Text -- 2 Chronicles 34:30 (NET)

34:30 The king went up to the Lord’s temple, accompanied by all the people of Judah, the residents of Jerusalem, the priests, and the Levites. All the people were there, from the oldest to the youngest. He read aloud all the words of the scroll of the covenant that had been discovered in the Lord’s temple.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Ch 34:30

The king went - See on 2Ki 23:1 (note).

TSK: 2Ch 34:30

great and small : Heb. from great even to small, 2Ch 15:12, 2Ch 15:13, 2Ch 18:30; Deu 1:17; Job 3:19

he read : 2Ch 6:1-11, 2Ch 17:7-9; Deu 17:18-20; Neh 8:2-5; Ecc 1:12, Ecc 12:9, Ecc 12:10

the book : 2Ch 34:15, 2Ch 34:18, 2Ch 34:19, 2Ch 34:24; Exo 24:7; 2Ki 23:2, 2Ki 23:21; Jer 31:31, Jer 31:32

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 34:30

The writer has characteristically substituted "Levites"for the "prophets"of 2Ki 23:2. No doubt Josiah was accompanied by priests, prophets, and Levites, but the writer of Kings thought it enough to mention the two former, and merged the Levites in the mass of the people. The writer of Chronicles, on the other hand, thinks the presence of Levites too important to he omitted, and as the prophets could be but few in number, passes them over.

Gill: 2Ch 34:29-32

Then the king sent and gathered,.... From hence, to the end of 2Ch 34:32, the same account is given of the reading of the law to the people, and of the covenant the king and they made to serve the Lord, as in 2Ki 23:1.

Commentary -- Verse Notes / Footnotes

Geneva Bible: 2Ch 34:30

And the king went up into the house of the LORD, and all the men of Judah, and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people, great and ^{( s )} small: and he read in their ears all the words of the book of the covenant that was found in the house of the LORD.

^{( s )} Though neither young nor old could be exempted from the curses contained in it, if they did transgress, he knew it pertained to all and was his duty to see it read to all sorts, that everyone might learn to avoid those punishments by serving God correctly.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 34:1-33

1 Josiah's good reign.

3 He destroys idolatry.

8 He takes order for the repair of the temple.

14 Hilkiah, having found a book of the law, Josiah sends to Huldah to enquire of the Lord.

23 Huldah prophesies the destruction of Jerusalem, but respite thereof in Josiah's time.

29 Josiah, causing it to be read in a solemn assembly, renews the covenant with God.

MHCC: 2Ch 34:1-33

As the years of infancy cannot be useful to our fellow-creatures, our earliest youth should be dedicated to God, that we may not waste any of the remaining short space of life. Happy and wise are those who seek the Lord and prepare for usefulness at an early age, when others are pursuing sinful pleasures, contracting bad habits, and forming ruinous connexions. Who can express the anguish prevented by early piety, and its blessed effects? Diligent self-examination and watchfulness will convince us of the deceitfulness and wickedness of our own hearts, and the sinfulness of our lives. We are here encouraged to humble ourselves before God, and to seek unto him, as Josiah did. And believers are here taught, not to fear death, but to welcome it, when it takes them away from the evil to come. Nothing hastens the ruin of a people, nor ripens them for it, more than their disregard of the attempts made for their reformation. Be not deceived, God is not mocked. The current and tide of affections only turns at the command of Him who raises up those that are dead in trespasses and sins. We behold peculiar loveliness, in the grace the Lord bestows on those, who in tender years seek to know and to love the Saviour. Hath Jesus, the Day-spring from on high, visited you? Can you trace your knowledge of this light and life of man, like Josiah, from your youth? Oh the unspeakable happiness of becoming acquainted with Jesus from our earliest years!

