By: Pastor Joe Moore, Graduate Student, Liberty University Theological Seminary
LIBERTY UNIVERSITY THEOLOGICAL SEMINARY
Interpretive Commentary of 2 Chronicles 26-29
Submitted to Dr. Adeeb Mickahail, in partial fulfillment
of the requirements for the completion of the course,
OBST 515: Old Testament Orientation 1 (B05)
By
Joseph Moore
March 7, 2026
Introduction
Historical Setting and Date
Second Chronicles 26-29 records a transitional period in Judah’s history through the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, tracing the movement from prosperity to spiritual decline and ultimately covenant renewal. Spanning roughly 792-715 B.C.[1] during the rise of Assyrian power, the narrative highlights Uzziah’s national success, Judah’s apostasy and political crisis under Ahaz amid the Syro-Ephraimite conflict, and Hezekiah’s reforms that restored temple worship. Although recounting eighth-century events, Chronicles was likely composed between 450-400 B.C. during the Persian period, where the Chronicler interpreted Judah’s past to encourage renewed covenant faithfulness among the postexilic community.
Authorship and Audience
Although the author of Chronicles is unnamed, Jewish tradition attributes the work to Ezra, while many scholars view it as the product of a priestly or Levitical historian connected to temple worship.[2] Linguistic and theological similarities with Ezra-Nehemiah suggest composition within a shared postexilic tradition. Written for Jews returning from Babylonian exile, the Chronicler emphasizes temple worship, priestly leadership, repentance, and restoration, teaching that national blessing depended on covenant faithfulness rather than political power. Through the examples of Judah’s kings, the narrative underscores that obedience, humility, and proper worship were essential for experiencing God’s favor.
Major Theological Themes
Several theological themes emerge in 2 Chronicles 26-29 (KJV). The Chronicler demonstrates that prosperity depends upon faithfulness, as seen in Uzziah’s success while he sought the Lord (2 Chron. 26:5), while also warning that pride leads to downfall through Uzziah’s unlawful intrusion into priestly duties (2 Chron. 26:16-21). Ahaz’s reign reveals the destructive consequences of idolatry and covenant unfaithfulness (2 Chron. 28:1-25). In contrast, Hezekiah’s reforms highlight repentance and restoration through renewed worship (2 Chron. 29:3-11). Together, these accounts emphasize temple worship as central to covenant identity and affirm that Judah’s security rests not in political power but in faithful devotion to God.
The Reign of Uzziah: Prosperity and Pride (2 Chron. 26:1-23)
Uzziah’s Rise and Early Faithfulness (26:1-5)
Following the death of Amaziah, the people of Judah installed Uzziah as king at the young age of sixteen (2 Chr. 26:1). The Chronicler emphasizes that the people themselves crowned Uzziah, suggesting widespread support and political stability within the kingdom. This may be in part that “he did what was right,” just as his father Amaziah.[3] Boda suggest that Uzziah was his kingly name while Azariah (2 Kings 14-15) was his personal name.[4] His accession represents a continuation of the Davidic dynasty, and the covenant promises associated with it.
One of Uzziah’s early accomplishments was rebuilding Eloth, a strategic port on the Red Sea that strengthened Judah’s trade routes and regional influence (2 Chr. 26:2).[5] This achievement demonstrated the early success and administrative strength of his reign. His prosperity is linked to his devotion to God and the guidance of the prophet Zechariah, with the text emphasizing that “as long as he sought the LORD, God made him to prosper” (2 Chr. 26:5), highlighting the Chronicler’s theme that obedience leads to blessing.
