1. In what ways is First Chronicles an essential and beneficial part of the divine record?

IS First Chronicles just a dry list of genealogies? Is it merely a repetition of the books of Samuel and Kings? Far from it! Here is an illuminating and essential part of the divine record​—essential in the day of its writing in reorganizing the nation and its worship, and essential and beneficial in showing a pattern of divine worship for later days, including this present day. First Chronicles contains some of the most beautiful expressions of praise to Jehovah to be found in all Scripture. It provides wonderful foregleams of Jehovah’s Kingdom of righteousness, and it is to be studied with profit by all who hope in that Kingdom. The two books of Chronicles have been treasured by Jews and Christians alike through the ages. The Bible translator Jerome had such an exalted opinion of First and Second Chronicles that he considered them an “epitome of the Old Testament” and asserted that “they are of such high moment and importance, that he who supposes himself to be acquainted with the sacred writings, and does not know them, only deceives himself.”a

2. Why was Chronicles written?

² The two books of Chronicles apparently were originally one book, or roll, which was later divided for convenience. Why was Chronicles written? Consider the setting. The exile in Babylon had ended about 77 years before. The Jews were resettled in their land. However, there was a dangerous trend away from Jehovah’s worship at the rebuilt temple in Jerusalem. Ezra had been authorized by the king of Persia to appoint judges and teachers of the law of God (as well as that of the king) and to beautify the house of Jehovah. Accurate genealogical lists were necessary to assure that only authorized persons served in the priesthood and also to confirm the tribal inheritances, from which the priesthood gained its support. In view of Jehovah’s prophecies regarding the Kingdom, it was also vital to have a clear and dependable record of the lineage of Judah and of David.

3. (a) What was Ezra desirous of infusing in the Jews? (b) Why did he highlight the history of Judah, and how did he stress the importance of pure worship?

³ Ezra was earnestly desirous of arousing the restored Jews from their apathy and of infusing in them the realization that they were indeed the inheritors of Jehovah’s covenanted loving-kindness. In the Chronicles, therefore, he set before them a full account of the nation’s history and of the origins of mankind, going back as far as the first man, Adam. Since the kingdom of David was the focal point, he highlighted the history of Judah, omitting almost entirely the absolutely unredeeming record of the ten-tribe kingdom. He depicted Judah’s greatest kings as engaged in building or restoring the temple and zealously leading in the worship of God. He pointed out the religious sins that led to the kingdom’s overthrow, while emphasizing also God’s promises of restoration. He stressed the importance of pure worship by focusing attention on the many details pertaining to the temple, its priests, the Levites, the masters of song, and so on. It must have been very encouraging for the Israelites to have a historical record that focused on the reason for their return from exile​—the restoration of Jehovah’s worship at Jerusalem.

4. What evidence favors Ezra as the writer of Chronicles?

⁴ What is the evidence that Ezra wrote Chronicles? The closing two verses of Second Chronicles 36:22, 23 are the same as the opening two verses of Ezra 1:1, 2, and Second Chronicles ends in the middle of a sentence that is finished in Ezra 1:3. The writer of Chronicles must therefore have been the writer also of Ezra. This is further borne out in that the style, language, wording, and spelling of Chronicles and Ezra are the same. Some of the expressions in these two books are found in no other Bible books. Ezra, who wrote the book of Ezra, must also have written Chronicles. Jewish tradition supports this conclusion.

5. What were Ezra’s spiritual and secular qualifications?

⁵ No one was better qualified than Ezra to compile this authentic and accurate history. “For Ezra himself had prepared his heart to consult the law of Jehovah and to do it and to teach in Israel regulation and justice.” (Ezra 7:10) Jehovah aided him by holy spirit. The Persian world-ruler recognized the wisdom of God in Ezra and commissioned him with wide civil powers in the jurisdictional district of Judah. (Ezra 7:12-26) Thus equipped with divine and imperial authority, Ezra could compile his account from the best available documents.

6. Why may we have confidence in the correctness of Chronicles?

⁶ Ezra was an extraordinary researcher. He searched through older records of Jewish history that had been compiled by reliable prophets contemporary with the times as well as those compiled by official recorders and keepers of public records. Some of the writings he consulted may have been documents of state from both Israel and Judah, genealogical records, historical works written by prophets, and documents possessed by tribal or family heads. Ezra cites at least 20 such sources of information.b By these explicit citations, Ezra honestly gave his contemporaries the opportunity to check his sources if they wished to do so, and this adds considerable weight to the argument for the credibility and authenticity of his word. We today can have confidence in the correctness of the books of Chronicles for the same reason that the Jews of Ezra’s time had such confidence.

7. When was Chronicles written, who have regarded it as authentic, and what time period does it cover?

⁷ Since Ezra “went up from Babylon” in the seventh year of the Persian king Artaxerxes Longimanus, which was 468 B.C.E., and Ezra makes no record of Nehemiah’s significant arrival in 455 B.C.E., Chronicles must have been completed between these dates, probably about the year 460 B.C.E., in Jerusalem. (Ezra 7:1-7; Neh. 2:1-18) The Jews of Ezra’s day accepted Chronicles as a genuine part of ‘all Scripture that is inspired of God and beneficial.’ They called it Div·rehʹ Hai·ya·mimʹ, which means “The Affairs of the Days,” that is, history of the days or times. Some 200 years later, the translators of the Greek Septuagint also included Chronicles as canonical. They divided the book into two parts and, supposing it to be supplementary to Samuel and Kings or to the entire Bible of that time, called it Pa·ra·lei·po·meʹnon, meaning “Things Passed Over (Left Untold; Omitted).” Though the name is not particularly appropriate, still their action shows that they regarded Chronicles as authentic, inspired Scripture. In preparing the Latin Vulgate, Jerome suggested: “We may more significantly call [them] the Khro·ni·konʹ of the whole divine history.” It is from this that the title “Chronicles” appears to have been derived. A chronicle is a record of happenings in the order in which they occurred. After listing its genealogies, First Chronicles is concerned mainly with the time of King David, from 1077 B.C.E. down to his death.