Matthew Henry: 2Ch 34:29-33

We have here an account of the further advances which Josiah made towards the reformation of his kingdom upon the hearing of the law read and the receipt of the message God sent him by the prophetess. Happy the people that had such a king; for here we find that, 1. They were well taught. He did not go about to force them to do their duty, till he had first instructed them in it. He called all the people together, great and small, young and old, rich and poor, high and low. He that hath ears to hear, let him hear the words of the book of the covenant; for they are all concerned in those words. To put an honour upon the service, and to engage attention the more, though there were priests and Levites present, the king himself read the book to the people (2Ch 34:30), and he read it, no doubt, in such a manner as to show that he was himself affected with it, which would be a means of affecting the hearers. 2. They were well fixed. The articles of agreement between God and Israel being read, that they might intelligently covenant with God, both king and people with great solemnity did as it were subscribe the articles. The king in his place covenanted to keep God's commandments with all his heart and soul, according to what was written in the book (2Ch 34:31), and urged the people to declare their consent likewise to this covenant, and solemnly to promise that they would faithfully perform, fulfil, and keep, all and every thing that was on their part to be done, according to this covenant: this they did; they could not for shame do otherwise. He caused all that were present to stand to it (2Ch 34:32), and made them all to serve, even to serve the Lord their God (2Ch 34:33), to do it and to make a business of it. he did all he could to bring them to it - to serve, even to serve; the repetition denotes that this was the only thing his heart was set on; he aimed at nothing else in what he did but to engage them to God and their duty. 3. They were well tended, were honest with good looking to. All his days they departed not from following the Lord; he kept them, with much ado, from running into idolatry again. All his days were days of restraint upon them; but this intimated that there was in them a bent to backslide, a strong inclination to idolatry. Many of them wanted nothing but to have him out of the way, and then they would have their high places and their images up again. And therefore we find that in the days of Josiah (Jer 3:6) God charged it upon treacherous Judah that she had not returned to him with all her heart, but feignedly (2Ch 34:10), nay, had played the harlot (2Ch 34:8) and thereby had even justified backsliding Israel, 2Ch 34:11. In the twenty-third year of this reign, four or five years after this, they had gone on to provoke God to anger with the works of their hands (Jer 25:3-7); and, which is very observable, it is from the beginning of Josiah's reformation, his twelfth or thirteenth year, that the iniquity of the house of Judah, which brought ruin upon them, and which the prophet was to bear lying on his right side, was dated (Eze 4:6), for thence to the destruction of Jerusalem was just forty years. Josiah was sincere in what he did, but the generality of the people were averse to it and hankered after their idols still; so that the reformation, though well designed and well prosecuted by the prince, had little or no effect upon the people. It was with reluctancy that they parted with their idols; still they were in heart joined to them, and wished for them again. This God saw, and therefore from that time, when one would have thought the foundations had been laid for a perpetual security and peace, from that very time did the decree go forth for their destruction. Nothing hastens the ruin of a people nor ripens them for it more than the baffling of hopeful attempts for reformation and a hypocritical return to God. Be not deceived, God is not mocked.

Keil-Delitzsch: 2Ch 34:29-32

The reading of the book of the law in the temple, and the solemn renewal of the covenant, to which the king assembled the elders of Judah and Jerusalem, with all the people, after the saying of the prophetess Huldah had been reported to him, are recorded in 2Ki 23:1-3 as they are in the Chronicle, and have been commented upon at the former passage. Only 2Ch 34:32, the contents of which correspond to the words, "And the whole people entered into the covenant"(2Ki 23:3), will need explanation. ויּעמד is usually translated, "he caused the people to enter into the covenant"(after 2 Kings). This is in substance correct, but exegetically cannot be defended, since בּבּרית does not precede, so as to allow of its here being supplied from the context. ויּעמד only signifies, he caused all who were in Jerusalem and Benjamin to stand, and they did according to the covenant of God; whence we can easily supply in the first clause, "and to do according to the covenant."The collocation, "in Jerusalem and in Benjamin,"is an abbreviation of the complete formula, "in Jerusalem and Judah and Benjamin;"then in the following clause only the inhabitants of Jerusalem are named as representatives of the inhabitants of the whole kingdom.

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 34:1--35:27

P. Josiah chs. 34-35

Like Amon's death, Josiah's was unnecessarily premature. However unlike Amon Josiah was one of Judah's reformers.

