a lamentation, and shall be for a lamentation.

Keil-Delitzsch: 2Ch 27:5-9

He made war upon the king of the Ammonites, and overcame them. The Ammonites had before paid tribute to Uzziah. After his death they would seem to have refused to pay this tribute; and Jotham made them again tributary by force of arms. They were compelled to pay him after their defeat, in that same year, 100 talents of silver, 10,000 cor of wheat, and a similar quantity of barley, as tribute. לו השׁיבוּ זאת : this they brought to him again, i.e., they paid him the same amount as tribute in the second and third years of their subjection also. After three years, consequently, they would seem to have again become independent, or refused the tribute, probably in the last years of Jotham, in which, according to 2Ki 15:37, the Syrian king Rezin and Pekah of Israel began to make attacks upon Judah.

2Ch 27:6-7

By all these undertakings Jotham strengthened himself, sc. in the kingdom, i.e., he attained to greater power, because he made his ways firm before Jahve, i.e., walked stedfastly before Jahve; did not incur guilt by falling away into idolatry, or by faithless infringement of the rights of the Lord (as Uzziah did by his interference with the rights of the priesthood). From the כּל־מלחמתיו in the concluding remark (2Ch 27:7) we learn that he had waged still other successful wars. The older commentators reckon among these wars, the war against Rezin and Pekah, which kings the Lord began in his days to send against Judah (see 2Ki 15:37), but hardly with justice. The position of this note, which is altogether omitted in the Chronicle, at the end of the account of Jotham in 2Ki 15:37, appears to hint that this war broke out only towards the end of Jotham's reign, so that he could not undertake anything important against this foe.

2Ch 27:8-9

The repetition of the chronological statement already given in 2Ch 27:1 is probably to be explained by supposing that two authorities, each of which contained this remark, were used.

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 27:1-9

K. Jotham ch. 27

Jotham was also a good king. He built up the temple and so contributed to the greater glory of Yahweh (v. 3). Consequently his neighbors to the east submitted to him and paid him tribute (v. 5). The Chronicler stated the reason Jotham became strong clearly (v. 6).

However, Jotham appears to have failed to lead his people in righteousness (v. 2). There was no reformation of abuses or revival during his reign as far as we know.

Evidently the reference to Jotham's not entering the temple (v. 2) means he did not inappropriately violate the holy place as his father had done (26:16).

Guzik: 2Ch 27:1-9

2 Chronicles 27 - Jotham's Godly Reign

A. The good reign of King Jotham.

1. (1-2) An overview of the reign of Jotham.

Jotham was twenty-five years old when he became king, and he reigned sixteen years in Jerusalem. His mother's name was Jerushah the daughter of Zadok. And he did what was right in the sight of the LORD, according to all that his father Uzziah had done (although he did not enter the temple of the LORD). But still the people acted corruptly.

a. And he did what was right in the sight of the LORD: Jotham was another king of Judah who was generally good. This stands in strong contrast to the evil done by the contemporary kings of Israel. Among the kings of Judah, there were good and godly kings.

b. According to all that his father Uzziah had done: The pattern is seen in both the kingdoms of Israel and Judah, where the son reigns as his father had before him. While this is not concretely predetermined, certainly this is a principle that shows us great influence that a father has on a son.

i. Yet, he did not enter the temple of the LORD. "He regarded his father's sin rather as a beacon to warn him away from that rock on which Uzziah's life had been wrecked." (Spurgeon)

ii. "It is a great, mercy for us, when we have seen others sin, if we use their shipwrecks as beacons for ourselves. What fascination should there be in sin?" (Spurgeon)

c. But still the people acted corruptly: The word still is important, because it tells us that this corruption did not begin with the reign of Jotham, but continued from the days of his predecessor, Uzziah. Though he had a bad end, the personal character of Uzziah was generally godly. Yet it seems that he was, in general, more godly than the common people.

i. Payne says of Uzziah and the kings of Israel that reigned in his days, "Below the surface prosperity that was enjoyed by both kingdoms at this time, the contemporary preaching of Hosea and Amos indicates the presence of serious moral and spiritual decay."

ii. "Though Isaiah, Hosea, Micah, and other holy prophets then living showed them their sin. To this day, people will not leave their old evil customs, though never so much preached down." (Trapp)

2. (3-6) The accomplishments of Jotham.

He built the Upper Gate of the house of the LORD, and he built extensively on the wall of Ophel. Moreover he built cities in the mountains of Judah, and in the forests he built fortresses and towers. He also fought with the king of the Ammonites and defeated them. And the people of Ammon gave him in that year one hundred talents of silver, ten thousand kors of wheat, and ten thousand of barley. The people of Ammon paid this to him in the second and third years also. So Jotham became mighty, because he prepared his ways before the LORD his God.

a. He built the Upper Gate of the house of the LORD: This was always a positive sign in Judah. When kings and leaders were concerned about the house of the LORD, it reflected some measure of spiritual revival.

i. In particular, it seems that Jotham rebuilt the link between the temple and the palace. "He wished free access from his own house to that of the Lord. He would strengthen the link between the two houses - keep his line of communication open (to use a military figure) with the source of his supplies of strength and wisdom. This is one of the secrets of his prosperity and power." (Knapp)

ii. His father Uzziah misunderstood the link between the royal house and the house God, demanding priestly authority (2 Chronicles 26:16-21). Many kings before him wanted no link between the royal house and the house of God. Jotham understood that he was a king and not a priest, yet he wanted a good, open link between the palace and the temple.

