2 Crônicas 36
Bob Utley · Citado em PreceptAustin
2 Crônicas 36
Utley summarizes the last kings of Judah - There is a series of faithless kings after Josiah. Joahaz, who reigned only three months and was replaced by Neco's surrogate (cf. 2 Kgs. 23:30-35; see Josephus Antiq. 10.5.2.). He was exiled to Egypt (cf. Jer. 22:11-12, where he is called "Shallum"). Jehoiakim, Neco's surrogate (cf. 2 Kgs. 23:36-24:7) is brought in chains to Babylon (ED: THE TEXT DOES NOT STATE THIS OCCURRED. SEE COMMENT) (the 2 Kings parallel does not mention this; and Jer. 22:18-19 implies he was returned quickly to Jerusalem, where he was ignobly buried; see below on Gleason Archer, Encyclopedia of Bible Difficulties, pp. 213-214). Jehoiachin also reigned only three months (cf. 2 Kgs. 24:8-17; Jer. 22:24-30) and was replaced by Nebuchadnezzar's surrogate, Zedekiah. Zedekiah (cf. 2 Kings 25) rebelled against Babylon, which resulted in the destruction of Jerusalem and the temple in 586 b.c. Matthew Henry Notes: 2Ch 36 Summary - After the death of Josiah, Judah rapidly declined under a succession of wicked kings—Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah—each contributing to the nation’s growing sin through idolatry, rebellion, and rejection of God’s prophets. Though God patiently allowed the judgment to unfold gradually, giving opportunities for repentance, the people hardened their hearts, leading to the final catastrophe: the Babylonian invasion, widespread slaughter, the destruction and burning of the temple and Jerusalem, and the exile of the survivors. This devastation fulfilled God’s word and demonstrated His righteous judgment on sin, yet the chapter closes with hope as God moves Cyrus of Persia to issue a proclamation allowing the Jews to return, signaling the beginning of restoration after judgment. We have here, I. A short but sad account of the utter ruin of Judah and Jerusalem within a few years after Josiah's death. 1. The history of it in the unhappy reigns of Jehoahaz for three months (2Ch 36:1-4), Jehoiakim (2Ch 36:5-8) for eleven years, Jehoiachin three months (2Ch 36:9, 10), and Zedekiah eleven years (2Ch 36:11). Additions were made to the national guilt, and advances towards the national destruction, in each of those reigns. The destruction was, at length, completed in the slaughter of multitudes (2Ch 36:17), the plundering and burning of the temple and all the palaces, the desolation of the city (2Ch 36:18, 19), and the captivity of the people that remained (v. 20). 2. Some remarks upon it-that herein sin was punished, Zedekiah's wickedness (2Ch 36:12, 13), the idolatry the people were guilty of (2Ch 36:14), and their abuse of God's prophets (2Ch 36:15, 16). The word of God was herein fulfilled (2Ch 36:21). II. The dawning of the day of their deliverance in Cyrus's proclamation (2Ch 36:22, 23). 2Ch 36:1-10 The destruction of Judah and Jerusalem is here coming on by degrees. God so ordered it to show that he has no pleasure in the ruin of sinners, but had rather they would turn and live, and therefore gives them both time and inducement to repent and waits to be gracious. The history of these reigns was more largely recorded in the last three chapters of the second of Kings. 1. Jehoahaz was set up by the people (2Ch 36:1), but in one quarter of a year was deposed by Pharaoh-necho, and carried a prisoner to Egypt, and the land fined for setting him up, 2Ch 36:2-4. Of this young prince we hear no more. Had he trodden in the steps of his father's piety he might have reigned long and prospered; but we are told in the Kings that he did evil in the sight of the Lord, and therefore his triumphing was short and his joy but for a moment. 2. Jehoiakim was set up by the king of Egypt, an old enemy to their land, gave what king he pleased to the kingdom and what name he pleased to the king! 2Ch 36:4. He made Eliakim king, and called him Jehoiakim, in token of his authority over him. Jehoiakim did that which was evil (2Ch 36:5), nay, we read of the abominations which he did (2Ch 36:8); he was very wild and wicked. Idolatries generally go under the name of abominations. We hear no more of the king of Egypt, but the king of Babylon came up against him (2Ch 36:6), seized him, and bound him with a design to carry him to Babylon; but, it seems, he either changed his mind, and suffered him to reign as his vassal, or death released the prisoner before he was carried away. However the best and most valuable vessels of the temple were now carried away and made use of in Nebuchadnezzar's temple in Babylon (2Ch 36:7); for, we may suppose, no temple in the world was so richly furnished as that of Jerusalem. The sin of Judah was that they had brought the idols of the heathen into God's temple; and now their punishment was that the vessels of the temple were carried away to the service of the gods of the nations. If men will profane God's institutions