THE

Preacher's Complete J?omtlettcal

COMMENTARY

ON THE

OLD TESTAMENT

(ON AN ORIGINAL PLAN)

EDitfy Critical anb Cxplanatorf Holes, 3 n ^ ces /

VARIOUS AUTHORS.

LONDON ?

RICHARD D. DICKINSON, FARRINGDON STREET.

1890.

HOMILETICAL COMMENTARY

ON THE BOOKS OF

CHRONICLES.

EEV, JAMES WOLFENDALE,

LONDON :

RICHARD D. DICKINSON, FARRINGDON STREET.

1890.

HOMILETIC COMMENTARY

THE BOOKS OF CHRONICLES.

INTRODUCTION.

THE two Books of Chronicles, like the Books of Kings, formed originally one,
and were divided, as in the English Bible, by translators of the Septuagint.
The division was adopted in the Latin Vulgate by Jerome, whence it passed into
various branches of the Western Church. In Hebrew the title is Dib-rey hay-
yamim, meaning " The acts of the days " (acta not verba dierum), a title applied
to accounts which historians wrote of kings. A daily record, a sort of " Court
Journal," was usual at Oriental palaces (see Esth. ii. 23 ; vi. 1 ; x. 2), cf. Speak.
Com. The Books record the leading incidents of the times. The term chronicon
was suggested by Jerome, as equivalent to the Hebrew title ; and this in the
plural form, chronica or chronicorum liber, was adopted in some editions of the
Vulgate, whence the English translators took it.

The Author. Ascribed to Ezra generally. Its close connection with the book oi
Ezra is very apparent. " The same spirit breathes through both, and numerous
little expressions, identical or nearly so in the two works, indicate almost cer-
tainly the same hand. The curious fact, moreover, that the one Book ends and
the other begins with the same passage, suggests the same author, and probably
indicates that originally the two books were united and formed but one work,
which it was afterwards thought better to divide into two " (Speak. Com.).

The Date. Internal evidence proves that Chronicles were written after the
Captivity. This opinion is supported by the orthography and the nature of the
language employed, both of which are Aramaean in complexion, and harmonise
with books written after the exile. " If Ezra was the author, the date could not
be much later than B.C. 435, for Ezra probably died about that time. There is
nothing in the contents or style of the work to make the date B.C. 450-435
improbable ; for the genealogy in ch. iii. 23, 24, which appears to be later than
this, may be a subsequent addition " (Speak. Com.).

The Style. The work is one, a record of annals, a supplement of former
historic books. The Septuagint designates the work Paraleipomena, things left
out or unnoticed. We have repetitions of Samuel and Kings, and important
supplements to fill up earlier narratives. A high value is set upon " Levitical
spirit," that is, regard to externals in religion. Its history has been termed

2032018

HOMILETIC COMMENTARY: CHRONICLES.

" ecclesiastical," that of Samuel and Kings " political." In the mind of the
writer the religious establishment is of primary, the State of secondary import-
ance (cf . Speak. Com.). " There are three principal features (a) a greater tendency
to dwell on the ritual, on the details of the Temple worship, the various functions
of the Priests and Levites, the arrangement of the courses and the like; (6) a
marked genealogical bias, and desire to record names of persons engaged in
events narrated ; (c) a more constant, open, and direct ascription of all the events
of history to Divine agency, and especially a more plain reference of every great
calamity or deliverance to the good or evil deeds of the monarch, or the nation,
which Divine Providence so punished or re warded (cl. Speak. Com.).

The Object. It is historical, yet the writer seems to forget former histories
and gives his own. First to give an entire history from the very beginning to
meet the difficulties of the time to preserve true genealogies of families and
since future prosperity depends upon the preservation of the Temple with its
priests and service, he begins with David, describes Solomon's acts, and then
follows out the history of Judah (not of Israel), and shows how kings maintained
its worship or introduced idolatry, and were rewarded or punished according to
their conduct. " It is thus apparent that the object of Ezra in writing the
Books of Chronicles was to place before the Jews such an aspect of their past
history as would show them that from the peculiar constitution of their govern-
ment as a Theocracy, the glories and decadence even of the Davidic monarchy
were most closely associated with the recognition of the Lord's presence by a
faithful maintenance of the worship which he had ordained for that purpose.
Such a view of their history was calculated to strengthen the religious element of
their nationality, to teach them that their highest glory was the special sovereignty
of God over them, and that although that sovereignty was exceptionally exer-
cised through prophets, its natural and ordinary manifestation was to be found
in association with the Levitical system " \J. H. Bluni\.

The Analysis. Naturally divided into four parts. Part I. a series of
genealogies or a summary of ancient history of man in the line of Israel to
David. 1 Chr. i.-ix. Ch. i. from Adam to Israel ; chs. ii.-vii. the twelve tribes of
Israel; chs. viii.-ix. the inhabitants of Jerusalem. Part II. contains the history
of David's reign from the death of Saul, partly agreeing with the account in the
Books of Samuel, yet with important additions concerning the Levites, chs.
x.-xxix. Part III., in. nine chapters, comprises the reign of Solomon, 2 Chr.
i.-ix. Part IV. gives a history of the kingdom of Judah (while Israel remained,
x.-xxviii. ; and after Israel's downfall), especially in connection with the worship
of God, xxix.-xxxvi. The account continues to the proclamation of Cyrus author-
ising the return of the people and the rebuilding of the Temple. " There are
twenty whole chapters and twenty-four parts of chapters occupied with matter
not to be found in other books of Scripture. These books, therefore, are highly
important on account of the new material as well as the new aspect of things
which they present." See Murphy, The Books of Chronicles (Clark).

" And these are ancient things " (1 Chr. iv. 22).

CHAP, u] 110UILET1C COMMENTARY: CHRONICLES.

CHAPTER I.

CRITICAL NOTES.] The writer gives no explanation or introduction, presumes upon
the knowledge of the reader, and simply enumerates names from Creation to the
Flood, contained in Gen. v. The Deluge, 1,656 years from the creation of Adam.

Ven. 1-4. These names embrace Gen. i.-ix., which the reader is presumed to know.
This furnishes a principle of interpretation to other parts of the book. The Hebrew
pointing will often account for the orthography of the names.

Vers. 5-7. List of sons and grandsons of Japheth (cf. Gen. x., Noah's sons in order of
Genesis x. 1). Beginning with Japheth, youngest, to dispose of what is not exactly
required, the writer gives seven sons three through Gomer, the eldest son, and four
through Javan, the fourth son.

Vers. 8-16. Descendants of Ham, sons, grandsons, and great-grandsons. Four sons of
Ham; six grandsons, including Nimrod, through Cush, the eldest son of Ham; seven
grandsons through Mizrairn, second son of Ham ; two great-grandsons through Eaamah,
Gush's fourth son ; 30 altogether.

Vers. 17-27. Shem's descendants to Abraham. A pause half way at the name of Peleg,
ver. 19, to mention Joktan, his brother, and then Joktan's thirteen sons.vers. 20-23. Then
repeating the first five names of lineal descent, and picking up the thread at Peleg, the
remaining five to Abraham are given Gen. xi.-xvii. given as briefly as possible.
Abraham the tenth from Noah, and twentieth from Adam.

Vers. 28-33. The collaterals of Isaac. This reaches from Gen. xvi.-xxv. Isaac put
first as child of promise, though born fourteen years after Ishmael (Gen. xvii. 25 and
xxi. 5). So Shem put first, though second son. This must be kept in mind in examina-
tion of lists. From call of Abraham to birth of Isaac, thirty years. Vers. 29-31 taken
from Gen. xxv. 12-16. Their generations, a new starting-point, modified from
Gen. xxv. 12, to include Isaac as well as Ishmael. Vers. 32, 33 abridged from Gen. xxv.
1-4. The sons of Dedan omitted (Murphy).

Vers. 34-37. Descendants of Esau (cf. Gen. xxxvi. 10-14). Timna, ver. 36, seems to have
been concubine of Eliphaz and Amalek, another son by her. Ver. 37, four grandsons of
Esau by Reuel.

Vers. 38-42. Descendants of Seir. Seir probably a Shemite, though his relation is un-
recorded (cf. Murphy). Twenty-seven names given agree with Gen. xxxvi. 20-27, except
for Homam, Alian,Shephi, Amram, and Jakan we have Hemam, Alvan, Shepho, Hemdan,
and Akan.

Vers. 43-50. The Kings of Edom (cf. Gen. xxxvi. 31-43). Before any king, before
Israel had any civil government, or became a nation with a king. There are eight
names, the parentage or the land of each given.

Vers. 51-54. The Dukes of Edom. Eleven given. Some think a list of places, not of
persons, compared with Gen. xxxvi. 15, 41, 43. This ch. contains genealogies which
embrace about 2,300 years. Not a remark given apparently, moral, religious, or didactic.
It connects Israel with Adam, and retraces the pedigree of men to its original source.

HOMILETICS.

THREE PAGES OF HUMAN HISTORY. Ver. 1.

Names are potent things, represent mighty factors, sustaining forces in life,
and important periods in history. We are apt to think genealogies are dry,
and names of no significance, but Scripture nomenclature reads a different
lesson. How suggestive the names in ver. 1 !

I. The Creation of man. Adam first and representative of the race. The
historic man, apparently no " prehistoric man." The creation of man a decree
and last work of God, the crowning point of all. In man, and through man,
nature finds its purpose and transformation. II. The inspiration of
hope. Seth means fixed, settled, or compensation. He came in the place
of Abel taken away. At birth of Cain, Eve hasty in joy (I have gotten the
man); in Abel (vanity, perishable) desponding; in Seth confident. Divine

nOMILETIC COMMENTARY: CHRONICLES. [CHAP. r.

power compensated for what human cruelty took away, inspired hope of
permanent blessing. God can wonderfully comfort. If one gone, He can
"ive another. He can strengthen, establish, and perpetuate the family and the
Church, so that "the gates of hell shall not prevail against them." III.
The beginning Of public worship. Enoa designates weakness,
human frailty, a sorrowful remembrance of Abel (Ps. viii. 5 ; xc. 3). How
soon are hopes dashed I But God becomes great when^ we feel small. "Then
began men to call upon (proclaim, announce) Jehovah " (Gen. iv. 26). A new
line of promise in Enoch (Enos) after line of Cain had lost it. Hope finds
expression in formal worship. The Sethites merge into a community, outline a
church, and publicly honour Jehovah. In a new race and a believing generation
God's name ever presented with higher glory and greater attractions.

SOLEMN VIEWS OP HUMAN LIFE. Verses 1-4.

I. The beginning of human life. In Adam a distinct beginning
of humanity on earth, not as a physical act merely or completion of physical
progress. It happened in the supernatural and spiritual. " Not merely forma.'
tion, animation, but direct, divine inspiration" (Gen. ii. 7) \Tayler Lewis],
From the first man spring all the race. History and science cannot present the
contrary. "The first man was made a living soul." II. The length o2
human life. Before the Flood men long-lived (cf. Gen. v.). Accounted for

1. By natural causes. Habits simple, food nutritious, and climate healthy.

2. By providential design. To establish institutions, people the earth, and
propagate truth. III. The corruption of human life. The Cainites
ungodly first civilisation worldly, art and culture misused, polygamy prevails,
races intermix, unbelief and Titanic pride corrupt the race. " God saw that the
wickedness of man was great in the earth, and that every imagination of the
thoughts of his heart was only evil continually " (Gen. vi. 5). IV. The
destruction Of human life. Evil contagious, rapidly spread and
deteriorated the race. They were flesh, wholly carnal or animal. " He also is
flesh " (Gen. vi. 3). In wanton deeds, divine warnings despised, the Holy
Spirit grieved. The world ripe for judgment. God repented, that is, changed
his procedure, not his purpose, concerning man (Gen. vi. 7, 8). The Flood swept
" every living thing from off the earth." V. The deliverance of human
life. A few were saved (1 Pet. iii. 20). Noah and his family preserved, and
were progenitors of a redeemed race. God held human life sacred, bound him-
self by signs never more to destroy it by flood. Noah, the last of Sethic race
and first in the line of Shem, a second ancestor of the human family. Man
rises to a higher place in the world. As a believer he is saved from general
wreck, inherits a new earth purged from sin, and becomes heir of a righteous-
ness by faith.

THE HUMAN RACE, IN ITS UNITY, PROGRESS, AND DECLENSION. Verses 1-54.

Glancing at these names, what an insight into human life, human activity
ind circumstances !

I. The unity Of the race. The race not merely represented but com-
prehended in Adam. " Made of one (blood) all nations of men " (Acts xvii. 26).
Mankind not "a living sand-heap," without generic connection. The Bible sees
in Adam " the power of a single life men one before they became many ; and
as many, still one." One natural " fatherhood," and one "common brother-
hood" in him. "One touch of nature makes the world kin." II. The
progress of the race. Every movement implies beginning, progress, and
consummation. This makes history. 1. In knowledge. Not from barbarism at
4

CHAP, i.] HOM1LETIC COMMENTARY: CHRONICLES.

first, but from supernatural light shining directly or indirectly on human steps.
2. In arts. Lamech's three sons authors of inventions (Gen. iv. 2023).
Culture and science as old as humanity. Barbarism and brutality result from
corrupt civilisation. 3. In civil government. Cities built, states founded,
kingdoms formed, titles given, and rulers chosen. 4. In population. Begin-
ning from a single pair, in seven generations the human family attained
considerable increase. " If Abraham's stock, in less than 400 years, amounted
to 600,000, Cain's posterity, in the like time, might arise to the like multitude "
[ JFt7e]. It should remind of the reality and power of God's blessing (Gen. i. 28).
5. In religion. Abel's piety revived in the godly Sethi tes. " While the family
of Cainites, by the erection of a city and the invention and development of
worldly arts and business, were laying the foundation for the kingdom of this
world, the family of the Sethites began, by united invocation of the name of
the God of grace, to found and erect the kingdom of God " \_DelitzscJi\. Separa-
tion from ungodly associates needful. This, with social worship, checks
declension and secures advancement. III. The declension of the race.
Before the Flood, licentiousness and violence, pride and self -gratification. This
1. Seen in sinful works. Nothing wrong to build cities, handle harps, and
cultivate poetry and music. These intended for the benefit of men, and should
be consecrated to the service of God. But sadly misapplied when they lead to
pride and forgetfulness of God. 2. Seen in ungodly lives. Cain, the murderer;
Lamech, the polygamist ; Nimrod, the powerful tyrant (Gen. x. 8). " The earth
was filled with violence." 3. Seen in significant names. Qualities, principles,
and characteristics seen in names of Enoch, Irad, Mehujael, Lamech, &c.
(Gen. iv. 23-26). Adah and Zillah indicative of sensual attractions. Learn
the danger of intellect and civilisation separated from religion, the downward
progress of sin, and the necessity, in these days of science and mechanical
invention, of steadfastly fearing God and maintaining public worship.

" Grieved at his heart when, looking down, he saw
The whole earth filled with violence " [Milton].

POSTERITY OF NOAH'S SONS. Verses 5-23.
I. The enemies of the Church. 1. Sons of Japhet (vers. 5-7 and

Gen. x. 2-5). Trace the wide world-wandering, in which future generations
disappear from the theocratic line. 2. Sons of Ham (vers. 8-16). Hamite
culture early, corrupt and mixed with Cainite elements. II. Allies of the
Church (vers. 17-23). In the line of Shem we have the gravitation of
humanity to its centre, the gradual preparation for the calling of Abraham, and
for the Messianic descent. Shem's history, the last in the world, first in the
kingdom of God.

THE MIGHTY HUNTER. Verse 10.

In the formal register of Gen. x. 812, a brief account of an individual
inserted. A fact of importance, because it concerned the Hebrews to know
that though their own ancestors came from the region where Nimrod played so
conspicuous a part, the great kingdom, afterwards known as Babylon, was of
Cushite, not of Semitic origin [Dr. Dods]. 1. His descent. Gush begat
Nimrod. He is put back before the time of Abraham and assigned to the
Ethiopian race. 2. His occupation. " He was a mighty hunter." Hunting of
ravenous beasts a benevolent act for the human race. Powerful huntsmen
pioneers of civilisation, as in the myth of Hercules. Nimrod, successful, became
a great man, conqueror, and ruler. 3. His extensive empire (Gen. x. 1012).
As a mighty hunter, he founded a powerful kingdom. The founding of the
kingdom is shown to have been the consequence or result of his strength in

HOMILET1C COMMENTARY: CHRONICLES.

[CHAP. i.

hunting, so that the hunting was most intimately connected with the establish-
ment of the kingdom. Figuratively, he was " a hunter of men (" a trapper of
men by stratagem and force," Herder}, and became a tyrant and oppressor ot
liberty (cf. Keil, Gen. x. 9). 4. His great fame. Kecognised as mighty; became
a proverb, " It is said," &c. Expression before the Lord added as if God himself
must take note of his skill. Some think that blame is intended, that his
notoriety for boldness and wickedness is expressed ; something so bad that God
could not take his eyes from it. Learn the responsibility of power. Check the
tendency to do homage to greatness which takes the form of " hero-worship.
Wisely use and not abuse the endowments entrusted to your care.

" execrable son, so to aspire
Above his brethren, to himself assuming
Authority usurped, from God not given " [Milton].

HOMILETIC HINTS AND SUGGESTIONS.

Genealogies and their use. 1. In
helping Jews to identify their tribes.
After return from captivity, all con-
fusion. In prospect of future, needful
to revise and reconstruct. 2. In illus-
trating Jewish History. Here and
there names of great importance,
and significant of solemn crises of
history. 3. In tracing the descent
of the Messiah.

Vers. 1, 4, 28. Three covenants
Adam, Noah, and Abraham. Double
names Abraham, the natural and
spiritual name ; Jacob, supplanter
and prince.

Ver. 10. Nimrod' 's threefold position.
1. As the pioneer of civilisation; 2.
As oppressor of patriarchal liberties ;
3. As the instrument of God for the
development of the world \Lange\.

Ver. 19. Peleg, or Division of the
earth. Its time, method, design, and
commemoration (Gen. x. 25).
^ Vers. 24-27 (Gen. xi.). Other na-
tions shaken off line from Shem to
Abraham given here. 1. Ishmaelites
(vers. 29-31) : 12 sons -12 princes
(Gen. xvii. 20). 2. Midianites, children
of Keturah (vers. 32, 33). 3. Edom-

ites (vers. 36-54, cf. Gen. xxxvi.) : (a)
Kings of Edom (vers. 43-50) ; (6)
Dukes of Edom (vers. 51-54).

Ver. 47. Hadad dead (cf. ver. 43).
Notice 1. Changes in earthly govern-
ments "reigned and died." 2. Un-
certainty of human life : (a) In life's
circumstances, " reigned " ; (6) In life's
end, " died."

Vers. 1-54. In list we find: 1.
Progenitors of a new race. 2. Foun-
ders of great nations. Napoleon
vowed that he would found a family,
though not himself, of great lineage.
Many famous men : Adam, the first
man ; Methuselah, the oldest ; Lamech,
polygamist, musician, and poet; Enoch,
Noah, Nimrod, Abraham, &c. Great
events : Creation of man ; invention of
arts ; translation of Enoch ; flood of
Noah ; call of Abraham, &c. Suggested
subjects: "The Antiquity of Man";
The Origin of Civilisation ; The Divi-
sion of Nations ; The Unity of the
Race ; The Fo undation of the Israeli tish
People.

" For human weal, Heaven husbands all
events " [Young'].

ILLUSTRATIONS TO CHAPTER I.

Ver. 1. These chronicles have a
mission. As no star was useless in
the heavens, and as every atom has
been created for a purpose, so God
would not devote these chapters to

a pedigree without design. The end is
Christ.

Ver. 1. Adam. Every human being
is a volume worthy to be studied, and
I thank God that my own lot is bound

CHAP. II ]

HOMILET1C COMMENTARY: CHRONICLES.

up with that of the human race
[Ckanning]. No man can think too
highly of his nature, or too meanly of
himself [Young].

Vers. 5-18. Threefold division of
nations according to the names Japheth,
Ham, and Shem. For part played by
the several races in civilisation, cf. Fair-
bairn's Studies in Phil, of Religion, and
Noah's prophecy (Gen. ix. 25-27). "All
these sons, the white posterity of
Japheth, the yellow and dark sons of
Ham, however they may live in tem-
poral separation, are all still God's
children, and brothers to one another."

Ver. 27. Abram. The tenth from
Noah, and the twentieth from Adam.
The letter H, which was added to the
original name of the patriarch, occurs
twice in the sacred name of Jehovah.
It was added, also, to the name of

Sarai. The addition in each case
seems to mark a new and closer rela-
tion to God. " And I will write upon
him the name of my God " \J.H. Blunt]
(Gen. xvii. 5). The sacramental cha-
racter of a name consists in its divine
appointment to represent and com-
memorate and testify some special
grace and blessing, and so to be a
permanent pledge of its bestowal.
Wilkinson, Personal Names, &c.

Vers. 44,45. Bela dead,Jobab reigned
in his stead. A great hand is sometimes
laid even on the fly-wheel of life's
engine [George Macdonald],

"What exhibitions various hath the world
Witness'd of mutability in all
That we account most durable below!
Change is the diet on which all subsist,
Created changeable, and change at last
destroys them" [Cowper].

CHAPTER II.

CKITICAL NOTES.] The sons of Israel. Names more numerous than Genesis, without
regard to order. Greater interest by filling up former accounts.

Vers. 3-12. Posterity of Judah. Vers. 1, 2, sons of Leah first ; sons of Bachel between
Dan and Naphtali (cf. Gen. xxix.-xxxv.). Vers. 3-8, Judah first, pre-eminent (Gen. xlix. 8),
and descendants given to third generation. Vers. 3, 4, abridged from Gen. xxxviii., and
ver. 5 found in Gen. xlvi. Vers. 6-8, descendants of Zerah, Zimri, Zabdi in Josh. vii. 1 ;
the other four given 1 Kings iv. 31 ; called " sons of Mahol," or " sons of music." Achar
(Achan, Josh. vii. 1), " troubler." Ver. 10, Ram, first as ancestor of David. Line given
in Euth iv 18-22. " The five names from Salma to David cover a period of at least
450 years from the Exodus to the birth of Solomon."

Vers. 13-15. Sons of Jesse. Three eldest (1 Sam. xvi. 6-9) ; next three here only.
Some think Raddai is Rei (1 Kings i. 8).

Vers. 18-20. In remainder of this ch. the writer obtains scarcely any assistance from
the earlier Scriptures, and must have drawn almost entirely from genealogical sources,
accessible to him, which have since perished (Speak. Com.). Caleb, son of H. (ver. 18), to
distinguish him from other Calebs in ch. Hur, companion of Aaron (Gen. xvii. 12j.
Bezaleel, famous artificer (Ex. xxxi. 2).

Vers. 21-24. Resumed reference to Hezron. Jair, son of Manasseh (Num. xxxii. 41),
belonged to Judah by father's side, yet attached himself to the house of Machir. His
wife an heiress, and her inheritance was to follow her tribe (cf. Num. xxvii. and xxxvii.),
cf. Murphy. He pushed his conquests far and wide (Deut. iii. 14).

Vers. 25-41. A second interruption in account of Caleb's posterity. Descendants of
Jerahmeel, vers. 25-27. Vers. 28-33, sons of Onan to seventh generation in line of
Shammai, to fourth in Jada.

Vers. 42-49. Offspring of Caleb resumed, probably of Jerioth, a different mother, ver.
18. Two concubines of Caleb introduced, ver. 46-49. Ephah's sons unknown. Second
concubine mother of four or five sons and a daughter.

Vers. 50-55. A little difficulty in these verses. Some maintain only one Caleb, and
others that there were several (cf. Speak. Com.). Ver. 55, scribes, civil or ecclesiastical
officers of Kenite origin, classed with Judah, not as descendants, but dwelling in its
territory, intermixed through kindly feeling and incorporated with them (Ex. xviii. 10-19 ;

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP, n

Num. x. 29-32 ; 1 Sain. xv. 6). Eechab, ver. 55, father or progenitor of the Rechabites
who retained to late date nomadic habits of Kenite ancestors (c/. Jer. xxxv. 10;
2 Kings x. 15).

1IOMILETICS.
THE TWELVE PATRIARCHS. Verses 1, 2.

This is a most important register of Israel, who should dwell alone and not
be reckoned among nations. Notice I. The six sons of Leah Reuben,
Simeon, Levi, Judah, Issachar, and Zebulon (Gen. xxix. 32-35). Learn 1. God's
grace in Leah's fruitful-ness. Leah loved less than Rachel (Deut. xxi. 15).
God works above human thoughts, neither to compensate Leah for lack of
Jacob's love, nor to punish Jacob for sinful partiality ; but to manifest sovereign
power, to teach that children are a heritage from him, and to indicate his pur-
pose in fixing the line of promise, not by the fruit of nature, but the gift of
grace. 2. Leah's gratitude expressed in names of her sons Reuben, behold
a son; Simeon, hearing; Levi, joined; Judah, praise. "God hath endued
me with a good dowry" (Gen. xxx. 20). II. The two sons of
Rachel Joseph and Benjamin. 1 . In Joseph reneived faith ; reproach taken
away, an expression of spiritual life and dependence, not on human device
(mandrakes), but on God for offspring and help. 2. In Joseph revived hope.
" He shall add " another son (Gen. xxx. 24). Grateful for one, she expects God
will give another. Experience of divine faithfulness a great help in looking to
the future. " Experience (worketh) hope, and hope maketh not ashamed."
The wish was realised, but she died in Benjamin's birth. The fulfilment of our
wishes may be dangerous and fatal.

A FAMILY HISTORY. Verses 3-12.

In this record of Judah, as in all families, a record bright and cheering, dark
and disgraceful.

I. A record Of family shame. Some were wicked, guilty of abomin-
able crimes. 1. Sin ending with untimely death. Er's wickedness great, a
special sin in Israel's descendants, a defiance of God and his word to make
them a numerous nation. Onan refused to raise up children in his brother's
name. An indication of his envious disposition and vile pollution of body.
Both displeased the Lord, and were cut off by untimely death. Many, it is
feared, act in the same way dishonour body and destroy soul (Gen. xxxviii.
3-10). 2. Sin connected with shame. Tamar guilty of incest (Gen. xxxviii.
16-18). 3. Sin bringing trouble. " Achar the troubler of Israel." " He trans-
gressed the covenant of the Lord, and wrought folly (trouble) in Israel " (Jos.
vii. 15). In Israel, in the Church, and among the people of God, with God's
presence to provide for them and protect them ! guilty of theft, sacrilege, and
invading the rights of God, by converting for private use what is designed for
his glory. Achan, branded with disgrace, a monument of judgment, and a
perpetual warning. These sins were early, unnatural, and grievous. Yet
Ihamar received a place in the Toledoth of Christ (Mat. i. 3), and the " valley
of Achor " becomes a door of hope " (Hos. ii. 15). II. A record of
lamily honour. The potentiality of families great. Children become saints
w scourges, joys or sorrows. 1. Some greatly distinguished in position. Ram
an ancestor of David (Ruth iv. 18-22); Nahshon, a prince in Judah, and led
the van during encampment of Israel in wilderness ; Salma was in post of
honour when they entered Canaan. 2. Others excelled in mental qualities.
Varied gifts of body and mind in members of the same family, (a) Eminent in
^om-Ethan Heman, Calcol, and Dara, the glory of their father's house.

r when Scripture magnifies the wisdom of Solomon, he is declared to be wiser

CHAP, ii.] HOMILETIC COMMENTARY: CHRONICLES.

than these four men (1 Kings iv. 30). When Joseph was in authority they
dwelt in Egypt, cultivated natural talents, distinguished for social wisdom and
line arts, and became eminent among the sons of Egypt and the East. (6)
Skilled in music. The family of Zerah, or Ezrah, said to be sons of Machol, or
the choir (1 Chr. xv. 17-19). Psalm Ixxxviii. is ascribed to Heman the Ezrahite,
and Psalm Ixxxix. to Ethan the Ezrahite. Hence they were choristers, skilled
in music and its kindred arts poetry, singing, and dancing. These qualities
cultivated in tribe of Judah, and attained highest lustre in David and Solomon.
Thus families have their sunshine and their shame, their glory and decline, their
troublers and comforters. Secure your name in the record of heaven, that when
the page of history fades, your title may never expire.

HOMILETIC HINTS AND SUGGESTIONS.

Yer. 1. Pre-eminence. Reuben, na- Holy Ghost permit these shameful

tural firstborn; Levi, legal firstborn; things to be written? Answer: 1.

Judah, Messianic firstborn. " The That no one should be self-righteous,

names of Jacob's sons a type of 2. That none should despair on account

human weakness and divine salvation of sin. 3. To remind us that Gentiles,

in his house " \Lange\. by natural right, are mother, brothers,

Ver. 3. Er and Onan. One acted sisters of our Lord " [Luther, in Lange,

" wicked in the sight of the Lord," Gen. xxviii.].

another " displeased the Lord." Both Ver. 6. Sons of Zerah. A famous

the same in perverting a natural choir. Influence of music in the family

ordinance, militating against purity and the Christian Church. " Tho

and development of the theocratic music of the spheres " \Shakespeare\.
family, and deserving Divine repro- Ver. 7. Achor, the transgressor and

bation. troubler. The connection of sin with

Ver. 4. Tamar. Guilty of tempta- trouble. Trouble leadeth to discovery

tion, practised deception, and com- of sin. Sin ending in death of indi-

mitted incest. These events in Judah's viduals and punishment of community,

family display the goodness and se- " That man perished not alone in his

verity of God, illustrative of grace and iniquity " (Jos. xxii. 20).
judgment. " Why did God and the

210MILETICS.
THE FAMILY OF JESSE. Verses 13-15.

" A special account kept of this family for the sake of David and the Son of
David, a rod out of the stem of Jesse (Isa. xi. 1)." Several principles illus-
trated in history of this family.

I. The mistakes of human judgment. A family of imposing per-
sons Eliab, majestic in appearance ; Abinadab and Shammah, great in physical
power and brave in battle (1 Sam. xvii. 13). " Surely the Lord's anointed is
before him." No 1 look not on the beauty of countenance and the height of
stature, &c. IT. The law of divine choice. David chosen. Weak

things to confound mighty ; cripples to overcome giants, and shepherds to rule
men. Unlikely men to the front. God takes out of range of appearances,
pays no regard to human prejudice. " For the Lord seeth not as man seeth ;
for man looketh on the outward appearance, but the Lord looketh on the heart."
Learn that human judgment is not infallible. God's choice is best; submit to
it, and seek its proof in its spiritual gifts and results.

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. n.

THE DESCENDANTS OF CALEB. Verses 18-24, 42-49.

In the list we find

I. Persons of note. Hur, the companion of Aaron, who rendered help
to Moses and to Israel on the mount (Ex. xvii. 20) ; Bezaleel, the famous arti-
ficer of the Tabernacle, grandson of Hur (Ex. xxxi. 2); Jair, the taker of
cities, to which he gave his name (Num. xxxii. 41) : threescore cities (towns or
livings) fell before his valour (Jos. xiii. 30). Hezron himself was eminent, one
of the seventy that went down to Egypt with Jacob (Gen. xlvi. 12). II.
Illustrative incidents. Events displaying God in history and God in the
family. 1. In human families. One childless (ver. 30) ; another no sons (ver.
34). Intermarriage in vers. 34, 35. Perhaps the Egyptian was upright and
wise, and became a proselyte to the Jewish religion. 2. In human history.
Ephrath (ver. 19), named after her who gave the name to the town Ephrath,
which is Jerusalem. " We begin here to learn the interesting and unexpected
fact that the intercourse of Israel with the localities in Palestine, where their
ancestors had acquired property, was kept up so long as they were a free and
honoured people " \Murphy~\. Machir is called "father of Gilead" (ver. 21),
who was born before death of Joseph (Gen. 1. 23). " Gilead, memorable in his-
tory of Jacob and the scene transacted there remembered by Joseph, an
observant youth at the time of the parting covenant between Laban and Jacob.
If Jacob established any title to the mount at that time, this would be an
additional reason for calling a son of Machir after this celebrated spot "
\Murphy\. Thus we learn that God can make the obscurest eminent, and
smallest service memorable. He presides over the destinies of families and the
relationships of life. "We can trace Divine impress upon records of history.

OFFSPRING OF CALEB CONTINUED. Verses 50-55.

Since Hur was the son, not the father, of Caleb, a difficulty presented here.
Best way to read " sons " for " son " before the word Hur. All difficulty will
disappear, and we shall have the sense. " These (the list in verses 42-49) were
the sons of Caleb. The sons of Hur, the firstborn of Ephratah, were Shobal...
Salma...Hareph." The clause "these were the sons of Caleb" corresponds
exactly to that which concludes the genealogy of Jerahmeel (ver. 32), and
properly belongs to what has gone before, not to what follows [Speak. Com.}.
In the list we discover

I. The company of colonisers. Fatheis, first settlers of places.
Shobal, Salma, Hareph ; the four families mention id in ver. 53, who left
parents and residence (Kirjath-jearim) to colonise towns and villages in neigh-
bourhood from which sprang Zorah and Eshtaol. II. The family of
scribes (ver. 55). A trio of civil or ecclesiastical officers, the heads of Avhom
were Tirah, Shimea, and Suchah, of Kenite origin, dwelling in Judah, but dis-
tinguished from another Kenite clan which dwelt in Mannasseh (Judg. iv. 11).
III. The famous Rechabites (ver. 55). Not only famous for nomadic
habits of their ancestors (2 Kings x. 15), but for honourable connection with
the ancient Abrahamic tribe of the Kenites to which the father-in-law of Moses
belonged (Judg. i. 16 ; 1 Sam. xv. 6, xxvii. 10). Their descendants were men
of character and influence, and highly commended by God (Jer. xxxv. 18, 19).

HO MI LET 1C HINTS AND SUGGESTIONS.

Vers. 13-15. The story of Boaz. character of Jesse, as indicated by the
Prominent in the Book of Ruth. The incident of the text.
10

CHAP II.]

HUM1LET1C COMMENTARY: CHRONICLES.

"Ver. 19. Bezaleel, art consecrated
to God. Jair, prowess and valour em-
ployed in advancing the cause of God.

Ver. 24. ffezron was dead. A sug-
gestive hint, a solemn reminder, in
pursuits of life and conquests of nations
that earthly possessions cannot be kept.

" And that small model of the barren earth,
Which serves as pasta and cover to our

bones" [Shakespeare].
" Nothing can we call our own, but Death."

Ver. 55. Scribes. A class devoted
to exposition of law, instruction of the
nation, and preservation of its records
1. A noble calling. To study and ex-
pound sacred books, intone society,
and spread the will of God. 2. A
family calling. " The families of the
scribes." Hereditary pursuits in all
communities. Advantageous to fix
traditions and habits in persons, to
pursue studies in cities, colleges, and
schools. 3. A needful calling. The
revelation of God, written and printed,
requires study, application, and circu-
lation. A literary profession useful
to society ; a learned ministry the
want of the times. " Writing is now
the mightiest instrument on earth "
\Channing}. "The families of the
scribes. These were the public
notaries, or, as some think, text-men,
who took the literal interpretation, as

distinct from Wise, that is, teachers of
traditions, and from Disputers, that is,
teachers of allegories and mysteries
(see 1 Cor. i. 20 ; Jer. viii. 9 ; Ezra vii.
6). The first were the best of the
three, and of these were the Rechabites,
who being Shuchathites, that is, dwell-
ers in tents, might dwell where they
pleased, and now dwelt at Jabez, a
place which seemeth to have its name
from that good Jabez of Judah, who
prayed so hard (cf. iv. 10), having
haply the help of these holy Kenites r
the posterity of Jethro (see Judg. i,
16)." [Trapp].

Vers. 18-55. I. What multitudes un-
known ! Men with names and nothing
more. They live, die, and are buried
in oblivion ! So we think. But what
do we know of history? Best men.
quiet service, and patient endurance
gain no record. II. But men unknown
and most obscure may be honoured.
" Nobodies " become " notabilities,"
and through divine grace introduce
Christ to man and bless the world.
" There will be a resurrection of names
some day," says Ruskin.

" Whose silent prayers and labours Heaven

employs

To do the good, whilst others make the
noise " [Jane Taylor],

ILLUSTRATIONS TO CHAPTER II.

Vers. 1-13. Sons of Israel, sons
of Judah, &c. " The child is truly and
literally ' the heir of all the ages.' The
past, with all its legacies, has existed
for it, just as all the future will be its
own. To whatsoever heights of human
excellence it may rise, or to whatsoever
depths of human degradation it may
sink, the child is now an element in
the sum of human life ; a new unit in
the aggregate of mankind. It is there-
fore worthy both of study and rever-
ence. Did we but form an adequate
conception of the dignity and also the
marvellousness of human existence, the
oldest man might well stand bareheaded
and thoughtful in the presence of a
babe " [.4'Twm.]. (Luther's schoolmaster
taking his hat off to his pupils.)

Vers. 19 and 24. Was dead.

" How ha marks his way
With dreadful waste of what deserves to

shine !

Art, genius, fortune, elevated power !
With various lustres these light up the

world,
Which Death puts out, and darkens human

race" [Young].

Vers. 18-55. Live for something.
Do good and leave behind you a monu-
ment of virtue that the storms of
time can never destroy. Write your
name by kindness, love, and mercy on
the hearts of thousands you come
in contact with year by year, and you
will never be forgotten. No, your
name, your deeds will be as legible on
the hearts you leave behind as the
stars on the brow of evening. They
shall shine as brightly on earth as stars-
of heaven [Dr. Chalmers].

E01LET1C COMMENTARY: CHRONICLES. [CHAP. m.

CHAPTER III.

CRITICAL NOTFS.] Having completed list of descendants of Jerahmeel and Caleb)
writer returns to oh. ii. 15, gives line of David, royal house of tribe of Judah, to the
Captivity and afterwards. Many difficulties in names and order cannot be touched
here.

Vers. 1-9. Sons of David. First, those born in Hebron. Daniel, Chileab (2 Sam.
iii. 3). Reigned, ver. 4 (2 Sam. ii. 11, v. 5 ; 1 Kings ii. 11). Second, those born in Jeru-
salem, vers. 5-9. Shimea, Shamnuah ; Bathshua, Bathsheba ; Ammiel, Eliam, letters
merely transposed. Concubines. Ver. 9 (2 Sam. xv. 16), " One daughter (Tamar) men-
tioned according to rule, that daughters are given only when the line is saved, or that
they had for special reasons made a place for themselves in history " [Murphy] .

Vers. 10-16. Descent to Captivity. First, as far as King Josiah, vers. 10-14. Abia, or
Abijah, for Abijam (1 Kings xv. 1). Azariah ("help of Jah "), called Uzziah ("strength
of Jah") in 2 Kings xv. 30, immediately after death, and so named elsewhere (2 Chr.
xxvi. 1 ; 2 Kings xiv. 21). Four successions follow sons of Josiah, vers. 15, 16. Jeconiah,
ver. 16. Coniah in Jer. xxii. 24, and Jehoiachin in Kings, meaning "Jehovah will
establish."

Vers. 17-24. Descent to Exile and afterwards. This text is difficult and disarranged
apparently. The following arrangement is given by Dr. Davidson (Hermeneutics) :
" V. 17. And the sons of Jeconiah the captive ; Salathiel (asked of God) (Shealtiel,
Ezra iii. 2 ; Neh. xii. 1 ; Hag i. 12, 14 ; ii. 2) his son : v. 18. And the sons of Salathiel ;
Zerubbabel (sown. i.e.. begotten, in Babylon who was the direct son of Pedaiah;
but omitting several intermediate links, is called the son of Salathiel, Mat. i. 12) and
Shimei (renowned) : and the sons of Zerubbabel ; Meshullam (friend, i.e., of God),
Hananiah (graciously given of God), and Shelomith (pacific), their sister. V. 19.
And Hashubah (esteemed), and Ohel, and Berechiah (blessed of Jehovah), and Hasa-
diah (beloved of God), Jushab-hezed (whose love is returned). 20. And Malchiram, and
Rephaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah. 21. The sons of Hana-
niah ; Pelatiah and Jesaiah : the sons of Rephaiah ; his son Arnan, his son Obadiah
(worshipper of Jehovah), his son Shecaniah (dwelling with Jehovah)."

Ver 22. Shemaiah, or Shimei (ver. 19, cf. Zech.xii. 13). Hattush probably accompanied
Ezra from Babylon to Jerusalem (Ezra viii. 2).

HOMILETICS.
THE SONS OP DAVID. Verses 1-10.

I. Their places of birth. The verses classified according to the place of
birth. In Hebron, six sons born, each of a different mother. In Jerusalem, thirteen,
four of one mother and nine of others not mentioned. Places often identified
with birth of important persons. Bunyan and Bedford, &c. Let character and
conduct give renown to place. II. Their varied lives. Absolalom, son of a
king's daughter, a murderer and rebel, " died a fool." Amnon violated his sister
Tamar, and was slain. Adonijah conspired against the throne, and met with bitter
disappointment. Nathan reminded his father of the prophet who reproved
his sin, brought him to repentance, and had the honour of belonging to
the ancestry of Jesus (Lu. iii. 31). Solomon, wisest, most gifted, and successor.
But what checkered lives ! Little to give parental joy. Much to cause anxiety
and grief. Amid the splendour of his reign and the power of his palace, his
cup was mixed with grief and sorrow, <kc. " Trust not thou in their (children's)
life, neither respect their multitude: for one that is just is better than a
thousand ; and better it is to die without children, than to have them that are
ungodly " (Ecclus. xvi. 3).

" Virtue, not pedigree, stamps nobility."

1 -

CHAP, in.] HOMILETIC COMMENTARY: CHRONICLES.

THE GOLDEN AGE. Verses 10-16.

David's successors given up to the Captivity. For convenience call it the
golden age.

