A Teaching Outline for the Book of 2 Chronicles

Where can mankind look for the hope of redemption? In whom can the world look to make all things right? Does fallen man have it within himself to cultivate a kingdom of uninterrupted peace? Picking up where 1 Chronicles ended, the book of 2 Chronicles (originally a single volume together) points to definitive answers for these questions. Tracing out the course of Judah’s sinful history that led to exile in Babylon, the Chronicler made it clear that even the best of kings are insufficient to provide redemption, righteousness, and rest for the nation of Israel, let alone all of mankind. But the writer also detailed the providential grace of God that had preserved the people, which ultimately allowed for their return from exile under Persian rule. For those Israelites who had come back to the Promised Land, seeing the remains of their decimated kingdom (cf. Ezra 3:12), the Chronicler intended to provide a reason for hope. Not only was the return itself a reason to celebrate God’s goodness, but there was much to look forward to. Why? Because, as the Chronicler would show, tracing out how God cared for His people time and time again in the past was proof that He would continue caring for His people time and time again into the future—all the way to the arrival of a perfect kingdom (cf. Dan. 2:44).

Picking up after the death of David, the account narrates how Solomon got to work building a glorious temple for worship (cf. 2 Chron. 1:5-6). He prepared by first worshiping at the bronze altar in Gibeon—the very altar that had been constructed centuries prior under the leadership Moses (cf. Exod. 27:1-7). Then, after God granted Solomon both wisdom and wealth to lead the nation, He also provided him with a skilled craftsman named Huram-abi. This craftsman was the “son of a Danite woman” (2 Chron. 2:13)—just as Moses was given the help of a craftsman named Oholiab, who was also a Danite (cf. Exod. 31:6). These subtle details intentionally included by the Chronicler established important continuity between Solomon and Moses, leaving no doubt that there was an unbroken thread of God’s redemptive providence orchestrating all things for the good of His people. Though Solomon would be constructing a new building, it would be to meet with the same God. Likewise, though the Israelites in the Chronicler’s day had returned from Babylon to build a second temple, they, too, could trust that it would be to meet with the same God. In the same way, it cannot be overlooked that when Christians worship Jesus, the One who “tabernacled” among us (John 1:14), they are also worshiping the same God of Abraham (cf. John 8:56).

With preparations in place, Solomon got to work. He built the temple for the purpose determined by David (cf. 2 Chron. 2:5), in the place given to David (cf. 2 Chron. 3:1), and according to the plans provided by David (cf. 1 Chron. 28:11-12, 2 Chron. 3:3-5:1). For the furnishings of the temple, especially those nearest to the manifested glory of God, Solomon spared no expense: he made “the golden altar,” the lampstands of “pure gold,” the tongs “of gold, of purest gold,” the utensils of “pure gold,” and even the doors of both the holy place and the holy of holies “of gold” (2 Chron. 4:19-22). By the same principle, if God is our highest priority in life, it should show itself in the uses of our time, talents, and treasure. Those desiring His glory must awaken from spiritual lethargy and get serious about showing the world the supremacy of Yahweh (cf. Rom. 13:11, Matt. 5:14). Indeed, such was the case for Solomon: once construction was completed, David’s treasures arrived in the temple (cf. 2 Chron. 5:1), Moses’ ark arrived in the temple (cf. 2 Chron. 5:2-10), and—in a magnificent cloud—God’s glory arrived and filled the temple (cf. 2 Chron. 5:11-14).

Once finished, Solomon expressed a great concern for the temple, not because his greatest passion was for the physical structure itself, but because the temple represented the place of ongoing fellowship with God. To that end, he made the pivotal request that God would be attentive whenever His people cried out to Him in repentant faith “toward this place” (2 Chron. 6:20, 22, et. al.). Asking God to “hear from heaven” a whopping eight times in a single prayer, Solomon described a number of different scenarios in which sin and suffering might afflict the nation of Israel on earth, and only the one true God in heaven could be relied upon for forgiveness and relief (cf. 2 Chron. 6:21, 23, 25, 27, 30, 33, 35, 39). God’s answer to Solomon’s request? A resounding, “Yes!”, as evidenced by the fire that came “down from heaven” to consume the sacrifice Solomon had offered (2 Chron. 7:1). Furthermore, God once again appeared to Solomon at night and explicitly said, “I have heard your prayer and have chosen this place for Myself as a house of sacrifice. If I shut up the heavens so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among My people, and My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land” (2 Chron. 7:12-14). As Israel is the only nation God has made a covenant with, this answer to prayer has nothing to do with pagan societies of today that have grown increasingly immoral, as if they were truly “Christian nations” that lost their way. Instead, Solomon’s prayer reflected the nature of the Mosaic Covenant blessings and curses for Israel, as found in Leviticus 26 and Deuteronomy 28: Solomon asked God to hear from heaven if the people “return to You” in a foreign land (cf. 2 Chron. 6:37-38), just as Moses taught the people that if they “return to the Lord” they would be restored one day (cf. Deut. 30:1-4). In short, Israel’s spiritual return to God would be blessed by a physical return as well.

