Interpretive Commentary_Final

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Interpretive Commentary: 2 Chronicles 26-29 Final Assignment Justin Schalow OBST515-B12: Old Testament Orientation I October 8, 2023

Contents Introduction…… .... ……………………………...………………….……………………………1 Historical Setting and Date…………………………………………………………………..1 Authorship and Audience……………………………………………………………………3 Major Theological Themes…………………………………………………………………...4 Commentary Outline…………………………………………………………………………….5 Chapter 26…………………………………………………………………………………….5 26:1-5 Uzziah’s Accession to Kingship Over Judah and Regional Conquests………..5 26:16-21 Uzziah’s Pride and Consequence………………………………………………7 26:22-23 Uzziah’s Downfall and Death…………………………………………………..7 Chapter 27…………………………………………………………………………………….7 27:1-9 Jotham’s Reign and Accomplishments…………………………………………..7 Chapter 28…………………………………………………………………………………….8 28:1-4 Ahaz’s Accession to King of Judah………………………………………………8 28:5-21 Ahaz’s Conflicts and Judah’s Defeat……………………………………………9 28:22-27 Ahaz’s Idolatry and Death……………………………………………………10 Chapter 29…………………………………………………………………………………...10 29:1-2 Hezekiah’s Rise to King of Judah……………………………………………….10 29:3-19 Hezekiah Cleanses the Temple…………………………………………………10 29:20-36 Hezekiah Restores Worship Within the Temple…………………………….12 Conclusion………………………………………………………………………………………13 Bibliography…………………………………………………………………………………….15 ii

1 Introduction This presentation will provide an exegetical study of the Old Testament book of 2 Chronicles, chapters 26-29, and offer a comprehensive explanation of the reign of four of the kings who ruled over Judah, Uzziah, Jotham, Ahaz, and finally, Hezekiah. 1 and 2 Chronicles parallels the books of 1 and 2 Samuel, as well as the books of 1 and 2 Kings, and it is traditionally held that while the author is officially unknown, these books may have been written by the Jewish priest and scribe, Ezra. 1 Furthermore, Christian scholars identify 1 and 2 Chronicles within the Historical books and agree that within their original form was one scroll. This scroll was separated into two books within the Septuagint, or the Greek version of the Old Testament, around 200 B.C. As such, these books should be studied together rather than separately to understand and appreciate their unity fully. 2 However, within Hebrew tradition, the Old Testament books are separated as Torah, Nevi’im, and Ketuvim, translated as Law, Prophets, and Writings, of which the books of Chronicles are found within Prophets. Finally, as this presentation discusses the kings of 2 Chronicles 26-29, it will become apparent that when Judah is led by kingship that is focused on pleasing God, they are a blessed nation. Alternatively, when they are led by kingship focused on self-gain, they plummet into consequence. Historical Setting and Date During the period of Persian dominance (539–332 B.C.), when the region of Israel was referred to as the province of Yehud, a Jewish author closely affiliated with the Jerusalem temple composed a fresh rendition of Israel's sacred narrative. Tailored to the Jewish community of that era, Chronicles spans from the inception of the world to the culmination of the Babylonian exile 1 Eugene H. Merrill, “2 Chronicles ,” in The Bible Knowledge Commentary: Old Testament, An Exposition of the Scriptures by Dallas Seminary Faculty , eds., John F. Walvoord and Roy B. Zuck. (Colorado Springs: Cook, 2000), 589. 2 Ibid.

