Text -- 2 Chronicles 5:12 (NET)

5:12 All the Levites who were musicians, including Asaph, Heman, Jeduthun, and their sons and relatives, wore linen. They played cymbals and stringed instruments as they stood east of the altar. They were accompanied by 120 priests who blew trumpets.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Ch 5:12

On great and solemn occasions, such as this, a full choir was required, and their station was taken with scrupulous regard to their official parts: the family of Heman occupied the central place, the family of Asaph stood on his right, and that of Jeduthun on his left; the place allotted to the vocal department was a space between the court of Israel and the altar in the east end of the priests' court.

JFB: 2Ch 5:12

The trumpet was always used by the priests, and in the divine service it was specially employed in calling the people together during the holy solemnities, and in drawing attention to new and successive parts of the ritual. The number of trumpets used in the divine service could not be less than two (Num 10:2), and their greatest number never exceeded the precedent set at the dedication of the temple. The station where the priests were sounding with trumpets was apart from that of the other musicians; for while the Levite singers occupied an orchestra east of the altar, the priests stood at the marble table on the southwest of the altar. There both of them stood with their faces to the altar. The manner of blowing the trumpets was, first, by a long plain blast, then by one with breakings and quaverings, and then by a long plain blast again [BROWN, Jewish Antiquities].

Clarke: 2Ch 5:12

A hundred and twenty priests - Cymbals, psalteries, and harps, of any kind, in union with a hundred and twenty trumpets or horns, could not produce much harmony; as to melody, that must have been impossible, as the noise was too great.

TSK: 2Ch 5:12

the Levites : 2Ch 29:25; 1Ch 15:16-22, 1Ch 16:4-6, 1Ch 16:41, 1Ch 16:42, 1Ch 23:5, 1Ch 23:30, 1Ch 25:1-7; Ezr 3:10, Ezr 3:11

Asaph : 1Ch 6:33, 1Ch 6:39, 1Ch 25:6; Psa 50:1, Psa 62:1, Psa 88:1 *titles

arrayed : 1Ch 15:27; Rev 15:6, Rev 19:8

cymbals : Psa 92:3, Psa 149:3, Psa 150:3-5

an hundred : Num 10:1-5; Jos 6:6-20; 1Ch 15:24, 1Ch 16:6; Psa 68:25

Commentary -- Word/Phrase Notes (per Verse)

Haydock: 2Ch 5:12

Linen, or "robes of silk." Protestants, "white linen." (Haydock)

Gill: 2Ch 5:1-14

See Chapter Introduction

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 5:1-14

1 The dedicated treasures.

2 The solemn induction of the ark into the oracle.

11 God being praised, gives a visible sign of his favour.

MHCC: 2Ch 5:11-14

God took possession of the temple; he filled it with a cloud. Thus he signified his acceptance of this temple, to be the same to him that the tabernacle of Moses was, and assured his people that he would be the same in it. Would we have God dwell in our hearts, we must leave room for him; every thing else must give way. The Word was made flesh; and when he comes to his temple, like a refiner's fire, who may abide the day of his coming? May he prepare us for that day.

Matthew Henry: 2Ch 5:11-14

Solomon, and the elders of Israel, had done what they could to grace the solemnity of the introduction of the ark; but God, by testifying his acceptance of what they did, put the greatest honour upon it. The cloud of glory that filled the house beautified it more than all the gold with which it was overlaid or the precious stones with which it was garnished; and yet that was no glory in comparison with the glory of the gospel dispensation, 2Co 3:8-10. Observe,

I. How God took possession of the temple: He filled it with a cloud, 2Ch 5:13. 1. Thus he signified his acceptance of this temple to be the same to him that the tabernacle of Moses was, and assured them that he would be the same in it; for it was by a cloud that he made his public entry into that, Exo 40:34. 2. Thus he considered the weakness and infirmity of those to whom he manifested himself, who could not bear the dazzling lustre of the divine light: it would have overpowered them; he therefore spread his cloud upon it, Job 26:9. Christ revealed things unto his disciples as they were able to bear them, and in parables, which wrapped up divine things as in a cloud. 3. Thus he would affect all that worshipped in his courts with holy reverence and fear. Christ's disciples were afraid when they entered into a cloud, Luk 9:34. 4. Thus he would intimate the darkness of that dispensation, by reason of which they could not stedfastly look to the end of those things which were now abolished, 2Co 3:13.