Sadly, the nation as a whole has yet to do so. To this day, a partial hardening has come upon Israel for not receiving Jesus as the promised Messiah at His first coming (cf. Rom. 11:25). And yet—astonishingly—there will come a day when Solomon’s hope that God would “forgive their sin and heal their land” will come true in its fullest and most literal sense. When the Church Age comes to an end, the nation of Israel will finally consider Jesus “whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn” (Zech. 12:10). They will then rightly receive Him as Savior and King, saying, “Blessed is He who comes in the name of the Lord,” at which point He will forgive them and save them from their period of great distress (cf. Matt. 23:39, Jer. 30:7). Jesus will then establish His millennial reign, inaugurating a kingdom in which the land is so thoroughly healed that thorns and briars will fade away (cf. Isa. 55:13), trees will bear fruit monthly (cf. Ezek. 47:12), water will be in abundance (cf. Isa. 35:7), fish will be numerous (cf. Ezek. 47:9), animals will be tame (cf. Isa. 65:25), and the harvest will be overwhelming plentiful (cf. Amos 9:13). Best of all, the citizens of the kingdom will be forgiven and reconciled to God.

Until that coming Day of the Lord, the magnificence of the Gospel is that God does hear from heaven to forgive any individual—whether Jew or Gentile—who calls upon His name today. In fact, He came from heaven to do just that (cf. John 6:38). God the Son took to Himself a human nature, meriting righteousness for believers with His perfect life, dying as a propitiatory substitute on the cross, and rising again in victory. Having ascended, the Son is now interceding forever in heaven, where His people will one day be with Him. In other words, Jesus hears from heaven, came from heaven, ascended to heaven, speaks in heaven, so as to bring us to heaven!

In anticipation of this great Savior to come, the southern kingdom of Judah was graciously preserved by God over the course of centuries of sin. Cataloguing the nineteen men who reigned next, the Chronicler traced the downfall of Judah not only to point out the tragic cause of exile, but more importantly, to bolster his point to the returnees that they were serving a God who does not forget His people. If God’s grace could overcome the exceeding evil of fallen kings, it could certainly overcome any failures in the lives of those who had come back to the land.

Rehoboam was first to the throne after the glorious reign of Solomon, and unfortunately set the pace for those who would follow after him. Whereas a righteous king is one who enforces God’s law, unites God’s people, and defeats God’s enemies, Rehoboam did just the opposite. First, he forsook God’s law (cf. 2 Chron. 12:1), despite the strengthened kingdom God granted him (cf. 2 Chron. 11:11-12, 17). As the son of an Ammonitess, it’s not all that surprising that he allowed the nation to build high places and private shrines for Canaanite idolatry and immorality throughout the land (cf. 1 Kin. 14:23-24). Second, he divided God’s people (cf. 2 Chron. 10:16), doubling down on his tyrannical oppression of them (cf. 2 Chron. 10:14). Decades prior, when the nation welcomed David as king, they poetically stated, “We are yours, O David, and with you, O son of Jesse!” (1 Chron. 12:18). When the nation rejected Rehoboam as king (because of his tyranny), they similarly said, “What portion do we have in David? We have no inheritance in the son of Jesse” (2 Chron. 10:16). Third, he succumbed to God’s enemies (cf. 2 Chron. 12:9), suffering defeat at the hands of Egypt (cf. 2 Chron. 12:4). The golden shields made by Solomon were plundered, and Rehoboam resorted to making shields of bronze in their place, which served as a very tangible indication of the downgrade in the kingdom on account of this godless king (cf. 2 Chron. 12:10).

After that turn of events—divinely planned (cf. 2 Chron. 10:15)—the kingdom was divided between the northern kingdom of Israel and the southern kingdom of Judah. Since it was only those from the southern kingdom who had returned to Jerusalem after exile, the Chronicler’s historical focus was strictly on Judah, only highlighting kings from the north insofar as they interacted with those of the south. Although a reading of each reign may tempt us to analyze which kings were truly saved or not, that wasn’t the Chronicler’s primary focus. His intention was less about a sinner and his sin, and more about a king and his kingdom. Though none of the kings were good people (cf. Luke 18:19), some were certainly good leaders. And yet, even the best of them had flaws, failures, and follies that brought about the exile to Babylon.

After Rehoboam’s disastrous start, the Chronicler highlighted the reigns of Abijah followed by his son Asa, both of whom looked to have all the hallmarks of righteousness. Abijah called out the sham religion of the northern kingdom, upholding the Aaron priesthood established by God (cf. 2 Chron. 13:9-10). Asa removed idolatry in the land, going even so far as to expel his idolatrous mother, Maacah (cf. 2 Chron. 15:16). Nevertheless, Abijah’s reign included the taking of fourteen wives, in direct violation of Mosaic Law (cf. Deut. 17:17). And Asa’s reign ended by partnering with a pagan nation (cf. 2 Chron. 16:2-3), followed by imprisoning a godly prophet (cf. 2 Chron. 16:10).