I. The description of the period. 1. A long period. "Seldom has

a crown gone in direct line from father to son for seventeen descents together as
here" say Henry. Judah survived Kingdom of Israel by 135 years, and lasted
from B.C. 975 to B.C. 586. 2. A prosperous period. In population, resources, and
empire Judah great ; soil fertile ; aristocracy hereditary in sacerdotal caste ;
an army always subordinate ; a venerated centre of worship and administration ;
on the whole, peaceful and uninterrupted success of kings. In language, litera-
ture, and religion a glorious period. II. The nature of individual
reigns. Peaceful and warlike ; powerful and weak; long and short. Kings
wise and foolish ; godly and idolatrous ; reigned by natural right and fixed on
throne by foreign potentates. The first part began in splendour, the latter
ended in desolation. In David and Solomon we pass from conflict to peace ; in
Jeconiah and Zedekiah from grief to exile.

" This strange, sad world is but our Father's school ;
All chance and change His love shall grandly overrule "

IF. R. Havergal].

THE DECAYING GLORY. Verses 17-24.

In these verses we have the royal remnant during captivity. The decaying
glory.

I. The dark beginning. Jeconiah adopted Salathiel, otherwise written
childless, the signet God plucked from his hand, dear as an ornament, yet rejected
(Jer. xxii. 24). There is a striking contrast between this beautiful name
(Jehoiakin, Jehovah will establish) and the miserable fate of the man. Enthroned
by Necho, powerless against Nebuchadnezzar, Jerusalem was besieged, Jeconiah
taken prisoner, bound in fetters and carried to Babylon (2 Chr. xxxvi. 6, 7).
II. The gradual decay. Zerubbabel the last with any shred of authority.
After him royal line disappears into obscure private life. Nehemiah next governor
of whom we read. Sennacherib repulsed, religious revivals under Hezekiah and
Josiah, but the impious reign of Manasseh and the lingering decay of the people
under the four feeble descendants of Josiah prepared for the final ruin. Babylon
in successive deportations drained away their strength. The temple was de-
stroyed amid wailing of prophets ; the nation ceased amid taunts of heathen
tribes, released from the yoke of David. " The nation and kingdom that will
not serve thee shall perish : yea, those nations shall be utterly destroyed."

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 124. Review the list, come with those that shall come here-

1. Indicative of God's providential dis- after" (Ecc. i. 11). 3. Indicative of

cipline. In bestowing mercy upon bad vanity of worldly fame. The humorist

men, fulfilling his word to good men, Thackeray asks, " What boots it

and unfolding his purpose in wonderful whether it be "Westminster or a little

events to all ages. 2. Indicative of country spire which covers your ashes;

vicissitudes in human life. In joy and or if a few days sooner or later the

grief, in splendours of the palace and world forgets you ? "

the obscurity of exile. Revolutions . . _, , ,

,. j , ^i " Thus are we fortune's pastimes ; one day

in time and place. Change every- jj ve

where. " There is no remembrance of Advanced to heaven by the people's breath,
former things : neither shall there be The next, hurled down into tb.' abyss of
any remembrance of things that are to death " [May'].

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP. IT.

Vers. 10-16. Sketch the lives of
David and Solomon, Hezekiah's reign,
Manasseh's wickedness, and Josiah's
piety.

Ver.19. Zerubbabel. \. Distinguished
in work. (a) Leading a liberated
people to their own land. (6) Re-
building the Temple, (c) Instituting
civil government. 2. Distinguished in
the prosecution of that work. Courage,
patience, faith, and enthusiasm. A per-
sonal example and a power among his
people. 3. Distinguished as the object of
prophecy. Often addressed by name by

Haggai and Zechariah ; received glori-
ous predictions concerning temple he
was building and future magnificence
of Jerusalem and Judah, which exer-
cised great influence upon his mind
and preserved a spirit which endured
till the coming of Christ. A name
suggestive of important events. 1. Re-
turn of captives. 2. Restoration of
national government. 3. Establishment
of religious worship. " The hands of
Zerubbabel have laid the foundation oi
this house," &c. (Zech. iv. 9).

ILLUSTRATIONS TO CHAPTER III.

Vers. 124. Sons of, <kc. It was,
perhaps, ordained by Providence, to
hinder us from tyrannising over one
another, that no individual should be
of such importance as to cause, by his
retirement or death, any chasm in the
world [Dr. Johnson].

44 Men die and are forgotten. The great
world

Goes on the same. Among the myriads
Of men that live, or have lived, or shall

live,

What is a single life, or thine, or mine,
That we should think all nature would

stand still
If we were gone ?
The great are not great to me unless they

are good " [<S. Richardson].

CHAPTER IY.

CRITICAL NOTES.] Obscurity often arising from brevity conspicuous in this passage.
Yet we discern an order in it, indicated in first verse. It contains descendants of Shobal,
Hur, Carmi, Hezron, and of Pharez. The section chiefly of local interest, intended to
point out founders of some of the towns in the province of Judah [Murphy] . Reaiah
conjectured to be same as Haroeh, ii. 52. 3, 4. Descendants of Hur. Father, i.e., joint
founders of Etam, a town on rocky hills of Judah (Judg. xv. 8 ; 2 Chr. xi. 6). Gedor, now
Jedur (Jos. xv. 58). Hushak, of unknown site, but indication of the place (2 Sam xxiii 7-
1 Chr. xi. 29).

Vers. 5-10. Descendants of Ashur (Carmi), posthumous son of Hezron by Abia, called
father or chief of Tekoa ; with two wives, three children to one, and four to the other.
Jabez, ver. 9, son or maternal kinsman of Ashur, who names the town (ii. 55).

Vers. 11-15. Descendants of Hezron. Chelub, brother of Shuah, to distinguish him from
others. The group in vers. 11, 12, unknown. In vers. 13-15 return to names not quite
strange. Even (and) Kenaz, ver. 15, translate as marg. Uknaz, or suppose a name
(Jehaleel) to have fallen out after Elah.

Vers. 16-20. Descendants of Pharez. From vers. 17, 18, difficult to come to any con-
ions. And these, an interesting phrase, indicative of sojourn of these persons in

gjpt, when Israel was free, prosperous, and respected. " It was then as becoming for a
ign of Egypt to give a daughter in marriage to Mered, as at a later period a sister-
Sgbilenth M Mu* 13 Ph& h may have been the last of the dynasty that preceded the

Vers. 21-23. Descendants of Judah. We have been ascending from Shobal to Hur to
mi, to Hezron, to Pharez ; now we rise to Judah himself. A list of descendants of
son Shelah here given [cf . Murphy] . Linen, a staple commodity of Egypt. Ashbea, a

CUAP iv.] HOMILETIC COMMENTARY: CHRONICLES.

descendant of Shelah, had a factory there. Ver. 23, last of Judah, and leave the tribe iu
obscurity. Some of thase potters, and others gardeners.

Vers. 24-43. The sons of Simeon. Classed with Judah, because possessions partly in
their territory (Jos. xix. 1). Differences of particulars in list occasioned by some having
more than one name (cf. Gen. xlvi. 10; Ex. vi. 15, and Num. xxvi. 12, 13). Ver. 27,
Shimei distinguished from his brethren by a large family. "Progeny of Simeon here
traced to settlement in Canaan." Vers. 28-33, His territory. Eighteen cities given in
Jos. xix. 2-7. Changes in name took place in time between Joshua and David. Vers.
34-38, Subsequent increase of certain families of Simeon ; princes, ver. 38. " The number
of names is thirteen, corresponding to number of cities in first list (vers. 28-31), so that
it may be suspected that the princes mentioned were registered chiefs of those cities in
time of Hezekiah (see ver. 41) " [Speak. Com,']. Vers. 39, 40, the first migration. Valley
into which mountain streams ran to fertilise the land, suitable for Simeonites, quiet and
peaceable on account of seclusion and long undisturbed inhabitants. Ham, ver. 40, on
their way to Africa induced by fertility of soil and abundance of water. Vers. 41-43.
further migrations. Days of Hez., hence date of Simeonite expedition, before captivity of
ten tribes (2 Kings xviii. 8). Rest, ver. 43, remnant left by Saul's great slaughter
(I Sam. xv. 7, 8), and by David (2 Sam. viii. 12).

HOMILETICS.

THE CHIEFS OP JUDAH. Verses 1-23.

Judah the most famous and most important of all tribes. A tribe which
survived other tribes, and whose register was specially cared for. I. Posterity
of Shobal (vers. 1-4). From these came the Zorathites (ch. ii. 53). II.
Posterity of Ashur (vers. 5-10). Ashur, posthumous son of Hezron
(ch. ii. 24), whose mother was probably a daughter of Carmi. If so, he is grand-
son of Carmi, hence introduction of this name in ver. 1. III. Posterity
of Chelub (vers. 11-20). Men of Rechah as inhabitants of an unknown
place of that name. IV. Posterity of Shelah (vers. 21-23).
Shelah, son of Judah, a family ingenious and industrious above others. Honest
labourers are the salt of society ; the healthy, luxurious and dissolute, the idle
and predatory would corrupt it. 1. Craftsmen (ver. 14). A wise arrangement
that men should be fitted for different employments. 2. Weavers (ver. 21).
This an ancient and skilful labour. Children excelled and became famous in.
their business. " He that handleth a matter wisely shall find good." 3. Rulers
in Moab (ver. 22). Entrusted with power for many generations. But this long
ago (" ancient things "). A great change. Fathers had dominion then, posterity
in servitude now ! 4. Potters, and 5. Gardeners (ver. 23). " With the king,"
on the king's property ; or preferring to stay with him in Babylon rather than
return to their own country. " Unworthy the name of Israelites are those who
dwell among plants and hedges rather than go to Canaan."

JABEZ THE HONOURED NAME. Verse 9.

This a strange description in a catalogue of names. The man worthy of
remembrance, an honoured name deserving attention. I. The circum-
Stances Of his birth. Born in sorrow. 1. Sorrow the lot of all (Gen. Hi.
16). Man born to sorrow as sparks fly upward (Job xiv. 1). 2. This, perhaps,
special sorrow, which the mother wished to perpetuate in name. 0. T. names
significant of qualities and circumstances of life. Benjamin (Ben-oni), son of my
sorrow, by Rachael ; son of my right hand, by the father.

" I do beseech you,

Chiefly that I might set it on my prayers,
What is your name ? " [Shakespeare'] .

HOMILE'lIC COMMENTARY: CHRONICLES. [CHAP. ir.

II. The dignity of his character. " More honourable." Not a title
of position or office as "The Hon." and " The Right Hon.," &c. 1. Honourable
in himself, literally " a man of weight." Jews say, a famous doctor of the law who
had disciples and founded a city which took his name (ch. ii. 55). But honour-
able and upright in personal character and conduct. A man of prayer and
fervent piety, whose name is held in everlasting remembrance. 2. More honour-
able than others. Some think he was exalted above them as judge, signalised in
war, or gained larger estates than his brethren. Not richer in material wealth,
but in moral worth ; more dignified in private life, more distinguished in action
and public philanthropy. " The righteous is more excellent than his neighbour."
Seek this honour of character and life, not worldly honour which decays like a
flower, but honour from God, perpetual and true.

THE REMARKABLE PRAYER. Verse 10.

Many things deserving attention, which make it a model of thoughtful,
earnest, and successful prayer. I. Its spiritual Characteristics.
Devotion an expression of spirit, not lips. 1. Its view of God. Right views
of God essential. " He that cometh to God must believe that he is," &c. Not
Jehovah, the Almighty, Self -existent, and Eternal ; but God of Israel, the
covenant God who keeps his word and never forgets his people. 2. Its humble
tone, a kind of vow. If thou wilt bless me, thou shalt have my heart and service
(Jacob. Gen. xxviii. 20), but without thee undone, &c. 3. Its earnest spirit. " Oh
that thou wouldest bless me indeed." Language of ardent feeling and intense
desire, becoming and needful. " God, let me not fall from earnestness.
Grant me to hate every false way," cried Thomas Chalmers. II. Its worthy
object. Most personal and direct, straight as an arrow to the point. 1. For
personal blessing. " Bless me indeed." This the beginning, the most needful
of all. 2. For successful undertaking. " Enlarge my coast." Expulsion of
Canaanites, or special effort in which he desired to succeed. All success from
God. Pray when you enter life, start business, begin some fresh pursuit, take a
journey, or enter a new residence. 3. For preservation from danger. " Thine
hand with me." His undertaking risky. He wanted something beside reputa-
tion, shields, and soldiers. Wealth, friendship, and human aid, nothing without
God. " Uphold me with thy right hand." 4. For deliverance from evil. Evil
of sorrow implied in his name. Deeply impressed with his mother's conduct.
Let it not be. Desired to be joy and help to parents, not a grief. Evil of sin
generally. In remembrance of Achan, perhaps. Sin ever brings sorrow, " keep
me from evil." Deliver me from its guilt and consequences. " Let sin have no
dominion over me." III. Its gracious answer. "God granted him
that which he requested." God preserved in danger, gave success in enterprise,
delivered from grief and sin, and exalted him to honour and position. This to
magnify his grace, encourage piety and prayer.

" In all thou dost, first let thy prayers ascend,
And to the gods thy labours first commend ;
From them implore success, and hope
A prosperous end." [W. Fleming'].

JABEZ THE " HONOURABLE."

According to a worldly standard, this list includes more hon. names than that
of Jabez. But in the estimation of heaven, the only reputation that will live
must have connection with God. The words we specially emphasise are, " Oh
that thou wouldest bless me indeed, and enlarge my coast 1 " Some analogies
suggested by the sea-coast may teach the following lessons. I. An enlarged
16

CHAP, iv.] HOMILEI'IC COMMENTARY .-'CHRONICLES.'

"coast" suggests an expanded horizon. Carnal sympathies and
lack of faith limit to narrow visions of divine truths and holy revelations. Our
spiritual relations determine whether soul vision commands outlook from a small
bay, or toward broad ocean. To the mother of Jabez his entrance into the
world was associated with some special suffering, and she named him "sorrowful."
Years rolled on, God by his prophet knighted him and pronounced him " more
honourable than his brethren." Even so now according to our faith will be the
significance of our individual history. Let our vision be bounded by time and
sense only, and life will be a baptism of grief. Let faith widen our coast,
expand our horizon, and all along the coast the lamps of " hope " shall hang,
and a " more honourable " name be gained than those who refuse the " faith,
which is the substance of things not seen, and by which the elders obtained a
good report." II. An enlarged " coast " suggests a broader

surface. The glory of a coast is its wide sweep of the ocean. There go ships,
whose massive keels skim the surface of the waters. There floods lift up their
voice, whose swelling waves declare the fulness of its strength. Such in figure
is the human soul when possessed and enlarged by the Spirit of God. What
sublime possibilities of divine enlargement belong to the heart of man ! Sin
circumscribes, hems in, and we are "straitened in ourselves." But the coast
may be enlarged ; hills of difficulty be removed, and mountains of unbelief
levelled, until an expanded horizon sheds calm and enlivening radiance all
around, and the renewed soul takes up the language of a renewed earth
(Is. Ix. 4, 5). III. An enlarged "coast" suggests a more

extended pathway. Sometimes a narrow strip of land forms the only
path when walking on the sea-coast. Then we are in danger of falling, slipping
over a precipice ; and but for a helping hand many would have thus perished.
These words are singularly applicable. Similar are those of the Psalmist,
Ps. xviii. 35, 36; cxix. 32 (Prov. iv. 12). This enlarged pathway will secure
two things. (1) Safety. "Kept" by the divine hand. No other power to
keep. In the king's highway alone is security. This a way of holiness. " A
highway shall be there, it shall be called the way of holiness." (2) Peace. Jabez
not only desires safety, but prays that sin may not " grieve " him. This a fine
test of sincerity of prayer and the cleanness of heart. What various motives,
prompt obedience to divine laws ! What a great gulph of moral disparity
between the sayings, Sin hurts me physically, and sin grieves me spiritually ! [The
Study, 1874].

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 10. The Mighty Hand. Avail- the marriage of an Egyptian princess

able, ever ready, and always sufficient, to a descendant of Caleb. 1. The

A hand .of universal control and per- marriage must have taken place in the

petual activity. " God's right hand wilderness. 2. The barriers of a differ-

doeth valiantly." ent national language and national

Ver. 13. OthnieVs adventure (cf. religion kept the Hebrews separate

Jos. xv. 15, 16 ; Judg. i. 12, 13 ; iii. 9). from the Egyptians ; but they did not

The brave man waits not for numbers wholly prevent intimacies, and even

and applause. Enough for him to occasional intermarriages between

know the cause is just, that danger private individuals of the two nations.

threatens, that action is required. 3. Ere such unions, however, could be

Where duty bids, he confidently steers, sanctioned, the Egyptian party must

Faces a thousand dangers at her call, have renounced idolatry, and this

And, trusting in his God, surmounts daughter of Pharaoh, as appears from

them all." ner name, had become a convert to

Ver. 18. The Egyptian convert. This the worship of the God of Israel

passage records a very interesting fact, \Jamieson\.

HOM1LET1C COMMENTARY: CHRONICLES. ("CHAP. iv.

EOMILETICS.
THE POSTERITY OF SIMEON. Versus 24-43.

The sons of Simeon are classed with those of Judah, because their possession
was partly taken out of the extensive territory of Judah (Jos. xix. 1).

I. The cities they possessed. The same list given (Jos. xix. 2-6)
with a little difference in spelling; eighteen given. Virtue and self-control
better than taking a city (Prov. xvi. 32). II. The conquests they
made. In the days of Hezekiah a generation animated to conquests. 1.
Some took Gedor (ver. 39). A place in Arabia, the entrance of Gedor, inhabited
by Ham's posterity. 2. Others took Mount Seir (ver. 42). Smote the remnant
of devoted Amalekites and possessed the country. The curse pronounced on
Ham and Amalek, though dormant, was not dead. To Simeon the curse
(Gen. xlix. 5-7) was a blessing, to the others a terrible reality. III. The
prosperity they enjoyed. 1. Increase of numbers. They increased
wonderfully, but not like the children of Judah (ver. 27). 2. Enlargement of
boundaries. In possession of limited area, they were forced to seek accommoda-
tion elsewhere. They established themselves in the fertile pastures of Gedor
(Gerar), which soon proved inadequate, and a new colony settled on Mount
Seir. They enjoyed a land of peace and plenty, numerous flocks and quiet
habitations. Thank God for fixed homes, but ever guard against the perils of
prosperity.

SUBVEY OF THE GENEALOGY. Verses 143.

I. How great the obscurity of most men I Not many known
and prominent here. But obscurity hides not God. We are great if the world
gains by our life and example. II. What folly to seek place and
power only here ! From place we shall be ejected, and of power we shall
be deprived. A family of princes were captives in exile (ver. 22). " Where
will ye leave your glory?" III. How needful to secure renown
hereafter ! Better to have names written in heaven than rolled in lists of
honour and published in daily papers. " Rejoice that your names are written in
heaven," said the dying Haller, when friends congratulated him on the honour
of receiving a visit from the Emperor Joseph II.

ORIGIN AND USE OP ARTS AND INVENTIONS. Verses 14, 21-23.
I. Useful arts emanate from the wisdom and goodness of

God. In early history man taught of God in special callings. Human inven-
tions had no existence save in the purpose of God. Proof from reason and
scripture. " This also cometh from the Lord of Hosts, who is wonderful in

counsel and excellent in working." II. Useful arts are beneficial in
their tendency. They mitigate human toil and alleviate suffering; prolong
human life, increase sources of comfort, and secure universal peace. III.

Therefore all engaged in useful arts promote the welfare of

society. It is better to excel in trade than to gain dominions of territory.
In the construction of the tabernacle an illustration of this principle. Let us
be among the " willing-hearted " and the " wise-hearted," and contribute our
share. " Produce ! produce 1 were it but the pitif ullest infinitesimal fraction
of a product, produce it in God's name ! "'Tis the utmost thou hast in thee: out
with it, then " \Carlyle~\.
18

CHAP. IV.]

HOM1LETIC COMMENTARY: CHRONICLES.

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 32. These cities unto reign of
David. In consequence of the sloth
or cowardice of the Simeonites, some of
the cities within their allotted territory
were only nominally theirs, but were
never taken from the Philistines until
David's time, when the Simeonites
having forfeited all claim to them, he
assigned them to his own tribe of
Judah \Jamieson\. Hence danger of
delay.

Ver. 33. Habitations and genealogy ;
or Homes and Registers.

Ver. 38. Princes in Families.
Thirteen names corresponding with
number of cities in first list (verses
28-31), so that the princes mentioned
were registered chiefs of those cities in
the time of Hezekiah (see ver. 41) [Speak.
ComJ\. 1. Families and kingdoms of
divine appointment. 2. Rulers of
families and kingdoms represented God
and order, justice and truth. 3. Hence
subjection needful for order, happiness,
and success.

Ver. 40. Fat pastures. 1. Prepared

by God, natural formation. 2. Dis-
covered by God's direction. Theyfound,
did not create. Application in com-
fortable homes, favourable situations
and spiritual refreshment.

Ver. 43. Doom of A maleTc. Sin not
forgotten, judgment not neglected nor
fails in execution. Curses may be
dormant but not dead. " Preservation
from the sword of Joshua (Ex. xvii.
13), of Saul (1 Sam. xv. 7), and of
David (2 Sam. viii. 12) was but a
reservation to this utter destruction,
which God had solemnly sworn, with
hand laid upon his own throne (Ex.
xvii. 16)" [Trapp].

Vers. 39-43. A fragment of famous
history. Learn from this chronicle of
events 1. Expedition first, under
thirteen leaders, with many followers,
against Hamites and Mehurrim. 2.
Expedition second, smaller, but more
adventurous. Under four chiefs, a
band of 500 smote powerful enemies
and possessed their quarters. Be
valiant for God spiritually.

ILLUSTRATIONS TO CHAPTER IV.

Ver. 9. Honourable. Virtue and
honour are such inseparable com-
panions that the heathens would admit
no man into the temple of honour who
did not pass through the temple of
virtue.

" If it be of a sin to covet honour,
I am the most offending soul alive "
[Shakespeare].

Ver. 10. Evil. The greatest evil
is sin. 1. In the nature of it, as
being contrary to the greatest good,
even God. 2. In the efiect and con-
sequences of it here and hereafter.
3. Therefore to pray against sin is to
pray against all other evils whatever ;
for the devil, the evil one, cannot hurt
us but by sin [Bishop Hopkins].

Be with me. Ora et labora is the
legend of the Christian's faith, and
the plan of his life. His fervent

prayer begets honest, manly, unshrink-
ing work ; his work as it is faithful
and it is faithful in proportion as he
realises it is for God, throws him back
upon prayer [Stevenson].

Vers. 14, 21, 23. Craftsmen, potters,
&c. If all men affected one and the
same trade of life or pleasure of recrea-
tion, it were not possible they could
live one by another ; neither could
there be any use of commerce, whereby
life is maintained. It is good reason
we should make a right use of this
gracious dispensation of the Almighty,
that we should improve our several
dispositions and faculties to the advan-
cing of the common stock, and that
we should neither encroach upon each
other's profession nor be apt to censure
each other's recreation [Bishop Hall].

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. v.

CHAPTER V.

CBITICAL NOTES.] This ch. contains Beuben, Gad, and the half of Manasseh east of
Jordan, with two episodes, one on the wars of these tribes, and the other on the removal
by Tilgath-pilneser. The upper Assyrian monarchy began 1273 B.C., the lower 747 B.C.

Vers. 1-10. Reuben lost his birthright. The priesthood given to Levi ; the double
portion (Deu. xxi. 17) to Joseph, whose sons, Ephraim and Manasseh, reckoned as distinct
tribes. Judah had supremacy, ver. 2. Chief ruler, prince, i.e., David, and eventually
Messiah (Mic. v. 1). Ver. 3, sons four, as Gen. xlvi. 9 ; Ex. vi. 14. Vers. 4-6. The line
of Joel. Ver. 7. Brethren, kinsmen of Joel, chief was Jeiel. Ver. 10. Hagarites, Hagareues
(Ps. Ixxxiii. 6), a tribe of North Arabia, perhaps Agraioi of Strabo [Speak. Com.], or
Ismaelites as descendants of Hagar.

Vers. 11-17. Gad. Chiefs, ver. 12, and seven others, ver. 13. "Their pedigree traced
back ten generations. For Buz and Ahi are really parts of one name, Buzahi, for which
Sept. has Ahibuz by transposing parts. Not informed to what family Guni belonged "
[Ifttrpfty], must have been contemporary with Solomon or David, therefore before the
secession of ten tribes.

Vers. 18-22. Wars of Eastern tribes with Arabs. Jetur and Nephish (Naphish) among
descendants of Ismael in Chr. i. 31, and in Gen. xxv. 15. Of Nodab, nothing known.
Hagarites made raids from desert. Hence war in self-defence. Confederate tribes pre-
vailed over invaders. Booty indicates dense population and extensive campaign ; " may
be compared with that from Midianites (Num. xxxi. 32-35), and does not exceed amount
which kings of Assyria constantly carried off in raids upon tribes of no great note or name"
[Spea*. Com.]. Captivity of Tiglath-pileser (2 Kings xy. 29).

Vers. 23-26. Half Manasseh, north of Gad. Three names given of three parts or
"summits" of Antilebanon. Valour or special bravery of Mauassites (c/. ch. xii. 21).
Famous, i.e., "men of names," celebrated men. Transgressed, a long description in 2 Kings
xvii. He carried, i.e., Tilgath. Pul only levied tribute on the land. Deported to places.
named, as parts of region to which remainder of ten tribes removed by Shalmaneser.

EOMILETICS.

THE FOEPEITED BLESSING. Verses 1-3.
Reuben, rash and impulsive, lost splendid position and power through passion

(Gen. xlix. 4). I. The sin through which the blessing was lost.

A most abominable and iniquitous act, worthy of death under law of Moses
(Lev. xviii. 8), and not to be mentioned among Christians (1 Cor. v. 1). Sin
dethrones from excellency, stamps disgrace upon character, and entails loss upon

posterity. II. The persons to whom the blessing was bestowed.

Taken from one and given to another. 1. Joseph's sons had double portion.
Ephraim and Manasseh reckoned distinct tribes ; blessed by the expressed will
of Jacob (Gen. xlviii. 22) and in the partition of Canaan (Jos. xvi., xvii.). 2.
Judah had pre-eminence. Honour to Judah, and birthright to Joseph. One need
not envy the other, (a) In power. The sceptre assigned to Judah (Gen. xlix.
10). (6) In dignity. From him came chief ruler David first, and afterwards the
Saviour. Those related to Christ, the Prince of Peace, have a better portion
ban men endowed with wealth and perishing honour. III. The principle
n T 1 ?? 1 the blessin & w as given. The writer careful to explain
why Judah was made supreme. The genealogy not reckoned after the birth -
"/!l ' a n ? m natural > but in providential order "not of blood, nor of the will
ot the flesh, nor of the will of man, but of God "
20

CHAP, v.] HOMILETIC COMMENTARY: CHRONICLES.

THE LINE OF REUBEN. Verses 1-10.

I. The chief of the tribe. The genealogy traced to Beerah, the head
of the clan, when carried into Assyria (ver. 6). What are termed " unfortunate
positions " and " evil days " are controlled, if not created, by God. " My times
are in thy hand." II. The privileges of the tribe. Degraded, but
not entirely disinherited. Sullied honour not always lost happiness. Reuben's
sons had their share of honour and estate, were " valiant" in war, and " helped"
in victory. Their inheritance received before Judah or Ephraim. III. The
enlargements Of the tribe (vers. 9, 10). They increased in cattle and
population, crowded out their neighbours, and extended conquests into the
wilderness and near the Euphrates. IV. The disinheritance of the
tribe. The prediction exactly fulfilled in history, " Thou shalt not excel."
Reuben made no figure, and produced no judge, prophet, or eminent person.
He lingered among the sheepfolds, preferred the shepherd's pipe to the trumpet
of battle. Robbed of pre-eminence, his individuality fades away. Remote from
the centre of government and religion, he lost faith in Jehovah, " went after
other gods," and finally carried off into captivity.

UNITY AND ITS ACHIEVEMENTS. Verses 11-22.

The three tribes united want to war and gained victory. I. A descrip-
tion Of the army (ver. 18). 1. Courageous in character. "Sons of valour."
2. Skilful in ike use of weapons. " Men able to bear buckler and sword, and to
shoot with the bow and skilful in war." 3. Aggressive in spirit. " Went out to
war." 4. Great in number. " Four and forty thousand seven hundred and

threescore." II. The method in which they fought (ver. 20). 1.

United in rank. " Men who could keep rank " (1 Chr. xii. 3). 2. Earnest in
prayer. " For they cried to God in the battle." 3. Thoroughly reliant upon
God. " They put their trust in him." " They cried unto thee and were
delivered ; they trusted in thee and were not confounded." III. The
success they achieved. Not only "helped" and "delivered," but
enriched. 1. The booty enormous. "They took away their cattle," &c. (ver. 21).
2. The slain numerous. " There fell down many slain," &c. The Church
united, courageous, and prayerful, ever victorious.

THE APOSTATE TRIBES. Verses 23-26.

Special attention paid to this great sin of the tribes, this beginning of national
evil and national suffering. I. Shameful apostasy. A full description
in 2 Kings xvii. of idolatries, heathen and native. 1. Beginning inforgetfulness
of God. " They transgressed against the God of their fathers " (ver. 25). One
known to them as a nation, venerated by their fathers and worthy of their
service. 2. Ending in forsaking God. " Went a whoring after the gods of the
people." Forsaking their own God, they worshipped idols of the heathen.
Man must have a god, will worship something, even if he adores himself.
Whoring, a strong, emphatic word, indicative of special aggravation and intense
jealousy. II. Merited judgment. We have a full and impressive
vindication of divine procedure. Patience exhausted, and God, whom they had
forsaken, permitted captivity to cure national evils. 1. Utter defeat, (a) First
God stirred up Pul, King of Assyria (ver. 26). The first of northern sovereigns
who invaded Palestine was bribed by silver to return (2 Kings xv. 16-20).
Tribute was imposed, which caused prophetic protest, great dissatisfaction, and

HOM1LETIC COMMENTARY: CHRONICLES.

[CHAP, v

impoverished the kingdom by reducing its territory and its inhabitants. (6)
Then Tiglath inflicted utter defeat. Valour and numbers of no avail. When
God has left us, defence is gone. 2. Helpless exile. They were " carried away ""
into distance and slavery. God's instruments, many and varied, to chastise.
Idolatry most destructive sin to people loved and led by Jehovah. " Little
children, keep yourselves from idols."

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 2. Judah prevailed. 1. God in
family history. 2. Persons giving
pre-eminence to families, David and
Messiah from Judah. 3. Grace dis-
tinguishing families in civil and re-
ligious matters, in national and indi-
vidual life.

Vers. 18-20. Cried in battle. So
did Jabez (ch. iv.) ; Jehoshaphat (2
Chr. xx.) ; the thundering legion ; the
late King of Sweden, whose prayer
before the great battle of Lutzen, where
he fell, was, "Jesus, vouchsafe this
day to be my strong helper, and give
me courage to fight for the honour of
thy name." Prayer alone he held the
surest piece of his whole armour
[Trapp].

Ver. 25. Transgressed. 1. Danger of
proximity to the world. The tribes on
the borders had intercourse with neigh-

bouring people, then drawn into sin.
2. Fearful consequences of yielding to-
enticements of the world. Cast off by
God, invaded by enemies, and displaced
by Providence. Be governed by faith,
not by sense. Lot.

Ver. 26. Stirred up. 1. God's in-
fluence over men's spirit. Stirred up,
moved, prompted. "The king's heart,"
the most absolute and uncontrollable
will, " is in the hand of the Lord as
rivers of water" (Prov. xxi. 1). 2.
God's control over man's conduct. De-
spotic rule, political projects, and
ambitious wars directed to the fulfil-
ment of his purpose. Pul restrained
in conduct. " Howbeit he meanetli
not so, neither doth his heart think so ;
but it is in his heart to destroy and cut
off" nations not a few " (Is. x. 7).

ILLUSTRATIONS TO CHAPTER V.

Ver. 2. Jttdah's pre-eminence.

M Some must be great. Great officers will

have

Great talents. And God gives to ev'ry man
The virtue, temper, understanding, taste,
That lifts him into life, and lets him fall
Just in the niche he was ordained to fill "

[Cowper].

Ver. 18. Valiant men. It is not the
will of God that his people should be a
timorous people [Mt. Henry].

Ver. 20. Helped. We are like Wil-
liam of Orange, with a few followers
and an empty purse, making war
against the master of half the world
with the mines of Peru for a treasury.

But like William, too, when questioned
concerning our resources, we can reply,
" Before we took up this cause we
entered into a close alliance with the
King of Kings " [Sword and Trowel].

Ver. 26. Carried away. When
lesser warnings will not serve, God
looks into his quiver for deadly arrows.
Abuse of mercy ripens us for judgment
[JVicholls].

''Heaven gives the needful but neglected

call.
What day, what hour, but knocks at

human hearts

To wake the soul to sense of future scenes?"

[Young]

CHAP, vi.] EOM1LET2C COMMENTARY: CHRONICLES.

CHAPTER VI.

CRITICAL NOTES.] This chapter refers wholly to tribe of Levi. Gives the family of Aaron,
vers. 1-15 ; the descendants of Gershom, Kohath, and Merari, vera. 16-30 ; the pedigrees
of the song-masters, vers. 31-48 ; the line from Aaron to Ahimaaz, vers. 49-53 ; and the
towns assigned to the tribe, vers. 54-81.

Vers. 1-3. The tons of Lev I. The genealogy of Levi follows (Ex. vi. 16-25), as far as
Phinehas, after which the writer must have had documents before him which have not
come down to us [Speak. Com.].

Vers. 4-15. Line of priests unto Captivity. This list must have been obtained from the
^riestly registers. It is givea in inverse order (Ezra vii. 1-5), with omission of names
between Meraioth and Azariah II. It wants the name Meraioth between Ahitub II. and
Zadok II. (ix. 11). It is not a succession of high priests, but simply the line from Eleazar
to Jehozadak [cf. Murphy']. Zadok, ver. 8, priest with Abiathar (2 Sam. viii. 18), one probably
in Gibeon, the other in Zion. Azariah, ver. 9, grandson of Zadok, in the court of Solomon
(1 Kings iv. 2). Temple, ver. 10, first to distinguish it from second existing in days of
writer. Amariah, ver. 11, high priest under Jehoshaphat (2 Chr. xix. 11). Shallum,
ch. ix. 11 (Neh. xi. 11). Hilkiah, ver. 12, in office under Josiah, took part in reformation
then (2 Kings xxii. 4-14 ; xxiii. 4 ; 2 Chr. xxxiv. 9-22). Seraiah, ver. 14, put to death
by Nebuchadnezzar at time of Captivity (2 Kings xxv. 18-21 ; Jer. lii. 24-27).

Vers. 1G-30. Sons of Levi. Having traced high priestly line from Levi to Jehozadak
(vers. 1-15), writer returns to fountain head and gives general account of branches of
tribe of Levi as far as materials allow. Vers. 16-21. The Gershomites, after first-born of
Moses (Ex. ii. 22). Vers. 17-19. These appear in Ex. vi. Vers. 20, 21. This line appears
to coincide with part of that of Asaph (vers. 39-43), except in Jeaterai, who may have been
another son of Zerah. Vers. 22-28. The Kohathites. The same as that of Heman (vers.
33-38). Object of list to trace genealogy of Samuel, prophet and judge of Israel. Vers.
29, 30. The Merarites.

Vers. 31-48. Pedigrees of the three song-masters. Asaph, Heman, Ethan, or Jeduthan
(Ps. Ixxxix.), sons of Korah, set over departments of musical service. House, a tent
erected by David to receive the ark, considerable time before building of the Temple.
Waited in order, instituted by David, doubtless directed by Holy Spirit, for regulation of
worship.; i 33. Shemuel, i.e., Samuel. Ver. 48. Levites employed in door-keeping or attend-
ing t priests.

Vers. 49-53. Office of Aaron and his sons (cf. vers. 3-8). Eleazar, third son, chief of
Levites (Num. iii. 32), ministered with his brother Ithamar, before death of Aaron, and
succeeded him (Num. xx. 28). In Eleazar's family high priesthood remained till the time
of Eli, who was descended from Ithamar. It returned to Eleazar in Zadok, fulfilling the
words of 1 Sam. ii. 30.

Vers. 54-81. The cities given to priestly families and to other Levites. Jos. xxi., its
parallel. 54-60. Cities given to Aaron's family. Cashes, places of defence against robbers
or beasts of prey. Vers. 61-81. Cities of the Levites, their number and distribution :
13 cities to Gershom, ver. 62 ; 12 to Merari, ver. 63, as in Jos. xxi. 34-40 ; cities of other
Kohathites, vers. 66-70 ; of Gershomites, vers. 71-76 ; and of Merarites, vers. 77-81.
Vers. 80, 81, agree with those in Joshua. Ten only of twelve named. Only 42 out of 48
named, and some different from original cities assigned to Levites. This proof of accu-
racy of author. He remembers whole numbers in time of Joshua. But political arrange-
ments readjusted in course of ages. State of things given which had supervened in time
of David (vii. 2) [cf . Murphy'].

HOMILETICS.
A GLANCE OP HISTOEY. Verses 1-15.

In these verses we have a glance from deliverance in Egypt to bondage in
captivity. Notice two or three features of the period.

I. The inequalities of men. Inequalities physical, mental, and social
appear in whatever light we regard mankind. In this list some exalted to

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. vi.

sacred office and perform noble deeds. Others fall into sin and disgrace.
Vast differences in character and career ! Royalty and beggary, grandeur and
wretchedness, palaces and slums ! " There were two men in one city, the one
rich and the other poor." II. The vicissitudes of families. Aaron
a priest, but Aaron's sons terrors of divine justice. Samuel a prophet, but
Samuel's sons perverted justice and dishonoured religion. According to
political and religious feeling, ancestors exalted and descendants rejected. III.
The events of Providence. Deliverance from bondage. Scenes of
conflict and triumph. Times of revival, relapse and punishment. Accession and
dethronement of kings. Providences, special, striking, and constant. " He
hath not dealt so with any nation."

THE SONS OF LEVI. Verses 16-30.

I. Their chief Fathers. Gershom the eldest, Kohath the second, and
Merari the youngest son accompanied Levi into Egypt with Jacob (Gen. xlvi.
11), and became heads of three great divisions of Levites. II. Their
numerous descendants. Many unknown or passed over. Others
eminent in character, distinguished in service, and remarkable in career.
Children of privilege and monuments of judgment, born in sunshine and dying
in shadows. What a mixture of good men and bad men in life ! What a
contrast between character and circumstances, beginnings and ends !

THE MINISTRY OF SONG. Verses 31-48.

Song a divine gift, has a mission or ministry. I. Song an element of
Christian worship. " The service of song in the house of the Lord."
A branch of natural and revealed religion in all ages, prevalent in Jewish and
heathen worship. A duty reverently to be performed. Its decay a mark of
desolation (Ezek. xxvi. 13). II. Song an expression of human

feeling. Joy and sorrow, gratitude and prayer, must have appropriate and
audible expression. When the ark is in captivity, in times of darkness and
depression, our harps are hung upon the willows. When the ark finds rest and
fixed residence in times of revival, we sing praise to God (David's joy, 2 Sam.
vi. 17-21, xvi. 1-3). " Is any merry? let him sing psalms." III. Song a

power for which its possessors are responsible. In pagan and

Jewish nations recognised as a divine gift. It is a talent entrusted to indivi-
duals ; a faculty to be cultivated, for which there is room, and which should be
consecrated to God. The duty of all who have the gift to lay it upon the altar
of God, in the home, the school, and the sanctuary.

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 1. Three chief Fathers. Their service. High priest in temple of

names, history, and pedigree. Solomon. " Executed" &c. Some think

Ver. 3. Nadab and Abihu. Im- that he withstood King Uzziah, and

proper spirit in worship ; unlawful thus risked life in faithful reproof

method and awful judgment. Perished (2 Chr. xxvi. 17, 18).
on day of consecration ! (Lev. x.). Ver. 13. Hilkiah most celebrated

Ver. 4. Phineas, a memorable of seven bearing this name as priest

name (Num. xxv. 7-13; Jos. xxii. and reformer. He discovered "the

10-33 ; Ps. cvi. 30, 31). Book of the Law " (2 Kings xxii. 8)j

Ver. 10. Azariah's important was zealous in reformations of Josiah
24

CHAP, vi.] HOMILETJC COMMENTARY: CHRONICLES.

(2 Kings xxii. 14-20, xxiii. 4-27); and as remarkable that the heads of both

prominent in observing the Passover the priestly and the royal stock carried

(2 Chr. xxv. 1-19). to Babylon should have had names

Ver. 15. Jehozadak. Three forms (Zedekiah and Jehozadak) composed of

of this name (see Ezra iii. 2 ; Hag. i. 1 ; the same elements, and assertive of the

and this verse). Only two forms in " justice of God," which their sufferings

original. Jehozadak full form, and showed forth so signally [Speak. (70m.].

Jozadak contracted. The meaning is, Ver. 22. KoraJis sin and punish-

" Jehovah is righteous." It is noted ment (Num. xvi. 1-33).

EOMILETICS.
RELIGIOUS WORSHIP. Verses 32-53.

The order of song a matter of importance in time of David. The ark had a
settled place. Choral service was established in the Temple, and chief singers
were appointed. I. Worship varied in its forms. Music and singing,
prayer and praise, must not become formal and stereotyped, " All manner of
service." II. Lively in its Spirit. Dulness and despondency dishonour-
ing to God and unprofitable to men. " This duty must be our delight." Then
it becomes attractive and helpful. " Serve the Lord with gladness ; come
before his presence with singing." III. Orderly in its method. " They
waited on their office according to their order." Things not left to chance ;
arrangements made with care and thought. Each his own work, place, and
time in keeping up the service. " The order of the sanctuary." " Let all things
be done decently and in order." IV. Universal in its participation.
They " waited with their children " in the choir The service of song for the
whole " congregation " not left to the choir to sing, nor to the preacher to pray.
All hearts and all lips must join. Congregational worship must be sought and
cultivated. " Let the people praise thee, let all the people praise thee."

THE ANCIENT PRIESTHOOD. Verses 49-53.

