Text -- 2 Chronicles 3:14-17 (NET)

3:14 He made the curtain out of violet, purple, crimson, and white fabrics, and embroidered on it decorative cherubim. 3:15 In front of the temple he made two pillars which had a combined length of 52½ feet, with each having a plated capital seven and one-half feet high. 3:16 He made ornamental chains and put them on top of the pillars. He also made one hundred pomegranate-shaped ornaments and arranged them within the chains. 3:17 He set up the pillars in front of the temple, one on the right side and the other on the left. He named the one on the right Jachin, and the one on the left Boaz.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 3:14

The inner veil before the most holy place. This denoted the darkness of that dispensation and the distance at which the worshippers were kept. But at the death of Christ this veil was rent; for thro' him we are brought nigh, and have boldness, or liberty, not only to look, but to enter into the holiest.

Wesley: 2Ch 3:17

That is, He shall establish.

Wesley: 2Ch 3:17

That is, In it is strength.

Clarke: 2Ch 3:17

He reared up the pillars - "The name of that on the right hand was Jachin, because the kingdom of the house of David was established; and the name of the left was Boaz, from the name of Boaz the patriarch of the family of Judah, from whom all the kings of the house of Judah have descended."- Targum. See on 1Ki 7:21 (note); and see the parallel places for other matters contained in this chapter.

Defender: 2Ch 3:15

See note on 1Ki 7:15 in connection with the apparent disagreement of the height of these pillars."

TSK: 2Ch 3:14

the veil : Exo 26:31-35; Mat 27:51; Heb 9:3, Heb 10:20

wrought : Heb. caused to ascend

TSK: 2Ch 3:15

two pillars : 1Ki 7:15-24; Jer 52:20-23

thirty : The Syriac and Arabic have, agreeably to the parallel passage, ""eighteen cubits high;""but the Septuagint, Chaldee, and Vulgate have ""thirty and five cubits high.""See note on 1Ki 7:15.

high : Heb. long

TSK: 2Ch 3:16

chains : 1Ki 6:21

an hundred : 1Ki 7:20

TSK: 2Ch 3:17

reared up : 1Ki 7:21

Jachin : that is, He shall establish

Boaz : that is, In it is strength

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 3:14

This is an important addition to the description in Kings, where the veil is not mentioned. It was made of exactly the same colors as the veil of the tabernacle Exo 26:31.

Barnes: 2Ch 3:15

Of thirty and five cubits - See 1Ki 7:15 note. Some suppose that there has been a corruption of the number in the present passage.

Barnes: 2Ch 3:16

As in the oracle - This passage is probably corrupt. Our translators supposing that a single letter had fallen out at the beginning of the word translated "in the oracle,"supplied "as."But we have no reason to suppose there were any "chains"or "festoons"in the "oracle"or most holy place.

Poole: 2Ch 3:14

The veil to wit, the inner veil before the most holy place by comparing this with Exo 26:31 1Ki 6:21 .

Poole: 2Ch 3:15

Before the house i.e. before the holy house, or before the temple as this is explained, 1Ch 3:17 , lest it should be understood of the most holy house, of which he had spoken before.

Thirty and five cubits high, to wit, both of them; of which See Poole "1Ki 7:15" .

Poole: 2Ch 3:16

As in the oracle as he had done, or like unto those which he made, in the oracle; of which see 1Ki 6:21 . The particle as is oft understood, as Gen 49:9 Deu 33:22 , &c.

An hundred pomegranates in each row, or two hundred in all, as it is said, 1Ki 7:20 .

