الكتاب المقدس

Expositor's Bible Commentary 2 Chronicles 5:1 Thus all the work that Solomon made for the house of the LORD was finished: and Solomon brought in all the things that David his father had dedicated; and the silver, and the gold, and all the instruments, put he among the treasures of the house of God. -17 SOLOMON THE chronicler’s history of Solomon is constructed on the same principles as that of David, and for similar reasons. The builder of the first Temple commanded the grateful reverence of a community whose national and religious life centered in the second Temple. While the Davidic king became the symbol of the hope of Israel, the Jews could not forget that this symbol derived much of its significance from the widespread dominion and royal magnificence of Solomon. The chronicler, indeed, attributes great splendor to the court of David, and ascribes to him a lion’s share in the Temple itself. He provided his successor with treasure and materials and even the complete plans, so that on the principle, " Qui facit per alium, facit per se ," David might have been credited with the actual building. Solomon was almost in the position of a modern engineer who puts together a steamer that has been built in sections. But, with all these limitations, the clear and obvious fact remained that Solomon actually built and dedicated the Temple. Moreover, the memory of his wealth and grandeur kept a firm hold on the popular imagination; and these conspicuous blessings were received as certain tokens of the favor of Jehovah. Solomon’s fame, however, was threefold: he was not only the Divinely appointed builder of the Temple and, by the same Divine grace, the richest and most powerful king of Israel: he had also received from Jehovah the gift of "wisdom and knowledge." In his royal splendor and his sacred buildings he only differed in degree from other kings; but in his wisdom he stood alone, not only without equal, but almost without competitor. Herein he was under no obligation to his father, and the glory of Solomon could not be diminished by representing that he bad been anticipated by David. Hence the name of Solomon came to symbolize Hebrew learning and philosophy. In religious significance, however, Solomon cannot rank with David. The dynasty of Judah could have only one representative, and the founder and eponym of the royal house was the most important figure for the subsequent theology. The interest that later generations felt in Solomon lay apart from the main line of Jewish orthodoxy, and he is never mentioned by the prophets. Moreover, the darker aspects of Solomon’s reign made more impression upon succeeding generations than even David’s sins and misfortunes. Occasional lapses into vices and cruelty might be forgiven or even forgotten; but the systematic oppression of Solomon rankled for long generations in the hearts of the people, and the prophets always remembered his wanton idolatry. His memory was further discredited by the disasters which marked the close of his own reign and the beginning of Rehoboam’s. Centuries later these feelings still prevailed. The prophets who adopted the Mosaic law for the closing period of the monarchy exhort the king to take warning by Solomon, and to multiply neither horses, nor wives, nor gold and silver. { Deuteronomy 17:16-17 ; Cf. 2 Chronicles 1:14-17 and 1 Kings 11:3-8 } But as time went on Judah fell into growing poverty and distress, which came to a head in the Captivity and were renewed with the Restoration. The Jews were willing to forget Solomon’s faults in order that they might indulge in fond recollections of the material prosperity of his reign. Their experience of the culture of Babylon led them to feel greater interest and pride in his wisdom, and the figure of Solomon began to assume a mysterious grandeur, which has since become the nucleus for Jewish and Mohammedan legends. The chief monument of his fame in Jewish literature is the book of Proverbs, but his growing reputation is shown by the numerous Biblical and apocryphal works ascribed to him. His name was no doubt attached to Canticles because of a feature in his character which the chronicler ignores. His supposed authorship of Ecclesiastes and of the Wisdom of Solomon testifies to the fame of his wisdom, while the titles of the "Psalms of’ Solomon" and even of some canonical psalms credit him with spiritual feeling and poetic power. When the Wisdom of Jesus the Son of Sirach proposes to "praise famous men," it dwells upon Solomon’s temple and his wealth, and especially upon his wisdom; but it does not forget his failings. { Sir 47:12-21 } Josephus celebrates his glory at great length. The New Testament has comparatively few notices of Solomon; but these include references to his wisdom, { Matthew 12:42 } his splendor, { Matthew 6:29 } and his temple. { Acts 7:47 } The Koran, however, far surpasses the New Testament in its interest in Solomon; and his name and his seal play a leading part in Jewish and Arabian magic. The bulk of this literature is later than the chronicler, but the renewed interest in the glory of Solomon must have begun before his time. Perhaps, by connecting the building of the Temple as far as possible with David, the chronicler marks his sense of Solomon’s unworthiness. On the other hand, there were many reasons why he should welcome the aid of popular sentiment to enable him to include Solomon among the ideal Hebrew kings. After all, Solomon had built and dedicated the Temple; he was the "pious founder," and the beneficiaries of the foundation would wish to make the most of his piety. "Jehovah" had "magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel." { 