Jehoshaphat’s reign was next, which began in godliness: removal of the high places and reformation through preaching (cf. 2 Chron. 17:1-9). Yet, he would go on to commit the ruinous and far-reaching sin of allying with the northern kingdom of Israel, by marrying off his son to King Ahab’s daughter, Athaliah (cf. 2 Chron. 18:1, 21:6). Perhaps the only thing worse than separating from faithful brothers is uniting with apostates—and that’s precisely what Jehoshaphat did. After God commissioned demons to entice Ahab into battle, bringing about his judgment (cf. 2 Chron. 18:22), a prophet named Jehu rebuked Jehoshaphat for the alliance: “Should you help the wicked and love those who hate the Lord and so bring wrath on yourself from the Lord?” (2 Chron. 19:2). Jehu’s rhetorical question is reminiscent of the Apostle Paul, who likewise asked believers, “What partnership have righteousness and lawlessness, or what fellowship has light with darkness?” (2 Cor. 6:14). Though Jehoshaphat honored the prophet’s warning, and thus enjoying God’s blessings upon Judah for a time (cf. 2 Chron. 20:22-30), he astonishingly ended his reign by once again partnering with a godless king from the north: “After this Jehoshaphat king of Judah allied himself with Ahaziah king of Israel. He acted wickedly in so doing” (2 Chron. 20:35).

The fallout of Jehoshaphat’s alliance with the northern kingdom was quickly seen in the life of his son, Jehoram, who “walked in the way of the kings of Israel, just as the house of Ahab did” (2 Chron. 21:6). It then echoed in the life of his grandson, Ahaziah, who “also walked in the ways of the house of Ahab” (2 Chron. 22:3). As Scripture warns in a number of places, sin spreads like a cancer (cf. 2 Tim. 2:17, 1 Cor. 5:6, 1 Cor. 15:33), and those who believe they can help the wicked by fellowshiping with them are believing the myth of influence, which is just that—a myth. Biblical fidelity often requires biblical separation (cf. Luke 14:26).

Nevertheless, while these kings were faithless, God remained faithful to the Davidic Covenant. Whether it was Jehoram, who virtually obliterated the royal line during his power grab (cf. 2 Chron. 21:4), or his wife Athaliah, who later killed all of their grandsons—except for Joash, who was hidden from her in the temple (cf. 2 Chron. 22:12)—God continued to preserve the royal line of David. He promised “to give a lamp to [David] and his sons forever” (2 Chron. 21:7). Just as a burning lamp would indicate occupancy and ongoing activity in a home, so too had God promised ongoing life in the household of David; He would always “keep the lights on.” This is the very essence of grace.

Sadly, although Joash had been the recipient of God’s providential kindness, he would later spurn it. After being hidden in the temple as a child, and later rebuilding the temple under the direction of Jehoiada the priest (cf. 2 Chron. 24:2-4), it was that same temple where he called for the stoning of Zechariah—Jehoiada’s son—for calling the people to repentance. With the same Hebrew word for “stone” used in the construction of the temple (cf. 1 Kin. 6:7) as in the killing of the prophet (cf. 2 Chron. 24:21), the horrible irony is that Joash began his reign using stones for God, and ended his reign using stones against God. Stones for building up the temple followed by stones for tearing down the prophet. In fact, this sin was so significant that Jesus used it to condemn the nation of Israel for repeatedly persecuting godly men throughout the generations: “…from the blood of Abel to the blood of Zechariah, who was killed between the altar and the house of God; yes, I tell you, it shall be charged against this generation” (Luke 11:50). By referring to “Abel” (found in Genesis, the first book of the traditional Hebrew canon) to “Zechariah” (found in Chronicles, the last book of the traditional Hebrew canon), Jesus also confirmed the divine inspiration of the thirty-nine books of the Old Testament as we have them today. The notion that the Apocryphal books (written circa 100 BC) are of divine origin is faulty according to Christ’s own testimony.

The partial devotion to God would continue in the life of Amaziah, who did right in the sight of God “yet not with a whole heart” (2 Chron. 25:2). This wasn’t to say that Amaziah started well and then ended poorly, as his father Joash did, but rather that his entire reign was characterized by half-hearted leadership. Just as with the book of Revelation’s warning to the lukewarm Laodicean church (cf. Rev. 3:16), Amaziah’s inconsistency not only availed little of spiritual worth, but ultimately brought about disaster and heartache (cf. 2 Chron. 25:20). His partial devotion to God blossomed into total rebellion against God (cf. 2 Chron. 25:14). His partial alliance with the north evolved into a total defeat by the north (cf. 2 Chron. 25:22). And his partial loss of treasures throughout Judah spiraled into a total loss of treasures in Jerusalem (cf. 2 Chron. 25:24). The wages of sin are paid out in full to those whose hearts are devoted only in part. Thankfully, because Jesus loved God the Father with all of His heart, soul, mind, and strength, He is able to credit sinners with the Law-keeping righteousness they desperately need.

