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 Jehovah had set up, and the brazen altar, at which the king and the congregation worshipped. The kingly power is realised in connection with Israel, the people of God whom Moses brought out of Egypt. [See Note #1] It is the means by which the purposes of God with respect to them are accomplished; it is not yet 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, that is, through sovereign grace, by a redeemer "in whom is strength": [See Note #2] one who had no title (and Israel had no more any) is introduced into the enjoyment of the promises. Israel, long known as the "pleasant one" [See Note #3] of God, is the people which receives into its bosom the son that is born. To us, they say, a son is born (Isaiah 9:7). At the altar which was before Jehovah in the tabernacle of the congregation Solomon recognises his position. He is to judge the people of God. Hereafter all this shall take place in power.

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 is 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 Jehovah 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 cherubim have their faces towards the house, that is, outwards. [See Note #4] The attributes of God do not now 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 now through the veil, and to find no veil in heaven: blessed be God! There is no temple there. Jehovah God Almighty and the Lamb are the temple of it. The stability of a divine government is granted to the earth, [See Note #5] 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 structure 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 (2 Chronicles 4:9) for the relationship 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 it is simply stated that 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 Jehovah was definitively established there, the glory of Jehovah filled the house. It is God's habitation, a figure of the heavenly dwelling-place which awaits us, our Father's house. On the other hand, that which is set before us in the Book of Chronicles is God's connection with His people Israel 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 Jehovah, saying "His mercy endureth for ever," 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.

Note #1:

But the connection is not with the ark in Zion He goes, historically, where the people are.

Note #2:

Such is the meaning of the name of Boaz.

Note #3:

Naomi means "my pleasant one."

Note #4:

the Authorised Version it is inwards. It is literally towards the house, which, generally, would mean inwards; but, as the cherubim were at the very bottom of the house, looking towards the house was really outwards.

Note #5:

This stability consists, apparently, in two things God shall establish it, and then in Him is strength. These are the two sources of the stability of Christ's kingdom. This is the meaning of the words Jachin and Boaz, the names of the pillars before the temple.

We have seen that there was a second part of grace, the acceptance of Israel as worshippers after their sinnot only the ark on Mount Zion, but the sacrifice and pardon and consequent worship of Mount Moriah, the threshing-floor of Araunah the Jebusite.

2 Chronicles 1

The following commentary covers Chapters 1 through 7.

Thus Solomon having prayed, and entreated Jehovah 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 Psalm 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 Jehovah 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 "Jehovah is good, and that his mercy endureth for ever" (compare Leviticus 9:24). Only in this last 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 (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 realised effect of the promises, the people being no longer in distress.[See Note #1]

We find again here the musical instruments of Jehovah, which David had made to praise Jehovah, "because his mercy endureth for ever"; when David himself "praised by their ministry" (2 Chronicles 7:6); blessed thought! for who is this David? (compare Psalm 22:22). The people saw themselves blessed and happy in all the goodness of Jehovah. 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 Jehovah 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 Jehovah, should become a by-word among all nations, and a witness to the just judgment of God.

Note #1

It does not appear however that they made booths with the branches of trees. Since Joshua, this had not been done until the days of Nehemiah. At the time which we are considering, joy and prosperity had made them a little neglectful of the word.