8:12–15 This section expands on 1 Kin. 9:25, and indicates that Solomon was, in spite of his disobedience in marriage, still faithful to the religious practices required in the temple.
8:13 three…feasts. These were prescribed in the Mosaic legislation: 1) Unleavened Bread/Passover; 2) Pentecost; and 3) Tabernacles (cf. Ex. 23:14–17; Deut. 16:1–17).
8:17, 18 See notes on 1 Kin. 9:26–28. These two ports where Solomon had received ships were located on the eastern gulf of the Red Sea, called Aqabah. Solomon was cultivating peace and commerce plus using Hiram’s sailors to teach his people how to sail.
8:18 four hundred and fifty talents. First Kings 9:28 reports 420 talents, probably accounted for by a scribal error in transmission. This was about 17 tons of gold.
2 Chronicles 9
9:1–28 See notes on 1 Kin. 10:1–29.
9:8 His throne. The thought that Solomon sat on God’s throne is not included in the queen of Sheba’s words in 1 Kin. 10:9. The blessing of God on Israel and on Solomon was to last as long as he followed the LORD as David had (2 Chr. 7:17–21).
9:16 shekels. “Bekah,” not shekel or “mina” (cf. margin), is the correct unit of weight. Since one mina equals 50 shekels and one shekel equals two bekahs, then the 3 minas in 1 Kin. 10:17 equals the 300 bekahs here and both texts agree. This would represent a little less than 4 lbs.
9:18 footstool of gold. The chronicler adds this detail, which is absent in 1 Kin. 10:19.
9:25 four thousand. This reading is preferable to “40,000” in 1 Kin. 4:26 (cf. margin).
9:29–31 See 1 Kin. 11:41–43.
9:29 First Kings 11:41 reports that Solomon’s deeds were written in “the book of the acts of Solomon.” For the rest of the record of Solomon’s life, read 1 Kin. 10:26—11:43. In later years, he turned away from God and, due to the influence of his wives, he led the nation into idolatry. This split the kingdom and sowed the seeds that led to its defeat and dispersion. The Chronicles do not record this sad end to Solomon’s life because the focus is on encouraging the returning Jews from Babylon with God’s pledge to them for a glorious future in the Davidic Covenant.
2 Chronicles 10
10:1—36:21 This section records all 20 of the Judean rulers in the divided kingdom from Solomon’s son Rehoboam (ca. 931 B.C.) to Zedekiah (ca. 586 B.C.) when the people were taken captive to Babylon. The righteous kings and the revivals under them are presented, as well as the wicked kings and their disastrous influence. The northern kingdom is absent since Chronicles focuses on the Davidic line.
10:1—12:16 The reign of Rehoboam (ca. 931–913 B.C.). Cf. 1 Kin. 12–14.
10:1—11:4 For details on this chapter, see notes on 1 Kin. 12:1–24. Rehoboam followed foolish and bad advice from novices rather than the good counsel of wise, seasoned men. The result was the division of the nation. Amazingly, with all the strength of Solomon’s reign, unity was fragile and one fool in the place of leadership ended it. Rehoboam tried to unite the people by force, but was not allowed to by God (11:1–4).
10:2 Jeroboam. He became the first king of the northern kingdom of Israel (ca. 931–910 B.C.). His story leading to his return from Egypt is told in 1 Kin. 11:26–40.
10:16–19 Here is recorded the beginning of the divided kingdom. Ten tribes followed Jeroboam and were called Israel. The other two tribes, Benjamin and Judah, stayed loyal to David’s line, accepted Rehoboam’s rule, and were called Judah. However, Benjamin at times demonstrated split loyalties (see note on 1 Kin. 12:21).
2 Chronicles 11
11:6 built. To be understood as built further/strengthened/fortified (cf. 11:11, 12).
11:13, 14 The priests and Levites from all the northern 10 tribes were rejected by Israel’s king, Jeroboam (ca. 931–910 B.C.), who saw them as a threat because of their loyalty to Jerusalem and the temple. He appointed his own idol priests and all true priests moved S and found refuge in Judah with Rehoboam.
11:15 he appointed. This is in reference to Jeroboam (cf. 1 Kin. 12:25–33), who established idolatry in the N. “Demons” is another term for idols (cf. Lev. 17:7).
11:16, 17 God’s blessing rested on Rehoboam for 3 years because the people’s commitment to the ways of God was patterned after David and Solomon.
11:18–23 A summary of Rehoboam’s life is given with special emphasis on succession to the throne. This is not a commendation of polygamy or concubinage, which violated God’s law for marriage (cf. Gen. 2:24, 25) and resulted in severe trouble and disaffection toward God. Never is polygamy commended in Scripture, and usually its tragic results are recorded.
