2 Chronicles
Book Type
Book of History; the fourteenth book of the Old Testament; the fourteenth book of the Bible.Introduction to the Book of 2 Chronicles
The Books of 1 & 2 Chronicles cover mostly the same information as 1 & 2 Samuel and 1 & 2 Kings. Perhaps the biggest distinction is that 1 & 2 Chronicles focus more on the priestly aspect of the time period. The Book of 1 Chronicles was written after the exile to help those returning to Israel understand how to worship God. The history focused on the Southern Kingdom, the tribes of Judah, Benjamin, and Levi. These tribes tended to be more faithful to God.Second Chronicles shows the power and importance of God’s presence. The narrative of 1–2 Chronicles views Israel’s story through the lens of God’s covenant (contract) with David. David desired to build a temple for Yahweh; Yahweh responded by telling David that from his line would come one whose throne would be established forever (1 Chr 17). By showing Judah’s history in relation to the house of David and the house of Yahweh—the temple—the book emphasizes the importance of proper worship and invites God’s people to fully commit to following God’s ways.The books of Chronicles give purpose and hope to a people whose future appears uncertain. God had promised that David’s descendants would have an everlasting kingdom, but the people of Judah had been exiled to Babylon, had returned to Jerusalem, and now lived as Persian subjects. Judah had no king descended from David, and no hope of becoming a kingdom. Yet God’s promises are certain, so the Chronicler encouraged the Judeans to hope for the future. The words of King Jehoshaphat capture the spirit of Chronicles: “Listen to me, all you people of Judah and Jerusalem! Believe in the LORD your God, and you will be able to stand firm. Believe in his prophets, and you will succeed” (20:20).Theme & Overview
The law and the prophets, like the temple, are more crucial to Israel's continuing relationship with the Lord than the presence or absence of a king; the reigns of the Davidic kings themselves being testimony. According to the King James Study Bible, the books of Chronicles include Israel’s religious institutions—the temple, priesthood, offerings, and feasts—as the essential elements of national life. In 2 Chronicles, the individual reigns of the descendants of David are featured, from the time of Solomon until the fall of Jerusalem under Zedekiah in 586 BC. A concluding note concerning the edict of Cyrus the Great permitting the Jews to return to Jerusalem is added at the end. Throughout 1 and 2 Chronicles the emphasis is strictly on the southern kingdom of Judah, whose fortunes are viewed in light of her faithfulness to God’s commandments and the institutions of Israel’s religious faith. The political fate of Judah is also seen against the rising power of Babylon and Persia, although the book’s major theme is that Judah is falling because of internal weaknesses brought about by her failure to remain faithful to God. Second Chronicles’ narrative generally depicts kings as either doing right in Yahweh’s eyes or doing evil. This recurring theme is reflected in how each king and generation relates to Yahweh. For example, King Rehoboam does evil by refusing to seek Yahweh (2 Chr 12:14). King Uzziah disregards proper worship by entering the temple and offering incense himself instead of having a priest do so; as punishment, he is stricken with leprosy (26:15–20). King Asa repairs the altar at the temple and abolishes idolatry throughout Judah (15:8–15), but later relies on political alliances more than Yahweh—his failure leads to war (16:7–9). King Manasseh places idols in the temple and even sacrifices his own sons but later prayerfully repents and is able to gain back God’s favor (2 Chr 33:12–16; compare 2 Kgs 21:1–18).Overall, the Chronicler depicts kings as either walking in the ways of David or opposing what David stood for (e.g., 2 Chr 23:3, 18; 28:1; compare 33:7). The narrative of 1–2 Chronicles overlooks David’s mistakes and emphasizes his worshipful attitude—in doing so, David becomes the model of a worshipful king. King Hezekiah is described as being like David because he restores proper worship at the temple and organizes a Passover celebration for the people of Judah and Israel (chs. 29–31). God blesses Judah during his reign, saving them from the Assyrians (ch. 32). King Josiah also removes idols from the land and temple, instructs the people in the ways of Yahweh’s law, and celebrates Passover (chs. 34–35).Second Chronicles demonstrates how Yahweh is good to those in relationship with Him but against those who oppose Him—this presents a healthy understanding of what relationship with Him entails. Second Chronicles shows us that when we humble ourselves, seek God, and repent of our sins, He is faithful to listen, forgive, and heal (7:14). Today, the one who rules from David’s throne (Luke 1:32; Rom 1:3–4)—Jesus—offers us these things (Luke 4:18–21; 1 John 1:9).Author
The book itself does not name its author and remains anonymous. Jewish tradition states it was written by the Jewish priest Ezra.Recipients
First and Second Chronicles were originally completed as one book, written to the Jewish people of Jerusalem and the surrounding region following the return from Babylonian exile. The audience reading 2 Chronicles would have noted the important contrast between the mostly godly reign of Solomon, versus the often ungodly reigns of the kings who followed. The failure of these kings of Judah ultimately led to Babylonian exile. The text also offers final words of hope, for a return to their Promised Land.Date
Unknown, though it likely took place shortly after the concluding events of 2 Kings; between 450—425 BC.Background