Military Expansion and National Strength (26:6-15)
Uzziah led successful military campaigns against the Philistines, Arabians, and Meunites (2 Chr. 26:6–7), establishing Judah as a dominant regional power and expanding its political influence. Boda implies that Uzziah prospered while under the mentorship of Zechariah.[6] Levin suggest that Uzziah had the same sort of relationship with Zechariah that Joash had with Jehoida.[7] He strengthened Jerusalem’s defenses by building towers along the city wall (2 Chr. 26:9) and invested in agricultural development by constructing towers in the wilderness and promoting farming and livestock production, showing that Judah’s prosperity extended beyond military success to economic growth. Uzziah also organized a large, well-trained army that provided national stability and protection from foreign threats. In addition, the Chronicler notes the development of innovative military machines designed to launch arrows and stones from Jerusalem’s towers, advancements that contributed to Uzziah’s growing fame throughout the region.
Pride and Unauthorized Temple Worship (26:16-18)
Despite his remarkable achievements, Uzziah eventually succumbed to pride. The text states that “when he was strong, his heart was lifted up to his destruction” (2 Chr. 26:16). This moment marks the turning point of his reign. Uzziah entered the temple to burn incense on the altar, a responsibility reserved exclusively for the priests. His ma’al (unfaithfulness) was the turning point in his reign.[8] Azariah the priest and eighty other priests confronted the king and warned him that he had no authority to perform this sacred duty.[9] According to John Goldengay, the people may have colluded with Uzziah’s corruption of the Temple, but the priest didn’t, and apparently God did not either.[10]
Divine Judgment: Leprosy and Isolation (26:19-21)
While Uzziah was angrily confronting the priests, the Lord struck him with leprosy on his forehead (2 Chr. 26:19). The judgment was immediate and unmistakable, demonstrating God’s holiness and the seriousness of violating sacred boundaries. As a leper, Uzziah was forced to live in isolation and could no longer participate in temple worship or royal responsibilities. Jonker states, “Oh, how the mighty have fallen.”[11] His son Jotham assumed governmental duties while Uzziah remained secluded.
End of Uzziah’s Reign (26:22-23)
The Chronicler notes that the prophet Isaiah recorded the events of Uzziah’s reign, indicating the historical and prophetic significance of this period. Although Uzziah was buried near the royal tombs, he was not placed within them due to his leprosy. This restricted burial symbolized the lasting consequences of his disobedience.
The Reign of Jotham: Stability without Reform (2 Chron. 27:1-9)
The reign of Jotham was a time of relative stability and strength for Judah, though it carried a significant limitation: while Jotham himself was faithful to the Lord, the people did not experience widespread spiritual reform. After his father Uzziah was struck with leprosy for unlawfully entering the temple (2 Chron. 26:16–21), Jotham served as co-regent before becoming king around 750–735 B.C., during the rising influence of the Assyrian Empire.[12] The Chronicler portrays him as a generally righteous and capable ruler who strengthened Judah politically and militarily. Yet despite his personal integrity, the nation’s spiritual condition remained compromised, highlighting the Chronicler’s theme that faithful leadership does not always produce national spiritual renewal.[13]
Character and Faithfulness of Jotham (27:1-2)
Jotham is introduced in Second Chronicles with details about his accession and character. He was twenty-five years old when he began to reign and ruled sixteen years in Jerusalem (2 Chron. 27:1). The text also names his mother, Jerushah the daughter of Zadok, reflecting the Chronicler’s interest in family lineage and godly heritage. Jotham receives a positive evaluation, as the text states that he “did that which was right in the sight of the LORD,” following the example of his father Uzziah (2 Chron. 27:2), placing him among the righteous kings of Judah who sought to remain faithful to the covenant. In fact, Jotham reigned during the most prosperous time of Judah.[14] However, the Chronicler adds that Jotham did not enter the temple of the Lord, showing humility and respect for the priestly boundaries that his father had violated (2 Chron. 27:2).[15] Having seen the consequences of Uzziah’s pride, Jotham demonstrated wisdom by honoring God’s established order.
Building Projects and Military Success (27:3-6)
Jotham’s reign was marked by significant administrative and military accomplishments that brought stability and prosperity to Judah. He strengthened Jerusalem by building the high gate of the house of the LORD and expanding the wall of Ophel (2 Chron. 27:3), reinforcing the city’s defenses and emphasizing the importance of the temple.[16] Beyond Jerusalem, Jotham built cities in the hill country of Judah and established fortresses and towers in forested regions (2 Chron. 27:4), developments that likely protected trade routes, secured rural territories, and supported the kingdom’s economic growth.
