CH 1{This Second Book of Chronicles unfolds the reign of the son of David, and of the family of David. It does not commence with the faith of David at the ark, but with the tabernacle that Moses, the servant of the Lord, had set up, and the brazen altar, at which the king and t-he congregation worshipped. The kingly power is, in fact, connected with Israel, the people of God, whom Moses brought out of Egypt. It is the means by which the purposes of God with respect to them are accomplished; it is not, assuredly, a new covenant by a new power, but the object of blessing is Israel. If it is Boaz and Ruth who raise up the family, it is to Naomi that a son is born. At the altar, which was before the Lord in the tabernacle of the congregation, Solomon recognizes His position. He is to judge the people of God. This shall take place.
This book presents us also with kingly power in connection with the earth, and the government of the people on the earth. Glory and riches are added to that which Solomon requests. Neither enemies nor the energy of faith are in question. The king's position is the result of the victory which that faith had obtained. He reigns, and is established in glory and in riches. He begins to build the house. Hiram acknowledges the Lord as the Creator of heaven and earth, and the strangers who dwell in Israel are the king's servants to do his work. In the temple the cherubims have their faces towards the house, that is, outwards. The attributes of God do not look only at the covenant, to maintain it in spite of everything, but they also look outwards, in order to bless. It is the time of the millennium; but the veil is here found again in the temple. Whatever may be the blessing of the true Solomon's reign, Israel and the earth have not immediate and direct access to Him who is hidden in the heavens. That is our portion, even to enter boldly through the rent veil, and to find no veil in heaven; blessed be God! There is no temple there. The Lord God Almighty and the Lamb are the temple of it. The stability of a divine government is granted to the earth, and the blessing of a God, whose face is turned towards it; but those who are blessed do not behold that face, do not draw nigh unto it. There is also an altar adapted for worship in a time of such blessing. The altar and the veil are not mentioned in the Book of Kings, where the construction of the temple is the figure of things not seen, and where, as a whole, it is presented to us as the dwelling-place and manifestation of God. We are told of a golden door, opening with two leaves, before the oracle, and nothing is said about the altar. In Chronicles the order is arranged also according to the state of things which this book sets before us, that is to say, according to the state of Christ's glorious kingdom. There is a court for the priests, and the large outer court with doors. All was arranged (4:6) for the relationships of which we speak. So also, as to the manifestation of the glory, nothing is said in the Book of Kings of the public acceptance of the sacrifice; but, when the ark had been carried into the holy place, and the priests were gone out, and the staves of the ark had been drawn out, so that the dwelling of the Lord was definitively established there, the glory of the Lord filled the house. That which is set before us in the Book of Chronicles, is God's connection with the people in the last days, prefigured by that which happened to Solomon. It was when the trumpeters and singers lifted up their voices with one accord to praise the Lord, saying, " His mercy endureth forever," that the house was filled with a cloud. As we have seen, when all shall be accomplished for Israel, these words will celebrate the untiring mercy of which Israel's blessing will be the proof in that day. It is the deliverance and blessing of that people which demonstrate the truth of those words.
We have seen that there was a second part of grace: the acceptance of Israel as worshippers after their sin. Solomon having prayed, and entreated the Lord that His eyes should be open, and His ears attent to the prayers that should be offered to Him in that place; quoting David's petition in Psa. 132, and using His mercies to David as a. plea-the fire comes down and consumes the burnt-offering and the sacrifices; and the glory of the Lord fills the house. And now, it is not only that the priests cannot enter, but the Children of Israel behold the glory which rests upon the house; they fall upon their faces and worship. It is the public acceptance of the sacrifice which sets the people in public connection with God, and makes them confess that "the Lord is good, and that His mercy endureth forever." (Comp. Lev. 9:2424And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. (Leviticus 9:24). only in this passage the acknowledgment of God's unwearied mercy was not the point).
There is also another element in the scene we are considering, and that is, the public and joyful assembly of the whole people; the feast of Tabernacles, the great congregation (Psa. 22:2525My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. (Psalm 22:25)), and also the dedication of the altar.
These are the two things which mark Israel's participation in the blessing, namely, the altar and the feast of Tabernacles; worship subsequent to their fall and ruin, founded on the acceptance of the sacrifice, and the realized effect of the promises, the people being no longer in distress.