Second Chronicles begins shortly after David’s death (971 BC) as Solomon ascends the throne and establishes Yahweh’s temple—a concrete sign of God’s presence among His people (2 Chr 1–7). The narrative highlights the glory of these years by omitting Solomon’s idolatry and lustfulness (compare 1 Kgs 11:1–13). The focus on the positive elements of the glory years of Israel is intended to encourage Jewish people living in the fifth century BC to honor God and be worshipful.After Solomon’s death (931 BC), the nation of Israel was divided into two kingdoms—one in the north that kept the name “Israel,” and one in the south called “Judah” (using the name of the tribal territory that included Jerusalem). Because the emphasis is on David’s descendants, 2 Chronicles says little about the kings of Israel (who are not in his lineage) and focuses on the Davidic kings of Judah. The book traces the history of Judah for more than 300 years, until Nebuchadnezzar’s army destroyed Jerusalem and the temple and deported its people to Babylon (586 BC). Nonetheless, the book concludes on a hopeful note, reporting the royal decree—from a Persian king, who had conquered Babylon—allowing the exiles to return to Judah (538 BC). This decree connects 2 Chronicles with the book of Ezra (compare 2 Chr 36:22–23 to Ezra 1:1–3).The Babylonian conquest of Judah occurred in 605–586 BC, about two centuries before Chronicles was written (around 400 BC). To address questions about God’s purposes, the Chronicler narrated the past of the Israelites from the earliest times until the destruction of the kingdom of Judah.The Chronicler was a skilled professional historian. His knowledge of Israel’s former glory came through his worship at the Temple, his reading of the Scriptures, and his work as a historian. In his writing, he extensively used the Pentateuch, Samuel, Kings, and many other sources. He selected material from the earlier books and edited it into the order, context, and form that he thought appropriate for his writing purpose. He evaluated his sources, commenting on their meaning and on the significance of the historical events in the earlier texts. By studying the past, he learned about the present and provided hope for the future of faithful people.The Chronicler was also a sophisticated writer. By carefully selecting his material and reworking it to suit his own purposes, he did not intend to replace or supplement earlier historical writings. Instead, he presumed that his readers were already familiar with his main sources and knew the characters in his books. He made his writings vital to his own time: He evaluated the past from his own vantage point and wrote so that his contemporaries could understand the heritage of the Temple and its worship and the status of God’s promises.The Purpose & Audience (Reasons for the letter)
The fundamental question for the restoration community that comprised the original audience of Chronicles was its relationship to the Israel of the past. They were no longer an independent nation but a small province in the Persian empire. What validity did God’s promises regarding the Temple and the house of David have for a community that had no king, lived under foreign domination, and had only recently rebuilt the Temple destroyed by the Babylonians?Chronicles presents the period of David and Solomon as an ideal time when all of Israel united in worship at the Temple (7:8). Concern for the correct worship of God dominates the account of David’s reign. The restoration of the Ark to Jerusalem and David’s military victories provided for the future Temple. David made all the necessary arrangements for the appropriate officials as worship shifted from Gibeon to Jerusalem. To the Chronicler, David’s reign offered a paradigm for his own readers: David moved out of being a fugitive from Saul (a condition of exile) and into the functioning community of God. The postexilic community reading Chronicles had undergone a similar transition from exile and could anticipate similar blessings if they were obedient.The Chronicler regards Solomon’s reign as equal to David’s, because Solomon brought to fruition David’s plans for the Temple and its worship (3:1; 5:1; 7:1). In Chronicles, Solomon enjoys divine blessing and the total support of the people, David appoints Solomon to the throne in a public announcement, and Adonijah’s attempted coup is entirely omitted. The Chronicler does not mention Solomon’s sins, and he shifts blame for the schism to Jeroboam (13:6–7). Solomon’s wealth and international influence reflect his glorious, peaceful, and righteous reign.The division of Israel into northern and southern kingdoms shows the obvious failure of the kingdom to meet its ideals, but it does not mean that all hope for the kingdom was lost. Obedience still results in God’s blessing, and disobedience will be punished. The Chronicler provides a cause for judgment each time calamity occurs, and he also emphasizes the blessings that result from faithfulness. Repentance is always a means of averting, or at least moderating, a threatened judgment. Prophetic warnings are always issued before judgment falls, and the possibility of healing is always present. This pattern provides one of the primary ways that the Chronicler communicates hope for the future in his own time.The Chronicler … has so connected the historical facts with the attitude of the kings and the people to the Lord and to his law, that they teach how the Lord rewarded fidelity to his covenant with blessing and success both to people and kingdom, but punished with calamity and judgments every faithless revolt from his covenant ordinances.