Jotham also demonstrated military strength by defeating the Ammonites, who were then required to pay tribute for three years, including large amounts of silver, wheat, and barley (2 Chron. 27:5). These payments highlighted Judah’s political power and the economic benefits of Jotham’s leadership.[17] The Chronicler ultimately attributes this success to Jotham’s faithfulness to God, concluding that he “became mighty, because he prepared his ways before the LORD his God” (2 Chron. 27:6), reinforcing the theme that covenant faithfulness leads to divine blessing and national strength.
Summary and Death of Jotham (27:7-9)
The Chronicler concludes the reign of Jotham with a brief summary typical of royal accounts, noting that the rest of his acts, including his wars and achievements, were recorded in the historical annals of the kings of Israel and Judah. This reminder highlights that the biblical narrative is selective, focusing primarily on theological meaning rather than providing a complete political history. The text also restates key details of his reign, explaining that Jotham was twenty-five when he became king and ruled sixteen years in Jerusalem (2 Chron. 27:8). His reign ended peacefully, and he was buried in the city of David before his son Ahaz succeeded him (2 Chron. 27:9), and as Martin Selman eloquently states, “he rested with his fathers.”[18]
Although Jotham’s rule brought stability, strength, and personal faithfulness, the Chronicler subtly prepares readers for the spiritual decline that would follow under Ahaz. Because the widespread corruption among the people remained unaddressed, Judah was left spiritually vulnerable to future idolatry and apostasy. In this way, Jotham’s reign serves both as an example of faithful leadership and as a reminder that national renewal requires more than the righteousness of a single leader.[19]
The Reign of Ahaz: Apostasy and National Crisis (2 Chron. 28:1-27)
The reign of Ahaz marks one of the darkest spiritual periods in the history of Judah. In stark contrast to the relative stability under his father Jotham, Ahaz’s rule is characterized by widespread idolatry, political failure, and national humiliation. The Chronicler presents Ahaz as the embodiment of covenant unfaithfulness, demonstrating how abandonment of the Lord leads to both spiritual and political collapse. His reign occurred during a turbulent period in the eighth century B.C., when regional powers such as Aram, Israel, and the expanding Assyrian Empire competed for influence in the Levant.[20] Goldingay observes, “He was unfortunate enough to be king at the time when the first great Middle Eastern superpower started taking an interest in Israel.[21] Instead of seeking the Lord for deliverance, Ahaz pursued foreign alliances and adopted pagan religious practices, leading Judah into deeper apostasy. The Chronicler uses this narrative as a theological warning, emphasizing that national security and prosperity depend upon covenant loyalty rather than political strategy or military alliances.