II. When he took possession of it. 1. When the priests had come out of the holy place, 2Ch 5:11. This is the way of giving possession. All must come out, that the rightful owner may come in. Would we have God dwell in our hearts? We must leave room for him; let every thing else give way. We are here told that upon this occasion the whole family of the priests attended, and not any one particular course: All the priests that were present were sanctified (2Ch 5:11), because there was work enough for them all, when such a multitude of sacrifices were to be offered, and because it was fit that they should all be eye-witnesses of this solemnity and receive the impressions of it. 2. When the singers and musicians praised God, then the house was filled with a cloud. This is very observable; it was not when they offered sacrifices, but when they sang the praises of God, that God gave them this token of his favour; for the sacrifice of praise pleaseth the Lord better than that of an ox or bullock, Psa 69:31. All the singers and musicians were employed, those of all the three families; and, to complete the concert, 120 priests, with their trumpets, joined with them, all standing at the east end of the altar, on that side of the court which lay outmost towards the people, 2Ch 5:12. And, when this part of the service began, the glory of God appeared. Observe, (1.) It was when they were unanimous, when they were as one, to make one sound. The Holy God descended on the apostles when they met with one accord, Act 2:1-4. Where unity is the Lord commands the blessing. (2.) It was when they were lively and hearty, and lifted up their voice to praise the Lord. Then we serve God acceptably when we are fervent in spirit serving him. (3.) It was when they were, in their praises, celebrating the everlasting mercy and goodness of God. As there is one saying oftener repeated in scripture than this, his mercy endureth for ever (twenty-six times in one psalm, Ps. 136, and often elsewhere), so there is none more signally owned from heaven; for it was not the expression of some rapturous flights that the priests were singing when the glory of God appeared, but this plain song, He is good, and his mercy endureth for ever. God's goodness is his glory, and he is pleased when we give him the glory of it.

III. What was the effect of it. The priests themselves could not stand to minister, by reason of the cloud (2Ch 5:14), which, as it was an evidence that the law made men priests that had infirmity, so (as bishop Patrick observes) it was a plain intimation that the Levitical priesthood should cease, and stand no longer to minister, when the Messiah should come, in whom the fulness of the godhead should dwell bodily. In him the glory of God dwelt among us, but covered with a cloud. The Word was made flesh; and when he comes to his temple, like a refiner's fire, who may abide the day of his coming? And who shall stand when he appeareth? Mal 3:1, Mal 3:2.

Keil-Delitzsch: 2Ch 5:11-13

2Ch 5:11-13 describe the part which the priests and Levitical singers and musicians took in the solemn act of transferring the ark to the temple-a matter entirely passed over in the narrative in 1Ki 8:11, which confines itself to the main transaction. The mention of the priests gives occasion for the remark, 2Ch 5:11 , "for all the priests present had sanctified themselves, but the courses were not to be observed,"i.e., the courses of the priests (1 Chron 24) could not be observed. The festival was so great, that not merely the course appointed to perform the service of that week, but also all the courses had sanctified themselves and co-operated in the celebration. In reference to the construction לשׁמור אין , cf. Ew. §321, b .

2Ch 5:12

All the Levitic singers and musicians were also engaged in it, to make the festival glorious by song and instrumental music: "and the Levites, the singers, all of them, Asaph, Heman, and Jeduthun, and their sons and brethren, clad in byssus, with cymbals, psalteries, and harps, stood eastward from the altar, and with them priests to 120, blowing trumpets." The ל before כּלּם and the following noun is the introductory ל : "as regards."On the form מחצררים , see on 1Ch 15:24; on these singers and musicians, their clothing, and their instruments, see on 1Ch 15:17-28 and 2Ch 25:1-8.