by their sins, it is just with God to suffer them to be profaned by their enemies. These were the vessels which the false prophets flattered the people with hopes of the return of, Jer. 27:16. But Jeremiah told them that the rest should go after them (Jer. 27:21, 22), and they did so. But, as the carrying away of these vessels to Babylon began the calamity of Jerusalem, so Belshazzar's daring profanation of them there filled the measure of the iniquity of Babylon; for, when he drank wine in them to the honour of his gods, the handwriting on the wall presented him with his doom, Dan. 5:3, etc. In the reference to the book of the Kings concerning this Jehoiakim mention is made of that which was found in him (2Ch 36:8), which seems to be meant of the treachery that was found in him towards the king of Babylon; but some of the Jewish writers understand it of certain private marks or signatures found in his dead body, in honour of his idol, such cuttings as God had forbidden, Lev. 19:28. 3. Jehoiachin, or Jeconiah, the son of Jehoiakim, attempted to reign in his stead, and reigned long enough to show his evil inclination; but, after three months and ten days, the king of Babylon sent and fetched him away captive, with more of the goodly vessels of the temple. He is here said to be eight years old, but in Kings he is said to be eighteen when he began to reign, so that this seems to be a mistake of the transcriber, unless we suppose that his father took him at eight years old to join with him in the government, as some think. INTRODUCTION - PAUL APPLE (Page 705): August Konkel: Every society has a propensity to disintegration. Historically, all great civilizations have ended, usually under the weight of their own dysfunction and capitulation to opposing powers. It would be unwise to think that present societies will be the exception to that pattern. For people of faith, it is not only history but also the revelation of Scripture that provides the warning. The nation Israel fell to political forces aided by its own intrigue and corruption. Theologically, it was because of their unfaithfulness to God. But the theology of divine judgment is also the reason for hope since God is a God of mercy. (See 1 & 2 Chronicles) Andrew Hill: The Babylonians sacked the city of Nineveh in 612 B.C. and then deposed the remnants of the Assyrian political establishment from Haran in 610 B.C. Thus Assyria’s reign of terror in the ancient Near East came to an end. This colossal event, one the prophet Jonah longed to see and the prophet Nahum eventually witnessed, did not really bring peace to the peoples of Syria and Palestine. The resulting vacuum of political power in the Levant was quickly filled, as Pharaoh Neco II of Egypt marched to Carchemish on the Euphrates River. He intended to join with the Assyrian ruler Asshur-uballit in a last-ditch attempt to repulse the Babylonians and help restore Assyrian control in the western sector of the disintegrating empire. King Josiah’s illfated attempt to intercept Neco at Megiddo only delayed the defeat the Egyptians experienced at Carchemish. Although the Egypto-Assyrian alliance failed to save the Assyrian Empire, Neco’s campaign did result in Egyptian control of Syria-Palestine. It is unclear whether King Josiah was obligated to oppose Pharaoh Neco II as a vassal of Babylonia or if he acted independently. In either case, his death meant the end of political autonomy for Judah. His successor, Jehoahaz, was dethroned by Neco and deported to Egypt. Neco placed Eliakim (or Jehoiakim), the brother of Jehoahaz, on the throne, and Judah became a vassal state to the pharaoh. Judah remained under Egyptian control until 605 B.C. . . This final section of the Chronicler’s history is driven by both a documentary impulse (i.e., telling what happened) and the literary impulse (i.e., telling how it happened). The references to Jeremiah the prophet (2Ch 36:12, 21) may indicate the Chronicler’s dependence on the book of Jeremiah as a source for this portion of his history. In any event, the repetition of the twin themes of the exile of the last Judahite kings and the repeated plundering of the Lord’s temple explains what happens to the kingdom of Judah (2Ch 36:4, 6-7, 10, 18, 20). The descriptions of King Zedekiah (who does not humble himself and will not turn to the Lord, 2Ch 36:12-13; cf. 7:14) and the priests and all the people (who are unfaithful, 2Ch 36:14; cf. 30:8) illustrate how all this happens to Judah. (See 1 and 2 Chronicles - Page 40) Raymond Dillard: The Chronicler has arranged the accounts to portray two themes (cf. Williamson, 412): (1) the common fate of the last four kings, each ending in exile, and (2) the tribute paid by each, largely through spoliation of the temple. This has the effect of drawing a parallel between the fate of the Davidic dynasty and the temple: both destined for exile, but with hope of