Aaron and his sons, " the house of Aaron," appointed to the priestly office.
Other Levites given to them and performed subordinate duties. I. Its
sacred dignity , Not the investure of man; endowments for the work
from God. The office not a personal assumption, but in obedience to divine
call, manifest in Providence, the gift of the Holy Spirit, and the help of
friends. "No man taketh this honour unto himself." II. Its solemn
duties. On the brazen altar, the golden altar and the mercy seat in the holy
of holies, they performed their functions. This chiefly " to make an atonement
for Israel " (ver ; 49). A constant need for this ; the life of the individual and
the nation imperilled by sin ; covenant relations must be restored. " The^ day
of atonement," an impressive scene and a typical truth. III. Its typical
Character. The high priests in official character, the ceremony of sprinkling
blood were figures of good things to come. Under the gospel all believers are
priests, ministering to God in his spiritual temple. Each has an appointed
service which contributes to the perpetual worship and benefit of the whole.
Only in fulfilment of prescribed ordinance can we secure the presence and favour
of Jehovah.

CITIES AND DWELLINGS OP LEVITES. Verses 54-81.

First cities given to the priestly family of Aaron (vers. 54-60). Next the
number and distribution of those assigned to other Levites (vers. 61-81).

HOMILET1C COMMENTARY: CHRONICLES.

[CHAP, vr-

Regard them as I. A fulfilment of prediction. Jacob's dying prophecy
was accomplished and this tribe was " scattered in Israel " (Gen. xlix. 7). God's
people are preserved, and events are arranged for their possessions. II. An
arrangement of providence. These cities wisely ordered, a provision
of mercy and safety. 1. To facilitate the administration. Centres of justice and
law, freeing individuals from avenging themselves, fixing authority and pro-
moting peace and order. 2. To disseminate light. Each city the centre of light
and instruction, the place where law was expounded and administered. A school
of learning and social influence to the people. 3. To support the ministry.
Cities allotted to priests and Levites for residence and maintenance. Certain
provisions made for spiritual service. Men set apart for God, dependent upon
the people they serve. Those who " preach the gospel " may reasonably expect
" to live of the gospel." " Let him that is taught in the word communicate to
him that teacheth in all good things."

HOMILETIG HINTS AND SUGGESTIONS.

Ver. 31. The vicissitudes of the Ark.
"Without a proper resting-place from
victory over Philistines in time of Eli
till the tabernacle of David, about fifty
years (1 Sam. iv. ; 2 Sam. vi.).

Vers. 32 and 33. Waited on their
office. 1. Each an office or work, fixed
in choir, leading in service of song,
officiating at the altar, and waiting at
the door. 2. Each responsible for the
performance of his work not envy-
ing his neighbour, waiting for some-
thing better ; but with diligence, order,

and delight each fills his position and
renders his service.

Vers. 31-48. Three chief song-
masters. Heman's pedigree (vers. 33
38). Pedigree of Asaph, the Gershonite
(vers. 39-43). He stood on right hand.
Pedigree of Ethan, the Merarite (vers.
44-47). He stood on the left of He-
man.

Vers. 49-53. Priests and Levites,
two orders of ministry in the Jewish
Church. Their divine appointment,
special duties, and worldly provision.

ILLUSTRATIONS TO CHAPTER VI.

Ver. 31. Service. The three inten-
tions of song : To improve the under-
standing, to improve the heart, and to
soothe the mind. The three things
which ought to pervade song : Perfect
learning, perfect vigour, perfect nature
[Catherall].

Ver. 32. Waited in office. Man
hath his daily work of body or mind
appointed [Milton].

" A servant with this clause
Makes drudgery divine :
Who sweeps a room, as for Thy laws,
Makes that and the action fine "

\_Geo. Herbert].
Ver. 54. Cities. If the history of

cities and their influence on their re
spective territories be deducted from
the history of humanity, the narrative
remaining would be of no very attrac-
tive description. If anything be
certain, it would seem to be certain
that man is constituted to realise his
destiny from his association with man,
more than from any contact with
places. The great agency in calling
forth his capabilities, for good or for
evil, is that of his fellows. The pic-
turesque may be with the country, but
the intellectual, generally speaking,
must be with the town [Dr. Vaughan's
Age of Cities].

CHIP, vn.] HOMILETIC COMMENTARY: CHRONICLES.

CHAPTER VII.

CRITICAL NOTES.] Vers. 1-5. Issachar. A tribe of more than average strength, since
the entire return from all the tribes, except Judah, was no more than 800,000 men
(2 Sam. xxiv. 9) [Speak. Com.]. In days of David, ver. 2, probably from census taken by
Joab (xxi.).

Vers. 6-12. Benjamin. Ten, Gen. xlvi. 21 ; five, viii. 1 ; three here, most eminent men-
tioned, or other families extinct, Ver. 7. Bela, list different from ch. viii. 3-5 and from
Num. xxvi. 40. "Probably persons mentioned not literally 'sons,' but among later
descendants of Bela, chief men of family in time of David's census " [Speak. Com.]. Ver. 10.
Jediael, sons may include grandsons. Ver. 12. Three other sons of Benjamin named (cf,
Num. xxxvi. 39 ; Gen. xlvi. 21 ; and ch. viii. 5).

Ver. 13, Naphtali (cf. Gen. xlvi. 24: Num. xxvi. 48). His territory originally
included in Judah (Jos. xix. 40).

Vers. 14-19. Manasseh. An intricate and defective passage, appears to refer to western
side of Jordan ; other side in ch. v. 23-26. Ver. 15. Daughters (cf. account Jos. xvii.
3-6 ; Num. xxvi. 33). Vers. 16, 17. None of these mentioned elsewhere, unless " Bedan "
is the " judge " of 1 Sam. xii. 11. Ver. 19. " This paragraph is of peculiar interest as illus-
trating the freedom and independence with which sona of Israel moved hi period before
the new king arose that knew not Joseph " [Murphy].

Vers. 20-29. Ephraim. Difficult to solve the question of chronology and genealogy of
this passage. The line of Shuthelah is traced to seventh generation, viz., to another
Shuthelah. "Ezer and Elead, perhaps two brothers of the first Shuthelah, i.e., own
sons of Ephraim." Men of Gath, settled inhabitants (contrasted with strangers,
nomadic Hebrews, Amalekites, &c.), attacked shepherds of Ephraim, and the conflict
produced the usual result. Ver. 23. Beriah, " in evil," some render "a gift," to the house
by the birth of another son. Ver. 24. Beth-horon (Jos. x. 10 ; xvi. 3-5 ; xviii. 13, 14).
Vers. 25-27. Two other sons of Ephraim added, Kephah and Eesheph, from latter
sprang Joshua (Jehovah, Saviour). Elishama, son of Ammihud, prince of Ephraim in
time of Exodus (Num. i. 10; ii. 18). Non, for Nun (Num. xiii. 8-16). Vers. 28, 29.
Possessions and boundaries of the two tribes here given.

Vers. 30-40. Asher. Sons, daughters, and grandsons, given as in Gen. xlvi. 17 and
partly Num. xxvi. 44, if we allow for slight changes of spelling in names.

HOMILETICS.

REGISTERED SOLDIERS. Verses 1-40.

In this chapter a genealogy of those tribes only who were " mighty men of
valour."

I. Issachar, the industrious tribe (ver. 1-5). 1. Patient in
labour. He possessed a fruitful district, willingly submitted to toil and tribute
(cf. Gen. xlix. 14, 15 ; Jos. xix. 17-22). 2. Great in number (ver. 5). 3. Valiant
in war (ver. 5). II. Benjamin, the warlike tribe (ver. 6-12). Quick,
rapacious, and powerful (Gen. xlix. 27; cf. Judg. v. 14, xx. 16). Ehud, Saul,
Jonathan. Paul from this tribe. III. Naphtali, the heroic tribe
(ver. 13). Beautiful and active, comparable to the gazelle (2 Sam. ii. 18).
Remarkable also for culture. " He giveth goodly words," rich in poetry and
speech (Gen. xlix. 21). IV. Manasseh, the divided tribe (ver. 14-19).
One half of the tribe on the other side Jordan (ch. v. 23). Division, perhaps,
according to the fitness of those who composed it at the time. More warlike
adapted to coast of Jordan. V. Ephraim, the exalted tribe (ver.
20-29). Manasseh the elder, but Jacob gave the preference to Ephraim
(Gen. xlviii. 10-12). Great things declared of this tribe in best days. Here
notice 1. Its bereavement (ver. 21). 2. Its possessions (ver. 28). 3. Its

HOMILETIC COMMENTARY; CHRONICLES. [CHAP. VH.

vicissitudes. Its predicted greatness (Gen. xlviii. 19) nipped in the bud-
Powerless to protect itself, thrown into grief, humbled, yet comforted and dis-
tinguished in its sons (ver. 27). VI. Asher, the undistinguished
tribe (vers. 30-40). A few " choice and mighty men of valour," but inferior
in numbers, no great record in sacred history v furnished no hero or judge to the
nation. " One name only shines out of the general obscurity. The aged widow.
* Anna, the daughter of Phanuel, of the tribe of Aser,' who, in the very close
of the history, departed not from the Temple, ' but served God with fastings
and prayers day and night ' " [Stanley].

FAMILY SORROW. Verses 21-23.

I. The cause of the sorrow. Gathites robbed sons of E. of then-
cattle, and slew them when defending themselves (ver. 21). Life often exposed
and lost by wealth ; the sword devours ; death takes away children. Families
bereaved and thrown into grief- " Ephraim mourned many days." II. The
sympathy in the sorrow. " His brethren came to comfort him." The
affliction of others should excite our own pity and grief. Relatives and intimate
friends should ever be ready " to comfort " the bereaved. Hard to bear the
burden alone. " Bear ye one another's burdens." Most available and tender is
the help of one " touched with the feeling of our infirmities." III. The
remembrance Of the sorrow. Afflictions may be overcome, but
occasions of them never forgotten. 1. Perpetuated in joy. Another son born
(ver. 23) in Beriah. Like Seth, another seed instead of Abel, whom Cain slew.
2. Perpetuated in sorrow. " It went evil with his house." Weeping yet rejoic-
ing ; humbled by the stroke, yet grateful for deliverance. God compensates for
the loss in human sympathy, heavenly gifts, and perpetual joy. " The Lord
bii deth up the breach of his people, and healeth the stroke of their wound."

" Shrink not from suffering. Each dear blow

From which the smitten spirit bleeds
Is but a messenger to show
The renovation which it needs."

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 2. Valiant men of might. 1. daughter. Sherah, a virtuous woman,

Times of conflict. Days of war in who built cities at her own charge (one

Israel many. Thank God for peace Uzzen-sherah, named after her), and

and advance of civilisation and human- became an honour to the family. " A

"ty. 2. Men fitted by God to engage gallant woman, famous in her genera-

in conflict. " Apt to the war and to tion for beautifying and fortifying of

battle " (ver. 40). Physical strength, sundry cities. Thus also God made up

skill in command, statesmanship, and Ephraim's loss " [Trapp].

success. The gift of God needful, and Ver. 22. A great leader ; Joshua,

should be consecrated to holy purposes, son of Nun. In name and work a

Ver. 17. Sedan (cf. mentioned in type of Jesus; yet a contrast (Jos.

1 Sam. xii. 11). A great deliverer in xiii. 8-16). Human life a register and

Israel. rapid genealogy, but we have a place

Ver. 24. Loss replaced or a famous and work.

CHAP vni.l HOMILETIC COMMENTARY. CHRONICLES.

CHAPTER VIII.

CEITICAL NOTES.] Benjamin, son of Bilhan (vii. 10), great-grandson of son of Jacob.
Posterity given on account of history of ,Saul. This tribe remained faithful during the
revolt of the ten, and returned with Judah from Babylon.

Vers. 3-5. The nine sons of this Bela are all different in name from the five sons of
the earlier Bela (vii. 7). The names Gera, Naaman, and Shephuphan (Num. xxvi. 39)
are heirlooms from the household of the former Benjamin (Judg. iii. 15) [Murphy].

Vers. 6-12. Ehud same as vii. 10 ; others either Abihud of ver. 3, or Ahoah of ver. 4.
Some of sons heads of houses in Geba, now Jeba, probably removed by force to Manhahath,
ver. 7. Ver. 8. " Shar, from some untold cause, made a temporary migration to the plains
of Moab, as Elimelech and David afterwards (Ruth i. 2 ; 1 Sam. xx. 3)." Ver. 9. Hodesh,
third wife, from whom seven sons, some names indicating Moabitish affinity. Ver. 12.
These places ;mentioned, Ezra ii. 33 ; Neh. vii, 37. Lod, same as Lydda (Acts ix. 32),
which is now Lydd [Speak. Com.]. Ver. 13. Her. and Sh., names to be attached to last
verse to complete list of sons of Elpaal [Speak. Com.].

Vers. 14-18. Nine sons of Beriah, vers. 14-16 ; seven other sons of Elpaal, vers. 17, 18 ;
twelve altogether.

Vers. 19-21. Nine sons of Shimi, the Shema (ver. 13), son of Elpaal, associated with
Beriah.

Vers. 22-28. Eleven sons of Shashak, son of Beriah, ver. 14. Ver. 27 Jeroham as
Jeremoth, ver. 14. Ver. 28. These, descendants of Bilhan, given from beginning of ch.
Dwelt. Jerusalem partly within the limits of the tribe of Benjamin (Jos. xviii. 28) ; but
we do not hear of Benjamites inhabiting it until return from Captivity (1 Chr. ix. 13 ;
Neh. xi. 4).

Vers. 29-40. Genealogy of Saul and Jonathan. Gibeon, not Gibeah, capital of Saul's
kingdom (1 Sam. x. 26 ; xiii. 2) ; modern name El-jib, five or six miles from Jerusalem.
Father, i.e., chief of city, whose name Jehiel dropped out here, but given ch. ix. 35, where
this genealogy is repeated. Ver. 30. Baal, between which and Nadab should come " Ner,"
restored ch. ix. 36; Zacher (Zacchariah), to which add Mikloth, ch. ix. 37. Ver. 33. Kisli,
called after his uncle, ver. 30. Abinadab, another name for Ishui, 1 Sam. xiv. 49 ; xxxi. 2.
Esh-baal Ish-bosheth (" man of shame "), as Jerub-baal and Jerub-besheth, 2 Sam. xi. 21.
Merib-baal ("striving with Baal ") called Mephi-bosheth, 2 Sam. iv. 2. Ver. 36. Jehodali,
Jarah in parallel list, ch. ix. 42 ; and Rapha (ver. 37) Rephaiah (ver. 43). Ver. 40. This
genealogy of the house of Saul appears, by the number of generations, to belong probably
to time of Hezekiah (cf. ch. iv. 41). Ulam's " sons' sons" are in the thirteenth generation
from Jonathan, as Hezekiah is in the thirteenth generation from David [Speak. Com.] .

HOMILETICS.

THE NATURE OF INSPIRED HISTORY. Verses 1-40.
I. The materials of which it is composed. Persons and events

histories and genealogies, exhortations and warnings, giving variety and interest.
II. The difficulties -which surround it. In names and repeti-
tions, chronology, numbers, and authorship. Difficulties in history and condi-
tion of text itself. But these do not destroy the value of the record. Difficulties
an evidence in favour of its Divine character, in harmony with its professed
design, and a moral test and training. " The very difficulties and limitations of
revelation are adapted to the conditions of moral growth. It requires and repays
toil. It tasks, tries, and puzzles and strengthens faith. It is like man to make
everything regular, easy, and plain ; but that is not like the God of nature, of
history, and of the Bible " [Smyth]. III. The principles on which it
is written. Special in design ; substantial unity in authorship, periods, and
growth. Hence care in choice of matter, and providence in preservation of the
records. Methods to bring in prominence and to keep in shade. Hecords in

30MILETIC COMMENTARY: CHRONICLES. [CHAP. vm.

full, and apparently insignificant allusions ; but one grand aim, one directing
force, one unbroken leadership in all ages, arranging and guiding for the accom-
plishment of one purpose.

THE TRIBE OP BENJAMIN. Verses 1-32.

The tribe mentioned, oh. vii. 6-12 ; reverted to because Saul, the first king of
Israel, came from this tribe. The genealogy contains its chief men, and forms
an introduction to the history recorded in these books. I. The changes
through which it passed. Its history to entrance into Promised Land
as meagre as afterwards full. After departure from Egypt, the smallest tribe
but one (Num. i. 36) . in the time of the Judges involved in civil war, upon the
occasion of iniquity of Gibeah, almost extinguished, and little hope of revival,
for nearly all women slain, and the eleven other tribes bound by oath not to
marry their daughters to any man belonging to Benjamin (Judg. xix. 20, 21 ;
xxi. 10, 21). But increase of tribe so rapid, that in time of David it numbered
59,434 able men (1 Chr. vii. 6-12); in that of Asa, 280,000 (2 Chr. xiv. 8);
and in that of Jehoshaphat, 200,000 (2 Chr. xvii. 17). The tribe honoured
with giving the first king to Israel, and after the exile, along with Judah, con-
stituted the flower of the Jewish colony (cf. Ezra xi. 1 ; x. 9). II. The
notices by which it is characterised. Several circumstances con-
duce to the importance of this small tribe. 1. The only tribe that produced
skilful archers, men expert with the bow, ver. 40 (cf. 1 Sam. xx. 20 ; 2 Sam.
i. 22 ; 2 Chr. xvii. 17), and with sling (Judg. xx. 16). 2. From this tribe
sprang a deliverer. After first conquest of country the nation under
foreign yoke, groaned in misery, and turned to Ehud, son of Gera, for help
(ver. 6). Proficient in use of left hand, a practice confined to Benjamites,
who did work with small risk (cf. Judg. iii. 15; xx. 16; 1 Chr. xii. 2). 3.
Baanah and Rechab, captains of predatory bands, were of " the children of
Benjamin " (2 Sam. iv. 2).

THE ROYAL FAMILY. Verses 33-40.

A particular account given. I. Its head or chief. " Saul, son of Kish."
Good-looking and of commanding appearance, the choice of Israel, but not bv
the will of God (1 Sam. ix. 2). A man of valour, with capacity to govern
and lead ; the first king of Israel who occupied a position between the heroic
age of Judges and the settled monarchy of David and Solomon. II. Its
posterity. Numerous, able, and honoured in sacred genealogy. Jonathan's
line given for about ten generations. The list ends in Ulam, whose family
became famous in the tribe (ver. 40), and qualified to serve their country. Thfe
better than wealth and high position. In this list trace the hand of David in
fulfilling his promise (1 Sam. xx. 15 ; 2 Sam. ix. 1, 3, 7). A mark of generosity
to remember in prosperity what we promised in adversity.

HOMILETIG HINTS AND SUGGESTIONS.

Vers. 8 and 9. Shaharaim, the Ben- name for Baara, so called because her

jamite polygamist, sent away (by di- husband, after long desertion, returned

vorce many think) Hushim and Baara, in affection to her.

his wives, and this prepared the way Vers. 9-11. Seven unknown sons,

for another, Hodesh (new, recent). How many pass away never mentioned,

Others say that Hodesh is another unknown and buried in oblivion 1
30

CHAP. IX.]

HOMILETIC COMMENTARY: CHRONICLES.

Ver. 13. Drove away. A deed show-
ing 1. That inheritance gained by vio-
lence may be taken away again. It is
insecure. Wicked schemes may prosper,
but justice tracks their steps and ruin
is inevitable. " So are the ways of
everyone that is greedy of gain, which
taketh away the life of the owners
thereof." 2. Hence retribution cer-
tain. In ch. vii. 21, the men of Gath
slew the Ephraimites; in this verse
Beriah and Shema " drove away the
inhabitants of Gath." " They that take
the sword shall perish with the sword."

Ver. 28. Dwelling in Jerusalem.
After return Prom Babylon, in the city
was danger, civic duties and lack of
population. Hence 1. Preference for
position of duty and danger. 2. Imi-
tation of noble example. Their ances-
tors dwelt in the city, and they were
induced to take their place. " The
glory of children are their fathers."
Let us become children of " parents
passed into the skies," take their place
and carry on their work. 3. Blessed-
ness in the result. " The people blessed
.all the men that willingly offered them-
selves to dwell at Jerusalem " (Neh.
xi. 2).

Ver. 33. Jonathan, who was, as the

Romans said of Pompey, a most ami-
able son of an odious father [Trapp].

Vers. 33, 34. Suggestive names.
Esh-baal, Ishbosheth (2 Sam. ii. 8 ; iii.
7-14; iv. 4-12). Meri-baal, Mephi-
bosheth (2 Sam. ix. 12). The Hebrew
word bosheth is always applied in Scrip-
ture to denote an idol, " as- exposing
the devotee to shame, as well as being
an abomination to the Lord." Esh, a
man of shame, and Merib-baal (con-
tender against Ba,-,l), the destroyer of
shame, exterminator of idols [Gesenius].

Ver. 40. All these sons. 1. The.
natural succession of the race. We
read of " sons," " children," and
" fathers," and " children's children."
" One generation passeth away and
another generation cometh." " Th?
earth is a stage, persons passing and
vanishing before our eyes" [Zteza].
2. The moral connection of the race.
Men an honour or dishonour to their
own lineage ; influenced by their fathers
as they are influencing posterity. There
are laws of influence and dependence
which run through the whole race.
Every human being sustains a relation,
possesses a right and is endowed with
power to subserve the great end. " No
man liveth unto himself."

CHAPTER IX.

CEITICAI, NOTES.] In this chapter a list of inhabitants in Jerusalem (vers. 1-34) ; and
genealogy of Saul repeated (vers. 35-44).

Vers. 1-6. Reckoned, registered in form of gen. First after captivity, 4 classes.
Nethinims, root nathan, "to give," a sort of hieroduli, or sacred slaves persons given to
Levites to perform lower and more laborious duties of sanctuary [Speak. Com.]. Ver. 3. Eph.
and Man., some attached themselves to David when a fugitive, and were citizens of Jeru-
salem when it became capital (2 Chr. xxiv. 9). Vers. 4-6. Sons of Judah. Uthai, chief of
family called after his name and not same as Athaiah in Neh. xi. 4 [cf. Murphy]. Ver. 5.
Shilonites (Shelani), family of Shelah, third son of Judah (ch. iv. 21). Zerah, not men-
tioned after return, though an officer of this house was in Persian court (Neh. xi. 24).

Vers. 7-9. Sons of Benjamin. Sallu's gen. different from that iii Neh. xi. 7, 8. Vers. 10-13.
Three priests, heads of families in Jerusalem, origin of their names found in ch.
xxiv. 7-17.

Vers. 14-16. Levites. Shemaiah head (Neh. xi. 15). Nehemiah and author of Chronicles
fairly agree. The principal differences are that Nehemiah contracts " Obadiah " into
" Abda" (ver. 17), gives Shemaiah an additional ancestor, Bunni (ver. 15), and in gen. of
ilataniah substitutes " Zabdi " for " Zichri " (ver. 16) [Speak. Com.].

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP, ix.

Vers. 17-27. Porters, i.e., keepers of the temple gates (2 Sam. xvii. 26 ; Mark xiii. 3 ;.
John x. 3). Ver. 18. Companies, orders or courses of service. Yer. 19. Korahites occupied
a higher position, their office more directly connected with sacred service than others
Ver. 21. Porter, chief in reign of David (ch. xxvi. 1, 2 ; xxvii. 2). Tabernacle, lit. tent
of meeting (Ex. xxix. 42), and points to tabernacle on Mount Zion in time of David.
Ver. 22. Seer, ancient popular term for prophet. Ver. 23. Children, office hereditary ;
wards, according to watches in set time. Ver. 24. Quarters (cf. ver. 18 and ch. xxvi 14-16).
Ver. 25. Seven (2 Kings xi. 5), change of watch on Sabbath, which began at sunset.
Ver. 26. Chambers, for use of priests (1 Kings vi. 6 ; xii. 18 ; xxii. 14). Ver. 27. Lodgea
during week of office.

Vers. 28-34. Various other functions of Levites. Charge of vessels, " sacrificial bowls,
trays for the shew-bread, and cups and flagons for the libations, vessels for holding stores
not directly used in worship," also ver. 29. Charge of ointment, compounding which oi
special service, ver. 30 (cf. Ex. xxx. 23). Charge of baking, ver. 31. Charge of shew-bread,
laid in order on table every Sabbath, ver. 32 (cf. Lev. xxiv. 8). Charge of singing, ver. 33,
free from any special duty besides supervision, therefore could devote themselves night
and day. Ver. 34. Closes first part of chapter.

Vers. 35-44. A repetition of ch. viii. 29-38. Some propose to cancel in one place or
other. This unnecessary, Jitlij given in both places. In ch. viii. an account of sub-
divisions of tribe of Benjamin, and could not properly omit the most celebrated family
of that tribe, that of Saul. Here bent on connecting the genealogical section of work
with historical, and find it most convenient to effect the junction by re-introducing
the gen. of the person with whose death his historical section opens [Speak. Com.].

HOMILETICS.
RETURNED EXILES. Verse 2.

First implies that others returned and settled afterwards in places not occu-
pied by first. Numbers returned successively under Ezra, Nehemiah, and in
later periods. Some who returned to the ancient inheritance had lived before
time of captivity (Ezra iii. 12; Hag. ii. 4-10). Four classes, representatives
mentioned. 1. Israelites. Laymen. The whole nation including Judah. The
name " Jews " gradually supplanted the name " Israelites," especially among
foreigners. 2. Priests. Mediation essential idea of priesthood. Israel had re-
presentatives between them and Jehovah. The office typical, and a perpetual
inheritance from father to son. 3. Levites. A special order to aid priests in
higher functions. The first-born performed priestly offices before the organised
temple service. To prevent disorder in domestic relations, and secure greater
efficiency, primogeniture conferred upon tribe of Levi, which was to give undi-
vided attention to duties of the sanctuary (Num. iii. 11-13). They had to guard
tabernacle and temple, take charge of vessels, and encamp round the tabernacle
to form a partition between it and the people. 4. Nethinims. As Levites, so
these were given to help. A great increase of them when Gibeonites submitted
(Jos. ix. 23) ; enlargement made by David (Ezra viii. 20). After return from
captivity, their services most important on account of small number of Levites
who returned (Ezra ii. 40). These classes set forth different kinds of Christian
work. " In the work of the service," positions of trust and honour, duties
lowly and menial, variety and unity. All appointed by God, calling forth ability
and activity of man. " Who, then, is willing to consecrate himself ? "

ABILITY FOR GOD'S SERVICE. Verses 13-24.

The return was a critical time, exposing to danger, requiring courage and
physical strength. " Able men for the work of the service." This ability requires

I. Intelligence to understand the "work. It must be received as a

divine appointment, " ordained in their set office " (ver. 22). No prosecution
without comprehending its nature, design, and responsibilities. Porters and
32

CHAP, ix.] HOMILETIC COMMENTARY: CHRONICLES.

overseers, confectioners and singers, must train and cultivate gifts and power to
work. Be well informed in the science of duty and of God. " Take your wise
men, and understanding, and known among your tribes, and I will make them

rulers over you." II. Perseverance to prosecute the work.

They lodged all night (ver. 25) ; attended a week in turn (ver. 25) ; and were
employed night and day. Many get tired, work half time, or leave entirely.
The nobles bent not their necks to work, but Nehemiah continued at the wall
(ch. v. 16). Steady, patient, faithful service acceptable to God. " Continue
thou in the things which thou hast learned." " Pray and stay are two blessed
monosyllables " [Donne],

ORDER IN GOD'S SERVICE. Verses 23-34.

Extreme care taken to secure regularity and reverence in God's house.
" Order is heaven's first law." I. In the appointment of officers

to rule. Each his own place and authority. Priests at the altar, porters at
the gate, and leaders in the choir. Times of duty and relief fixed. Many dis-
orderly, unsympathetic, and fail. " For we sought him not after the due order "

(1 Chr. xv. 13). II. In the regular method of worship. Variety

but unity. In sacrifices to present, bread to lay out, and songs to arrange,
" they waited on their office according to their order." Order gives cheerfulness,
alacrity, and success. Disorder produces aversion, resistance, and failure. " Let
all things be done decently and in order." " God is not the author of confusion"
(1 Cor. xiv. 33-40).

"The least confusion but in one, not all
That system only, but the whole must fall" [Pope].

PEDIGREE OP SAUL. Verses 35-44.

To construct Saul's genealogy, compare various statements in Scriptures (cf. 1
Sam. ix. 1 ; xiv. 51 ; 1 Chr. vii. 6-8; viii. 29-33; ix. 35-39). In the choice,
anointing, and pedigree of Saul, which enter the history of Israel, notice 1.
The "condescension of God, Both to human weakness, in asking a king, and to
smallest and apparently trivial events in life. 2. The sovereignty of God. Inde-
pendent of earthly and human relations. Saul not"notable, from a prominent
family ; but unknown, " from the smallest family of the smallest of the tribes."
3. The providence of God. In preserving the record for the instruction of others.
" How has God, the Holy Ghost, stooped to become a historian of the smallest,
most contemptible affairs on earth, in order to reveal to man, in his own lan-
guage, in his own business, in his own ways, the purposes, the secrets, and the
ways of the Deity " [Hamann],

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 1,2. Carried away. 1. The sin. kept her Sabbaths for those .seventy

2. The punishment. 3. The return, years, so the country shouk; be all that

and 4. The restoration. Many re- while kept empty, till tho return of

mained in Babylon, others returned to the natives ; for we read not that any

possessions, privileges, and honour, colonies were sent thither, nor any dis-

This typical of spiritual conduct. "A placed to make room for thee at their

wonderful providence that as the land return " \Trapp\.

UOMILETIC COMMENTARY: CHRONICLES.

[CHAP. x.

Ver. 13. Very able men. Men of
valour or men of work for the service;
in either sense we get aptitude or fitness
for service, bodily, mentally, and spiri-
tually. " Able ministers of the New
Testament" (2 Cor. iii. 6 ; cf. Ep. iii.
7; 1 Tim. i. 11, 12).

Ver. 20. Phineas, highly favoured.

1. God's presence a mark of time. In
individual life and national history.
" The object of this verse is to mark
the time to which the writer refers in
the verse preceding " [Speak. Com.].

2. God's presence the source of honour.
" The ruler over them." 3. God's pre-
sence the source of success in effort.
" The Lord was with him " in his action
at Baal-peor (Num. xxv.).

Ver. 22. Samuel the seer a privi-
leged person. One who receives dreams
and visions, gets insight into divine
revelation, and is consulted by the
people. All teachers should be seers
in opening the eyes and giving the

light and knowledge of God (2 Cor
iv. 6).

Ver. 26. Doorkeepers. 1. To open
the doors of God's house every morning
and shut them at night (ver. 27). 2.
To keep off the unclean and hinder
those from intruding who were for-
bidden by the law. 3, To direct and
introduce into the courts those who
came to worship and facilitate their
safety and profit [cf. Henry~\. This
required zeal, to be there first; patience,
to stay until the last ; and care, to be
exact and successful. A mean employ-
ment in the estimation of many.
Nothing mean for God. " I would
rather be a doorkeeper in the house of
my God than to dwell in the tents of
wickedness."

" The trivial round, the common task,
Would furnish all we ought to ask
Room to deny ourselves a road
To bring us daily nearer God " [Keble].

CHAPTER X.

CRITICAI, NOTES.] The genealogical introduction now closed. Narrative in twenty
chapters describes the reign of David. The first 12 verses in this chapter a second
edition of 1 Sam. xxxi., with variations in diction and in facts, partly from brevity and
an interval of five or six centuries.

Vers. 1-7. Tlie death of Saul. Gilboa on which Gideon triumphed (Judg. vii. 1-8).
Followed. Hehrew implies that Saul was special object of pursuit. Ver. 2. " Sons of S.,"
without article: four altogether (cf. ix. 39). Ver. 3. Wounded, not dangerously, perhaps.
' Some read he trembled before the archers," who hit, literally found, reached him in
pursuing. Ver. 4. Abuse me, mock me. Afraid out of respect for royalty and in the
same peril. Ver. 6. House, not whole family or all his sons, for Ishbosheth survived and
succeeded him in portion of kingdom (2 Sam. ii. 8-16 ; iii. 6-15) ; but " all his house-
hold," or body of attendants in war.

Vers. 8-12. Treatment of remains. House of Ashtaroth (1 Sam. xxxi. 1C;. Customary
to deposit spoils of war in heathen temples. Ver. 10. Head, skull. Dagon (} Sam. v. 2).
1ms temple destroyed in time of Maccabees (1 Mace. x. 82-85). The headless ocrpne
fixed to the wall of Beth-shan (1 Sam. xxxi. 10). Ver. 11. Jab-rjil. moved by gratitude
for former help (1 Sam. xi. 1-3). Buried the bones (after burning of the bodies, 1 Saui.
xxi. 12) under oak or terebinth, " the tree " or tamarisk in SarnusL The word in but.h
places generic, different names from one root, refer to large variety of o&lis fcf. Dr. Thota.,
The Ld. and Bk., pp. 243, 244].

Fers. 13, 14. Moral of SauVs death. Transgression in sparing king cf Auialckites?
V k * m ; ?' ? ' Xllu 15 ) ; and in consulting a familiar spirit (1 Sam. xxviii.). Ver. 14.

Sn T uir in at aTl' n * "* "^ Splrit ' Impatient COQS ultation considered by the writer as
inquiry

CHAP, x.] HOM1LETIC COMMENTARY: CHRONICLES.

HOMILETICS.
THE HEIGHTS OP GILBOA. Verses 1-6.

Mount Gilboa a noted place in the lot of Issachar, " flanked by the Little
Hermon ridge on north-east, and by Gilboa on south-east ; a mountain range of
ten miles long, about 600 feet high, and mentioned only in the melancholy
connection of this history." I. The important battle. Philistines an
old and inveterate enemy, more numerous, perhaps better led and better posted,
began attack. Some think Saul had gone to consult the witch and left the camp.
Israel ever exposed to a watchful foe. Christian life a conflict. When thrown off
our guard and God forgotten, we are easily surrounded and overcome. II.
The disgraceful flight. Best of troops put into disorder. The people of
God chased by the enemy, and multitudes slain ! How different from yore, when
one put a thousand to flight ! But when a people walk contrary to God, He will
send a faintness into their hearts, and the sound of a shaken leaf shall chase
them; and they shall flee as fleeing from a sword; and they shall fall when none
pursueth (Lev. xxvi. 23-36). III. The pride of Israel slain. Sad
scenes on Gilboa's top ! The chosen of God and the hero of Israel wounded by
archers and falling upon his own sword ! The king's sons, the bodyguard and
the pride of his army, perish with him. " How are the mighty fallen ! " Learn
that one sinner not only destroyeth much good, but entails much suffering. 1 .
Upon his own kindred. Parents sin, and children suffer. Princes disobey, and
their heirs are cut off. 2. In society at large. Not only the family, but the
subjects of Saul suffered. How many homes, how many nations have been
thrown into sorrow and deprived of their glory through sinful leaders ! Achan
perished not alone in his iniquity. " If ye shall still do wickedly, ye shall be
consumed, both ye and your king."

THE DEATH OP SAUL. Verses 3-7, 13, 14.

The life and conduct of Saul full of incident, dramatic effect, and solemn
warning. Learn

I. That a splendid beginning may have an awful ending.
Saul loved and elevated, called from obscurity to the service of his country ;
had gifts of body and mind ; but opportunities lost, calling unfulfilled, and life
a failure ! " The chosen of the Lord " died a self-murderer ! " All is well that
ends well." II. That divine judgments overtake men's sins.

" The Lord slew him." He had disobeyed law, defied the authority of Samuel ;
persisted in his self-will, and became the proud controller of his own life.
Frightful to die in rebellion, to rush unbidden into God's presence, and become a
monument of judgment ! From Scripture, history, and moral law we learn that
" God overthroweth the wicked for their wickedness." III. That in
national calamities the godly suffer -with the ungodly. The

sons, the family, and the dynasty of Saul suffered through his guilt. Sin is
personal, but its consequences extensive and self-propagating. The innocent
involved by the guilty. A father's conduct ruins the children ; a monarch's
government destroys the nation. If by the arrangements of society and by the
law of influence we entail good or evil, let the ungodly beware and the righteous
be faithful, " for none of us liveth to himself."

SCENES IN THE CAPITAL OP GATH. Verses 7-10.

I. Tidings of the deaths of the royal family. When day after
battle dawned, the Philistines found dead bodies of father and three sons.

EOM1LET1C COMMENTARY: CHRONICLES, [CHAP.

Tidings told in capital of Gath and published in the streets of Ashkelon. II.
Welcome to the victorious army. Daughters of accursed race
rejoiced and welcomed back their victorious army. Retribution had come for
the fall of their champion leader. III. Trophies suspended in the
temple Of the gods. This customary. "As head and sword of Goliath
were carried off to the sanctuary, so head of Saul cut off and fastened to the
temple of Dagon at Ashdod, and his arms the spear on which he had so often
rested, the sword and the famous bow of Jonathan were sent round in festive
processions to the Philistine cities, and finally deposited in the temple of
Ashtaroth, in the Canaanitish city of Bethshan, hard by the fatal field. On the
walls of the same city, overhanging the public place in front of the gates, were
hung the stripped and dismembered corpses." A lasting memorial of Israel's
ignominious defeat and subjugation.

THE DEVOTED CITY. Verses 11, 12.

I. The patriotism of the City. In general defection trans-Jordanic
towns loyal to the fallen house. Jabesh-gilead specially devoted. Concerned
for the land defiled by exposure of dead bodies, and for the crown of Israel
profaned by uncircumcised. II. The zeal of the city. Enthusiasm
contagious. Seen 1. In arming the people. " All the valiant men arose." 2.
In a successful raid. A long journey, a distance of about twelve miles ;
dangerous in the night, and by a narrow upland passage ; guard surprised and
bodies rescued. III. The gratitude of the City. All this in remem-
brance of services rendered by Saul against their enemies (1 Sam. xi. 1-13).
Gratitude expressed 1. In solemn funeral rites ; and 2. In fasting and sorrow*
Rare to show gratitude to a fallen foe. This act commended by David (2 Sam.
ii. 5), and mentioned by Josephus (Antiq. vi. 6, ch. xiv., sect. 8). Cherish the
memory of past help ; repay when opportunity comes, for come it will. You
shall reap what you sow, a reward from God and man. " The Lord show
kindness and truth unto you ; and I also will requite you this kindness, because
ye have done this thing " (2 Sam. ii. 6).

SAUL'S TRANSGRESSION. Verae Ii.
I. He was a disobedient king. God's command definite: "Slay

man and woman." Saul's conduct was partial, he spared Agag the king, and
kept best of cattle (1 Sam. xvi. 1). Men-;never prosper who violate God's
commands. Sooner or later punishment overtakes them. Adam, Balaam,
Jonah. II. He was an untruthful king. "I have performed the
commandment of the Lord." Saul had a bad heart and a false tongue. He
coveted Agar's wealth and Samuel's blessing. The bleeting of sheep convicted
the lying king. God will expose the untruthful. Abraham, Ananias, &c. III.
-He was a hypocritical king. The people spared the fattest of the
heep and the oxen to sacrifice to the Lord." When convicted of sin he blamed
te people, but attributes their sin to a sacred motive. Hypocrisy adorns herself
L the most attractive attire. One sin opens the gates for another. Dis-
obedience leads to falsehood; falsehood to hypocrisy; hypocrisy to ruin. Bad
men disqualify themselves for exalted positions. When kings refuse to obey
od, he will cut them off. When great men fail, God appoints their successors.
d can raise up men for the most arduous duties [J. T. Woodhouse],

CHAP. X.]

HOMILETIC COMMENTARY: CHRONICLES.

THE LOST KINGDOM. Verse 14.

I. Lost through sin. Disobedience, obstinate pride, and self-will. II.
Transferred by divine appointment. " He turned the kingdom unto
David, the son of Jesse." God overturns one and raises up another. Royalty
no shelter against judgments, power no defence against heaven. " Thy kingdom
shall not continue." A proud man, elated by talent and success ; a boasting
church, a people glorying in wealth or wisdom, in anything but Christ, may
soon be abased. God brings down the mighty from their seats and exalts the
humble, " to the intent that the living may know that the Most High ruleth in
the kingdom of men, and giveth it to whomsoever he will."

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 1-7. Battle against Saul, who
was 1. Abandoned to despair. "Sore
afraid," ver. 4, i.e., he trembled, was
frightened at archers. After scene of
Endor might well fear. 2. Failed in
resources. No prophet, no divine guid-
ance, sorely wounded and unable to
defend himself. A fearful thing to
fall into the hands of the living God.

Ver. 2. Jonathan. That peerless
prince, the glory of chivalry, that lumen
et columen of his country. He dieth
among the rest, and hath his share as
deep as any other in that common
calamity; so true j is that of Solomon,
" There is one event to the righteous
and to the wicked " (Ecc. ix. 1,2); but
God maketh them to differ (Mai.
iii. 18), as the harvest-man cutteth
down the good corn and the weeds to-
gether, but for a different purpose
[Trapp].

Ver. 4. Abuse me, i.e., my body,
Avhereof he took more care than for his
precious soul. A common fault. His
body was abused nevertheless [Trapp].

Ver. 5. fell likewise. Evil examples,
especially of the great, never escaped
imitation : the armour-bearer of Saul
follows his master, and dares do that
to himself which to his king he durst
not [Bp. Hall}. Fell by Saul's evil
example, and perhaps in love to him,
as loth to outlive him whom he had
held the joy of his heart, the breath of
his nostrils. He had done better if he
had died by the hand of the enemy, in
his master's defence [Trapp].

Ver. 4. Suicide as illustrated by the
case of Saul. I. Caises: 1. Not

merely accumulated misfortunes, but
long-continued wrongdoing; 2. Cow-
ardly fear of suffering (ver. 3), even in
a man formerly brave ; 3. Caring more
for disgrace than for sin ; 4. Abandon-
ment of trust in God as to this life
and the future life. II. Effects: 1.
Others led by the example into the
same folly and sin (ver. 5); 2. Personal
dishonour not really prevented (vers.
4, 9, 10) ; 3. A crowning and lasting
reproach to the man's memory [Lange].