2Ch 5:13

2Ch 5:13 runs thus literally: "And it came to pass, as one, regarding the trumpeters and the singers, that they sang with one voice to praise and thank Jahve."The meaning is: and the trumpeters and singers, together as one man, sang with one voice to praise. כּאחד is placed first for emphasis; stress is laid upon the subject, the trumpeters and singers, by the introductory ל ; and היה is construed with the following infinitive ( להשׁמיע ): it was to sound, to cause to hear, for they were causing to hear, where ל c. infin. is connected with היה , as the participle is elsewhere, to describe the circumstances; cf. Ew. §237. But in order to express very strongly the idea of the unisono of the trumpet-sound, and the singing accompanied by the harp-playing, which lies in כּאחד , אחד קול is added to להשׁמיע . By וגו קול וּכהרים all that was to be said of the song and music is drawn together in the form of a protasis, to which is joined מלא והבּית , the apodosis both of this latter and also of the protasis which was interrupted by the parenthesis in 2Ch 5:11 : "When the priests went forth from the holy place, for...(2Ch 5:11), and when they lifted up the voice with trumpets and with cymbals, and the (other) instruments of song, and with the praise of Jahve, that He is good, that His mercy endureth for ever (cf. 1Ch 16:34), then was the house filled with the cloud of the house of Jahve."The absence of the article before ענן requires us thus to connect the יהוה בּית at the close of the verse with ענן ( stat . constr .), since the indefinite ענן (without the article) is not at all suitable here; for it is not any cloud which is here spoken of, but that which overshadowed the glory of the Lord in the most holy place.

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 5:2--7:11

C. The Dedication of the Temple 5:2-7:10

The dedication ceremonies consisted of four parts: the installation of the ark, Solomon's address to the people, Solomon's prayer, and the celebration of the people.

"There can be little doubt that this ceremony, together with God's response which immediately follows it, marks one of the major climaxes in the Chronicler's presentation."¹²

Constable: 2Ch 5:2-14

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

Solomon dedicated the temple during the feast of Tabernacles (v. 3). The priests brought the ark and the other utensils that had been in the tent David had pitched for the ark into the temple. The temple site was north of and higher than the city of David where the people lived. Sacrifices of worship accompanied the installation. The descent of the cloud (shekinah) signified that God's presence now abode in the most holy place in a localized sense (cf. Exod. 40:34-35). From then on God dwelt there among His people until the Babylonians destroyed the temple in 586 B.C. His presence was the basis for Solomon's address to the people and his prayer that followed.

The statement in verse 9 that the poles of the ark were visible "to this day" suggests that someone wrote Chronicles before the destruction of the temple. However most scholars believe the evidence for a postexilic date of composition is overwhelming and that this reference is a copyist's mistake. Probably it came into this text from 1 Kings 8:8.¹³ Evidently the veil did not extend the full width of the sanctuary.

Guzik: 2Ch 5:1-14

2 Chronicles 5 - The Ark is brought to the Temple

A. The finished temple.

1. (1) Completion of the work.

So all the work that Solomon had done for the house of the LORD was finished; and Solomon brought in the things which his father David had dedicated: the silver and the gold and all the furnishings. And he put them in the treasuries of the house of God.

a. All the work that Solomon had done for the house of the LORD was finished: This was the great achievement of Solomon's life. He began this ambitious project shortly after he came to the throne, and now it was finished, certainly much to his satisfaction.

b. Solomon brought in the things which his father David had dedicated: This reminds us of just how much David did for the temple. He even designed, made, and dedicated some the furnishings of the temple.

2. (2-5) The furniture of the temple is brought in before the assembled nation.

Now Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel, in Jerusalem, that they might bring the ark of the covenant of the LORD up from the City of David, which is Zion. Therefore all the men of Israel assembled with the king at the feast, which was in the seventh month. So all the elders of Israel came, and the Levites took up the ark. Then they brought up the ark, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up.

a. Solomon assembled the elders of Israel and all the heads of the tribes: The official installation of the ark of the covenant into the temple was an extremely important occasion. Solomon wanted representatives of the entire kingdom to have a part in this memorable event.

b. The priests and the Levites brought them up: This properly respected the pattern designated by the Mosaic Law. Solomon wanted representatives of the entire kingdom to witness the event, but not at the expense of disobedience to God's command.

3. (6-10) The ark comes into the Most Holy Place of the temple.