restoration. (2 Chronicles, Volume 15) Martin Selman: The fact that this is the only section of 2 Chronicles 10-36 where Chronicles has dealt more briefly than Kings with the same subject clearly indicates a special purpose. That purpose is revealed in three distinctive emphases. - The first is that responsibility for the exile did not belong to any individual or generation, but implicated the whole nation. The sense of corporate guilt is very strong and is made explicit in 2Ch 36:15-16. - The second is that the exile is remarkably comprehensive, both in its character and its effects. For the land, the monarchy, and the temple there was no remedy (2Ch 36:16), and only a remnant is left (2Ch 36:20). The only basis for future hope is that the Lord remains in charge throughout. - The third and most surprising emphasis is that despite everything, an alternative still exists. The gathering clouds of judgment have never entirely obscured the brightness of God’s grace, though now it shines through the exile rather than instead of it (2Ch 36:22-23; cf. 2Ch 28:14-15; 30:9; 33:12-13). The book ends, therefore, on a definite note of hope, which neither persistent sin nor the reality of judgment is able to overcome. However, one should not be misled into thinking that this implies that final judgment will never come (e.g. Mk. 13:24-31; 1 Thes. 5:1-7; cf. Heb. 1:10-12). Though the exile provides further evidence that God is always gracious and compassionate (cf. 2 Ch. 30:9), the opportunity to call on his mercy will not always exist. It is therefore wise to take God’s invitation seriously (2Ch 36:23). (See 2 Chronicles: An Introduction and Commentary - Page 565) QUESTION - Who was King Jehoahaz in the Bible? ANSWER - There are three kings named Jehoahaz in the Bible (ED: ALSO CALLED SHALLUM). Two were kings of Judah, and one was king of Israel. The name Jehoahaz means “Yahweh is sustainer” or “whom Yahweh holds,” but, ironically, none of these kings trusted in the Lord or followed Him. Jehoahaz (Ahaziah) son of Jehoram, king of Judah (841 BC). This Jehoahaz was the youngest son of Jehoram. He is called “Azariah” in the NIV, CEV, and NLT; but he is called “Jehoahaz” in the ESV, KJV, NKJV, and NASB. The difference is due to the fact that Ahaziah is a variant of Jehoahaz in Hebrew. The people made him king of Judah since all his older brothers had been killed (2 Chronicles 21:17; 22:1). Although he ruled in the southern kingdom, Jehoahaz (Ahaziah) was actually a grandson of Ahab and Jezebel of the northern kingdom, and he followed in the sins of Ahab (2 Chronicles 22:3–4). Upon the suggestion of his advisors, Jehoahaz helped his uncle, King Joram of Israel, fight against Hazael king of Aram (2 Chronicles 22:5–6). Joram was injured in the battle, and Jehoahaz went to visit him. During the visit, Jehu showed up on his mission to wipe out the entire house of Ahab. Jehu killed Joram, all of Jehoahaz’s relatives who were there, and, after a chase, Jehoahaz himself (2 Chronicles 22:7–9). So, Jehoahaz (Ahaziah) was buried after only one year on the throne of Judah. Jehoahaz son of Jehu, king of Israel (814—798 BC). This Jehoahaz reigned for seventeen years over the northern kingdom Israel. “He did evil in the eyes of the LORD by following the sins of Jeroboam son of Nebat, which he had caused Israel to commit” (2 Kings 13:2). About a century earlier, Jeroboam I had led the rebellion that split the kingdom into two. After the split, Jeroboam sought to keep the people in his northern kingdom from traveling to the southern kingdom to worship God in Jerusalem. So Jeroboam set up two golden calves in the north: one in Bethel, and one in Dan (1 Kings 11—12). In this way, Jeroboam led the people into idol worship. Ruling about one hundred years later, Jehoahaz persisted in this sin of idolatry. Interestingly, Jehoahaz’s father, Jehu, had destroyed the worship of Baal in Israel. But he did not keep God’s law with all his heart or turn away from the sins of Jeroboam (2 Kings 10:28–31). Still, for destroying the house of Ahab, God promised Jehu that his sons would rule to the fourth generation. Jehoahaz was the second in that dynasty. Because Jehoahaz worshipped idols and caused Israel to continue in the idolatry of Jeroboam, God began to reduce the size of Israel, allowing Hazael and Ben-Hadad of Aram to overpower them (2 Kings 13:3, 32). After experiencing Aramian oppression for a period of time, Jehoahaz finally relented and “sought the LORD’s favor” (2 Kings 13:4). God graciously raised up a deliverer, who freed the Israelites from Aram, so that they were able to live in their own homes again (2 Kings 13:5). Many biblical commentators believe the deliverer was either Jehoahaz’s son Jehoash or his grandson Jeroboam II (2 Kings 13:10, 22–23; 14:23, 26–27). The biblical historian cites God’s grace: “Hazael king of Aram oppressed Israel throughout the reign of Jehoahaz. But