CONTENTS OF FIRST CHRONICLES

8. Into what two sections does the book of First Chronicles divide?

⁸ This book of First Chronicles divides naturally into two sections: the first 9 chapters, which deal primarily with genealogies, and the last 20 chapters, which cover events during the 40 years from the death of Saul to the end of David’s reign.

9. Why is there no reason to favor a later date for the writing of Chronicles?

⁹ The genealogies (1:1–9:44). These chapters list the genealogy from Adam down to the line of Zerubbabel. (1:1; 3:19-24) The renderings of many translations take the line of Zerubbabel to the tenth generation. Since he returned to Jerusalem in 537 B.C.E., there would not have been enough time for so many generations to have been born by 460 B.C.E., when Ezra evidently completed the writing. However, the Hebrew text is incomplete in this section, and it cannot be determined how most of the men listed were related to Zerubbabel. Hence, there is no reason to favor a later date for the writing of Chronicles, as some do.

10. (a) What generations are first given? (b) What genealogy is logically traced at the start of the second chapter? (c) What other listings are made, ending in what?

¹⁰ First there are supplied the ten generations from Adam to Noah, and then the ten generations down to Abraham. Abraham’s sons and their offspring; the posterity of Esau and of Seir, who lived in the mountainous region of Seir; and early kings of Edom are listed. From the second chapter, however, the record is concerned with the descendants of Israel, or Jacob, from whom the genealogy is first traced through Judah and then ten generations to David. (2:1-14) The listing is also made for the other tribes, with particular reference to the tribe of Levi and the high priests, and ending with a genealogy of the tribe of Benjamin by way of introduction to King Saul, a Benjamite, with whom the historical narrative in a strict sense then opens. Sometimes there may appear to be contradictions between Ezra’s genealogies and other Bible passages. However, it must be kept in mind that certain persons were also known by other names and that language changes and the passing of time could change the spelling of some names. Careful study removes most of the difficulties.

11. Give examples of other useful information interspersed in the record of genealogies.

¹¹ Ezra intersperses his genealogies here and there with bits of historical and geographical information that serve to clarify and to give important reminders. For example, in listing Reuben’s descendants, Ezra adds an important piece of information: “And the sons of Reuben the firstborn of Israel​—for he was the firstborn; but for his profaning the lounge of his father his right as firstborn was given to the sons of Joseph the son of Israel, so that he was not to be enrolled genealogically for the right of the firstborn. For Judah himself proved to be superior among his brothers, and the one for leader was from him; but the right as firstborn was Joseph’s.” (5:1, 2) Much is explained in these few words. Further, it is only in Chronicles that we learn that Joab, Amasa, and Abishai were all nephews of David, which helps us to appreciate the various events surrounding them.​—2:16, 17.

12. What are the circumstances of Saul’s death?

¹² Saul’s unfaithfulness results in his death (10:1-14). The narrative opens with the Philistines pressing the attack in the battle of Mount Gilboa. Three of Saul’s sons, including Jonathan, are struck down. Then Saul is wounded. Not wishing to be taken by the enemy, he urges his armor-bearer: “Draw your sword and run me through with it, that these uncircumcised men may not come and certainly deal abusively with me.” When his armor-bearer refuses, Saul kills himself. Thus Saul dies for acting “faithlessly against Jehovah concerning the word of Jehovah that he had not kept and also for asking of a spirit medium to make inquiry. And he did not inquire of Jehovah.” (10:4, 13, 14) Jehovah gives the kingdom to David.

13. How does David prosper in the kingdom?

¹³ David confirmed in the kingdom (11:1–12:40). In time the 12 tribes assemble to David at Hebron and anoint him as king over all Israel. He captures Zion and goes on ‘getting greater and greater, for Jehovah of armies is with him.’ (11:9) Mighty men are put in charge of the army, and by means of them, Jehovah saves “with a great salvation.” (11:14) David receives united support as the men of war flock together with one complete heart to make him king. There is feasting and rejoicing in Israel.

14. How does David fare in battle with the Philistines, and what faith-inspiring occasion gives rise to joyful song?

¹⁴ David and the ark of Jehovah (13:1–16:36). David consults the national leaders, and they agree to move the Ark to Jerusalem from Kiriath-jearim, where it has been for about 70 years. On the way, Uzzah dies for irreverently ignoring God’s instructions, and the Ark is left for a time at the home of Obed-edom. (Num. 4:15) The Philistines resume their raids, but David crushingly defeats them twice, at Baal-perazim and at Gibeon. Instructed by David, the Levites now follow theocratic procedure in moving the Ark safely to Jerusalem, where it is put in a tent that David has pitched for it, amid dancing and rejoicing. There is an offering of sacrifice and singing, David himself contributing a song of thanks to Jehovah for the occasion. Its grand climax is reached in the theme: “Let the heavens rejoice, and let the earth be joyful, and let them say among the nations, ‘Jehovah himself has become king!’” (1 Chron. 16:31) What a stirring, faith-inspiring occasion! Later, this song of David is adapted as the basis for new songs, one of which is Psalm 96. Another is recorded in the first 15 verses of Psalm 105:1-15.