Haydock: 2Ch 3:14

A veil. Abulensis places it between the court and the holy: but Jansenius would have it before the holy of holies. It seems rather that there was a veil in both places, (Barad. t. ii. b. iii. 23.; Menochius) as Josephus ([Antiquities?] viii. 2., and xii. 10.) clearly intimates; and St. Paul speaks of the second veil, Hebrews ix. 3. It is not certain which of them was torn at the death of Jesus Christ, Matthew xxvii. 51. Cherubims; extraordinary figures. (Calmet)

Haydock: 2Ch 3:15

Five. 3 Kings vii. 15., we read each was eighteen cubits. It is probable that each was 17½ and the other half was for the crown, (Calmet) or cornice. (Haydock)

Haydock: 2Ch 3:16

In, or "as in." (Sa) (Menochius) ---

Protestants supply as. (Haydock) ---

Hundred, for one row, or 200 for both, 3 Kings. (Du Hamel)

Haydock: 2Ch 3:17

Booz. "Stability and strength" are derived from God alone. Thus Solomon designed to insinuate that God established the harmony of the universe. (Haydock) ---

An orrery, or globe, was therefore placed on each of these pillars. (Parkhurst, in con. )

Gill: 2Ch 3:1-17

See Chapter Introduction

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 3:15

¹ sn The figure given here appears to refer to the combined length of both pillars (perhaps when laid end-to-end on the ground prior to being set up; cf. v. 17); the figure given for the height of the pillars in 1 Kgs 7:15, 2 Kgs 25:17, and Jer 52:21 is half this (i.e., eighteen cubits).

² tc The Syriac reads “eighteen cubits” (twenty-seven feet). This apparently reflects an attempt at harmonization with 1 Kgs 7:15, 2 Kgs 25:17, and Jer 52:21.

³ tn Heb “and he made before the house two pillars, thirty-five cubits [in] length, and the plated capital which was on its top [was] five cubits.” The significance of the measure “thirty-five cubits” (52.5 feet or 15.75 m, assuming a cubit of 18 inches) for the “length” of the pillars is uncertain. According to 1 Kgs 7:15, each pillar was eighteen cubits (27 feet or 8.1 m) high. Perhaps the measurement given here was taken with the pillars lying end-to-end on the ground before they were set up.

NET Notes: 2Ch 3:16

¹ tn The Hebrew text adds here, “in the inner sanctuary,” but the description at this point is of the pillars, not the inner sanctuary.

NET Notes: 2Ch 3:17

¹ tn Or “one on the south and the other on the north.”

² tn The name “Jachin” appears to be a verbal form and probably means, “he establishes.”

³ tn The meaning of the name “Boaz” is uncertain. For various proposals, see BDB 126-27 s.v. בֹּעַז. One attractive option is to revocalize the name asבְּעֹז (bÿ’oz, “in strength”) and to understand it as completing the verbal form on the first pillar. Taking the words together and reading from right to left, one can translate the sentence, “he establishes [it] in strength.”

Geneva Bible: 2Ch 3:14

And he made the ^{( f )} vail [of] blue, and purple, and crimson, and fine linen, and wrought cherubims thereon.

^{( f )} Which separated the temple from the most holy place.

Geneva Bible: 2Ch 3:15

Also he made before the house two pillars of ^{( g )} thirty and five cubits high, and the chapiter that [was] on the top of each of them [was] five cubits.

^{( g )} Every one was eighteen cubits long, but the half cubit could not be seen, for it was hid in the roundness of the chapiter, and therefore he gives to every one only 17 and a half.

Geneva Bible: 2Ch 3:16

And he made chains, [as] in the oracle, and put [them] on the heads of the pillars; and made an ^{( h )} hundred pomegranates, and put [them] on the chains.

^{( h )} For every pillar a hundred, read (1Ki 7:20).

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 3:1-17

1 The place and time of building the temple.

3 The measure and ornaments of the house.

11 The cherubims.

14 The vail and pillars.

MHCC: 2Ch 3:1-17

There is a more particular account of the building of the temple in 1 Kings 6. It must be in the place David had prepared, not only which he had purchased, but which he had fixed on by Divine direction. Full instructions enable us to go about our work with certainty and to proceed therein with comfort. Blessed be God, the Scriptures are enough to render the man of God thoroughly furnished for every good work. Let us search the Scriptures daily, beseeching the Lord to enable us to understand, believe, and obey his word, that our work and our way may be made plain, and that all may be begun, continued, and ended in him. Beholding God, in Christ, his true Temple, more glorious than that of Solomon's, may we become a spiritual house, a habitation of God through the Spirit.