We find again, here, the musical instruments of the Lord, which David had made to praise the Lord, "because His mercy endureth forever;" when David himself "praised by their ministry" (7:6); blessed thought! The people saw themselves blest and happy, in all the goodness of the Lord. After this, the Lord sets before Solomon the conditions under which He places him, as well as the people, for the enjoyment, or for the recovery, of these blessings. He had chosen this house of prayer. If there was chastening, and the people humbled themselves, there was respite; the eyes and the heart of the Lord should be there perpetually. Then, with respect to Solomon and the seed of David generally, on their faithfulness the blessing of the whole people was to depend. If the house of David should turn away from God, Israel should be rooted out of the land; and. the house which had been sanctified by the worship of the Lord, should become a by-word among all nations, and a witness to the just judgment of God.
CH 8{Chapter 8 gives us a few more details of the state of Israel-a state which prefigures that of the last days. Solomon brings everything into subjection that could have hindered the full enjoyment of the promised land in its whole extent; whether on the side of Tire or of Syria. The strangers in the land continue to pay tribute, and the children of Israel are captains and men of war. Zion is entirely sanctified, and the worship of the Lord maintained and honored by the king. The service of the house of God, the praises, and the whole order connected therewith, were appointed according to the ordinance of David. The king's commandment was the absolute rule for everything. Edom itself was his possession;, and, as far as the Red Sea, all were the king's subjects. The king of Tire supplied all that he needed to accomplish his designs.
But it is not only within the borders of the land that the power and glory of Solomon are known. His fame spreads among the heathen, even to distant lands, and the queen of Sheba comes to bring him her tribute of admiration, and the precious things of the Gentiles, who thus contribute to the splendor and glory of the place chosen by God, whose light had come, and upon which the glory of the Lord had risen; in type, doubtless, for the moment, but according to the principle of grace, and by the power that will fully accomplish it according to the counsels of God. It is a glory, the report of which attracts the nations, but which, when seen, surpasses all that could be said of it; and which, to be appreciated, must be closely known. It is a glory that excels all that the world had seen, a wisdom never equaled; a wisdom that attracted all the kings of the earth, who, each year, brought their offerings and their gifts to the king, who sat upon the throne of the Lord on earth. Thus, ruling even to the farthest limits of the promised land, he causes all Israel to enjoy the abundance and the blessing which God poured out upon His people.
But soon the picture changes.
Solomon's faults are not related here, for reasons which we have already pointed out; but the history of Rehoboam shows us the immediate fall of the kingly power which God had established. The king's folly occasioned it, but it was only the fulfillment of the Lord's word by Abijah. The war which Rehoboam began against the revolted tribes, was prevented. Rehoboam submits to the man of God's prohibition. He is blessed, and fortifies himself in Judah. The Levites repair to Jerusalem, as well as a great number of the faithful, who would not forsake the true worship of the Lord, to bow down before golden calves, to which His name had been attached. Thus Judah was strengthened; for, during three years, the king walked in the ways of David and Solomon. But soon he forsook the law of the Lord, and, secure against revolted Israel, he is chastised by unexpected enemies, and all the riches amassed by Solomon fall into their hands. Nevertheless, he humbled himself, and the wrath of the Lord was turned from him.
In the history which we are about to consider we shall find the ways of God more immediate and direct with those who were in direct and avowed relationship with Him, according to His grace towards David, and in connection with the house that had been dedicated to His name. When their kings were faithful, all went on well.
In his wars with Jeroboam, Abijah stands entirely upon this ground, and he is blessed.
Asa follows his steps; and, whether at peace, or while at war with the Ethiopians, Israel prospers in his reign.
He takes away the strange gods for we continually find. them again. Energy is required to cast them out and prevent their return. Even the king's mother is deprived of her royal position, on account of her idolatry. Nevertheless, "the high places were not taken away." But although Asa's faithfulness continued, his trust in God failed afterward. Jealous of the Israelites resorting to Judah, Baasha builds a city to prevent it; and Asa, instead of looking to the Lord, allies himself with Syria;, an alliance which produced the desired effect, but which stirred up Gentiles against Israel. And this was not all: alliance with the world, prevents our overcoming the world. Had he not done this, the Syrians would have fallen into the hands of Asa; for " the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong in the behalf of them whose heart is perfect towards Him." Solemn and precious word! Wounded in his self-love, and irritated at having thus missed so good an opportunity, Asa puts the Seer,. who gave this testimony, in prison; and he oppresses the people. He is chastened of God, and, alas I he does not seek God in the chastening. Nevertheless, except in this instance, Asa continued faithful and was honored.