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2 and Cyrus' edict allowing Jews to return home in 538 B.C. These writings present the narrative from a distinct vantage point. They accentuate the communion with God centered around the temple and highlight Israel's monarchs as pivotal figures in both political and religious affairs, collaborating with Levites, priests, and prophets. For instance, in Chronicles, there is minimal concern for the division between the northern and southern kingdoms post-Solomon. Jerusalem is acknowledged as God's chosen city, the temple stands as the designated locus of divine presence, and communal worship and hymns constitute crucial components of Israel's collective life. God is depicted as an omnipotent force, a transcendent deity, the originator, and sustainer of the world, with no other gods viewed as contenders. 3 1 Chronicles begins with a genealogy (Ch 1-9) and covers the reign of King David (Ch 10-29), while 2 Chronicles begins with the reign of David’s son Solomon (Ch 1-9) and then tracks the kingship of Judah from Rehoboam to Cyrus (Ch 10-36). Focusing on the genealogy found in 1 Chronicles provides insight into historical settings and dates and clearly places the setting within postexilic Judea. However, suggestions for specific times of the writing vary widely. Simon Sherwin observes, “The attention given to priestly duties and temple worship suggests a date after the dedication of the Second Temple (after 516 B.C.) While the extent of the tracing of the family line of Zerubbabel (cf. 1Chron. 3:19-24) would imply a date later than the mid or low 400s B.C. (that is, after the reforms of Ezra and Nehemiah). 4 Authorship and Audience 3 John C. Endres, First and Second Chronicles: New Collegeville Bible Commentary , Volume 10. eds., Daniel Durken. (Collegeville: Liturgical, 2012), 44. 4 Simon Sherwin and Frederick J. Mabie, 1&2 Chronicles: Zondervan Illustrated Bible Backgrounds and Commentary , eds. John H. Walton. (Grand Rapids: Zondervan, 2009), eBook.

3 The perspectives of Chronicles stem from the same narrative found in the texts from Deuteronomy through 2 Kings, collectively known as the Deuteronomistic History. Nevertheless, the author portrays the narrative with distinct nuances and emphases. These discrepancies often become apparent when the author closely adheres to the storyline in the Deuteronomistic History. In fact, it's possible to read 1–2 Chronicles in a synoptic manner, examining it alongside Samuel and Kings, much like one would approach the synoptic Gospels of Matthew, Mark, and Luke. 5 Regarding the authorship of Chronicles, Louis C. Jonker states, When Chronicles was composed and included in the biblical collection of authoritative scriptures, the writer(s)/ composer(s) did not omit or supersede their sources. We know that the writer(s) of Chronicles made use mainly of (probably earlier versions of) Joshua, Judges, Samuel, and Kings (as part of a collection spanning Joshua to Kings referred to as the Deuteronomistic History or Early Prophets) in writing and coping this book. 6 Jonker goes on to assert that according to Jewish Rabbinic tradition, Ezra was definitively the original author of the book, while Nehemiah was the finisher. Further elaborating, “This view indicated, on the one hand, that the book was regarded as very late and that it probably formed the closing phase of the Hebrew Bibles’s origin. On the other hand, this view confirmed the authority of the book by associating a prominent person from the past with it and thus arguing in favor of its canonicity.” 7 However, presently, most scholars agree that the authorship of Chronicles remains anonymous. Nonetheless, the unnamed author expresses particular interest in the Davidic dynasty, the Temple in Jerusalem, its clergy, and its following. 8 Yet, compelling evidence exists to support the thought of Ezra-Nehemiah authorship: 5 Endres, First and Second Chronicles . (Collegeville: Liturgical, 2012), 8. 6 Louis C. Jonker, 1&2 Chronicles: Understanding the Bible Commentary Series , eds., W. Ward Gasque, Robert L. Hubbard Jr., Robert K. Johnston. (Grand Rapids: Baker, 2013), 5. 7 Ibid., 6. 8 Jonker, 1&2 Chronicles. (Grand Rapids: Baker, 2013), 7.

4 Apart from the continuous narrative line, those in favor of such a unity advanced mainly four arguments to prove their theory: (1) An analysis of linguistic evidence shows that Chronicles and Ezra-Nehemiah stem from the same time and region; (2) 2 Chronicles 36:22-23 and Ezra 1:1-3a present the same quotation from the Cyrus edict (although the Chronicles version is shorter); (3) the extrabiblical book 1 Esdras includes sections from both Chronicles and Ezra-Nehemiah; and (4) there are remarkable agreements in terms of theological perspective in Chronicles and Ezra-Nehemiah. 9 The profound impact of the Babylonian conquest of Judah in the early sixth century BC cannot be overstated. In a series of at least four invasions (605, 597, 587, 582 BC), a segment of the highest-ranking individuals in the Judean kingdom was forcibly relocated to regions in Mesopotamia, leaving behind a devastated community and ruined infrastructure. While foreign powers had exerted some control over the southern kingdom in its final days, there still remained a degree of autonomy and national identity. However, the sacking of Jerusalem in 587/6 led to the loss of crucial symbols of identity: a monarch, the Temple, and the capital city. From 587/6 BC until 539 BC, Jewish communities existed under foreign rule, spanning from Mesopotamia to Egypt. 10 Major Theological Themes The most evident of theological themes identified within the books of Chronicles, and more specifically within the chapters of focus for this presentation, is the contrast between obedience and disobedience. During times of obedient leadership, Judah is prosperous and fulfilled. Otherwise, during times of disobedience, there are consequences as God removes His hand of protection. Furthermore, it is also obvious that the Temple in Jerusalem holds value theologically in the eyes of the author, evidenced by the understanding of the division of time 9 Ibid., 10. 10 Mark Boda, 1-2 Chronicles: Cornerstone Biblical Commentary , ed. Philip W. Comfort. (Carol Stream: Tyndale, 2010), 9.