15. With what marvelous promise does Jehovah answer David’s desire to build a house for unified worship?

¹⁵ David and Jehovah’s house (16:37–17:27). An unusual arrangement now obtains in Israel. The ark of the covenant resides in a tent in Jerusalem where Asaph and his brothers are in attendance, while a few miles northwest of Jerusalem at Gibeon, Zadok the high priest and his brothers carry on the prescribed sacrifices at the tabernacle. Always mindful of exalting and unifying Jehovah’s worship, David indicates his desire to build a house for Jehovah’s ark of the covenant. But Jehovah states that not David but his son will build a house for Him and that He will “certainly establish his throne firmly to time indefinite,” showing loving-kindness as from a father to a son. (17:11-13) This marvelous promise by Jehovah​—this covenant for an everlasting kingdom—​moves David to the heart. His thankfulness overflows in petitioning that Jehovah’s name “prove faithful and become great to time indefinite” and that His blessing be upon David’s house.​—17:24.

16. What promise does Jehovah carry out through David, but how does David sin?

¹⁶ David’s conquests (18:1–21:17). Through David, Jehovah now carries out His promise to give the entire Promised Land to Abraham’s seed. (18:3) In a rapid series of campaigns, Jehovah gives “salvation to David” wherever he goes. (18:6) In smashing military victories, David subdues the Philistines, strikes down the Moabites, defeats the Zobahites, forces the Syrians to pay tribute, and conquers Edom and Ammon as well as Amalek. However, Satan incites David to number Israel and thereby to sin. Jehovah sends a pestilence in punishment but mercifully brings an end to the calamity at Ornan’s threshing floor, after 70,000 have been executed.

17. What preparation does David make for building Jehovah’s house, and how does he encourage Solomon?

¹⁷ David’s preparation for the temple (21:18–22:19). David receives angelic notice through Gad “to erect an altar to Jehovah on the threshing floor of Ornan the Jebusite.” (21:18) After purchasing the location from Ornan, David obediently offers sacrifices there and calls upon Jehovah, who answers him “with fire from the heavens upon the altar of burnt offering.” (21:26) David concludes that Jehovah wants his house built there, and he sets to work in shaping the materials and assembling them, saying: “Solomon my son is young and delicate, and the house to be built to Jehovah is to be surpassingly magnificent for beauteous distinction to all the lands. Let me, then, make preparation for him.” (22:5) He explains to Solomon that Jehovah has not permitted him to build the house, as he has been a man of wars and blood. He exhorts his son to be courageous and strong in this undertaking, saying: “Rise and act, and may Jehovah prove to be with you.”​—22:16.

18. For what purpose is a census taken?

¹⁸ David organizes for Jehovah’s worship (23:1–29:30). A census is taken, this time according to God’s will, for the reorganizing of the priestly and Levitical services. The Levitical services are described in greater detail here than anywhere else in the Scriptures. The divisions of the king’s service are then outlined.

19. With what words does David commission Solomon, what plans does he provide, and what splendid example does he set?

¹⁹ Near the end of his eventful reign, David congregates the representatives of the entire nation, “Jehovah’s congregation.” (28:8) The king rises to his feet. “Hear me, my brothers and my people.” He then speaks to them concerning the desire of his heart, “the house of the true God.” In their presence he commissions Solomon: “And you, Solomon my son, know the God of your father and serve him with a complete heart and with a delightful soul; for all hearts Jehovah is searching, and every inclination of the thoughts he is discerning. If you search for him, he will let himself be found by you; but if you leave him, he will cast you off forever. See, now, for Jehovah himself has chosen you to build a house as a sanctuary. Be courageous and act.” (28:2, 9, 10, 12) He gives young Solomon the detailed architectural plans received by inspiration from Jehovah and contributes an immense personal fortune to the building project​—3,000 talents of gold and 7,000 talents of silver, which he has saved up for this purpose. With such a splendid example before them, the princes and the people respond by donating gold worth 5,000 talents and 10,000 darics and silver worth 10,000 talents, as well as much iron and copper.c (29:3-7) The people give way to rejoicing at this privilege.

20. What sublime heights are reached in David’s final prayer?

²⁰ David then praises Jehovah in prayer, acknowledging that all this abundant offering has actually proceeded from His hand and petitioning His continued blessing on the people and upon Solomon. This final prayer of David reaches sublime heights in exalting Jehovah’s kingdom and His glorious name: “Blessed may you be, O Jehovah the God of Israel our father, from time indefinite even to time indefinite. Yours, O Jehovah, are the greatness and the mightiness and the beauty and the excellency and the dignity; for everything in the heavens and in the earth is yours. Yours is the kingdom, O Jehovah, the One also lifting yourself up as head over all. The riches and the glory are on account of you, and you are dominating everything; and in your hand there are power and mightiness, and in your hand is ability to make great and to give strength to all. And now, O our God, we are thanking you and praising your beauteous name.”​—29:10-13.

21. On what lofty note does First Chronicles end?

²¹ Solomon is anointed a second time and begins to sit on ‘the throne of Jehovah’ in place of the aging David. After a reign of 40 years, David dies “in a good old age, satisfied with days, riches and glory.” (29:23, 28) Ezra then concludes First Chronicles on a lofty note, emphasizing the superiority of David’s kingdom over all the kingdoms of the nations.

WHY BENEFICIAL

22. How were Ezra’s fellow Israelites encouraged by First Chronicles?

²² Ezra’s fellow Israelites derived much benefit from his book. Having this compact history with its fresh and optimistic viewpoint, they appreciated Jehovah’s loving mercies toward them on account of his loyalty to the Kingdom covenant with King David and for his own name’s sake. Encouraged, they were able to take up the pure worship of Jehovah with renewed zeal. The genealogies strengthened their confidence in the priesthood officiating at the rebuilt temple.

23. How did Matthew, Luke, and Stephen make good use of First Chronicles?

²³ First Chronicles was also of great benefit to the early Christian congregation. Matthew and Luke could draw on its genealogies in clearly establishing that Jesus Christ was the “son of David” and the Messiah with legal right. (Matt. 1:1-16; Luke 3:23-38) In concluding his final witness, Stephen spoke of David’s request to build a house for Jehovah and of Solomon’s doing the building. Then he showed that “the Most High does not dwell in houses made with hands,” indicating that the temple of Solomon’s day pictured far more glorious heavenly things.​—Acts 7:45-50.