Matthew Henry: 2Ch 3:10-17

Here is an account of 1. The two cherubim, which were set up in the holy of holies. There were two already over the ark, which covered the mercy-seat with their wings; these were small ones. Now that the most holy place was enlarged, though these were continued (being appurtenances to the ark, which was not to be made new, as all the other utensils of the tabernacle were), yet those two large ones were added, doubtless by divine appointment, to fill up the holy place, which otherwise would have looked bare, like a room unfurnished. These cherubim are said to be of image-work (2Ch 3:10), designed, it is likely, to represent the angels who attend the divine Majesty. Each wing extended five cubits, so that the whole was twenty cubits (2Ch 3:12, 2Ch 3:13), which was just the breadth of the most holy place, 2Ch 3:8. They stood on their feet, as servants, their faces inward toward the ark (2Ch 3:13), that it might appear they were not set there to be adored (for then they would have been made sitting, as on a throne, and their faces towards their worshippers), but rather as themselves attendants on the invisible God. We must not worship angels, but we must worship with angels; for we have come into communion with them (Heb 12:22), and must do the will of God as the angels do it. The thought that we are worshipping him before whom the angels cover their faces will help to inspire us with reverence in all our approaches to God. Compare 1Co 11:10 with Isa 6:2. 2. The veil that parted between the temple and the most holy place, 2Ch 3:14. This denoted the darkness of that dispensation, and the distance which the worshippers were kept at; but, at the death of Christ, this veil was rent; for through him we are made nigh, and have boldness not only to look, but to enter, into the holiest. On this he was wrought cherubim. Heb. he caused them to ascend, that is, they were made in raised work, embossed. Or he made them on the wing in an ascending posture, as the other two that stood on their feet in an attending posture, to remind the worshippers to lift up their hearts, and to soar upwards in their devotions. 3. The two pillars which were set up before the temple. Both together were somewhat above thirty-five cubits in length (2Ch 3:15), about eighteen cubits high a-piece. See 1Ki 7:15, etc., where we took a view of those pillars, Jachin and Boaz, establishment and strength in temple-work and by it.

Keil-Delitzsch: 2Ch 3:14

The veil between the holy place and the most holy, not mentioned in 1Ki 6:21, was made of the same materials and colours as the veil on the tabernacle, and was inwoven with similar cherub figures; cf. Exo 26:31. וּבוּץ כּרמיל as in 2Ch 2:13. עלה על , to bring upon; an indefinite expression for: to weave into the material.

Keil-Delitzsch: 2Ch 3:15-17

The two brazen pillars before the house, i.e., before the porch, whose form is more accurately described in 1Ki 7:15-22. The height of it is here given at thirty-five cubits, while, according to 1Ki 7:15; 2Ki 25:17; Jer 52:21, it was only eighteen cubits. The number thirty-five has arisen by confounding יח = 18 with לה = 35; see on 1Ki 7:16. הצּפת ( ἁπ. λεγ. ) from צפה , overlay, cover, is the hood of the pillar, i.e., the capital, called in 1Ki 7:16. כּתרת , crown, capital, five cubits high, as in 1Ki 7:16.