1 Chronicles 29:25 } "King Solomon exceeded all the kings of the earth in riches and wisdom; and all the kings of the earth sought the presence of Solomon, to hear his wisdom, which God had put in his heart." { 2 Chronicles 9:22-23 } The chronicler would naturally wish to set forth the better side of Solomon’s character as an ideal of royal wisdom and splendor, devoted to the service of the sanctuary. Let us briefly compare Chronicles and Kings to see how he accomplished his purpose. The structure of the narrative in Kings rendered the task comparatively easy: it could be accomplished by removing the opening and closing sections and making a few minor changes in the intermediate portion. The opening section is the sequel to the conclusion of David’s reign; the chronicler omitted this conclusion, and therefore also its sequel. But the contents of this section were objectionable in themselves. Solomon’s admirers willingly forgot that his reign was inaugurated by the execution of Shimei, of his brother Adonijah, and of his father’s faithful minister Joab, and by the deposition of the high-priest Abiathar. The chronicler narrates with evident approval the strong measures of Ezra and Nehemiah against foreign marriages, and he is therefore not anxious to remind his readers that Solomon married Pharaoh’s daughter. He does not, however, carry out his plan consistently. Elsewhere he wishes to emphasize the sanctity of the Ark and tells us that "Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her, for he said, My wife shall not dwell in the house of David, king of Israel, because the places are holy whereunto the ark of the Lord hath come." { 2 Chronicles 8:11 } In Kings the history of Solomon closes with a long account of his numerous wives and concubines, his idolatry and consequent misfortunes. All this is omitted by the chronicler; but later on, with his usual inconsistency, he allows Nehemiah to point the moral of a tale he has left untold: "Did not Solomon, king of Israel, sin by these things? Even him did strange women cause to sin." { Nehemiah 13:26 } In the intervening section he omits the famous judgment of Solomon, probably on account of the character of the women concerned, he introduces sundry changes which naturally follow from his belief that the Levitical law was then in force. His feeling for the dignity of the chosen people and their king comes out rather curiously in two minor alterations. Both authorities agree in telling us that Solomon had recourse to forced labor for his building operations; in fact, after the usual Eastern fashion from the Pyramids down to the Suez Canal, Solomon’s temple and palaces were built by the corvee. According to the oldest narrative, he "raised a levy out of all Israel." This suggests that forced labor was exacted from the Israelites themselves, and it would help to account for Jeroboam’s successful rebellion. The chronicler omits this statement as open to an interpretation derogatory to the dignity of the chosen people, and not only inserts a later explanation which he found in the book of Kings, but also another express statement that Solomon raised his levy of the "strangers that were in the land of Israel." { 2 Chronicles 2:2 ; 2 Chronicles 2:17-18 ; 2 Chronicles 8:7-10 } These statements may have been partly suggested by the existence of a class of Temple slaves called Solomon’s servants. The other instance relates to Solomon’s alliance with Hiram, king of Tyre. In the book of Kings we are told that "Solomon gave Hiram twenty cities in the land of Galilee." { 1 Kings 9:11-12 } There were indeed redeeming features connected with the transaction; the cities were not a very valuable possession for Hiram: "they pleased him not"; yet he "sent to the king six score talents of gold." However, it seemed incredible to the chronicler that the most powerful and wealthy of the kings of Israel should either cede or sell any portion of Jehovah’s inheritance. He emends the text of his authority so as to convert it into a causal reference to certain cities which Hiram had given to Solomon. { 2 Chronicles 8:1-2 . R.V} We will now reproduce the story of Solomon as given by the chronicler. Solomon was the youngest of four sons born to David at Jerusalem by Bathshua, the daughter of Ammiel. Besides these three brothers, he had at least six other eider brothers. As in the cases of Isaac, Jacob, Judah, and David himself, the birthright fell to a younger son. In the prophetic utterance which foretold his birth, he was designated to succeed to his father’s throne and to build the Temple. At the great assembly which closed his father’s reign he received instructions as to the plans and services of the Temple, { 1 Chronicles 28:9 } and was exhorted to discharge his duties faithfully. He was declared king according to the Divine choice, freely accepted by David and ratified by popular acclamation. At David’s death no one disputed his succession to the throne: "All Israel obeyed him; and all the princes and the mighty men and all the sons likewise of King David submitted themselves unto Solomon the king." { 1 Chronicles 29:23-24 } His first act after his accession was to sacrifice before the brazen altar of the ancient Tabernacle at Gideon. That night God appeared unto him "and said unto him, Ask what I shall give thee." Solomon chose wisdom and knowledge to qualify-him for the arduous task of government. Having thus "sought first the kingdom of God and His righteousness," all other things -" riches, wealth, and honor"-were added unto him. { 2 Chronicles 1:7-13 } He returned to Jerusalem, gathered a great array of chariots and horses by means of traffic with