11:21 The chronicler did not include the similar summary of Solomon’s wives (cf. 1 Kin. 11:3), but clearly Rehoboam learned this disastrous marital style from his father Solomon. Even David was a polygamist. Polygamy was often practiced by the kings to secure alliances with nearby nations.
2 Chronicles 12
12:1, 2 fifth year. Ca. 926 B.C. Presumably, Rehoboam’s 3 years of blessing preceded a fourth year of spiritual rebellion, which God judged in his fifth year with judgment at the hand of the Egyptians.
12:2–5 Shishak. He ruled over Egypt ca. 945–924 B.C. An Egyptian record of this invasion written on stone has been found, recording that Shishak’s army penetrated all the way N to the Sea of Galilee. He wanted to restore Egypt’s once-great power, but was unable to conquer both Israel and Judah. However, he was able to destroy cities in Judah and gain some control of trade routes. Judah came under Egyptian control.
12:6, 7 humbled themselves. In the face of the Egyptian conqueror, the leaders responded to the Word of God through the prophet (v. 5) and repented, so that God would end His wrath worked through Shishak.
12:8 Nevertheless. A fitting punishment arose to remind the Jews of their heritage in relationship to Egypt. This was the first major military encounter with Egypt since the Exodus had ended hundreds of years of slavery there. A taste of being enslaved again to a people from whom God had given liberation was bitter. The message was crystal clear—if the Jews would forsake the true worship of God, they would also lose His protective hand of blessing. It was much better to serve God than to have to serve “kingdoms of the nations.”
12:9 against Jerusalem. After the parenthetical section (vv. 5–8) describing the state of the beleaguered court, the historian returns to discuss the attack on Jerusalem and the pillage of the temple and palace.
12:9–16 See notes on 1 Kin. 14:25–30.
12:10, 11 bronze. The pure gold was replaced by bronze, which was carefully guarded.
12:12 Cf. 12:7. God preserved Judah because of her repentance.
12:13 Ca. 931–913 B.C. By the general revival of true worship, Rehoboam’s reign acquired new life and continued many years after the departure of Shishak. Sadly he faltered (v. 14), probably due largely to his heathen mother (v. 13).
12:16 Abijah. Cf. 11:20, 22. In 1 Kin. 15:3, he is called a great sinner. But consistent with his pattern, the writer of the Chronicles highlights the little good he did to indicate that he was still in line with God’s covenant promise to David.
2 Chronicles 13
13:1–22 In the succession of Judah’s kings, the reign of Abijah/ Abijam is next (ca. 913–911 B.C.; cf. 1 Kin. 15:1–8). The disobedient nature of Abijah’s reign is mentioned in 1 Kin. 15:3, as is his faithless treaty with Syria (2 Chr. 16:3).
13:3 See notes on 1 Kin. 15:1–8. These numbers are large, but not surprising, given the immense number of capable men who could fight, as counted in David’s census (cf. 1 Chr. 21:5). Both armies were set for civil war.
13:4 Mount Zemaraim. The exact location is unknown, but it is likely near Bethel (Josh. 18:22) inside Israel’s territory.
13:5 covenant of salt. Salt is associated elsewhere with the Mosaic Covenant sacrifices (Lev. 2:13), the Priestly Covenant (Num. 18:19), and the New Covenant symbolic sacrifices in the millennial kingdom (Ezek. 43:24). The preservative quality of salt represents the fidelity or loyalty intended in keeping the covenant. Here it
would refer to God’s irrevocable pledge and intended loyalty in fulfilling the Davidic Covenant and God’s desire for the loyalty of David’s lineage to Him if the people are to enjoy the blessings of the covenant.
13:6 For the story of Jeroboam, read 1 Kin. 11:26–40 and 2 Chr. 10. He was the first king of the northern kingdom called Israel.
13:7 young. He was 41 (cf. 2 Chr. 12:13).
13:8 kingdom of the LORD. Abijah reminds all that the Davidic Covenant is God’s expressed will concerning who would rule on His behalf in the earthly kingdom. Thus Judah is God’s nation, since the king is in the line of David. gold calves. Cf. 1 Kin. 12:25–33; 2 Chr. 11:15. Israel was full of idols and false priests, having driven out all the Levitical priests and, with them, the true worship of God.
13:10–12 Abijah confessed a national commitment to pure worship and thus confidence in God’s favor in battle.
13:15 God struck Jeroboam and all Israel. At the time of certain defeat, with 400,000 troops behind and the same number in front, Judah was saved by divine intervention. What God did is unknown, but the army of Israel began to flee (v. 16), and the soldiers of Judah massacred 500,000 of them in an unimaginable blood bath (v. 17).