24. What in David’s glowing example may we copy today?

²⁴ What of true Christians today? First Chronicles should build and stimulate our faith. There is much that we can copy in David’s glowing example. How unlike the faithless Saul he was, in always inquiring of Jehovah! (1 Chron. 10:13, 14; 14:13, 14; 17:16; 22:17-19) In bringing up the ark of Jehovah to Jerusalem, in his psalms of praise, in his organizing of the Levites for service, and in his request to build a glorious house for Jehovah, David showed that Jehovah and His worship were first in his mind. (16:23-29) He was no complainer. He did not seek special privileges for himself but sought only to do Jehovah’s will. Thus, when Jehovah assigned the building of the house to his son, he wholeheartedly instructed his son and gave of his time, his energy, and his wealth in preparing for the work that would commence after his death. (29:3, 9) A splendid example of devotion indeed!​—Heb. 11:32.

25. To what appreciation of Jehovah’s name and Kingdom should First Chronicles stir us?

²⁵ Then there are the climactic concluding chapters. The magnificent language with which David praised Jehovah and glorified his “beauteous name” should stir in us joyful appreciation of our modern-day privilege of making known the glories of Jehovah and his Kingdom by Christ. (1 Chron. 29:10-13) May our faith and joy ever be like David’s as we express thankfulness for Jehovah’s everlasting Kingdom by pouring ourselves out in His service. (17:16-27) Truly, First Chronicles makes the Bible theme of Jehovah’s Kingdom by his Seed scintillate more beauteously than ever, leaving us expectant of further thrilling disclosures of Jehovah’s purposes.

[Footnotes]

Bible Book Number 14​—2 Chronicles

Writer: Ezra

Place Written: Jerusalem (?)

Writing Completed: c. 460 B.C.E.

Time Covered: 1037–537 B.C.E.

1. When did Ezra complete Chronicles, and with what purpose in view?

SINCE First and Second Chronicles evidently were originally one book, the arguments presented in the previous chapter as to background, writership, time of writing, canonicity, and authenticity apply to both books. According to the evidence presented, Ezra completed Second Chronicles about 460 B.C.E., probably in Jerusalem. It was Ezra’s purpose to preserve historical materials that were in danger of being lost. The help of the holy spirit, coupled with his ability as a historian to lay hold of and sort out details, enabled Ezra to make an accurate and permanent record. He saved for the future that which he regarded as historical fact. Ezra’s work was most timely, as now it was also necessary to collect together the entire body of sacred Hebrew writings that had been recorded over the centuries.

2. Why is there no reason to doubt the accuracy of Chronicles?

² The Jews of Ezra’s day were benefited greatly by Ezra’s inspired chronicle. It was written for their instruction and to encourage endurance. Through the comfort from the Scriptures, they could have hope. They accepted the book of Chronicles as part of the Bible canon. They knew it was trustworthy. They could check it by other inspired writings and by numerous secular histories cited by Ezra. Whereas they allowed the uninspired secular histories to perish, they carefully preserved Chronicles. The Septuagint translators included Chronicles as part of the Hebrew Bible.

3. How do other scriptures indicate that Chronicles is authentic?

³ Jesus Christ and the writers of the Christian Greek Scriptures accepted it as authentic and inspired. Jesus no doubt had in mind such incidents as recorded at 2 Chronicles 24:21 when denouncing Jerusalem as a killer and stoner of Jehovah’s prophets and servants. (Matt. 23:35; 5:12; 2 Chron. 36:16) When James referred to Abraham as “Jehovah’s friend,” he perhaps had reference to Ezra’s expression at 2 Chronicles 20:7. (Jas. 2:23) The book also contains prophecies that were unerringly fulfilled.​—2 Chron. 20:17, 24; 21:14-19; 34:23-28; 36:17-20.

4. What archaeological find testifies to the authenticity of Second Chronicles?

⁴ Archaeology also testifies to the authenticity of Second Chronicles. Digging on the site of ancient Babylon has unearthed clay tablets relating to the period of Nebuchadnezzar’s reign, one of which names “Yaukin, king of the land of Yahud,” that is, “Jehoiachin, the king of the land of Judah.”a This fits in well with the Bible account of Jehoiachin’s being taken captive to Babylon during the seventh regnal year of Nebuchadnezzar.

5. What time period is covered in Second Chronicles, and why is the history of Judah featured rather than that of the ten-tribe kingdom?

⁵ The record of Second Chronicles traces events in Judah from the reign of Solomon, commencing in 1037 B.C.E., to Cyrus’ decree of 537 B.C.E. to rebuild the house of Jehovah in Jerusalem. In this 500-year history, the ten-tribe kingdom is referred to only as it becomes involved in the affairs of Judah, and the destruction of that northern kingdom in 740 B.C.E. is not even mentioned. Why is this so? Because the priest Ezra was concerned primarily with Jehovah’s worship at its rightful place, His house in Jerusalem, and with the kingdom of the line of David, with whom Jehovah had made His covenant. Thus, it is on the southern kingdom that Ezra concentrates attention in support of true worship and in expectation of the ruler to come out of Judah.​—Gen. 49:10.

6. In what respects is Second Chronicles uplifting and stimulating?

⁶ Ezra takes an uplifting viewpoint. Of the 36 chapters of Second Chronicles, the first 9 are devoted to Solomon’s reign, and 6 of these wholly to the preparation and dedication of the house of Jehovah. The record omits mention of Solomon’s defection. Of the remaining 27 chapters, 14 deal with the five kings who basically followed David’s example of exclusive devotion to Jehovah’s worship: Asa, Jehoshaphat, Jotham, Hezekiah, and Josiah. Even in the other 13 chapters, Ezra is careful to highlight the good points of the bad kings. He always emphasizes events relating to restoration and preservation of true worship. How stimulating!