Egypt, and accumulated great wealth, so that silver, and gold, and cedars became abundant at Jerusalem. { 2 Chronicles 1:14-17 } He next proceeded with the building of the Temple, collected workmen, obtained timber from Lebanon and an artificer from Tyre. The Temple was duly erected and dedicated, the king taking the chief and most conspicuous part in all the proceedings. Special reference, however, is made to the presence of the priests and Levites at the dedication. On this occasion the ministry of the sanctuary was not confined to the course whose turn it was to officiate, but "all the priests that were present had sanctified themselves and did not keep their courses; also the Levites, which were the singers, all of them, even Asaph, Heman, Jeduthun, and their sons and their brethren, arrayed in fine linen, with cymbals, and psalteries, and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets." Solomon’s dedication prayer concludes with special petitions for the priests, the saints, and the king: "Now therefore arise, O Jehovah Elohim, into Thy resting-place, Thou and the ark of Thy strength; let Thy priests, O Jehovah Elohim, be clothed with salvation, and let Thy saints rejoice in goodness. O Jehovah Elohim, turn not away the face of Thine anointed; remember the mercies of David Thy servant." When David sacrificed at the threshing-floor of Ornan the Jebusite, the place had been indicated as the site of the future Temple by the descent of fire from heaven; and now, in token that the mercy shown to David should be continued to Solomon, the fire again fell from heaven, and consumed the burnt offering and the sacrifices; and the glory of Jehovah "filled the house of Jehovah," as it had done earlier in the day, when the Ark was brought into the Temple. Solomon concluded the opening ceremonies by a great festival: for eight days the Feast of Tabernacles was observed according to the Levitical law, and seven days more were specially devoted to a dedication feast. Afterwards Jehovah appeared again to Solomon, as He had before at Gibeon, and told him that this prayer was accepted. Taking up the several petitions that the king had offered, He promised, "If I shut up heaven that there be no rain, or if I send pestilence among My people; if My people, which are called by My name, shall humble themselves, and pray, and seek My face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. Now Mine eyes shall be open, and Mine ears attent, unto the prayer that is made in this place." Thus Jehovah, in His gracious condescension, adopts Solomon’s own words to express His answer to the prayer. He allows Solomon to dictate the terms of the agreement, and merely appends His signature and seal. Besides the Temple, Solomon built palaces for himself and his wife, and fortified many cities, among the rest Hamath-zobah, formerly allied to David. He also organized the people for civil and military purposes. As far as the account of his reign is concerned, the Solomon of Chronicles appears as "the husband of one wife"; and that wife is the daughter of Pharaoh. A second, however, is mentioned later on as the mother of Rehoboam; she too was a "strange woman," an Ammonitess, Naamah by name. Meanwhile Solomon was careful to maintain all the sacrifices and festivals ordained in the Levitical law, and all the musical and other arrangements for the sanctuary commanded by David, the man of God. We read next of his commerce by sea and land, his great wealth and wisdom, and the romantic visit of the queen of Sheba. And so the story of Solomon closes with this picture of royal state, - "The wealth of Ormus and of Ind, Or where the gorgeous East with richest hand Showers on her kings barbaric pearl and gold." Wealth was combined with imperial power and Divine wisdom. Here, as in the case of Plato’s own pupils Dionysius and Dion of Syracuse, Plato’s dream came true; the prince was a philosopher, and the philosopher a prince. At first sight it seems as if this marriage of authority and wisdom had happier issue at Jerusalem than at Syracuse. Solomon’s history closes as brilliantly as David’s, and Solomon was subject to no Satanic possession and brought no pestilence upon Israel. But testimonials are chiefly significant in what they omit; and when we compare the conclusions of the histories of David and Solomon, we note suggestive differences. Solomon’s life does not close with any scene in which his people and his heir assemble to do him honor and to receive his last injunctions. There are no "last words" of the wise king; and it is not said of him that "he died in a good old age, full of days, riches, and honor." "Solomon slept with his fathers, and he was buried in the city of David his father; and Rehoboam his son reigned in his stead" that is all. When the chronicler, the professed panegyrist of the house of David, brings his narrative of this great reign to so lame and impotent a conclusion, he really implies as severe a condemnation upon Solomon as the book of Kings does by its narrative of his sins. Thus the Solomon of Chronicles shows the same piety and devotion to the Temple and its ritual which were shown by his father. His prayer at the dedication of the Temple is parallel to similar utterances of David. Instead of being a general and a soldier, he is a scholar and a philosopher. He succeeded to the administrative abilities of his father; and his prayer displays a deep interest in the welfare of his subjects. His record-in Chronicles-is even more faultless than that of David. And yet the careful student with nothing but Chronicles, even without Ezra and Nehemiah, might somehow get the impression that the story of