Solomon - The Temple: 2 Chronicles 3-5

By: Henri L. Rossier

Narrator: Ivona Gentwo

2 Chronicles 3‑5 • 11 min. read • grade level: 10

2 Chronicles 3-5

2 Chron. 3-4 correspond to 1 Kings 6-7, but with the difference that here the temple has a special significance. Whereas in Kings it is on the one hand the place where God dwells with His own, and on the other hand the center of His government in the midst of Israel, in Chronicles, as we have already noted, it is the place where one approaches God in order to worship Him, the "house of sacrifice" (2 Chron. 7:12¹²And the Lord appeared to Solomon by night, and said unto him, I have heard thy prayer, and have chosen this place to myself for an house of sacrifice. (2 Chronicles 7:12)). In speaking of a place of approach we are not alluding to the sinner who comes by the blood of Christ to be justified before God; we are thinking of the worshipper who enters by that same way into the sanctuary. Thus in the Epistle to the Romans we see the sinner justified by Christ's blood, whereas the Epistle to the Hebrews introduces us into the most holy place by that same way. The fact that the temple is presented as the place of approach explains all the details of this chapter. Here we again find the brazen altar and the veil (2 Chron. 3:14; 4:1¹⁴And he made the vail of blue, and purple, and crimson, and fine linen, and wrought cherubims thereon. (2 Chronicles 3:14)
¹Moreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof. (2 Chronicles 4:1)), omitted in the description of the temple in the book of Kings; on the other hand, the priests' dwellings mentioned in Kings are missing in Chronicles. The prophet Ezekiel, who does not give us the typical picture but rather the actual description of Christ's millennial reign, in his description of the temple (Ezek. 40-45) brings together the characters of the books of Kings and Chronicles. There we find the altar, the door of the sanctuary, the dwelling places of the priests, and the attributes of God's government all together (Ezek. 40:47; 41:22; 41:6; 41:18⁴⁷So he measured the court, an hundred cubits long, and an hundred cubits broad, foursquare; and the altar that was before the house. (Ezekiel 40:47)
²²The altar of wood was three cubits high, and the length thereof two cubits; and the corners thereof, and the length thereof, and the walls thereof, were of wood: and he said unto me, This is the table that is before the Lord. (Ezekiel 41:22)
⁶And the side chambers were three, one over another, and thirty in order; and they entered into the wall which was of the house for the side chambers round about, that they might have hold, but they had not hold in the wall of the house. (Ezekiel 41:6)
¹⁸And it was made with cherubims and palm trees, so that a palm tree was between a cherub and a cherub; and every cherub had two faces; (Ezekiel 41:18)). In fact, Ezekiel's temple sets forth Jehovah, Christ, dwelling in the midst of a people of priests, exercising His righteous government, and become the center of worship for both Israel and the nations; whereas the books of Kings and Chronicles, in order that we may better appreciate His glories, present them to us one after the other.

Other striking details confirm what we have just said. Chronicles mentions neither the sin offering nor the trespass offering; there the altar is solely the place of burnt offerings and peace offerings. Ezekiel, by contrast, insists upon the sin offering as the preparation for all the other offerings (Ezek. 43:25-27²⁵Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish. ²⁶Seven days shall they purge the altar and purify it; and they shall consecrate themselves. ²⁷And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord God. (Ezekiel 43:25‑27)), and then names them not omitting even one (Ezek. 45:25²⁵In the seventh month, in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil. (Ezekiel 45:25)).

A few more words about the brazen altar: This altar of Solomon's has a very important place in Chronicles. It is not the altar of the wilderness, kept at Gibeon, figure of the way in which God comes to meet the sinner and remains just while justifying him; but rather, it is the altar of burnt offering without which one may not approach Him. The dimensions of the altar at Gibeon are quite different from those of Solomon's altar: the first is five cubits long, five cubits wide, and three cubits high. Solomon's altar (2 Chron. 4:1¹Moreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof. (2 Chronicles 4:1)) is twenty cubits long, twenty cubits wide, and ten cubits high. The two principal dimensions are exactly the same as those of the most holy place (2 Chron. 3:8⁸And he made the most holy house, the length whereof was according to the breadth of the house, twenty cubits, and the breadth thereof twenty cubits: and he overlaid it with fine gold, amounting to six hundred talents. (2 Chronicles 3:8); 1 Kings 6:20²⁰And the oracle in the forepart was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof: and he overlaid it with pure gold; and so covered the altar which was of cedar. (1 Kings 6:20); Ezek. 41:4⁴So he measured the length thereof, twenty cubits; and the breadth, twenty cubits, before the temple: and he said unto me, This is the most holy place. (Ezekiel 41:4)). The altar, Christ, is perfectly suited to the sanctuary; the glories of the most holy place correspond to the greatness and perfection of the sacrifice represented by the altar. Moreover, as we have said, the altar being especially the expression of worship here, it also has the same measurements as the sanctuary; without being perfect in all its dimensions, it is worthy, in the highest degree, of the millennial scene which it represents.