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5 into “before the temple building” and “after the temple building.” 11 Finally, potentially the most significant of theological themes is that Yahweh is the God of new beginnings. It is the understanding of the author that by interpreting events of the past as hopeful signs for the future. 12 Commentary Chapter 26 Within the Southern Kingdom of Judah, Uzziah prevails over Philistine cities, the Ammorites, the Arabians, and the Meunites, effectively advancing the kingdom into all bordering lands effectively spreading his fame (26:8), approximating the territorial gain seen at the height of the David and Solomon reign. 13 Selman observes, “The main thrust of this chapter is Uzziah’s pride, which is the result of his success and the cause of his failure (v. 16; cf. 2 Chr. 25:19; 32:25).” 14 i. 26:1-15 Uzziah’s Accession to Kingship Over Judah and Regional Conquests 1-3 Uzziah accessions to kingship of Judah over his father, even though he was only 16 years old at the time. Uzziah’s reign extended from 792-740 B.C. (including coregency with his son Jotham), potentially while he was managing his skin ailment (26:19). 15 4-5 Much like his father and grandfather, Uzziah began well, “doing what was right in the eyes of the Lord.” He was blessed with fame and strength, yet those blessings seemed to have 11 Boda, 1-2 Chronicles . (Carol Stream: Tyndale, 2010), 20. 12 Ibid. 13 Sherwin, 1&2 Chronicles. (Grand Rapids: Zondervan, 2009), eBook. 14 Martin J. Selman, 2 Chronicles: Tyndale Old Testament Commentaries , Volume 11, ed, Donald Wiseman. (Downers Grove: IVP, 2008), 180. 15 Sherwin, 1&2 Chronicles. (Grand Rapids: Zondervan, 2009), eBook.

6 begun to lend to Uzziah’s ego and pride, which perhaps drove his arrogance in approaching God directly (v. 16). 6-8 Uzziah successfully conducts military campaigns against neighboring nations (Philistines, Arabs, Meunites, and Ammorites) and expands the territory of the Southern Kingdom, completing various building projects as he establishes Juda’s sovereignty. 16 The prosperity of Uzziah is seemingly symbolized by the combination of three predominant themes: Fame, power, and God’s help. 17 As long as Uzziah was seeking God, he was able to conduct successful conquests. 9-10 Uzziah fortifies Jerusalem and makes necessary amenities available for both his livestock as well as his farming capabilities. 11-15 Uzziah built and prepared his legacy that would contribute to his fame (v. 15a) until he allowed his strength to be his idol (v. 16b). He put together an incredible armed force with unheard-of technological advances in that time (v. 15) and outfitted them completely with battle equipment that would give them the edge as an organized military force, over any barbaric tribe they may encounter. ii. 26:16-21 Uzziah’s Pride and Consequence 16-21 Pride and destruction are the keywords of this section. Selman astutely observes, “Uzziah’s strength is also his weakness, however, ‘but when he was strong, he grew proud, to his destruction’ (v. 16a).” 18 Uzziah’s pride, according to the interpretation of the author of Chronicles, prompted him to participate in an unimaginable violation by entering the space where only priests were allowed. Furthermore, he observes, “Yahweh is holy, a term that 16 Jonker, 1&2 Chronicles. (Grand Rapids: Baker, 2013), 255. 17 Selman, 2 Chronicles. (Downers Grove: IVP, 2008), 179. 18 Selman, 2 Chronicles. (Downers Grove: IVP, 2008), 179.