CONTENTS OF SECOND CHRONICLES

7. How does Jehovah make Solomon “surpassingly great”?

⁷ The glory of Solomon’s reign (1:1–9:31). As Second Chronicles opens, we see Solomon the son of David growing in strength in the kingship. Jehovah is with him and keeps “making him surpassingly great.” When Solomon makes sacrifices at Gibeon, Jehovah appears to him at night, saying: “Ask! What shall I give you?” Solomon asks for knowledge and wisdom in order to govern Jehovah’s people properly. Because of this unselfish request, God promises to give Solomon not only wisdom and knowledge but also wealth and riches and honor “such as no kings that were prior to you happened to have, and such as no one after you will come to have.” So great is the wealth flowing into the city that in time Solomon comes “to make the silver and the gold in Jerusalem like the stones.”​—1:1, 7, 12, 15.

8. How does the work on the temple proceed, and what are some details of its construction?

⁸ Solomon conscripts laborers for the work of building the house of Jehovah, and King Hiram of Tyre cooperates by sending timbers and a gifted workman. “In the fourth year of [Solomon’s] reign,” the building gets under way, and it is completed seven and a half years later, in 1027 B.C.E. (3:2) The temple itself is fronted by a large porch that towers 120 cubits (175 ft) [53.4 m] high. Two immense copper pillars, one named Jachin, meaning “May [Jehovah] Firmly Establish,” and the other named Boaz, apparently meaning “In Strength,” stand in front of the porch. (3:17) The house itself is comparatively small, being 60 cubits (87.5 ft) [26.7 m] long, 30 cubits (43.7 ft) [13.4 m] high, and 20 cubits (29.2 ft) [8.9 m] broad, but its walls and ceiling are overlaid with gold; its innermost room, the Most Holy, is itself elaborately decorated with gold. It also contains the two golden cherubs, one on each side of the room, whose wings stretch across and meet in the center.

9. Describe the furnishings and the utensils of the courtyard and the temple.

⁹ In the inner courtyard, there is a huge copper altar 20 cubits square (29.2 ft) [9 m] and 10 cubits (14.6 ft) [4.5 m] high. Another striking object in the courtyard is the molten sea, an immense copper bowl resting on the backs of 12 copper bulls that look outward, three in each direction. This sea is capable of holding “three thousand bath measures” (17,430 gal., U.S.) [66,000 L] of water, which is used by the priests to wash themselves. (4:5) Also located in the courtyard are ten small copper bowls resting on ornamented copper carriages, and in this water, things having to do with burnt offerings are rinsed. They are filled from the molten sea and wheeled to wherever the water is needed. In addition, there are the ten golden lampstands and many other utensils, some of gold and some of copper, for the temple worship.b

10. What happens when the Ark is brought into the Most Holy?

¹⁰ Finally, after seven and a half years of work, the house of Jehovah is completed. (1 Ki. 6:1, 38) The day of its inauguration is the time to bring the symbol of Jehovah’s presence into the innermost room of this gorgeous building. The priests bring “the ark of the covenant of Jehovah into its place, into the innermost room of the house, into the Most Holy, to underneath the wings of the cherubs.” Then what happens? As the Levite singers and musicians praise and thank Jehovah in united song, the house is filled with a cloud, and the priests are not able to stand to minister because “the glory of Jehovah” fills the house of the true God. (2 Chron. 5:7, 13, 14) Thus Jehovah shows his approval of the temple and betokens his presence there.

11. What prayer does Solomon offer, and what does he petition?

¹¹ A copper platform three cubits (4.4 ft) [1.3 m] high has been built for the occasion, and it is set in the inner courtyard near the huge copper altar. In this elevated position, Solomon can be seen by the vast throngs that have assembled for the temple dedication. Following the miraculous manifestation of Jehovah’s presence by the glory cloud, Solomon kneels before the crowd and offers a moving prayer of thanksgiving and praise, which includes a series of humble requests for forgiveness and blessing. In conclusion, he pleads: “Now, O my God, please, let your eyes prove to be opened and your ears attentive to the prayer respecting this place. O Jehovah God, do not turn back the face of your anointed one. O do remember the loving-kindnesses to David your servant.”​—6:40, 42.

12. How does Jehovah answer Solomon’s prayer, and on what happy note does the 15-day celebration end?

¹² Does Jehovah hear this prayer of Solomon? As soon as Solomon finishes praying, fire comes down from the heavens and consumes the burnt offering and the sacrifices, and “Jehovah’s glory itself” fills the house. This leads all the people to prostrate themselves and thank Jehovah, “for he is good, for his loving-kindness is to time indefinite.” (7:1, 3) A huge sacrifice is then made to Jehovah. A week-long feast of dedication is followed by the week-long Feast of Ingathering and a sabbath of refraining from work. After this happy, spiritually strengthening 15-day celebration, Solomon sends the people away to their homes joyful and feeling good at heart. (7:10) Jehovah too is pleased. He reconfirms the Kingdom covenant to Solomon, warning at the same time of the dire consequences of disobedience.

13. (a) What construction work follows that of the temple? (b) How does the queen of Sheba express herself on seeing Solomon’s kingdom?

¹³ Solomon now carries on extensive construction work throughout his dominion, building not only a palace for himself but also fortified cities, storage cities, chariot cities, and cities for horsemen, as well as everything he desires to build. It is a period of glorious prosperity and peace because both the king and the people are mindful of Jehovah’s worship. Even the queen of Sheba, from more than 1,200 miles [1,900 km] away, hears of the prosperity and wisdom of Solomon and undertakes the long, arduous journey to see for herself. Is she disappointed? Not at all, for she confesses: “I did not put faith in their words until I had come that my own eyes might see; and, look! there has not been told me the half of the abundance of your wisdom. You have surpassed the report that I have heard. Happy are your men, and happy are these servants of yours.” (9:6, 7) No other kings of the earth surpass Solomon in riches and wisdom. He reigns for 40 years in Jerusalem.