Jehoshaphat, his son, succeeds him, and begins his reign by walking faithfully with God. He strengthened his kingdom against Israel, an enemy more dangerous by their example than by their strength. When anything pretends to be in connection with God, and to acknowledge Him, there is no safety except in judging it with a spiritual judgment-which can only be formed through a just sense of God's honor-making no terms with that which pretends to be connected with Him, and treating it as an enemy.—This is what Jehoshaphat did at first; and, as he did not walk in the ways of Israel, the Lord established the kingdom in his hand. Blessed of the Lord, he takes away the high places and the groves, and seeks, with much faithfulness and zeal, to instruct the people in the true knowledge of the Lord; the Lord Preserves him from war, and some of the nations even become tributary to him on account of his power. In many respects, this is a more beautiful picture than anything we have yet read in the history of the kings. But this prosperity becomes a snare to him; and it bore most bitter fruits when his real piety failed. The prosperity with which God had blessed him, in consequence of his faithfulness, made it worth while to seek alliance with him, and rendered it more difficult. to attack him. Thus at ease, Jehoshaphat, on his part, joins affinity with Israel. His prosperity put him in a condition to do so in a manner which made the alliance honorable. The human heart, when it is not kept by God, can act generously with respect to the evil which it fears not; but this is not charity. Outwardly, Jehoshaphat is faithful to the Lord, but the wrath of the Lord is upon him.
Nevertheless, when he had returned to his house, the king sets himself to bring back the people to the fear of the Lord, and to cause judgment and righteousness to be executed in Israel. But war begins. He could no longer be blessed in having to do with God alone without trial. The intervention of the enemy was now needful for his good, according to God's government, although, in the trial through which he passes, he may Dave full blessing. His piety was genuine; the trial proves it. He appeals to the relationship of God with Abraham, and to His promises to Solomon, when the latter had built the house. Jehoshaphat understood also the relation in which the enemy stood to Israel-looked at in connection with God's dealings (20:10-11). God answers him, and the king encourages the people by acknowledging the voice of the prophets, and by singing the praises of God before the blessing came; singing, in faith, that His mercy endureth forever. God abundantly granted his prayer. Israel, whose enemies had slain each other, had only to carry away the spoil; and God gave rest to the king, and his realm was quiet. Still, if Jehoshaphat no longer united himself with the king of Israel to make war, he joined him in a matter of commerce. But God put a stop to his undertakings. In spite of some faults, the character of Jehoshaphat is a fine one, and refreshes the heart. But soon the sorrowful fruit of his league with Ahab ripen, and bring Judah into distress. Jehoram, his son, Ahab's son-in-law, walks in the way of the king of Israel. The Edomites revolt, and Libnah, a city of Judah, does the same. The king makes high places, and compels Judah to worship at them. The judgment of God is soon manifested. He whom God had raised up as a witness against the sins of the house of Ahab, had foreseen their fruits in Judah; and a writing of Elijah's is brought to the king, threatening him with the terrible judgments of God. Judah also is attacked by their enemies, who pillage the land, laying waste even the king's house, and slaying all his sons excepting one. This was of the Lord-it is His government which we see here; for He rules over those who are in covenant with Him, those who are His house.
Finally, the king perishes, according to Elijah's prediction. Disaster upon disaster falls upon Judah, in consequence of this connection with the house of Ahab. To connect oneself with that which claims to be of God, according to his religion, but which is not so, is intolerable to God. The only son that remained to Jehoram is slain by Jehu, as participating in the iniquity of Ahab's family; and Athaliah who belonged to it also, takes possession of the throne, destroying all the seed royal, except one child that God in His grace took care of, who would not have the lamp of David put out at Jerusalem, although he chastened His family. The sister of Ahaziah, wife to the high priest, preserves the child, who is concealed in the house of God for six years.