7 simply means the divine. That which is common is not allowed in God’s presence but must be sanctified, that is, made holy or separated for use by the divine. 19 iii. 26:22-23 Uzziah’s Downfall and Death 22-23 Uzziah’s uncleanliness not only rendered him unclean in life but also into death. Thus, he was separated from royalty, bearing forever the warning to future leaders who would dare invade sacred space. 20 Chapter 27 i. 27:1-9 Jotham’s Reign and Accomplishments 1-2 It is not uncommon for the author of Chronicles to omit coordinated dating of Judah’s and Israel’s kings but nonetheless copies the biographical data about King Jotham from 2 Kings 15:33. “Just as his father had done,” occurring in both versions, refers to the positive elevation of his father. 21 At the age of 25, Jotham became the tenth king of Judah. Jotham followed the Lord through his lifetime, and unlike other good kings who ended poorly, Jotham ended well. 3-6 Specific focus on Jotham’s successful building projects are highlighted here (wall of Ophel, the hill extending south from the Temple to the City of David) 22 , as well as successful strategic military operations, to which the author acknowledges, “So Jotham became mighty because he prepared his ways before the Lord his God” (v. 6). 19 Boda, 1-2 Chronicles . (Carol Stream: Tyndale, 2010), 369. 20 Ibid., 370. 21 Jonker, 1&2 Chronicles. (Grand Rapids: Baker, 2013), 259. 22 Ibid.

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8 7 The author discloses parallels biblical information to this passage recorded in 2 Kings 15:36 but adds here “Judah and Israel” rather than “Judah” as recorded in Kings, presumably to emphasize the all-Israel concept. 23 8-9 Here, the author restates v. 1, enclosing the narrative, and records the succession of Jotham following his death. Chapter 28 i. 28:1-4 Ahaz’s Accession to King of Judah 1-4 The author provides Ahaz’s age and accession, length of reign, and place of reign, as in his source in 2 Kings 16. Moreover, this author states, “he [Ahaz] followed the example of the kings of Israel, alluding to their idolatry typified by Jeroboam I. It is this idolatrous sin that rings through the account of Kings in the negative evaluation of the Northern Kingdom. 24 “Molten images” references graven or carved images, while references to “the high places, the hills, and under every green tree” identify those places that idolaters considered to be holy. 25 ii. 28:5-21 Ahaz’s Conflicts and Judah’s Defeat 5-8 Because of all of this, the Lord allowed Judah’s defeat. There is a direct correlation between the sinful idolatrous activity of Ahaz, and the advancement of the Syrian and Israelite armies. The first defeat resulting in many captives and the second in a massive slaughter that included key leaders within the royal court. Here we see the author using Ahaz as an example for the groundwork of the theological understanding that if you are unfaithful 23 Ibid. 24 Boda, 1-2 Chronicles . (Carol Stream: Tyndale, 2010), 375. 25 Boda, 1-2 Chronicles . (Carol Stream: Tyndale, 2010), 375.

9 to God, He will allow you to experience the consequences of those choices by removing His protection. 26 9-15 Oded the prophet pleads with the Samarians for the captives that they have taken, reminding them that they also have offended God and that by releasing those whom they have not killed may reduce their retribution. At the reminder that by taking the captives they were in danger of the Lord’s wrath, they clothed the prisoners, gave them scandals, fed them, anointed them, and brought them back. 16-21 Edom invades and defeats Judah, while Philistine raids on cities throughout the Shephelah in the midst of the crisis brought on by the North. In v. 19, the author again reiterates that the attacks are brought on by Yahweh’s retribution for the sins of idolatry. He has chosen to remove restraint and allow unbridled freedom to have its way with Judah. Also worth noting, the author's double usage of the Hebrew root ma’al [4603, 5085] indicates that Ahaz had been utterly unfaithful, even overshadowing the arrogant sin of Uzziah. 27 iii. 28:22-27 Ahaz’s Idolatry and Death 22-25 Judah is in a state of crisis, yet Ahaz continues in his ignorance. In keeping with a defeated people within the ancient world, Ahaz resorts to worship of the Arameans gods, assuming that their god must be more powerful than Yahweh. 26-27 Ahaz retires to death but is disqualified from retirement within the tomb of kings. The crown then passes to the next in line for the throne, his son Hezekiah. Chapter 29 i. 29:1-2 Hezekiah’s Rise to King of Judah 26 Ibid., 377. 27 Boda, 1-2 Chronicles . (Carol Stream: Tyndale, 2010), 378.