The sin and compromise of Judah would continue under Uzziah, whose lengthy, fifty-two-year reign was initially marked by much success. Yet, he served as proof that success in a person’s life will almost always end up in one of two ways: praise or pride, appreciation or arrogance, self-glory or God’s glory. Believing himself to be spiritually adequate to serve as a priest, Uzziah attempted to offer incense in the temple, and suffered the divine judgment of leprosy for his sin and unrepentance (cf. 2 Chron. 26:19). As a ritually unclean leper, he thus spent the final ten years of his reign in excluded isolation. Only the Lord Jesus Christ, the one who lived in humble submission to God, bears the three offices of prophet, priest, and king: He perfectly reveals the Father (cf. John 1:18), reconciles us to the Father (cf. John 14:6), and has all authority from the Father (cf. Matt. 28:18).

Uzziah’s son, Jotham, also enjoyed some success in his reign—but only to a certain extent. Despite sixteen years of godly leadership, accompanied by the preaching of Isaiah (cf. Isa. 6:1-5), he was unable to change the hearts of the people (cf. 2 Chron. 27:2). It’s no surprise then, that the reign of Ahaz, who followed next, was characterized by exceeding sin (cf. 2 Chron. 28:2-4), compromise (cf. 2 Chron. 28:16), and disaster (cf. 2 Chron. 28:23-25). The repeated theme of short-lived success and sub-par reformation in each successive account ought to produce a frustration and tension in us that can only be resolved by the Lord Jesus Christ. For those who “desire a better country, that is, a heavenly one” (Heb. 11:16), and look forward to “new heavens and a new earth, in which righteousness dwells” (2 Pet. 3:13), it is in Jesus that our hearts will find those hopes met.

By God’s grace, Hezekiah, the next king on the throne, served as a bright spot in an otherwise darkening kingdom. First, he enforced God’s Law by reestablishing temple worship according to the commands of Moses in just a matter of weeks. In fact, his “back to the Bible” reforms were so swift and significant that it astonished the people: “Then Hezekiah and all the people rejoiced over what God had prepared for the people, because the thing came about suddenly” (2 Chron. 29:36). The great hope for sinners today is much the same; God can radically change our lives in a single moment. Second, Hezekiah united God’s people at Passover, by inviting all Israel (both northern and southern kingdoms) to celebrate God’s goodness (cf. 2 Chron. 30:1). Such unity is likewise provided in the Gospel for all those who are reconciled to God (cf. Gal. 3:28-29, Rev. 7:9). Third and finally, Hezekiah defeated God’s enemies—not by his own power and might, but through repentance and faith in Yahweh. When the Assyrian army laid siege to Jerusalem (attested to even by secular archaeology), Hezekiah followed the guidance of the prophet Isaiah and prayed to God in total dependence. The end result was the miraculous destruction of “every mighty warrior, commander and officer in the camp of the king of Assyria” (2 Chron. 32:21). Centuries prior, David wrote, “Some boast in chariots and some in horses, but we will boast in the name of the Lord, our God” (Psa. 20:7). And even earlier, Joshua explained to the Israelites that “the Lord your God is He who fights for you” (Josh. 23:10). Following in their courageous footsteps, Hezekiah told his people, “With him is only an arm of flesh, but with us is the Lord our God to help us and to fight our battles” (2 Chron. 32:8). Nevertheless, Hezekiah’s pride marred an otherwise excellent reign, leaving his legacy characterized by both accomplishments and arrogance (cf. 2 Chron. 32:25). Ultimately, then, as a Davidic and Solomonic figure (cf. 2 Chron. 30:26), Hezekiah provided good leadership for the kingdom; yet, like David and Solomon, his reign was insurmountably deficient in true and lasting righteousness.

The height of godliness in Hezekiah’s reign was unfortunately followed by the depths of iniquity in the reign of Menasseh, whose exceeding wickedness didn’t merely break Mosaic Law, but downright trampled on it (cf. 2 Chron. 33:3-6, Deut. 16:21-22, 18:9-13). Because of this, he brought irrevocable judgment upon Judah: “Because Manasseh king of Judah has done these abominations, having done wickedly more than all the Amorites did who were before him, and has also made Judah sin with his idols; therefore thus says the Lord, the God of Israel, ‘Behold, I am bring such calamity on Jerusalem and Judah, that whoever hears of it, both his ears shall tingle” (2 Kin. 21:11-12). Indeed, the Assyrians came against Manasseh and captured him, bringing him back to Babylon. And yet, in an astonishing change of heart—that could only be ascribed to the work of the Holy Spirit—Manasseh repented of his sin and was providentially returned to Jerusalem (cf. 2 Chron. 33:13). Those who see themselves as beyond saving need look no further than this account to understand that God is “abounding in mercy” (Psa. 103:8). No matter what a man has done in his life, God’s grace is greater still.

Unfortunately, it’s far easier to lead others into sin than back out of it. Thus, after Manasseh, Amon returned to his father’s early sins, and his reign ended in total disorder. He was not only murdered by his servants, but then his servants were subsequently murdered by the people of Judah (cf. 2 Chron. 33:24-25). The lawless turmoil characterizing the end of his term demonstrates the truth that there are only two options when it comes to governing human affairs: Christ or chaos. Until the coming millennial reign of the Lord Jesus Christ, any semblance of stability in this world is but short-lived.