Everything was in a very low state; and, to outward appearance, all was over with the house of David; but the faithfulness of God did not fail. And, although the power of the throne is absolutely destroyed, and the family of David set aside, God raises up a man of faith, in the person of the high priest, to restore the whole. The chastisement of God was complete. The entire order of the throne was subverted by his judgment. Nothing was left but the faithfulness of God. Man was judged. He had no longer any means of recovery. But all things are at God's disposal, the heart of Jehoshabeath and the faith of Jehoiada. The latter takes the needful steps, and the king is set upon his throne; and, after all the same thing which we have seen before, again takes place: the king appoints everything concerning the reestablishment of order in the house of God.
How often the energy of faith may, so to say, establish a kingdom, yet fail at the same time in maintaining the ordinary duty of those who have to do with the service of God! Faithful at the commencement of his reign, Joash walks nevertheless more by Jehoiada's faith than by his own; and, after the death of the high-priest, he leans on the princes of Judah, and serves idols; and even puts to death the son of Jehoiada, by whom the Holy Ghost had testified against him. Joash, forsaken of God, is defeated by the Syrians. He falls into many diseases, and is at length slain by his own servants.
In this whole history, we must observe that the immediate government of a God of judgment is in exercise, because those whom He judges were in close connection with Himself.
Amaziah, up to a certain point, walks with God, but in weakness and with an unsteady step. He leans upon an arm of flesh; but he hearkens to the prophet, and this saves him from being defeated. The cities of Judah, however, suffer the consequences of his false step, and are plundered by the army of Israel which Amaziah had sent back. Lifted up by the victory that he had obtained over Edom, he takes the gods of Seir, which could not deliver their own people, and bows himself down before them. He then turns a deaf ear to the prophet who rebukes him. But pride goeth before a fall. Amaziah, making war against Israel, is ignominiously defeated, and made prisoner, and Jerusalem itself is laid waste. We should remark, in this part of the history, the goodness of the Lord who continually interposes by means of prophets.
Uzziah, the son of Amaziah, walks for a long time with the Lord, and prospers. The strength of Judah is increased, and all the king's undertakings are successful; "but when he was strong his heart was lifted up;" he takes upon himself the priestly function, and is smitten with leprosy by the hand of God.
We enter now on a period in which Isaiah throws much light on the state of the people. This state was partly exhibited before, in the reign of Joash, who, as soon as he hearkens to the princes, falls into idolatry. But in reading the two first chapters of Isaiah, or the prophecy of Hosea, we shall see the terrible condition of the people, the greatness of God's patience, and the manner in which iniquity and idolatry multiplied on every side, when the king was not faithful and energetic.
Jotham, the son of Uzziah, walks uprightly; and he avoids his father's fault, but the people were still corrupt. Nevertheless, the faithfulness of Jotham procures him blessing and prosperity. For it is always the state of the king which is the object of God's judgment. As we have seen, the people as such had failed long before.
The reign of Ahaz forms an epoch. Entirely forsaking the Lord, he gives himself up wholly to idolatry; and the more he is smitten of God, the more he sins against Him. He is delivered into the hand of the Syrians, and into the hand of Pekah, the king of Israel. In the latter case, however, God interposes for the rescue at least of the captives. The Edomites, and afterward the Philistines invade Judah. All this distress induces Ahaz to seek help from the king of Assyria, who only brought him into still greater trouble (comp. Isaiah, chap. 7:17; 8:7; see also Hosea, chap. 5:13-15).
Although piety is not transmitted from father to son, grace can work in the heart and direct the steps of one who had the most wicked father. This was the case with the son of Ahaz. The way in which Hezekiah sought the glory of his God, shows remarkable faith and energy. In the better days of the kingdom, true piety and the work of righteousness were manifested in Jehoshaphat; great energy of faith is now displayed in Hezekiah; we shall find in Josiah profound reverence for the Scriptures, for the Book of the Law. I recall here the great principle, the effects of which the reader has to remark in the Book which occupies us, namely, the government of God which visited every act with its immediate consequences, a government which always had reference, to the king's conduct. But, in spite of some awakenings, and some restorations wrought by grace, the people having entirely corrupted themselves, the kingly power, which alone recalled them to their duties, came short of the glory of God; and, at length, the oath made in the Lord's name being broken, the measure of sin was filled up and the judgment of Israel, as well as the times of the Gentiles commenced.