2Ch 3:16

"And he made little chains on the collar (Halsreife), and put it on the top of the pillars, and made 100 pomegranates, and put them on the chains."In the first clause of this verse, בּדּביר , "in (on) the most holy place,"has no meaning, for the most holy place is not here being discussed, but the pillars before the porch, or rather an ornament on the capital of these pillars. We must not therefore think of chains in the most holy place, which extended thence out to the pillars, as the Syriac and Arabic seem to have done, paraphrasing as they do: chains of fifty cubits (i.e., the length of the holy place and the porch). According to 1Ki 7:17-20 and 1Ki 7:41., compared with 2Ch 4:12-13, each capital consisted of two parts. The lower part was a circumvolution (Wulst) covered with chain-like net-work, one cubit high, with a setting of carved pomegranates one row above and one row below. The upper part, or that which formed the crown of the capital, was four cubits high, and carved in the form of an open lily-calyx. In our verse it is the lower part of the capital, the circumvolution, with the chain net-work and the pomegranates, which is spoken of. From this, Bertheau concludes that דּביר must signify the same as the more usual שׂבכה , viz., "the lattice-work which was set about the top of the pillars, and served to fasten the pomegranates,"and that bdbyr has arisen out of בּרביד by a transposition of the letters. בּרביד (chains) should be read here. This conjecture so decidedly commends itself, that we regard it as certainly correct, since רביד denotes in Gen 41:42; Eze 16:11, a necklace, and so may easily denote also a ring or hoop; but we cannot adopt the translation "chains on a ring,"nor the idea that the שׂבכה , since it surrounded the head of the pillars as a girdle or broad ring, is called the ring of the pillars. For this idea does not agree with the translation "chains in a ring,"even when they are conceived of as "chain-like ornaments, which could scarcely otherwise be made visible on the ring than by open work."Then the chain-like decorations were not, as Bertheau thinks, on the upper and under border of the ring, but formed a net-work which surrounded the lower part of the capital of the pillar like a ring, as though a necklace had been drawn round it. רביד consequently is not the same as שׂבכה , but rather corresponds to that part of the capital which is called גּלּה ( גּלּות ) in 1Ki 7:14; for the שׂבכות served to cover the גּלּות , and were consequently placed on or over the גּלּות , as the pomegranates were on the chains or woven work. הגּלּה denotes the curve, the circumvolution, which is in 1Ki 7:20 called הבּטן , a broad-arched band, bulging towards the middle, which formed the lower part of the capital. This arched part of the capital the author of the Chronicle calls רביד , ring or collar, because it may be regarded as the neck ornament of the head of the pillar, in contrast to the upper part of the capital, that consisted in lily-work, i.e., the ball wrought into the form of an open lily-calyx ( כּתרת( xylac- ).

2Ch 3:17

As to the position of the pillars, and their names, see on 1Ki 7:21.

Constable: 2Ch 1:1--9:31

III. THE REIGN OF SOLOMON chs. 1--9

The Chronicler's main interest in David's reign, as we have seen, focused on the Davidic Covenant with its promises to David and his descendants. In recounting the events of Solomon's reign he proceeded to emphasize the temple that Solomon built. Almost everything he mentioned about Solomon ties in with the temple somehow. The writer of Kings, on the other hand, emphasized many different aspects of Solomon's reign, though his interest was particularly Solomon's fidelity to the Mosaic Covenant (1 Kings 1-11). In the rest of 2 Chronicles the writer likewise pointed out how the kings who succeeded Solomon cared for the temple and perpetuated temple worship.

When the Chronicler wrote his history there was controversy over the second temple (i.e., the temple that Ezra built). Some of the residents in and around Jerusalem opposed its construction (Ezra 4:4-24; Hag. 1:2-4). If the returned exiles were to renew their (Mosaic) covenant relationship with God, they had to have a temple. There they could obey the laws regarding expiation of sin, worship, and fellowship with God (cf. Exod. 25:8).

Furthermore, when the Chronicler lived the Israelites realized that God had not fulfilled the promises concerning David's son completely in Solomon's day or during any of his successors' reigns. They looked for a Messiah to appear who would be both a king and a priest. The prophets had given revelation that such a person would come someday. He would be a perfect king who would rule the whole world, not just Israel (Ps. 2; et al.). Moreover he would be a priest, not of the Aaronic order, but of the order of Melchizedek (Ps. 110; et al.). David was the first king of Israel who served as a faithful priest after this order. He personally offered sacrifices and led the people in worship as well as in government. David's successors on the throne did the same things. The prophets promised that Messiah would build a house (temple) for God. He would give attention to His people's worship of God and their fellowship with God. He would be a man of peace compared to David who was a man of war (1 Chron. 22:7-9). David's rule was the kind of rule the coming King would establish. Consequently the writer of Chronicles measured all David's successors by the standard of David and his kingdom.