One final bright light in the kingdom of Judah came about through Josiah, the son of Amon, who became king at age eight (cf. 2 Chron. 34:1). Like Hezekiah, over seventy years prior, Josiah pursued the threefold purpose of a godly king. First, he enforced God’s Law, after a copy of it was discovered during temple renovations, by calling the people to reaffirm the Mosaic Covenant (cf. 2 Chron. 34:31-32). Second, he united the people in a Passover feast that included “the priests, the Levites, all Judah and Israel who were present, and the inhabitants of Jerusalem” (2 Chron. 35:18). Of this feast, the Chronicler noted that “there had not been celebrated a Passover like it in Israel since the days of Samuel the prophet; nor had any of the kings of Israel celebrated such a Passover.” Unfortunately, Josiah would not go on to defeat God’s enemies, but rather, was himself defeated when he unnecessarily involved himself in the historic Battle of Carchemish. This battle of superpowers saw Egypt and the remains of the Assyrian Empire attempting to curb Babylonia’s rise to power—a fight that Josiah could’ve watched from the sidelines. But rather than consider the warning from Pharaoh Neco, which was divinely issued (cf. 2 Chron. 35:22), Josiah foolishly interfered and was wounded by an arrow in battle (cf. 2 Chron. 35:21-23). Since the Chronicler had already explained the providentially ordained death of King Ahab, who was similarly wounded in battle, the undeniable conclusion is that this enemy arrow was also divinely appointed by the God who “works all things according to the counsel of His will” (Eph. 1:11). In reflecting on Josiah’s foolish misstep, it may be asked, “How was Josiah supposed to know that God was speaking through a pagan king?” To that, it should be recognized that Josiah folly was less about what he did, and more about what he didn’t do—he didn’t consult any prophetic royal advisers, like Jeremiah (cf. 2 Chron. 35:25, Jer. 1:2), to assess the validity of Pharaoh Neco’s warning. Believers today would do well to take heed from Josiah’s folly: committing to the sufficient, written words of the prophets and apostles as found in the Bible alone, which can equip us for wise decision-making in all matters of life and godliness.

Josiah’s death was further proof that even the godliest of kings is insufficient to establish an eternal kingdom of righteousness. After all, not only did the worst reigns end with “and they buried him” (2 Chron. 21:20, 22:9, 25;28, et. al.), but so did the best. Solomon’s reign ended with “[he] slept with his fathers and was buried” (2 Chron. 9:31). Hezekiah’s reign ended with “and they buried him” (2 Chron. 32:33). Josiah’s ended with “he died and was buried” (2 Chron. 35:24). But there is one King who stands out: of Jesus, it is said, “Christ died for our sins according to the Scripture, and that He was buried, and that He was raised on the third day” (1 Cor. 15:3-4, emphasis mine). Jesus is not only a godly king, but a perfectly godly king. And not only a perfectly godly king, but a perpetually godly king who defeated death! He is greater than Solomon, greater than Hezekiah, and greater than Josiah—in both degree and duration. And as eternal King, He lays claim to an eternal kingdom: “He will reign over the house of Jacob forever, and His kingdom will have no end” (Luke 1:33). And so it is that with each iteration of failed kings, the Chronicler intends for his readers to thirst for the righteousness of the true Davidic King (cf. Matt. 5:6). The kingdom of heaven belongs to such as these.

After Josiah, the final four kings of Judah suffered at the hands of foreign rulers, enjoying very little sovereignty in their own nation. God’s judgment came upon the kingdom through a series of sieges from Babylon, ultimately bringing about the destruction of the temple and the exile of the people (cf. 2 Chron. 36:17-21). Through all of this history, the Chronicler’s point was that even when the kingdom was in ruin, the nation could call out to God in genuine faith, and He would hear from heaven—just as He promised Solomon. When Rehoboam was attacked by the Egyptians, he proclaimed God’s righteousness, and the Lord “saw that they humbled themselves” (2 Chron. 12:7). When Abijah was ambushed by the northern kingdom, he cried out to the Lord, and “God gave them into their hand” (2 Chron. 13:16). When Asa was attacked by a massive, million-man, Ethiopian army, he “called to the Lord his God” (2 Chron. 14:11), and God defeated them in an insurmountable slaughter. When Jehoshaphat was assaulted by the Arameans, he cried out to God “and the Lord helped him” (2 Chron. 18:31). When Hezekiah prayed for the purity of his people, “the Lord heard Hezekiah and healed the people” (2 Chron. 30:20). And even when Manasseh, the worst of all the kings in Judah, called out to God from Babylon, God “was moved by his entreaty and heard his supplication, and brought him again to Jerusalem to his kingdom” (2 Chron. 33:13).

A similar message should strike us today: no matter how sinful your past, no matter how ruined your present, and no matter how bleak your future, you’re not too far gone for God’s grace. Whether you are the chief of sinners, or something less, if you call on the name of the Lord in genuine repentance and faith, He will hear from heaven (cf. Rom. 10:13). The Father sent His Son for that very reason. In the Gospel, the grace of God made available to Jews is the same grace made available to Gentiles (cf. Rom. 1:16-17, Titus 2:11).