Everything pertaining to Christ's millennial government and even to the emblems of this government is completely absent in Chronicles; for example, the house of the forest of Lebanon, seat of the throne of judgment, as well as the king's palace, and also the cherubim, special symbols of government which are found throughout the book of Kings, on the walls of the temple and even on the vessels of the courtyard.

Even when it is a question of Solomon's person and his deeds, the description which Chronicles gives is intentionally simplified. There the king is presented to us, not increasing in greatness, as in the book of Kings, but established on the throne according to God's counsels, endowed with perfect wisdom, surrounded by riches and glory. Not a single detail is given us about the exercise of his wisdom, whether in discerning evil, whether in judging, or whether in teaching that which is good by his words and writings (see 1 Kings 3:16-28; 4:29-34¹⁶Then came there two women, that were harlots, unto the king, and stood before him. ¹⁷And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house. ¹⁸And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house. ¹⁹And this woman's child died in the night; because she overlaid it. ²⁰And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom. ²¹And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear. ²²And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king. ²³Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living. ²⁴And the king said, Bring me a sword. And they brought a sword before the king. ²⁵And the king said, Divide the living child in two, and give half to the one, and half to the other. ²⁶Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it. ²⁷Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof. ²⁸And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment. (1 Kings 3:16‑28)
²⁹And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. ³⁰And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. ³¹For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about. ³²And he spake three thousand proverbs: and his songs were a thousand and five. ³³And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes. ³⁴And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom. (1 Kings 4:29‑34)). Solomon is set before our eyes on his throne, in a posture, so to say, unchangeable; peace reigns, the counsels of God concerning His King are fulfilled, and this King Himself is God.

This scene of peace and well-being has its starting point on Mount Moriah, a detail, let us carefully note, which is missing in the book of Kings: "And Solomon began to build the house of Jehovah at Jerusalem on mount Moriah, where he appeared to David his father, in the place that David had prepared in the threshing floor of Oman the Jebusite" (2 Chron. 3:1¹Then Solomon began to build the house of the Lord at Jerusalem in mount Moriah, where the Lord appeared unto David his father, in the place that David had prepared in the threshingfloor of Ornan the Jebusite. (2 Chronicles 3:1)). It was at Moriah, first of all, that Abraham had offered Isaac on the altar and received him again in figure by resurrection; there, all that the holiness of God demanded had been provided. Next, it was at Moriah where, on the occasion of David's failure, grace gloried over judgment. Solomon's reign of peace is thus established after resurrection, on the principle of grace, just as the future reign of the risen Christ will be based entirely on the grace that triumphed at the cross. Following the sacrifice of Moriah and in virtue of the sovereign monarch's personal perfection, the latter may from this time forward enter his temple. The eternal gates will lift up their heads to let the King of glory pass. He will have a rich entry into His own kingdom. Only in Chronicles do we find the immense height of this porch (2 Chron. 3:4⁴And the porch that was in the front of the house, the length of it was according to the breadth of the house, twenty cubits, and the height was an hundred and twenty: and he overlaid it within with pure gold. (2 Chronicles 3:4); cf. Psa. 24:7, 9⁷Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. (Psalm 24:7)
⁹Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. (Psalm 24:9); Mal. 3:1¹Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. (Malachi 3:1); Hag. 2:7⁷And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts. (Haggai 2:7); 2 Pet. 1:11,17¹¹For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. (2 Peter 1:11)
¹⁷For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. (2 Peter 1:17)).