"Josiah instituted the most thorough of all the OT reforms . . ."⁹¹

"Despite this, however, Josiah is not so significant a monarch overall for the Chronicler as he is for the earlier historian [i.e., the writer of Kings]. Much that he records is now to be understood as recapitulation of Hezekiah's work, who stands out as the real innovator in Chronicles."⁹²

Constable: 2Ch 34:1-33

1. Josiah's reforms ch. 34

The godly in Judah may have regarded Josiah as the most likely candidate to fulfill the promises God had given to David. His early life and reign were spiritually exemplary (vv. 2-3). He sought to purge idolatry from the whole territory of Israel as well as Judah (vv. 4-7). Many of the Simeonites (v. 6) had allied themselves with Israel religiously (cf. 15:9).⁹³

In Jerusalem, Josiah embarked on a renovation of the temple because Manasseh and Amon had abused it (vv. 8-13). The "book of the law" that Hilkiah found (v. 14) may have been the Book of Deuteronomy,⁹⁴ another portion of the Pentateuch, or the whole Pentateuch.

It may be hard for us to understand how the people could have lost the Law of Moses and how they could have forgotten it in just two generations. However written copies were scarce. Moreover parents and the Levites conducted most instruction orally (17:9). Only one generation separated the people from ignorance of God's will (cf. Deut. 6:6-7; 17:18). This has been true throughout history. Josiah's response to the reading of Torah (the Law) shows his heart to please God (vv. 19, 27).

Huldah announced that God had decreed captivity for Judah (v. 25). Nevertheless Josiah would experience mercy because of his tender heart and humility (v. 27). He would die before Judah went into captivity (v. 28).⁹⁵

The announcement of God's coming judgment led the king and the nation to commit themselves anew to follow God's Word (vv. 29-33). Perhaps He would postpone captivity.

Note that the temple had been the protector of the Law (v. 14) as it had earlier protected David's heir, Joash (22:10-12). It had preserved the two foundational elements in Israel's life: God's Word and God's vice-regent. As I mentioned before, the temple represented God. The preservation of these two essential elements was an act of Israel's faithful God. Concern for the things of God resulted in the discovery of God's will.

Guzik: 2Ch 34:1-33

2 Chronicles 34 - Josiah and the Book of the Law

A. The beginnings of Josiah's reforms.

1. (1-2) A summary of the reign of Josiah, the son of Amon.

Josiah was eight years old when he became king, and he reigned thirty-one years in Jerusalem. And he did what was right in the sight of the LORD, and walked in the ways of his father David; he did not turn aside to the right hand or to the left.

a. Josiah was eight years old when he became king: Unusually, this young boy came to the throne at eight years of age. This was because of the assassination of his father.

i. "At last, after more than three hundred years, the prophecy of 'the man of God out of Judah' is fulfilled (1 Kings 13:2)." (Knapp)

b. He did what was right in the sight of the LORD: This was true of Josiah at this young age; but it is really more intended as a general description of his reign rather than a description of him at eight years of age.

2. (3-7) Josiah against idolatry in Judah and the former Kingdom of Israel.

For in the eighth year of his reign, while he was still young, he began to seek the God of his father David; and in the twelfth year he began to purge Judah and Jerusalem of the high places, the wooden images, the carved images, and the molded images. They broke down the altars of the Baals in his presence, and the incense altars which were above them he cut down; and the wooden images, the carved images, and the molded images he broke in pieces, and made dust of them and scattered it on the graves of those who had sacrificed to them. He also burned the bones of the priests on their altars, and cleansed Judah and Jerusalem. And so he did in the cities of Manasseh, Ephraim, and Simeon, as far as Naphtali and all around, with axes. When he had broken down the altars and the wooden images, had beaten the carved images into powder, and cut down all the incense altars throughout all the land of Israel, he returned to Jerusalem.

a. He began to purge Judah and Jerusalem of the high places, the wooden images, the carved images, and the molded images: The worship of this great variety of idols was entrenched after the reign of Amon. The late reforms of Manasseh helped against this trend, but since the short but wicked reign of Amon there was much idolatry in the land.