To put an exclamation mark on God’s faithfulness, the book of 2 Chronicles ends with the brief historical account of the Jewish return to the land after the seventy-year captivity. Though it was the King of Persia who issued the proclamation, it was the King of Kings who actually brought His people back (cf. 2 Chron. 36:22, Prov. 21:1). Centuries before His incarnation, Jesus was providentially preserving His own royal heritage (cf. Matt. 1:12-16). Through faith, and in hope, the nation could resume worship and rest in the promise that God was still hearing from heaven. The Son of David would come and be not only be their godly King, but their loving Savior, too.

Until the day of Christ’s return, may you teach verse by verse through 2 Chronicles with the good news that although men sin on earth, there is a God who graciously hears from heaven. The following outline is offered to help.

God Granted Solomon Rule Over the Kingdom (2 Chronicles 1:1-17)

The Priority of Worship (2 Chron. 1:1-6)

The Prayer for Wisdom (2 Chron. 1:7-10)

The Provision of Wisdom and Wealth (2 Chron. 1:11-17)

God Granted Solomon Resources for the Kingdom (2 Chronicles 2:1-18)

The Plan to Start Construction (2 Chron. 2:1-2)

The Proposal to Secure Help (2 Chron. 2:3-10)

The Promise to Supply Help (2 Chron. 2:11-16)

The People to Support Construction (2 Chron. 2:17-18)

Solomon’s Construction of the Temple (2 Chronicles 3:1-4:22)

The Setting (2 Chron. 3:1-2)

The Size (2 Chron. 3:3-4)

The Sacred Rooms (2 Chron. 3:5-9)

The Sculptured Cherubim (2 Chron. 3:10-14)

The Support Pillars (2 Chron. 3:15-17)

The Sacred Furnishings (2 Chron. 4:1-11a)

The Summary (2 Chron. 4:11b-22)

Solomon’s Completion of the Temple (2 Chronicles 5:1-14)

The Arrival of David’s Treasures (2 Chron. 5:1)

The Arrival of Moses’ Ark (2 Chron. 5:2-10)

The Arrival of God’s Glory (2 Chron. 5:11-14)

Solomon’s Concern for the Temple (2 Chronicles 6:1-42)

The Reminder of God’s Promise (2 Chron. 6:1-11)

The Recognition of God’s Greatness (2 Chron. 6:12-18)

The Request for God’s Attentiveness (2 Chron. 6:19-42)

Solomon’s Consecration of the Temple (2 Chronicles 7:1-22)

The Demonstration of God’s Presence (2 Chron. 7:1-3)

The Dedication of God’s House (2 Chron. 7:4-11)

The Disclosure of God’s Commitment (2 Chron. 7:12-22)

God Granted Solomon Rest in the Kingdom (2 Chronicles 8:1-18)

Settlements throughout the Land (2 Chron. 8:1-6)

Subjugation of the Nations (2 Chron. 8:7-11)

Service at the Temple (2 Chron. 8:12-16)

Shipments across the Sea (2 Chron. 8:17-18)

God Granted Solomon Respect in the Kingdom (2 Chronicles 9:1-31)

Blessings from the Queen of Sheba (2 Chron. 9:1-12)

Bounty from Foreign Kings (2 Chron. 9:13-28)

Burial alongside David (2 Chron. 9:29-31)

Rehoboam: A Divided Kingdom (2 Chronicles 10:1-19)

A Requested Relief from the People (2 Chron. 10:1-5)

A Ruthless Response from the King (2 Chron. 10:6-14)

A Revealed Reason from the Lord (2 Chron. 10:15)

A Resulting Rebellion from the People (2 Chron. 10:16-19)

Rehoboam: A Developed Kingdom (2 Chronicles 11:1-23)

A Right Response to the Prophet (2 Chron. 11:1-4)

A Rigorous Reinforcement of the Borders (2 Chron. 11:5-12)

A Righteous Retreat from the North (2 Chron. 11:13-17)

A Royal Regime in the Nation (2 Chron. 11:18-23)

Rehoboam: A Defeated Kingdom (2 Chronicles 12:1-16)

A Reckless Rejection of the Law (2 Chron. 12:1)

A Resultant Raid from Egypt (2 Chron. 12:2-4)

A Real Repentance from the King (2 Chron. 12:5-6)

A Remarkable Reprieve from the Lord (2 Chron. 12:7-12)

A Ruined Reign in the Kingdom (2 Chron. 12:13-16)

Abijah: A Rescue from God (2 Chronicles 13:1-22)

An Attack from the North (2 Chron. 13:1-3)

An Appeal for Peace (2 Chron. 13:4-12)

An Ambush from Behind (2 Chron. 13:13-14)

An Answer to Prayer (2 Chron. 13:15-19)

An Abysmal Reign in the Kingdom (2 Chron. 13:20-22)

Asa: A Reliance on God (2 Chronicles 14:1-15)

Destruction of False Worship (2 Chron. 14:1-5)

Development of Fortified Cities (2 Chron. 14:6-8)

Danger from Foreign Troops (2 Chron. 14:9-10)

Deliverance through Faith in God (2 Chron. 14:11-15)

Asa: A Reminder from God (2 Chronicles 15:1-19)