Solomon, like that of Cambuscan, had been "left half told." In addition to the points suggested by a comparison with the history of David, there is a certain abruptness about its conclusion. The last fact noted of Solomon, before the formal statistics about "the rest of his acts" and the years of his reign, is that horses were brought for him "out of Egypt and out of all lands." Elsewhere the chronicler’s use of his materials shows a feeling for dramatic effect. We should not have expected him to close the history of a great reign by a reference to the king’s trade in horses. { 1 Chronicles 9:28 } Perhaps we are apt to read into Chronicles what we know from the book of Kings; yet surely this abrupt conclusion would have raised a suspicion that there were omissions, that facts had been suppressed because they could not bear the light. Upon the splendid figure of the great king, with his wealth and wisdom, his piety and devotion, rests the vague shadow of unnamed sins and unrecorded misfortunes. A suggestion of unhallowed mystery attaches itself to the name of the builder of the Temple, and Solomon is already on the way to become the Master of the Genii and the chief of magicians. When we turn to consider the spiritual significance of this ideal picture of the history and character of Solomon, we are confronted by a difficulty that attends the exposition of any ideal history. An author’s ideal of kingship in the early stages of literature is usually as much one and indivisible as his ideal of priesthood, of the office of the prophet, and of the wicked king. His authorities may record different incidents in connection with each individual; but he emphasizes those which correspond with his ideal, or even anticipates the higher criticism by constructing incidents which seem required by the character and circumstances of his heroes. On the other hand, where the priest, or the prophet, or the king departs from the ideal, the incidents are minimized or passed over in silence. There will still be a certain variety because different individuals may present different elements of the ideal, and the chronicler does not insist on each of his good kings possessing all the characteristics of royal perfection. Still the tendency of the process is to make all the good kings alike. It would be monotonous to take each of them separately and deduce the lessons taught by their virtues, because the chronicler’s intention is that they shall all teach the same lessons by the same kind of behavior described from the same point of view. David has a unique position, and has to be taken by himself; but in considering the features that must be added to the picture of David in order to complete the picture of the good king, it is convenient to group Solomon with the reforming kings of Judah. We shall therefore defer for more consecutive treatment the chronicler’s account of their general characters and careers. Here we shall merely gather up the suggestions of the different narratives as to the chronicler’s ideal Hebrew king. The leading points have already been indicated from the chronicler’s history of David. The first and most indispensable feature is devotion to the temple at Jerusalem and the ritual of the Pentateuch. This has been abundantly illustrated from the account of Solomon. Taking the reforming kings in their order:- Asa removed the high places which were rivals of the Temple, renewed the altar of Jehovah, gathered the people together for a great sacrifice, and made munificent donations to the Temple treasury. { 2 Chronicles 15:18-19 } Similarly Jehoshaphat took away the high places, and sent out a commission to teach the Law. Joash repaired the Temple; { 2 Chronicles 24:1-14 } but, curiously enough, though Jehoram had restored the high places and Joash was acting under the direction of the high-priest Jehoiada, it is not stated that the high places were done away with. This is one of the chronicler’s rather numerous oversights. Perhaps, however, he expected that so obvious a reform would be taken for granted. Amaziah was careful to observe "the law in the book of Moses" that "the children should not die for the fathers," { 2 Chronicles 25:4 } but Amaziah soon turned away from following Jehovah. This is perhaps the reason why in his case also nothing is said about doing away with the high places. Hezekiah had a special opportunity of showing his devotion to the Temple and the Law. The Temple had been polluted and closed by Ahaz, and its services discontinued. Hezekiah purified the Temple, reinstated the priests and Levites, and renewed the services; he made arrangements for the payment of the Temple revenues according to the provisions of the Levitical law, and took away the high places. He also held a reopening festival and a passover with numerous sacrifices. Manasseh’s repentance is indicated by the restoration of the Temple ritual. { 2 Chronicles 33:16 } Josiah took away the high places, repaired the Temple, made the people enter into a covenant to observe the rediscovered Law, and, like Hezekiah, held a great Passover { 2 Chronicles 34:1-33 ; 2 Chronicles 35:1-27 } The reforming kings, like David and Solomon, are specially interested in the music of the Temple and in all the arrangements that have to do with the porters and doorkeepers and other classes of Levites. Their enthusiasm for the exclusive rights of the one Temple symbolizes their loyalty to the one God, Jehovah, and their hatred of idolatry. Zeal for Jehovah and His temple is still combined with uncompromising assertion of the royal supremacy in matters of religion. The king, and not the priest, is the highest spiritual authority in the