i. The variety of idols described This shows how deep idolatry was in Judah. There were idols dedicated to Baal and to Asherah (2 Kings 23:4) and to all the host of heaven (2 Kings 23:5) in the very temple itself (2 Kings 23:4). From the 2 Kings account, it seems that Josiah began the cleansing reforms at the center and worked outwards.

ii. " 'Seeking' in Chronicles describes the habit of looking to God in every situation, and also the attitude which God looks for in those who pray (2 Chronicles 7:14; 30:19)." (Selman)

iii. In the twelfth year: Payne connects this with "a particular time of chaos that occurred throughout the ancient Near East and that was precipitated by an invasion from the north of barbaric, nomadic horsemen known as the Scythians (628-626 B.C.) . . . Their incursions wrought terror among complacent Jews (Jeremiah 6:22-24; Zephaniah 1:12)."

iv. "Five or six several words are here used, to show how he mawled them, and made mortar of them, as we say; such was his holy indignation, zeal, and revenge." (Trapp)

b. He also burned the bones of the priests on their altars: Josiah did this both to carry out the prescribed punishment of idolatrous priests in Israel and to defile these pagan altars.

i. Josiah's reforms did not only remove sinful things, but also the sinful people that promoted and permitted these sinful things. The idols that filled the temple did not get there or stay there on their own - there were priests who were responsible for these sinful practices.

ii. Any thorough reformation can not only deal with sinful things; it must also deal with sinful people. If sinful people are not dealt with, they will quickly bring back the sinful things that were righteously removed.

c. And so he did in the cities of Manasseh, Ephraim, and Simeon . . . throughout all the land of Israel: Since the Kingdom of Israel had been conquered by the Assyrian Empire and was in the process of being depopulated in exile, Josiah could extend his reforms there also.

i. "Even unto Naphtali; which was in the utmost and northern borders of the kingdom of Israel. For it must be remembered that the ten tribes were now gone into captivity; and those who were come in their stead were weak and few, and not able to withstand the power of Josiah." (Poole)

3. (8-13) The restoration of the temple.

In the eighteenth year of his reign, when he had purged the land and the temple, he sent Shaphan the son of Azaliah, Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. When they came to Hilkiah the high priest, they delivered the money that was brought into the house of God, which the Levites who kept the doors had gathered from the hand of Manasseh and Ephraim, from all the remnant of Israel, from all Judah and Benjamin, and which they had brought back to Jerusalem. Then they put it in the hand of the foremen who had the oversight of the house of the LORD; and they gave it to the workmen who worked in the house of the LORD, to repair and restore the house. They gave it to the craftsmen and builders to buy hewn stone and timber for beams, and to floor the houses which the kings of Judah had destroyed. And the men did the work faithfully. Their overseers were Jahath and Obadiah the Levites, of the sons of Merari, and Zechariah and Meshullam, of the sons of the Kohathites, to supervise. Others of the Levites, all of whom were skillful with instruments of music, were over the burden bearers and were overseers of all who did work in any kind of service. And some of the Levites were scribes, officers, and gatekeepers.

a. In the eighteenth year of his reign: After his energetic campaign to cleanse the land of Judah and Israel of idolatry, then Josiah put his efforts towards restoring the neglected temple, much as his predecessor Hezekiah had done (2 Chronicles 29).

i. "The Chronicler (2 Chronicles 34-35) appears to present a two-stage sequence of events: (i) the purification of religious practices in Judah, Jerusalem and Naphtali in Josiah's twelfth year, and (ii) a continuing reformation stimulated by the discovery of the Book of the Law in the eighteenth year. But this may be a presentation to fit in with the Chronciler's particular emphases." (Wiseman)

ii. "If Josiah had not yet seen a copy of this book, (which is not impossible,) yet there was so much of the law left in the minds and memories of the people, as might easily persuade and direct him to all that he did till this time." (Poole)

iii. It is possible that Josiah was motivated to rebuild the temple after hearing (or remembering) that this was what King Jehoash did many years before (2 Kings 12).

b. Then they put it in the hand of the foremen who had oversight of the house of the LORD: Josiah understood that the work of repair and rebuilding the temple needed organization and funding. He paid attention to both of these needs when he gave Hilkiah oversight over this restoration work of the temple. As a result, the men did the work faithfully.

i. According to Jeremiah 1:1-2, the Prophet Jeremiah was the son of this particular priest Hilkiah. Jeremiah began his ministry during the reign of King Josah.