the Lord was gracious to them and had compassion and showed concern for them because of his covenant with Abraham, Isaac and Jacob. To this day he has been unwilling to destroy them or banish them from his presence” (2 Kings 13:22–23). Inexplicably, after God delivered him from the Aramians, Jehoahaz left standing the wooden Asherah pole in Samaria, the capital (2 Kings 13:6). Israel’s army and chariots had been mostly destroyed by the end of Jehoahaz’s reign (2 Kings 13:7), leaving the nation vulnerable to attack. Jehoahaz’s son and grandson ruled after him, completing the dynasty of Jehu. Sadly, these kings followed in the same evil footsteps as Jehoahaz (2 Kings 13:10–11; 14:23–24). Even so, God continued to be faithful to His people (2 Kings 13:24–25; 14:26–27). Jehoahaz son of Josiah, king of Judah (609 BC). Although he was the fourth son of Josiah, Jehoahaz was made king over Judah once his father died (2 Kings 23:31; 2 Chronicles 36:1). Also known as Shallum (1 Chronicles 3:15), Jehoahaz only reigned for three months in Jerusalem before being deposed by Pharaoh Necho. The pharaoh installed Jehoahaz’s brother, Eliakim (aka Jehoiakim) as king and deported Jehoahaz in chains. Jehoahaz later died in Egypt (2 Kings 23:31–35). This third and final Jehoahaz also “did evil in the eyes of the LORD, just as his predecessors has done” (2 Kings 23:32). The sins of the last Jehoahaz are especially tragic because his father, Josiah, had been an exceptionally good king. Josiah had found the Book of the Law, renewed the covenant, torn down the high places of idol worship, destroyed the priests of false gods, reinstituted the Passover, and turned to the Lord “with all his heart and with all his soul and with all his strength, in accordance with all the Law of Moses” (2 Kings 23:25). But his son Jehoahaz did not follow in his steps. Sadly, none of the Jehoahazes followed the Lord. Yet, as their name communicates, the Lord did not abandon His people. GotQuestions.org Related Resource: The mysterious numbers of the Hebrew kings - Edwin R Thiele (BORROW) 2 Chronicles 36:2 Joahaz was twenty-three years old when he became king, and he reigned three months in Jerusalem. A SHORT REIGN FOR JOSIAH'S SON Joahaz was twenty-three years old when he became king, and he reigned three months in Jerusalem - Jehoahaz was not a child, but a young adult and was old enough to rule responsibly. Yet unlike his father Josiah, who sought the LORD when he was only 16 (2Ch 34:3), Jehoahaz did not follow in that godly pattern (2Ki 23:32+). Age was not the issue, the heart was the "heart" of his problem. His reign was so short because Pharaoh Necho of Egypt removed him from power and took him captive to Egypt. (2Ki 23:33+). In effect Judah was no longer sovereign but was now under foreign control. Another reason it was so short is because he did evil Thomas
2 Crônicas 36
Utley points out that In 2 Chronicles there are two VERBS that reveal the hearts of the kings - (1) humble (see 2 Chr. 7:14; 12:6,7) and (2) seek (see 2Ch 7:14; 15:4,15) This last series of kings did neither, even though YHWH addressed them through his prophet Jeremiah. They were exactly opposite to Hezekiah (cf. 2 Chr. 32:26; 33:12,23) and Josiah (cf. 2 Chr. 34:27). 2 Chronicles 36:13 He also rebelled against King Nebuchadnezzar who had made him swear allegiance by God. But he stiffened his neck and hardened his heart against turning to the LORD God of Israel. rebelled: 2Ki 24:20 Jer 52:2,3 Eze 17:11-20 who had: Jos 9:15,19,20 2Sa 21:2 stiffened his neck: 2Ki 17:4 Ne 9:16,17 Isa 48:4 hardened his heart: Ex 8:15,32 9:17 Ne 9:29 Ro 2:4,5 Heb 3:8,13 Related Passages: 2 Kings 25:7+ They slaughtered the sons of Zedekiah before his eyes, then put out the eyes of Zedekiah and bound him with bronze fetters and brought him to Babylon. Proverbs 29:1 A man who hardens his neck after much reproof Will suddenly be broken beyond remedy (marpe). Acts 7:51+ “You men who are stiff-necked and uncircumcised in heart and ears are always resisting (present tense - continually) the Holy Spirit; you are doing just as your fathers (LIKE ZEDEKIAH) did. ZEDEKIAH'S FOOLISH REBELLION AGAINST NEBUCHADNEZZAR He also rebelled against King Nebuchadnezzar who had made him swear (shaba) allegiance by God. Zedekiah’s rebellion was not merely political, but was a direct violation of a sacred oath he had made. Zedekiah had sworn loyalty in Yahweh's Name, making his promise binding before the LORD (cf Ezek 17:13–19). To break that oath was to profane Yahweh's Name and act treacherously. Scripture treats such covenant-breaking seriously Ezekiel recording “If he despises the oath… he shall not escape” (Ezek 17:18). Ultimately Zedekiah's rebellion against Nebuchadnezzar was tantamount to rebellion against God, Who had ordained Babylon’s rule as discipline for Judah (Jer 27:6–8). Oaths in Israel were sacred and legally binding, typically