Vers. 11, 12. Exploit of men of
Jabesh-gilead. 1. It was a brave deed;
2. A patriotic deed; 3. A grateful
deed (ch. xi.) ; 4. But the bravery,
patriotism, and gratitude had been
better shown before Saul's death by
helping him (which they do not appear
to have done). Honours after death
make poor amends for neglect and
xinfaithfulness during life; 5. And
care of the poor remains could avail
little for the man's reputation in this
world, and nothing for his repose in
eternity [Lange].

Ver. 13. A familiar spirit. He
turned aside (1 Sam. xii. 20), indicat-
ing not only external defection in non-
fulfilment of the word, but internal, a
falling away in fellowship and walk
with God, was not subject to God's
will and word. Learn 1. The possibility
that a man may fall from spiritual com-
munion with the divine and invisible.
"God is departed from me and an-
swereth me no more, neither by pro-
phets nor by dreams." 2. The rapidity
with which a man may fall from
the highest eminence. " Because thou

HOM1LETIC COMMENTARY: CHRONICLES.

[CH.U. XI.

obeyedst not, therefore hath the Lord old teachers. " Bring me up Samuel "
done this tiling." 3. The certainty that [City Temple, vol. i.].
one day the impenitent will want their

ILLUSTRATIONS TO CHAPTER X.

Ver. 6. Saul died. There is not
in sacred history, or in any other, a
character more melancholy to contem-
plate than that of Saul. Naturally
humble and modest, though of strong
passions, he might have adorned a
private station. In circumstances
which did not expose him to tempta-
tion, he would probably have acted
virtuously. But his natural rashness
was controlled neither by a powerful
understanding nor a scrupulous con-
science, and the obligations of duty
and the ties of gratitude, always felt
by him too slightly, were totally dis-
regarded when ambition, envy, and
jealousy had taken possession of his
mind. The diabolical nature of these
passions is seen, with frightful dis-
tinctness, in Saul, whom their indul-
gence transformed into an unnatural
monster, who constantly exhibited the

moral infatuation so common among-
those who have abandoned themselves
to sin, of thinking that the punish-
ment of one crime may be escaped by
the perpetration of another. In him
also is seen the moral anomaly or con-
tradiction which would be incredible
did we not often witness it, of an in-
dividual pursuing habitually a course
which his better nature pronounces
not only flagitious, but insane (1 Sam.
xxiv. 16-22). Saul knew that the
person should be king whom he per-
sisted in seeking to destroy, and so
accelerated his own ruin [Kitto].

Ver. 14. Turned. Because of un-
righteous dealings, the kingdom is
turned from one people to another
(Ecclus. x. 8).

" Kings then at last have but the lot of all,
By their own conduct they must stand
or fall " [C'owperj.

CHAPTER XL

CKITICAL NOTES.] The writer here passes by the 7J years of David's reign over JudaTi,
at which he had glanced in his introductory section (chap. iii. 4), and hastens to the
glorious period of his inauguration as king over the whole people of Israel. This, as
we learn from 2 Sam. iv. 5, was at the death of Ish-bosheth, who succeeded Saul as king
over all the tribes, except that of Judah [Speak. Com.].

Vers. 1-4. David made king. Hebron, chap. iii. 4, an ancient royal and priestly city
(Jos. xii. 10 ; xxi. 11) ; most mountainous, safest part of Judah, and divinely selected
(2 Sam. ii. 1). Ver. 3. Covenant, " league " (2 Sam. v. 3). By Samuel (c/. ver. 10), added
by writer to mark divine origin of Davidic Monarchy, which he had not previously
declared [cf. Speak. Com.'] covenant, a solemn transaction before the Lord, united
monarch and people in terms of government and obedience.

^ Vers. 4r-9.Zion taken from Jebusites. Jebuz (cf. Josh. xv. 8; Judg. xix. 10). Ver. 5*
Said abbreviates ; full speech 2 Sam. v. 6. Zion mentioned first in 2 Sam. v. 7, mean-
ing lofty, bare, rocky top, exposed to sun ; Heb. a fortified place. City extended northward
and southward ; the royal residence and stronghold. Ver. 6. Chief he&d. of government.
Captain command of army. Prowess of Joab on this occasion, and the part which bo
took in building city of David, known only from this passage repaired breaches made in
siege, rebuilt houses, demolished and reconstructed old part of city occupied by Jebus.
David built a new town.

Ver. 9. Waxed. Literally, "went on and grew great," as 2 Sam. v. 10. Hosts. Sept..
the Lord Omnipotent.

UP. zi.l HOHILET1C COMMENTARY: CHRONICLES.

Vers. 10-47. David's mighty men (2 Sam. xxiii. 8-39). Strengthened, exerted them-
selves ; " assisted with all Israel in making David king " margin, " held fast with him '
in affection and obedience. Ver. 11. Number. In Hebrew a plural pronoun (" these "}
and a singular noun. Moreover, the number not given ; therefore read, " These are the
names" [Speak. Com.']. Jash., called son of Zabdiel ^ch. xxvii. 2); hence grandson of
Hachmoni (c/. ch. xxvii. 32). Three, 800 in 2 Sam. xxiii. 8. One or other of these corrupt
.].

Cow.]. Some suppose he attacked 800 and slew 300 of them. Ver. 12. Eleazar
and Jashobeam only two here ; Shammah third in 2 Sam. xxiii. 11. Ver. 13. Pas. Place
where Goliath slain, between Shoehoh and Azekah (1 Sam. xvii. 1). Ver. 14. Parcel.
This achievement given in detail (2 Sam. xxiii. 9-11). Eleazar had given up from
fatigue, and then Shammah helped by his prowess to keep the field. These feats per-
formed when David acted as general of tiaul against Philistines. Vers. 15-19. Feat of
three men of the thirty mentioned in vers. 26-40. Rock (cf. 2 Sam. xxiii. 13). Ver. 17.
Well (2 Sam. xxiii. 15-17). This feat performed by a second three, Abishai chief (ver. 20) ;
not the three in vers. 15-19. Ver. 21. Hon., yet not on a par with first three. Ver. 22. Kab.
South of Judah (Jos. xv. 21 ; Neh. xi. 25). Many, three daring deeds given as specimens.
Lionlike, two Ariels ; literally, lions of God, great lions, or champions in David's war with
Moab (2 Sam. viii. 2). Ver. 23. Stature, i.e., measure, aspect, conspicuous for size.
Ver. 24. Three mighties. The second three, of whom Benaiah held second place. Ver. 25.
Guard. Ges. gives " David took him into his privy council," as margin of 2 Sam. xxiii. 23.
He was captain over Kerethi and Pelethi, a body-guard of the king. Vers. 26-47. The
IS men of war. "Valiant men of the armies" (c/ list in 2 Sam. xxiii. 24-38). Asahel
(2 Sam. ii. 18). Ver. 27. Haroite, Harodite, a native of Harod (Jud. vii. 1). Helez " the
Paltite." Ver. 28. Tekoite of Tekoa (2 Sam. xiv. 2). Antothite, of Anathoth (Jos. xxi. 18).
Ver. 29. Sib., Mebunnai in Sam. Ilai, Zalmon. Ver. 30. Mah., chief of detachment of
guards (ch. xxvii. 13). Ver. 39. Nah., armour-bearer to Joab. Vers. 41-47. These sixteen
are a supplement to Samuel. Uriah, well known (2 Sam. xi.) ; the others associated with
places unknown, or connected with cities and districts on east of Jordan.

HOMILETICS.
THE CHOSEN KING. Verses 1-4.

After the death of Saul, country on east of Jordan, and in short time west
also, with exception of province of Judah, over which David ruled in Hebron,
was brought, by skilful generalship of Abner, to acknowledge Ishbosheth as
king (2 Sam. ii. 8 seq.}. Not till Abner and Ishbosheth were dead, and no one
left belonging to house of Saul, but lame Meribosheth, who was then only
twelve years old, that all the Israelites resolved to make David king. These
verses an account of the assembly in which the resolution was carried into
effect [A'eiZ].

I. The reasons for the choice of a king. Not a rash, blind, and

imprudent choice. 1. Blood relationship. "We are thy bone and thy flesh."
Close and affectionate relationship, which ensured deep interest and patriotism.
2. Military leadership. " Thou wast he that leddest out and broughtest in."
Past services of value, who so likely in future to rule? Qualifications for
leadership, inborn, called out by circumstances and cultured under a sense of
responsibility. Prove men before you choose them for office. " Let these also
first be proved." 3. Divine aj>pointment. " The Lord thy God said." Samuel
the seer, who anointed Saul, nominated his successor. David often designated,
now chosen by the nation. Trial and patient waiting now rewarded. Time
fulfilled, all things ready, and " they anointed David king over Israel according

to the word of the Lord." II. The duties of the chosen king.

*' Thou shalt feed my people Israel, &c." This first time, the king called pastor.
TL s e servant described as the master; the under-shepherd's duty like that of
chief -shepherd. 1. To rule. Not in pride and tyranny, but in love and
humility ; respecting liberty, property, and human life. " He that ruleth over
men must be just, ruling in the fear of God" (2 Sam. xxiii. 3). 2. To feed. The
true king a real shepherd t^ his people, watching over their interests, providing

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. x.

for them and defending them. This picture of a theocratic king invested with
moral grandeur ; should be copied by every servant of God, high or low in posi-
tion ; but only completely realised in Messiah. " A Governor who shall rule
(shepherd) my people Israel" (Matt. ii. 6). III. The allegiance given
to the chosen king. All Israel were assembled, united and represented
by elders. For once vox populi vox Dei. In this ceremony king reminded of
solemn responsibility and people of implicit obedience. In form a covenant,
mutual agreement on both sides to be true and helpful one to another. Notice

1. Unity in the covenant. The unity introduced by Samuel, weakened by

Saul, restored internally and externally on the theocratic basis. " All Israel "
represented in the choice. 2. Loyalty in the covenant. Attachment to the
person of the king, adhesion to his cause and determination to obey his word.
Service is poor and cold in warmest subject without the glow of loyalty. Our
Master deserves and seeks it in every servant. " If ye love Me, keep My
commandments." 3. Solemnity in the covenant. " Before the Lord," acting in
his sight. People and king jointly render unconditional obedience to the
Invisible Ruler. " King David made a league with them before the Lord ; and
they anointed David king over Israel " (2 Sam. v. 3).

THE CAPTURE OP THE STRONGHOLD. Verses 5-9.

David now begins to act, seeks to establish his throne, and subdue his enemies.
Zion the centre, chief stronghold, and boast of the Jebusites (2 Sam. v. 6).
I. The taking Of the city. The south and middle of Palestine unsafe,
as long as this citadel unconquered. Its siege and capture a daring act. 1.
Taken against great opposition. Its natural position very strong. Built on a
precipice, waterfalls and gorges round about. Thought to be impregnable.
" David cannot come in hither." Its defenders very courageous. Quarters very
close ; a matter of life or death ; but except the Lord keep the city, builders
and watchmen in vain. 2. Taken by personal valour. Joab scaled the rocks, led
the assault, and captured the city. For this act of bravery he was promoted,
confirmed in position, and increased in influence. 3. Taken in God's strength.
Valour, numbers, and resources avail not without this. Victory only when God
vouchsafes it. " All this assembly shall know that the Lord saveth not with
sword and spear: for the battle is the Lord's" (1 Sam. xvii. 47). II. The
repairing Of the City. " David built round about from the Millo (the
mound) and inward " (2 Sam. v. 9) ; and " Joab restored (revived) the rest of
the city " (cf. Neh. iii. 34). Houses restored, fortifications reared, rebuilding
regarded as restoration to life. No longer a dry, barren rock, but a place of
beauty and strength. " Beautiful for situation, the joy of the whole earth is

Mount Zion." III. The royal residence in the city. David took

up his abode, " therefore it is called the City of David." It becomes the seat of
government, the centre of festivities, the memorial of its founder's name.
Mount Zion becomes " the city of the great king," a type of the royal seat and
the dominion of Messiah. " I have set my king upon my holy hill of Zion."
"Out of Zion shall go forth the law, and the word of the Lord from Jerusalem."

DAVID'S PROSPERITY. Verse 9.

The words, then David went, &c., indicate the point of time from which his
becoming great first dates ; then (from the conquest of Jerusalem) David became
continually greater and greater [Keil]. Learn I. God IS the true source
Of prosperity. " The Lord of Hosts was with him." Not fleets and armies,
skill of captains and valour of soldiers ; but from presence of God. " Ascribe
40

CHAP, xi.] HOMILET1C COMMENTARY: CHRONICLES.

(by word and conduct, give) ye greatness unto our God " (Deut. xxxii. 3).
" Thine, Lord, is the greatness, and the power, and the glory, and the victory,

and the majesty." II. God determines the real nature of

prosperity. Temporal, spiritual, or both. Kegal qualities, prudent
counsellors, faithful friends, and devoted subjects; crowns, capitals, and thrones;
personal influence, religious privileges, gifts of any kind, progress of any degree,

bestowed by God. III. God fixes the exact time of prosperity.

From conquest of Zion a turning-point in David's fortunes. His life a series of
successive stages and positions in which one prepared for the other. " Even
when Saul was king, David led out and brought in Israel." After he was
anointed, " he waxed greater and greater," " went on growing and growing."
Our life's work fashioned by God, not by ourselves, may be long time and go
through strange discipline in its attainment ; but God appoints means and fixes
seasons. " My times are in Thy hands." Use the means, wait in faith and seek
the aid of God for progress and position here and hereafter.

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 1, 2. Then. 1. Great honours (6) in what he refused to do. 3. By

often preceded by 'great trials. Through waiting for it : (a) continuing patient

suffering to glory. II. Great trials through a long course of trials; (b)

often end with unexpected relief ; or, using all lawful means in his power to

1. Men divinely designated, specially gain it (e.g., 2 Sam. ii. 5 ; iii. 20-36);
trained for position. 2. When specially (c) preparing for it consciously and un-
trained, God's providence fulfils God's consciously ; learning how to rule men,
word in placing them in position. 3. and to overcome difficulties [Lange].
When so placed by God's providence, Ver. 5. The Castle of Zion. Like
often an epoch in their own, and a the human heart, harder to take and
blessing in history of others. Feed my keep for Christ than Khartoum. Pride,
people. The shepherd king. Evil selfishness, and envy must be driven
rulers termed roaring lions, devouring out. Like heaven, only gained by
wolves, &c. (Ezek. xix. 2). Teachers violence (Matt. xi. 12), and under the
and prophets pastors of people (Ezek. leadership of the Captain of salvation,
xxxiv. 23), to feed "by procuring for David dwelt (ver. 7). A type of Christ,
them the wholesome food of the word, who subdueth all our enemies, and
by going before them in good example, openeth unto us the heavenly Jeru-
by driving away the wolf, by tending salem \Trapp\. Ver. 8. Joab repaired.
them, and tendering their good every Heb. revived vivificavit vel sanavit, as
way " [Trapp]. 2 Chron. xxiv. 13. City of David,

Ver. 3. David king. How he as Constantino called Bizantium Con-
reached the throne. 1. By aspiring stantinople after his own name; making
to it only because divinely appointed, it also the metropolis and seat of the

2. By deserving it (a) in what he did ; empire [Trapp].

HOMILETICS.
FAMOUS EXPLOITS. Verses 10-47.

These are the heads, chiefs of David's heroes, heroes among heroes, attached to
his person, with whom he carried on the Lord's war, and whose deeds are
"works" of "great deliverance." I. The two mighties (ver. 10-14).
The third, Shammah (2 Sam. xxiii. 11), not given here. 1. Exploit of Jashobeam
(ver. 11). Chief of captains, riders (or knights, Sam.), bodyguard of king.
He lifted up, brandished his spear time after time in strength and courage, and

HOM1LETIC COMMENTARY CHRONICLES. [CHAP. xi.

slew 300. In Sam. 800 given attacked 800 and slew 300, or slew 300 at one
time and 800 at another. 2. Exploit of Eleazar. A fugitive in the wilderness
with David, (a) Stood when others fled in fear and disgrace, (b) Weary, yet
.would not quit the work ; hand cramped round hilt of sword, but held the
weapon. Faint, yet pursuing (Judg. viii. 4). (c) Advantage followed up, and
victory gained. " A great victory that day." Heb. in theocratic form of
deliverance, salvation from God. Aided by Shammah (" they set themselves")
the parcel of ground preserved, (d) Then people returned for spoil and share
honour. Many quit the field in danger, and hasten back for gain, willing to
share the victory, not the fight. The men of Ephraim (Judg. viii. 1). II.
The three Captains (vers. 15-19). 1. The chivalrous act they performed
evinces enthusiasm and readiness for humblest wish of the king. (1) A
dangerous act. To force passage through garrison of the enemy at risk of life.
(2) A brave act. Fearless of results, glad to defy Philistines, and ambitious to
serve their king. Be you ready, like Jesus, to comply with every intimation of
God by his word and providence. (3) An imselfish act. No thought for them-
selves, all for their sovereign and their fellows. (4) A loyal act. Indicative of
affection and loyalty. No command, no request ; perhaps a wish overheard, and
they spring into action. Service free and spontaneous, not pressed nor con-
strained. First a willing mind, then it is accepted to what we can do. 2. The
generous estimation of the act. The water refused, gained at peril of life, and too
sacred to gratify a wish foolishly expressed. Poured it out as a libation (Gen.
xxxv. 14 ; Ex. xxx. 9 ; Judg. vi. 20). A practical acknowledgment of his
error , an expression of sympathy with the bravery and devotion of the men ;
a check to impulse and rashness in future. The sacrifice to God of what we
most desire gives the strength and earnest of future success. III. The
second couple (vers. 20-25). 1. Abishai, " a man of repute," had a name,
and renowned for valour ; held high position, chief leader of his company ; slew
300; but was excelled in heroic conduct by the three in vers. 11-14. 2. JBenaiah,
a valiant man, accustomed to danger, " had done many acts " (great of acts, lit.) ;
cooimander of bodyguard (marg., privy councillor). (a) Slew three heroes.
An Egyptian, terrible in height and appearance, well armed ; thus displayed
courage (only a staff), dexterity, strength, and skill by snatching the spear out
of the giant's hand and killing him with it (David and Goliath). Slew two lion-
like men, " two sons of Ariel of Moab " [Xeil]. Ariel a title of honour given to
King of Moab. A feat performed probably in war between David and Moabites
(2 Sam. viii. 2). (b) Slew a lion (ver. 22), " probably in a cave in which he took
refuge from a snowstorm, and in which a savage lion would have its Lxir. This
far greater achievement than if the monster had been previously snared in a pit."
On a snowy day, when greater courage and hardship would be required. Benaiah's
influence and fidelity known in Solomon's time (1 Kings i. 8, 10, 44). 3.
Ashael, chief of men historically unknown (2 Sam. xxiii. 24); captain of 4th
division (xxvii. 7) ; slain by Abner (2 Sam. ii.). After him, names in Samuel
are thirty, and one over Uriah the Hittite. Some of the list are Gentiles, who
cast their lot with Israel, and reminds of that service in which is neither Greek
nor Jew, bond nor free, but all one.

DAVID'S CONDUCT IN REFUSING TO DRINK. Verse 19.
I. An act of great unselfishness. Thought of others, not himself >

appreciated the deed of the noble three, and felt that he had no right to claim
the blood of others. Men do not exist for us, but we exist for them. Sir P.
Sidney took the cup from his thirsty lips to give to the poor. II. An ex-
pression of profound humility. He bowed before the Lord, laid the
cup at his feet, through whom it was gained and to whom it belonged. None

CHAP, xr.] HOMILET1C COMMENTARY: CHRONICLES.

so fit to rule as those who stoop. "Before honour is humility." III. An
estimate Of the value Of human life. Great regard for the worth of
men. Soldiers not made for powder and shot. Blood, sacred and inestimable.
Human life an opportunity, a power for service, must not be thrown away.
Wellington valued the life of his men. " Of every man will I require the life of
man." Life is

" No trifle, however short it seem ;
And howsoever shadowy, uo dream ;
Its value what no thought can ascertain,
Nor all an angel's eloquence explain " [Coicper].

TRUE HEROISM. Verses 10-47.

I. In its real nature. Not mere physical vigour and exuberant spirit.
Not foolhardiness nor reckless waste of strength and life, but self-sacrificing
love, which shuns no duty and braves all danger. Often seen in forbearance, in
provocation, patience, in trial, tenderness towards others, and self-control in
adversity and prosperity. It is the stuff of Avhich martyrs are made, who refuse
wealth, honours, and applause for conscience sake. Seen in Eliot " Lion Eliot,
that great Englishman" who refused the bribes and defied the tyranny of
Charles I. ; in Savonarola, the Italian monk, " a Reformer before the Reforma-
tion"; in Luther, before the Diet at Worms; and in all "brave men of old."
II. In its hidden source. Love to God, " strengthened themselves with
him " (ver. 10). Acquaintance with David, loyalty to him prompted to arms
and conflict. Great men attract and excite to enthusiasm. King Arthur had
his knights, Cromwell his Ironsides, and David his heroes. Jesus Christ has
followers devoted to him, led to victory by him. " Through God we shall do
valiantly." III. In its noble achievements. Enterprises full of
risks ; leading a forlorn hope ; a successful skirmish ; a dashing charge and
a splendid capture. In our hearts and lives, in the Christian church and
the world, what have we done for God ? " Quit yourselves like men."

"Let us go forth, and resolutely dare
With sweat of brow to toil our little day" [Lord Houghtori].

HOMILETIO HINTS AND SUGGESTIONS.

Ver. 15. Cave of Adullam. 1. A Happy the people, that has heroes who
place of exile. 2. A centre of attrac- (1) advance in God's strength, (2) cou-
tion "a great host, as the host of rageously stake their life for God's
God," gathers round David. 3. A honour and the people's welfare, and
picture of Christ's reign. Rejected, (3) are counted worthy by God to work
yet gathering those in spiritual debt great deliverance for their people,
and distress unto himself. "Every Hail to the throne that is encompassed
one that was in distress, and every l>y heroes who (1) find their highest
one that was in debt, and every one nobility in the real knighthood that
that was bitter of soul, gathered them- roots itself in the true fear of God,
selves unto him; and he became a (2) with humble heroism defend altar
captain over them." and throne, (3) seek their highest
Ver. 41. UriciktheIIittite(2Sam..u.3). honour in being God's instruments for
The mention of this name in list suggests the aims of his kingdom and for the
(1) a man of distinguished merit; (2) an revelation of his power and righteous-
aggravation of David's guilt towards ness, and (4) set the whole people an
him. He was a foreigner, a Hittite. But example of self-devoting love and
his name and manner of speech indicate fidelity and of unterrified courage
that he adopted the Jewish religion. \Lange\.

HOMILETIC COMMENTARY: CHRONICLES.

PCIIAP. xii.

ILLUSTRATIONS TO CHAPTER XI.

Vers. 4-8. During the wars of
Nassau a council of officers debated
whether to attack a certain town. A
Dutch general had so much to say
about the formidable guns mounted on
the defences of the place that many
grew discouraged and advised giving
up the dangerous job. " My lords,"
said Sir Horace Vere, a stout English
baron, " if you fear the mouth of a
cannon you must never come into the
fiel d. " Without the Christian's courage
it is useless to enter the Christian's fight.

Ver. 11. Lifted up. "Courage
mounteth with occasion" [Shakespeare],

1 Do not for one repulse forego the purpose
That you resolve to effect."

Ver. 18. Brake through the host.

" He holds no parley with unmanlv fears ;
Where duty bids, he confidently steers ;
Faces a thousand dangers at her call,
And, trusting in his God, surmouuts them
all" [Cowper].

Ver. 19. God forbid. That which espe-
cially distinguishes a high order of man
from a low order of man that which
constitutes human goodness, human
nobleness is surely not the degree of
enlightenment with Avhich men pursue
their own advantage; but it is self-
forgetfulness, it is self-sacrifice, it is
the disregard of personal pleasure and
personal indulgence, personal advan-
tages remote or present [Froude].

CHAPTER XII.

CRITICAL NOTES.] This chapter entirely new matter supplementary to Samuel con-
taiiis a, list of those who joined David in time of Saul (vers. 1-22), and of those who came
to make him king over Israel (vers. 23-40).

Vert. 1-7. Benjamin and Judah came to Ziklag. A town which belonged to Simeon
(Jos. xix. 5), but given to David for residence it fell to Judah. Close, hidden (cf. 1 Sam.
xxvii. 30). Brethren, i.e., Benjamites, i.e., members of the same tribe; disgusted with
his treatment of David or persuaded that God was with him. Ver. 3. Azmav. (viii. 13, 30 ;
xi. 33). Ver. 4. Gcder. (Jos. xv. 36). Ver. 5. The Haruph., sons of Hariph (Neh. vii. 24),
probably Benjamites. Ver. 6. Korahites, not of tribe of Levi, but descendants of some
Korah of Judah. Ver. 7. Gedor (ch. iv. 4).

Vers. 8-15. Gadites aided David. Hold, cave of Adullam, or a fort in wilderness of
Judah (1 Sam. xxii. 5) ; faces (cf. 2 Sam. i. 2, 3 ; ii. 18) ; luckier, lance or spear (ver. 24).
Ver. 15. Jordan, to help brethren (c/. Jos. iii. 15) , first month, in spring, when river is
swollen; valleys, literally all the valley on both sides Jordan. Ver. 14. Over, equal to
(as in margin).

Vers. 16-18. Men of Judah and Benjamin. Ver. 17. Meet. David reason to suspect
perhaps, feared treachery and required a solemn declaration. Ver. 18. Came upon, literally
clothed. A. spoke not of himself, but as the Spirit of God prompted him.

Vers. 19-22. Men of Manasseh. Seven are given who joined David, when dismissed
by Philistines from their army (c/. 1 Sam. xxix. 1-11). Ver. 21. Band, the troop of
Amalek (1 Sam. xxx. 8), which sacked Ziklag during absence of David. Ver. 22. Host of
God, a formula for great things.

Vers. 23-40. Different tribes who attended and made David king at Hebron. Vers. 24, 25.
Judah and Simeon, two southern tribes, had already acknowledged David. Vers. 26-28.
Many of the Levites closely associated with these tribes. Jehoiada, father of Benaiah
{xi. 22) ; leader, commander of priestly troops. Zadok became high-priest at a later time
<2 Sam. viii. 17 ; 1 Kiu<?s i. 8). Ver. 29. Benjamites few, for greater part still in service
of Saul's house. Ver. 30. Famous, men of name or renown. Ver. 31. Expressed, i.e.,
nominated and deputed by the rest of the tribe to go to Hebron and make David king
[Speak. Com.] . Ver. 32. Understanding, best interpreted politically (Esth. i. 13) [Speak.
Com.]. Ver. 33. Not of double heart, falling into rank not with double heart, i.e., with
firm and faithful mind. Naphtali decided, Dan in full strength, and Asher in great force.
Ver. 37. A large contingent from eastern tribes.

Vers. 38-40. Great majority enthusiastic, agreed in heart, i.e., had a common wish
(2 Chr. xxx. 12) to make David king. Ver. 40. Tribes, near and distant, brought
provisions on beasts of burden ; every one made it a festival of joy.
44

CHAP, xii.] HOMILETIC COMMENTARY: CHRONICLES.

HOMILETICS.
THE ASSEMBLY AT ZIKLAG. Verses 1-22.

These joined David in the time of Saul, were early helpers in the time of
exile and danger.

I. The ingenious tribe (vers. 1-7). Benjamites, Saul's kinspeople,
and for some reason not satisfied with his rule. Several leading men given.
Men of great dexterity. 1. Skilful archers. " Shooting arrows out of a bow."
2. famous slingers. " Hurling stones." 3. Well disciplined. Active and wonderful
in "use of right hand and left." II. The Courageous tribe (vers. 8-14).
Gadites. 1. Able-bodied. "Men of might and men of war fit for battle."
2. Specially trained. " Could handle shield and buckler." 3. Remarkably fleet.
" Swift as the roes upon the mountains," not in flying from the foe, but in
pursuing, so that none escaped. " He maketh my feet like hinds' feet, &c."
(2 Sam. xxii. 34 ; Hab. iii. 19). 4. Splendidly courageous, (a) They went over
Jordan in time of floods. (6) They put to flight the people of the valley.
5. Awfully determined. " Whose faces were like the faces of lions." Saul and
Jonathan " swifter than eagles and stronger than lions " (2 Sam. i. 23).
III. The suspected tribes (vers. 16-18). Some of Benjamin and
Judah. Benjamites probably invited Judahites to go with them to prevent
suspicion ; their anticipations well founded, as seen by results. David thought
they were secret emissaries of Gush (Ps. vii. inscription), but soon persuaded
otherwise, by (a) their entire submission, " Thine are we David and on thy
side ; " (b) their earnest prayer for his success, " Peace be unto thee." IV. The
volunteer tribe (vers. 19-22). These " fell " not by lot, but by desertion
from one to another. These persons left the service of Saul for that of David.
Transfer allegiance from a bad to a good master, from a losing to a winning
cause. Nothing else known of these seven captains. But one noble act may
immortalise,

HOMILETIC HINTS AND SUGGESTION'S.

SauVs brethren. Some akin to Saul Ver. 8. Separated themselves. 1.,

came over to David. 1. A testimony From what connections? Service of

to unblemished character. 2. A pro- Saul and other Gadites who remained

test against grievous wrong (done to with him. 2. For what purpose ? To

David). 3. A determination to share serve David, the anointed king,

the fortunes of t&e king. " It is God 3. At what time ? When David was

who worketh men's hearts and in distress and danger. We must come

fashioneth their opinions. Paul had out of the world, separate from evil

friends in Nero's court, and Luther company, and never be ashamed of

in the Pope's " [Trapp]. Christ and his cause. Thus shall we

Ver. 2. Both right hand and left, be renowned and registered with his

The word "left-handed" (in Septuagint) people.

in Judges iii. 15 is rendered both- Vers. 17, 18. Notice L The earnest

handed. 1. Some are left-handed, weak appeal. 1. In its spirit. He does not

and awkward in every good work, imprecate nor condemn. 2. In its pur-

2. Others are right-handed, active, but pose. What are you come for, peace

single-handed after all. 3. Both hands or war ? 3. In its requirement,

required. Head, hands, heart, and all Loyalty to me. II. The grounds of the

for Christ. " Both hands earnestly " appeal. 1. Their intimate relation,

for good, not for evil. Both parties descended from the same

" Take my hands ; and let them move ancestors and dependent upon the

At the impulse of Thy love." same God. " The God of our fathers*"

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP. m.

2. His solemn declaration of innocence.
"Seeing there is no wrong in mine
hands." 3. His reliance upon divine
interposition; An appeal to God as
righteous and omniscient judge to re-
buke, avenge, and help. III. The
response to the appeal. Amasai gave a
beautiful, prompt, and earnest reply.
1. In unconditional submission to the
king. " Thine, David." 2. In sincere
pledge of their services. " With thee,
son of Jesse." 3. In wishing success
to his cause. " Peace to thee," every-
thing thy heart desires. " Peace to
thy helpers," among whom we wish to
be numbered. 4. In assurance of divine
help. "For thy God helpeth thee."
IV. The results of the appeal. When
David saw the passionate earnestness
and the loyal surrender 1. He received
them heartily. " Then David received
them." 2. He trustfully promotes
them. " And made them captains of the
"band." Submit to God, follow him
implicitly, and you shall be promoted to
honour.

Vers. 14,15. Sons of Gad. Honour-
able mention, 1. High in command.

" Captains of the host." 2. Physically
strong. " Least could resist an hun-
dred, &c." (cf. margin and Lev. xxvi. 8).
3. Brave in danger. Exploit well
known in crossing Jordan, only needed
simple allusion. 4. Victorious in fight.
They overcame all in the valleys, east
and west of the river.
*' I sing the warrior and his mighty deeds."
Ver. 18. The spirit came upon
(clothed) Amasai. An unusual ex-
pression. We hear constantly in O.T.
of " the Spirit of God," but only here
(and possibly in 1 Chr. xxviii. 12) of
"the Spirit" absolutely. Clear, how-
ever, the two expressions mean the same
(cf. Jud. vi. 34 and 2 Chr. xxiv. 20).
A. spoke not of himself, but as
God's spiritual influence moved him
[Speak. Com.]. The need of the Holy
Spirit to submit to Christ and recog-
nise him king to preach his word and
carry on his cause. Tarry until ye be
endued (clothed) with power from on
high (Luke xxiv. 49).

" Angels give thee in command
What to the smallest tittle thou shalt
say."

HOMILETICS.

THE HOST OF GOD. Verse 22.

In distress David had few friends, 600 who served as guards. When he had
to act for God many were disposed to help from different tribes. All welcome.
So the army grew " like. the host of God," great in numbers, valour, and success.

I. Animated by the presence of God. David counted for something.

" How many do you reckon me ? " said a leader to his fainting soldiers. What
inspiration and strength to have " the Captain of salvation " with the Church !
Wellington, one day in battle, rode into the midst of his wavering men. One
who saw him cried, " There's the Duke ; God bless him ! " Then followed a
tremendous cheer, and the tide was turned. " I am with you always." II.
Increased by the grace of God. God only makes "willing in the day
of power" (Ps. ex. 3); the power of his Spirit and word. Numbers not always
increase and efficiency. Many desert or weaken the cause. Grace adds such as
are being saved (Acts ii. 47). " The Lord make his people a hundred times so
many more as they be.'' III. Successful through the help Of God.
1. In gathering numbers. Confederates came to David in successive bands " day
by day," as emergencies required. A gradual, constant accession, incessant pro-
gress in the army and cause of Christ. 2. In gaining victories. Everything
possible to David's captains, counsellors, and friends. " Men of might and men
of war." In service of God warriors numerous as dewdrops of the morning ;
strong in the strength of the Lord of Hosts ; certain to overpower all opposition.
" There is no disputing," said one to Caesar, " with him that commands legions."
46

CHAP, xn.] HOMILETIC COMMENTARY: CHRONICLES.

" For the Lord your God, he it is that fighteth for you, as he hath promised
you."

THE ASSEMBLY AT HEBRON. Verses 23-40.

This was seven years after Saul's death. " They should have come sooner,"
says Trapp ; " but better late than never." Briefly classify and describe different
tribes. 1. Judah, the equipped tribe. " Ready armed " (ver. 24) ; expecting and
prepared to fight. Though fewer than others/they entertained those from afar.
" Given to hospitality." 2. Simeon, the tribe of valour. " Mighty men of valour
for the war" (ver. 25). 3. The Levites, the priestly tribe (vers. 26-28). Earnest,
led by famous men and recognised the providence of God in call of David.
" Priestly troops" required now to fight and to pray. 4. Benjamites, the tribe
small in number. Affection for their kin and jealousy for their honour kept
many in army of Saul. All must be left for Christ. " Kindred should never
over-rule conscience." 5. Ephraim, the renowned tribe. " Famous throughout
the house of their fathers " (ver. 30). 6. Manasseh, the deputed tribe. " Ex-
pressed by name" (ver. 31). "Deputed by the rest of the tribe to represent
them" [Speak. Com.]. 7. Issachar, the intelligent tribe (ver. 32). (1) Men of
political sagacity. " Had understanding of the times." No longer " a strong
ass" (Gen. xlix. 14). (2) Men of insight. Knew "what Israel ought to do"
in their critical condition. (3) Men of authority. For " all their brethren were
at their command." Some knew how to rule and the rest how to obey.

8. Zebulon, the enthusiastic tribe (ver. 33). (1) Sincere in heart. " Not of
double heart," not of doubtful and divided mind. (2) Fixed in purpose. Not
of distracted mind, divided purpose, and half a heart; but one in effort and
interest. (3) United in discipline. They " could keep rank," in the march and
on the field. Ever obedient to command and united with the companies.

9. Other tribes are given (vers. 34-37). Naphtali very decided (ver. 34).
Dan in great strength (ver. 35). Asher expert, able to marshal war (ver. 36).
Eastern tribes grouped together, make a large contingent and well-equipped
(ver. 37). Thus came friends and adherents, to make David king and render
loyal obedience to him.

FITNESS FOR THE SERVICE OF THE GREAT KINO.

Each tribe noted for some special quality. Sum all up and describe qualifica-
tions needful in God's service. I. Intelligence is required. Knowledge
enough for personal salvation and for communication. Ignorance is unfitness
and must never be excused. Knowledge must be the mind's nutriment, "vigour
of mind ; " must become wisdom and power in action. Many generals opposed
to Napoleon were acquainted with military science, but he excelled where victory
depended upon wise movement and sudden thought. We must understand the
times in which we live and the duties we have to perform. II. Courage is
required. "Woe be to fearful hearts and faint hands," says the son of
Sirach. A stout heart a great blessing. Cheering to see men in humble life
and public conflict suffering in patience and triumphing in their integrity.
Instances of courage in daily life and fields of action. " The heroic example
of other days is in a great part the source of the courage of each generation ;
and men walk up composedly to the most perilous enterprises, beckoned
onwards by the shades of the brave that were" [Helps']. "Be strong and of
good courage; be not afraid, neither be thou dismayed." III. Unity IS
required. Divided counsel leads to broken ranks. Party spirit and envy
will frustrate design. Rank must be kept in Christian efforts and co-operation

HOMILET1C COMMENTARY: CHRONICLES, [CHAP. xn.

given in national interests. " United we stand," broken we are scattered front
the field. Tacitus said of Germans what the world says of Christians, " "Whilst
fighting separately, all are conquered together." " One body, one spirit." IV.
Enthusiasm is required. This makes up for lack in numbers and
weapons. Ardour is a help in life, a useful and energetic motive-power. How
often does it cool doAvn by time, get repressed by toil and sneers ! To succeed,
enthusiasm must be contagious in our ranks and never die out. " Every great
and commanding movement in the annals of the world is the triumph of enthu-
siasm " [Emerson], " Stir up (blow up, keep alive, as a dull fire) the gift of God
within thee " (2 Tim. i. 6). Thus are we to qualify and equip ourselves for the
warfare of life. " Men of understanding," " mighty men of valour," and " ready
armed;" unity, spiritual sagacity and enthusiasm, all needful in leaders of
tribes and soldiers of the " host of God."

THE PROPRIETY OP CONSIDERING TIMES AND CIRCUMSTANCES. Verse 32.

From the character here given of the men of Issachar we shall take occasion
to show I. That our conduct must often be affected by times and circumstances
of whatever nature. 1, Civil ; 2, Social ; 3, Personal. But your conduct must
be influenced by them in temporal matters. There is still reason to inquire
II. How far it may be properly affected by them in the concerns of religion.

1. That we may attend to times, &c., is certain (example of Christ and apostles)..

2. But how far is not easy to determine. III. "What there is in the times, &c.,.
of the present day to affect our conduct. Application : suggest a caution or two.
1. Guard against yielding to any corrupt bias. 2. The future judgment will be
according to motives. 3. Seek for wisdom that is profitable to direct \G. Simeon r

THE JOYOUS ENTERTAINMENT. Verses 38-40.

Supplies of provisions furnished in abundance by neighbours and others from
distant parts. All enthusiastic for David, and wished to feast on a liberal and
magnificent scale worthy of the occasion. I. The cause of joy. Three
reasons for it. 1. United under one king. End of divided rule. Prospect of
settlement under strong government. 2. A king chosen of God. Divine frown,.
clouds and darkness taken away. A king given under different circumstances,
" a man after God's own heart." 3. Universal loyalty to the chosen king. All
joined in the choice, submission, and gratitude. II. The manifestation
of joy. A cause or religion without expression or room for joy neither suits
the wants of man nor accords with the will of God. 1. In unity of purpose.
"To make David king." 2. In sincerity of feeling. "With a perfect heart."
No deception, no half-hearted, no double-hearted. ""Were of one heart and
one soul." This oneness expressed in thought and act towards each other and
towards their sovereign. 3. In social fellowship. Three days feasting. Not
selfish, individual joy ; but domestic, social, and national. III. The extent
of the joy. "All the men of war" and "all the rest of Israel" (ver. 38).
The soldier and the priest, the weak and the strong all ages, all classes par-
ticipated none shut out from national feasting and rejoicing. This suggests
the pure and unmixed joy in crowning and serving Christ as our king the
perfect happiness and order when he shall become the chosen of all nations,
kindreds, and tribes. " The Lord reigneth, let the earth rejoice."

CHAP. XII.]

EOMILETIC COMMENTARY: CHRONICLES.

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 28. Zadok the warrior priest
(cf. 2 Sam. viii. 17; 1 Kings i. 8).
Notice 1. His profession. A soldier
and priest. The cause, a " holy war."
2. His qualifications, (a) " A young
man." (6) " Mighty of valour." The
need of young, valiant men, religious
and devoted to God. " The history of
heroes is the history of youth" [Lord
-Beaconsfield].

Ver. 32. Understanding. Noscentes
sdte tempora, such as well knew what
was to be done and when to do it, by
a singular sagacity, gotten by long ex-
perience, rather than by skill in astro-
logy. See Esther i. 13. David set a
high price upon these ; so doth God on
such as regard and use the season of
well-doing [Trapp].

Ver. 33. Not of a double heart.
Heb., without a heart and a heart ;
plain-hearted ; non aliud in ore promp-
tum, aliud in pectore conclusum ha-
bentes ; downright dealers [Trapp]. 1.
Men of fluctuating sentiments. "A

double-minded man" (having two
minds) " is unstable in all his ways "
(Jas. i. 7). 2. Men of compromising
habits. " Woe be to the sinner that
goeth two ways" (Ecclus. ii. 12). 3.
Men of hypocritical worship. " Come
not unto the Lord with a double heart "
(Ecclus. i. 28).

Unity of purpose. Its strength and
advantage. " Napoleon gained his vic-
tories by consolidation. Austria and
Russia attacked in columns and sepa-
rate bodies ; he concentrated his forces
and fell on one point like an avalanche.
So it must be with the Church. Scep-
ticism will never be broken, Popery
will never be dissipated, till the whole
Christian Church is more thoroughly at
one with each other" [Dr. Gumming],

Ver. 38. Under discipline. I. What
keeping rank involves. 1. Obedience
to authority. 2. Regard to the general
peace of the whole. 3. Mutual help.
II. The importance of keeping rank in
church life and action [Bib. Museum],

ILLUSTRATIONS TO CHAPTER XII.