13:17 Before the battle, Jeroboam outnumbered Abijah two to one (13:3). After the fray, in which the LORD intervened on behalf of Judah, Abijah outnumbered Jeroboam 4 to 3.
13:19 Bethel. Located 12 mi. N of Jerusalem. Although their exact locations are unknown, Jeshanah and Ephron are believed to be in the vicinity of Bethel.
13:20 he died. Again God acted, in a manner not described, to end the life of this wicked ruler (ca. 910 B.C.).
2 Chronicles 14
14:1—16:14 The reign of Asa (ca. 911–870 B.C.). Cf. 1 Kin. 15:9–24.
14:1, 2 First Kings 15:11 says that Asa did as his forefather David had done—honoring God while building the kingdom (vv. 6–8). Times of peace were used for strengthening.
14:3–5 He removed elements of false worship that had accumulated over the years of Solomon, Rehoboam, and Abijah (cf. 1 Kin. 15:12, 13). Apparently, he did not remove all the high places or, once removed, they reappeared (cf. 15:17; 1 Kin. 15:14). His son Jehoshaphat later had to remove them (cf. 2 Chr. 17:6), although not completely (cf. 20:33). This was done in an effort to comply with Deut. 12:2, 3.
14:8 Asa had an army of 580,000 compared to Abijah’s 400,000 (2 Chr. 13:3).
14:9–15 A major threat developed from Zerah, the Ethiopian, probably on behalf of the Egyptian Pharaoh, who was attempting to regain control as Shishak had during the days of Rehoboam (cf. 2 Chr. 12:7, 8), ca. 901–900 B.C.
14:9 Mareshah. Located about 8 mi. SE of Gath and 25 mi. SW of Jerusalem. Rehoboam had earlier reinforced this city (2 Chr. 11:8).
14:11 Asa’s appeal to God centered on God’s omnipotence and reputation.
14:13–15 spoil. It appears that this great horde was a nomadic people who moved with all their possessions and had set up their camp near Gerar. The spoils of Judah’s victory were immense.
14:13 Gerar. Approximately 8 mi. S of Gaza on the Mediterranean coast. Egypt does not appear on the scene again for over 150 years (cf. 2 Kin. 17:4).
2 Chronicles 15
15:1 Spirit of God. An act of the Holy Spirit, common in the OT enabling servants of God to speak or act uniquely for Him. Azariah. This man was a prophet mentioned only here, who met Asa as he returned from the victory and spoke to him before all his army.
15:2 The spiritual truth here is basic, namely that God is present and powerful in defense of His obedient people. Cf. Deut. 20:1; 1 Chr. 28:9; Is. 55:6, 7; Jer. 29:12–14; James 4:8. While good Asa ruled for 41 years, 8 wicked kings ruled in Israel, including Jeroboam, who along with the others, was a negative illustration of this truth (cf. 12:1ff.).
15:8 the prophecy of Oded. Verse 1 says “Azariah the son of Oded.” The marginal reading here is preferred, “Azariah the son of Oded,” which corresponds with v. 1. vestibule. This refers to the area outside the Holy Place, where the altar of the burnt offering was located.
15:9 Ephraim, Manasseh, and Simeon. This indicates that not all the people in the 10 tribes which constituted the apostate northern kingdom of Israel had abandoned God. Many migrated S into Judah, so that all tribes were represented in the mix of Jews in Judah.
15:10 fifteenth year. Ca. 897 B.C. in May/June. The Feast of Weeks would have been the occasion.
15:11–15 The assembled worshipers entered into a renewed promise to obey (cf. Ex. 24:1ff.) and to rigorously enforce the laws which made idolatry punishable by death (cf. Deut. 17:2–5). This was inaugurated with the sacrifices of animals taken in spoil from the Ethiopians (14:15).
15:16–18 See note on 1 Kin. 15:11–15.
15:19 thirty-fifth year. Ca. 875 B.C.
2 Chronicles 16
16:1 thirty-sixth year. Since Baasha (ca. 909–886 B.C.) died in the 26th year of Asa’s reign (cf. 1 Kin. 15:33), this could not mean that they were at war 10 years later. However, if the time reference was to the 35th year since the kingdom was divided, then the year is ca. 896 B.C. in the 14th year of Baasha’s reign and the 16th of Asa’s reign. This manner of reckoning was generally followed in the book of the record of the kings of Judah and Israel, the public annuals of that time, from which the inspired writer drew his account (cf. v. 11). This could be a cause for the defections of people from Israel to Judah as described in 2 Chr. 15:9. Cf. 1 Kin. 15:16, 17. Ramah. This frontier town was on the high road about 6 mi. N of Jerusalem. Because of the topography and fortification of that city, this would effectively block all traffic into Jerusalem from the N. Cf. 1 Kin. 15:16–22.