CH 29{Hezekiah acknowledges the sinful state of Israel; and he invites the people to cleanse themselves. A true worship, affecting in its character, is re-established (29:25-29), and the service of the Lord's house is set in order. But Hezekiah's zeal embraces all Israel, and he sends letters which, although the greater part laughed them to scorn, brought up many serious souls to the worship of the Lord in Jerusalem. If everything is not re-established as a whole, yet wherever faith is in action and a sincere heart seeks to glorify God, there is always cause for the faithful to rejoice in the dealings of God. God pardoned their failure in the purification necessary for participation in the service of the sanctuary; the prayer for blessing came up to His holy dwelling-place, and was granted.
CH 32{Strengthened by this communion with the Lord, all Israel that had been present went out and destroyed the groves and the images, not only in Judah but also in Ephraim and Manasseh. The state of disorder in Israel gave an opportunity on God's part, for the exercise of faithfulness and the manifestation of devotedness in His people. Abundance and blessing are found in Judah, and the Lord's house is filled with proofs of His goodness, brought in by grateful hearts, according to the ordinances of the law; and even in the cities of the priests, everything is set in order according to the law, and everything prospers. God fully answered the king's faith; but the iniquity of the people's heart was little changed, and the ways of God in judgment began to be manifested; and in such a manner as to make it evident that in the midst of His judgments, and at the height of the enemy's power, the faithful seed of David should be the infallible resource of His people. This is the lesson of chap. 32. This man is the peace of the people when the Assyrian enters the land. See in Isaiah chap. 8 the Assyrian's entrance into the land, already called the land of Immanuel, through the prophetic revelation of the birth of the Virgin's Son, a revelation addressed to the unfaithful king, to Ahaz; see also in the same chapter, the revelation of the terrible distress of the people, the law being sealed and entrusted to the remnant who would follow Christ as a prophet, until the people confess that the Son was born unto them. See, also, in chap. 22 of the same prophet, the Spirit's judgment as to the moral condition of the people, on the occasion of those events which are recorded in chap. 32 of 2 Chronicles. Hezekiah himself did not render again to the Lord, according to the benefit done unto him; but his heart was lifted up. Nevertheless, as he humbled himself, he was allowed to see the peace of Jerusalem all the days of his life.
Manasseh, his son, who gave himself up to iniquity in spite of the warnings of the prophets, brought desolation and ruin upon himself, and afterward upon Israel. Guilty of sins which God had not forgotten, his personal repentance in his captivity procured him personal restoration and peace, through the mercy of God; and after his return to Jerusalem, he acted faithfully and was jealous for the glory of God, for the time of Judah's judgment was not yet come. His son Amon followed him in his iniquity, but not in his repentance, and he dies by the hand of his own servants.
We find in Josiah a tender heart, subject to the Word, and a conscience that respected the mind and will of God; only at last he had too much confidence in the effect of this to secure blessing from God, without that faith which gives intelligence in His ways to understand the position of God's people. God; however, makes use of this confidence to take Josiah away from the evil He was preparing in the judgments which were to fall upon Judah, the knowledge of which should have made Josiah walk more humbly. At the age of sixteen, he began, by the grace of God, to seek the Lord; and at twenty, he had acquired the moral strength necessary for acting with energy against idolatry, which he destroyed even unto Naphtali. We see here how sovereign grace came in, for both Hezekiah and Josiah were the sons of extremely wicked fathers. Having cleansed the land from idolatry, Josiah begins to repair the temple, and there the Book of the Law was found. The king's conscience, and his heart also, are bowed under the authority of the Word of his God. He seeks for the prophetic testimony of God with respect to the state in which he sees Israel to be, and God makes known to him, by Huldah, the judgment about to fall upon Israel; but tells him, at the same time, that his eyes shall not see the evil. It was this communication which should have made him act with less precipitation, and with a more exercised heart than he manifested, when he went up against the king of Egypt. The knowledge that their well-deserved judgment was soon to overwhelm Israel, and that there was no remedy for their sins (although Josiah himself was spared), ought to have prevented his going up against Pharaoh, when the latter did not attack him, and even warned him to forbear: but he would not hearken, and was lost through a hardihood which was not of God.