nation. Solomon, Hezekiah, and Josiah control the arrangements for public worship as completely as Moses or David. Solomon receives Divine communications without the intervention of either priest or prophet; he himself offers the great dedication prayer, and when he makes an end of praying, fire comes down from heaven. Under Hezekiah the civil authorities decide when the passover shall be observed: "For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month." { 2 Chronicles 30:2 } The great reforms of Josiah are throughout initiated and controlled by the king. He himself goes up to the Temple and reads in the ears of the people all the words of the book of the covenant that was found in the house of Jehovah. The chronicler still adheres to the primitive idea of the theocracy, according to which the chief, or judge, or king is the representative of Jehovah. The title to the crown rests throughout on the grace of God and the will of the people. In Judah, however, the principle of hereditary succession prevails throughout. Athaliah is not really an exception: she reigned as the widow of a Davidic king. The double election of David by Jehovah and by Israel carried with it the election of his dynasty. The permanent rule of the house of David was secured by the Divine promise to its founder. Yet the title is not allowed to rest on mere hereditary right. Divine choice and popular recognition are recorded in the case of Solomon and other kings. "All Israel came to Shechem to make Rehoboam king," and yet revolted from him when he refused to accept their conditions; but the obstinacy which caused the disruption "was brought about of God, that Jehovah might establish His word which He spake by the hand of Ahijah the Shilonite." Ahaziah, Joash, Uzziah, Josiah, Jehoahaz, were all set upon the throne by the inhabitants of Judah and Jerusalem. { 2 Chronicles 22:1 , 2 Chronicles 23:1-15 , 2 Chronicles 26:1 , 2 Chronicles 33:25 , 2 Chronicles 36:1 } After Solomon the Divine appointment of kings is not expressly mentioned; Jehovah’s control over the tenure of the throne is chiefly shown by the removal of unworthy occupants. It is interesting to note that the chronicler does not hesitate to record that of the last three sovereigns of Judah two were appointed by foreign kings: Jehoiakim was the nominee of Pharaoh Neco, king of Egypt; and the last king of all, Zedekiah, was appointed by Nebuchadnezzar, king of Babylon. In like manner, the Herods, the last rulers of the restored kingdom of Judah, were the nominees of the Roman emperors. Such nominations forcibly illustrate the degradations and ruin of the theocratic monarchy. But yet, according to the teaching of the prophets, Pharaoh and Nebuchadnezzar were tools in the hand of Jehovah: and their nomination was still an indirect Divine appointment. In the chronicler’s time, however, Judah was thoroughly accustomed to receive her governors from a Persian or Greek king; and Jewish readers would not be scandalized by a similar state of affairs in the closing years of the earlier kingdom. Thus the reforming kings illustrate the ideal kingship set forth in the history of David and Solomon: the royal authority originates in, and is controlled by, the will of God and the consent of the people: the king’s highest duty is the maintenance of the worship of Jehovah; but the king and people are supreme both in Church and state. The personal character of the good kings is also very similar to that of David and Solomon. Jehoshaphat, Hezekiah, and Josiah are men of spiritual feeling as well as careful observers of correct ritual. None of the good kings, with the exception of Joash and Josiah, are unsuccessful in war; and good reasons are given for the exceptions. They all display administrative ability by their buildings, the organization of the Temple services and the army, and the arrangements for the collection of the revenue, especially the dues of the priests and Levites. There is nothing, however, to indicate that the personal charm of David’s character was inherited by his descendants; but when biography is made merely a means of edification, it often loses those touches of nature which make the whole world kin, and are capable of exciting either admiration or disgust. The later narrative affords another illustration of the absence of any sentiment of humanity towards enemies. As in the case of David, the chronicler records the cruelty of a good king as if it were quite consistent with loyalty to Jehovah. Before he turned away from following Jehovah, Amaziah defeated the Edomites and smote ten thousand of them. Others were treated like some of the Malagasy martyrs: "And other ten thousand did the children of Judah carry away alive, and brought them unto the top of the rock, and cast them down from the top of the rock, that they all were broken in pieces." { 1 Chronicles 25:11 } In this case, however, the chronicler is not simply reproducing Kings: he has taken the trouble to supplement his main authority from some other source, probably local tradition. His insertion of this verse is another testimony to the undying hatred of Israel for Edom. But in one respect the reforming kings are sharply distinguished from David and Solomon. The record of their lives is by no means blameless, and their sins are visited by condign chastisement. They all, with the single exception of Jotham, come to a bad end. Asa consulted physicians, and was punished by being allowed to die of a painful disease. { 2 Chronicles 16:12 } The last event of Jehoshaphat’s life was the ruin of the navy, which he had built in unholy alliance with Ahaziah, king of Israel, who did very wickedly. { 2 Chronicles 20:37 } Joash murdered the prophet Zechariah, the son of the high-priest Jehoiada; his great host was routed by a small company of Syrians, and Joash himself was assassinated by his servants. { 2 Chronicles 24:20-27 } Amaziah turned away from following Jehovah, and "brought the gods of the children of Self, and set them up to be his gods, and bowed down himself before them, and burned incense unto them." He was accordingly defeated by Joash, king of Israel, and assassinated by his own people. { 2 Chronicles 25:14-27 } Uzziah insisted on exercising the priestly function of burning incense to Jehovah, and so died a leper. { 2 Chronicles 26:16-23 } "Even Hezekiah rendered not again according to the benefit done unto him, for his heart was lifted up in the business of ambassadors of the princes of Babylon; therefore there was wrath upon him and upon Judah and Jerusalem. Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of Jehovah came not upon them in the days of Hezekiah." But yet the last days of Hezekiah were clouded by the thought that he was leaving the punishment of his sin as a legacy to Judah and the house of David. { 2 Chronicles 32:25-33 } Josiah refused to heed the warning sent to him by God through the king of Egypt: "He hearkened not unto the words of Neco from the mouth of God, and came to fight in the valley of Megiddo"; and so Josiah died like Ahab: he was wounded by the archers, carried out of the battle in his chariot, and died at Jerusalem. { 2 Chronicles 35:20-27 } The melancholy record of the misfortunes of the good kings in their closing years is also found in the book of Kings. There too Asa in his old age was diseased in his feet, Jehoshaphat’s ships were wrecked, Joash and Amaziah were assassinated, Uzziah became a leper, Hezekiah was rebuked for his pride, and Josiah slain at Megiddo. But, except in the case of Hezekiah, the book of Kings says nothing about the sins which, according to Chronicles, occasioned these sufferings and catastrophes. The narrative in the book of Kings carries upon the face of it the lesson that piety is not usually rewarded with unbroken prosperity, and that a pious career does not necessarily ensure a happy deathbed. The significance of the chronicler’s additions will be considered elsewhere: what concerns us here is his departure from the principles he observed in dealing with the lives of David and Solomon. They also sinned and suffered; but the chronicler omits their sins and sufferings, especially in the case of Solomon. Why does he pursue an opposite course with other good kings and blacken their characters by perpetuating the memory of sins not mentioned in the book of Kings, instead of confining his record to the happier incidents of their career? Many considerations may have influenced him. The violent deaths of Joash, Amaziah, and Josiah could neither be ignored nor explained away. Hezekiah’s sin and repentance are closely parallel to David’s in the matter of the census. Although Asa’s disease, Jehoshaphat’s alliance with Israel, and Uzziah’s leprosy might easily have been omitted, yet, if some reformers must be allowed to remain imperfect, there was no imperative necessity to ignore the infirmities of the rest. The great advantage of the course pursued by the chronicler consisted in bringing out a clearly defined contrast between David and Solomon on the one hand and the reforming kings on the other. The piety of the latter is conformed to the chronicler’s ideal; but the glory and devotion of the former are enhanced by the crimes and humiliation of the best of their successors. Hezekiah, doubtless, is not more culpable than David, but David’s pride was the first of a series of events which terminated in the building of the Temple; while the uplifting of Hezekiah’s heart was a precursor of its destruction. Besides, Hezekiah ought to have profited by David’s expe

Thus all the work that Solomon made for the house of the Lord was finished. 2 Chronicles 5:1 Dedicated things J. Wolfendale. I. DAVID BEFORE HIS DEATH DEDICATED CERTAIN TREASURES TO GOD. II. SOLOMON MOST SCRUPULOUS IN CARRYING OUT HIS FATHER'S WISH. III. SOLOMON'S EXAMPLE WORTHY OF OUR IMITATION. ( J. Wolfendale. ) The joy of the finished work J. Wolfendale I. The accomplishment of finished work is THE CAUSE OF JOY. II. The power to accomplish this work SHOULD BE ASCRIBED TO GOD. III. Hence in every undertaking WE SHOULD ASK FOR GOD'S DIRECTION. ( J. Wolfendale ) Things that are never finished J. Parker, D.D. There are some buildings that are never finished. We never finish our life-building; the life-temple goes up evermore — let every man take heed how he buildeth. Do not suppose that you can finish your education. In the higher education you only finish that you may begin; you close one book as a pledge of your qualification to open another. How, as boys at school, we used to be discouraged by this process of advancement! Having closed the arithmetic, who was willing with his whole heart to open his algebra? Many persons could have comfortably left school without beginning it at all. But there is always a higher aspect of things to apprehend and apply. The table ends at twelve times twelve, but not multiplication. So we can never finish reading the Word of God. Solomon could finish his temple, but he could not finish the written record; it never ends, or it ends as the days end. How do the days close? To begin again. Each day the sun says as he westers in the golden clouds, not "Farewell," but only "Goodbye: we meet again presently; meanwhile, sleep well! "So with the Bible; when we have read it we want to read it. You can never finish love. If you can finish it, you never began it. Love grows. There are some persons who have run out of that passion and sunk into earthliness and coldness. Then they never knew the inspiration of love. ( J. Parker, D.D. ) To bring up the ark of the covenant of the Lord. 2 Chronicles 5:2-10 The removal of the ark Stanley, J. Wolfendale. I. THE TIME OF ITS REMOVAL. 