One more characteristic detail: here we see only palm trees and chains on the walls of the house; palm trees are the symbols of triumphant peace; the chains, which also ornament the pillars here, are not mentioned anywhere else except on the shoulder pieces and the breastplate of the high priest. They firmly unite the various parts and appear to symbolize the solidity of the bond uniting the people of God. There are no more partially opened flowers, symbol of a reign that is beginning to blossom out, as in the book of Kings; here the reign is definitely established; there are no more cherubim hidden under the gold of the walls; they appear only on the veil; there are no more secret thoughts, no more hidden counsels of God; they are now made manifest in the person of Christ, but fixed on the veil — His flesh delivered to death. In the most holy place, two cherubim standing with wings extended face "toward the house" (2 Chron. 3:13¹³The wings of these cherubims spread themselves forth twenty cubits: and they stood on their feet, and their faces were inward. (2 Chronicles 3:13)), a fact mentioned only here, and contemplate the order of the people of God established from henceforth on. The pillars Jachin and Boaz ("He shall establish" and "In Him is strength") are essential to this scene, emblems of a reign established from this time on and dependent entirely on the power which is in Christ.

Another interesting detail: Solomon "made ten tables, and placed them in the temple, five on the right hand and five on the left" (2 Chron. 4:8⁸He made also ten tables, and placed them in the temple, five on the right side, and five on the left. And he made an hundred basons of gold. (2 Chronicles 4:8)). 1 Kings 7:48⁴⁸And Solomon made all the vessels that pertained unto the house of the Lord: the altar of gold, and the table of gold, whereupon the showbread was, (1 Kings 7:48) mentions only one. Is it not striking to see the loaves of shewbread thus multiplied tenfold? Solomon is viewed as seated "on the throne of Jehovah" (1 Chron. 29:23²³Then Solomon sat on the throne of the Lord as king instead of David his father, and prospered; and all Israel obeyed him. (1 Chronicles 29:23)); Israel increases under his reign; they ever remain the same tribes, but infinitely increased in the eyes of God, who beholds them and governs them. The true Solomon, Christ Himself, is the author of this multiplication (2 Chron. 4:8⁸He made also ten tables, and placed them in the temple, five on the right side, and five on the left. And he made an hundred basons of gold. (2 Chronicles 4:8)). In the millennium Israel will be complete, as presented to God by Christ, an offering well-pleasing to God.

In 2 Chron. 5 the ark is brought up from the city of David to the magnificent house which Solomon has prepared for it. The tabernacle and all its vessels, which were at Gibeon, rejoin the ark in the temple: thus the remembrance of the wilderness journey ever remains before God. We are not told of the vessels of the court; most importantly, we are not told of the brazen altar that was set up by Moses and where God in grace came to meet a sinful people. This wilderness altar is replaced by Solomon's altar, itself corresponding to the altar David set up on the threshing-floor of Ornan. Solomon's altar is mentioned in passing in the book of Kings only when all has been finished (1 Kings 8:22²²And Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands toward heaven: (1 Kings 8:22)). Kings, as we have said, has another object in view than worship. The ark has at last found a place of rest, but the millennial scene, which these chapters pre-figure, is not the eternal, final rest for God's throne. The staves have not disappeared, although their position denotes that the ark will no longer journey. The entire scene of millennial blessing described here will end when the new heavens and the new earth are established.