Also King Solomon, and all the congregation of Israel who were assembled with him before the ark, were sacrificing sheep and oxen that could not be counted or numbered for multitude. Then the priests brought in the ark of the covenant of the LORD to its place, into the inner sanctuary of the temple, to the Most Holy Place, under the wings of the cherubim. For the cherubim spread their wings over the place of the ark, and the cherubim overshadowed the ark and its poles. And the poles extended so that the ends of the poles of the ark could be seen from the holy place, in front of the inner sanctuary; but they could not be seen from outside. And they are there to this day. Nothing was in the ark except the two tablets which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they had come out of Egypt.

a. Sacrificing sheep and oxen that could not be counted or numbered for multitude: Solomon went "over-the-top" in his effort to honor and praise God on this great day.

b. Then the priests brought in the ark of the covenant of the LORD: The temple wasn't "open" until the ark of the covenant was set in the most holy place. The ark was the most important item in the temple.

c. Under the wings of the cherubim: The interior of the temple was richly decorated with the designs of cherubim, which surround the throne of God in heaven. This design of the temple was after the pattern of the tabernacle, which had woven designs of cherubim on the inner covering.

i. "The statement that 'they are still there today' must have been quoted by Ezra from his sources (2 Chronicles 9:2), particularly from 1 Kings (8:8), out of those portions that were written before the destruction of Jerusalem in 586 B.C. The ark had been gone for over a century by Ezra's day." (Payne)

d. Nothing was in the ark except the two tablets which Moses put there at Horeb: At an earlier point in Israel's history there were three items in the ark of the covenant. Earlier, inside the ark were the golden pot that had the manna (Exodus 16:33), Aaron's rod that budded (Numbers 17:6-11), and the tablets of the covenant (Exodus 25:16). We don't know what happened to the golden pot of manna and Aaron's rod, but they were not in the ark when Solomon set it in the most holy place.

e. When the LORD made a covenant with the children of Israel, when they came out of Egypt: The reminder of the deliverance from Egypt is significant, because there is a sense in which this - some 500 years after the Exodus - is the culmination of the deliverance from Egypt. Out of Egypt and into the wilderness Israel, out of necessity, lived in tents - and the dwelling of God was a tent. Now since Solomon built the temple, the dwelling of God among Israel was a building, a place of permanence and security.

B. The glory of God fills the temple.

1. (11-12) The praise of the Levites at the installation of the ark of the covenant.

And it came to pass when the priests came out of the Most Holy Place (for all the priests who were present had sanctified themselves, without keeping to their divisions), and the Levites who were the singers, all those of Asaph and Heman and Jeduthun, with their sons and their brethren, stood at the east end of the altar, clothed in white linen, having cymbals, stringed instruments and harps, and with them one hundred and twenty priests sounding with trumpets;

a. For all the priests who were present had sanctified themselves, without keeping to their divisions: Normally the priests and Levites worked at the temple according to a strict schedule. Yet on this day, all the priests and Levites were on duty before the LORD.

b. And the Levites who were the singers: It was right that on this day praise be focused to the LORD, and not to Solomon or David. In reality, this was the LORD's house, not David's or Solomon's.

2. (13-14) The cloud of God's glory fills the temple.

Indeed it came to pass, when the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD, and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the LORD, saying: "For He is good, For His mercy endures forever," that the house, the house of the LORD, was filled with a cloud, so that the priests could not continue ministering because of the cloud; for the glory of the LORD filled the house of God.

a. That the house, the house of the LORD, was filled with a cloud: This was the cloud of glory, seen often in the Old and New Testaments, sometimes called the cloud of Shekinah glory. It is hard to define the glory of God; we could call it the radiant outshining of His character and presence. Here it is manifested in a cloud.

· This is the cloud that stood by Israel in the wilderness (Exodus 13:21-22).

· This is the cloud of glory that God spoke to Israel from (Exodus 16:10).

· This is the cloud from which God met with Moses and others (Exodus 19:9, 24:15-18, Numbers 11:25, 12:5, 16:42).

· This is the cloud that stood by the door of the Tabernacle (Exodus 33:9-10).

· This is the cloud from which God appeared to the High Priest in the Holy Place inside the veil (Leviticus 16:2).

· This is the cloud of Ezekiel's vision, filling the temple of God with the brightness of His glory (Ezekiel 10:4).

· This is the cloud of glory that overshadowed Mary when she conceived Jesus by the power of the Holy Spirit (Luke 1:35).