C. F. KEIL
1 & 2 Chronicles
With the reign of Hezekiah, the Chronicler offers a solution to the problem of the divided monarchy. Under Ahaz, Judah descended to the same level of disobedience as Israel (28:2, 6), and the kingdom of Israel is presented in a more favorable light. As Israel’s leaders confessed their sins (28:13), they indicated that the northerners were ready for restoration. The Chronicler then introduces Hezekiah, distinctively characterizing him as a second Solomon. Hezekiah invited the north to join in the first Passover of his reign, and many responded (30:11); a similar celebration had not been held since Solomon’s time (30:26). Hezekiah’s Passover provides a model for the restoration of Israel as a unified kingdom.The Chronicler used his account of Israel’s history to teach his readers to regulate their lives and community. He maintained hope for a historical restoration of the promise to David—however remote such a possibility may have seemed in his time. The Chronicler makes it clear that the kingdom of Israel was not a human institution subject to the whims of political expediency. It was God’s kingdom, and God would ultimately make it a reality.Key Verses (ESV)
2 Chronicles 2:1: "Now Solomon purposed to build a temple for the name of the Lord, and a royal palace for himself." 2 Chronicles 29:1–3: "Hezekiah began to reign when he was twenty-five years old, and he reigned twenty-nine years in Jerusalem. His mother's name was Abijah the daughter of Zechariah. And he did what was right in the eyes of the Lord, according to all that David his father had done. In the first year of his reign, in the first month, he opened the doors of the house of the Lord and repaired them."2 Chronicles 36:14: "All the officers of the priests and the people likewise were exceedingly unfaithful, following all the abominations of the nations. And they polluted the house of the Lord that he had made holy in Jerusalem."2 Chronicles 36:23: "Thus says Cyrus king of Persia, 'The Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. Whoever is among you of all his people, may the Lord his God be with him. Let him go up.'"Key Passages (NLT)
2 Ch 9:29 The rest of the events of Solomon’s reign, from beginning to end, are recorded in The Record of Nathan the Prophet, and The Prophecy of Ahijah from Shiloh, and also in The Visions of Iddo the Seer, concerning Jeroboam son of Nebat.2 Ch 20:34The rest of the events of Jehoshaphat’s reign, from beginning to end, are recorded in The Record of Jehu Son of Hanani, which is included in The Book of the Kings of Israel.2 Ch 32:32The rest of the events in Hezekiah’s reign and his acts of devotion are recorded in The Vision of the Prophet Isaiah Son of Amoz, which is included in The Book of the Kings of Judah and Israel.2 Ch 36:22–23In the first year of King Cyrus of Persia, the Lord fulfilled the prophecy he had given through Jeremiah. He stirred the heart of Cyrus to put this proclamation in writing and to send it throughout his kingdom: “This is what King Cyrus of Persia says:…Structure & Outline 1
Second Chronicles starts partway through the second section (1 Chr 10–2 Chr 9) of 1–2 Chronicles, which originally were a single literary unit (see “Introduction to 1 Chronicles”). The remainder of 2 Chronicles (2 Chr 10–36) focuses on the southern kingdom of Judah. Chapters 10–12 are about Solomon’s son Rehoboam, whose oppressive rule prompted the northern tribes of Israel to break off into their own kingdom. Chapters 13–36 recount the reigns of 18 more kings in David’s line, describing their power struggles, military conflicts, and their faithfulness—or unfaithfulness—to Yahweh. Chapter 36 summarizes the fall of Judah and the people’s exile to Babylon and then jumps forward in time to the return from exile.Outline • Solomon’s reign (1:1–9:31) • Kings of Judah (10:1–36:23)Outline 2
This book consists of 36 chapters and includes three main sections. The first section discusses the reign of King Solomon (2 Chronicles1—9). After he is crowned king (2 Chronicles 1), chapters 2—7 provide the Bible's most detailed accounts of the building of the Jewish temple. Solomon's wealth and accomplishments receive ample attention as well, concluding with brief words regarding his death (2 Chronicles 8—9). The second main section includes the list of the kings of Judah between Rehoboam, son of Solomon, and the exile to Babylon under Zedekiah (2 Chronicles 10—36). Twenty separate kings of Judah are mentioned. The reigns of Rehoboam (2 Chronicles 10—12) and Jehoshaphat (2 Chronicles 17:1—21:3) receive long accounts, while the reigns of some receive only brief attention, such as Jehoahaz (2 Chronicles 36:1–4) and Jehoiachin (2 Chronicles 36:9–10).The third main section is not really an account, but more of a statement, and consists of only the final two verses of the book (2 Chronicles 36:22–23). This is the proclamation of King Cyrus for the Jewish people to return to Jerusalem and rebuild the temple. These final words offer significant hope, confirming Old Testament prophecies regarding a return to the land after seventy years of exile.