Ver. 1 . These came to David. The
good and the great draw others after
them ; they lighten and lift up all who
are within reach of their influence.
They are so many living centres of
beneficent activity. Let a man of
energetic and upright character be
appointed to a position of trust and
authority, and all who serve under
him become, as it were, conscious of
an increase of power [S. Smiles].

" Whose spirit lent a fire
Even to the dullest peasant in his camp "
[Shakespeare"].

Ver. 8. Separated themselves.

" The man whom I
Consider as deserving of the name,
Is one whose thoughts and actions are for

others,

Not for himself alone ; whose lofty aim,
Adopted on just principles, is ne'er
Abandoned while earth or heaven afford
The means of its accomplishment "

[Blanchard~\.

Ver. 32, Men of understanding.

Happy are those that, knowing in
their births they are subject to un-
certain changes, are still prepared and
arm'd for either fortune ; a rare prin-
ciple, and with much labour learn'd in
wisdom's school [Massinger].

Ver. 40. Joy in Israel. Joy is
regarded as a happy accident of the
Christian life, an ornament and luxury
rather than a duty [Dr. Dale]. Joy
in the Lord is strength, positive actual
power for ministry. It creates around
us the most favourable atmosphere for
evoking our resources; raises our entire
nature to the highest pitch of energy,
and gives unwonted elasticity and ca-
pacity of tension to all our faculties.
When the heart is brimming over with
gladness, labour is acceptable, opposi-
tion helpful, duty a delight, and
responsibility a privilege [Dr. Clif-
ford]. " The joy of the Lord is your
strength" [stronghold, marg.l (Neh.viii
10).

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. sin.

CHAPTER XIII.

CBITICAL NOTES.] This chapter corresponds closely with 2 Sam. vi. 1-11 ; but in the
first verse of that chapter is stated, with great brevity, what is given here in full
{vers. 1-5).

Vers. 1-5. The Consultation. Leaders (omit and, for leaders intended) are captains
named, i.e., chiefs of people. If civil and military organisation existed before this,
" David seems to have been the first to recognise in these officers of the host repre-
sentatives of the people, to consult them on public affairs and to give them a certain
political position (see, besides the present place, ch. xv. 25 ; xxvi. 26 ; xxviii. 1) " [Speak.
Com.']. Ver. 2. All assembled together ; send quickly everywhere ; left at home. Ver. 3.
Enquired not (cf. 1 Sam. vii. 1, 2 ; xxviii. 6 ; 1 Chr. x. 14). Ver. 5. Shihor, probably one
of the names of the Nile (cf. Jos. xiii. 3 ; Is. xxiii. 3 ; Jer. ii. 18) ; was the southern
bounds, as Hemath was the northern of Canaan [Pat.]. Kirjath-jearim, where it had
been since it returned out of land of Philistines (cf. 1 Sam. vi.).

Vers. 6-8. The Undertaking (cf. 2 Sam. vi. 2-11). All Israel, 30,000 in Sam. Ver. 6.
Baalah (Jos. xv. 9-CO). Whose name, rather " who is worshipped there." Ver. 7. Uzza
and Ahio, sons or grandsons of Abinadab, who from age or death was unable to accom-
pany procession. Ver. 8. " Harps and lutes, stringed instruments ; timbrels and cymbals,
percussive instruments for keeping time in march or solemn dance." Trumpets used by
priests, generally on joyous occasions (Num. x. ; Ps. xcviii. 6). Some suppose that
Ps. xxxiv. was sung in parts on this occasion.

Vers. 9-14. The Breach. Chidon, Nachon (2 Sam. vi. 6). Stumbled, descent steep
and dangerous. Hand, ark not to be touched, would not have required it, if in obedience
to law, it had been carried on the priests' shoulders by poles (cf. Ex. xxv. 14 ; Num.
iv. 15). Ver. 11. David displeased and afraid at such sudden vindication of holiness.
Ver. 14. Obed, a Levite, and afterwards doorkeeper in tabernacle (1 Chr. xv. 18 ; xvi. 5).
Gittite, of Gath-rimmou, one of the Levitical cities (Jos. xxi. 24).

HOM1LETICS.
THE FIKST COUNCIL Verses "-5.

David securely established on the throne, taken and fortified Jerusalem,
organised and trained an army, turns attention to civil and religious concerns.
First thing to restore the ark to its proper place. Hence consultation with

chiefs. I. The parties of -which it -was composed. David begins

well. Instead of ignoring the people, he calls their representatives ; he
" consults " them and decides nothing absolutely, and unconstitutionally. Many
sovereigns, proud and tyrannical, will yield nothing, give nothing, overrule the
wish and rights of the people. " I am the state," said one. The people's
allegiance is best secured by consent in their representatives. "If it seem good

unto you." II. The purpose for -which it -was convened. Many

historic councils summoned for important objects. This not called to celebrate
success, organise plans of campaign ; but to unite the people and establish the
worship of the sanctuary by the restoration of the most sacred of all symbols.
This 1. A rdigioiis movement. Former neglect great, people degenerated by
influence and example of Saul ; careless and indifferent concerning ordinances
and worship of God. " We enquired not in the days of Saul." 2. A national
movement. "If it seem good unto you." The throne established, national
government under one head ; foundation laid for internal unity by concentrating
national life on its centre and source. Not like other kings, David displays in

xin.] HOMILETIC COMMENTARY: CHRONICLES.

proceedings the popular character of his rule, assembles all round the sanctuary
before the throne, and under the government of Jehovah (Ps. xxiv. 1-10).
3. A divinely sanctioned movement. " If it be of the Lord our God." All enter-
prises opposed to his will, though carried on with numbers and valour, will come
to nought. This first, " Is it the will of God ? " For " man proposes, but God
disposes." " Ye ought to say if the Lord will we shall live and do this or that."

III. The decision at which it arrived. The purpose noble, and

reasons for execution weighty and abundant. 1. A wise decision. " It was
right." Always wise to seek first the kingdom of God, &c. " Oh that they
were wise ! " 2. A unanimous decision. " All the congregation said it was right."
People rightly consulted readily agree. Leaders should never fear to appeal in
God's name to the nation, seek to rouse its conscience and gain its sympathies.
The response will be cordial and unanimous. " The Lord our God will we serve,
and his voice will we obey " (Jos. xxiv. 24). 3. A firm decision. " We will do
so." Needful to be prudent in counsel and firm in execution.

THE ARK IN THE ROYAL CITY.

A place of honour, influence, and right, as I. The centre of unity.

Politically and morally, outwardly and inwardly people one. Unity in worship
not complete, for there were two holy places, one in Gibeon, another pitched
over the ark, but internal unity which did not exist before. II. The source
of religious life. Under Saul it had fallen from the height to which
Samuel had brought it. The royal family had lost piety, and, as instanced by
Michal, had become proud. In her father's house she had an idol god. But
this act 1. Purified religious life. Elevated its tone and grandeur. 2. Unified
religious life. External unity destroyed by war between Saul and David. Now
national life one centre and source in dwelling of God in Zion. The sanctuary
in Gibeon retires from view. 3. Organised religious life. He arranged priests
and Levites, divided them into classes for service, gave a new impulse to music
and culture. Reorganisation raised divine worship from its disintegration and
lawlessness under Saul to an artistic and beautiful order. III. The sign of
God's presence. David had captains and mighty men, but God was
required. Conscious of dependence upon God, he confesses desire to rule
according to the will of God. If it be " of the Lord our God." This act one
of reverence and gratitude, which enthrones God the king of glory (Ps. xxiv.) ;
makes Jerusalem the city of the Great King (Ps. xlviii. 3) ; from whence
proceed all manifestations of glory and might (Ps. xx. 3) ; and before whom
it is an unspeakable privilege to worship. " Who may be guest in thy tent ?
who may dwell on thy holy mountain ? " (Ps. xv. 1).

THE SOLEMN PROCESSION. Verses 6-8.

Extreme anxiety to have the ark in the city, for counsel and succour on
all occasions. To attain this all classes eager to undertake any effort and
submit to any inconvenience. A procession formed which befits the object
in view. I. In military escort. The way rugged, the enemy defeated,
but not destroyed. We must ever be on guard. II. In United ranks.
" All Israel " (30,000 in Sam.), king, priests, and people in order and position.
All ranks indebted to God, all should join in service and praise. III. In
festive joy. " The festival," says Dean Stanley, " was one which exactly
corresponded to what in the Middle Ages would have been 'the Feast of

EOMILET1C COMMENTARY: CHRONICLES. [CHAP. xm.

the Translation ' of some great relic, by which a new city or a new church
was to be glorified. Long sleepless nights had David passed in thinking of
it (Ps. cxxxii. 4), as St. Louis of the transport of the Crown of Thorns to
the Royal Chapel of Paris." Such joy is natural and becoming, pleasing to
men and acceptable to God.

THE LESSON OF UZZA. Verses 8-12.

David loved God, venerated the symbol of his presence, desired to restore
appointed worship, and put the ark where it should be. But right things must
be done in right manner, or they will fail. In this case failure, sad and signal,
for Uzza died and the ark turned aside to the house of Obed-edom. I. The
failure. Here multitudes, "David and all Israel," yet business nought.
Crowds do not ensure blessing. Here pomp, singing, harps, trumpets, &c., yet
ended in mourning. Gorgeous ceremonial no guarantee of grace. Here energy ;
" they played before God with all their might " no dull and sleepy worship,
but a bright, lively service, yet the matter fell through. But there was no
thought as to God's mind. David confessed, " We sought him not after the due
order" (1 Chr. xv. 13). The priests not in their places, nor Levites to carry
the ark ; oxen took the place of willing men. The worship was not sufficiently
spiritual and humble. There was no sacrifice. This a fatal flaw, for how
can we serve the Lord apart from sacrifice ? There was little reverence. We
hear little of prayer, but much of oxen, a cart, and the too familiar hand of
Uzza. Now, even David must keep his place, and the Lord's command must
not be supplanted by will-worship. Therefore the breach upon Uzza, and
David greatly afraid. May we not expect similar failures, unless careful to act
obediently and serve the Lord with holy awe ? Are all observances and prac-
tices of our churches scriptural ? Are not some of them purely will- worship ?
II. The fear. The terrible death of Uzza caused great fear. Thus the Lord
slew Nadab and Abihu for offering strange fire ; and the men of Beth-shemesh
for looking into the ark. " I will be sanctified in them that come nigh me, and
before all the people I will be glorified " (Lev. x. 3). Sense of wrong-feeling
caused fear in David, for we read, " And David was displeased " (ver. 11). We
are too apt to be displeased with God because he is displeased with us. Sense of
unworthiness for such holy work made him cry, " How shall I bring the ark of
God home to me ? " His feeling that he failed in that which God expected of
his servants created a holy fear. " Sanctify yourselves, that ye may bring up
the ark of the Lord God " (1 Chr. xv. 12). He meant well, but erred and came
to a pause ; yet not for long. Ark remained with Obed-edom three months, not
more (ver. 14). Some make the holiness of God and the strictness of His rule
an excuse for wicked neglect. Others are overwhelmed with holy fear, and
pause awhile till they are better prepared for the holy service \Spurgeon\.

RIGHT THINGS DONE IN A WRONG WAY.

I. The matter and right manner of performing duties are,
in the command of God, linked together. He will have his

service well done, as well as really done, with a perfect heart and a willing mind,
for the Lord searcheth all hearts and understandeth all the imaginations of the
thoughts. Masters on earth challenge to themselves a power to oblige their
servants, not only to do their work, but to do it so-and-so ; and though they do
the^thing itself, yet if not in the manner required, it is not accepted. II. The

doing of a duty in a wrong manner alters the nature of it,

CHAP. XIII.]

HOMILETIC COMMENTARY: CHRONICLES.

and makes it Sin. Hence, the ploughing of the wicked is sin (Prov.
xxi. 4). Hence, prayer is accounted a howling upon their beds (Hos. vii. 14).
Unworthy communicating is not counted as eating the Lord's Supper (1 Cor.
xi. 20). If a house be built of never so strong timber and good stones, yet if it
be not well founded and rightly built, the inhabitant may curse the day he came

under the roof of it. III. Duties not prepared according to the
right order are but the half of the service we owe to God,
and the worst half too [Thos. Boston}.

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 2. Send abroad. Erumpamus,
dimittamus. Let us break forth and
send, i.e., let us send speedily and
effectually. See his zeal for the Lord
of Hosts [Trapp].

Ver. 8. Played before God. Public
joy should always be as before the Lord,
with an eye to him, and terminating
in him, otherwise it is no better than
public madness, and the source of all
manner of wickedness [Benson].

Vers. 7-10. Perez- Uzza. 1. The act
of Uzza. Rash, lacking faith in God's
power or providence to preserve the
ark ; irreverent ; disobedient. 2. The
punishment of Uzza. Sudden, signal,
and severe. Apparently out of all
proportion to the act. But we are im-
proper judges of wrong, desert, and
divine justice. God displays holiness,
to secure discipline and check sin, to
which we are prone. One instance of
justice may benefit generations and
ages. 3. The results of the punishment
of Uzza. (a) The procession was broken
up. (6) David was afraid. " How could
such a festal joy which knew nothing
of holy fear, however well meant, prove
acceptable to God ? It is not enough
that we mean well, and have pious
thoughts; we must also, in what we
do, hold fast to God's word and
commandment, and in all our joy in
the Lord must not allow ourselves to
forget that we have to do with a holy
God."

Uzza, or Irreverence in sacred things.
1. Rashness in devotion. " God smote
Uzza for his rashness (marg.) " (2 Sam.
vi. 7). Worldly thoughts and plans
brought into the very house and pre-
sence of God. Haste in spirit and
utterance. " Be not rash with thy
mouth," &c. (Ecc. v. 2). 2. Thought-
lessness in Christian effort. No due
preparation, trust to accidents or
emergencies. Inconsiderate effort has
blasted many a noble project. Pru-
dence and thought required. Collect
and arrange materials ; for an unfur-
nished minister can never be " a wise
master-builder." " Prepare thy work
(set it in order) without and make it
fit for thyself in the field" (Prov.
xxiv. 27). 3. Sinfulness in the Chris-
tian ministry. Uzza a type of all who,
unsanctified in spirit, take upon them-
selves to rescue the cause of God. " Be
ye clean that bear the vessels of the
Lord." Profanation of the ark. It is
of importance to observe the propor-
tionate severity of the punishment
attending the profanation of the ark.
The Philistines suffered by diseases,
from which they were relieved by their
oblations, because the law had not been
given to them ; the Bethshemites also
suffered, but not fatally, their error
proceeding from ignorance or inadver-
tency ; but Uzza, who was a Levite and
well instructed, suffered death for his
breach of the law [Jamieson].

HOMILETICS.

PEREZ-UZZA AND ITS LESSONS.

Arrangements of David for transport of the Ark differed from those which
<jrod had prescribed (Num. iv.). Never carry on the work of God by means

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP, xnr

which God has forbidden. Learn I. If God be absent from a people,
and the ark be long in obscurity, that people will lose a

sense of reverence. All thought of divine power in the ark forgotten, a
question of mere safety, not reverence ; arrangements those of heathen nations,

not divine injunctions. "II. That God, mindful of his honour, often
singles out guilty men to be monuments of his displeasure.

God will be sanctified in those who come nigh him (Lev. x. 3). Uzza presump-
tuous and irreverent, like Nadab and Abihua, suffered for sin. " When many
have sinned, God commonly punishes one or two of the leaders, in order that the
others may remember their sin and beg forgiveness." III. ^That by such

examples of terror God warns others. King, priests, and people

inspired with dread of divine majesty. Judgment opened the eyes and humbled
the soul of David, who wisely delayed for thought, self-examination, and, under
divine teaching, to learn the right way. " For when thy judgments are in
(strike) the earth, the inhabitants of the world (earth) will learn righteousness "
(Is. xxvi. 9)-

' Heaven wills our happiness, allows our doom ;
Invites us ardently, but not compels" [Young],

DAVID'S DISPLEASURE. Verses 11, 12.

The king greatly agitated, dreaded God's displeasure might be extended to-
himself and people if ark further conveyed. Resolved to wait. The word betokens
anger and grief, used by Jonah (iv. 1-9). I. He was afraid of personal
danger. He had neglected duty ; knew not what might happen ; dangerous
to bring ark into the city. A guilty conscience makes cowards. II.

He was vexed at the interruption of his plan. People disap-
pointed, his prestige damaged, and his enemies encouraged. We are often
tempted to find fault when our religious enterprise is interrupted, when we
as leaders are dishonoured, and our purposes broken. Complain of God's
providence when we should accuse ourselves. " Should it be according to

thy mind?" III. He was overcome with superstitious dread.

Something about the ark itself he did not understand. He misinterpreted
the event. Superstition ever misdirects, scares by expected evil. " It were
better to have no opinion of God at all than such an opinion as is unworthy of
him ; for the one is unbelief, the other is contumely ; and certainly superstition is
the reproach of the Deity " \Bacori\.

THE HOUSE OP OBED-EDOM. Verse 14.

People dismayed, David perplexed, one perfectly calm and ready to welcome
the ark. Obed. not a great warrior ; for great talents no guarantee for holy
life and faithful sarvice (Balaam, Saul, Byron), but a man of sincere heart and
upright conduct. I. The service which he rendered. The ark
was carried "aside into the house of Obed-edom." A most signal service which
no one else would undertake. A service for which he was trained, and which he
was ready when required to give. Lonely homes are scenes of highest trust and
purest character. Not the palace, but the cottage often the residence of God,
and the national glory. II. The spirit in which he performed
this service. Uzza slain for rashness, David shrinks in fear, Obed-edom
receives ark gladly. 1. In filial fear. In love to God and earnest desire to
help his cause. 2. In striking courage. He knew what had been done among
the Philistines and the Bethshemites, yet invites the ark to his house. " the
courage," says Bishop Hall, " of an honest and faithful heart ! Nothing can
make God otherwise than amiable to him ; even his justice is lovely." III..
54

CHAP. XIII.]

HOMILETIC COMMENTARY: CHRONICLES.

The reward which he gained. "The Lord blessed the house." 1.

A. personal blessing. 2. A social blessing. 3. An extensive blessing. " All
that he had." None suffer whose guest is the ark of God. Piety is the best
friend to prosperity. Happy and attractive the home in which God dwells.

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 9-13. 1. God's people misin-
terpret his dealings. 2. How much
they lose by this interpretation. 3.
How much they gain who receive
God simply. (1) Beware of flying
from God or shutting out God. (2)
Let God into the heart and the
dwelling [H. Sonar].

Ver. 14. Ark in the house. Family
devotion, its nature, duty, and results.
Howard, the philanthropist, never neg-
lected family prayer, if even but one,
and that his domestic servant, declar-
ing that where he had a tent, God
should have an altar. " Pour out thy
fury upon the heathen that know thee
not, and upon the families that call not
upon thy name."

The Ark with Uzza, David, and
Obed-edom ; or the Ark the cause of
judgment, fear, and blessing, accord-
ing to its treatment.

Ver. 14. Blessed. As he will do
all those, both small and great, that
favour his cause and further his king-
dom; for he is a liberal paymaster,
and his retributions are more than
bountiful. If Abinadab was not so
well blessed as Obed-edom, it was haply
because he entertained not the ark
with like reverence. As men measure
to God in preparation, &c., so will God
measure to them in blessing [Trapp],

" A Deity believed, will nought avail,
Rewards and punishments make God
adored" [Yowm/J.

ILLUSTRATIONS TO CHAPTER XIII.

Vers. 6-8. Singing, Oh that we
might have such joy as that which
inspired the men at the battle of
Leuthen ! They were singing a Chris-
tian song as they went into battle. A
general said to the king, " Shall I stop
these people singing ? " " No," said
the king. " Men that can sing like that
can fight" [Talmage].

Ver. 11. Breach. God would have
us read our sins in our judgments,
that we might both repent of our sins,
and give glory to his justice [Bishop
Hall}.

Ver. 14. Blessed the house. Parents!
if you would banish Satan from your
liouseholds, and with him all the train

of sins that bring misery and desola-
tion into many a home, and convert
into a wilderness with wild beasts what
might be a family paradise, where every
human affection bloomed in beauty,
grew in grace, and brought forth fruit
to God's glory, seek the constant
presence of Jesus Christ, and covet,
above all earthly honour or renown,
that your family should be like that one
of old in Bethany which "Jesus loved."
His presence will be your true pros-
perity, making your daily mercies true
mercies, and your seasons of bereave-
ment seasons of richest blessing and
deepest peace [Rev. Nor. Macleod, D.D}.

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. xiv.

CHAPTER XIV.

CBITICAL NOTES.] This chapter runs parallel with 2 Sam. v. 11-25, and presents a
general verbal identity, which is insufficiently represented by the Authorised Version.
The only important variations from 2 Sam. v. are in verses 4-7 and 12, in the former of
which passages the sons of David are given somewhat differently, while in the latter the
fact is added that the idols taken from the Philistinss were burned [Speak. Com.].

Vers. 1, 2. David's house. H. elsewhere Huram (2 Chr. ii. 3; viii. 18; ix. 10; cf.
2 Sam. v. 11). A Phoenician, a Canaanite, speaking the language of David, and sovereign
of a city trading in cedars and abounding with craftsmen in stone and wood [cf . Murphy],
Ver. 2. Confirmed in contrast to his former state and the fate of Saul's kingdom.

Vers. 3-7. David's family (cf. 2 Sam. iii. 5). Concubines in ch. iii. 9 ; a list of children
vers. 5-8; those born in Jerusalem, 2 Sam. v. 14-16. But names of Eliphalet and Nogah
not found, and Beeliada appears the same as Eliada.

Vers. 8-17. David's victories. Seekto ruin him before consolidated in kingdom. Ver. 9.
Rephaim (xi. 15) south-east of Jerusalem, near capital of David. Ver. 10. Enquired for
high-priest to give tone to his reign. Ver. 11. Smote in the engagement at Mount Perazim
(Is. xxxviii. 21), in valley of Rephaim. This first victory. Ver. 12. God's images
carried into battlefields (1 Sam. iv. 4-11 ; 2 Sam. v. 21).

Vers. 13-17. Second victory. Again in next season campaign renewed. Ver. 14. Not
up to meet them directly ; come upon them by stratagem in the rear. Ver. 15. Sound ,
the rustling of leaves by strong breeze, the appointed sign and moment for attack. Ver. 16.
Gibeon, now Yefa, in Judah. Ver. 17. Fame in all the surrounding nations. This verse
an appropriate conclusion, not found in Samuel.

HOMILETICS.
THE BUILDING OP THE ROYAL HOUSE. Verses 1, 2.

David had conquered Jebusites ; made Zion capital ; had now wisely made a
treaty with a neighbouring prince. Magnanimous and godfearing. In
Hiram's conduct notice I. An instance of true friendship. History
gives noble examples of love and friendship. 1. This was genuine. Real and
excellent. David need of artisans. War and disorder had depopulated. " A
friend in need is a friend indeed."

" 111 fares the land, to hastening ills a prey,
Where wealth accumulates and men decay."

2. This ivas lasting. Friends often change with change of principles and
circumstances ; vary with temperature and desert in meanness. Hiram did to
the son what he had done to the father (2 Chr. ii. 3) ; " for Hiram was ever a

lover of David" (1 Kings v. 1). II. An illustration of human agency

in the service Of God. None independent. All require friends and help.
Rich to give to poor; wise to teach the ignorant, and kings to rule subjects.
All may communicate, interchange stores of thought, knowledge, and substance.
1. Agency in men. Tyrian workmen renowned and skilful; helped David to
build a city, so splendid in cedar structures that Jeremiah exclaimed, " Thou
dwellest on Lebanon and makest thy nest in the cedars" (Jer. xxii. 23). 2.
Agency in materials. Israel agricultural, furnished corn and oil ; Tyre commercial,
gave its manufactures and foreign produce. Thus mutually helpful. All the
56

HOM1LET1C COMMENTARY: CHRONICLES.

treasures of art and materials of nature subserve man's highest interests and
God's work. III. A proof of God's providence. David more than
" fortunate in having a friend in Hiram at this time." 1. Providence in Hiram's
conduct. God disposed him to render help. The God of infinite wisdom has a
purpose in the rise and fall of empires, in all events of life, obscure or illustrious.
As a gardener directs rills of water through different parts of his ground, so
" the king's heart is in the hand of the Lord, as the rivers of water : he turneth
it whithersoever he will " (Prov. xxi. 1). 2. Providence in David's accession to the
throne. " David perceived that the Lord had established him king over Israel."
By internal unity, external peace, and friendly connection with Hiram. 3.
Providence in the honour and extension of David's kingdom. " And that his
kingdom was exalted on high." Respected at home and abroad among nations ;
elevated as the people of God above others in knowledge, privilege, and destiny.
In building characters, churches, and societies rely upon God, not too much upon
human friendship and human instrumentality, wealth, eloquent preachers
and active evangelists. Recognition, consciousness of God, gives strength and
success. " David perceived" &c.

HlEAM AND DAVID.

The treaty between these two kings illustrates I. The providence of
God in the exaltation of a good man. " Confirmed him king."

Scholars, ministers, statesmen, fitted and exalted from obscurity to honour.
Joseph from prison to prime minister; Garfield from log cabin to White House;
Livingstone from Blantyre to Westminster Abbey. " The Most High ruleth in
the kingdom of men, and giveth it to whomsoever he will." II. The

influence of a good man upon others when thus exalted.

David's influence far and near. Men pay homage to moral worth and holy life.
This power every Christian may possess and wield. The secret is, " The Lord

was with him." III. The design for which God exalts a good

man. "For his people Israel's sake" (2 Sam. v. 12). Not for themselves,
but for others are men enriched and honoured. Great interests often sacrificed
for selfish ends. Kings, popes, and emperors forget that others are as dear to
God as they. Elevation should never separate. Kings created for the people,
not the people for kings.

HOMILETIC HINT* AND SUGGESTIONS.

Vers. 1,2. 1. David's house built, not acknowledge God, talk about their

Fit for his court and homage. Work- " fortune," " star," and " chance."

men of a wealthy prince helped to rear " David perceived" &c. " By this I

it. " The sons of strangers shall build know that thou favourest me "

up " the walls of the spiritual house, (Ps. xli. 1 ).

" and their kings shall minister unto Ver. 2. Lifted up. Man throws

thee" (Is. Ix. 10). 2. David's kingdom down. God lifts up persons, societies,

established. Saul not established. No- and nations ; lifts up above distress,

thing to shake or disturb possession, opposition, and danger. " A good man

Exalted before friend and foe. "Higher in great prosperity. 1. He ascribes it

than the kings of the earth." 3. God's all to the Lord. 2. He regards it as

hand recognised in this. Many blessed given him for the benefit of his fellow-

and honoured do not perceive this, will men " [Lange].

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. TIT.

HOMILETICS.
THE EXTENSION OP THE KOYAL FAMILY. Verses 3-7.

When the palace was built and the kingdom established, David's family
multiplied and increased. Of his sons, see 1 Chr. iii. 1-9 ; and his concubines,
2 Sam. xv. 16; xvi. 22; xix. 5. This I. In worldly policy. Always
thought to be politic to have many children; marry them into powerful families,
and thus strengthen interest and gain support. The custom of Oriental
monarchs to gather a numerous harem. This an essential part of court-state,
and a symbol of royal power. But David overstepped the mark and went
astray. " Men who have once broken the fence will wander carelessly." II .

In disobedience to God's command. Multiplication of wives expressly

forbidden to the kings of Israel. " Neither shall he multiply wives to himself,
that his heart turn not away" (Deut. xvii. 17). Worldly policy often contra-
dictory to God's design. Expediency never safe. Divine wisdom the only
preservative and redemptive force in life. " When wisdom entereth into
thine heart and knowledge is pleasant unto thy soul, discretion shall preserve
thee, understanding shall keep thee."

" To know

That which before us lies in daily life
Is the prime wisdom " [Milton].

FAMOUS BATTLES. Verses 8-1,7.

Philistines afraid of David's growing power that ho would wipe away the
national dishonour of Gilboa, and that his knowledge of the country would give
superior advantage in war resolve to attack, surprise, and ruin him. Went up
to seek, with intention to crush him before consolidated in his kingdom
(cf. 1 Sam. xxiii. 15; xxiv. 2), but were overcome in two famous battles.

I. The counsel by which they were undertaken. "David

enquired of God" (ver. 10); "David enquired again of God" (ver. 13).
In all affairs look to God for direction. Have his will and word for your
guide. Means always at hand to discover his will. Submit thoughts, plans,
and ways to God's approval to check if wrong, to perfect if right. If depressed
by their weight, " commit " (literally, roll as a burden which you cannot bear)
" thy way unto the Lord " (Ps. xxvii. 5). " Roll thy works " (thy undertakings)
" upon the Lord " (Prov. xvi. 3). II. The help by which they were
fought. This from above. 1. In divine direction. " The Lord said unto
him, go up." Never stir without this. 2. In hearty co-operation. David did
not entrench himself in Zion, nor act merely on the defensive, but made the
attack and conquered. " To serve the gods was to reign," said a heathen writer.
III. The victories which they gained. Brilliant and complete.
1. The enemy overcome. "David smote them" like rising waters, overflowing
their banks and sweeping everything before them. 2. Their false confidence
destroyed. Philistines carried their gods into battle, with the belief, common in
ancient nations, that they would grant success. Their owners left them helpless
on the field ; the victors carried them as trophies to the capital, and consumed
them in the flames. " They were burned with fire." 3. David became famous.
" The fame of David went out unto all lands " (ver. 17). As a great warrior, a
powerful monarch, and a good man. 4. God was honoured. Acknowledged as
the source of victory " God hath broken in " (ver. 11) praised for his gift and
presence, and feared above all the gods of the earth. Give to him the glory
due to his name.
58

CHAP, xiv.] HOM1LETIG COMMENTARY: CHRONICLES.

SIGNALS FOR DUTY. Verses 15, 16.

In the responses to David's inquiries we not simply have commands in words,
and symbols in sound, but signals for duty or action. I. God's answer to
man's prayer. Given twice, in terms direct and explicit. 1. Prayer for
knowledge of duty. " Shall I go?" 2. Prayer for assurance of success. "Wilt
thou deliver them into my hand?" David often defeated. For his own
encouragement and that of his army, he desires grounds of confidence. True
prayer will give knowledge, hope, and strength. II. God's help in man's
circumstances. These often strange and apparently against us ; render
powerless and insufficient. God's help adequate to feeble men and scanty
resources. In his service never left without indications of his presence.
" God is gone forth before thee." III. God's signal for man's action.
We need not only to know and strength to obey God's will, but the call to duty
the signal to " go " at the exact time. A detachment on one occasion waited
for orders, longed to join their comrades in battle, instead of standing in silence,
exposed to danger. At length Wellington gave the command, and the attack
was successful. " They serve who stand and wait." A time to " stand still "
and to " go forward," but God must give the signal. Wait for bis salvation.
" The vision shall come and not tarry."

THE BATTLE OF BAAL-PERAZIH. Verses 8-12.

Here the Philistines marched from Kephaim, pitched their tent, and offered
battle (2 Sam. v. 18-20). I. The spirit in which it was fought.

Most commendable and advantageous. 1. A spirit of reliance upon God.
" Shall I go ? " An attitude of conscious danger and helplessness. 2. A spirit
of humility. David talks of his " hand," not his sword. God is the giver, he
only receives with the hand. None fit to be great but those who can stoop
lowest. " Before honour is humility." 3. A spirit of obedience. " They came
up." Wise to listen to and obey law to be convinced of its divine authority
and justice. Men ever ready to order, to modify and repeal, in danger and
doubfc. But " the wise in heart will receive commandments." 4. A spirit of
courage. Victory promised by God, hence bravery and enthusiasm. " A good
cause makes a stout heart."

"He holds no parley with unmanly fears,
Where duty bids, he confidently steers,
Faces a thousand dangers at her call,
And trusting in his God, surmounts them all" [Gmoper}.

II. The scenes by which it was characterised. Battlefields

never pleasant to inspect. Great soldiers have often wept on them. 1. Shame-
ful defeat. " David smote them," and like an impetuous flood carried all before
him. The defeat terrible, and perpetuated in name of place. " Baal-perazim
water-breach" (cf. Is. xxviii. 21). 2. National disgrace. The gods were forsaken,
lost, and destroyed. The disgrace of the Philistine's capture of the ark was
wiped away, and the idolatrous people dishonoured. God makes men weary >
of things they love, and compels them to desert what they worship. " In that
day a man shall cast his idols of silver, and his idols of gold, which they
made each one for himself to worship, to the moles and to the bats"
(Is. ii. 20).

THE BATTLE OF GIBEOU. Verses 14-17.

Again the enemy renewed hostile attempt with greater force. God interposes
in a peculiar way, caused a sound to be heard, and David suddenly attacked from

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP, xiv

behind the mulberry-trees. Notice I. A special change in tactics.

Much depends upon methods in war. David not permitted to act as in
first battle, though successful. This would have been natural. But God
alone must be followed ; not rules of earthly warfare, not past experience,
nor past success must guide. God does " a new thing." " Thou shalt not
go up; fetch a compass behind them." II. A special sign by which
these tactics are carried out. " When thou shalt hear a sound of
going, &c." 1. A supernatural sign. "Sound of going" viz., of God.
Soldiers must look to the commander for orders. This, many think, was a
noise made by angels, who came to help (cf. 2 Kings vii. 6). 2. A disciplinary
sign. Requiring an upward look, an open eye to see, an attentive ear to hear.
Duty of soldiers to wait and watch in readiness and order. 3. A typical sig n.
In the setting up of Christ's kingdom, disciples waited to be equipped for work.
The Spirit " came with a sound from heaven as of a rushing mighty wind."
When they heard and felt that, they bestirred themselves, and went forth to
conquer.

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 8. 1. A vigilant foe. " Philis-
tines heard." 2. An army on guard.
"David heard." 3. An army pre-
pared to meet the foe. "Went out
against them." A Christian's duty
like that of a soldier. He does not
attempt to meet temptation, to fight
the enemy in his own strength. His
watchfulness lies in observing its
approach, telling God of it in prayer,
and being prepared in God's strength.

Ver. 10. 1. The thing to ascertain.
Is it God's will? 2. The power re-
quired to perform it when known.
Many wish for God's favour and help
without doing God's will. The order
can never be reversed ; first God's will,
then God's help. No answer and no
power, if not in right attitude and
relation to him.

Ver. 11. God hath broken asunder
or through mine enemies as a breach of
waters, i.e., as a violent torrent makes
a rift or breach. Philistines scattered
suddenly, unexpectedly and violently.
God's terrors awful. " Thy fierce anger
goeth over me (as waves of the sea) ;
thy terrors have cut me off. They
came round about me daily like water ;
they compassed me about together"
(Ps. Ixxxviii. 16, 17).

Vers. 9-11. 1. An instance of self-
conquest. David conquered self, and
then consulted God. 2. A lesson of
60

dependence upon God. Pray, look up,
and expect. 3. An instance of success
through obedience.

" God fights the battles of a will resigned."

Ver. 15. Sound of going applies
figuratively to us also in our spiritual
conflict with the children of unbelief
in the world. There, too, it comes to
nothing that one should make war
with his own prowess and merely in
the human equipment of reason and
science. Success can only be reckoned
on when the conflict is waged amid
the blowing of the Holy Spirit's breath
and with the immediate presence of
the Lord and of the truth of his word
[Krummacher]. God before thee. 1. In
the pledge of success. 2. By con-
founding the enemy. Sound some-
thing amazing, like the noise of a
mighty host. Hence panic and flight.

Ver. 15. Before thee. 1. A word of
consolation in sore distress. 2. A
word of encouragement amid inward
conflict. 3. A word of exhortation to
unconditional obedience of faith. 4. A
word of assurance of the victory which
the Lord gives [Lange]. The rustling
of the Lord's approaching help in the
tops of the trees. 1. Dost thou wait
for it at his bidding? 2. Dost thou
hear it with the right heed ? 3. Dost
thou understand it in the right sense ?

CHAP. XV.]

HOMILET1C COMMENTARY: CHRONICLES.

4. Dost thou follow it without delay ?
[Idem]. Victory comes from the Lord.
1. When it is beforehand humbly
asked for according to the Lord's will
and word. 2. When the battle is

undertaken in the Lord's name and for
His cause. 3. When it is fought with
obedient observation of the Lord's
directions and guidance \Idem\.

ILLUSTRATIONS TO CHAPTER XIV.

Vers. 1, 2. Hiram and David.

"A generous friendship no cold medium

knows,

Burns with one love, with one resentment
glows " [Pope's Homer}.

It was reckoned a crime among the
Romans to be without a friend.
" Friends," says one, " are to be in-
ventoried as well as goods."

Ver. 8. David heard of it. " Set
double guard on that point to-night,"
was an officer's command when an
attack was expected.

Ver. 10. Shall I go up? The English
Ambassador to the Court of Prussia
sat at a table of Frederick the Great,
then meditating a war whose sinews
were to be mainly formed of English
subsidies. Round the table sat infidel
French wits, and they and the king
made merry over decadent supersti-
tions, the follies of the ancient faith.
Suddenly the talk changed to war.
Said the Ambassador, " England would,
by the help of God, stand by Prussia."
" Ah ! " said the infidel Frederick, " I
did not know you had an ally of that

name," and the infidel wits smirked
applause. " So, please your Majesty,"
was the swift retort, " He is the only-
ally to whom we do not send subsi-
dies " \Baxendale\.

Vers. 14-16. Luther's strength lay
in the way in which he laid the burden
of the Reformation upon the Lord.
Continually in prayer he pleaded,
" Lord, this is thy cause, not mine.
Therefore, do thine own work; for
if this gospel do not prosper, it will
not be Luther alone who will be a
loser, but thine own name will be dis-
honoured" \Spurgeon\.

Ver. 17. Fame of David. " Begin
with modesty, if you would end with
honour."

"Some men are raised to station and

command,

When Providence means mercy to a land.
He speaks, and they appear ; to him they

owe
Skill to direct, and strength to strike the

blow,
To manage with address, to seize with

power
The crisis of a decisive hour " [Cotcper],

CHAPTER XV.

CRITICAL NOTES.] The bulk of this chapter consists of new matter, which the writer
of Chronicles fovjnd in his authorities, and regarding as important for his purpose, intro-
duced at this point into the narrative. Only verses 25-29 are parallel with 2 Samuel,
corresponding to ch. vi. 12-23 [Speak. Com.'].

Vers. 1-3. Preparation to remove ark. Houses. Interval of three months employed
in building his palace and city for accommodation of his wives and family. Tent, a new
one, old one still at Gibeon (2 Chr. xvi. 39 ; 2 Chr. i. 3) ; thought to be too old, perhaps.
Ver. 2. None, except Levites, to bear ark, nor convey it in cart (cf. Num. i. 50 ; Jos.
ix. 7-17). " External things carried on waggons under charge of Gershonites and

HOM1LET1C COMMENTARY: CHRONICLES. [CHAP. xv.

Merarites ; but articles of the sanctuary to be borne on poles by Kohathites " (Num. iv.).
Ver. 4. All representatives of nation.

Vers. 5-15. Priests and Levites. " This classification of sons of Aaron, as the special
priests, and of the Levites, is constantly observed (ch. xii. 26, 27 ; xxvii. 17). The men-
tion of the six representative Levitical families follows. That of Kohath (ver. 5) takes
lead, because, though second in order of birth (Gen. xlvi. 11 ; Ex. vi. 16-19 ; ch. vi. 1-30),
its priestly importance gave it always first rank. To the same head belonged also three
of the remaining five families, viz., Hebron (ver. 9) and Uzziel (ver. 10), who were
brothers, as being both sons of Kohath (Ex. vi. 18) ; and Elizaphan, who, though son of
Uzziel (Ex. vi. 22), had come to represent a distinct family (Num. iii. 30). The other two
required to complete the six are Asaiah (ver. 6), of the house of Merari, and Joel
(ver. 7), of the house of Gershom. The representatives, then, of these six families, with
the company of the brethren belonging to each of them, and the two priests, Zadok and
AMathar (ver. 11), are now summoned into the presence of David to receive a short but
special charge."

Vers. 11-13. David's address. Sanctify, according to Mosaic requirements, before
engaging in any service (Num. i. 50 ; vii. 9 ; x. 17 ; 2 Chr. xxix. 5). Ver. 13. Did not
sanctify yourselves before. Levites even sadly to blame. Breach (ch. xiii. 11). Order
that ark should be borne on shoulders of Levites (cf. ver. 15).

Vers. 16-21. The singers. Sacred song in use from earliest times (Ex. xv. ; Deut. xxxii. ;
Jud. v.). This first occasion on which duty of conducting musical services expressly laid
on Levites. Hitherto music seems to have been cultivated in " schools of the prophets "
(1 Sam. x. 5). Henceforth services of tabernacle and temple were regularly choral, and
a considerable section of Levites was trained in musical knowledge and set apart to
conduct this portion of national worship (cf. ch. xxiii. 5 ; xxv. 1-31 ; 2 Chr. v. 12 ; vii. 6 ;
xxxv. 15) [Speak. Com.'] .

Ver. 17. Heman (cf. 1 Kings iv. 31 ; 1 Chr. ii. 6). Ver. 18. Second, subordinate leaders,
or forming the second choir. Porters applies to Obed-edom and Jeiel (or Jehiah, ver. 24).
Ver. 19. Cymbals, instruments of percussion, making clanging sound. Ver. 20. Psalteries,
a kind of lute. Alamoth, "psalteries of high pitch," whose tones resembled voices of
girls (alamoth) [Speak. Com.]. Ver. 21. Shem., the eighth in a series of times, or an instru-
ment with eight strings ; uncertain meaning. Excel, lead or preside : harpers with bass
voices led, and lutists with treble followed.