Concern for temple worship marked David's rule, as we have seen in 1 Chronicles 17-29. The King who would fulfill God's covenant promises to David would have to possess similar zeal for temple worship (cf. John 2:17). The writer viewed Solomon as a second David and compared him to David as Joshua compares to Moses.² The Chronicler reviewed the histories of David's successors to see if any one of them was that King. He showed in 2 Chronicles that none was. He was yet to come.

When Solomon began to rule he stepped onto a political stage in the ancient Near East that God had prepared. There were no major empires reaching out to conqueror surrounding territories because these empires had internal problems that demanded their attention. Some of them were experiencing harassment from their neighbors. Consequently Solomon was free to solidify David's gains in an atmosphere of peace.

Constable: 2Ch 2:1--5:2

B. The Building of the Temple 2:1-5:1

Solomon was a model of the ultimate Davidic temple builder. Consequently the writer gave his temple construction much attention. This was Solomon's major accomplishment from the writer's point of view.

Constable: 2Ch 3:10--5:2

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

The cherubim (3:10-13) represented angelic beings (cf. Gen. 3:24). Probably they looked more like the sculptured combination human-animal-bird creatures that archaeologists have discovered in the ancient Assyrian and Babylonian capitals than like pudgy winged children. This child motif is traceable to medieval Christian artists. The cherubim evidently stood against the back (west) wall of the temple and faced east toward the ark.⁹ They were twice as high as human beings.

The two pillars (3:15-17) were evidently contemporary freestanding objects that served as visual aids designed to emphasize God's faithfulness and strength in establishing Israel (cf. 1 Kings 7:21; 2 Chron. 7:16). They were probably 18 rather than 35 cubits high (cf. 1 Kings 7:15).¹⁰

God designed the temple furnishings (ch. 4) to enable the priests to carry out the instructive ritual that the Mosaic Law prescribed. The furnishings and ritual taught and reminded everyone who viewed them lessons about God, man, and the relationship between them that God's grace had made possible.

"The Chronicler . . . fashioned his account of Solomon as temple builder, with his helper Huram-Abi (2 Chr 4:16), on that of Bezalel, the tabernacle supervisor of building, and his helper Oholiab (Exod 36:1-2). Solomon is seen as the new Bezalel and Huram-Abi as the new Oholiab."¹¹

The whole temple was a tribute to the greatness of Yahweh. It enhanced His reputation (2:4).

Guzik: 2Ch 3:1-17

2 Chronicles 3 - The Building of the Temple

A. Where and when the temple construction began.

1. (1) The location of the temple.

Now Solomon began to build the house of the LORD at Jerusalem on Mount Moriah, where the Lord had appeared to his father David, at the place that David had prepared on the threshing floor of Ornan the Jebusite.

a. Now Solomon began to build the house of the LORD at Jerusalem on Mount Moriah: This place had been previously identified as the threshing floor of Ornan the Jebusite. Here it is specifically located as Mount Moriah. This was the same hill where Abraham offered Isaac (Genesis 22:2), and the same set of hills where Jesus would later die on the cross (Genesis 22:14).

i. "Where Isaac, as a type of Christ, bore the wood, obeyed his father, and should have been sacrificed. Calvary, where our Saviour suffered, was either a part of this mount, or very near unto it." (Trapp)

b. Began to build the house of the LORD: This was when the actual construction began. All David's prior plans and preparations anticipated the actual beginning of the work. One can plan and prepare endlessly and never begin to build, but Solomon began to build the house of the LORD.

2. (2) When the construction began.