Ahaz’s Idolatry and Moral Decline (28:1-4)
Ahaz is introduced in Second Chronicles with a strongly negative evaluation. He was twenty years old when he began to reign and ruled sixteen years in Jerusalem (2 Chron. 28:1), but unlike the faithful kings of the Davidic line, he “did not that which was right in the sight of the LORD, like David his father.” His unfaithfulness was seen in his embrace of idolatry, as he followed the practices of the kings of the northern kingdom and made molten images for the worship of Baal (2 Chron. 28:2), aligning Judah with religious practices that the prophets repeatedly condemned.[22]
Ahaz’s corruption led to Judah’s lowest point when he practiced child sacrifice in the Valley of Hinnom (2 Chron. 28:3), a pagan ritual connected to deities such as Molech and condemned in the covenant law.[23] In addition, he promoted worship at high places, on hills, and under every green tree (2 Chron. 28:4), locations commonly tied to pagan rituals. Through these actions, Ahaz not only abandoned the temple-centered worship of the Lord but also encouraged idolatry throughout Judah.[24]
Military Defeat and Divine Discipline (28:5-8)
Because of the covenant unfaithfulness of Ahaz, Judah suffered severe military defeats that the Chronicler presents as divine discipline. The text explains that the Lord allowed the king of Syria to defeat Judah, resulting in many captives being taken to Damascus (2 Chron. 28:5), signaling a weakening of Judah’s political strength and influence in the region.[25] An even greater disaster came when Pekah led the northern kingdom of Israel against Judah, killing 120,000 soldiers in a single day (2 Chron. 28:6). The Chronicler explains that this devastating defeat occurred because the people had forsaken the Lord, and the humiliation continued as Israel captured 200,000 women and children and carried away great spoil (2 Chron. 28:8), demonstrating how far Judah had fallen under Ahaz’s leadership and how rebellion against God resulted in defeat rather than covenant protection.[26]
Prophetic Intervention and Mercy to Captives (28:9-15)
Despite Judah’s rebellion, God showed mercy through the prophet Oded, who confronted Israel’s returning army for their excessive violence against fellow Israelites (2 Chron. 28:9). While acknowledging that Judah’s defeat had come because of their sin, Oded warned that Israel had gone too far and urged them to release the captives, cautioning that God’s wrath would fall on them if they continued (2 Chron. 28:10–11).[27] Several Israelite leaders heeded the warning and refused to bring the captives into Samaria, and the people instead showed compassion by clothing, feeding, and caring for them before returning them safely to Jericho (2 Chron. 28:12–15), revealing that even amid judgment and national crisis, there is light in the darkness.[28]
Political Failure and Assyrian Dependence (28:16-21)
Instead of turning to the Lord in repentance, Ahaz sought help from the Assyrian Empire by appealing to its king for assistance against his enemies (2 Chron. 28:16), reflecting the pattern of unfaithful kings who trusted political alliances rather than God’s guidance and protection.[29] The decision proved disastrous, as the king of Assyria brought trouble instead of relief (2 Chron. 28:20), and Ahaz even stripped the temple and royal treasury to send tribute in hopes of gaining support. Despite the costly payment, Judah was not strengthened, demonstrating the futility of relying on human power instead of divine help and showing how foreign alliances only deepened Judah’s political and economic weakness.[30]
Doubling Down on Apostasy and Temple Desecration (28:22–25)
Amid crisis, Ahaz did not repent but increased his rebellion against the Lord, as the text states that “in the time of his distress did he trespass yet more against the LORD” (2 Chron. 28:22). Rather than recognizing these events as divine discipline, he turned further to idolatry and even worshiped the gods of Damascus, believing they had helped the Arameans gain victory (2 Chron. 28:23), revealing the spiritual blindness that accompanies idolatry.[31] His rebellion culminated in the desecration of the temple, as he cut apart its sacred furnishings and shut its doors (2 Chron. 28:24), symbolizing the abandonment of covenant worship. In place of the temple, he established altars throughout Jerusalem and high places across Judah to burn incense to other gods (2 Chron. 28:25), actions that deepened the nation’s spiritual corruption and provoked the Lord’s anger.
Death and a Dishonorable Burial (28:26–27)
The reign of Ahaz concludes with a summary noting that the rest of his acts were recorded in the annals of the kings of Judah and Israel (2 Chron. 28:26). After his death, he was buried in Jerusalem but was not placed in the royal tombs, reflecting the Chronicler’s negative evaluation of his rule (2 Chron. 28:27).[32] Konkel states that Ahaz’s problem was not a disbelief in God, but failing recognizing God in the daily operations of life.[33] His story also sets the stage for the sharp contrast that follows in the reign of his son Hezekiah, who would lead Judah toward spiritual renewal.
The Reign of Hezekiah: Revival and Temple Restoration (2 Chron. 29:1–36)
The reign of Hezekiah represents a dramatic turning point in the narrative of Chronicles. Following the spiritual devastation caused by Ahaz, Hezekiah emerges as a reforming king committed to restoring covenant worship and renewing Judah’s relationship with God.[34] His reign is characterized by decisive action to reopen the temple, purify religious practices, and lead the nation in renewed devotion to the Lord.[35] The Chronicler presents Hezekiah as a model of righteous leadership whose reforms reversed the spiritual decline of the previous generation. Through his actions, the centrality of the temple and the importance of proper worship are reaffirmed as foundational elements of Judah’s covenant identity.