Vers. 22-24. Bearers of ark. Chen., chief, from his office, and different from Chen, in
ch. xxvi. 29. For song, marg. for carriage. Instructed, presided over bearing. Skilful
.in customs and observances in carriage of holy things. Vers. 23, 24. This part of cortege
arranged thus : Berechiah and Elkanah went before to open doors. The seven priests
followed, blowing trumpets (Num. x. 8), and Obed-edom and Jehiah brought up the rear
and closed the doors, when the ark was put in its place. Arrangements here merely for
the occasion, and it was possible for these two doorkeepers to sing in choir and after-
wards close the sacred doors [Murphy].

Vert. 25-29. The procession. Ver. 26. Helped, regarded with favour. Offered, distinct
from that in 2 Sam. vi. 13. Ver. 27. Linen, made of buts (byssus), a species of flax ; a
robe worn by highest rank kings and priests (Esth. viii. 15 ; 1 Sam. xxii. 18). All Levites
formed part of procession. Ver. 28. Cornet, first time mentioned. Ver. 29. Danced
accords with brief account in 2 Sam. vi. 15. Michal (cf. 2 Sam. vi. 20-23).

HOMILETICS.
A PLACE PREPARED FOR THE ARK. Verses 14.

David anxious to convey the ark from house of Obed-edom to tabernacle in
Zion. I. An evidence of his desire for God's presence. He
thought more about a place for the ark of God than the splendour of the palace
find the enlargement of the city. Men build houses, buy land, and make
fortunes, but have no room for God, for a church in the house, for a temple in
the city. II. An indication of a better state of mind. Not now
afraid, did not cry, " How shall the ark of the Lord come to me ? " (2 Sam.
vi. 9). In three months wonderfully changed. Obed-edom's prosperity and
divine judgment broke down prejudice, humbled him, and induced him to
iurauge for return of ark. " Thy judgments are made manifest." III. A
proof of anxiety for the welfare of his people. Not anxious to fill
62

CHAP, xv.] EOMILET1C COMMENTARY: CHRONICLES.

the city with soldiers, to build warehouses, but to pitch a tent for God. The
seat of government should be the centre of worship. The presence of the ark
asserted the presence, supremacy, and claims of God. The king desired the
people to remember Him in their homes and their business. IV. An
earnest endeavour to secure that welfare. David first to move,
prominent in effort, and earnest in consulting the people. He prepared a
place, was ready to employ labour, and make sacrifice to accomplish the work.
To " the chief of the fathers " he gave a solemn charge and a personal example.
Let us thus work ourselves, and incite others to follow our example.

REMOVAL OP THE ARK, OR CARRYING ON THE WORK OF GOD. Verses 1-24.

The chapter gives an account of preparation and procession in the removal of
the ark. Learn I. Preparation for God's work. The work impor-
tant and needful, should never be undertaken without thought, purpose, and
preparation. 1. By personal sanctification. "Sanctify yourselves " (ver. 12).
Legal defilement unfitted for solemn duties. Removal of sin from heart and
life, the first requisite in seeking and serving God. Secret sin forsaken, the
heart made steadfast and sincere. " If iniquity be in thine hand, put it far
.-tway." 2. By implicit obedience to Gods command. God's work done in God's
way, not in ours. Trifles most serious. Difference between a cart and poles in
Conveying ark seems small. But " to the law and testimony." No right to put
the plans, the ordinances of men for the commandments of God. II. Hearty
CO-Operation in God's work. David sought fit persons, and appealed to
priests and Levites to help. This co-operation given. 1. Gained by consultation.
David could not force, calls the assembly and makes appeal. Well-conducted
meetings. Teachers' Meetings, Ministers' Conferences, and National Councils
of great help in effective work. " Come now and let us take counsel together."
2. Displayed in united ranks. In " due order " (ver. 1 3). In obedience to God,
and special rank in procession. Neglect of this brought failure at first.
Worship, work, and liberality should be systematic. " Order gave each thing
view " [Shakespeare], 3. Expressed by individual effort. Each took his place
and gave his work. Some played with cymbals, harps, and psalteries ; others
" did blow with the trumpets." Some sang and others danced. Some door-
keepers and others commanders. All joined the order and the shouts (2 Sam.
vi. 15). "As every man hath received the gift, even so minister the same one
to another, as good stewards of the manifold grace of God." III. Success
achieved in God's work. If sincerely consecrated and unitedly engaged,
we shall succeed in God's service. When all was done reverently and in order,
" God helped the Levites that bare the ark." They might tremble in remem-
brance of former judgments ; but they did not stumble. The sacrifices were
acceptable to God, and the favour of God was not withheld. Songs of praise
were given, and the ark " came to the city of David."

THE PROCESSION WITH THE ARK. Verses 3-23.

After due preparation, the procession arranged, and we have all particulars.

I. The bearers Of the ark. " None ought to carry the ark of God but
the Levites." David had carefully ascertained legal requirements, and anxious
they should be strictly carried out. 1. Rightly chosen. 2. Properly arranged.
Three families of Levites (vers. 4-7). Kohathites not priests (vers. 8-10);
Zadok and Abiathar, the princes of two priestly lines of house of Aaron.

II. The regulations for conveying the ark. These varied.

HOM1LET1C COMMENTARY: CHRONICLES.

[CHAP. xv.

1. Sacrificial rites, (a) At beginning for help. (&) At the end in gratitude-
These forgotten in first attempt, hence the breach. 2. Musical accompaniments.
Leaders in song and subordinate or second choir. Psalteries, cymbals, and lutes,
accompanied procession. 3. Rapturous joy. Joy unbounded, expressed in
corresponding gestures and rhythmical movements, (a) The king danced. A
religious ceremony in which highest and holiest feeling found expression.
(b) The people shouted and sang. The festival was popular, right, joyous. The
king took the lead, and God made the whole people glad. Every one did " soar
above the heights of earth."

" Joy is the sweet voice, joy the luminous cloud.

We in ourselves rejoice !
And then flows all that charms our ear or sight,

All melodies the echoes of that voice,
All colours a suffusion from that light " [Coleridge] .

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 1. A place for the ark. 1. A
lovely thought. 2. A wise consultation
to carry it out. 3. An example worthy
of imitation.

Ver. 2. None ought. 1. Wise men
may be guilty of oversight and wrong.
The king and priests knew the law,
and should have carried it out. 2. God's
methods of bringing them to acknow-
ledge and confess wrong, often severe,
memorable, and beneficial in results.
"When pious men, who have been
betrayed into unwarrantable conduct,
have had time for self-examination,
searching the Scriptures, and prayer,
they will discover and confess their
mistakes, and be reduced to a better
temper ; they will justify God in his
corrections; they will be convinced
that safety and comfort consist, not in
absenting themselves from his ordi-
nances, or in declining dangerous
services, but in attending to their
duty in a proper spirit and manner ;
they will profit by their own errors "
[Scott].

None ought to carry, <Scc. Gentle
reproof. 1 . Do we not deserve it ? Have
we not erred from God in doctrine and
conduct ? 2. Can we receive it with-
out offence from prince or peasant ?
3. When thus reproved, are we ready
to amend ? "To reprehend well,"
says Feltham, " is the most necessary
and the hardest part of friendship.
Who is there that does not merit a
check ? And yet how few will endure
one ! " " Its nail," says an old author,
" must be well oiled with kindness
before it can be effectually driven
home." " Let the righteous smite me,
and it shall be a kindness ; let him
reprove me, and it shall be an excel-
lent oil ; it shall not break my head."

Vers. 2-24. 1. The call to service
personal, pressing, and worthy. 2. The
response to the call ready, universal,
and immediate. 3. The directions to
carry it out clear, right, and safe.
" Whatsoever ye do, do it heartily, as
to the Lord, and not unto men."

EOMILETICS.
PERSONAL HOLINESS ESSENTIAL TO SACRED SERVICE. Verse 12.

Sanctify yourselves, a needful duty for any work for God. Present comfort
and eternal happiness depend upon this. I. Personal holiness required
in those who serve. Holiness means setting apart, fitting for special use.
God's servants separated from a profane world and devoted to God. 1. In heart.
This must be purified, and filled with holy thoughts and aspirations. Likeness
64

CHAP, xv.] HOMILETIC COMMENTARY: CHRONICLES.

to God in mind and disposition. Root and centre of spiritual being rectified.
" Sanctify the Lord God in your hearts." 2. In life. Holiness of heart repro-
duced, translated into life, retain. " Be ye holy in all manner of conversation "
(deportment, course of life) (1 Pet. i. 15). II. Personal holiness the
pattern according to -which we must serve. " As he who hath
called you is holy, so be ye holy ; " " Be ye holy as I am holy." Idea of per-
fection lost through sin. Christ brought God's holiness from the region of
abstraction within sight and easy reach. Infidels even admire his character,
but to believers he is a model of imitation, the standard, the law of life and
service. There is innate likeness by regeneration and the indwelling Spirit ;
outward likeness by conformity, study, and obedience. He did the will of God,
went about doing good, and sets an example. " Be ye therefore followers "
(imitators) "of God, as dear children" (Eph. v. 1). III. Personal
holiness is the only condition on which we can serve. Not

only necessary for personal salvation, but for personal usefulness. 1. By this we
influence others. Doctrines not always understood. Holiness seen, felt, and
admired. Holy living wins to Christ and helps his cause. 2. By this we answer
the end of our being. Of no use whatever without holiness ; worse than a rose
without blossom, or a tree without fruit. Use the design in view. " He hath
not called you to uncleanness, but unto holiness."

SACRED JOY: ITS SOURCE AND MANIFESTATIONS.

The conveyance of the ark an occasion of general rejoicing (cf. Pss. ci. ; xv. ;
Ixviii.; xxiv.; cxxxii., which are supposed to commemorate the event). I. The
source Of sacred joy. Sacred that is, true joy, not a common feeling,
must have some cause or spring. By nature, too full of ingratitude and morbid
feeling. 1. God's presence with us. In our hearts, renewing and cleansing
them. In our homes, sanctifying bereavements and guiding domestic affairs.
In duties, public and private. With God, even in trouble and obscurity, our
life maybe "a sunshine in a shady place." "All my springs are in thee."
2. God's blessing upon our efforts. Effort essential to health and joy. God's
blessing upon work rightly done gladdens the heart and turns grief into gladness.
" God hath made them rejoice with great joy." II. The manifestations
Of sacred joy. Joy not self -concealing. Here seen in forms fit and natural.
From beginning to end, all "with joy" (vers. 16 and 25). 1. In sacred psalmody.
" The singers with instruments of music, &c." (ver. 16). Reminding of Milton's
" sevenfold chorus of hallelujahs and harping symphonies." 2. In sacrificial
rites. Without these, ceremony incomplete. In the success of any enterprise,
the completion of any work, offer thanksgivings, "sacrifices of joy." Duty
performed with the presence and by direction of God will create enthusiasm in
numbers, and bring many a festal day !

" A solemn yet a joyful thing is life,
Which, being full of duties, is for this
Of gladness full, and full of lofty hopes."

DAVID BEFORE THE ARK. Verses 25-29.

" It was the greatest day in David's life Its significance in his career is
marked by his OAvn pre-eminent position conqueror-, poet, musician, priest in
one. The sacrifices were offered by him ; the benedictions, both on his people
and on his household, were pronounced by him. He was the presiding spirit of the
whole^scene " [Stanley]. I. David's attire. " Clothed with a robe of fine
linen" (ver. 27). 1. Priestly attire. White ephod worn only by priests. David

HOM1LET1C COMMENTARY: CHRONICLES. [CHAP. xv.

the head of " a kingdom of priests " (Ex. xix. 6), and on this occasion performed
the functions of a priest. 2. A penitential dress. Although king, David laid
aside royal robes and put on the dress of a servant, and owned himself as
mere minister of God. He sets forth his humility in the presence of whole
people. In position and spirit expresses dependence upon God, and becomes the
faithful leader and overseer. II. David's conduct. His joy increased as
procession went on, expressed according to the manner of the times singing,
shouting, and dancing before the Lord, as music inspired and directed, till the
ark was fixed in position. 1. Misinterpreted by Michal. She had no share in
people's joy. Her heart not attuned to high devotion. The ceremony a foolish
masquerade to her. A cold, unspiritual nature cannot understand enthusiasm,
any more than an Icelander can understand tropical heat. 2. Defended by
himself (cf. 2 Sam. vi. 21-23). In his procedure he had an eye to God's glory,
from whom he received his kingdom, and before whom he ought to be judged.
He did not lower himself in his own opinion honoured with being on a level
with the maids whom she despised. Honour with God more highly esteemed
than honour with men (John xii. 43). David a noble example of firmness and
enthusiasm for God.

" He put so much of heart into his act
That his example had a magnet's force."

MICHAL'S CONTEMPT. Verse 29.

" One only incident tarnished its brightness. Michal, his wife, in the proud
we may almost say conservative spirit of the older dynasty, not without a thought
of her father's fallen house (2 Sam. vi. 21), poured forth her contemptuous
reproach on the king who had descended to the dances and songs of the Levitical
procession. He, in reply, vowed an eternal separation, marking the intense
solemnity which he attached to the festival" [Stanley], 1. Springing from pride.
She blamed him for exchanging royal robes for sacerdotal dress. He forgot his
dignity, mixed with the common people, and put himself on a level with them.
" Worldly hearts see nothing in actions of zeal but folly and madness " [Bishop
Hall]. She could admire his valour, not his piety the soldier, not the saint.
2. Punished with barrenness. " Michal had no child until the day of her death "
(cf. 2 Sam. vi. 20-23). This a dishonour, the deepest humiliation for an oriental
woman. She unjustly reproached David, and God put her to perpetual reproach.
As we sow, we reap. " God hath still a barren womb for mocking Michal," says
Trapp.

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 25-28. Sacred joy. Its source, one until, through the Spirit of God Him -

manifestations, and results. " All God's self, it is unsealed to his experience "

services must be performed with joy, [Krummacher]. Learn 1. To be mis-

or else they lose their lustre " [Trapp\. understood, ridiculed, and opposed in

Ver. 29. Michal a type of many God's service. 2. That a man's foes

who despise devotion, enthusiasm, and may be those of his own household. 3.

liberality in the cause of God. "In To exercise true charity. Michal should

the present day there is no lack of have commended David ; been less

people like Michal. In the pure fire bitter and ironical in spirit. David

of the Spirit from on high these per- calmly defended himself, and explained

sons also see only a morbid fanaticism; to Michal that he had regard to the

in the most animated and vigorous ex- glory of God in all his procedure,

pression of hallowed exultation of soul, " Charity is not easily provoked, think-

a hypocritical display. The life from eth no evil."
and in God remains a mvsterv to every

/ r\ * * *

CHAP, xvi.l EOM1LET1C COMMENTARY; CHRONICLES.

ILLUSTRATIONS TO CHAPTER XV.

Vers. 3-24. Order in procession. haughty temper of her birth. She for-

" The heavens themselves, the planets and g ot that tne . re was a greater king than

this centre, Saul or David, before whom the princes

Observe degree, priority, and place, o f the earth are as vanity. It is the

Insisjure, course, proportion, season, ^ree which stands high and alone that

Offic r e?custom, in all line of order " is . in danger of being struck by light-

[Shakspeare], ning. Her soul, in its pride, was

Ver. 29. The pride of Michal. She f corched by the fire of divine judgment

was a king's daughter, with all the IA *

CHAPTER XVI.

CRITICAL NOTES.] In 2 Sam. vi. 17-23, only three verses and a clause parallel with
this chapter.

Vers. 1-6. The ark lodged in tent. After this event Levites entered upon their duties
before the ark, instructed by David. Blessed (ver. 2) as head or father of the people.
Dealt with remains of extensive thankofferings as in ancient royal hospitality. Appointed
(ver. 4) Asaph and associates first company with cymbals ; Zechariah and colleagues,
with whom were conjoined Jeiel and seven others, in second company with lutes
and harps.

Vers. 7-37. A psalm of thanksgiving. First, the order of worship then appointed for
first time. This special hymn prepared for the occasion. "The language is remarkably
archaic, and there can be no reasonable doubt tbat it is in the main an extract from a
record of the time of David" [Speak. Com,'].

Vers. 8-10. Thanksgiving (cf. Ps. cv. 1-15). Wondrous miracles. His strength, the
ark called such (Ps. Ixxviii. 61 ; cxxxii. 8) because strength shown by it at Jordan,
Jericho, &c.

Vers. 11-13. Call to seek the Lord. Seed of Israel (of Abraham in Ps. cv. 6).

Vers. 14-19. Covenant with Abraham. Mindful, admonition. Few, literally men of
number (Gen. xxxiv. 30).

Vers. 20-22. Preservation when wandering. Reproved (Gen. xii. 17; xx. 3). Anointed as
kings, and priests, and prophets (Ex. xix. 6).

Vers. 23-33. God salvation of all nations (cf. Ps. xcvi.). Gladness (beauty) ; place
(sanctuary) ; kindreds (ver. 28), generations and families. Give (ascribe) ; offering (ver. 29)
in public worship. Stable (ver. 30), idea moral, not physical (Ps. xcvi. 10). Sea (Medi-
terranean); fulness, striking poetic figure. Trees, allusion to Kirjath-jearim, " the city of
woods," where the ark had rested.

Vers. 34-36. This (ver. 24) verse is found at the commencement of Ps. cvi. ; cvii. ;
cxviii. ; and cxxxvi. It was the ordinary Jewish doxology, and may be regarded as
closing the first or thanksgiving portion of the service, which is then followed by a short
prayer (ver. 35), after which comes a second doxology [Speak. Com.]. Ver. 35. Say (not
found in Ps. cvi. 47), a liturgical direction. Deliver, longing for freedom. Amen (ver.
36), a description of the manner in which the ceremony terminated.

Vers. 37-43. Sequel, a description of appointment of musicians and their respective
duties. Brethren (cf. ch. xxvi.). Porters (door-keepers). Gibeon. Hence two places where
worship was performed in time of David. Continually (Ex. xxix. 38 ; Num. xxviii. 3-6).
Bless (cf. 2 Sam. vi. 19, 20).

HOMILETICS.

THE INAUGURAL SERVICE. Verses 1-6.

Stress here laid upon the fact that Asaph entered for the first time upon the
duties assigned him, and that the order of worship appointed by David now com-

HOMILETJC COMMENTARY: CHRONICLES. [CHAP. xvi.

menced. I. Service to commemorate an important event. " The

ark of God set in the midst of the tent." No longer in obscurity, nor in a
private house, but fixed in the city, venerated as the centre and symbol of God's
presence. In the accomplishment of any work, at the beginning of every new
period in life, "thank and praise the Lord." II. Service Conjoined with
sacred rites. Rites significant and expressive, by which king and people;
ackiiowledgediGod's authority and sought his favour. 1 . Appropriate sacrifice*.
" Offering the burnt offerings" by which victims were wholly presented and con-
sumed. "They offered peace-offerings " in acknowledgment of God's favour. Tho
former speaks of atonement (Lev. i. 3-9), the latter of reconciliation (Lev. iii. 1-5).
One indicates complete self-surrender, the other thanksgiving to God. Grateful
recognition of divine mercies and entire consecration to God's service reasonable,
and required at all times. 2. Earnest prayer. David publicly blessed the people
and besought continued help. Needful to petition for future, as well as to be
thankful for past, mercies. 3. Musical arrangement (vers. 47). Levitical service
of thanksgiving dates from this time. Music cultivated in the schools of the pro-
phets and in the palace of the king now consecrated to the highest service, and
constituted part of the worship of Jehovah. Music should not minister to
debauchery and excess, but to gladness and praise. III. Service connected
with hospitality. Devotion to God will lead us to think of man. When
God blesses us we feel that we should distribute to others. A glad heart will
open a wide hand. David's generosity was on a large scale. 1. Suitable in
variety. " Bread," " flesh," and " wine." Flowers cannot grow in one element.
Man requires variety ; in body, animal and vegetable food, bread and water ; in
mind, something more than dogmas. In the house of God a table spread with
boundless variety. 2. Universal in application. Women, a recognised place in
the assembly, or not forgotten in their homes (children, says Josephus). Not
merely to great men, but " he dealt among all the people, even among the whole
multitude of Israel " (2 Sam. vi. 19). In that day the people fared well. "That
they should make them days of feasting and joy, and of sending portions one to
another, and gifts to the poor " (Ezra ix. 22).

A PSALM OF THANKSGIVING. Verses 7-22.

This a composite psalm, represents a form of service rather than a psalm.
The whole of it, with slight variations, found in Pss. cv. 1-15 ; xcvi. ; and cvi. 47, 48.
It celebrates redemption as unfolded in history of Israel, proclaimed to the
world, and triumphant in judgment. This part sets forth I. An exhorta-
tion to the noblest work. The work of praising God a work in
which our faculties find their vigorous, harmonious, and happy development
a work for which all rational and created beings are made. In three ways
chiefly, is this duty recommended. 1. In giving thanks to God (ver. 8). Author
of all benefits, therefore to' him all gratitude and praise, (a) By singing
psalms (ver. 9). Best thoughts in sweet sounds. " Sing unto him" not to
please others or gratify self, (b) By social conversation. " Talk ye " men love
to speak and to hear of " wondrous works." Christians have plenty to talk
about themes interesting and inexhaustible. Wonders of grace, mercy, and
providence, (c) By glorying in his name (ver. 10). A name above every name,
full of wonder and reverence, untainted with lust and blood. A name in which
we may boast without shame, and rejoice without fear. 2. In seeking God.
Seek "his face" and "his strength," his favour and help, (a) Seek earnestly. The
word repeated to stir us up "seek, seek, seek." (b) Seek joyfully. Not in
dulness and despair in gladness of heart and cheerful hope, (c) Seek con-
tinually (ver. 11). Not by assembling occasionally in tabernacle or temple, not

CHAP, xvi.] IIOMILETIC COMMENTARY: CHRONICLES.

by observance of external rites, but in constant fellowship, " for evermore."
3. In commemorating God's works. " Remember his marvellous works " (ver. 12).
They are striking and impressive. Remember their nature, number, and
design. What more could God have done for us? Yet how forgetful and
ungrateful! II. Motives to influence us in this noblest work.

The argument founded upon God's character and God's care for them from
beginning of history to removal of ark. 1. God's great love. "The Lord God
of Israel," "the Lord our God." A relation filial and unique. But Israel's
election united to universality of Jehovah's reign, therefore he is the God, not
of one, but of all nations may be our God and Father. 2. God's great mani-
festations of love. In heaven above and earth beneath, among angels and men.
Making and confirming his covenant, receiving offerings and worship in his
sanctuary. " Glory and honour in his presence, strength and gladness in his
place" (ver. 27). 3. God's great dominion. Maker of heaven and earth, Uni-
versal Sovereign; "above all gods," for "the gods of the people are idols,"
impotent and worthless mere nonentities, for an idol is nothing; supreme
in grandeur and government. 4. God's great claims. For creation, covenant
mercies and protecting care. God has right to homage and praise. They are
due to him. As children, we are bound to love him ; as servants, to consult his
will, declare his goodness, and advance his kingdom. 5. God's vindication of
these claims. His rights can never be given to another. Men, however
intelligent ; gods, adorned with gold or silver, must never receive homage due
to him. " He cometh to judge the earth." " He shall judge the people
righteously ; " " judge the world with righteousness and with truth."

THE SEEKER ENCOURAGED. Verse 10.

Yet many believe, or pretend to believe, that religion is a joyless thing !
The heart has very little, if any, share in other enjoyments, which only gratify
appetites, strike senses, and charm imagination. But where is the heart ?
Even in laughter the heart is sorrowful ; the end of that mirth is heaviness. In
religion the heart finds relief, repose, satisfaction, and joy. " Let the heart of
them that rejoice seek the Lord." There are three reasons for this. First,
because it is an evidence of grace. They may conclude against themselves,
refuse to be comforted ; but no man can seek to know, enjoy, and serve God
from mere nature. Actions may not indicate the state of mind, but desires
spring from it. We may be forced to do, but cannot be compelled to prefer and
choose. Secondly, because their success is sure. This the case in no other
pursuit. In fields of worldly labour we spend our strength for nought. A rival
may bear oft' a prize which we have long been chasing, at the very moment we
are seizing it. The cup of enjoyment, filled with eager hope, is often dashed to
the ground from the very lip that touches it. But their heart shall live that
seek God. " He that goeth forth weeping, bearing precious seed, shall doubtless
return again," &c. " Blessed are they that hunger and thirst after righteousness,
for they shall be filled." " Is there unfaithfulness in God ? Did he ever say to
the seed of Jacob, Seek ye in vain ? " Thirdly, because, when they have found,
their aim and wish in seeking are fully answered. All they desire is treasured
up in him, and they that seek the Lord shall not want any good thing. The
wise man tells us of success in other cases. " All is vanity and vexation of
spirit" vexation if we miss, and vanity if we gain. To one of these alternatives
we are inevitably subjected. We must be disappointed in acquiring them, and
this often the case ; or in possessing them, and this always the case. Everything
earthly falls short of hope, but impossible to form adequate expectation of the
riches of glory of the inheritance in the saints. What to have God himself for

HOMILET1C COMMENTARY: CHRONICLES.

TCHAP. xvi.

our possession and exceeding joy ! To be blessed with all spiritual blessings in
Christ ! To realise happiness which solitude increases, trouble improves, and
death perfects ! " Eye hath not seen," &c. While thus the heart of them that
seek rejoices, the heart of others should be induced to seek him. He invites
you to seek, therefore " Seek ye the Lord while he may be found " [Jay],

HOMILETIG HINTS AND SUGGESTIONS.

Vers. 7-11. Holy duties. "Give
thanks call upon make known sing
talk glory ye."

Ver. 11. To seek his/ace is to desire
his presence, smile, and favour con-
sciously enjoyed. First we seek him,
then his strength, and then his face ;
from the personal reverence we pass on
to the imparted power, and then to the
conscious favour. This seeking must
never cease, the more we know the
more we seek to know. Finding him,
we must " our minds inflame to seek
him more and more." He seeks spiritual
worshippers, and spiritual worshippers
seek him ; they are therefore sure to
meet face to face ere long [Spurgeon],
Threefold seeking. 1. The Lord for
mercy. 2. His strength for service.
3. His face for happiness \A. G.
Brown\.

Vers. 12-15. Subjects of Remem-
brance. Marvellous works God has
done, and wonderful judgments (words)
God has uttered. Or 1. God's faith-

fulness. " He hath remembered his
covenant" (Ps. cv. 8). 2. Our mind-
fulness of this faithfulness. " Remem-
ber" (ver. 12), "Be mindful" (ver. 15).
" If the Lord keeps his promise in
memory, surely we ought not to forget
the wonderful manner in which he per-
forms it. To us it should be matter
of deepest joy, that never in any in-
stance has the Lord been unmindful of
his covenant engagements, nor will he
be so, world without end. that we
were as mindful of them as he is ! "
\_Spurgeon\.

Vers. 12-15. 1. The operations of
divine providence. Acts wonderful, bene-
ficent, and memorable, comprehending
the mightiest and most insignificant
creatures. 2. The notice which should
be taken of these operations. Amid
displays of power and beaut}* we should
not be deaf nor blind, but attentive,
appreciative, and apt to learn. We
should remember, relate, &c.

HOMILETICS.

THE NATIONAL COVENANT. Verses 15-22.

Its nature, blessings, and contracting parties all specially set forth. Learn
I. That God's method of intercourse with men has ever been
in the form of a covenant. A covenant is generally defined as an
agreement between two parties, on certain terms a conditionally and a pro-
missory ; one to be performed and the other to be fulfilled. This method of
divine procedure in Adam and Christ. God requires from us faith and
obedience, then he will give life and salvation. In old time ever reminded of
this by symbol and sacrifice. Hence " the books of the covenant," " the ark of
the covenant," "the blood of the covenant," and " the tables of the covenant."
" The old covenant " and " the new covenant." We must acknowledge God.
"There is no religion without this idea of covenant with a personal God, and
therefore all such views as those of Comte, Mill, and Spencer are, for all
moral and religious purposes, wholly atheistical" \Tayler Lewis]. II. That

this covenant method of intercourse with men displays the
sovereign will and free grace of God. Man not disposed, not able
70

CHAP. xvi. J HOMILETIC COMMENTARY: CHRONICLES.

to make an agreement with his Maker. God might have left man in his guilty
condition, without promise, hope, or mercy. But God graciously condescended
to pledge his word and bestow his grace in Christ. Adam failed, in Christ
everlasting life secured. In scripture everything is traced to the sovereign
grace and mere good pleasure of God. Not to merit, foreseen belief, and
holiness, but " according to the good pleasure of his will, to the praise and
glory of his grace" (Eph. i. 5). III. That this covenant method of
intercourse puts men under deep obligation to God. Rightly

viewed, it affords no ground of complaint or despair, but for submission and
hope. 1. They are chosen to great favours. " His chosen ones." Elected,
exalted in mind, character, and destiny. 2. They should render thanks for these
favours. Never be slow to acknowledge debt and praise God for his mercy.
He ceases not to be good, cease not to be grateful. IV. The obligations
of men to God for his covenant mercies can never cease.
As long as we exist we depend upon God and should praise God. He never
ignores his claims, nor alters his covenant. 1. It is of divine authority.
Higher, more sacred, more certain than the law of man. 2. It is confirmed
from time to time. Made with Abraham, confirmed to Jacob, established with
Noah (literally, made to stand, Gen. vi. 18), not because impaired, changed, or
destroyed in itself. But it had been broken and forgotten like something
which had fallen down, it needed repetition and prominence. Hence 3. It is
"an everlasting covenant" (ver. 17). To last as long as moral government
through the ages of the world. " Made with man as an immortal being, and
in itself an evidence of his designed immortality." A covenant of eternity
(Is. xxiv. 5).

THE INFANT NATION. Verses 6-22.

If interesting to trace some mighty river from its source to its entrance into
the sea, some magnificent building from foundation to its topstone, what to
trace the beginning and watch the progress of God's people ! Early incidents and

history briefly given. I. The humble origin of the nation. Numbers
noisy, attract, and commend. Israel " few, even a few" (very few, Ps. cv. 12),
lit. men of number, who could be counted at first ; but " the fewest of all people"
gradually increased and made numerous as the sands and the stars. Small
churches, poverty of members, no barriers to God. II, The wonderful pre-
servation Of the nation. Few, unsettled and helpless Israel ever exposed
and kept. 1. In their journeys. Migrating from nation to nation, from one
kingdom to another people. They were not lost, nor prevented from ending
their journeys. " The Lord guided them on every side." 2. Amidst their enemies.
In Egypt, Philistia, and Canaan, the heirs of promise secure. This not by for-
bearance of neighbours, for many sought to injure and destroy, to cut off root
and branch, but " He suffered no man to do them wrong, &c." III. The rich
inheritance Of the nation. "The lot of your inheritance" (ver. 18). 1.
Not gained by their own skill. " For they got not the land in possession by their
own sword, neither did their own arm save them, &c." (Ps. xliv. 3). 2. Bestowed
by divine appointment. " The lot of your inheritance." God planted and enriched
them in gratuitous and sovereign favour. " He cast out the heathen also before
them, and divided them an inheritance by line, and made the tribes of Israel
to dwell in their tents" (Ps. Ixxviii. 55). IV. The high destiny of the
nation. Blessed and exalted above all others. 1. In their special relation to
God. " Children and chosen ones ; " bound to imitate their father in fervent
prayer, holy faith, and obedience. If God sets his choice upon us, let us be
more devout and zealous than others. "A people near unto him." 2. In their
elevation to bless others. Not put into Canaan to be secluded and shut up from

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. xvi.

intercourse with other nations, but to bless them. Israel a missionary people,
gave a Bible and a Saviour to the world. " To make thee high above all nations
which he hath made, in praise, in name, and in honour."

EVILDOING RESTRAINED. Verses 19-22.

I resolve the words into three parts. 1. Here is the nearness and dearness
of the saints unto God. They are dearer to him than kings and states, simply
considered ; that is, otherwise than as they in their persons are also saints ; for
you see for their sakes he reproved kings, and so showeth that he preferreth
them to kings. 2. Here is the great danger to kings and states to deal with his
saints otherwise than well. It appeareth many ways ; for he doth not only in
words give a charge not to touch them, but he carries it in a high way (for so
God will do when he pleads their cause). Touch them not ; as if he had said,
Let me see if you dare so much as touch them ; and it is with an intimation of
the highest threatening if they should ; upon your peril if you do so ; for that
is the scope of such a speech. In deeds he made this good ; not that he did
altogether prevent all wrong and injuries, for they received many as they went
through those lands ; but at no time did he let it go unpunished. He plagued
Pharaoh for Abraham's wife's sake (Gen. xii.), and also Abimelech (Gen. xx. 3).
3. Here is the care and protection which God had over them, set and amplified
(1) By the number and condition of the persons whom he defended; though "few
men in number," that is, soon reckoned, for their power and strength, a few, or
very small, as Septuagint. (2) By what he did for them. He suffered no man,
however great, to do them wrong, however small, not without recompense and
satisfaction. Though the people had an ill eye at them (Gen. xxvi. 11), God
caused Abimelech to make a law on purpose, and to charge all his people in
Isaac's behalf, and spake in the very words of the text, " He that toucheth this
man or his wife shall be put to death " [Thomas Goodwin],

HOMILETIC HINTS AND SUGGESTION*.

Vers. 19-22. 1. The condition of prophets to declare and set forth his

Israel. Few, very few, strangers and will. 3. The protection which they

migrating. Men of number, accounted enjoyed. To them intrusted the word

unworthy, not distinguished by exter- of life, preserved to the world. To

nal dignity and power, as Rome marks them a safe passport to accomplish

her communicants. Humblest parts of God's design among men.

communities, but honoured of God. Vers. 20-22. 1. God's people may

2. The estimation in which they are held, often be removed. 2. They can never

God's anointed kings and priests, or- be injured. 3. God's property in them,

dained to reign with Christ. God's will never be renounced [Spurgeon\.

HOMILETICS.
THE GKEATNESS OF JEHOVAH. Verses 23-33.

These verses, like Psalm xcvi., celebrate Jehovah's greatness. Great in essence
and supremacy ; great in mercy and dominion. All who hear and know this
greatness are to tell it to others, that heaven and earth may rejoice in his reign.
I. Jehovah's transcendent greatness. 1. He is the only true God.
"The gods of the people are idols," images in wood or stone, vanities and
nothings. 2. He is the Creator of the world. " The Lord made the heavens."
72

CHAP. xvi. J HOM1LETIC COMMENTARY: CHRONICLES.

His Godhead, proved by his works, chief of which is the architecture of heaven,
whose lamps shine, and whose rain falls upon all mankind. 3. He is glorious in
operations. His works are " marvellous." No petty deity presiding over one
nation, or one department of nature. Great in power and act, infinitely to be
adored. Earthly potentates count themselves famous and strong. " God alone
is great," Massillon declared, and imperial majesties bowed their heads. II.
Jehovah must be worshipped on account of his greatness.

" Worship the Lord." Tribes and families called to honour him in his courts.
" All worship be to God only " is a fit motto of a city company. 1 . By
submitting to his authority. No worship without submission. Recognise his
claims and authority. Give him " the glory and strength " of intellect, heart,
and life. 2. By presenting our gifts. Sacrifices of praise and thanksgiving
springing from humble submission ; gifts of money and effort prompted by
love. To him who gives all, we should gladly " bring an offering and come into
his courts." "None of you shall appear before me empty." 3. By a true spirit.
God looks not at architecture and apparel. Worship must not be sinful and
superficial ; but reverent and sincere, (a) In the beauty of holiness. " Purity
is the white linen of the Lord's choristers," says Spurgeon, "righteousness is the
comely garment of his priests, holiness is the royal apparel of his servitors."
(6) Inprofoundest awe. " Fear (tremble) before him, all the earth" (Ps. xcvi. 9).
Jehovah no earthly sovereign, but clothed in omnipotent grandeur. Dread of
idols, mere superstition. Holy fear the spirit of true religion. III. Heathen

nations shall know and recognise Jehovah's greatness.

"Declare his glory among the heathen" (ver. 24). The name of God dis-
honoured by heathen idolatry, vices, and cruelties. But they shall hear of his
wonders of grace and mercy. The duty, the privilege of the church to tell
them. A truly loyal and living church will resolve to publish salvation to the

ends of the earth. IV. The world shall rejoice in the reign of
the great Jehovah. "Say among the nations, The Lord reigneth"
(ver. 31). 1. Joy in heaven. " Let the heavens be glad." 2. Joy in earth.
" Let the earth rejoice." 3. Joy in which all creatures shall participate. " The
sea, no more troubled over shipwrecked mariners, and rehearsing grief of widows
and orphans, shall adopt a cheerful note." The fields shall rejoice in culture,
abundant harvests, and freedom from rapine. The trees of the wood, no longer
sheltering horrid cruelty, shall " sing out at the presence " of God in the retire-
ment and devotion of men. " These verses are full of comprehensive beauty and
power. They present the gathering together of everything under the confessed
dominion of the reigning Christ. Things in heaven, as well as things on
earth, rejoice together in the acknowledged blessing of the Lord of peace.
The Psalm is throughout a very sweet strain of millennial prophecy " [Arthur
Pridham].

* The truth that David learned to sing,

Its deep fulfilment here attains.
* Tell all the earth the Lord is King ! '

Lo, from the cross a King he reigns ! " [Mrs. Charles'],

THE BEAUTIFUL PLACE. Verses 27-29.

Place, abode of the ark, the tabernacle and temple, apply to the sanctuary ;
public worship in God's house. I. Beautified by God's presence.
God pleased to locate his presence of old. " Let them make me a sanctuary that
I may dwell among them." Here " glory and honour " are constant attendants.
In God combined, not in outward show and parade, all that is mighty and lovely,
powerful and resplendent. Displays of mercy and love " beautify the place of
bis sanctuary and make the place of his feet glorious." II. Beautified by

HOMILETIC COMMENTARY: CHRONICLES. [CHAP.

attractive Services. 1. Cheerful song. " Sing unto the Lord." No dismal
rites celebrated ; no bacchanalian shouts heard ; mourning turned into joy.
Singing a fitting expression of love, a reverent method of worship. 2. Free-
will offerings. No part given reluctantly, but gladly. Offerings responsive
signs and inspiriting examples to fellow-worshippers. 3. Spiritual fervour.
In Ps. xcvi. we have a triple call, " sing . . . sing . . . sing." No discordant note,
no voice silent. Jew and Gentile, heaven and earth should join. The sacred fire
of praise should burn and bless in perpetual flame. III. Beautified by
loyal attendants. The house of God the centre of joys and fellowships.
1. Regular in attendance. They " come before him," habitually, punctually, and
reverently ; do not forget to assemble themselves together as the manner of
some, but resolve "we will not forsake the house of our God." 2. Mindful of
its interests. They bring their offerings, respond to its claims, contribute to its
support, and encourage its enterprises. 3. Obedient to its rules. Law every-
where, and should be decency and order in God's house, " In beauty of holiness,"
a certain prescribed attire like splendid robes of ancient priests ; or in right form
and spirit, " in holy reverence " \Boothroyd\. Holiness in thought and heart
required. Repeated and solemn warnings on this point. " I will be sanctified
in them that come nigh me."

EELIGIOUS WORSHII Verses 28, 29.

I. It IS due to God. " The glory due unto his name." 1. It is right.
However much we adore we cannot give more than he deserves. All honour,
natural and reasonable, due to him as Creator, Preserver, Benefactor, and
Redeemer. 2. It is acceptable. Though not enriching, yet well pleasing to him.
" Whosoever offereth praise glorifieth me." II. It befits our moral
nature. Man made to worship, the only creature capable of it. 1 . It meets
our aspirations. We long for God, restless and dissatisfied without him, ever
display anxiety to find him. " Oh that I knew where I might find him, that I
might come even to his seat." 2. It satisfies our wants. Nothing but a personal
God will do this. We feel for a living God. No sympathy with force, nor
adoration of mere law. A senseless power satisfies no social or religious instincts,
draws out no song or psalm. " My soul thirsteth for God, for the living God."
3. It dignifies our character* " In beauty of holiness." It detaches from earth
and sin, gives beauty to contemplate, strength to imitate, and/ear to humble and
guide. Fellowship with God most holy and most exalting. " It is good for me
to draw near to God."

A GRAND IKOSPECT. Verses 30-33.
Here find a splendid prospect for the heathen, " a grand missionary hymn "

for the Christian Church! I. Jehovah reigns supremely. "The

Lord reigneth." No abstract principle, no blind force nor law rules the world.
Infinite and unchangeable, absolute and independent, almighty and supreme
the fountain of all being, filling heaven and earth with splendour. II. The
reign of Jehovah a cause of joy to the world. "The Lord
reigneth ; let the earth rejoice ; let the multitudes of isles be glad." 1. It is a
reign of righteousness. Others tyrannical and oppressive have produced
injustice, bloodshed, and terror. Truth and justice conspicuous everywhere in
his dominions, shines bright as stars in heaven. "The heavens declare (put
before us, in our sight) his righteousness " (Ps. xcvii. 6). 2. A reign of moral
stability. "The world," shaken with revolutions, impaired with sin, "shall be
74

OHAP. XVI.J

EOM1LETIC COMMENTARY: CHRONICLES.

stable," settled in government and free from invasions, " that it be not moved."
Society is safe, social and political order secure where Christ is supreme. 3. A
reign of purity. Idolatry shall cease, peace prevail, the earth purified ; blessed
with the presence and delivered by the grace of Messiah. On this account
earth may rejoice and heaven be glad. " Alleluia : for the Lord God
omnipotent reignethl"

THE CLOSING PRAYER AND DOXOLOGY. Verses 35, 36.

God's mercy had commenced deliverance, encouragement is given to pray for
its completion. The prayer is based upon the promise, Deut. xxx. 3, and is
a psalm of thanksgiving for its prospective accomplishment.