Courage to be a Godly Leader (2 Chron. 15:1-7)

Call for a Godly Assembly (2 Chron. 15:8-9)

Commitment to Godly Service (2 Chron. 15:10-15)

Corrections for Godly Worship (2 Chron. 15:16-19)

Asa: A Rejection of God (2 Chronicles 16:1-14)

Fortified Threat from the North (2 Chron. 16:1)

Foreign Alliance for Help (2 Chron. 16:2-6)

Foolish Lack of Repentance (2 Chron. 16:7-10)

Failed Reign in the Kingdom (2 Chron. 16:11-14)

Jehoshaphat: Ambition for God’s Word Blessed (2 Chronicles 17:1-19)

Idolatry Destroyed in the Land (2 Chron. 17:1-6)

Instruction Provided by the Levites (2 Chron. 17:7-9)

Intimidation Exerted over the Nations (2 Chron. 17:10-11)

Infantry Recruited from the Citizens (2 Chron. 17:12-19)

Jehoshaphat: Alliance Against God’s Law Dismantled (2 Chronicles 18:1-19:3)

Partnership Disallowed by God (2 Chron. 18:1)

Proposal Extended by Ahab (2 Chron. 18:2-3)

Proposal Examined by Jehoshaphat (2 Chron. 18:4-8)

Prophecy Relished by Ahab (2 Chron. 18:9-11)

Prophecy Requested by Jehoshaphat (2 Chron. 18:12-27)

Punishment Spared for Jehoshaphat (2 Chron. 18:28-31)

Punishment Suffered by Ahab (2 Chron. 18:32-34)

Partnership Denounced by God (2 Chron. 19:1-3)

Jehoshaphat: Admonition from God’s Prophet Honored (2 Chronicles 19:4-11)

Devotion to Justice in the Nation (2 Chron. 19:4)

Delegation of Judges in the Cities (2 Chron. 19:5)

Duties for Judges in the Cities (2 Chron. 19:6-7)

Delegation of Judges in Jerusalem (2 Chron. 19:8)

Duties for Judges in Jerusalem (2 Chron. 19:9-11)

Jehoshaphat: Attack from God’s Enemies Subdued (2 Chronicles 20:1-37)

Approaching Danger from the East (2 Chron. 20:1-2)

Assembled Plea to God (2 Chron. 20:3-13)

Answered Prayer from Heaven (2 Chron. 20:14-19)

Astonishing Victory in the Wilderness (2 Chron. 20:20-30)

Abysmal Reign in the Kingdom (2 Chron. 20:31-37)

Jehoram: Walking in the Ways of Ahab (2 Chronicles 21:1-20)

Fratricidal Ascension to the Throne (2 Chron. 21:1-4)

Faithless Leadership in the Nation (2 Chron. 21:5-11)

Forewarned Judgment from the Prophet (2 Chron. 21:12-18)

Forsaken Reign in the Kingdom (2 Chron. 21:19-20)

Ahaziah: Continuing in the Ways of Ahab (2 Chronicles 22:1-9)

Sinful Counsel from the North (2 Chron. 22:1-5)

Sovereign Destruction from God (2 Chron. 22:6-7)

Stifled Reign in the Kingdom (2 Chron. 22:8-9)

Joash: Delivered from the Daughter of Ahab (2 Chronicles 22:10-23:21)

Refuge from Athaliah’s Attack (2 Chron. 22:10-12)

Rejection of Athaliah’s Reign (2 Chron. 23:1-11)

Removal of Athaliah’s Influence (2 Chron. 23:12-15)

Repentance from Athaliah’s Religion (2 Chron. 23:16-17)

Rejoicing after Athaliah’s Death (2 Chron. 23:18-21)

Joash: Stones for the Temple and Stones for the Prophet (2 Chronicles 24:1-27)

Committed Restoration with Jehoida (2 Chron. 24:1-14)

Conspired Rejection of Zechariah (2 Chron. 24:15-22)

Cursed Reign in the Kingdom (2 Chron. 24:23-27)

Amaziah: Lukewarm Leadership (2 Chronicles 25:1-26:2)

Partial Devotion to God (2 Chron. 25:1-4)

Partial Alliance with the North (2 Chron. 25:5-10)

Partial Loss of Judah’s Treasures (2 Chron. 25:11-13)

Total Rebellion against God (2 Chron. 25:14-16)

Total Defeat by the North (2 Chron. 25:17-22)

Total Loss of Jerusalem’s Treasures (2 Chron. 25:23-25)

Tragic Reign in the Kingdom (2 Chron. 25:26-26:2)

Uzziah: Priestly Pretention (2 Chronicles 26:3-23)

Successful Guidance from the Prophet (2 Chron. 26:3-5)

Successful Conquest of the Nations (2 Chron. 26:6-8)

Successful Improvement of His Nation (2 Chron. 26:9-15)

Sinful Burning of Incense (2 Chron. 26:16-18)

Sudden Outbreak of Leprosy (2 Chron. 26:19-20)

Secluded Reign in the Kingdom (2 Chron. 26:21-23)

Jotham: Incomplete Improvements (2 Chronicles 27:1-9)