4. (14-17) The discovery of the Book of the Law.

Now when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found the Book of the Law of the LORD given by Moses. Then Hilkiah answered and said to Shaphan the scribe, "I have found the Book of the Law in the house of the LORD." And Hilkiah gave the book to Shaphan. So Shaphan carried the book to the king, bringing the king word, saying, "All that was committed to your servants they are doing. And they have gathered the money that was found in the house of the LORD, and have delivered it into the hand of the overseers and the workmen."

a. Hilkiah the priest found the Book of the Law of the LORD: According to Deuteronomy 31:24-27, there was to be a copy of this Book of the Law beside the ark of the covenant, beginning in the days of Moses. The word of God was with Israel, but it was greatly neglected in those days.

i. " 'The Book,' however, seems to have become misplaced during the apostate administrations of the previous kings, Manasseh and Amon, under whom the ark had been moved about (2 Chronicles 35:3)." (Payne)

ii. "Hilkiah's personal announcement, 'I have found the Book of the Law', stands out sharply . . . Secretary Shaphan confirms that the find took place in the context of the workers' faithfulness." (Selman)

iii. "Though a close connection between Josiah's scroll and Deuteronomy had been accepted for a long time, the implications of this for the origins of Deuteronomy are much more uncertain, since neither Kings or Chronicles provides direct evidence for the thesis, advocated repeatedly since 1805, that the scroll was composed as part of a Deuteronomic reform movement." (Selman)

iv. "Was this the autograph of Moses? It is very probable that it was; for in the parallel place, 2 Chronicles 34:14, it is said to be the book of the law of the Lord by Moses. It is supposed to be that part of Deuteronomy, (Deuteronomy 28-30, and 31,) which contains the renewing of the covenant in the plains of Moab, and which contains the most terrible invectives against the corrupters of God's word and worship." (Clarke)

b. Shaphan carried the book to the king: Here the word of God spreads. It had been forgotten and regarded as nothing more than an old, dusty book. Now it was found, read, and spread. We should expect some measure of spiritual revival and renewal to follow.

i. Throughout the history of the God's people, when the word of God is recovered and spread, then spiritual revival follows. It can begin as simply as it did in the days of Josiah, with one man find and reading and believing and spreading the Book.

ii. Another example of this in history is the story of Peter Waldo and his followers, sometimes known as Waldenses. Waldo was a rich merchant who gave up his business to radically follow Jesus. He hired two priests to translate the New Testament into the common language and using this, he began to teach others. He taught in the streets or wherever he could find someone to listen. Many common people came to hear him and started to radically follow Jesus Christ. He taught them the text of the New Testament in the common language and was rebuked by church officials for doing so. He ignored the rebuke and continued to teach, eventually sending his followers out two by two into villages and market places, to teach and explain the scriptures. The scriptures were memorized by the Waldenses, and it was not unusual for their ministers to memorize the entire New Testament and large sections of the Old Testament. The word of God - when found, read, believed, and spread - has this kind of transforming power.

5. (18-21) King Josiah hears the Word of God.