10 1-2 The tables turn with the accession of King Hezekiah, as his actions align with what is right in the Lord’s eyes; according to our author, he was a King like David. Notably, Hezekiah is the first king to be fully compared with David. 28 ii. 29:3-19 Hezekiah Cleanses the Temple 3-4 Hezekiah begins to repair the damage inherited from his father Ahaz on the very first day of his office. He begins with opening the temple doors, which had been previously shuttered (28:24). As any wise ruler, Hezekiah gathered those who would carry out essential tasks, employing the priests and Levites whose predecessors had been employed by David for transporting the ark. It is evident that the author’s approved leadership model was corporate over autocratic. 29 5-11 Addressing the Levites, Hezekiah lays out the chapter’s main theme within a royal speech. The call to action is the need for faithfulness to the temple as a renewed opportunity to give rightful worship to God after the fall of the kingdom. Of note, this royal speech parallels Abijah’s earlier address recorded in 13:4-12, which was also strategic in confirming the patterns of worship for the new Southern Kingdom of Judah. Hezekiah drives three main points: 1. Levites to consecrate both themselves and the temple; 2. The people must return to God when previously they had turned away from Him; 3. Finally, Hezekiah drives home the point that rejecting God arouses His anger. 30 Hezekiah's dedication to repentance is demonstrated by his desire to establish a covenant with God as indicated in verse 10. While the specifics of this covenant remain undisclosed, and there is no explicit confirmation of its occurrence, the 28 Selman, 2 Chronicles. (Downers Grove: IVP, 2008), 202. 29 Ibid. 30 Selman, 2 Chronicles. (Downers Grove: IVP, 2008), 203-204.

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11 convening of an assembly in verse 15 and the subsequent actions detailed in verses 16-35 offer compelling evidence of its implementation. 31 12-19 The Levites are at work purifying the temple, a function closely paralleled by the Levites of David’s reign (1 Chr. 15:4-10). The Levites are enthusiastic in response to the call. Purifying the temple included removing all that was unclean while the Levites worked to dispose of them in Wadi Kidron. The timeline for the ceremonies for both the outer court and the inner house of the Lord was eight days each, therefore moving ahead to the sixteenth of the month hindering their ability to begin on time, since temple consecration had yet to take place. Thus, the Passover celebration was alternatively pushed to the second month. 32 Furthermore, In both the account detailing the temple's restoration and in the subsequent report to the king, the term "consecrate" (qadash) is employed four times. This repetition emphasizes the deliberate and strategic approach taken by the author in presenting this narrative. Furthermore, the specific temporal markers provided in 29:17, specifying events from the first day of the first month to the sixteenth day of the same month, serve to underscore the foundational significance of the temple's restoration in Hezekiah's reign. 33 iii. 29:20-36 Hezekiah Restores Worship Within the Temple 20-30 Hezekiah, accompanied by city officials, proceeds to the Temple with a selection of animals—bulls, rams, male lambs, and male goats—designated for burnt and sin offerings. These offerings were intended to benefit the kingdom, the Temple, and Judah. This threefold arrangement signifies the significance of addressing the concerns of the monarchy, the priesthood, and the broader populace for the well-being and harmonious functioning of the 31 Ibid. 32 Endres, First and Second Chronicles . (Collegeville: Liturgical, 2012), 44. 33 Jonker, 1&2 Chronicles. (Grand Rapids: Baker, 2013), 270.