14. Why is Israel so soon stripped of her glory?

¹⁴ The reigns of Rehoboam and Abijah (10:1–13:22). The harsh and oppressive rule by Solomon’s son Rehoboam provokes the northern ten tribes under Jeroboam to revolt in 997 B.C.E. However, the priests and Levites of both kingdoms take their stand with Rehoboam, putting loyalty to the Kingdom covenant above nationalism. Rehoboam soon forsakes Jehovah’s law, and Egypt’s King Shishak invades, breaking into Jerusalem and stripping the house of Jehovah of its treasures. How sad that scarcely more than 30 years after their construction, these gorgeously decorated buildings are stripped of their glory! The reason: The nation has “behaved unfaithfully toward Jehovah.” Just in time Rehoboam humbles himself, so that Jehovah does not bring the nation to complete ruin.​—12:2.

15. What battles follow Rehoboam’s death, and why does Judah prove superior against Israel?

¹⁵ At Rehoboam’s death one of his 28 sons, Abijah, is made king. Abijah’s three-year reign is marked by bloody war with Israel to the north. Judah is outnumbered two to one, 400,000 troops against the 800,000 under Jeroboam. During the tremendous battles that follow, Israel’s warriors are reduced to less than half, and calf worshipers to the number of a half million are destroyed. The sons of Judah prove superior because they lean “upon Jehovah the God of their forefathers.”​—13:18.

16. How does Jehovah answer Asa’s urgent prayer?

¹⁶ God-fearing King Asa (14:1–16:14). Abijah is succeeded by his son Asa. Asa is a champion of true worship. He campaigns to cleanse the land of image worship. But, look! Judah is threatened by an overwhelming military force of one million Ethiopians. Asa prays: “Help us, O Jehovah our God, for upon you we do lean, and in your name we have come against this crowd.” Jehovah answers by giving him a smashing victory.​—14:11.

17. How is Asa encouraged to reform worship in Judah, but for what is he rebuked?

¹⁷ The spirit of God comes upon Azariah to tell Asa: “Jehovah is with you as long as you prove to be with him; and if you search for him, he will let himself be found by you.” (15:2) Greatly encouraged, Asa reforms worship in Judah, and the people make a covenant that anyone that will not search for Jehovah should be put to death. However, when Baasha, king of Israel, erects barriers to stop the flow of Israelites into Judah, Asa commits a grave error by hiring Ben-hadad, king of Syria, to fight against Israel, instead of looking to Jehovah for help. For this Jehovah rebukes him. Despite this, Asa’s heart proves “to be complete all his days.” (15:17) He dies in the 41st year of his reign.

18. (a) How does Jehoshaphat campaign for true worship, and with what results? (b) How does his marriage alliance almost lead to disaster?

¹⁸ Jehoshaphat’s good reign (17:1–20:37). Asa’s son Jehoshaphat continues the fight against image worship and inaugurates a special educational campaign, with instructors traveling throughout the cities of Judah, teaching the people from the book of Jehovah’s Law. A time of great prosperity and peace follows, and Jehoshaphat continues “advancing and growing great to a superior degree.” (17:12) But then he makes a marriage alliance with wicked King Ahab of Israel and goes down to help him fight against the growing Syrian power, ignoring Jehovah’s prophet Micaiah and barely escaping with his life when Ahab is killed in battle at Ramoth-gilead. Jehovah’s prophet Jehu rebukes Jehoshaphat for making common cause with wicked Ahab. Thereafter Jehoshaphat appoints judges throughout the land, and he instructs them to carry out their duties in the fear of God.

19. At the climax of Jehoshaphat’s reign, how does the battle prove to be God’s?

¹⁹ Now comes the climax of Jehoshaphat’s reign. The combined forces of Moab, Ammon, and the mountainous region of Seir move against Judah in overwhelming strength. Up they swarm through the wilderness of En-gedi. Fear strikes the nation. Jehoshaphat and all Judah, with “their little ones, their wives and their sons,” stand before Jehovah and seek him in prayer. Jehovah’s spirit comes upon Jahaziel the Levite, who calls to the assembled throngs: “Pay attention, all Judah and you inhabitants of Jerusalem and King Jehoshaphat! Here is what Jehovah has said to you, ‘Do not you be afraid or be terrified because of this large crowd; for the battle is not yours, but God’s. Tomorrow go down against them. . . . Jehovah will be with you.’” Rising early in the morning, Judah marches out with the Levite singers in the lead. Jehoshaphat encourages them: “Put faith in Jehovah . . . Put faith in his prophets and so prove successful.” The singers joyfully extol Jehovah, “for to time indefinite is his loving-kindness.” (20:13, 15-17, 20, 21) Jehovah manifests his loving-kindness in a marvelous way, setting an ambush against the invading armies so that they annihilate one another. Coming to the watchtower in the wilderness, the exultant Judeans see only dead carcasses. Truly, the battle is God’s! To the end of his 25-year reign, Jehoshaphat keeps walking faithfully before Jehovah.

20. What disasters mark Jehoram’s reign?

²⁰ Bad reigns of Jehoram, Ahaziah, and Athaliah (21:1–23:21). Jehoshaphat’s son Jehoram starts off badly by killing all his brothers. However, Jehovah spares him because of His covenant with David. Edom begins to revolt. From somewhere Elijah sends a letter, warning Jehoram that Jehovah will strike his house a great blow and that he will die horribly. (21:12-15) True to the prophecy, the Philistines and the Arabs invade and loot Jerusalem, and the king dies of a loathsome intestinal disease, after an eight-year reign.

21. What bad things result from Athaliah’s domination in Judah, but how does Jehoiada succeed in restoring the throne of David?

