It has been already observed that the united reigns of David and Solomon prefigure the millennial reign of Christ. In Solomon we see the blessed results in glory and blessing of all that David suffered (1 Sam.), of all his conflicts and victories (2 Sam.), and of his vast preparations and Spirit-given patterns of all pertaining to the temple and the sacred polity (1 Chron.). In Joseph and Benjamin we have typified the union of glory and power; in Melchizedek the union of royalty and priesthood; and in David and Solomon the union of successful conflict and glory. The fruit therefore of the Davidical rule of the Lord (as Psa. 45) will be the establishment in glory and peace of the kingdom, of which 2 Chron. 9 is a beautiful and striking type, and of which Psa. 72 is a magnificent and glowing description.
The point in the early part of this book is Jehovah putting Himself in connection with the kingdom established in glory in midst of His people and His temple, where their worship and gladness could be accepted. The combination of kingly glory and priestly grace so as to secure the full blessing of an earthly people, and as exhibited in the reign of Solomon, will be most preciously verified when Christ will reign over Israel and "sit as a priest upon His throne." If the description given of the temple in this book be compared with that in 1 Kings, it will be found that in the Kings' account we have a higher range of thought, a more elevated character of teaching, than in the description contained in the Chronicles. One marked example will sufficiently illustrate the difference. In the former statement there is no mention made of the veil, because the point in the book of Kings is our immediate access to God, hence for us the veil is rent; whereas in the Chronicles the veil is seen set up in the temple, because Israel on the earth is in question, and even in millennial glory the veil will not be rent for them. They will draw near to God. The difference between a people blest on the earth governmentally and drawing nigh to God, and a people blessed in heavenly places and dwelling in God's presence is one of vast importance. After a brief account of the establishment of the kingdom of Israel or ten tribes in Rehoboam (2 Chron. 11), the history is in connection with the house of David, and is traced down to the captivity and destruction of Jerusalem in the year 589 B. C.
In the double books of Samuel, Kings, and Chronicles, a comprehensive sketch of Jewish-kingdom history may be gathered. In the first book of Samuel we have the kingdom founded in Saul, but according to the responsibility of man. In the second book the kingdom is established in David, according to the purpose of God. In the first book of Kings we have the public history of the kingdom—from Solomon till the death of Jehoshaphat. In the second book of Kings the general history is brought down to the destruction of Jerusalem. In the first book of Chronicles David is the prominent personage before the mind of the Spirit. In the second book of Chronicles David's house occupies the foreground in the sacred narrative, as in the books of Kings, Israel or the ten-tribed kingdom is specially in view.
We have the founding and establishing of the kingdom in the books of Samuel, the general history of the kingdom in the books of Kings, while the books of Chronicles unfold the inner history of the kingdom in connection with His sovereign grace; hence, in these latter, the omission of Solomon's faults and, in general, also those of David.
GENERAL DIVISIONS.
1.-The glory, extent, and priestly blessing of Solomon's reign, figure of Christ's rule over the world, the Gentiles and Israel. 2 Chron. 1-9.
2.-History of the royal succession in the house of David from Rehoboam till the destruction of Jerusalem. 2 Chron. 10-36.