1. Remarkable in itself. The building finished in November was not dedicated until the October of the following year. Feast of Tabernacles most suitable time to dedicate temple. 2. Remarkable in its influence. "The magnitude of the event is marked by the fact that now for the first time since the Exodus we have the year and month recorded" ( Stanley ). II. THE METHOD OF ITS REMOVAL. Similar to the ceremony of removing from the house of Obed-edom. III. THE CEREMONIES WHICH ACCOMPANIED ITS REMOVAL. IV. THE SOLEMN DEPOSIT IN ITS RESTING-PLACE. ( J. Wolfendale. ) Also the the Levites, which were the singers. 2 Chronicles 5:12, 13 The temple choir J. Wolfendale. I. MUSIC AND REVELATION FROM GOD. "There is no fuller revelation of God in Nature than is found in these laws of sound, by which He comes into the very heart of man, even to its inmost recesses of love and adoration; and it requires only a sensitive, child-like heart to interpret this speechless music locked within Nature as the voice of God pleading to be let out into music, and praise through the heart of man, for so only can His works praise Him." II. MUSIC AS A SCIENCE TO CULTIVATE. III. MUSIC CONSECRATED TO ITS HIGHEST USE IN THE WORSHIP OF GOD. ( J. Wolfendale. ) Music in the churches T. De Witt Talmage. I propose to speak about sacred music. I. ITS IMPORTANCE. This is apparent — 1. From the fact that God commanded it. Through Paul He tells us to admonish one another in psalms and hymns and spiritual songs, and through David He cries out, "Sing ye to God, all ye kingdoms of the earth." I think there are more commands in the Bible to sing than there are to pray. 2. From the impressiveness of the exercise. You know something of what secular music has achieved. One inspiriting national air is worth thirty thousand men as a standing army. In the earlier part of the late war the Government proposed to economise in bands of music, and many of them were sent home; but the generals in the army sent word to Washington: "You are making a great mistake. We are falling back and falling back. We have not enough music." Then the Government changed its mind: more bands of music were sent to the field, and the day of shameful defeat terminated. Many of you are illustrations of what sacred song can do. Through it you were brought into the kingdom of Jesus Christ. 3. From its power to soothe perturbation. 4. From its power to arouse to action. II. SOME OF THE OBSTACLES IN THE WAY OF ITS ADVANCEMENT. 1. It has been impressed into the service of superstition. 2. An inordinate fear of criticism. 3. There has been so much angry discussion on the subject. 4. The erroneous notion that this part of the service could be conducted by delegation. ( T. De Witt Talmage. ) United praise as a means of grace R. Walker. I. THAT THE GLORY OF THE LORD BEGAN TO APPEAR WHEN THE ASSEMBLY WERE EMPLOYED IN PRAISE AND THANKSGIVING. Praise is the most acceptable service we can be engaged in: "Whoso offereth praise giorifieth Me." Prayer is an expression of our indigence and weakness. Thanksgiving expresseth our relish of the sweetness of benefits received; but praise rises above all selfish regards, and directly terminates on the greatness and amiableness of God Himself. The habitations of the blessed continually resound with the high praises of God. Did we praise God more, He would give us greater cause to praise Him. It is suggestive that the Lord's Prayer both begins and ends with adoration. II. THE SUBJECT OF PRAISE, WHICH GOD HONOURED WITH THIS TOKEN OF HIS ACCEPTANCE, WAS HIS OWN GOODNESS AND EVERLASTING MERCY. God is best pleased with our praises when we adore and celebrate those perfections of His nature which dispose Him to pity the miserable, and have the kindest aspect towards the children of men. III. THE SERIOUSNESS AND FERVOUR OF THIS DEVOUT ASSEMBLY. They devoted their whole strength and activity, as if they were ambitious to spend themselves in this heavenly employment. The devotion of the soul is the soul of devotion. IV. THE HARMONY AND UNANIMITY OF THESE ANCIENT WORSHIPPERS. "They were all as one, and made one sound to be heard in praising and thanking the Lord" ( Acts 2:1-2 ; Psalm 133:1 .; Matthew 5:23, 24 ). ( R. Walker. ) On psalmody Bp. Dehon. I. WHY OR FOR WHAT END MUSIC IS USED IN RELIGIOUS WORSHIP. By the constitution of our nature music, by a mysterious and potent agency, awakens the heart, concentrates the thoughts, and elevates the soul, and the end of music in religious worship is to assist our devotions, by an application to our affections of that which has upon them a powerful action to excite and direct them; by engaging us in an exercise in which sympathy has large scope, and every one acts upon the rest, to enable us to animate each other; to pour forth our praises and adorations in a way that is significant and edifying, delightsome and impressive. Hence — 1. The absurdity of making music in our religious services a mere matter of entertainment. 