²¹ Jehoram’s sole surviving son, Ahaziah (Jehoahaz), succeeds him, but he is influenced for bad by his mother Athaliah, the daughter of Ahab and Jezebel. His reign is cut short after one year by Jehu’s purge of the house of Ahab. At this, Athaliah murders her grandchildren and usurps the throne. However, one of Ahaziah’s sons survives. He is the one-year-old Jehoash, who is smuggled into the house of Jehovah by his aunt Jehoshabeath. Athaliah reigns for six years, and then Jehoshabeath’s husband, the high priest Jehoiada, courageously takes young Jehoash and has him proclaimed king, as one of “the sons of David.” Coming to the house of Jehovah, Athaliah rips her clothing apart and cries, “Conspiracy! Conspiracy!” But to no avail. Jehoiada has her thrown out of the temple and put to death.​—23:3, 13-15.

22. How does Jehoash’s reign start well but end badly?

²² Reigns of Jehoash, Amaziah, and Uzziah start well but end badly (24:1–26:23). Jehoash reigns for 40 years, and as long as Jehoiada is alive to exercise a good influence, he does right. He even takes an interest in the house of Jehovah and has it renovated. When Jehoiada dies, however, Jehoash is influenced by the princes of Judah to turn from Jehovah’s worship to serve the sacred poles and idols. When God’s spirit moves Zechariah the son of Jehoiada to rebuke the king, Jehoash has the prophet stoned to death. Soon afterward a small military force of Syrians invades, and the much larger Judean army is unable to turn it back because they have “left Jehovah the God of their forefathers.” (24:24) Now Jehoash’s own servants rise up and assassinate him.

23. What pattern of unfaithfulness does Amaziah follow?

²³ Amaziah succeeds his father Jehoash. He begins his 29-year reign well but later falls from Jehovah’s favor because he sets up and worships the idols of the Edomites. “God has resolved to bring you to ruin,” Jehovah’s prophet warns him. (25:16) However, Amaziah becomes boastful and challenges Israel to the north. True to God’s word, he suffers a humiliating defeat at the hands of the Israelites. After that defeat, conspirators rise up and put him to death.

24. How does Uzziah’s strength become his weakness, and with what result?

²⁴ Amaziah’s son Uzziah follows in his father’s footsteps. He reigns well for the greater part of 52 years, gaining fame as a military genius, as a builder of towers, and as “a lover of agriculture.” (26:10) He equips and mechanizes the army. However, his strength becomes his weakness. He becomes haughty and presumes to take over the priestly duty of offering incense in the temple of Jehovah. For this, Jehovah smites him with leprosy. As a result, he has to live apart, away from the house of Jehovah and also from the king’s house, where his son Jotham judges the people in his place.

25. Why does Jotham succeed?

²⁵ Jotham serves Jehovah (27:1-9). Unlike his father, Jotham does not “invade the temple of Jehovah.” Instead ‘he keeps doing what is right in Jehovah’s eyes.’ (27:2) During his 16-year reign, he does much construction work and successfully puts down a revolt of the Ammonites.

26. To what unprecedented depths of wickedness does Ahaz descend?

²⁶ Wicked King Ahaz (28:1-27). Jotham’s son Ahaz proves to be one of the wickedest of the 21 Judean kings. He goes to the extreme in offering his own sons as burnt sacrifices to heathen gods. Consequently Jehovah abandons him, in turn, to the armies of Syria, Israel, Edom, and Philistia. So Jehovah humbles Judah because Ahaz ‘lets unrestraint grow in Judah, and there is an acting with great unfaithfulness toward Jehovah.’ (28:19) Going from bad to worse, Ahaz sacrifices to the gods of Syria because the Syrians prove superior to him in battle. He closes the doors of the house of Jehovah and replaces the worship of Jehovah with the worship of heathen gods. None too soon, Ahaz’ reign ends after 16 years.

27. How does Hezekiah show zeal for Jehovah’s worship?

²⁷ Faithful King Hezekiah (29:1–32:33). Hezekiah, the son of Ahaz, reigns for 29 years in Jerusalem. His first act is to reopen and repair the doors of the house of Jehovah. Then he assembles the priests and Levites and gives them instructions to clean the temple and sanctify it for Jehovah’s service. He declares that he wants to conclude a covenant with Jehovah to turn back His burning anger. Jehovah’s worship is resumed in a grand way.

28. What tremendous feast does Hezekiah hold in Jerusalem, and how do the people express their joy?

²⁸ A tremendous Passover is planned, but since there is no time to prepare it in the first month, a provision of the Law is taken advantage of, and it is celebrated in the second month of the first year of Hezekiah’s reign. (2 Chron. 30:2, 3; Num. 9:10, 11) The king invites not only all Judah to attend but Israel as well, and while some in Ephraim, Manasseh, and Zebulun mock the invitation, others humble themselves and come to Jerusalem along with all Judah. Following the Passover, the Festival of Unfermented Cakes is held. What a joyous seven-day feast it is! So upbuilding, indeed, that all the congregation extends the feast another seven days. There is “great rejoicing in Jerusalem, for from the days of Solomon the son of David the king of Israel there was none like this in Jerusalem.” (2 Chron. 30:26) The spiritually restored people follow up with a smashing campaign to rid both Judah and Israel of idolatry, while Hezekiah, on his part, restores the material contributions for the Levites and the temple services.

29. How does Jehovah reward Hezekiah’s implicit trust in Him?

²⁹ Then Sennacherib the king of Assyria invades Judah and threatens Jerusalem. Hezekiah takes courage, repairs the defenses of the city, and defies the taunts of the enemy. Putting complete trust in Jehovah, he keeps praying for aid. Jehovah dramatically answers this prayer of faith. He proceeds “to send an angel and efface every valiant, mighty man and leader and chief in the camp of the king of Assyria.” (32:21) Sennacherib returns home in shame. Even his gods cannot help him save face, for later on he is slain at their altar by his own sons. (2 Ki. 19:7) Jehovah miraculously extends Hezekiah’s life, and he comes to have great riches and glory, all Judah honoring him at his death.