And he began to build on the second day of the second month in the fourth year of his reign.

a. On the second day of the second month in the fourth year of his reign: This was probably in the year 967 B.C. Connecting this with 1 Kings 6:1, this marking point shows just how long Israel lived in the Promised Land without a temple. The tabernacle served the nation well for more than 400 years. The prompting to build them temple was more at the direction and will of God than out of absolute necessity.

b. In the fourth year of his reign: This doesn't mean that Solomon delayed his obedience for four years. He probably started to organize the work right away. There is some evidence that it took three years to prepare timber from Lebanon for use in building. If Solomon began the construction of the temple in the fourth year of his reign, he probably started organizing the construction in the very first year of his reign.

B. A Description of the temple.

1. (3-7) The building in general.

This is the foundation which Solomon laid for building the house of God: The length was sixty cubits (by cubits according to the former measure) and the width twenty cubits. And the vestibule that was in front of the sanctuary was twenty cubits long across the width of the house, and the height was one hundred and twenty. He overlaid the inside with pure gold. The larger room he paneled with cypress which he overlaid with fine gold, and he carved palm trees and chainwork on it. And he decorated the house with precious stones for beauty, and the gold was gold from Parvaim. He also overlaid the house; the beams and doorposts, its walls and doors; with gold; and he carved cherubim on the walls.

a. For building the house of God: This chapter will describe the building of the temple and its associated areas. There are four main structures described.

· The temple proper (the foundation which Solomon laid), divided into two rooms (the holy place and the most holy place).

· The vestibule or entrance hall on the east side of the temple proper (the vestibule that was in front of the sanctuary). It was thirty feet (10 meters) wide and fifteen feet (5 meters) deep, and the same height as the temple proper. "Its height measurement should read twenty cubits high (NIV, REB, NEB), as against a literal translation of MT, 'and its height 120'." (Selman)

· The three-storied side chambers (described in 1 Kings 6:5) which surrounded the temple proper on the north, south, and west sides.

· A large courtyard surrounding the whole structure (the inner court mentioned in 1 Kings 6:36).

b. He decorated the house with precious stones for beauty: This is one description among many that give us an idea of how beautiful the temple was and how Solomon spared no expense in making it beautiful.

i. "The reference to 'precious stones' may suggest mosaics, inlaid in the floor." (Payne)

c. He carved cherubim on the walls: This was after the pattern of the tabernacle, which had woven designs of cherubim on the inner covering. Therefore when one entered the temple they saw cherubim all around - as one would see in heaven (Psalm 80:1, Isaiah 37:16, and Ezekiel 10:3). These angelic beings worship God perpetually in heaven.

i. One might saw that we don't worship angels but we do worship with them.

2. (8-14) The Most Holy Place.

And he made the Most Holy Place. Its length was according to the width of the house, twenty cubits, and its width twenty cubits. He overlaid it with six hundred talents of fine gold. The weight of the nails was fifty shekels of gold; and he overlaid the upper area with gold. In the Most Holy Place he made two cherubim, fashioned by carving, and overlaid them with gold. The wings of the cherubim were twenty cubits in overall length: one wing of the one cherub was five cubits, touching the wall of the room, and the other wing was five cubits, touching the wing of the other cherub; one wing of the other cherub was five cubits, touching the wall of the room, and the other wing also was five cubits, touching the wing of the other cherub. The wings of these cherubim spanned twenty cubits overall. They stood on their feet, and they faced inward. And he made the veil of blue, purple, crimson, and fine linen, and wove cherubim into it.

a. And he made the Most Holy Place: Special attention was given to the Holy of Holies or Most Holy place. It was a 30-foot (10 meter) cube, completely overlaid with gold. It also had two large sculptures of cherubim (15-foot or 5 meters in height), which were overlaid with gold.

b. He overlaid it with six hundred talents of fine gold: There was gold everywhere in the temple, but especially in the Most Holy Place. The walls were covered with gold (1 Kings 6:20-22), the floor was covered with gold (1 Kings 6:30) and gold was hammered into the carvings on the doors (1 Kings 6:32).

