My Redeemer > Bible > II Chronicles > Introduction Introduction to II CHRONICLES Author: Attributed to Ezra Date: Probably between 425 and 400 B.C. Theme: Warning and encouragement that are based on the spiritual inheritance of Judah Key Words: King, house, David, Jerusalem, priest Author: As I and II Chronicles were originally one book (see "Content") and the identity of the author isn't clear in either one, many have opted to refer to this unknown author as "the chronicler". The early Jewish tradition of the Talmud affirms that Ezra wrote I and II Chronicles.Also the final verses of II Chronicles (II Chron. 36:22,23) are repeated in the book of Ezra (see Ezra 1:1-3). This not only supports the thesis of Ezra's authorship, but indicates that I and II Chronicles formed part of an epic, along with Ezra, of a single work. Furthermore, I and II Chronicles and Ezra, have a similar literary style, vocabulary and content. Ezra was a scribe as well as a priest, and played a significant role in the community of exiles that returned to Jerusalem.Although we can't be sure, it seems reasonable to assume that "the chronicler" was Ezra. Date: Although the exact date of the writing of I and II Chronicles can't be established, this unified work adopted its definitive form probably at the end of the 5th century B.C. The last event that is spoken of in the final verses of II Chronicles is the decree of the Persian king Cyrus, who authorized the Jews to return to Judah. This decree is dated in 538 B.C., and its mention leaves the impression that Chronicles was composed shortly after it's having been issued. However, the final person that is mentioned in I and II Chronicles is Anani, of the eighth generation from King Jehoiakin (see I Chron. 3:24). Jehoiakin was deported to Babylon in 597 B.C. Depending on how these generations are calculated (approximately 25 years), the birth of Anani could have occurred between the years 425 and 400 B.C. Thus I and II Chronicles could be dated between 425 and 400 B.C. Background: The Book of II Chronicles covers the period that begins with the reign of Solomon in 971 B.C. to the end of the exile, around 538 B.C. However, the specific background of I and II Chronicles is the period after the exile. In this time, the ancient world was under the domination of the powerful Persian Empire. All that remained of the glorious kingdom of David and Solomon was the small province of Judah. The Persians had replaced the monarchy there with a provincial governor. Although GOD's people had been allowed to return to Jerusalem and rebuild the temple, their situation was much different that which they enjoyed in the golden years of David and Solomon. Occasion and Purpose: The return of the exiles from Babylon made it necessary to make a written record of GOD's people, especially Judah. The second book of Chronicles was composed with the double purpose of encouraging and warning those who returned to Jerusalem. The remnant that had remained needed encouragement to maintain their faith in the midst of difficulty; hope to confront the time to come. The emphasis of II Chronicles on the spiritual inheritance of David, Solomon, the temple and the priesthood, reminded them that GOD remained faithful and didn't forget his promises to David and his people. Chronicles also constituted an energetic exhortation for GOD's people to adhere to the covenant and the ritual of Moses, so that the past tragedy wouldn't be repeated. Comparison with Kings: One could ask why the books of I and II Chronicles are necessary, taking into account that the events narrated here already appear in I and II Kings and in other books of the Old Testament. However, although these books are similar, they are in no way identical. In the same way that there are four relations of the life of Christ in the Gospels (Matthew, Mark, Luke and John), two stories exist about GOD's people. Although I and II Kings and I and II Chronicles are similar in their content, the offer two different historical perspectives. While the text of Kings was written for those who were in exile, Chronicles was directed to the post-exilic community. They are written with distinct purposes. Compare the section "Occasion and Purpose" in this introduction with the same section of the introduction to I and II Kings. The books of Kings and Chronicles also have different political perspectives. While Kings embraces both kingdoms, Israel and Judah, Chronicles is occupied solely with Judah. Finally, Kings and Chronicles differ in their theological perspective. Kings offers a prophetic vision, while the priestly viewpoint prevails in Chronicles. However, Chronicles, like Kings, isn't a simple historical record, but a theological text presented under the form of a historical narrative. See the introductions to I and II Kings, "Content". Purpose and Theology: (HBH) Second Chronicles continues the story of GOD's redemptive plan for Israel presented in I Chronicles. The break between the books is a convenient one because the first half ends with David's preparations for the temple and the second describes the building and history of the temple under Judah's kings. Second Chronicles covers four and a half centuries, from Solomon's reign (about 971 B.C.) to Cyrus' edict (539 B.C.). Second Chronicles narrates Israel's past from the standpoint of its religious history. The building of the temple is the central concern (chaps. 2-7). The history of the monarchy is told from the perspective of how temple worship fared under Judah's kings. For example, the reign of Hezekiah is given greater attention because of his special temple reforms (chaps. 29-32). As in I Chronicles, the role of temple personnel, music, and festivals is featured (II Chron. 5:4-14; 11:13-17; 17:8-9; 20:21; 23:2-24:16; 29:4-30:27; 31:2-19; 34:9-30; 35:1-19). The Chronicler explained in his concluding sermon that the temple's destruction occurred because of Judah's sinful leadership and not GOD's negligence (36:14-19). However, the book ends on a note of promise with Cyrus' edict to rebuild the temple (36:22-23). Although the restored community lived under Persian dominance, the temple's rebuilding indicated GOD's presence as in Solomon's days. A recurring theme in Chronicles is faithfulness to GOD's covenant. In II Chronicles the kings of Judah are judged on the basis of their fidelity to Moses' commandments (6:16; 7:17-18). Those kings who were faithful prospered in their reigns, such as the reformers Asa (14:4), Jotham (27:6), Hezekiah (31:20-21), and Josiah (34:31-33; 35:26). The kings that were unfaithful to the law of Moses met with disaster. Jehoram experienced disease and defeat (21:12-20), Joash was assassinated (24:24-25), Uzziah suffered leprosy (26:16-21), Ahaz was humiliated (28:19,22), and Manasseh was imprisoned (33:7-11). The presence of a Davidic king by itself did not guarantee GOD's favor on Israel. Obedience was the LORD's requirement. Second Chronicles emphasizes GOD's faithfulness, particularly His forgiveness and promises of restoration (6:21,25,38-39; 7:14; 30:9). The LORD accepted the repentant prayers of Rehoboam (12:5-8), Hezekiah (31:25-26), and Manasseh (33:12-13). GOD also was faithful to His promises to David, although Judah's kings acted wickedly (21:7). An important theme in II Chronicles is GOD's holiness shown by His anger against the wicked. In particular the kings who committed idolatry merited GOD's anger (12:5,12; 21:12-19; 25:14-15; 33:6). Kings Jehoshaphat (19:10), Hezekiah (29:8-10; 30:8), and Josiah (34:21,23-28) understood this principle and implored Israel to obey GOD's law to avert His anger. Even those kings who won approval, such as Joash (24:17-25) and Hezekiah (32:25), experienced GOD's anger when they sinned. The Chronicler attributed Jerusalem's fall to GOD's wrath (36:16) The theme of GOD's sovereignty in human affairs continues in II Chronicles. Cyrus' edict is the parade example of how GOD intervened to change the course of Israel's fortunes (36:22-23). In its recorded sermons and prayers II Chronicles reflects GOD's intervention (6:5-6; 7:17-22; 9:8; 13:5-12; 20:6-7; 32:6-8; 34:24,28). The LORD established kings (17:5; 20:15; 26:5), aroused enemies (21:16; 28:5; 33:11; 36:17), and afflicted or delivered kings (13:15; 21:18; 32:21-22). Content: In the original Hebrew Scriptures, I and II Chronicles form part of a single book called "The Events of the Days". It was divided and identified by the Greek translators of the Old Testament (editors of the "Septuagint" or LXX) as "The Things that Occurred". The title "Chronicles" derives from Jerome. It isn't a continuation of the history of GOD's people, but a reiteration or supplement to I and II Samuel and I and II Kings. The Second Book of Chronicles can be divided into two principal sections. The first part of the book (chaps. 