Hezekiah’s Righteous Leadership (29:1–2)
The narrative begins by introducing Hezekiah with a positive evaluation similar to that given to other faithful kings. Hezekiah was twenty-five years old when he began to reign and ruled for twenty-nine years in Jerusalem (2 Chron. 29:1). His mother, Abijah the daughter of Zechariah, is mentioned, possibly indicating a godly influence in his upbringing.
The Chronicler states that Hezekiah “did that which was right in the sight of the LORD, according to all that David his father had done” (2 Chron. 29:2). By comparing Hezekiah to David, the text places him within the ideal tradition of covenant leadership. This evaluation signaled that a period of spiritual renewal was about to begin.
Reopening and Cleansing the Temple (29:3–19)
Hezekiah did not have to build or redesign the temple, he simply began his reign by reopening the temple that his father Ahaz had closed, repairing its doors in the first month of his rule and restoring access to worship (2 Chron. 29:3), symbolizing a renewed relationship between Judah and God.[36] He then gathered the priests and Levites, urging them to consecrate themselves and cleanse the temple while acknowledging that the nation’s troubles had resulted from unfaithfulness (2 Chron. 29:4–11).[37] The Levites responded obediently, organizing by their families to remove defiled objects and purify the temple over several days (2 Chron. 29:12–19), restoring the sacred space and preparing the way for the reestablishment of proper worship and covenant renewal with the Lord.
Restoring Sacrificial Worship (29:20–30)
After the temple was cleansed, Hezekiah led the nation in restoring sacrificial worship by gathering the leaders of Jerusalem and presenting offerings at the temple, including sin offerings to make atonement for the people and renew their covenant relationship with God (2 Chron. 29:20–24). This marked a formal return to proper worship after the spiritual decline under Ahaz. Hezekiah also reinstated temple music according to the traditions established by David and worship leaders such as Asaph (2 Chron. 29:25–28), and as sacrifices were offered the Levites played instruments while the people bowed in worship and sang to the Lord with great joy (2 Chron. 29:29–30), publicly reaffirming the nation’s commitment to the covenant.[38]
National Revival and Joyful Worship (29:31–36)
The chapter concludes with widespread participation and celebration as Hezekiah invited the people to bring freewill offerings and sacrifices to the temple (2 Chron. 29:31–33). The response was overwhelming, with many contributing willingly to support the renewed worship of God. Because the number of sacrifices was so great, the Levites assisted the priests in preparing the offerings (2 Chron. 29:34–35), demonstrating unity and enthusiasm during the spiritual revival.
The chapter ends with joy and thanksgiving as Hezekiah and the people rejoiced because God had prepared the nation for this moment of renewal (2 Chron. 29:36). The rapid shift from apostasy to worship highlights the power of faithful leadership and genuine repentance.[39] Through Hezekiah’s reforms, Judah experienced a revival that restored the central role of the temple and renewed the nation’s covenant relationship with the Lord.
Conclusion
The narrative of 2 Chronicles 26–29 illustrates the profound connection between covenant faithfulness and national stability. Through the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, the Chronicler demonstrates how pride and idolatry lead to decline, while humility, repentance, and proper worship bring restoration. Uzziah’s downfall warns against spiritual pride, Jotham’s reign reveals the limits of personal righteousness without national reform, and Ahaz’s apostasy shows the destructive consequences of abandoning God. In contrast, Hezekiah’s reforms highlight the possibility of renewal when leaders and people return to faithful devotion. Hamilton states that the Chronicler writes to the people, not as a reporter or analyst, but as one who reports a hopeful future for Isreal.[40] Together, these accounts affirm the Chronicler’s central message that Judah’s security and blessing ultimately depend not on political alliances or military strength but on wholehearted obedience to the Lord.