invoking a self-imposed curse if broken! But he stiffened (qashah) his neck (became stubborn, obstinate) - This is a vivid Hebrew expression describing stubborn resistance, like an ox refusing the yoke. Instead of submitting to God’s discipline, Zedekiah resisted it. This same phrase is used of Israel’s long history of rebellion (2Ki 17:14). And hardened his heart - This picture describes Zedekiah's inward spiritual condition. His refusal was not due to ignorance but willful resistance. He became increasingly insensitive to God’s warnings (Heb 3:13+). A hardened heart rejects correction even when truth is clearly stated as it was by Jeremiah (Jer 38:17-18 ) Against turning to the LORD God of Israel - Turning is a metaphor for repenting. God had provided a way of mercy—through Jeremiah, Zedekiah could have lived if he surrendered and trusted God’s word (Jeremiah 38:17–18). But he refused to turn (repent), which is the fundamental requirement for restoration (Isaiah 55:7). August Konkel: The offense of maal a favorite word of the Chronicler, is oath violation or a violation of the sacred space of the temple (2Ch 26:16-18). These violations are equivalent because both are directly offenses against God. Zedekiah’s refusal to submit to Babylonian rule led him to oath violation and brought all of the people to increasing their unfaithfulness. Destruction and exile on a national scale follow in the wake of the maal of oath violation (Lev 26:14-17). On this basis, Ezekiel can pronounce exile for the entire nation (Ezek 17:19-21). The Chronicler’s view is that maal trespasses on the divine realm by breaking the covenant oath. It is a lethal sin that destroys both the offender and his community. J.A. Thompson: The oath of allegiance that he swore to Nebuchadnezzar in the name of his God was normal in political treaties, but his breaking of the oath only serves to reinforce the portrait of him as an apostate (cf. Ezek 17:11-21). Not only did Zedekiah display disloyal and unfaithful attitudes and responses, but all the leaders of the priests and the people behaved in the same way (2Ch 36:14). In Zedekiah the people had the kind of king they deserved. (SEE 1, 2 Chronicles: An Exegetical and Theological Exposition) Swear (07650)(shaba from sheba = seven) to swear, to take an oath, to make or swear an oath, swearing to someone, thus putting oneself under obligation to someone. "In general, shāvaʿ is employed in mainly these contexts: covenant making, where the parties involved made vows, oaths or promises to one another (Deut. 4:31; 1 Sa 20:42); oath taking, which was a serious transaction in Israel and involved a person's taking upon himself (and possibly others) a curse if that person did not carry out his oath faithfully; vow making, which was solemn and not to be broken (cf. Nu 30:2)." Placing oneself under a binding commitment before another, often invoking God as witness. Shābaʿ (שָׁבַע) fundamentally means to swear an oath or bind oneself by a solemn obligation, most commonly in the Niphal stem, where it denotes placing oneself under a binding commitment before another, often invoking God as witness. It can express swearing allegiance, affirming truth, guaranteeing behavior, or establishing covenants, whether between individuals or with God Himself, who uniquely swears by His own being to guarantee His promises (Genesis 22:16). In the causative stem, it means to make someone swear or to adjure/charge another under oath. Oaths in Israel were sacred and legally binding, typically invoking a self-imposed curse if broken, and were used to confirm truth, innocence, loyalty, treaties, or devotion to God. Scripture emphasizes their seriousness, requiring fulfillment (Numbers 30:2), with limited exceptions within family authority structures. Over time, later Jewish tradition blurred distinctions between oaths and vows and introduced technicalities that weakened their binding force, but in the Old Testament context, an oath was a solemn, God-witnessed commitment that validated one’s word with the highest level of accountability. Stiffened (07185)(qashah) means to be hard, to be hardened, to be stiff-necked. Coppes writes that "The root qāshî apparently arose from an agricultural milieu. It emphasizes, first, the subjective effect exerted by an overly heavy yoke, which is hard to bear, and secondarily, the rebellious resistance of oxen to the yoke." (see TWOT) Qashah thus refers to something difficult, heart, crues, severe - severe labor (Ge 35:16, 17); cruel wrath (Ge 49:7), hardened spirit (Dt 2:30); neck (not to be) stiff (Dt 10:16); severe hand (1 Sa 5:7); harsh words (2 Sa 19:43); heavy yoke (1 Ki 12:4, 2 Chr 10:4); stiffened (hardened) neck (2 Ki 17:14, 2 Chr 30:8, 36:13, Jer 7:26, 17:23, 19:15); hardened heart (Ps 95:8; Pr 28:14, cf hardened neck - Pr 29:1); hard-pressed (Isa 8:21). This passage gives a good picture of the meaning of qashah