1-9) offers a vision of Solomon's kingdom. The story emphasizes the construction of the temple (chaps. 2-7), and the riches and wisdom of this extraordinary king (chap. 8;9).However, the narration ends abruptly and doesn't mention Solomon's failure in his later years, as I Kings 11 relates. The second section of II Chronicles covers chapters 10-36. After the division of the kingdom, II Chronicles is almost exclusively occupied with the southern kingdom of Judah, and treats the history of the northern kingdom of Israel as incidental. In II Chronicles is found the events that took place during the reign of the twenty monarchs of Judah until the Babylonian captivity in 586 B.C. The book concludes with Cyrus' decree authorizing the liberation and return of the remnant to their land (36:22,23). Personal Application: While I and II Kings emphasize human responsibility, showing that sin leads to defeat, II Chronicles accentuates the sovereign liberating action of GOD. The themes of divine warning and encouragement still resound in our days. GOD has been faithful throughout history to those who have lifted their cries to him. The second book of Chronicles relates how GOD remained faithful to his word and to the promises the he had made to the Chosen People. It is an inexhaustable source of encouragement for believers of all ages. GOD makes and fulfills promises; he is someone in whom we can trust. He has always been and is our hope, and his purposes will prevail in history. However, II Chronicles also exhorts us to learn from the errors of GOD's people in the past, so that they won't be repeated in us (I Cor. 10:11; Heb. 4:11). Christ Revealed: The second book of Chronicles contains an anticipation of Christ just as I Kings does (see the introduction to I Kings, "Christ Revealed"). However, in II Chronicles many have seen an allusion to Christ in relation to the temple. In I Chronicles 21 (also II Sam. 24) it is explained that, as a consequence of sin, a mortal plague had fallen on Israel. David bought a piece of Araunah's property to make a sacrifice to halt the plague. This site on Mount Moriah was the exact place where Solomon constructed the temple (II Chron. 3:1). It's possible that it was also the mountain where Abraham was asked to sacrifice his son Isaac (Gen. 22:2). In the New Testament, Paul refers three times to the believers as the temple of GOD (I Cor. 3:16,17; 6:19; Eph. 2:19-22). It is Christ who has bought this place to raise his spiritual temple. It was his sacrifice that frees us from death (Rom. 5:12-18; 7:24,25; I John 3:14). The Holy Spirit in Action: There are three clear references to the Holy Spirit in II Chronicles. He is also called the "Spirit of GOD" (15:1; 24:20) and the "Spirit of Jehovah" (20:14). In these passages, the Holy Spirit inspires the words of Azariah (15:1), Jahaziel (20:14) and Zechariah (24:20). This action of the Holy Spirit of inspiring people who prophesy is similar to that which happens in I and II Samuel and I and II Kings. See the introductions to I and II Kings, "The Holy Spirit in Action". On top of these references, many see an image of the Holy Spirit in II Chronicles 5:13,14 (compare with I Kings 8:10,11), when the temple is dedicated. This temple, constructed on the place that was bought and where sacrifice for sin was offered, was now filled with the presence of GOD. In the New Testament Paul explains that the believers are the temple of GOD, indwelt by the Holy Spirit (I Cor. 3:16; 6:19). Finally, in 18:23 another reference t the Holy Spirit is possible found. This is a passage parallel to I Kings 22:24. See the note for I Kings 22:24. Back to Top