I. The Prayer. 1. In its spirit. Earnest, humble, and sincere. 2. In
its purpose, (a) For deliverance. " Save us and deliver us." (6) For unity.
" Gather us together." (c) For gratitude. " To give thanks to thy holy name."
No longer a scattered people, but united in God's courts to triumph in praise.
God's people a prayerful people, saved, united, and grateful to God for his
goodness. Hence II. The Doxology. 1. Praise to God as their God.
" The Lord God of Israel." 2. Praise universal. " Let all the people say,
Amen." 3. Praise continual. " For ever and ever." God blessed from eternity,
will be through eternity, let him be praised without intermission, " from ever-
lasting to everlasting."

EOMILETIC HINTS AND SUGGESTIONS.

Vers. 23-33. A song of praise.

I. Setting forth God's excellencies.
Creator, Ruler, and majestic. Claiming
homage and service as due to his great
name. 2. Asserting God's supremacy
in the world. " Above all gods,"
overruling physical nature and social
communities for the welfare of men.
3. Predicting God's universal kingdom.
Triumphant over evil and bringing
universal joy.

Vers. 23, 24. Notice I. The end
desired. To see the earth singing
unto the Lord and blessing his name.

II. The means suggested. The show-
ing forth his salvation from day to
day; declaring his glory, &c. III. The
certainty of its accomplishment. The
Lord hath said it. " O sing, &c."
When he commands, earth must obey
[Treasury of David]. I. Declare among
the heathen the glory of God's per-
fections, that they may acknowledge
him as the true God. II. Declare the
glory of his salvation, that they may
accept him as their only Piedeemer.

III. Declare the glory of his providence,
that they may confide in him as their

faithful guardian. IV. Declare the
glory of his word, that they may
prize it as their chief treasure. V. De-
clare the glory of his service, that they
may choose it as their chief occupa-
tion. VI. Declare the glory of his
residence, that they may seek it as
their best home [William Jackson].

Vers. 28, 29. The claims of God to
the worship and homage of his creatures.
What I have to demonstrate is
I. That God is entitled to the homage
of his creatures, and claims it as proper
and right. II. That these claims are
made upon us, his intelligent creatures.
It will therefore be necessary to show
that we are capable of knowing God
to all the extent necessary to excite in
our minds the feelings of awe, rever-
ence, and admiration, since these are
essential to homage and worship. Also
to prove that such claims are not only
reasonable, but founded in justice and
right. III. That the worship and hom-
age required is such, that it not only
does not degrade, but elevates the man
that pays it ; that it is not the hard
requirement of despotism, but the

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP. xvi.

righteous claim of infinite excellence,
not the service of flattery and servility,
the free-will offering of a discerning
and admiring mind \J. Robinson\.

Ver. 29. The beauty of holiness. The
religion of the gospel of Christ is
" the beauty of holiness," as it concerns
its Author, its plan, its fruits. 1 . As it
concerns its Author. Whatever we can
understand as meant by beauty or
holiness, we see in the attributes of
God, whether we consider them in all
their harmony, or contemplate any
one of them in particular. 2. As to
its plan. Survey the gospel where we
will, or regard whatever we can that is
revealed concerning it, we find it to
be all " beauty ; " and we cannot call it
by a more appropriate name than " the
beauty of holiness." 3. As to its fruits.
There is a holy separation, a beautiful

character of holiness, a separation as
to character, feelings, and conduct;
these are all the various fruits of
grace ; and so the man becomes beau-
tiful in holiness [Legh Richmond,
1772-1827].

Ver. 34. Thanks for divine good-
ness. I. God its source. II. Displayed
in suitable ways. Mercy to the miser-
able. III. Lasting in its nature. Out-
weighing sin and rebellion. " Endure th
for ever."

Ver. 36. The people's amen. 1. In-
dicating attention, appreciation, and
interest in the service. 2. A solemn
sealing. Ratification and acceptance
of what has been done. 3. A real
duty. The people to respond (not the
minister merely) with hearty and uni-
versal voice. " Amen so be it."

HOMILETICS.
MINISTRY BEFORE THE ARK. Verses 37-42.

The sequel of this chapter describes the arrangement of services, appointment
of musicians and porters, with their respective duties. I. An orderly
service. Asaph and his brethren officiated as singers ; Obed-edom and Hossah
served as doorkeepers, each in his place and in his time. " Order gave each
thing view" [Shaks.]. II. A musical service. This chiefly at Gibeon,
where Heman and Jeduthun presided over the sacred music. In both places
"musical instruments of God" used. III. A cheerful service. "To
give thanks to the Lord." It becomes the redeemed to praise God. The greater,
more numerous God's blessings, the greater honour and service we should feel
are due to him. " Gratitude is the memory of the heart." IV. A perpetual
Service. At Jerusalem before the ark, ministry was " continually as every
day's work required " (ver. 37). At the altars at Gibeon, priests attended, incense
burnt " continually, morning and evening." A permanent local ministry and
regular choir are established, in fixed place and due order. Prayer and praise
should ever be kept up in God's house, and in our own hearts and lives. " His
praise shall continually be in my mouth."

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 43. Davids attention to his
household. Personal religion was ex-
emplified by David. I. By the work
in which he had been engaged. 1. It
was a glorious work. 2. It had been
performed in a manner most accept-
able to God. II. By the work to
which he returned. He returned to
bless his house, that is 1. To obtain
blessing for them by prayers. 2. To
7b

render himself a blessing by his con-
duct. Consider (1) How highly we
are privileged. (2) How we should
improve our privileges \C. Simeon,
M.A.]. He that had "blessed the
people " (v. 18) returns to " bless his
household " (v. 20). Piety in public
and in private public worship and
family worship. A good man after
public religious duties, returns joyous,

CHAP. XVH.J

EOM1LET1C COMMENTARY: CHRONICLES.

thankful, and loving to his house (cj.
Lange, 2 Sam. vi. 20). Ministers must
not think that their public perform-
ances will excuse them from family
worship; but when they have blessed the
public assembly they are to return and

bless their own households. And none
is too great to do this. It is the work
of angels to worship God ; and there-
fore certainly can be no disparagement
to the greatest of men [Benson],

ILLUSTRATIONS TO CHAPTER XVI.

Yers. 4-7. With harps. The mean-
ing of song goes deep. Who is there
that, in logical words, can express the
effect that music has on us ? A kind
of inarticulate, unfathomable speech,
which leads us to the edge of the infi-
nite, and lets us for moments gaze into
that \Carlyle]. Like her friend Mdlle.
Janotha, Jenny Lind believed her art
was the gift of God, and to be dedicated
to his service. " I have always put
him first," said she, in her last illness
[Church Worker].

Vers. 8-11. The Psalmist speaks of
singing to the name of the Lord, bless-
ing, extolling, thanksgiving, exalting
(cf. vers. 28-31 ). Just as the stem which
is full of sap throws out many branches,
so the believer who is full of a spirit of
praise will give vent to it in many
different forms [P. B. Power].

Ver. 26. The Lord made the
heavens. This verse is a notandum.
What a tribute to astronomy is it that
the Lord is so often done homage to as
having made the heavens ! Let the

theology of nature be blended with
the theology of conscience a full
recognition of the strength and the
glory which shine palpably forth in the
wonders of creation, with the spiritual
offerings of holy worship and holy
service [Thomas Chalmers].

Vers. 32-38. Sea roar, and trees of
the wood sing.

"His praise, ye winds, that from four

quarters blow,
Breathe soft or loud ; and wave your tops,

ye pines,
With every plant, in sign of worship

wave" [Milton].

Vers. 34-36. For ever. A line of
praise is worth a leaf of prayer, and an
hour of praises is worth a day of fast-
ing and mourning [/. Livingstone].
It was the law in some of the old
monasteries that the chanting of praise
should never be interrupted, and that
one choir of monks should relieve
another in the holy service [Bib.
Museum].

CHAPTER XVII.

CBITICAL NOTES.] This chapter coincides with 2 Sam. vii. records DaviS's purpose to
build a house for God (vers. 1, 2), and Nathan's approval. God refuses to permit this,
promises a perpetual kingdom in David's line (vers. 3-15) ; grateful response to thia
promise (vers. 10-27).

Vers. 1, 2. David's purpose. Sat in splendour and rest. Curtains as a common tent.
David probably fancied the time predicted (Deu. xii. 10, 11) had come. Nathan followed
his own impulse, and fell into mistakes like others (1 Sam. xvi. 6 ; 2 Kings iv. 27).

Vers. 3-15. God's refusal and promise. Thou (ver. 4), Hebrew emphatic, " Not thon
shalt build," but some one else. Tent to tent (ver. 5). " I was walking in a tent and in a
dwelling," from one place to another travelling and resting with his people. Judges,
suitable antithesis to David. Cedars, costly materials. David elevated from low condition
" sheepcotes," rude structures of mud walls to govern Israel (ver. 7). Name (ver. 8) as
warrior and king. Place (ver. 9) fixed. Settled kingdom, constant changes before. House
(ver. 10), a family, a line of successors. Ver. 11. Go, promise now personal. Seed
indefinite, not yet known which son. Vers. 12-14 refer to Solomon, and faithfully
fulfilled to him. Mercy, alluding to Saul. Evermore (2 Sam. vii. 16).

HOMILETIC COMMENTARY: CHRONICLES. TCHAP. xvn.

Vers. 16-27. David's prayer and thanks/jiving, which indicates teaching of deep signi-
ficance and far-reaching promise. Sat (cf. 2 Sam. vii. 18-29). House, dynasty, family
i.e., from David onward in remote future. Knowest (ver. 18), therefore no necessity for
further expression of gratitude [Keif\. Servants for thy word's sake (2 Sam. vii.). Heart,
all attributed to divine mercy. Let be estab. (ver. 24). Rather " And let thy name be
established and magnified for ever ; " that is to say, Let not only thy promise stand
firm, but let thy name also stand firm (continue to be held in honour) and be magnified,
&c. [Speak. Com.]. To bless (ver. 27), it hath pleased thee (marg ). " For thou, O Lord,
hast blessed it, and may it be blessed for ever " (c/. 2 Sam. vii. 29).

HOMILETICS.
THE KING'S PROPOSAL. Verses 1-10.

David had established worship on its proper basis, reorganised the priesthood.
and introduced music, yet not content. Gods of other nations had splendid
temples, why not adorn Jerusalem with a house for God which should be the
emblem of the nation's consecration ?

I. David's proposal. " All that is in thine heart." 1. A noble purpose.
To build a house for God. Good to erect asylums and benevolent institutions,
more useful to help to build houses for God. Such work needful, must be done,
and greatly appreciated. He " hath built us a synagogue." 2. A generous pur-
pose. " I dwell in an house of cedars, &c." He felt ashamed of the contrast
between his house and the house of God. One substantial and costly, the other
only a tent. Impropriety, injustice, and dishonour for him to have more costly
surroundings than the ark of God. God should always have our best. Many
have " an house of ce Jar " for worldly life best talents, most time and money,
keenest insight for business, but only meagre remnants for God. 3. A purpose
commended by the prophet. Nathan here introduced for first time. The king
opened his mind to him. Purpose reasonable, he commended it. " Do all, &c."
(ver. 2). But holy prophets did not know God's will until revealed to them ;
often spoke as religious men, from human aspects, and found out their error.
Kings and prophets have need to consult God. II. God's disapproval of
David's proposal. God not displeased with intention, did not condemn
nor entirely reject, but forbade David to build. " Thou shalt not build" (ver. 4).
1. God knows all our purposes. David's known " the same night" it was formed.
He sees the heart and reads our inmost thoughts ; knows'whether our desires
are mean or generous towards his house. " The Lord looketh on the heart."
A sincere heart better than finest gold, a beautiful life more than cedar. 2. God
often hinders the accomplishment of our purposes. They may be selfish and not
for his glory. "We may ignore God in forming them. " If the Lord will, ye
should say." God may seek to save us from spiritual pride and self-dependence ;
to increase reverence, faith, and purity ; to withhold one thing to give a better.
" Oftentimes I purposed to come unto you, but was let (hindered) hitherto "
(Rom. i. 13). " My purposes are broken off" (Job xvii. 11). III. Reasons
for God's disapproval Of David's proposal. Some given here and
others found elsewhere. 1. It was something entirely new. No such building
had ever existed, perhaps not possible in Israel's wanderings ; nor had God ever
commanded the erection of a temple as he did the tabernacle. No suggestion
had been given to tribe, judge, or leader. God had shared the pilgrim lot and
unsettledness of his people. 2. It was untimely in its beginning. Time for
building not yet. Present condition of the people not fit, must be improved.
They were surrounded by hostile nations, had no permanent rest, therefore
God's sanctuary must still be a tent. Not in David's reign, but in Solomon's
must plan be accomplished. God's time always best. We delay, act before the
time, or become too hasty in plan and purpose. Enter upon great engagements
78

CHAP. XVII." 1

HOMILET1C COMMENTARY: CHRONICLES,

with much thought and prayer. 3. David was not the right man to build. War
a necessary evil in his life. The temple, significant of peace, must not be built
by a man of war. Kings in Middle Ages desired to atone for a wicked life by
erection of a church or monastery. God will choose his own men and fix his
own terms. " Thou shalt not build a house unto my name, because thou hast
shed much blood upon the earth in my sight" (1 Chr. xxii. 8; 2 Chr. ii. 3).

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 36. Nathan's message. 1.
Its form. " All this vision " (ver. 15).

2. Its contents, showing that God
seeks to correct mistakes of his ser-
vants, that he alone is fit judge
of what is pleasing to him, and
that not even a prophet must step
in between.

Ver. 5. From tent to tent. Not
like heathen p-ods, confined to localities,
and carried about from place to place.
The Heb. Mithhallek a travelling God.
An active, constant companion of his
people, going when they go, resting
when they tent. Learn 1. God's
condescension. 2. God's providence.

3. God's help in all its adaptations to
camp or tent, synagogue or city.
Happy in mean accommodations if God
be with us I

Vers. 5, 6. God's house in relation
to man's condition. 1. It is not re-
quired by God himself. The Most
High dwells not in temples made with
hands (Acts vii. 4), neither worshipped
with men's hands (Acts xvii. 24).
Hence the purity and spirituality of
Bible religion. Other religions mean in
thought, indicate that God needs
temples and gifts. 2. It is required
only by man, as a dependent spiritual
being, craving for God, for a " taber-
nacle of witness," that God concerns
himself with man, and will hearken
to prayer. God's dwelling-place the
human heart ; not sacred groves, con-
secrated temples, or grand cathedrals.

"Ye are the temples of the Holy
Ghost."

Vers. 9, 10. Israel's well-being from
God. 1. A place appointed for them.
So for us in habitations and Christian
work. 2. Settlement in the appointed
place. " I will plant " as a tree, and
they shall grow (a) without disturb-
ance. " Children of wickedness shall
waste," afflict, or injure them no more ;
(b) without termination. " Shall be
moved no more," at least until im-
portant ends are answered. "These
gradually advancing manifestations of
the Lord's favour to David look to the
well-being of the people of Israel. (1)
He thereby prepared a place for them ;
that is, by subduing their enemies,
made room for a safe, unendangered
expansion in the promised land ; (2)
Planted them ; that is, on the soil thus
cleansed and made safe He established
a firm, deep-rooted national life ; (3)
They dwell in their (own) place, their
life-power unfolds itself within the
limits secured them by the Lord ; (4)
They shall no longer be affrighted by
restless enemies. In these words the
discourse turns to the future of the
people. The sense is; after all these
manifestations of favour in the past up
to this time, the Lord will for the future
assure his people a position and an
existence, wherein they shall no more
experience the affliction and oppression
that they suffered from godless nations"
[Lange].

HOMILETICS.
GOD IN PERSONAL LIFE. Verses 7, 8, and 11.

God's grace wonderfully magnified in David's history. Every age and every
nation its prominent men with special mission, proving the possibilities of
personal life and the providence of God in their development. I. God

HVMILET1G COMMENTARY i CHRONICLES. [CHAP. rra.

elevates men from the lowest to the highest station in life.

David, " from the sheepcote to the throne ; " Amos, from flocks of Tekoah to
prophetic office ; fishermen, from their nets to be heralds of the gospel. History
full of illustrations of God selecting, qualifying, and in due time raising men to
fill their place as reformers, preachers, and rulers. " He raiseth up the poor
out of the dust, and lifteth up the beggar from the dunghill, to set them among
princes, and to make them inherit the throne of glory." II. God helps men

to do the work for which they are elevated. This special work

not left undone. No failure in God's plans. " Faithful is he who calleth you,
who also will do it." 1. By his constant presence. "I have been with thee
whithersoever thou hast walked." David, Daniel, Luther never left to them-
selves. 2. By continual victories. Much opposition to overcome. If God with
us, opposition disarmed ; " enemies cut off." None can prevent us rising, none
frustrate our work. " I will work, and who shall let (hinder) it ? " (undo it.
Horsley) (Is. xliii. 13). " The Lord of hosts hath purposed, and who shall dis-
annul it ? " (xiv. 27). III. God honours men for faithful perform-
ance of the work to which they are elevated. David greatly

honoured in his own life and that of his posterity. 1. Honoured in reputed
life. " Made thee a name like the name of the great men that are in the
earth." Names are made, as well as fortunes, by God. Many ambitious for a
name, but get one of ill-repute. Love of fame, not love of virtue ; often
becomes a passion, and tramples on the rights of humanity and sheds innocent
blood. Byron sought fame, pronounced it worthless : " 'tis nothing but cold
snow." " A good name rather to be chosen " renders more useful and gains
more respect " than great riches." This we may register in the annals of the
Church and " in the book of life." 2. Honoured in peaceful death. " When
thy days be expired, thou must go to be with thy fathers " (ver. 11). Days
gradually drawing to an end. Then go to lie with thy fathers (Deut. xxxi. 16).
Death a sleep, quiet and peaceful to the Christian. Not " an eternal sleep " 1
A family gathering hereafter, " with thy fathers." As Strafford disrobed and
prepared himself for the block, he said, " I thank God that I am nowise afraid
of death, nor am daunted with any terrors ; but do as cheerfully lay down my
head at this time as ever I did when going to repose."

GOD'S PROMISES TO DAVID. Verses 11-15.

More given to David than acceptance of his proposal. The spiritual superior
to the material. The political throne falls, but a kingdom is established for
ever. Here are three things chiefly I. The erection of the house of
God by the seed Ot David. Seed raised up, one of his sons should suc-
ceed him and build. David lived on in Solomon, who used the materials his father
collected, and carried out the plans that his father suggested. Death never cuts
off the influence nor destroys the work of a good man. " When thy days be
fulfilled and thou shalt sleep with thy fathers, I will set up thy seed after thee,
which shall proceed out of thy bowels, and I will establish his kingdom " (2 Sam.

vii. 12, 13). II. The elevation of David's seed to soiiship with

God. "I will be his father, and he shall be my son." God a father to
Solomon in early life and reign. Tender love and providential care ever
displayed. Mercy not taken from him as from Saul. He became popular,
wealthy, and wise. What a privilege to take the place and receive the
honour of sons ! In bestowment of the blessing a display of love and grace
beyond expression, and calls forth admiration from all who partake. " Behold

what manner of love, &c." III. The establishment of everlasting

CHAP. ITU] HOMILETIC COMMENTARY: CHRONICLES.

dominion in David's seed. Promise added to promise, embracing
present and all future time. " God's thoughts not as our thoughts." David
dies, Solomon succeeds, the family prospered and remained in power 400 years ;
but " his throne shall be established for evermore " in the Messiah, David's
seed and son.

DAVID'S RECEPTION OP THE NEWS. Verses 16-27.

David sat before the Lord in waiting attitude and devout meditation ; received
the message from Nathan with admiring wonder, and petitioned for its accom-
plishment in himself, family, and kingdom. I. In grateful praise. " The
content of this thanksgiving prayer is like a clear glass, wherein we see into the
innermost depths of David's heart. His soul wholly taken up with the divine
revelation and promise, expresses itself in the utterances which follow one
another quickly, in accordance with internal excitement of feeling." 1 . In spirit
of deep humility. "Who am I?" (ver. 16). An expression of deep feeling of
nothingness in contrast to God's greatness and goodness. Divine loftiness and
human lowliness (cf. Ps. viii. 5 ; cxliv. 3). 2. In astonishment for personal
favours (vers. 17-19). (a) Favour to his house. (J) Favour for the future. If
unworthy to receive former mercies, how should I feel in regard to promises
reaching in the far future " a great while to come " ? Silence most befitting
and eloquent, for language fails to express feeling. " What can David speak
more?" 3. In adoration of God's greatness (vers. 20, 21). He is great; the
incomparable God " none like thee ; " the only God none " beside thee." Let
his attributes and lovingkindness awaken our gratitude and praise ; prompt us
to adore his excellence and glory. 4. In remembrance of national mercies.
David passes from present blessings to review the past "rises from his personal
experience to the whole line of God's glorious manifestations in the history of
his people " (Hengs.). Israel the only nation redeemed by its God. This redemp-
tion incomparable and peculiar, an act which separated them, and made them
independent. Deeds of "greatness and terribleness " followed. Nations
expelled to make room for Israel, whom -he* claimed as specially his own, adopted
them that he "might become their God." II. In earnest prayer
(vers. 23-27). Connected with thanksgiving for present and past, David
prays for the future. 1. for the fulfilment of the promise. " Do as thou hast
said." Royal dignity set up, " establish it for ever." Everlasting continuance
promised, let the word become deed. 2. For the glorification of God's name.
This the design or consequence of the fulfilled word. Not the honour of his
house, not the glory of his people, but solely the honour of God had David in
view. 3. for the continuance of the blessing. The blessing secures the con-
tinuance. Neither posterity nor power without this. "" Except the Lord build
the house, they labour in vain that build it " (li terally, its builders labour in vain
in it) (Ps. cxxvii. 1). Needful to pray for families, temples, and churches. " Let
it please thee to bless the house of thy servant, &c." (ver. 27).

THE GREATNESS OF DIVINE FAVOURS. Verses 16-19.

We briefly fill up an adapted sketch from Lange (2 Sam. vii. 18). I. They
infinitely surpass human desert. "Who am I, and what is mine
house ? " David's gifts and graces eminent, his honour, success, and reputation
great. His house of the royal tribe, and allied to the best families, but no
worthiness in family or head. II. They fill all times from remotest
past to distant future. " For a great while to come." From beginning

HOMILET1C COMMENTARY: CHRONICLES. [CHAP. xvn.

of David's reign to end of the world, through David's seed. From the fall
of man to his redemption in glory. III. They spring from sovereign
mercy. " According to thine own heart, hast thou done all this greatness."
People made great not by their own deeds, but by works which God in free
sovereign mercy performs for and in them. IV. They are beyond all
human comprehension. What can David say more ? (v. 18). Words
cannot express our obligations, and even a sense of obligation. As heaven is
high above the earth, so are God's thoughts above our thoughts.

TRUE PRAYER. Verses 23-27.

Founded upon God's promise and declared purpose. David honoured God's
faithfulness, expressed his heart's desire, and becomes a model to us in this
prayer. I. It is grounded on God's promise. " Thou hast spoken."
Without this darkness and uncertainty no hope, no encouragement to pray.
The labourer in the field, the soldier in the army, and the maidservant in the
family animated by promise. The Bible filled with promises well adapted to our
moral condition, and reveals " exceeding great and precious promises." II. It
regards God's honour solely. "That thy name may be magnified"
(ver. 24). This shall be the sum and aim of all our prayers. Magnify self less
and God more. Both as " Lord of hosts and God of Israel," that is as uni-
versal Ruler and covenant God let him be glorified. III. It ascribes all to
God's free grace. " Thou hast told thy servant." The beginning, the
revelation from thee. None could have guessed, been assured, or predicted
without thy word. All of God's good pleasure, whose name is mentioned no
less than eight times in these few verses (cf. parallel passage, 2j[Sam. vii. 24-29).
IV. It appeals to God's faithfulness, " Thou art God," unchangeable,
powerful, and fit to be trusted. " Thy words are truth " (2 Sam.), never fail, and
their accomplishment may be relied upon. The Bible invites unbounded trust
in God's character and procedure represents it to be the grand duty and
joyous privilege of all men. V. It receives the fulness of God's
blessing. God blesses now, and his blessing cannot be revoked (ver. 27).
Independent of future mercies, prayer is a training, discipline, and dignity the
appointed means for our spiritual and future good, and the needed preparation
to attain it. Never in vain. Good to draw near now to receive that blessing,
" which maketh rich, <fec."

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 13. / will be his father and (ver. 16). 2. As the gift of God's

he shall be my son. This true (1) sovereign grace [/6wJ.].
of Solomon and other descendants of Vers. 20-22. GocFs relation to his

David who were kings of Judah ; (2) people. Let us for the illustrating of

of Christ, "the son of David" (Heb. i. these words consider I. The relation

5) ; (3) of every one who is a believer which God bears to his people. 1. He

in Christ and thus a child of God has chosen them out of the world,

(1 Jno. iii. 1; v. 1) \Lange\. which lieth in wickedness. 2. He has

Vers. 17-22. A model of devout given himself to them in a peculiar

thanksgiving. I. Over that he rejoices, way. 3. He avows that relation to them

1. Over great blessings received in the before the whole universe. II. Inquire

past. 2. Over yet greater blessings what, under that relation, we may expect

promised in the future (ver. 17). II. at his hands. 1. The care of his pro-

In what spirit he regards these favours, vidence. 2. The communications of his

1. As utterly undeserved by himself grace. 3. The manifestations of his
82

CHAP. XVII.]

HOMILETIC COMMENTARY: CHRONICLES.

love. 4. The possession of his glory.
III. What, under that relation, he is
entitled to expect from us. 1. That
we " be a people to him." 2. That we
give ourselves to him, as he has given
himself to us. Conclude with two pro-
posals (1) That we at this very hour
accept Jehovah as our God ; (2) That
we now consecrate ourselves to him as
his people [G. Simeon, M.A.].

Vers. 23-27. The relation between
God's promise and prayer. I. The
promise prompts to prayer. The
character of him who makes the pro-
mise, the value of the blessing promised
stir up and never prevent prayer. II.
The promise assures success in prayer.
It is not a mere venture, presumption,
or uncertainty, but confident hope of
God's blessing. Characteristics of
true prayer. "The prayer of David
after the reception of the Lord's pro-
mise of favour bears testimony to the
unexpected, joyfully surprising revela-
tion that was made to him and mirrors
his childlike humility, fervid devotion,

and unshakable confidence towards his
God." To this prayer, which proceeds
from a joyfully shocked and deeply
moved heart, applies (so far as is possible
from the Old Testament standpoint)
what Bernard of Clairvaux says of true
prayer : " If the way to God's throne
is to stand free and open to our prayer,
and it is there to find ready acceptance
and hearing, it must proceed from an
humble, fervid, and trusting heart.
Humility teaches us the necessity of
prayer, fervour gives it flight and en-
durance, trust provides it with an
unmovable foundation " [Lange].
" This thanksgiving confirms anew the
fact that the only foundation on which
the true godliness and everlastingness
of the kingdom can rest is the purity
and holiness of an humble heart, and
therefore the hearty and living humility
of David's thanksgiving may give us
the strongest assurance that here is
really enthroned the culmination of all
royal rule " [Baumgarten].

ILLUSTRATIONS TO CHAPTER XVII.

Ver. 7. From the sheepcote. Be not
ashamed of your origin. It is well for
the great who have risen to be reminded
of the humble place which they once
occupied. At one of Napoleon's grand
imperial receptions, where his brothers
and sisters were, all of them elevated
to high rank, and some of them with
royal titles, it is reported that one^of
them said to another, "What would
our father and mother have said if they
had seen us as we are now ? " [S. S.
Teacher].

Ver. 11. Days expired. God respects
not so much after what manner we die,
as what manner of death we die
[Augustine']. Is that a death-bed where
a Christian dies ? Yes ; but not his
" '-tis Death itself that dies " [Coleridge].

Vers. 16-19. What speak more.
Debt to grace. When a friend ob-
served to Rev. John Brown, of Had-
dington, that we must run deeper and
deeper into grace's debt, he replied,

" Oh, yes ; and God is a good creditor ;
he never seeks back the principal sum,
and indeed puts up with a poor annual
rent " [Life of, cfcc.].

Vers. 20-26. A great God to trust
in. Wesley, preaching at Doncaster,
said, a poor Romanist woman, having
broken her crucifix, went to her priest
frequently crying out, " Now I have
broken my crucifix, I have nothing to
trust in but the great God." Wesley
exclaimed, " What a mercy she had a
great God to trust in 1 " A Romanist
present was powerfully affected " the
great God to trust in" touched his
heart. He was very deeply convinced
of his need of salvation, and joined the .
Methodist Society, and became an'
ornament to religion [Bib. Museum].
Ver. 26. Promised.
" The thing surpasses all my thought,

But faithful is my Lord ;
Through unbelief I stagger not,
For God hath spoke the word."

[John Gill\.
83

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xvni.

CHAPTER XVIII.

CRITICAL NOTES.] This chapter, parallel with 2 Sam. viii., gives an account of David's
wars (vers. 1-13) ; and a list of his chief officers.

Vers. l,2.Gath, "the arm bridle," so called (2 Sam. viii. 1) for its supremacy, as
capital of Philistia, over other towns, or because in its capture and dependencies, David
gained complete control of his restless neighbours. Moab. Severities by which they
were treated, and probable reason for such retribution, given in Sam. Gifts, i.e., became
tributary to Israel.

Vers. S-S.Zobah conquered. Had., " derived from Hadad, a Syrian deity. It seems
to have become the official and hereditary title of the rulers of that kingdom "[Jam.'].
Ver. 4. Chariots. Great discrepancy between this and 2 Sam. viii. 3-14. Houghed, i.e., cut
the sinews, lamed the horses, and made chariots useless. Ver. 6. Garrisons, not in text,
rightly restored from Sam. [Speak. Com.'] . Ver. 7. Shields, indicative of wealth. Ver. 8.
These places specially given on account of brass or copper obtained there.

Vers. 9-11. Congratulations from Tou (Toi in Sam.). Ver. 10. Had., Joram. Enquire^, " to
greet him and congratulate him." Had war, lit. was a man of wars (cf. Is. xli. 12).
Ver. 11. Edom, from Aram ; more fully in 2 Sam. viii.

Vers. 12, 13. Edomites, having provoked David, he sent an army, subdued and made
their country a tributary province. Valley of Salt south of Salt Sea. This annexation
of Edom enlarged Israel on south-east to Bed Sea, fulfilled divine prediction (Ex. xxiii. 31),
and gave command of its ports.

Vers. 14-17. Officers of the King. Joab, supreme command, minister of war. Jehos.,
not keeper of records merely ; but referee on internal affairs, the chancellor, who drew
up and issued royal decrees. Zadok, became high-priest after David's accession, through
his father Ahitub, a descendant of Aaron's son Eleazar. Abim., Ahimelech, through
Abiathar from Ithamar, younger son of Aaron (1 Chr. xxiv. 3-6). Shavsha,_ a variant from
" Shisha " (1 Ki. iv. 3); the " Sheva" of 2 Sam. xxii. 25, and the " Seraiah " of 2 Sam.
viii. 17, are probably corrupt readings [Speak. Com.']. Scribe, State Secretary. Ver. 17.
Sen., a mighty warrior of Kabzeel (2 Sam. xxiii. 20-23). Cher, and the Pel., the royal
body-guard attached to the king's court and person. Chief, heads or princes, officers in
the palace.

EOMILETICS.

DAVID'S WARS. Verses 1-8.

A short time elapsed between events of last chapter and events of this, but
David ready for active service. Wonderful promises stirred up to brave deeds.
I. The Philistines are subdued (ver. 1). Ancient inveterate enemies,
finally smitten, bereft of their capital and their towns. "David smote the
Philistines and subdued (humbled) them" (2 Sam. viii. 1). All must fall before
the authority of Christ. II. The Moabites are smitten. Why Moab
was at enmity with David not known, formerly on friendly terms (1 Sam. xxii.
3, 4). The severe punishment inflicted upon them implies some grave offence.
They became servants and paid tribute for a long time. Balaam's prediction

now fulfilled (Numb. xxiv. 17). III. Hadarezer, king of Zobah,
defeated. A powerful king, reigned over a country central and convenient
for help. 1. Defeated when trying to enlarge his kingdom. "He went to stablish
his dominion " shaken by Saul and to confirm after regaining it. One thing lost
by grasping at another. Worldly possessions uncertain. Wealth, power, and
empire often taken when possessors seek to stablish them. 2. Defeated when
allied with Syrians. Allies in vain when God is opposed. Hand may join hand,
enemies of God's people may contribute their men and their stores, but they
often combine to ruin themselves. Their wealth aid up for the just, and the
spoils of nations help to adorn the house and kingdom of God. IV. The
Edomites are conquered (ver. 13). David's splendour increased by
another victory. Edomites fancied that David's wars in north would give them
quiet possession of the southern part of Israelitish territory. But returning
84

CHAP, viii.] HOM1LETIC COMMENTARY: CHRONICLES.

from the conquest of Aramoeans and Ammonites he engaged Edomites in Valley
of Salt, slew eighteen thousand, and garrisoned the country. Thus, from north
to south, Israel's enemies were overcome. David's wars were wars of God. He
overcame, as we must overcome, by God's presence and help. " He causeth us
to triumph."

CONGRATULATIONS OF THE KING OP HAMATH. Verses 9-11.

Toi heard of the decisive victory over Hadarezer, sent an embassy to greet
David and congratulate him on success. Look at this I. As an Eastern
custom. "Who in the East has not witnessed similar things? Has a man
gained a case in a court of law'; has he been blessed by the birth of a son ; has
he given his daughter in marriage ; has he gained a situation under government ;
has he returned from a voyage or a journey, or finished a successful speculation ;
then his friends and neighbours send messengers to congratulate him to express
the joy they feel in his prosperity ; so much so that had it come to themselves
their pleasure could not have been greater" [Roberts]. II. As a Stroke of
policy. Had carried on constant war with Toi. Hence joy at deliverance
from an enemy and anxiety to be friendly with the conqueror. It is our interest
to be on terms with God and his people. " Kiss the son (be subject to him and
reverance him), lest he be angry, and ye perish from the way when his wrath is
kindled but a little " (Ps. ii. 12). III. As an expression of friendship.
Toi sent his son to seek friendly alliance. The rich presents an expression of
respect and submission. Friendship with God procured by dedication of heart
and life to him.

CONSECRATED SPOILS. Verse 11.

Need not approve of all David's actions in war, but may commend his spirit
and example in the disposal of his booty. I. As an evidence of loyalty
to God. Many princes adorned their palaces, beautified the arms of their
soldiers, or preserved the spoils of the enemy for their own aggrandisement.
David set them apart from profane to sacred use, put them into the treasury of
the sanctuary. An instance of gratitude to God, by whose aid he had gained
them, seldom imitated by victorious kings. Men not always faithful in
prosperity. If we are successful in studies, business, and pursuits, let us devote
our spoils, our knowledge, wealth, and influence to him from whom comes every
gift. II. As a help to the furtherance of God's cause. David
gained subjects, territories, and political alliance : received gifts of horses and
chariots, gold and brass, but all consecrated to lawful use. Presents of friends
and spoils of enemies devoted to the Lord, and helped to rear and adorn the
temple. Many refuse gifts from worldly men for religious purposes, disparage
liberality on the ground that God cares not for material wealth. But God
connects the wealth with the work of men. Christ regards whatever is done to
his people as done to himself, and heathens will turn and bring presents to him
(Is. Ix. 6).

DAVID'S ADMINISTRATION AND OFFICERS. Verses 13-17.

Besides military exploits and activity, a description of internal government
with its officials and their duties. I. David's government was
righteous government. One or two qualities chronicled. " He executed
judgment and justice among all the people." Right and purity not always

HOMILET1C COMMENTARY: CHRONICLES.

[CHAP. xvin.

connected with authority. Society is maintained and its advantages consolidated
by justice. Just rulers make contented and united people. Justice in the court,
on the bench, and in the ranks exalts a nation, and gives it a sacred mission to

the world. II. David's officers were eminent men. The most eminent
of the age composed his cabinet. The commander-in-chief, clever, courageous,
and renowned for military achievements. Faithful to the king, not always
to principle. The chancellor correctly published royal decrees and registered
events in the State archives. The body-guard round the king and priests before
the altar, each in his place and work, gave influence to the reign, and felt
honoured in the service. Thus David's rule not only associated with military
prowess, but poetic genius and personal piety. Remarkable for men of rank and
administrative ability, and did more for Israel than Charlemagne did for Europe
or Alfred for England.

HOMILETIG HINTS AND SUGGESTIONS.

Vers. 13. 1. How trying the life
of David ! Its wars, toils, hardships,
and perils great and numerous.
2. Yet how happy the life of David !
God preserved him, gave honour and
success. He rendered true service;
never separated any part from God to
keep for self. This severs from divine
care. If we take our lives wilfully
into our hands, and devote them to
our own selfish pursuits, God with-
draws special grace, we fall into the
enemy's hands, and fail to accomplish
4-v.o wrm-v rrr~ ^gh^ have done.

' e Lord preserved David.
A. .LIV/IU oj/^-ual pride. In exalta-
tion, power and success in battle.
2. From personal injury in war. Often
in danger, but an unseen hand sus-
tained him. 3. From disgraceful
defeat. Many commanders lost their

lives, and kings their crowns. 4. From
unjust government. He began with
no fatal blunder, levied no unjust
taxes, introduced no unwise policy, nor
created any disloyalty. He reigned in
the affections of the people, gave the
glory to God, and was preserved in
honour and prosperity.

Vers. 9-13. Lessons from David's
years of warfare. 1. A pious man
may have many enemies. 2. A pious
man may be required to spend much of
his life in war. 3. A pious man may be
compelled to inflict severe punishments.
4. A pious man, even though not always
prospered or preserved, is always guided
and blessed. 5. A pious man will re-
joice to consecrate the richest results
of his struggles and toils to God [Lange.
2 Sam. viii.l.

ILLUSTRATIONS TO CHAPTER XVIII.

Ver. 4. Houghed. The reason of
this mutilation was that, horses being
forbidden by the Mosaic constitution
to the Hebrews, both in war and in
agriculture, it was of no use to keep
them ; and their neighbours placing
much dependence on cavalry, but
having, for want of a native breed, to
procure them by purchase, the greatest
damage that could be done to such
enemies was to render their horses un-
serviceable in war (cf. Gen. xHx. 6;
Josh. xi. 6-9) \Jarnieson\.
86

Ver. 11. Dedicate. Eastern princes
have always been accustomed to hoard
up vast quantities of gold [see Layard,
" Nineveh and its Remains," II., p.
344]. This is the first instance of a
practice uniformly followed by David,
of reserving, after defraying expenses
and bestowing suitable rewards upon
his soldiers, the remainder of the spoil
taken in war, to accumulate for the
grand project of his life the erection
of a national temple at Jerusalem
[Ibid.].

CHAP, xix.] HOMILETIC COMMENTARY: CHRONICLES.

CHAPTER XIX.

CRITICAL NOTES.] After this other wars with Ainmon and Aram. The chapter corre-
sponds with 2 Sain. x.

Vers. 1-5. Insult to David's messengers. Nahash (I Sam. xi. 1 ; 2 Sam. x. 1). Kindness,
N. friendly with David, and an enemy to Saul. Comfort, condole him. Search thy capital.
Shaved half the face. The beard greatly valued in East, to violate it the greatest insult.
Tarry in seclusion till the mark of disgrace had disappeared.

Vers. 6, 7. Ammon and Syria war with David. Odious, Israel universally roused to
avenge the insult. Talents, equal to 342,100 ; to procure the help of foreign mercenaries.
Chariots, also riders, or cavalry, accustomed to fight on horseback or in chariots, and
occasionally on foot. Accepting this as the true rendering, the number of hired aux-
iliaries mentioned in this passage agrees exactly with the statement in 2 Sam. x. 6 (cf.
Davidson's Hermeneutics, p. 552).

Vers. 8-15. Joab defeats Ammon. Host, the whole forces of Israel engaged in this war.
Beset by Ammonites in front and by Syrians behind, Joab resolves to attack the latter
the more numerous and formidable host while he directed Abishai, with a suitable
force, to attack the Ammonites (vers. 12, 13). This brief address appeals to the courage,
patriotism, and religion of his men. Ver. 15. Mercenaries defeated, the courage of the
Ammonites failed, they took flight and entrenched themselves within fortified walls.

Vers. 16-19. Second victory over Aram. River, Euphrates. Shophach (2 Sam. x. 15-19),
Seven thousand (cf. 2 Sam. x. 18). " Either the text in one of the books is corrupt (Keil,
Davidson), or the accounts must be combined (Kennicott, Houbigant, Calmet) " \Jamieson~\.
Ver. 19. Servants, tributaries.

HOMILETICS.
THE MESSAGE OF CONDOLENCE. Verses 1-5.

Nahash, a neighbourly king, friendly with David in the days of Saul, and
perhaps congratulated him on accession to the throne. Hanun, son of Nahash,
succeeded after his father's death. To him David sent an embassy of condolence.
I. The generous message of David. Gratitude not absorbed by
death. Expressions of sympathy needful. Nothing worthier than to requite
kindness with thanks. 1. In its occasion. A time of bereavement and sorrow
when such a message is seasonable. 2. In its form. The customary method of
sending courtiers to condole with friends in loss or suffering. But Hanun's loss
was David's loss. A true friend valued by relatives and neighbours, honoured
in death and memory. II. The disgraceful treatment of David's
messengers. If suspected, they might have been dismissed civilly, or kept
in honourable custody till the truth was known. They were treated with the
greatest indignity. Shaving their beards and shortening their garments a
double insult in the East, where long beards and long garments are badges of
honour. Many Orientals would rather die than lose their beards (signs of the
dignity and ornament of freedom), and Turks used to regard beardless
Europeans as runaway slaves. III. The considerate kindness for
the disgraced messengers. " Tarry at Jericho, &c." The first place
they reached in Canaan, a private village, where they might remain until fit to
appear in public. Men of that character must not be seen dishonoured and
unfit for duty. Character gives influence, commands admiration, and is the
real power of men. " Men of character are the conscience of society to which
they belong " [Emerson]. If character be lost, then nothing left worth saving.
Ever be concerned for good character. Preserve and keep that from dishonour
and impurity.