The passage from 2 Chron. 5:11-14¹¹And it came to pass, when the priests were come out of the holy place: (for all the priests that were present were sanctified, and did not then wait by course: ¹²Also the Levites which were the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, being arrayed in white linen, having cymbals and psalteries and harps, stood at the east end of the altar, and with them an hundred and twenty priests sounding with trumpets:) ¹³It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the Lord, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord; ¹⁴So that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God. (2 Chronicles 5:11‑14) is missing in the book of Kings: "And it came to pass when the priests were come out of the holy place (for all the priests that were present were hallowed without observing the courses; and the Levites the singers, all they of Asaph, of Heman, of Jeduthun, with their sons and their brethren, clad in byssus, with cymbals and lutes and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets),  it came to pass when the trumpeters and singers were as one, to make one voice to be heard in praising and thanking Jehovah; and when they lifted up their voice with trumpets, and cymbals, and instruments of music, and praised Jehovah: For He is good, for His loving-kindness endureth forever; that then the house, the house of Jehovah, was filled with a cloud, and the priests could not stand to do their service because of the cloud; for the glory of Jehovah had filled the house of God." This is the appropriate picture of millennial worship when the "song of triumph and praise" shall be sounded (cf. 2 Chron. 20:22²²And when they began to sing and to praise, the Lord set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten. (2 Chronicles 20:22)). There the Lord is praised "for He is good, for His loving-kindness endureth forever." (As to this song, see also: 1 Chron. 16:41⁴¹And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the Lord, because his mercy endureth for ever; (1 Chronicles 16:41); 2 Chron. 7:3,6³And when all the children of Israel saw how the fire came down, and the glory of the Lord upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised the Lord, saying, For he is good; for his mercy endureth for ever. (2 Chronicles 7:3)
⁶And the priests waited on their offices: the Levites also with instruments of music of the Lord, which David the king had made to praise the Lord, because his mercy endureth for ever, when David praised by their ministry; and the priests sounded trumpets before them, and all Israel stood. (2 Chronicles 7:6); Psa. 106:1; 107:1; 118; 136¹Praise ye the Lord. O give thanks unto the Lord; for he is good: for his mercy endureth for ever. (Psalm 106:1)
¹O give thanks unto the Lord, for he is good: for his mercy endureth for ever. (Psalm 107:1)
¹O give thanks unto the Lord; for he is good: because his mercy endureth for ever. (Psalm 118:1)
¹O give thanks unto the Lord; for he is good: for his mercy endureth for ever. (Psalm 136:1); Jer. 33:11¹¹The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the Lord of hosts: for the Lord is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land, as at the first, saith the Lord. (Jeremiah 33:11)). All the instruments of music resound, just as in Psalm 150 which describes the same scene. Here we have properly the dedication of the altar (2 Chron. 7:9⁹And in the eighth day they made a solemn assembly: for they kept the dedication of the altar seven days, and the feast seven days. (2 Chronicles 7:9)) preceding the feast of tabernacles, but only Chronicles shows us the glory of the Lord filling the house twice. In fact, there were two feasts, one of seven days, the dedication of the altar, and one of eight days, the dedication of the house or the feast of tabernacles (2 Chron. 7:9⁹And in the eighth day they made a solemn assembly: for they kept the dedication of the altar seven days, and the feast seven days. (2 Chronicles 7:9)). Both are found here, with the same hymn and the same presence of God's glory in His temple, a subject most appropriate to this book which speaks of worship and of the fulfillment of God's counsels concerning His reign.

In Chronicles the dedication of the altar takes the place of the great day of atonement (cf. Lev. 23:26-36²⁶And the Lord spake unto Moses, saying, ²⁷Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. ²⁸And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. ²⁹For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. ³⁰And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. ³¹Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. ³²It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. ³³And the Lord spake unto Moses, saying, ³⁴Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. ³⁵On the first day shall be an holy convocation: ye shall do no servile work therein. ³⁶Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. (Leviticus 23:26‑36)), while in Zechariah this day must precede the establishment of the messianic reign. Here it is not a question of afflicting their souls as on the day of atonement (Lev. 16:29²⁹And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: (Leviticus 16:29)), but of rejoicing, for by means of the altar God's loving-kindness which endures forever has ultimately brought the people to Himself.

The song: "His loving-kindness endureth forever," so characteristic of the beginning of the millennial reign, is repeated in this book of Chronicles both times when the glory of Jehovah fills the temple; this hymn is completely absent in 1 Kings. The scene is much more complete here: the counsels of God as to the establishment of Christ's kingdom on earth are in type at last accomplished. "The glory of Jehovah had filled the house of God " (cf. 1 Kings 8:11¹¹So that the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord. (1 Kings 8:11)). The name of God often replaces that of Jehovah in these chapters, an allusion to His relationship with the nations which acknowledge the God of Israel as their God.

In conclusion let us say that in the presence of all the differences in details between 1 Kings and 2 Chronicles, every believer will be convinced of the wisdom and divine order which invariably preside in these accounts. The smallest omission as well as every word added in the sacred text are the fruit of an overall plan destined to display the various glories of Christ. We are far from having exhausted the enumeration of these differences; others may discover additional differences with real profit for their souls.

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