speaking of Israel which often stiffened their neck to Yahweh or His prophets - "“Yet they did not listen to Me or incline their ear, but stiffened their neck; they did more evil than their fathers." (Jer 7:26). So a stiffened neck (or hardened heart) does not listen but does evil! Woe! God keep all of us from falling into the deadly trap of a stiff neck or hard heart to Your loving truth, grace, and mercy in Jesus' Name. Amen 2 Chronicles 36:14 Furthermore, all the officials of the priests and the people were very unfaithful following all the abominations of the nations; and they defiled the house of the LORD which He had sanctified in Jerusalem. EXB Also, all the ·leaders [officials] of the priests and the people of Judah became more ·wicked [unfaithful], following the ·evil example [detestable/abominable practices] of the other nations. The Lord had ·made holy [consecrated; sanctified] the ·Temple [L house] in Jerusalem, but the leaders ·made it unholy [defiled/polluted it]. MSG The evil mindset spread to the leaders and priests and filtered down to the people—it kicked off an epidemic of evil, repeating the abominations of the pagans and polluting The Temple of God so recently consecrated in Jerusalem. all the chief: 2Ki 16:10-16 Ezr 9:7 Jer 5:5 37:13-15 38:4 Eze 22:6,26-28 Da 9:6,8 Mic 3:1-4,9-11 7:2 Zep 3:3,4 very much: 2Ch 28:3 33:9 polluted: 2Ch 33:4-7 Eze 8:5-16 Related Passages: Jeremiah 7:30 “For the sons of Judah have done that which is evil in My sight,” declares the LORD, “they have set their detestable things in the house which is called by My name, to defile it. 2 Kings 22:17 “Because they have forsaken Me and have burned incense to other gods that they might provoke Me to anger with all the work of their hands, therefore My wrath burns against this place, and it shall not be quenched.”’ 2 Chronicles 7:16 “For now I have chosen and consecrated this house that My name may be there forever, and My eyes and My heart will be there perpetually. LIKE KING LIKE OFFICIALS Furthermore (“moreover” in some translations) functions as a transition that intensifies the indictment against Judah. This signals that Zedekiah's sin just described did not occur in a vaccum but spread like a virus to those under Zedekiah, Zedekiah's personal evil becoming systemic evil in Judah. All the officials of the priests (maal) - All signifies the pervasive nature of their sin which even infected those responsible to guard holiness and teach truth (Malachi 2:7). And the people indicates the corruption spread like gangrene throughout the entire nation. And note that they were not just "unfaithful" but VERY unfaithful (maal) which means this was not an occasional lapse but habitual spiritual treason against Yahweh. Following all the abominations (toebah; LXX - bdelugma = generally what is extremely abhorred and detestable) of the nations - Following speaks of imitation and pursuit of evil pagan practices. This indicates that the people who had been called out to be holy unto the LORD (Ex 19:5-6) and had a clear revelation of Yahweh's will (in His Word) had adopted the sinful practices of the pagans who did not know God and who had been cast out of the Promised Land. The result was that they became indistinguishable from those nations God had previously judged (cf just like the Northern Kingdom - 2Ki 17:7,8). These abominations (toebah; LXX - bdelugma) refer to idols and idolatry and their associated depraved practices (especially unspeakable immorality) (cf Dt. 18:9; 1Ki 14:24; 2Ki 16:3; 21:2; 2Ch 33:2; 36:14; Ezek. 8:10-16. See list in Dt. 18:9-13,14) And they defiled (tame; LXX - miaino - see below) the house of the LORD which He had sanctified (set apart for God's use) in Jerusalem - To defile means to pollute, profane, or make unclean what is holy which they did through idolatry (Jer 7:30), pagan worship practices (2Ki 22:17), and moral corruption of priests and people (Ezek 22:26). In short, the temple, meant for pure worship of Yahweh, became a place of false worship and spiritual corruption. They polluted the place where God dwelt on earth making it unclean. God Himself had chosen Jerusalem and aet apart the temple (2Ch 7:16) 🙏 THOUGHT - Lest we miss the application to us under the New Covenant, we need to remember that the Temple pointed forward to a greater truth as Paul asked “Do you not know that you are a temple of God?” (1Co 3:16–17+). And so just as the temple in the OT could be defiled by idolatry and immorality, so too can we defile His Temple, our body. Given that one way this is done today is through immorality Paul commands us "Flee (present imperative see our need to depend on the Holy Spirit to obey = calls for continually fleeing because it will continually seek to seduce us in our amoral world!) immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body. 19 Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? 