Footnotes
[1] Louis C. Jonker, Understanding the Bible Commentary Series: 1 and 2 Chronicles (Baker
Books, 2013), 254.
[2] Mark Boda, 1-2 Chronicles (Tyndale House Publishers, 2010), 4.
[3] August H. Konkel, 1 and 2 Chronicles (Herald Press, 2016), 15.
[4] Boda, 1-2 Chronicles, 5.
[5] Boda, 1-2 Chronicles, 5.
[6] Ibid., 6.
[7] Yigal Levin, The Chronicles of the Kings of Judah: 2 Chronicles 10 – 36: a New Translation and Commentary (Bloomsbury Publishing Plc, 2017), 15.
[8] Louis C. Jonker, Understanding the Bible Commentary Series: 1 and 2 Chronicles (Baker Books, 2013), 255-256.
[9] Levin, The Chronicles of the Kings of Judah, 17.
[10] John Goldingay, 1 and 2 Chronicles for Everyone (Westminster John Knox Press, 2012), 154.
[11] Jonker, Understanding the Bible Commentary Series, 256.
[12] Ibid., 258.
[13] Ibid., 259.
[14] Konkel, 1 and 2 Chronicles, 50.
[15] Jonker, Understanding the Bible Commentary Series, 258.
[16] Ibid., 259.
[17] John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary: New Testament. (Colorado Springs, CO: David C. Cook, 1983), 640.
[18] Martin J. Selman, 2 Chronicles: An Introduction and Commentary (InterVarsity Press, 2008), 102.
[19] Jonker, Understanding the Bible Commentary Series, 259.
[20] Selman, 2 Chronicles, 102.
[21] Goldingay, 1 and 2 Chronicles for Everyone, 156.
[22] Jonker, Understanding the Bible Commentary Series, 262.
[23] Scott W. Hahn, The Kingdom of God As Liturgical Empire: A Theological Commentary on 1-2 Chronicles (Baker Academic, 2012), 56.
[24] Selman, 2 Chronicles, 102.
[25] Selman, 2 Chronicles, 103.
[26] Jonker, Understanding the Bible Commentary Series, 263.
[27] Ibid., 263.
[28] Konkel, 1 and 2 Chronicles, 53.
[29] Ibid., 53.
[30] Selman, 2 Chronicles, 105.
[31] Ibid., 105.
[32] Jonker, Understanding the Bible Commentary Series, 265.
[33] Konkel, 1 and 2 Chronicles, 54.
[34] Selman, 2 Chronicles, 106.
[35] Goldingay, 1 and 2 Chronicles for Everyone, 159.
[36] Ibid., 161.
[37] Selman, 2 Chronicles, 109.
[38] Jonker, Understanding the Bible Commentary Series, 270.
[39] Jonker, Understanding the Bible Commentary Series, 271.
[40] Hamilton, Handbook on the Historical Books, 486.
Bibliography
Boda, Mark. 1-2 Chronicles. Tyndale House Publishers, 2010.
Goldingay, John. 1 and 2 Chronicles for Everyone. Westminster John Knox Press, 2012.
Hahn, Scott W. The Kingdom of God As Liturgical Empire: A Theological Commentary on 1-2 Chronicles. Baker Academic, 2012.
Hamilton, Victor P. Handbook on the Historical Books. Baker Academic, 2005.
Jonker, Louis C. Understanding the Bible Commentary Series: 1 and 2 Chronicles. Baker Books, 2013.
Konkel, August H. 1 and 2 Chronicles. Herald Press, 2016.
Levin, Yigal. The Chronicles of the Kings of Judah: 2 Chronicles 10 – 36: a New Translation and Commentary. Bloomsbury Publishing Plc, 2017.
Selman, Martin J. 2 Chronicles: An Introduction and Commentary. InterVarsity Press, 2008.
Walvoord, John F. and Zuck, Roy B. The Bible Knowledge Commentary: New Testament. Colorado Springs, Colorado: David C. Cook, 1983.
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