30. (a) To what wickedness does Manasseh revert, but what follows his repentance? (b) What marks Amon’s short reign?

³⁰ Manasseh and Amon reign wickedly (33:1-25). Hezekiah’s son Manasseh reverts to the wicked course of his grandfather Ahaz, undoing all the good accomplished during Hezekiah’s reign. He builds up the high places, sets up the sacred poles, and even sacrifices his sons to false gods. Finally, Jehovah brings the king of Assyria against Judah, and Manasseh is carried away captive to Babylon. There he repents of his wrongdoing. When Jehovah shows mercy by restoring him to his kingship, he endeavors to root out demon worship and restore true religion. However, when Manasseh dies after a long 55-year reign, his son Amon ascends the throne and wickedly champions false worship again. After two years, his own servants put him to death.

31. What are the highlights of Josiah’s courageous reign?

³¹ Josiah’s courageous reign (34:1–35:27). Youthful Josiah, a son of Amon, makes a courageous attempt to restore true worship. He has the altars of the Baals and the graven images pulled down, and he repairs the house of Jehovah, where “the book of Jehovah’s law by the hand of Moses,” doubtless the original copy, is found. (34:14) Yet, righteous Josiah is told that calamity will come on the land for the unfaithfulness that has already occurred, but not in his day. In the 18th year of his reign, he arranges an outstanding Passover celebration. After a 31-year reign, Josiah meets his death in a vain attempt to prevent the Egyptian hosts from passing through the land on their way to the Euphrates.

32. How do the last four kings lead Judah to its disastrous end?

³² Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah, and Jerusalem’s desolation (36:1-23). The wickedness of the last four Judean kings quickly carries the nation to its disastrous end. Josiah’s son Jehoahaz rules only three months, being removed by Pharaoh Necho of Egypt. He is replaced by his brother Eliakim, whose name is changed to Jehoiakim, and during whose reign Judah is subjugated by the new world power, Babylon. (2 Ki. 24:1) When Jehoiakim rebels, Nebuchadnezzar comes up to Jerusalem to punish him in 618 B.C.E., but Jehoiakim dies this same year, after reigning 11 years. He is replaced by his 18-year-old son Jehoiachin. After a reign of scarcely three months, Jehoiachin surrenders to Nebuchadnezzar and is carried away captive to Babylon. Nebuchadnezzar now places a third son of Josiah, Jehoiachin’s uncle Zedekiah, on the throne. Zedekiah reigns badly for 11 years, refusing to “humble himself on account of Jeremiah the prophet at the order of Jehovah.” (2 Chron. 36:12) In large-scale unfaithfulness, priests and people alike defile the house of Jehovah.

33. (a) How does the 70-year desolation begin, “to fulfill Jehovah’s word”? (b) What historic decree is recorded in the last two verses of Second Chronicles?

³³ Finally, Zedekiah rebels against Babylon’s yoke, and this time Nebuchadnezzar shows no mercy. Jehovah’s rage is full, and there is no healing. Jerusalem falls, its temple is looted and burned, and the survivors of the 18-month siege are carried as captives to Babylon. Judah is left desolate. Thus, in this very year of 607 B.C.E., begins the desolation “to fulfill Jehovah’s word by the mouth of Jeremiah . . . to fulfill seventy years.” (36:21) The chronicler then leaps this gap of nearly 70 years to record in the last two verses 36:22, 23 the historic decree of Cyrus in 537 B.C.E. The Jewish captives are to be set free! Jerusalem must rise again!

WHY BENEFICIAL

34. What is emphasized in Ezra’s selection of material, and how was this beneficial to the nation?

³⁴ Second Chronicles adds its powerful testimony to that of other witnesses concerning this eventful period, 1037-537 B.C.E. Moreover, it gives valuable supplementary information not found in other canonical histories, for example, at 2 Chronicles chapters 19, 20, and 2Ch 29 through 31. Ezra’s selection of material emphasized the fundamental and permanent elements in the history of the nation, such as the priesthood and its service, the temple, and the Kingdom covenant. This was beneficial in holding the nation together in hope of the Messiah and his Kingdom.

35. What important points are proved in the closing verses of Second Chronicles?

³⁵ The closing verses of Second Chronicles (36:17-23) give conclusive proof of the fulfillment of Jeremiah 25:12 and, in addition, show that a full 70 years must be counted from the complete desolation of the land to the restoration of Jehovah’s worship at Jerusalem in 537 B.C.E. This desolation therefore begins in 607 B.C.E.c​—Jer. 29:10; 2 Ki. 25:1-26; Ezra 3:1-6.

36. (a) What powerful admonition is contained in Second Chronicles? (b) How does it strengthen expectation concerning the Kingdom?

³⁶ Second Chronicles contains powerful admonition for those walking in Christian faith. So many of the kings of Judah started well but then lapsed into wicked ways. How forcefully this historical record illustrates that success depends upon faithfulness to God! We should be warned therefore to be not “the sort that shrink back to destruction, but the sort that have faith to the preserving alive of the soul.” (Heb. 10:39) Even faithful King Hezekiah became haughty on recovering from his sickness, and it was only because he quickly humbled himself that he was able to avoid Jehovah’s indignation. Second Chronicles magnifies Jehovah’s wonderful qualities and extols his name and sovereignty. The entire history is presented from the standpoint of exclusive devotion to Jehovah. As it lays emphasis also upon the royal line of Judah, it strengthens our expectation of seeing pure worship exalted under the everlasting Kingdom of Jesus Christ, the loyal “son of David.”​—Matt. 1:1; Acts 15:16, 17.