20 For you have been bought with a price: therefore glorify (aorist imperative see our need to depend on the Holy Spirit to obey) God in your body." (1Co 6:18-20+) Charles Ryrie - 2Ch 36:14-21 Two reasons are given here for the Babylonian Captivity: continued idolatry, and failure to give the land 70 sabbatical years of rest. See note on Lev. 25:2-7. For the completion of the 70 years of captivity, see note on Ezra 3:8. Believer's Study Bible - In keeping with his purpose, the chronicler provides the reason for the Babylonian captivity: it resulted from the apostasy, idolatry, and arrogance of the people when they were confronted by God's messengers (cf. Jer. 25:11, 12). Frederick Mabie: Sadly, the depth of unfaithfulness is not limited to the ungodly reign of Zedekiah (cf. 2Ch 36:12-13) but is likewise seen in the hearts of both people and priests. The inclusion of priestly leaders is especially egregious, since a key covenantal responsibility of priests was to “teach the Israelites all the decrees the Lord has given them” (Lev 10:11; cf. Dt 33:8-11). This dereliction of duty on the part of priests is also an issue during the Chronicler’s own time, as reflected in the divine message against priests delivered via the postexilic prophet Malachi (2:1-9). (See 1 and 2 Chronicles) Iain Duguid: From Nebuchadnezzar’s perspective, it was Zedekiah’s rebellion that led to the final attack when Jerusalem was sacked, the temple destroyed, and kingship in Jerusalem brought to an end. For the biblical writers, however, the reason was the Lord’s “wrath” because of the persistent rejection of his word. Kings simply states this fact (2 Kings 24:20), but Chronicles expands on the rejection (2 Chron. 36:12–16). Unfaithful (treachery) (04604) maal from the verb maal = to act unfaithfully or treacherously, to violate a legal obligation) is a masculine noun which refers to an unfaithful (not adhering to vows, allegiance, or duty) act, a violation of allegiance (the fidelity owed by a subject to his or her Sovereign God) or of faith and confidence. Most uses of maal reflect violations are against Jehovah (exception = Job 21:34). The NAS translates maal as falsehood (1), treachery (2), trespass (1), trespass* (1), unfaithful (3), unfaithful act (4), unfaithful deeds (1), unfaithfully (6), unfaithfulness (6), very unfaithful (1). Treachery is that which is untrue to what should command one’s fidelity or allegiance (in this case fidelity to God alone). Furthermore, treachery implies a readiness to betray trust or confidence. Webster's 1828 edition adds "The man who betrays his country in any manner, violates his allegiance, arid is guilty of treachery. This is treason. The man who violates his faith pledged to his friend, or betrays a trust in which a promise of fidelity is implied, is guilty of treachery. The disclosure of a secret committed to one in confidence, is treachery. This is perfidy." Maal - 26v - Lev. 5:15; Lev. 6:2; Num. 5:6; Num. 5:12; Num. 5:27; Num. 31:16; Jos. 7:1; Jos. 22:16; Jos. 22:20; Jos. 22:22; Jos. 22:31; 1 Chr. 9:1; 1 Chr. 10:13; 2 Chr. 28:19; 2 Chr. 29:19; 2 Chr. 33:19; 2 Chr. 36:14; Ezr. 9:2; Ezr. 9:4; Ezr. 10:6; Job 21:34; Ezek. 15:8; Ezek. 17:20; Ezek. 18:24; Ezek. 39:26; Dan. 9:7 Defiled (make unclean) (02930) tame means to become unclean or make unclean. To become ceremonially unclean. To defile oneself (Hos 5:3, 6:10, Ezek 20:30). A wife defiles herself by adultery (Nu 5:13, Jer 2:23 = speaks of Israel as God's wife who had defiled herself by her spiritual adultery with idols!, Ezek 23:13 = refers to Judah and in context to the 10 Northern tribes - both had defiled themselves). To defile (violate) a girl (Ge 34:5), a woman (Ezek 18:6) The Septuagint (Lxx) translates tame in Lev 11:24, 43, 44 with the verb miaino, means literally to dye with another color. As used in the NT figuratively miaino describes a mind and conscience that is morally contaminated, corrupted, tainted, tinged and polluted (Titus 1:15+ = "defiled and unbelieving"). In a ceremonial or cultic sense miaino means to defile, profane, desecrate, make unclean or to become unacceptable. To defile something is to sully (damage the purity or integrity of), mar (impair the appearance of; disfigure) or spoil it. Jude uses miaino in a physical and a moral sense of the one's flesh defiled by licentiousness and so to corrupt morally. (Jude 1:8+) TAME - KINGS AND CHRONICLES - 2 Ki. 23:8; 2 Ki. 23:10; 2 Ki. 23:13; 2 Ki. 23:16; 2 Chr. 36:14 2 Chronicles 36:15 The LORD, the God of their fathers, sent word to them again and again by His messengers, because He had compassion on His people and on His dwelling place; The LORD, the God of their fathers: 2Ch 24:18-21 33:10 2Ki 17:13 Jer 25:3,4 26:5 35:15 44:4,5 his messengers: Heb. the hand of his messengers because. Judges 10:16 2Ki 13:23 Ho 11:8 Lu 19:41-44 Related Passages: 2 Kings 17:13+ Yet the LORD warned Israel and Judah through all