12 community. 34 The consecration ceremony commences with a variety of offerings, including sin offerings and the sprinkling of blood against the altar, to effect atonement for the entirety of Israel. Concurrently, during the public sacrifices, Levites are positioned within the temple, initiating their music and song while the priests resonate their trumpets. Simultaneously, the assembly reverently bows in prostration. Hezekiah orchestrates burnt offerings in conjunction with the sacred hymn of the Lord, accompanied by the playing of trumpets and various musical instruments in the tradition of David. This amalgamation of music, song, and burnt offerings appears to represent a significant liturgical innovation attributed to Hezekiah. The Levites extol God, employing the timeless words of David and Asaph. 35 31-35 Upon the assembly presenting their offerings of gratitude and burnt offerings, Levites collaborate with the priests in the preparation of these offerings, continuing until a sufficient number of priests had completed their consecration. The author highlights that the Levites exhibited greater diligence in sanctifying themselves compared to the priests. 36 The people's response was so overwhelming that the priests found themselves unable to manage the abundance of offerings. As a result, in 29:34-35a, the author highlights the active participation of the Levites alongside the priests in handling these offerings. This observation appears to subtly critique the priests, commending the Levites for their greater sincerity of heart (as rendered in the NLT, "more conscientious"). They consecrated themselves and set a precedent for Levitical involvement not only in the preparation of burnt offerings but possibly also in the handling of liquid and peace offerings mentioned in 29:35a. This could indicate the author’s inclination 34 Boda, 1-2 Chronicles . (Carol Stream: Tyndale, 2010), 385. 35 Ibid., 45. 36 Endres, First and Second Chronicles . (Collegeville: Liturgical, 2012), 45.

13 towards a more adaptable approach to utilizing Levites in the sacrificial worship of his own time. 37 Conclusion In the Chronicles, especially in the chapters discussed in this presentation, key theological themes revolve around the contrast between following God's commands and straying from them. When leaders and the populace align with God's guidance, Judah thrives and experiences a profound sense of fulfillment. Conversely, disobedience leads to consequences as God's protective presence wanes. Additionally, the author places significant theological importance on the Temple in Jerusalem, evident in the way time is divided into distinct periods - "before the temple building" and "after the temple building." Furthermore, a pivotal theological concept emerges: the belief in Yahweh as the God of fresh beginnings and new opportunities. The author interprets historical events as promising signs for the future. This theme emphasizes that, through God's grace, individuals and communities can embark on renewed journeys, even after facing periods of deviation or adversity. In the context of modern Christian life, these themes remain highly relevant. They serve as enduring lessons for believers today. The contrast between obedience and disobedience reminds us of the importance of steadfast faith and adherence to God's teachings, as well as the potential consequences of straying from His will. The emphasis on the Temple signifies the significance of sacred spaces and the reverence due to places of worship. Additionally, the belief in God as the author of new beginnings offers hope and encouragement, reassuring Christians that, no matter their past, there is always an opportunity for spiritual renewal and a fresh start in their faith journey. Much like Hezekiah cleansing the temple and restoring worship in Judah, the 37 Boda, 1-2 Chronicles. (Carol Stream: Tyndale, 2010), 386.

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14 Holy Spirit affects modern believers similarly. He cleanses the heart of rubbish with revival and returns our soul to a spiritual posture of worship. 38 Bibliography Boda, Mark, 1-2 Chronicles: Cornerstone Biblical Commentary , ed. Philip W. Comfort. Carol Stream: Tyndale, 2010. Endres, John C., First and Second Chronicles: New Collegeville Bible Commentary , Volume 10. eds., Daniel Durken. Collegeville: Liturgical, 2012. Jonker, Louis C., 1&2 Chronicles: Understanding the Bible Commentary Series , eds., W. Ward Gasque, Robert L. Hubbard Jr., Robert K. Johnston. Grand Rapids: Baker, 2013. Merrill, Eugene H., “2 Chronicles,” in The Bible Knowledge Commentary: Old Testament, An Exposition of the Scriptures by Dallas Seminary Faculty , eds., John F. Walvoord and Roy B. Zuck. Colorado Springs: Cook, 2000. 38 Endres, First and Second Chronicles . (Collegeville: Liturgical, 2012), 36.

15 Selman, Martin J., 2 Chronicles: Tyndale Old Testament Commentaries , Volume 11, ed, Donald Wiseman. Downers Grove: IVP, 2008. Sherwin, Simon, and Frederick J. Mabie, 1&2 Chronicles: Zondervan Illustrated Bible Backgrounds and Commentary , eds. John H. Walton. Grand Rapids: Zondervan, 2009.