b. Moreover he built cities in the mountains of Judah, and in the forests he built fortresses and towers: Jotham extended his concern to build Judah beyond Jerusalem and the temple. This made his kingdom strong and able to subdue neighboring peoples such as the Ammonites.

i. "He also turned his attention to urban planning, construction cities in the highlands of Judah that, together with a system of towers and fortification in the wooded areas, could serve both economic and military purposes." (Patterson and Austel)

ii. "The tribute was substantial, something over three tons of silver and approximately ten thousand donkey loads of barley." (Selman)

c. So Jotham became mighty, because he prepared his ways before the LORD his God. The building of this link between the palace and the temple was one of the chief ways that he prepared his way before the LORD. "That high gate between the palace and the temple was better than a Chinese wall around his kingdom. It is in communion with God that real prosperity and power is found." (Knapp)

i. "While there was no definite national reform during his reign, he seems to have gone quietly forward along true lines, and his strength is attributed to the fact that he ordered his ways before Jehovah his God." (Morgan)

ii. "Jotham must have been a man of prayer. He could not have prepared his ways thus anywhere except at the mercy-seat. He must have been in the habit of taking his daily troubles to his God, and of seeking guidance from him in his daily difficulties, and of blessing him for his daily mercies. He must have been in constant communion with his God, or else he could not have ordered his ways aright before him." (Spurgeon)

iii. "Jotham is the only one of all the Hebrew kings, from Saul down, against whom God has nothing to record. In this his character is in beautiful accord with his name, Jehovah-perfect." (Knapp)

iv. "I do not remember ever meeting one who really walked with God who did not make orderliness one of the first principles of life. . . . They are the habits of the soul that walks before God, and which is accustomed to thing of Him as seeing in secret, and considering all our ways." (Meyer)

3. (7-9) The summary of his reign.

Now the rest of the acts of Jotham, and all his wars and his ways, indeed they are written in the book of the kings of Israel and Judah. He was twenty-five years old when he became king, and he reigned sixteen years in Jerusalem. So Jotham rested with his fathers, and they buried him in the City of David. Then Ahaz his son reigned in his place.

a. All his wars and ways: 2 Kings 15:37-38 tells us, In those days the LORD began to send Rezin king of Syria and Pekah the son of Remaliah. Under the inspiration of the Holy Spirit, the writer of 2 Kings tells us that it was the hand of the LORD that sent these foreign rulers who troubled Judah.

i. "During Jotham's reign, the combined forces of King Rezin of Syria and King Pekah of Israel began their invasion of Judah, but the full impact of these military assaults was not felt until Jotham's son became king." (Dilday)

ii. "The reference to 'all' Jotham's wars suggests that prior to the Ammonite campaign, for which as king he had sole responsibility, he may have served as field commander for the alliance that was conceived by his quarantined father, Uzziah." (Payne)

b. So Jotham rested with his fathers: After the stories of the three previous kings, each of whom started well but finished poorly, it is somewhat of a relief to read of a king who did not have such a disappointing end.

© 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 27 (Chapter Introduction)

Overview

2Ch 27:1, Jotham reigning well, prospers; 2Ch 27:5, He subdues the Ammonites; 2Ch 27:7, His reign and death; Ahaz succeeds him.

Poole: 2 Chronicles 27 (Chapter Introduction)

CHRONICLES CHAPTER 27

Jotham reigneth well; prospereth, 2Ch 27:1-4 ; rendereth the Ammonites tributaries: his reign. Ahaz succeedeth him, 2Ch 27:5-9 .

MHCC: 2 Chronicles 27 (Chapter Introduction)

Jotham's reign in Judah.

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 27 (Chapter Introduction)

Here is a very short account of the reign of Jotham, a pious prosperous prince, of whom one would wish to have known more: but we may better dispense with the brevity of his story because that which lengthened the history of the last three kings was their degeneracy in their latter end, of which we have had a faithful account; but there was no occasion for such a melancholy conclusion of the history of this reign, which is only an account, I. Of the date and continuance of this reign (2Ch 27:1, 2Ch 27:8). II. The general good character of it (2Ch 27:2, 2Ch 27:6). III. The prosperity of it (2Ch 27:3-5). IV. The period of it (2Ch 27:7, 2Ch 27:9).

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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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 27 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 27

This chapter treats of the reign of Jotham, which was a good one, 2Ch 27:1, of his buildings and wars, 2Ch 27:3, and of his death and burial, 2Ch 27:7.

Gill: 2 Chronicles 27 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 28

This chapter contains the reign of Ahaz, and gives an account of the idolatry he was guilty of, 2Ch 28:1 what calamities came upon him and his people, being delivered up into the hands of the kings of Syria and Israel, who slew many, and carried others captives, 2Ch 28:5, though they that were taken captive by Israel, at the admonition of a prophet, were sent back again, 2Ch 28:9, how also he was distressed by the Edomites and Philistines, and not helped by the king of Assyria, he sent for and made presents to, 2Ch 28:16 and yet went into more and greater idolatries, 2Ch 28:22, and the chapter is concluded with his death and burial, 2Ch 28:28.