2. All kinds of music which have no tendency to aid and gratify devotion ought to be banished from the house of God. II. SOME OF THE EXAMPLES AND AUTHORITIES FOR MAKING MUSIC A HANDMAID TO RELIGION ( Job 38:7 ; Genesis 4:21 ; Exodus 15:20 ; Psalm 47:6 ; Psalm 98:7 ; Ephesians 5:19 ; Matthew 26:30 ). III. AFTER WHAT MANNER THE FIRST CHRISTIANS PERFORMED THIS SERVICE. The nearer we come to the model of the primitive Church in this, the nearer we shall approach to perfection. The psalmody of the first Christians was plain, simple, and solemn. Their tunes were, probably, easy and few, and the character of them such as expressed humility and love, and was calculated rather to melt than to capture the heart. Afterwards, as piety declined, it became necessary to re-excite and re-animate it by more striking music; and the whole congregation was divided into two parts, which sang responsive to each other. IV. SOME BRIEF SUGGESTIONS HOW WE MAY USE THIS PART OF DIVINE SERVICE TO OUR OWN BENEFIT AND THE GLORY OF GOD. ( Bp. Dehon. ) Advantages of music in public worship Canon Arthur R. Pennington. I. "THEY LIFTED UP THEIR VOICE." Those whom nature has gifted with a voice ought to lift it up not only in making responses but also in singing the praises of their Creator and Redeemer. The choir should not be deputed by the congregation to praise God in their stead. Its office is rather to lead their united praises. II. In acceptable worship the praise of THE HEART MUST ACCOMPANY THE PRAISE OF THE LIPS: "They were as one to make one sound to be heard in praising and thanking the Lord." Their hearts were all at one "with the trumpets and cymbals and instruments of music." Those who sing loudly the praises of God should let heart, lips, and life be a well-tuned instrument devoted to the service of the sanctuary. The man who sings beautiful words with an angel's tongue, and leads an unholy life, pronounces his own condemnation. III. THOSE WHO ARE ANXIOUS THAT THE PRAISE OF THE HEART SHOULD ACCOMPANY THE PRAISE OF THE LIPS WILL FIND THEMSELVES GREATLY AIDED BY INSTRUMENTS OF MUSIC: "They lifted up their voice with the trumpets and cymbals and instruments of music." Instrumental music unites voices which would otherwise be discordant, and removes the diffidence of those who might otherwise be silent in the service of the sanctuary. Instrumental music removes weariness from the mind, banishes wandering thoughts, and enables us to mount above the world and the things of the world, and to hold high converse with the adorable Trinity. It also conveys to us a lively image of the worship and services of the heavenly sanctuary. ( Revelation 14:2, 8 ). We must learn to distinguish between the natural effect of music on the senses and the spiritual effect of Divine truths on the soul. IV. THE SUBJECT-MATTER OF PRAISE: God's goodness in creation and redemption. V. GOD'S TESTIMONY OF APPROBATION: the cloud filled the house. This was designed to impress their senses with an awful reverence of God. VI. THE TIME WHEN GOD GAVE THEM THIS REMARKABLE TOKEN OF HIS APPROBATION: "When they lifted up their voice." Conclusion: "So that the priests could not stand to minister by reason of the cloud." These show that, when Christ should come, the priests should not minister in their former manner. We are now called upon to renounce every altar but the Cross, and every sacrifice but the Victim which bled on Calvary. As s spiritual priesthood, we have "to present our bodies a living sacrifice." ( Canon Arthur R. Pennington. ) Temple glories (with 2 Chronicles 7:1-8 ). — Temple glories : — The two passages of Scripture which I have read to you give you two pictures. In the first you have the cloud, in the second you have the fire; and in these two together you have the sacred mystic symbols of the presence of the Eternal God in the midst of His people. I. THE FIRST OF THESE PASSAGES affords me the first head of my discourse. Let us note — 1. The occupation in which the people were engaged. They were praising God — (1) Unanimously. (2) Heartily. (3) Scripturally.They sung that old psalm, "His mercy endureth for ever." 2. While thus engaged the cloud filled the sacred places. 3. Then a solemn awe fell on all that were gathered that day. 4. The suppliants felt they might pray more earnestly because they prayed surely. II. The first text has had REFERENCE TO THE PAST. The next dwells specially upon the future. After praise, joined with solemn prayer and sacrifice, the fire came down. 1. How much the preacher wants this fire! Oh! I have heard a man preach a sermon to which an angel might have listened for its faultless truthfulness, but it lacked fire; but I have known another whose ministry was faulty in many respects, but yet he spoke like a man that meant what he said, with his heart boiling over at his eyes, and men were moved and many souls were saved. 2. But we need this fire upon the hearers too. How well people listen when they come to hear something! What a noble effect is produced when once the fire comes upon a congregation! ( C. H. Spurgeon . ).

5:1-10 The ark was a type of Christ, and, as such, a token of the presence of God. That gracious promise, Lo, I am with you alway, even unto the end of the world, does, in effect, bring the ark into our religious assemblies, if we by faith and prayer plead that promise; and this we should be most earnest for. When Christ is formed in a soul, the law written in the heart, the ark of the covenant settled there, so that it becomes the temple of the Holy Ghost, there is true satisfaction in that soul. 5:11-14 God took possession of the temple; he filled it with a cloud. Thus he signified his acceptance of this temple, to be the same to him that the tabernacle of Moses was, and assured his people that he would be the same in it. Would we have God dwell in our hearts, we must leave room for him; every thing else must give way. The Word was made flesh; and when he comes to his temple, like a refiner's fire, who may abide the day of his coming? May he prepare us for that day.