16:2–6 Asa sinfully resorted to trusting in a pagan king, Ben-Hadad, for protection against the king of Israel in contrast to 1) Abijah (2 Chr. 13:2–20) and 2) even earlier to his own battle against Egypt (2 Chr. 14:9–15), when they both trusted wholly in the LORD. See note on 1 Kin. 15:18.
16:3 my father…your father. A previously unmentioned treaty between Abijah (ca. 913–911 B.C.) and Tabrimmon (ca. 912–890 B.C.).
16:4 Ijon…cities. Along with the other cities mentioned, these were located N and E of the Sea of Galilee.
16:6 Geba…Mizpah. Located two mi. NNE and two miles E of Ramah respectively.
16:7 Hanani. God used this prophet to rebuke Asa 1) for his wicked appropriation of temple treasures devoted to God to purchase power, and 2) for his faithless dependence on a pagan king instead of the LORD, in contrast to before when opposed by Egypt (2 Chr. 14:9–15). army of the king of Syria has escaped. Asa forfeited by this sin the opportunity of gaining victory not only over Israel, but also Syria. This could have been a greater victory than over the Ethiopians, which would have deprived Syria of any future successful attacks on Judah. Though God had delivered them when they were outnumbered (13:3ff.; 14:9ff.), the king showed his own spiritual decline both in lack of trust and in his treatment of the prophet of God who spoke truth (v. 10).
16:9 show Himself strong…loyal to Him. See note on 15:2. you shall have wars. Divine judgment on the king’s faithlessness.
16:10–12 During Asa’s last 6 years, he uncharacteristically exhibited the ungodly behavior of: 1) anger at truth (v. 10); 2) oppression of God’s prophet and people (v. 10); and 3) seeking man not God (v. 12).
16:12 thirty-ninth year. Ca. 872 B.C. He died as a result of what may have been severe gangrene.
16:13 forty-first year. Ca. 870 B.C.
16:14 great burning. Due to the longevity of his reign and his notable accomplishments, Asa was honored by the people in their memorial of his death. Cremation was rarely used by the Hebrews (cf. 21:19; 1 Sam. 31:13; Amos 6:10). Later, Jehoram was not honored by fire (21:19) because of his shameful reign.
2 Chronicles 17
17:1—21:3 The reign of Jehoshaphat (ca. 873–848 B.C.) Cf. 1 Kin. 15:24; 22:1–50.
17:1, 2 Jehoshaphat prepared the nation militarily for any aggression, particularly from the northern kingdom of Israel.
17:3 the Baals. This i
s a general term used for idols. Cf. Judg. 2:11–13.
17:3–9 Jehoshaphat made three strategic moves, spiritually speaking: 1) he obeyed the LORD (17:3–6); 2) he removed false worship from the land (17:6); and 3) he sent out teachers who taught the people the law of the LORD (17:7–9).
17:10, 11 Jehoshaphat’s spiritual strategy accomplished its intended purpose, i.e., invoking God’s blessing and protection, much like it did with Abijah (13:2–20) and Asa (14:9–15). It should be noted that the Jews needed animals for extensive sacrificial uses, as much as for food and clothing.
17:12, 13 These verses indicate the massive wealth that developed under divine blessing (cf. 18:1), as well as formidable military power (vv. 14–19).
2 Chronicles 18
18:1–34 See notes on 1 Kin. 22:1–39. Ahab was king in Israel. Jehoshaphat arranged for his son (cf. 21:6) to marry Athaliah, daughter of wicked Ahab, then made a military alliance with him. This folly had tragic results: 1) Jehoshaphat drew God’s wrath (19:2); 2) After Jehoshaphat died and Athaliah became queen, she seized the throne and almost killed all of David’s descendants (22:10ff.); and 3) She brought the wicked idols of Israel into Judah, which eventually led to the nation’s destruction and captivity in Babylon. Jehoshaphat had a tendency to rely on other kings as evidenced by this unique report of a marriage alliance with Ahab (v. 1). See also 2 Chr. 20:35–37 concerning an alliance with Ahaziah (ca. 853–852 B.C.).
18:5 Evil kings had false prophets who told them what they wanted to hear (cf. Is. 30:10, 11; Jer. 14:13–16; 23:16, 21, 30–36). The true prophet spoke God’s Word and was arrested (v. 26).
2 Chronicles 19
19:1–3 Having faced possible death that was diverted by God (18:31), Jehoshaphat was rebuked because of his alliances. The prophet condemned the king’s alliance with God’s enemy, Ahab (1 Kin. 22:2), yet there was mercy mingled with wrath because of the king’s concern personally and nationally for the true worship of God.
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