i. There was gold everywhere on the inside of the temple. "Such was Christ's inside (Colossians 2:9); in his outside was no such desirable beauty (Isaiah 53:2); so the Church's glory is inward (Psalm 44:13), in the hidden man of the heart (1 Peter 3:4)." (Trapp)

c. Two cherubim, fashioned by carving, and overlaid them with gold: These two large sculptures inside the Most Holy Place faced the entrance to this inner room, so as soon as the High Priest entered he saw these giant guardians of the presence of God facing him.

i. "If it were image work - cherubims were made like boys - yet this is no plea for Popish images; since they are flatly forbidden; and God made the law for us, not for himself." (Trapp)

d. And he made the veil: This was the important barrier separating the holy place from the Most Holy Place. Only one man once a year could go behind the veil and enter the Most Holy Place.

i. "To most Israelites, therefore, the temple was an unseen world. God had drawn near to them, but the way to him was hedged around with many restrictions." (Selman)

ii. Spiritually speaking, in dying for our sins Jesus with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption (Hebrews 9:12).

iii. In the temple, this veil was torn from top to bottom at the death of Jesus (Matthew 27:51), showing that through His death, there is no longer a barrier to the Most Holy place.

iv. Now the Most Holy Place is open to us: brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is His flesh (Hebrews 10:19-20). The torn veil of Matthew 27:51 also symbolizes the broken body of Jesus, through which we have access to the Most Holy Place.

3. (15-17) The pillars of the temple.

Also he made in front of the temple two pillars thirty-five cubits high, and the capital that was on the top of each of them was five cubits. He made wreaths of chainwork, as in the inner sanctuary, and put them on top of the pillars; and he made one hundred pomegranates, and put them on the wreaths of chainwork. Then he set up the pillars before the temple, one on the right hand and the other on the left; he called the name of the one on the right hand Jachin, and the name of the one on the left Boaz.

a. In front of the temple two pillars thirty-five cubits high: 1 Kings 7:15 tells us that these pillars were actually made of bronze. They were two very impressive adornments to the front of the temple.

b. He called the name of the one on the right hand Jachin, and the name of the one on the left Boaz: These two pillars were so impressive that they were actually given names. Jachin means He shall establish and Boaz means in strength.

i. Every time someone came to the house of the LORD in the days of Solomon they said, "Look! There is 'He Shall Establish.' And there is 'In Him Is Strength.'" It set them in the right frame of mind to worship the LORD. When the crowds gathered at the morning and evening sacrifice to worship the LORD, the Levites led the people standing in front of the temple with these two great, bronze pillars behind them. It was always before them: He Shall Establish and In Him Is Strength.

ii. One could say that the house of God itself was Jachin and Boaz. That temple was established by God, and built by the strength of God. Every time they looked at that temple, they knew that God liked to establish and strengthen things.

iii. The house of God was a place where people experienced what the pillars were all about. At that house, people were established in their relationship with God. At that house, people were given strength from the LORD. From this building, it should go out to the whole community: "Come here and get established. Come here and receive the strength of God."

© 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 3 (Chapter Introduction)

Overview

2Ch 3:1, The place and time of building the temple; 2Ch 3:3, The measure and ornaments of the house; 2Ch 3:11, The cherubims; 2Ch 3:14, The vail and pillars.

Poole: 2 Chronicles 3 (Chapter Introduction)

CHRONICLES CHAPTER 3

The place and time of building the temple. The measure and ornaments thereof, 2Ch 3:1-9 . The cherubims, 2Ch 3:10-13 . The veil and the pillars, 2Ch 3:14-17 .

MHCC: 2 Chronicles 3 (Chapter Introduction)

The building of the temple.

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 3 (Chapter Introduction)

It was a much larger and more particular account of the building of the temple which we had in the book of Kings than is here in this book of Chronicles. In this chapter we have, I. The place and time of building the temple (2Ch 3:1, 2Ch 3:2). II. The dimensions and rich ornaments of it (2Ch 3:3-9). III. The cherubim in the most holy place (2Ch 3:10-13). IV. The veil (2Ch 3:14). V. The two pillars (2Ch 3:15-17). Of all this we have already and an account, 1 Kings 6, 7.