· This is the cloud present at the transfiguration of Jesus (Luke 9:34-35).

· This is the cloud of glory that received Jesus into heaven at His ascension (Acts 1:9).

· This is the cloud that will display the glory of Jesus Christ when He returns in triumph to this earth (Luke 21:27, Revelation 1:7).

i. It is worthy of note that this great outpouring of the glory of God came in the context of intense and dedicated praise. God pours out His glory when His people praise Him. "We can never expect to have God in this house, or in our own houses, or in our own hearts, until we begin to praise him. Unless as a people we unanimously, with one heart, though with many tongues, extol the King of kings, farewell to the hope that he will give us his presence in the future." (Spurgeon)

ii. "There is an order in this work which we do well to consider. Work performed according to the divine order, offered in sacrifice and praise, is acceptable to God. Such work He receives by possessing it with His own presence and glory." (Morgan)

b. So that the priests could not continue ministering because of the cloud: The extreme presence of the glory of God made normal service impossible. The sense of the presence of God was so intense that the priests felt it was impossible to continue in the building.

i. "As soon as the temple is opened for business, all the carefully planned ceremonies and services have to be suspended because God takes over the entire building for himself. The temple is to be for God's glory, not for that of human beings." (Selman)

ii. Jesus Himself was greater than the cloud that filled the temple and when He came it was fitting for the priests' temple service to stop. "This showed that the Levitical ministry should cease when the Lord Christ came." (Trapp)

iii. "The glory of God had filled the house, and the priests were set aside. Where God is, man is forgotten. You will think little of the minister save for his work's sake - you will talk the less of the man when you shall see the Master." (Spurgeon)

© 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 5 (Chapter Introduction)

Overview

2Ch 5:1, The dedicated treasures; 2Ch 5:2, The solemn induction of the ark into the oracle; 2Ch 5:11, God being praised, gives a visible sign of his favour.

Poole: 2 Chronicles 5 (Chapter Introduction)

CHRONICLES CHAPTER 5

The dedicated treasures, 2Ch 5:1 . The solemn induction of the ark into the oracle, 2Ch 5:2-10 . Glory and praise is sung to God, who appeareth in a cloud, which filled the house, 2Ch 5:11-14 .

Or, even (as that particle is oft understood) the silver and the gold the remainder of those vast sums mentioned 1Ch 22:14 .

MHCC: 2 Chronicles 5 (Chapter Introduction)

(2Ch 5:1-10) The ark placed in the temple.

(2Ch 5:11-14) The temple filled with glory.

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 5 (Chapter Introduction)

The temple being built and furnished for God, we have here, I. Possession given to him, by bringing in the dedicated things (2Ch 5:1), but especially the ark, the token of his presence (2Ch 5:2-10). II. Possession taken by him, in a cloud (2Ch 5:11-14). For if any man open the door of his heart to God he will come in, Rev 3:20.

Constable: 2 Chronicles (Book Introduction)

Introduction

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

Message¹

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

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

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

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

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

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

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

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

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

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

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

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

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

I would like to apply this lesson to us.

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

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

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

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

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

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

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

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

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

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

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

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

E. Solomon's successes chs. 8-9

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

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

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

4. Solomon's death 9:29-31

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

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

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

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

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

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

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

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

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

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

4. The invasion by Sennacherib 32:1-23

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

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

Bibliography

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

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

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

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

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

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barnes, W. E. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1899.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Begg, Christopher T. "The Death of Josiah in Chronicles: Another View." Vetus Testamentum 37:1 (January 1987):1-8.

Braun, Roddy L. "The Message of Chronicles: Rally Round the Temple." Concordia Theological Monthly 42:8 (September 1971):502-14.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bullock, C. Hassell. "The Priestly Era in the Light of Prophetic Thought." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 71-78. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Cohen, Shaye J. D. "Solomon and the Daughter of Pharaoh: Intermarriage, Conversion, and the Impurity of Women." Journal of the Ancient Near Eastern Society of Columbia University 16-17 (1984-85):23-37.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank Moore, Jr. "A Reconstruction of the Judean Restoration." Interpretation 29:2 (1975):187-201.

Curtis, Edward Lewis, and Albert Alonzo Madsen. A Critical and Exegetical Commentary on the Books of Chronicles. International Critical Commentary series. Edinburgh: T. & T. Clark, 1910.

