ESV Global Study Bible :: Footnotes for 2 Chronicles 36

36:1–21 The Last Four Kings. Compare 2 Kings 23:31–25:21. The Chronicler summarizes the reigns of Judah’s last four kings. Because they abandon the covenant after Josiah’s death, all four will go into exile, as will the people. Yet the exile will be a positive time of purification; the book concludes with a new act of God’s grace, declared through a pagan king (2 Chron. 36:22–23).

2 Chron. 36:1–4 Pharaoh Neco II asserted control over Judah after Josiah’s death. The “people of the land” who made Jehoahaz king probably hoped he would continue Josiah’s opposition to Egypt. Neco removed Jehoahaz in favor of Eliakim, whom he renamed Jehoiakim as a mark of his authority over him. The tribute that Neco imposed on the land was a tax charged to those who had supported Jehoahaz (2 Kings 23:35).

2 Chron. 36:5–8 Jehoiakim’s reign (609–598 b.c.) was marked by a return to idolatry (Jer. 25:1–7) and the king’s persecution of the prophets (Jer. 26:20–24; 36:20–31). Following his victory over Pharaoh Neco at Carchemish (605 b.c.), Nebuchadnezzar besieged Jerusalem (2 Kings 24:1) and carried off some of its citizens and some of the temple vessels to Babylon (2 Chron. 36:7; Dan. 1:1–2). This may have been the occasion when Nebuchadnezzar bound him in chains to take him to Babylon, taking control over Jehoiakim. Jehoiakim later rebelled against the Babylonians, and in 598 b.c. Nebuchadnezzar again attacked Jerusalem, just after Jehoiakim’s death.

2 Chron. 36:9–10 The reign of Jehoiachin lasted only for the duration of the siege. Then he was exiled to Babylon. Brother here means “relative”; Zedekiah was Jehoiachin’s uncle.

2 Chron. 36:11–16 The reign of Zedekiah (597–586 b.c.) ended in rebellion, a siege of almost two years, the destruction of Jerusalem and the temple, and the deportation of its leading citizens (see Jer. 52:28–30 and note for additional information about Jerusalem’s final days). Zedekiah’s reign represented the height of disobedience to God, with the king leading the way and the people becoming exceedingly unfaithful (see note on 1 Chron. 2:3–8). Their mocking rejection of the prophets (see Jer. 25:4) meant they refused to repent. Now there was no remedy (literally, “no healing”; see 2 Chron. 7:14) against God’s wrath (see 34:25 and note on 2 Kings 24:18–25:7).

2 Chron. 36:19–21 they burned the house of God. Compare 2 Kings 25:8–12. The land lying desolate while the exiles pay for their sins is a covenant curse (Lev. 26:34–35, 43). It is also an opportunity for the land to recuperate and prepare to receive a purified people (see Lev. 26:44–45). seventy years. See Jer. 25:11; 29:10.

36:22–23 Restoration. From Ezra 1:1–3a. Israel’s history has resumed through God’s gracious initiative. to build him a house. The words of Cyrus recall David’s charge to Solomon about the temple (1 Chron. 22:6, 18–19) and God’s dynastic promise to David (1 Chron. 17:12; 22:10; 2 Chron. 6:9–10). Let him go up is an invitation to a restored people with a restored temple (1 Chron. 9:2–34) to respond to the Davidic covenant with obedient faith and worship.