His prophets and every seer, saying, “Turn from your evil ways and keep My commandments, My statutes according to all the law which I commanded your fathers, and which I sent to you through My servants the prophets.” MANY PROPHETS SENT REFLECTING GOD'S GREAT COMPASSION The LORD, the God of their fathers - This title emphasizes covenant faithfulness as Yahweh is His personal, covenant name and God of their fathers speaks of the God of the patriarchs Abraham, Isaac, and Jacob (Ex 3:6) with whom He entered into covenant. The point is that God was not acting suddenly or unfairly, but He was the same faithful God Who had long dealt with His people. Sent word to them again and again by His messengers - Hebrew literally reads "Heb "and the LORD God of their fathers sent against them by the hand of his messengers, getting up early and sending." He was not silent in their persistent sinning but communicated clearly and repeatedly through warnings and calls to repentance. Even in these terminal days through Jeremiah, God was still calling “Turn now everyone from his evil way." (Jer 25:5) The point is that divine judgment was preceded by divine revelation making the people fully accountable for their sinful actions. Again and again means early and often, persistently, tirelessly! Again and again, implies that they were rejected over and over! Yahweh did not warn just once, but repeatedly reached out over many years. Jeremiah 7:25 says “Since the day that your fathers came out of the land of Egypt until this day, I have sent you all My servants the prophets, daily rising early and sending them." Again and again shows us God's amazing patience and long-suffering mercy. By His messengers refers of course to the prophets (2Ki 17:13+), such as Jeremiah, Ezekiel, Zephaniah, Uriah, and probably other unnamed men who were the authorized representatives of God who confronted sin, called for repentance and warn of coming judgment. Because (term of explanation) gives the reason behind God’s repeated warnings—His heart was moved with deep compassion, not merely judicial duty. He had compassion (pity - chamal) on His people and on His dwelling place - The upshot is that God’s judgment is never impulsive but is preceded by persistent mercy and offerings of grace. Compassion speaks of God's deep mercy, tender love, and heartfelt concern. It conveys the sense of being moved inwardly over someone’s condition with a desire to spare, restore, and heal. Psalm 145:8 says “The LORD is gracious and compassionate, slow to anger and great in lovingkindness”. The point is that His warnings were not harsh or cold, but they flowed from a heart that cared deeply for His erring people, which He still calls "His people!". One thinks of Hosea 11:8 which describes Yahweh's heart "How can I give you up, O Ephraim? How can I surrender you, O Israel? How can I make you like Admah? How can I treat you like Zeboiim? My heart is turned over within Me, All My compassions are kindled." God’s covenant love does not easily let go and so He warns because He desires their repentance, not their destruction. In short God warns because He loves, even as He says in the New Testament "Those whom I love, I reprove and discipline; therefore be zealous and repent." (Rev 3:19+) 🙏 THOUGHT - Today in His great compassion, He sends "word" to us via His Spirit filled, Word centered preachers and His pure Word. Are you listening? If you are ensnared by some form of idolatry then you need to study what finally happened to Judah. (Read 1Co 10:6, 11+) God is very patient, but He does have limits, which only He knows. Confess and repent and experience forgiveness and cleansing from all unrighteousness (1Jn 1:9+). Bob Utley - Judgment was the only way for YHWH to purify His people and restore His plan of revelation. (ED: After returning from exile, the Jews largely abandoned open, pagan idolatry (like Baal worship and carved images), but because they had a sin nature, they still struggled with other forms of sin, especially heart-level idolatry such as compromise, neglect of God, and religious hypocrisy.) Raymond Dillard: The prophets and messengers spoken of in 2Ch 36:15–16 probably refer to more than those who were active only in the last decades before the exile; the author appears to be speaking of the entire prophetic succession, though this is not unambiguously clear. The role of the prophets in Chronicles is primarily that of guardians of the theocracy; they are the bearers of the word of God to kings, who are in turn blessed or judged within a short time in terms of their response. Here, however, the Chronicler describes the guilt of Israel as cumulative: rather than each generation or king experiencing weal or woe in terms of its own actions, there is a cumulative weight of guilt which ultimately irretrievably provokes the wrath of God and brings the great exile. (See 2 Chronicles, Volume 15) F B