Then Shaphan the scribe told the king, saying, "Hilkiah the priest has given me a book." And Shaphan read it before the king. Thus it happened, when the king heard the words of the Law, that he tore his clothes. Then the king commanded Hilkiah, Ahikam the son of Shaphan, Abdon the son of Micah, Shaphan the scribe, and Asaiah a servant of the king, saying, "Go, inquire of the LORD for me, and for those who are left in Israel and Judah, concerning the words of the book that is found; for great is the wrath of the LORD that is poured out on us, because our fathers have not kept the word of the LORD, to do according to all that is written in this book."

a. When the king heard the words of the Law: The hearing of God's word did a spiritual work in King Josiah. It was not merely the transmission of information; the hearing of God's word had an impact of spiritual power on Josiah.

i. "A medieval Archbishop of Canterbury . . . assumed that Josiah listened to the whole book at one sitting: 'What a contrast to our present-day kings and magnates! If once a year they hear the word of God preached, they find it nauseating and leave the church before the end of the sermon'." (Selman)

b. He tore his clothes: The tearing of clothing was a traditional expression of horror and astonishment. In the strongest possible, Josiah showed his grief on his own account and on account of the nation. This was an expression of deep conviction of sin, and a good thing.

i. Revival and spiritual awakening are marked by such expressions of the conviction of sin. Dr. J. Edwin Orr, in The Second Evangelical Awakening in Britain, recounted some examples from the great movement that impacted Britain and the world in 1859-1861:

ii. This conviction of sin is the special work of the Holy Spirit, even as Jesus said in John 16:8: "And when He has come, He will convict the world of sin."

c. Go, inquire of the LORD for me: It wasn't that King Josiah knew nothing of God or how to seek him. It was that he was so under the conviction of sin that he did not know what to do next.

d. For great is the wrath of the LORD that is poured out on us: Josiah knew that the kingdom of Judah deserved judgment from God. He could not hear the word of God and respond to the Spirit of God without seriously confronting the sin of his kingdom.

6. (22-28) God speaks to King Josiah.

So Hilkiah and those the king had appointed went to Huldah the prophetess, the wife of Shallum the son of Tokhath, the son of Hasrah, keeper of the wardrobe. (She dwelt in Jerusalem in the Second Quarter.) And they spoke to her to that effect. Then she answered them, "Thus says the LORD God of Israel, 'Tell the man who sent you to Me, "Thus says the LORD: 'Behold, I will bring calamity on this place and on its inhabitants, all the curses that are written in the book which they have read before the king of Judah, because they have forsaken Me and burned incense to other gods, that they might provoke Me to anger with all the works of their hands. Therefore My wrath will be poured out on this place, and not be quenched.' " ' But as for the king of Judah, who sent you to inquire of the LORD, in this manner you shall speak to him, 'Thus says the LORD God of Israel: "Concerning the words which you have heard; because your heart was tender, and you humbled yourself before God when you heard His words against this place and against its inhabitants, and you humbled yourself before Me, and you tore your clothes and wept before Me, I also have heard you," says the LORD. Surely I will gather you to your fathers, and you shall be gathered to your grave in peace; and your eyes shall not see all the calamity which I will bring on this place and its inhabitants." ' " So they brought back word to the king.

a. Huldah the prophetess: We know little of this woman other than this mention here (and the similar account recorded in 2 Kings 22:14). With the apparent approval of King Josiah, Hilkiah the priest consulted this woman for spiritual guidance. It wasn't because of her own wisdom and spirituality, but that she was recognized as a prophetess and could reveal the heart and mind of God.

i. There were certainly other prophets in Judah. "Though the contemporary prophet Jeremiah is not mentioned, he commended Josiah (Jeremiah 22:15-16) and the prophet Zephaniah (1:1) was at work in this reign." (Wiseman) Yet for some reason - perhaps spiritual, perhaps practical - they chose to consul Huldah the prophetess.

ii. "We find from this, and we have many facts in all ages to corroborate it, that a pontiff, a pope, a bishop, or a priest, may, in some cases, not possess the true knowledge of God; and that a simple woman, possessing the life of God in her soul, may have more knowledge of the divine testimonies than many of those whose office it is to explain and enforce them." (Clarke)

b. I will bring calamity on this place and on its inhabitants: Josiah knew that Judah deserved judgment, and that judgment would indeed come. Judah and its leaders had walked against the LORD for too long, and would not genuinely repent so as to avoid eventual judgment.