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.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaufman, Asher S. "Where the Ancient Temple of Jerusalem Stood." Biblical Archaeology Review 9:2 (March-April 1983):40-59.

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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 3 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 3 & 4

These two chapters give an account of the building of the temple, of the materials, parts, and form of it, and of things belonging to it, and which agrees with 1Ki 6:1 see the notes there; only here, 1Ch 3:1, mention is made of the particular place where it was built, Mount Moriah; of which see the notes on Gen 22:2. The dimensions of the house, as the Targum rightly explains, 2Ch 3:3, are said to be after the first measure, either of that of the tabernacle by Moses, or rather of that of the pattern David gave to Solomon, 1Ch 28:11, though some understand it of the greater cubit: the holy place is called the greater house, 2Ch 3:5, being twice as long as the holy of holies; in 2Ch 3:6, we are informed what the precious stones were for, which David and his princes gave for the temple, 1Ch 29:2, that they were to decorate the house; and also what sort of gold was used in overlaying it, gold of Parvaim, which some interpret of Peru ^h, in America; but it is a question whether that was then known, or, if it was, must go by another name, since Peru is a late name given by the Spaniards, at their conquest of it. Bochart ⁱ takes it to be Taprobane, an island in the Indian sea, as if it was Taph Parvan or Provan, the shore of Parvan. Kircher ^k is of opinion it is the same with Javaim, the isles of Java in the same sea, from whence was gold, which is not very likely. Waserus ^l thinks Parvaim is the name of a town which is by Pliny ^m corruptly called Parbacia, which was in the land of Havilah, or the kingdom of the Charazenes, where was the best gold, Gen 2:11 though others suppose it to be the same with Ophir, by removing the first letter of the word, to which Pfeiffer ⁿ inclines, and is as probable as any; and much more probable than what the Jews ^o say, that this gold was so called, because it was red like the blood of "parim", oxen: in 2Ch 3:8, the quantity of gold, with which the most holy place was overlaid, is given, six hundred talents: of which See Gill on 1Ki 6:21, In 2Ch 3:9 we read of the nails with which the plates of gold were fastened to the boards, nowhere else mentioned, except in the Vulgate Latin version of 1Ki 6:21, "he fastened the plates with golden nails"; which version perhaps is most correct; the weight of which were fifty shekels of gold; that is, according to the Septuagint and Vulgate Latin versions, each nail weighed so much, which amounted to seventy five pounds of our money ^p. Eupolemus, an Heathen writer ^q speaks of these nails, which he makes to be silver ones; and says they were of the weight of a talent, in the form of a woman's breast, and in number four, with which the plates of gold were fastened, which were of five cubits; I suppose he means there were four of these nails in every plate of five cubits: in 2Ch 4:1 an account is given of an "altar of brass", made by Solomon, we have not elsewhere, only referred to 1Ki 8:64 whether this was only covered with brass, as that made by Moses was, as some ^r think; or whether of massy brass, as Dr. Lightfoot ^s because not to be removed as that was, is not certain; the altar of the second temple was of stones unpolished, according to the Misnah ^t, with which agrees"46 And laid up the stones in the mountain of the temple in a convenient place, until there should come a prophet to shew what should be done with them. 47 Then they took whole stones according to the law, and built a new altar according to the former;'' (1 Maccabees 4)and so Philo ^u: "twenty cubits was the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof"; it was four times as big in its square as that of Moses, and three times higher, and a cubit over, See Gill on Exo 27:1. Hecataeus ^w, an Heathen writer, speaks of this altar as four square, and made of whole and unpolished stones, each side of which was twenty cubits, but the height of it he makes to be twelve cubits, in which he mistakes. It weighed, according to Jacob Leon ^x 7000 arobas of brass, each aroba containing twenty five pounds. The rest of the chapter agrees with the account in the book of Kings.