Introduction to II Chronicles - Ch. 1 - Ch. 2 - Ch. 3 - Ch. 4 - Ch. 5 - Ch. 6 - Ch. 7 - Ch. 8 - Ch. 9 - Ch. 10 - Ch. 11 - Ch. 12 - Ch. 13 - Ch. 14 - Ch. 15 - Ch. 16 - Ch. 17 - Ch. 18 - Ch. 19 - Ch. 20 - Ch. 21 - Ch. 22 - Ch. 23 - Ch. 24 - Ch. 25 - Ch. 26 - Ch. 27 - Ch. 28 - Ch. 29 - Ch. 30 - Ch. 31 - Ch. 32 - Ch. 33 - Ch. 34 - Ch. 35 - Ch. 36 - Truth in Action throughout II Chronicles OLD TESTAMENT Genesis - Exodus - Leviticus - Numbers - Deuteronomy - Joshua - Judges - Ruth - I Samuel - II Samuel - I Kings - II Kings - I Chronicles - II Chronicles - Ezra - Nehemiah - Esther - Job - Psalms - Proverbs - Ecclesiastes - Song of Songs - Isaiah - Jeremiah - Lamentations - Ezekiel - Daniel - Hosea - Joel - Amos - Obadiah - Jonah - Micah - Nahum - Habakkuk - Zephaniah - Haggai - Zechariah - Malachi NEW TESTAMENT Matthew - Mark - Luke - John - Acts - Romans - I Corinthians - II Corinthians - Galatians - Ephesians - Philippians - Colossians - I Thessalonians - II Thessalonians - I Timothy - II Timothy - Titus - Philemon - Hebrews - James - I Peter - II Peter - I John - II John - III John - Jude - Revelation Parallel Accounts in Kings and Chronicles ("Exploring the Old Testament" by C. E. Demaray, PhD, Donald S. Metz, D.R.E. and Maude A. Stuneck, PhD; edited by W. T. Purkiser, PhD; published 1967 by Beacon Hill Press of Kansas City) The Old Testament sources are to be found in I and II Kings, and II Chronicles. The account in Kings differs from that of Chronicles in that it describes the destinies of both halves of the divided kingdom, with major emphasis upon the northern ten tribes and the prophetic movement which flowered there. It lays great weight upon the close relationship between the religious life of the nations and their political fate, a relationship continually stressed by the prophets. Chronicles, on the other hand, stresses the priestly point of view, and confines itself during the period covered by this chapter to the affairs of Judah, where the priesthood and Temple worship were still maintained. As the Kings, so the Chronicles directly relates the civil fortunes of the nation to its moral and spiritual state. The books of Kings form a historical unit with Joshua, Judges, and Samuel, to recount the history of the nation from the death of Moses to the Exile. The books of Chronicles form a historical unit with Ezra and Nehemiah to describe the history of the nation from the beginning of David's reign to the Restoration. It will be noted that the close of II Chronicles and the beginning of Ezra are practically identical, indicating the continuity of the two works. Both Kings and Chronicles quote frequently from sources which, being outside the inspired canon, have not come down to us. The writer of the Kings refers to "the book of the chronicles of the kings of Israel" (I Kings 14:19) for details concerning the northern tribes; and to "the book of the chronicles of the kings of Judah" (I Kings 14:29) for other facts about the Southern Kingdom. The writer of the Chronicles, thought by many Bible scholars to be Ezra, the great priestly-scribe of the Restoration, cites fifteen different sources of supplementary material, including "the book of the kings of Judah and Israel" (II Chron. 16:11; 25:26; 27:7; etc.); accounts written by the prophets Samuel, Nathan, Gad (I Chron. 29:29), Ahijah, Iddo (II Chron. 9:29), and Jehu the son of Hanani (II Chron. 20:34); a book about Uzziah written by the prophet Isaiah (II Chron. 26:22); and a funeral lamentation at the death of Josiah, written by Jeremiah the prophet (II Chron. 35:25). Collateral sources for the history of the period have been discovered by archaeologists, not only in Palestine, but also in Egypt and Assyria. These findings confirm the record of the Old Testament as it describes Judah's relations with her neighbors. One of the most remarkable is the accurate transcription of the names of foreign kings mentioned in the Old Testament, names which have been found on the monuments and in the inscriptions of Babylonia, Assyria, Egypt, and Persia. It cannot be said that each point of Bible history can be confirmed from archaeology, for archaeological records are by their very nature fragmentary and incomplete. It can be said, however, that wherever the Bible and archaeology intersect, the accuracy of Biblical history is substantiated.