c. All the curses that are written in the book: God's word was true, even in its promises of judgment. God's faithfulness is demonstrated as much by His judgment upon the wicked as it is by His mercy upon the repentant.

i. "Josiah went on with the work of reformation, even when he knew that nationally it was foredoomed to failure. . . . She distinctly told him that there would be no true repentance on the part of the people, and therefore that judgment was inevitable. It was then that the heroic strength of Josiah manifested itself, in that he went on with his work. . . . No pathway of service is more difficult than that of bearing witness to God, in word and in work, in the midst of conditions which are unresponsive." (Morgan)

d. Because your heart was tender: Josiah's heart was tender in two ways. First, it was tender to the word of God and was able to receive the convicting voice of the Holy Spirit. Second, it was tender to the message of judgment from Huldah in the previous verses.

i. You humbled yourself before God when you heard His words: "Have you ever noticed the difference between being humble and being humbled? Many persons are humbled who are not humble at all. . . . It is a voluntary humiliation of soul which is inculcated by the example of Josiah, and may the Spirit of God make us willing in the day of his power, that we may willingly humble ourselves before God." (Spurgeon)

e. You shall be gathered to your grave in peace: Though Josiah died in battle, there are at least three ways that this was true.

· He died before the great spiritual disaster and exile came to Judah.

· He was gathered to the spirits of his fathers, who were in peace.

· He died in God's favor, though by the hand of an enemy.

i. "Though Josiah died in violent circumstances (2 Chronicles 35:20-24), this does not invalidate God's promise which really means that the exile would not take place during Josiah's lifetime." (Selman)

f. Your eyes shall not see all the calamity which I will bring on this place: This was God's mercy to Josiah. His own godliness and tender heart could not stop the eventual judgment of God, but it could delay it. Inevitable judgment is sometimes delayed because of the tender hearts of the people of God.

i. God delayed judgment even in the case of Ahab, who responded to a word of warning with a kind of repentance (1 Kings 21:25-29).

B. The honest repentance of King Josiah and the people of Judah.

1. (29-30) Josiah reads the Word of God to the leaders of Judah.

Then the king sent and gathered all the elders of Judah and Jerusalem. The king went up to the house of the LORD, with all the men of Judah and the inhabitants of Jerusalem; the priests and the Levites, and all the people, great and small. And he read in their hearing all the words of the Book of the Covenant which had been found in the house of the LORD.

a. The king sent and gathered all the elders of Judah: Josiah heard the promise of both eventual judgment and the immediate delay of judgment. He did not respond with indifference or simple contentment that he would not see the judgment in his day. He wanted to get the kingdom right with God, and he knew that he could not do it all by himself - he needed all the elders of Judah to join in broken repentance with him.

b. And he read in their hearing all the words of the Book: The king did this himself. He was so concerned that the nation would hear the word of God that he read it to them himself.

i. "It is especially interesting that he regards the written form of God's word as superior to inherited tradition and is willing to pay the cost of correcting his priorities." (Selman)

2. (31-33) The covenant is renewed.

Then the king stood in his place and made a covenant before the LORD, to follow the LORD, and to keep His commandments and His testimonies and His statutes with all his heart and all his soul, to perform the words of the covenant that were written in this book. And he made all who were present in Jerusalem and Benjamin take a stand. So the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers. Thus Josiah removed all the abominations from all the country that belonged to the children of Israel, and made all who were present in Israel diligently serve the LORD their God. All his days they did not depart from following the LORD God of their fathers.

a. The king stood in his place and made a covenant before the LORD, to follow the LORD: King Josiah stood before the people and publicly declared his commitment to obey the word of God to the very best of his ability (with all his heart and all his soul).

i. "[He] made a covenant is literally '[he] cut a covenant,' which goes back to the practice of cutting the carcass of an animal and separating the parts so the contracting parties could seal their agreement by walking between them (cf. Genesis 15:17; Jeremiah 34:18)." (Dilday)

b. And he made all who were present . . . take a stand: It wasn't enough for the king himself to do it and to offer his example to the people. They had to follow by taking a stand for the covenant themselves. This showed that the work of God's Spirit went beyond the king and the leaders and extended to the people also.