His death opened the sluices to the affliction of Judah and Jerusalem, who had been blessed through his means, for they had followed the Lord all the days of Josiah, and had therefore been blessed: they had also mourned for his death. Jeremiah (that is to say, the Spirit of God by the prophet), in lamenting over the last king who would maintain the relations of God with His people, wept for the ruin and desolation which sin would bring the flock whom the Lord loved—the vineyard that He had planted with the choicest vine.
However faithful Josiah had been, this had not changed the heart of the people (compare Jer. 3:1010And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord. (Jeremiah 3:10)). Josiah's faith was in action, and over-ruled this state of things; and, as we have constantly seen, blessing depended on the conduct of the king, although the under-current was always tending to the ruin and rejection of the people.
It remains for us to notice the Passover. Everything is set in order, according to the ordinances of Moses and David; and that in a remarkable manner. It appears that even the ark had been removed from its place (35:3); but now the ark being restored to its rest, the Levites occupy themselves diligently with their service; and even make ready for the priests that they might keep the feast. They were all in their places, according to the blessing of Israel in the rest they enjoyed under Solomon. Those who taught all Israel no longer bore the ark, but they ministered to God and to His people. The singers were there also according to their order, so that there had not been such a Passover since the days of Samuel. It was like the last glimmering of the lamp which God had lighted among His people in the house Of David. It was soon extinguished in the darkness of the nations which know not God, and those who had been His people, under the judgment expressed by the word Lo-ammi (not my people); but this was only to give occasion afterward' to the manifestation of His infinite grace towards the one, and His unchangeable faithfulness to the others. Ezekiel dates his prophecy from the year of this Passover, when he says, the thirtieth year. Why so, I cannot tell. Was it the year of the jubilee, or did the Passover itself form an epoch?
Little need be said of the succeeding reigns. The king of Egypt took possession of the land, and the iniquity of Jehoiakim, whom he made king in Jerusalem, was far from leading to restoration on God's part. One more powerful than the king of Egypt-a king by whom God would commence the dominion of the Gentiles-comes up against Jerusalem, and binds Jehoiakim in fetters, yet leaves him, after all, to end his reign and his life at Jerusalem. Three years after he carried away his son to Babylon. Zedekiah, whom this king had made to swear by the Lord-thus acknowledging the authority of that name over his conscience-more sinful in this respect, than Nebuchadnezzar, despises his oath and the name of the Lord; and, after an interval of fruitless resistance, in which he perseveres in spite of Jeremiah's testimony, he falls into the hands of the king of Babylon, who utterly destroys the city and the sanctuary; for both people and priests were thoroughly corrupted: they dishonored the Lord and despised His prophets, till there was no remedy, and the land enjoyed her sabbaths.
Sad and solemn lesson of the sin and iniquity of man, and of the just judgment of God.
You only have I known of all the families of the earth; therefore I will punish you for all your iniquities." But, in His judgments, God remembers mercy; and, in the counsels of His grace, He had already prepared, and even proclaimed by His prophets (and that by name) an instrument to give His people some respite. After the seventy years which Jeremiah had announced as the period of Judah's captivity, the Lord puts it into the heart of Cyrus to proclaim publicly that it was the Lord, the God of Heaven, who had given him all the kingdoms of the earth, and that He had charged him to build Him a house at Jerusalem. He invites the people of God to go thither, assuring them that the Lord their God will be with them.
Thus it is by mercy-but by a mercy which recognizes that power has passed into the hands of the Gentile's-that the history of Israel's downfall concludes; the downfall of a people placed in the most favorable circumstances, so that God could say to them: "What could have been done more to my vineyard that I have not done in it?"-a people that had already been pardoned once; and who, after having allowed the ark of the Lord to fall into the enemy's hands, and after God had forsaken Shiloh, His habitation, had been re-established in blessing, but re-established in vain. The long-suffering of God, the restorations He had granted them, the establishment of the house of David in grace, all was fruitless. The vineyard, for they were men, brought forth wild grapes. Its walls were broken down; it had been laid waste. Jerusalem has ceased, for the present, to be the throne of the Lord; and government and power in the earth have been entrusted to the Gentiles.