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.

Dillard, Raymond B. 2 Chronicles. Word Biblical Commentary series. Waco: Word Books, 1987.

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

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

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

Elmslie, W. A. L. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1916.

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

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Goldingay, John. "The Chronicler As a Theologian." Biblical Theology Bulletin 5:2 (June 1975):99-126.

Haran, Menahem. "Explaining the Identical Lines at the End of Chronicles and the Beginning of Ezra." Bible Review 2:3 (Fall 1986):18-20.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Hulse, E. V. "The Nature of Biblical Leprosy." Palestine Exploration Quarterly 107 (1975):87-105.

Japhet, Sara. "The Historical Reliability of Chronicles." Journal for the Study of the Old Testament 33 (October 1985):83-107.

_____. "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.

Keil, C. F. The Books of the Chronicles. Translated by Andrew Harper. Biblical Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

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

Knoppers, G. N. "Rehoboam in Chronicles: Villain or Victim?" Journal of Biblical Literature 109 (1990):423-40.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Chronicles--Job, by Otto Zockler, Fr. W. Schultz, and Howard Crosby. Translated, enlarged, and edited by James G. Murphy, Charles A. Briggs, James Strong, and L. J. Evans.

Lemke, Werner E. "The Synoptic Problem in the Chronicler's History." Harvard Theological Review 58 (1965):349-63.

McConville, J. G. Chronicles. Daily Study Bible series. Philadelphia: Westminster Press, 1984.

_____. Ezra, Nehemiah, and Esther. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Merrill, Eugene H. 1, 2 Chronicles. Bible Study Commentary series. Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1988.

_____. "2 Chronicles." In The Bible Knowledge Commentary: Old Testament, pp. 619-50. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "A Theology of Chronicles." In A Biblical Theology of the Old Testament, pp. 157-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Myers, Jacob M. II Chronicles. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1965.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, J. Barton. "1, 2 Chronicles." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

_____. "Second Chronicles." In The Wycliffe Bible Commentary, pp. 391-421. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

_____. "The Validity of the Numbers in Chronicles." Bibliotheca Sacra 136:542 (April-June 1979):109-28; 543 (July-September 1979):206-20.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Sailhamer, John. First and Second Chronicles. Everyman's Bible Commentary series. Chicago: Moody Press, 1983.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Slotki, I.W. Chronicles. London: Soncino Press, 1952.

Spencer, F. Scott. "2 Chronicles 28:5-15 and the Parable of the Good Samaritan." Westminster Theological Journal 46 (1984):317-49.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thompson, J. A. 1, 2 Chronicles. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Townsend, Jeffrey L. "The Purpose of 1 and 2 Chronicles." Bibliotheca Sacra 145:575 (July-September 1987):277-92.

von Rad, Gerhard. The Problem of the Hexateuch and Other Essays. London: SCM, 1984.

Waltke, Bruce K. "The Samaritan Pentateuch and the Text of the Old Testament." In New Perspectives on the Old Testament, pp. 212-39. Edited by J. Barton Payne. Waco: Word Books, 1970.

Wilcock, Michael. The Message of Chronciles. The Bible Speaks Today series. Leicester, Eng. and Downers Grove, Ill.: InterVarsity Press, 1987.

Williamson, H. G. M. 1 and 2 Chronicles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1982.

_____. "The Accession of Solomon in the Book of Chronicles." Vetus Testamentum 26 (1976):351-61.

_____. "The Death of Josiah and the Continuing Development of the Deuteronomic History." Vetus Testamentum 32:2 (April 1982):242-48.

_____. "Reliving the Death of Josiah: A Reply to C. T. Begg." Vetus Testamentum 37:1 (January 1987):9-15.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Yamauchi, Edwin M. "Ezra-Nehemiah." In 1 Kings--Job. Vol. 4 of The Expositor's Bible Commentary. 12 Vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

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 5 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 5 & 6

The words with which chapter five begins are the same with 1Ki 7:51 and what is contained in that and chapter six is much the same with 1Ki 8:1 on which see the notes; the blessing of Solomon on the people of Israel, which is there, is here omitted, and two verses are here added, much the same with Psa 132:8.