i. "It is likely that he caused them all to arise when he read the terms of the covenant, and thus testify their approbation of the covenant itself, and their resolution to observe it faithfully and perseveringly." (Clarke)

ii. "The ceremony compares with the basic Mizpah covenant (1 Samuel 8:11-17; 10:25) and the renewal of the covenant at Shechem (Joshua 24), both of which marked turning points in Jewish history." (Wiseman)

c. All his days they did not depart from following the LORD God of their fathers: The work of King Josiah had a lasting effect among the people of Judah. They stayed faithful to God during his reign.

© 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 34 (Chapter Introduction)

Overview

2Ch 34:1, Josiah’s good reign; 2Ch 34:3, He destroys idolatry; 2Ch 34:8, He takes order for the repair of the temple; 2Ch 34:14, Hilkiah, having found a book of the law, Josiah sends to Huldah to enquire of the Lord; 2Ch 34:23, Huldah prophesies the destruction of Jerusalem, but respite thereof in Josiah’s time; 2Ch 34:29, Josiah, causing it to be read in a solemn assembly, renews the covenant with God.

Poole: 2 Chronicles 34 (Chapter Introduction)

CHRONICLES CHAPTER 34

Josiah’ s good reign, 2Ch 34:1,2 . He destroyeth idolatry, 2Ch 34:3-7 . He repairs the temple, 2Ch 34:8-13 . The book of the law found, 2Ch 34:14-22 . Huldah prophesieth the destruction of Jerusalem, 2Ch 34:23-28 . Josiah’ s covenant with God, 2Ch 34:29-33 .

Of this chapter, see the notes on 2Ki 22 2Ki 23 .

MHCC: 2 Chronicles 34 (Chapter Introduction)

Josiah's good 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 34 (Chapter Introduction)

Before we see Judah and Jerusalem ruined we shall yet see some glorious years, while good Josiah sits at the helm. By his pious endeavours for reformation God tried them yet once more; if they had known in this their day, the day of their visitation, the things that belonged to their peace and improved them, their ruin might have been prevented. But after this reign they were hidden from their eyes, and the next reigns brought an utter desolation upon them. In this chapter we have, I. A general account of Josiah's character (2Ch 34:1, 2Ch 34:2). II. His zeal to root out idolatry (2Ch 34:3-7). III. His care to repair the temple (2Ch 34:8-13). IV. The finding of the book of the law and the good use made of it (2Ch 34:14-28). V. The public reading of the law to the people and their renewing their covenant with God thereupon (2Ch 34:29-33). Much of this we had 2 Kings 22.

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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Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

De Vries, Simon J. 1 and 2 Chronicles. The Forms of the Old Testament Literature series. Grand Rapids: William B. Eerdmans Publishing Co., 1989.

_____. "The Forms of Prophetic Address in Chronicles." Hebrew Annual Review 10 (1986):15-35.

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_____. "The Chronicler's Jehoshaphat." Trinity Journal 7NS:1 (Spring 1986):17-22.

_____. "The Chronicler's Solomon." Westminster Theological Journal 43 (1981):289-300.

_____. "The Reign of Asa (2 Chronicles 14-16): An Example of the Chronicler's Theological Method." Journal of the Evangelical Theological Society 23 (September 1980):207-18.

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Eslinger, Lyle. "Josiah and the Torah Book: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

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

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

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

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

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

Gill: 2 Chronicles 34 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 34

This chapter begins with the good reign of Josiah, the reformation he made in the land, purging it from idolatry, 2Ch 34:1, relates the orders he gave to repair the house of the Lord, which was accordingly done, 2Ch 34:8, when the book of the law was found and brought to him, which greatly affected him, 2Ch 34:12, upon which he deputed some persons to inquire of the Lord, who did of Huldah the prophetess, to whom she gave an answer, which they returned to the king, 2Ch 34:20 and the chapter is concluded with an account of reading the book in the ears of all the people, and of the king, and then making a covenant with the Lord to serve him, 2Ch 34:27.