Blemished Leadership of the People (2 Chron. 27:1-2)

Blessed Building throughout Judah (2 Chron. 27:3-4)

Bountiful Battling of the Nations (2 Chron. 27:5-6)

Brief Reign in the Kingdom (2 Chron. 27:7-9)

Ahaz: Comprehensive Compromise (2 Chronicles 28:1-27)

Detestable Commitment to Sin (2 Chron. 28:1-4)

Deserved Capture by the Nations (2 Chron. 28:5a)

Drastic Capture by the North (2 Chron. 28:5b-8)

Divine Rescue in the North (2 Chron. 28:9-15)

Disastrous Request of the Nations (2 Chron. 28:16-21)

Distressed Rise in Sin (2 Chron. 28:22-25)

Dishonorable Reign in the Kingdom (2 Chron. 28:26-27)

Hezekiah: Enforcing God’s Law for Purification (2 Chronicles 29:1-36)

Concern for Temple Worship (2 Chron. 29:1-3)

Commissioning of the Ministers (2 Chron. 29:4-11)

Consecration of the Ministers (2 Chron. 29:12-15)

Consecration of the Temple (2 Chron. 29:16-19)

Consecration of the Nation (2 Chron. 29:20-30)

Culmination of Temple Worship (2 Chron. 29:31-36)

Hezekiah: Uniting God’s People at Passover (2 Chronicles 30:1-27)

Gracious Invitation to Israel (2 Chron. 30:1-12)

Godly Preparation for the Feast (2 Chron. 30:13-20)

Grateful Celebration of God (2 Chron. 30:21-27)

Hezekiah: Uniting God’s People under the Priesthood (2 Chronicles 31:1-31)

Abandonment of Nationwide Idols (2 Chron. 31:1)

Appointment of Priestly Divisions (2 Chron. 31:2)

Abundance of Temple Contributions (2 Chron. 31:3-8)

Arrangement of Storage Rooms (2 Chron. 31:9-13)

Hezekiah: Defeating God’s Enemies through Prayer (2 Chronicles 32:1-23)

Trouble from Assyria Expected (2 Chron. 32:1-8)

Taunts from Assyria Endured (2 Chron. 32:9-19)

Trust in God Expressed (2 Chron. 32:20)

Triumph from God Enjoyed (2 Chron. 32:21-23)

Hezekiah: Accomplished but Arrogant (2 Chronicles 32:24-33)

Devoted Response to His Illness (2 Chron. 32:24)

Disciplinary Judgment of His Pride (2 Chron. 32:25-26)

Divine Test of His Heart (2 Chron. 32:27-31)

Deficient Reign in the Kingdom (2 Chron. 32:32-33)

Manasseh: Extensive Evil Shown Extensive Mercy (2 Chronicles 33:1-20)

Horrific Relapse into Sin (2 Chron. 33:1-9)

Haughty Rejection of the Truth (2 Chron. 33:10-11)

Heavenward Recognition of God (2 Chron. 33:12-13)

Heartfelt Repentance from Idolatry (2 Chron. 33:14-17)

Humbled Reign in the Kingdom (2 Chron. 33:18-20)

Amon: Short-lived Sin (2 Chronicles 33:21-25)

Consistent Return to Idolatry (2 Chron. 33:21-22)

Compounded Refusal to Repent (2 Chron. 33:23)

Chaotic Reign in the Kingdom (2 Chron. 33:24-25)

Josiah: Enforcing God’s Law in Faithfulness (2 Chronicles 34:1-33)

Removing the Carved Images and Idols (2 Chron. 34:1-7)

Repairing the Construction of the Temple (2 Chron. 34:8-13)

Recovering a Copy of the Law (2 Chron. 34:14-18)

Reacting to the Curses in the Book (2 Chron. 34:19-28)

Reaffirming the Covenant of God (2 Chron. 34:29-33)

Josiah: Uniting God’s People in Feasts (2 Chronicles 35:1-19)

Preparing Ministers for Service (2 Chron. 35:1-6)

Providing Animals for the People (2 Chron. 35:7-9)

Presenting Sacrifices on the Altar (2 Chron. 35:10-16)

Praising God with One Accord (2 Chron. 35:17-19)

Josiah: Succumbing to God’s Enemies in Folly (2 Chronicles 35:20-27)

Unnecessary Involvement in War (2 Chron. 35:20)

Uninformed Zeal for Judah (2 Chron. 35:21-22)

Unexpected Wound in Battle (2 Chron. 35:23)

Unfulfilling Reign in the Kingdom (2 Chron. 35:24-27)

Jehoahaz, Eliakim, Jehoiachin, and Zedekiah: Evil and Exile (2 Chronicles 36:1-23)

Burdened and Banished Reign in the Kingdom (2 Chron. 36:1-4)

Besieged and Bound Reign in the Kingdom (2 Chron. 36:5-8)

Besieged and Brief Reign in the Kingdom (2 Chron. 36:9-10)

Besieged and Burned Reign in the Kingdom (2 Chron. 36:11-21)

Blessed and Benevolent Return by the King of Kings (2 Chron. 36:22-23)