XQH1LETIC COMMENTARY: CHRONICLES. [CHAP. x.

AVENGING AN INSULT. Verses 6-19.

Israel roused by the insult. The Ammonites knew that they had made
themselves " odious " to David, and both sides prepared to engage in foolish

war. I. Insult springing from slight provocation. Hanun

seems bereft of wisdom, acted most foolishly, and brought ruin to himself and
his nation. "Woe to thee, land, when thy king is a child." 1. From a
suspicious mind. Embassy treated as spies. Wicked men measure others by
themselves, and put an evil construction upon the best intention. Bp. Patrick
well says, " There is nothing so well meant but it may be ill interpreted,
and is wont to be so by men who love nobody but themselves." 2. From advice
of jealous princes. " Thinkest thou that David doth honour thy father ? "
Nothing of the kind. They are come to inspect the capital, spy the land, and
prepare for its conquest. These princes were jealous of the mighty growth of
David's kingdom, counselled the adoption of a hostile policy, and conveyed
slight reproach in their question. The king was influenced, and the insult
committed. II. Insult leading to unjust war. This war, like many
others, commenced by a wrongdoer, and might have been avoided by an
honourable apology or better understanding. One evil leads to another. When
men begin a quarrel, they know not where it will end. " It is one of the mad
principles of wickedness," says Bp. Hall, " that it is wickedness to relent, and
rather to die than yield. Even ill causes, once undertaken, must be upheld,
although with blood ; whereas the gracious heart, finding his own mistaking,
doth not only remit of an ungrounded displeasure, but studies to be revenged of
itself, and to give satisfaction to the offended." III. War terminating in
disgraceful overthrow. Syrians from three places hired and headed by
powerful men, fought with chariots, cavalry, and infantry. A vigorous attack
was made, and they fled, " as often happens," says Bp. Patrick, " with those
that fight for pay alone, without respect to the cause." 1. Defeat most
humiliating. Syrians first fled, and the Ammonites soon followed, without
fighting at all. They retreated to the city, but stone walls are no defence
without stout hearts. 2. Defeat most complete. The commander was killed,
thousands were slain. Vassal princes submitted to David, and the Syrian nation
forsook their allies, and became tributary to Israel. Persistence in evil-doing
is sure to ruin. Strife spreads. One angry word leads to another. One look
of revenge, one act of resentment, will kindle a fire that may set a neighbourhood
or a nation into flame. " Therefore leave off contention before it be meddled
with."

" Contention, like a horse
Full of high feeding, madly hath broke loose,
And bears all before him " [Shakespeart],

THE WAR CRY. Ferns 10-13.

The enemy appeared on the field, divided their forces, the Syrians in front
and the Ammonites behind Joab. But, like an expert commander, he picked
out the best soldiers to engage the Syrians, the strongest and most valiant. He
gave a spirited address to his army, set a brave example, and left the issue with
God.

I. The purpose for which they fought. Not for aggressive or

ambitious purposes. For the cause of humanity, " for our people ; " for religious
freedom and the cause of God, " and for the cities of our God." II. The

CHAP, xix.] HOM1LETIC COMMENTARY: CHRONICLES.

method in "Which they fought. Success always depends upon certain
conditions. Joab owed his victory partly to sagacious command. 1. A wise
economy of forces. Bravest in front,'and less trained for less important work.
A strong reserve force, not all concentrated on a given place. Naseby lost to
Charles by Rupert pursuing fugitives too far. The king on the point of over-
powering Fairfax. Cromwell hastened to his chief and decided the battle.
Charles cried in vain to rally his men, " One more charge and we recover the
day." In the battle of life we should direct our physical and mental powers
wisely ever seek to have strength reserved for " the evil day." 2. A deter-
mination to render mutual help. " If Syrians be too strong for me, then thou
shalt help me, &c." Unity and hearty co-operation essential. The strong should
ever be ready to help the weak. Solitude is selfishness and death in moral
warfare. " Two are better than one. For if they fall, the one will lift up his
fellow ; but woe to him who is alone when he falleth." III. The spirit in
which they fought. Joab's advice admirable, though not always practised
by himself. He shared David's powers, but not David's piety. 1. A spirit of
exalted courage. " k Let us behave ourselves valiantly" (ver. 13). Brave words
from a brave heart. " A good leader must, out of his own abundance, put life
and spirits into all others ; if a lion lead sheep into the field, there is hope of
victory " [Bishop Hall~\. " Play the man," Latimer's motto ; let it be ours in all
conflicts and departments of life. Idlers, dreamers, and irresolute never win
anything. " Be of good courage, and let us play the men for our people "
(2 Sam. x. 12). 2. A spirit of true patriotism. Personal glory and family
reputation powerful motives. But when a country must be defended and a
people delivered, then a true spirit required. "Remember the Lord which is
great and terrible, and fight for your brethren, your sons, and your daughters,
your wives, and your houses." 3. A spirit of submission to God. " Let the Lord
do that which is good in his sight " (ver. 13). An element of uncertainty in all
events. Here an expression of confidence, not despair, nor fatalism. The
heraldic motto on a broken helmet in Battle Abbey most suitable, " L'espoir est
ma force." Diligently prepare, bravely enter the battle, and humbly submit to
God. " The fortune of war " not in our hands, but God's. " The race is not to
the swift, nor the battle to the strong."

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 2. David said. Let Hanun to another. " One injustice produces

be as graceless as he will, David will another, and drags men on irretardably

show himself gracious by being grate- to destruction by the resulting chain

ful. The same Greek word (charis) of sins and injustices. The King of

signifieth both grace and gratitude. Ammon, with sinful levity, lends his

Neither doth the ill success he had ear to the liars and calumniators that

argue that he did amiss, as Pellican surround him ; thence comes the most

will have it, for duty is to be done, outrageous insolence towards David's

however it speed or take with wicked ambassadors, and the most abusive

persons. What if Hanun were a insult to the whole people of Israel ;

heathen king ? Might not his friend- on this follows the hasty preparation

ship be therefore sought ? might not and provocation of a wholly unjust,

his father's courtesy be requited ? If wicked war ; therein the princes are

a very dog fawn upon us we stroke forced to take part, and so to stake

him on the head, and clap him on the their land and people. The end is

side ; much less is the common band complete destruction " [Lange],

of humanity untied by grace [Frapp']. Vers. 8-15. Joab's word to Abishai

Vers. 4-7. One false step leadeth is a prelude to the Lord's word to

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP. xr.

Peter : " Strengthen thy brethren."
Heroic bravery in the war is to be
combined 1. With the recognition
of those most sacred possessions and
ends for which the struggle is to be
made ; thereby it is consecrated ; and
2. With humble, trustful submission
to the will of the Lord ; thereby it is
preserved from temerity and presump-
tuousness. The war is a just and holy
one, undertaken for the defence of
the possessions received from God, to
guard the honour of God, and in
the name of God [Ibid.]. Ver. 13.

Bravery in battling for the highest
object. 1. It is rooted in fidelity to
God and to our brethren the people of
God. 2. It is proven by devotion of
body and soul and the whole life to
the aims of the kingdom of God. 3. It
is sanctified by unconditional submis-
sion to the purposes and doings of the
will of God [J&id.]. "Let us behave our-
selves, &c" United help by advice,
sympathy, and hearty co-operation in
contending for truth and Christ in the
world. " United we stand, divided
we fall."

ILLUSTRATIONS TO CHAPTER XIX.

Ver. 2. Kindness. How unsuitable
is it for us, who live only by kindness
(Tit. iii. 4-7), to be unkind 1 [Edwards].

Ver. 3. Thinkest thou. To think
well is the way to act rightly [Paley].
It is an easy thing to pick a quarrel
where we intend a mischief [Bishop
Hall]. Upright simplicity is the
deepest wisdom, and perverse craft the
merest shallowness [Barrow].

Ver. 12. Unity and unanimous
movement. The strength of the Church
is, not as an army of irregular soldiers,
regiments in loose disorder, uncon-
nected with each other, but when she
goeth forth by bands (Prov. xxx. 27)
united, concentrated, well disciplined,
every officer at his post, every soldier

in his ranks, each under rule, helpful
to each other, and to their great cause !
When shall it once be ? Lord, heal our
unhappy divisions. Unite our energies
" in one holy bond of Truth and Peace,
of Faith and Charity " [Bridges].

Vers. 16-18. Syrians defeated a
second time. So incurable is the folly
and wickedness t>'f some men that,
though to reproofs and chidings you
should add stripes and blows, they
would not grow wiser and better. "An
obstinate man does not hold opinions,
they hold him" [Pope]. "Stiff in
opinion, always in the wrong" [Dryden],

" You may as well

Forbid the sea for to obey the mooa,
As, by oath remove, or counsel shake
The fabric of his folly " [Shakespeare] .

CHAPTER XX.

CBITICAL NOTES.] This extract from the ancient records tells of Kabbah taken (vers.
1-3) ; and three sons of the giant of Gath slain (vers. 4-8). It covers 2 Sam. xi.-xxi.
[MvrpRy].

Vers. 1-8. Jtabbah taken. Year, at the return or beginning of the year, setting in of
spring. Time, when kings of Israel were accustomed, after winter season, to go out to war.
Rabbah besieged to complete chastisement of Ammou for insult to David's messengers.
Tarried, his presence not required in the war, more needful in seat of government (c/.
2 Sam. xii. 26-31). Crown. When citadel was taken, the king captured or killed ; David
took the crown from his head and set it upon his own, to represent himself lord of
the Ammonite territory. Cut (ver. 3, cf. margin, made them sawers of stone, diggers of
iron, and cutters of wood, i.e., condemned them to forced labour ; cf. 2 Sam. xii. 30, 31).

Vers. 4-8. Giants slain. Gezer, Gob (2 Sam. xxi. 19). Sibb. (chap. xi. 29). Sippai,
Saph. They, the Philistines. Elh. (2 Sam. xxi. 19 ; 1 Chr. xi. 26). Gath (ver. 6 ; Josh. xi.
22). Man (2 Sam. xx. 6, 7). Fell (ver. 8, cf. 2 Sam xx. 22, where an account of a conflict
between David and a son of Kapha is given).

y v

CHAP, xx.] HOM1LET1C COMMENTARY: CHRONICLES.

HOMILETICS.
THE CAPTURE OP RABBAH. Verses 1-3.

Punishment of Ammon for treatment of embassy of condolence, hindered by
inclement season, now to be completed. The chief city taken, and its fall the
crowning act of David's conquests. From the manner of its capture and the

punishment of its people we learn I. That in spiritual "warfare there
must be no cessation. Rest gives advantage to the enemy, and may
delay or frustrate the end in view. " Forwards, children, forwards 1 " urged
Blucher, in meeting Wellington at Waterloo. 1. Make needful preparation.
Count cost, and fail not through lack of forethought and preparation. Enter-
prises break down, plans wrecked in every department of labour, through neglect
of this principle. " What king going to make war against another king, sitteth
not down first, and consulteth whether he be able with ten thousand to meet
him that cometh against him with twenty thousand ? " 2. Be ready for every
advantage. "The time to go out "must be discovered and seized. Many such
seasons given to a watchful Christian. " Take the instant by the forward step."
"To everything there is a season, and a time to every purpose under heaven."
II. That in conducting spiritual warfare opportunity is
given for the display of virtuous qualities. Joab had besieged
the capital, taken lower part of town, or "city of waters," and knowing that it
would soon fall, sent for the king to come in person and have the honour of
taking it himself (cf. 2 Sam. xii. 26). Taking this act as that of an adroit
courtier, unwilling to run the risk of exciting the king's envy by his success, it
was wise. But the act of a devoted servant, denying himself, honouring his
master, and shielding him from popular disfavour (through his conduct with
Bathsheba). Room for us to help the weak, admire the successful, and, above
all, to transfer the glory of our conquests to our gracious " Commander and
Leader." III. That all things in spiritual warfare will be
subdued under God's power. The city was taken, and the people
subdued. In Christian warfare, every evil thought in heart, every besetting
sin, and every vicious principle in life, overcome by grace ; every stronghold of
Satan, and every enemy to Christ eventually subdued. " He must reign till he
hath put all enemies under his feet." Great the punishment of those 'who
resist. Ammonites suffered severely, but " woe to the wicked ; it shall be ill
with him."

THE HEROES AND THE GIANTS. Verses 48.

Individual exploits here given marvellous. Sibbechai, Elhan, and Jonathan
slew their men, sons of Rapha, descendants of the race of Raphaim at Gath,
remains of pre-Canaanitish inhabitants, distinguished by their gigantic size
(cf. 2 Sam. xxi. 15-22). Learn I. The enemies of God's people are
most powerful. Giants in appearance and reality. 1. Splendid in equip-
ment. Armed with shields and spears, mighty in stature, and conspicuous
among their fellows. Our enemies often powerful in material advantages,
learning, and all appliances of modern science. 2. Defiant in attitude. " He
defied Israel" (ver. 7). Thinking much of themselves, highly esteemed, perhaps,
by contemporaries ; men of " a high look and a proud heart." " The lofty looks
of man shall be humbled," &c. II. God's people are ever victorious

in God's Strength. Inferior in number and unequal in outward equip-
ment, yet a match for giants of ignorance, vice, and sin. Shepherd boys have
overthrown kingdoms, and striplings slain giants of evil. Men of faith, with
"lamps and pitchers," with "the jawbone of an ass," with the meanest instru-

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP. xx.

ments, have overcome men of might and stature. " Never let the church's
friends be disheartened by the power and pride of the church's enemies. We
need not fear great men against us while we have the great God for us. What
will a finger more on each hand do, or a toe more on each foot, in contest with
Omnipotence ? "

HOMILETIO HINTS AND SUGGESTIONS.

Ver. 1. David tarried at Jerusalem.
Out of the way of temptation if he had
gone with the army in active duty.
Temporary rest from work and fight
leads often to (a) moral indolence or
spiritual sloth ; (&) carelessness in
office, or unfaithfulness in calling; (c)
temptation and disgrace. "Idle hours
bring forth idle thoughts, and idle
thoughts are nothing but dry, kindling
wood, that waits only for a spark to be
suddenly a blaze. All have had pain-
ful experience that our sins often have
their roots in indolence and unfaithful-
ness in our calling. As long as we
walk and work in our office, we are
encompassed with a wall ; as soon as
we fall out of our office, we fall away
from our fortunes, and become a prey
to the enemy" [Disselhoff\

Ver. 2. Grown from off his head.
1. Earthly crowns and kingdoms may
be lost and transferred to others. By
war, wickedness, and death. When
Richard II. was deposed, he was

brought forth, says the historian, in
a royal robe, and a crown upon his
head. Never was a prince so gorgeous
with less glory and more grief. 2.
Heavenly crowns m iy be gained.
David set store on t 1 is crown from
the King of Ammon. Better far the
crown of God's favour, the crown of
righteousness, the crown of glory.
These untarnished by blood and
severities, real ornaments to charac-
ter, and unfading with time, &c.

Vers. 4-8. The conflict of the world-
power against God's kingdom is (1) a
continual conflict ever again renewed
(There was war again, ver. 5); (2) a
conflict carried on with malicious
cunning, frightful power, and mighty
weapons (ver. 5) ; (3) a conflict peri-
lous to the people of God, demanding
all the power given them by the Lord,
and their utmost bravery ; (4) a con-
flict that by God's help at last ends in
the victory of his kingdom [Lange\.

ILLUSTRATIONS TO CHAPTER XX.

Ver. 2. An incorruptible crown. A
French officer, a prisoner on parol at
Reading, met with a Bible ; he read it,
was so impressed with its contents
that he was convinced of the folly of
sceptical principles and of the truth of
Christianity, and resolved to become a
Protestant. When rallied by gay asso-
ciates for taking so serious a turn, he
said in vindication, " I have done no
more than my old schoolfellow Berna-
dotte, who has become a Lutheran."
" Yes, but he became so," said his
associates, "to obtain a crown." " My
motive," said the Christian officer, " is
the same; we only differ as to the place.
The object of Bernadotte is to obtain a
crown in Sweden ; mine is to obtain a
crown in heaven " \ib. Museum}.
92

Ver. 3. A lesson to conquerors.
When Edward the Confessor had
entered England from Normandy to
recover the kingdom, and was ready
to give the Danes battle, one of his
captains assured him of victory, add-
ing, "We will not leave one Dane
alive." To which Edward replied,
" God forbid that the kingdom should
be recovered for me, who am but one
man, by the death of thousands. No ;
I will rather lead a private life, un-
stained by the blood of my fellow-men,
than be a king by such a sacrifice."
Upon which he broke up his camp,
and again retired to Normandy, until
he was restored to his throne without
bloodshed [Percy Anecdotes].

CHAP, xxi.] HOMILETIC COMMENTARY: CHRONICLES.

CHAPTER XXI.

CRITICAL NOTES.] The events here given appear in 2 Sam. xxiv., where the manner in
which the census was taken is fully described, which took Joah nine months and twenty
days. This narrative is condensed.

Vers. 1-6. Numbering of people. Satan, the Lord in Sam. " Both had their hand in the
work God by permission, Satan by suggestion " [Bp. Halt]. Provoked, stirred up.
Trespass (ver. 3), the results of trespass i.e., punishment. Ver. 4. A summary of five
verses of 2 Sam. xxiv. 4-8, which give route taken by Joab and assistants, and time
occupied to their return. Ver. 5. Number of all lists added together. Discrepancy not easy
to explain. " It seems far better to explain, with most commentatora, that the numbers
have, in one passage or the other (or possibly in both), suffered corruption " [Speak.
Com.] . Ver. 6. Levi, following precedent in Num. i. 47-49 ; Benj., because Joab desired to
frustrate king's intention, or because taken on former occasion (ch. vii. 6-11), and register
preserved in archives of the tribe.

Vers. 7, 8. God's displeasure. These words an anticipation of verses 14 and 15 ; are
placed here, interrupting the narrative, to show that Joab's artifice was not successful it
did not avert God's wrath. David was punished for his intention, though that intention
was not completely carried out by his subordinate [Speak. Com.'].

Vers. 9-13. Gad's message. Seer, prophet elsewhere ; perhaps a pupil of David
(2 Sam. xxii. 8), and successor of Samuel in office. Offer, stretch out to thee. Choose,
take to thee. Three things, famine, sword, or pestilence, which often recur in Scripture
(Deut. xxviii. 21-25 ; Rev. yi. 4-8). " This beautiful agreement in the numbers is com-
pletely destroyed by the reading seven" [Keif]. Strait, one form of the evil must betaken,
cannot be avoided. Experience taught him which to choose.

Vers. 14-17. God sends pestilence. Its form not given ; results most sweeping. At length
reached the capital. Angel to destroy it. Oman and his sons hid themselves on the
apparition of the angel, but came out to welcome David. The king saw the vision,
appeared with the elders in the garb and assumed the attitude of penitence, confessed
their sins, and deprecated the wrath of God.

Vers. 18-22. David builds an altar. Command to build and choice of site directly from
God, through an angel, to Gad. Altar marked the site for the future temple. Threshing-
floor, the level summit of elevated ground on eastern ridge on which Jerusalem was
situated.

Vers. 23-26. David buys the threshing-floor. In Eastern style of politeness, Oman offers
the whole to David, as Ephron to Abraham (Gen. xxiii.). Ver. 25. Gave value of the place
here; that of threshing-floor and oxen in Sam. "The one writer states the matter of
present interest, the other records the matter of permanent moment " [Murphy],

Vers. 27-30. David sacrifices on the altar. Sacrificed. The whole code of regu-
lations for offerings given in Lev. i.-vii. By fire, answer given on critical occasions
(Lev. ix. 24 ; 1 Kings xviii. 24-38). Sacrifice accompanied with cessation of plague.
There (ver. 28), regarding that spot as sacred. The altar of burnt-offering still at Gibepn,
where he could not go in present emergency, for fear of the angel. After this divine
institution Mount Moriah (2 Chron. iii. 1) became a place of lawful sacrifice [cf. Murphy'}.
David knowing that by sacrifice on this altar he had caused the angel to stay his hand,
was afraid to transfer his offerings elsewhere, lest the angel should resume his task, and
pestilence again break out [Speak. Com.].

HOMILETICS.
THE WICKED CENSUS. Verses 1-6.

What wrong in numbering the people? A shepherd likes to know the
number of his sheep. A census had been commanded and taken in the
wilderness (Num. i. 1, 2). It was customary with other kings, that they
might know what an army to muster for war. Judging from Scripture
accounts, we learn the following truths I. It was an act instigated
by mysterious influence. Supernatural influence. Satan the adver-

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xxi.

sary was permitted in some way to move David. God is said in Scripture to
do what he suffers or permits. Man's free will not forced nor destroyed
by the Divine will. " The web of human actions is very complex. The great
Mover rules over all, but many undermovers intervene in the drama of life ;
so that it is not more difficult to foretell the course of the weather than of
the will." Yet sin is man's own act, and the punishment of a righteous God
presupposes its guilt. II. It was an act of sinful pride. Enemies
subdued, his rule undisputed, yet not content. Wanted to ascertain and boast
in the military strength of the people, " that I may know the number of the
people" (2 Sam. xxiv. 2; cf. 1 Chr. xxvii. 23). "This clear also from the fact
that Joab delayed as long as possible carrying it into Benjamin, in order not
to arouse the insurrectionary spirit of this tribe, which could not forget the
leadership it had possessed under Saul" [Hengs.]. Kings proud, prosperous,
and ambitious, often vain, confident in their own greatness, boastful of the
number of their soldiers and the resources of their subjects. David remark-
ably successful, and thought himself invincible. III. It was an act of
treason against God. Israel were God's people, not David's to count
and number as he thought fit. Disobedient to take a census without God's
command; perversion of God's favours to turn them into schemes of self-
aggrandizement, and the purposes of God, according to the laws of justice
and moral order, cannot be obscured or hindered without impunity by proud
acts and ambitious plans of kings. David's sin akin to that of Nebuchadnezzar,
whom Jehovah taught by bitter experience " to know that the Most High ruleth
in the kingdom of men." IV. It was an act of peril to the nation.
Joab saw this and remonstrated, "Why will he be a cause of trespass to Israel ?"
It might endanger the liberty of the people, become a State device for heavy
taxation, and would be sure to bring divine displeasure. " The apprehension of
a Nemesis on an overweening display of prosperity," says Dean Stanley, " if not
inconsistent with the highest revelations of the Divine nature in the gospel,
pervades all ancient, especially all Oriental religions." Presentiments often
forebode evil. " Be sure your sin will find you out." V. It was an act
of Obstinate persistence. Joab's rebuke had no effect upon David.
Foolish pride puffed up, and he neither took the counsel of God nor the
advice of friends. With stubborn self will he would have his own .way "the
king's word prevailed against Joab." Advice may demand hard and unpleasant
things, involve humiliation and confession of mistake, and be very different
from the words we expected. Hence disregard to warnings, persistence in evil,
and ultimately inevitable sufferings. " The way of a fool is right in his own
eyes ; but he that hearkeneth unto counsel is wise."

THE PBOGKESS OP TBUE PENITENCE. Verses 7-13.

In these words a beautiful picture of David's repentance successive steps of
restoration to God, and the conduct of a real penitent under the chastening
hand of God. I. In signs of God's displeasure. " God was displeased " (ver. 7).
Displeasure revealed to vindicate God, aid us in apprehending our responsibility
to him, and to secure right mind for due restoration. II. In the power of an
awakened conscience. " David's heart smote him " (Sam.). " The bitter thoughts
of conscience born." Suggestions from God ; proofs that we are not left alone, nor
hardened beyond hope. III. In the penitent confession of sin. Accuses himself, and
is deeply grieved that others are involved in his sin (ver. 17). 7am guilty;
these sheep, what have they done ? He is so penetrated with sense of guilt, and
with sympathy for his innocent people, that he desires God to send judgments
94

CHAP, xxi.] HOM1LETIC COMMENTARY: CHRONICLES.

" on him and his house " alone, and spare the people as his flock (these sheep).
IV. In earnest prayer for pardon. "Take away the iniquity of thy servant"
(Sam.). This only his resource. Acknowledgment of guilt, and entreaty for
divine forgiveness, a proof of true state of heart. V. In the revelation of God's
will. The inner cry met by outer word. Gad announced punitive righteous-
ness (ver. 9). This without human means or occasion. God ever ready to give
light and guidance, but in his way and time. VI. Inhumi)le[sulmission to God's
will when known. He bows under divine judgments, yet with hope of delivering
mercy.

THE AWFUL JUDGMENTS. Verses 11-15.

The judgment descended in the form of a tremendous pestilence " a death,"
as it is expressly termed in the original, like " the Black Death " of the Middle
Ages. Appearing in the heat of the summer months, aggravated by the
greatness of the population which had occasioned the census, spreading
with the rapidity of an Oriental disorder in crowded habitations, it flew
from end to end of the country in three days, and at last approached
Jerusalem. The new capital, the very heart of the nation, the peculiar
glory of David's reign, seemed to be doomed to destruction [Dean Stanley],
I. Judgments entailed by one man's sin. David responsible chiefly
for its results. Man's power to entail tremendous evils or greatest blessings
upon others. Seventy thousand human beings cut off by judgment. What
deaths lie at our door! II. Judgments easily prepared for
execution. God has agents ever ready to do his will. Famine, sword, and
pestilence, set in order, waiting the command to attack, and fearful in results.
" The terrors of God do set themselves in (military) array against me " (Job vi. 4).
III. Judgments sent according to human preference. "Choose
thee." Wonderful, mysterious offer! Not often done; would not always be
consistent with God's justice. We are not always able, enlightened enough to
choose. This a special case, only a temporary fall from loyalty, and the design
was the restoration to full trust. God wise and merciful. IV. Judgments
arrested by earnest prayer. Room in the purposes of God and in the
operations of nature for prayer. " Natural law " interferes not with prayer and
human freedom. Who knows what judgments may be averted, mitigated, or
turned into blessings, by earnest petition? Scripture and ecclesiastical history
full of illustrations. " More things are wrought by prayer than the world dreams
of" [Tennyson].

DAVID'S CHOICE. Verses 11-13.

David offered three things. To show him and the world that the evils
denounced were no casual calamities, nor effects of any natural cause, he was
permitted to choose which should be immediately inflicted. Regard the choice

I. As the result of an awakened conscience. " I am in a great
strait." The natural feeling of one under the terrors of God; the voice of
conscience in anguish and torture. " What must I do to be saved ? " II. As

the revelation of the principle of Christian life. Famine would
leave Israel dependent upon others for food; defeat, on the mercy of the
heathen ; in pestilence, they would have God only to deal with. God the only
refuge ; no human power could defend. He left himself confidently with God.
Thus gave a public testimony that it is vain to trust in man ; that God only is
supreme, gracious, and wise. III. As a picture of future doom to

HOMILETJC COMMENTAR Y: CHRONICLES.

[CHAP. xxi.

all. A choice for us to make. We must fall into God's hands by voluntary
submission now, or by compulsion at last. Decide to-day, before choice is taken
away. "Now, therefore, advise thyself" (ver. 12).

HOMILETIG HINTS AND SUGGESTIONS.

Ver. 2. Kncftjo it. But what needs
that, now that there was a general
peace or truce with all nations ? Curi-
osity, it was at least ; yea, it was pride
and creature confidence that pricked
David on to this numbering of the
people, and made him so peremptory.
This Augustus Caesar might do for his
pleasure, and carry it away without
punishment (Luke ii. 1). Not so
David. God will take that from
others what he will not bear with in his
own (Amos iii. 2). The Philistines
might cart the ark, but David smarted
for so doing [Trapp],

Ver. 6. The interrupted survey. 1.
Joah from policy did not number all
the people. The work grew tedious,
and Joab did not relish it, " for the
king's word was abominable to Joab."
2. But God's providence seen in result.
Other agency beside man's recognised.
Two tribes not numbered, " partly
because Levi was devoted to His
service, and Benjamin had become the
least of all tribes (Judges xxi.); and
partly because God foresaw that they
would remain faithful to the house of
David in the division of the tribes,
and therefore would not have them
diminished " \Jamieson\.

" There's a Divinity that shapes our 6Hda ;
Bough-hew them how we will."

Vers. 9, 10. Gad cm emblem oj a
true minister. His message was I.
Divine. So is the gospel message, of
which there is evidence drawn from
1. The facts of history. 2. Its con-
gruity with the spiritual constitution
of man. 3. Experience of those who
feel its power. II. An appeal to
choice: " Advise thyself ." 1. You can
reject it. 2. You can accept it. III.
Was to be accounted for : " What word,
&c." 1. Gad was responsible for its
delivery. 2. David was responsible for
its results \Bib. Mus.~\.
96

Ver. 8. foolishly. He thought at
first he had done very wisely ; now he
seeth his error, and disclaimeth it. We
had before his contrition, confession,
and supplication, all which make up
his repentance for sin ; here we have
his conversion or reformation, which is
his repentance from sin, his amendment
of life [Trapp].

Ver. 13. Into the liand of the Lord.
The reason for this choice was partly
his confidence in God's great goodness ;
partly because the other judgments,
especially the sword, would have been
more dishonourable, not only to David,
but also to God and his people; and
partly because he, having sinned him-
self, thought it just to choose a plague,
to which he was as obnoxious as his
people ; whereas he had better defences
for himself against the sword and
famine than they had. True, it is a,
fearful thing to fall into the hands of
the living God! Fearful indeed for
those who have, by their impenitence,
shut themselves from his mercy. But
a penitent dares cast himself into God's
hand, knowing that his mercies are
great [Benson]. The compelled choice
of punitive infliction, and the dread
alternatives. The Divine mercy amid
calamity. There is here a Contrast
between Divine and Human Chastise-
ments. Strange that men, who are so
near us, should be less trustworthy than
God, who is unseen. Men treat us
worse, God better, than we have de-
served. David's preference is justified
when we consider 1. The harsh judg-
ments men pronounce on each other.
2. The harsh treatment of the guilty
who are in men's power. 3. The
absence of sympathetic kindness in
human warfare. 4. That when God
punishes he does so in righteousness.
5. That in the treatment of the guilty
God always shows mercy. The lessons
are 1. Submission to God. 2. Hope-

. xii.] UOMILETIC COMMENTARY: CHRONICLES.

ful trust. Davids choice. 1. The tion of a truth, the ground of hope, and

option declined. Had too much of his the testimony of experience. (2) Not

own will already. Refers it back to God into the hand of man. The tender

and resigns himself into his hands. 2. mercies of the wicked are cruel. Trust

What are the reasons for this? (1) in man destroys freedom, dishonours

" Great are his mercies" The declara- character, and disappoints hope.

HOMILETICS.
DAVID AND ISRAEL. Verses 17-27.

The sad circumstances of David and Israel. David's wisdom in giving himself
into the hands of God. God's hand is safest to hold the rod the hand of a
king, master, father. I. The progressive course of Sin. 1. Tempta-
tion (ver. 1). Satan the black fountain of all transgress. David not conscious
that Satan was so near. Insidiousness of Satanic influence. 2. Transgression
(ver. 2). In face of warning (ver. 3). Its desperate folly seen by others (ver. 6).
The deadening, hardening power of any lust. 3. Punishment (vers. 10-12). As
soon will the magnet escape the influence of the pole, the sea the influence of
the moon, an atom the binding force of gravitation, as the sinner escape
punishment. "Be sure thy sin." II. The progressive course of
reconciliation with God. 1. The messenger. God's afflictive stroke (ver.
7). The prophet Gad (ver. 9). Every person or circumstance that reproves is
God's messenger. " God smote." " The Lord spake to Gad, Go, &c." 2. Con-
viction (ver. 8). The true convict always confesses, never excuses. Not only
owns the sin, but acknowledges its greatness. Text. " It is I, &c." 3. Penitence
(ver. 16). "Sackcloth," emblem of deepest grief; "fell upon their faces;"
evidence of profound humiliation and utter prostration before God. 4. Accept-
ance. Expressly permitted to worship (ver. 18). Consciously and visibly
accepted in worship (ver. 26). Delivered from the dread visitation. 5. Grate-
ful acknowledgment (ver. 24). Would not offer costless worship. Would not
offer cheap worship " full price." We are to be living sacrifices. III.
Underlying truths. 1. Though man be tempted, sin is his own act. Satan
suggested, " provoked" David, yet the sin was David's. He might have had
resisting strength. 2. Our sins affect others. How many widows and orphans !
How much anguish and unutterable misery through David's sin ! Any man's
sins are a widespread and far-reaching curse. Text. David sinned : " these
sheep " were terribly smitten. 3. Though sin be pardoned, it leaves terrible scars
behind. In David's memory. Gaps in the families and homes of the people.
Avoidance of sin infinitely better than pardon. Christ the great and oaly sin-
healer. Holy Ghost, draw, &c. [ft. Berry\.

THE ANGEL ARRESTED. Verses 15-17.

The infliction of pestilence briefly noticed, without account of duration or
ravages ; but minute description of visible appearance and menacing attitude of
the angel. Notice I. The errand of the angel " to destroy it." Even
angels ready executioners of God's judgments. Sodom and Jerusalem ; destruc-
tion of firstborn in Egypt and of Sennacherib's army. Unseen agents often
sent within sphere of things seen, to impress the heart through the senses and
convince of God's ways. But Christ came not to destroy men's lives, <fec. II.
The destiny Of the angel. Pestilence had swept the country, now sur-

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. xxi.

rounded the capital. The centre of glory and empire, seat of the palace and
the ark apparently doomed ! God strikes at our dearest objects to chastise our
sins and bring us to himself. III. The attitude of the angel. " A
drawn sword in his hand." Indicative of wrong and determination to punish it.
Giving opportunity to intercede for the city. God ready to punish, yet waits
to be gracious. This attitude warns, yet encourages. IV". The command
to the angel. " Enough." God knows exactly how far to go, how much is
required to bring us to submission. " Stay now thine hand." Prayer has been
offered and the design accomplished. " The Lord repented him of the evil,"
changed his method of procedure and stayed the plague. In this very spot
Abraham countermanded from slaying his son. For the sake of the great
Sacrifice and Intercessor our lives are preserved from destruction.

THE ALTAR BUILT AND THE PLAGUE STAYED. Verses 14-26.

Here a national calamity traceable to David's sin, and that sin apparently of
minor magnitude. But what evil in it ? It was the result of pride and vain-
glory, to see the army he could raise, and to which he trusted instead of God.
It was ingratitude for past deliverances, &c., hence the wrath of God kindled.
David soon became conscious of guilt. A prophet sent to announce God's will,
and choice had to be made. Observe I. A fearful evil. The evil 1. Was
the plague. Some fearful disease, swiftly mortal; for in nine hours, at most,
some think 70,000 died. How awful ! and beyond the power of human skill to
deliver. Sudden, terrible, fatal ! 2. An angel was the messenger employed. Now
ready to fulfil his commission in Jerusalem, but God stayed him. 3. David
beheld the angel and interceded for the people. A beautiful instance of lofty, con-
scientious feeling. Generous and magnanimous. II. The divine remedy.
An altar must be built, sacrifice offered, &c. 1. Human guilt was acknowledged.
2. God was glorified. Both his justice and wrath in punishing, and his great
mercy in staying his judgments. 3. No doubt the typical end of sacrifices would
be realised. Looking on to the coming of the Lamb of God. For both sin, evil,
and remedy may direct us to the great subject of atonement for a perishing
world. Besides, this altar finely symbolizes the erection of houses for the
worship of God. For, through the divine agency of gospel truth, by these the
plague of the world is removed. Ignorance displaced by knowledge, profligacy
by moral order, irreligion by godliness, unbelief and death by bestowment of
salvation and eternal life. III. A generous proposal. Altar to be
erected at a given spot. Nothing in religion left to fancy. David states the
case clearly to Oman. Then came the proposal. 1. This offer was beyond what
David stated. " I give thee oxen, &c." 2. It was prompt, the result of generous
and pious resolution. 3. It was pressed on David. 4. It was followed with prayer
(2 Sam. xxiv. 23). How pious and noble ! A finer specimen of godly liberality
never was exhibited the act, the manner, the spirit, the prayer! IV. A

noble and self-sacrificing spirit. Oman did well. David did better.

Selfishness or formality would have accepted it. David desired the offering.

1. To be his own. The guilt had been his; so the repentance, so the fruit.

2. He valued his religion more tJian his wealth. So he paid full worth for the
place. This act of David's the opposite of two classes in our day (1) Those
who wish others to pay for their religion ; (2) those who wish to have religion
without cost. Learn 1. The frailty of good men. David numbered the people.
2. The necessary results of sin misery and ruin. 3. The only way of averting
it. By repentance, coming to the one sacrifice on the only perpetual altar reared
for the world's guilt. 4. The fruit of a sanctified heart. Holy zeal and liberality
in the cause of God [J. Burns, D.D.].

CHAP, xxi.] HOMILETIC COMMENTARY: CHRONICLES.

THE PROPITIATION. Verses 18-27.

Taking the altar and sacrifice as means of propitiation to reconcile, to restore
man to God, we have an illustration of the atonement of Christ in its design,

method, and results. I. The moral condition which it is designed

to meet. 1. Outward difficulties. Offence committed and punishment due.
God's anger must be taken away ; his justice displayed. Man cannot remove
penalty, dissolve law, nor deliver himself. In the work of Christ claims of
justice satisfied, obstacles to pardon removed, demands of moral government
met. Jehovah " a just God and a Saviour." 2. Inward feelings. Man's guilt
creates fear and distance. " I was afraid and I kid myself." " He was afraid
because of the sword." God's love in Christ represents him unre vengeful, near
and ready to forgive. The Holy Spirit renews the disposition, enlightens the
mind, and takes away fear. Thus distance is destroyed, guilt overcome, and God
and man reconciled. II. The provision made for this condition.
With the distinct understanding that we simply glance at one aspect of this pro-
found subject, we assert that to make atonement for sin required great cost. Not
" by the blood of goats and calves," not " by gold and silver " are we redeemed,
but by the precious blood of Christ. Christ himself was the sacrifice. Scrip-
ture and history rich in examples of benevolence and self-sacrifice ; none like
this. The gift of God's beloved Son more costly than worlds upon worlds ;
inestimable, incomprehensive. " Thanks be unto God for his unspeakable gift."
III. The results which it accomplished. 1. Danger warded off". When
David repented of sin, God repented of judgment; plague arrested; destroy-
ing angel commanded to stay his hand (ver. 15) and sheath his sword (ver. 27).
2. Sacrifices accepted, " God answered from heaven by fire " (ver. 26), to
signify that anger was turned away and God propitious. " So the Lord was
entreated for the land, and the plague was stayed from Israel." This typical
of the sinner's reconciliation and acceptance with God through Christ. "He
(himself) is the propitiation (propitiatory sacrifice) for our sins ; and not for
ours only, but also for the sins of the whole world " (1 Jno ii. 2).

THE COST AND SELF-SACRIFICE OF RELIGION. Verses 22-26.

Sacrifice was to be presented ; specific directions were given. David promptly
obeyed. A generous scene of altercation takes place. A pious and self-sacrificing
decision expressed by David. Acceptable religion is a religion of self-sacrifice
a religion of cost ; and the cost must be personally paid. In illustration of this,

contemplate the subject. I. In reference to the spiritual expansion

of the intellectual powers. Theology, the divine science of religion,
one of boundless extent. The greatness, number, variety, and importance of
the subjects. God his works, his government, his will. The Lord Jesus
Christ the gospel, eternal life. To understand there must be reading, study,
reflection. A course of divine training religious education. We may be
Christians without much knowledge, but our honour, glory, felicity, to abound
in knowledge. The cost must be paid, in the attainment. The astronomer pays
it, the man of literature, so the Christian. II. Apply the Subject to
the spiritual cultivation of the moral nature. The soul before
conversion like a barren heath, or desert, arid, &c. It must be cultivated,
ploughed, sown, tilled. Much labour needful. Evil habits to be abandoned.
Holy habits to be formed. Virtues to be grafted in ; graces to be cherished.
Hence duties, toils, and spiritual efforts necessary. Hence the exhortations,
" Be diligent, &c.," " Work out your salvation, <kc." Apply the subject

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. xxi.

III. To the influence of self-denial in adorning- the Chris-
tian profession. Self-denial not the abandonment of sin, &c., but sur-
rendering even of what might be lawfully retained. Hence the case of eating
flesh, &c., as given by the apostle (Rom. xiv. 1). Now our habits, costume,
conversation, spirit, must all be sacrificed, if God's glory and the good of others
demand it. Our will sacrificed that God's may be done. Apply the subject

IV. To the importance of usefulness in the cause of the

Lord Jesus Christ. This one great end of conversion. " I will bless
thee and make thee a blessing, &c." First, the heart must be given to Christ ;
then life, talents, influence, time, wealth. If we will be useful, the cost must
be paid; the law of self-sacrifice must rule us; ease, sordidness, &c., must be cast
off. " Brethren, I beseech you, by the mercies of God, &c." These cases illus-
trate the subject. But I give additional thoughts. Not only must the cost be
paid, but paid (1) In the right spirit. Not the spirit of ostentation for display:
of self-righteousness for merit ; of backwardness and grudgingly ; but in humble,
cheerful love to Christ. Felt to be a privilege as well as a duty. Need no force
nor threatening. Not the whip, but the curb. As David in the text. "Freely
we have received, &c." In the language of the poet

" Had I a thousand hearts to give,
Lord, they should all be thine."

(2) Observe, this cost paid in religion, is not equal to the demands of sin. Look
at the sacrifice, the worldly, the proud, the sensual make. What money ! what
time ! what energies ! What peace ! The way of transgressors is hard, and
the end ruin. (3) To pay this cost in the service of Christ, grace is both neces-
sary and provided. " Without Me ye can do nothing." " My grace is suf-
ficient, &c." Grace must inspire the desire, purpose, and motive give the
ability and elasticity. The grace of God is provided abundantly. It was found
so by Abraham, Moses, David, Daniel, Paul. Our subject, then, should
1. Lead to examination. What has religion done for us? What have we done
for it ? What has it cost us ? Have you the inward sense of God's full favour ?
Have you the testimony that you please God ? 2. It condemns two classes of
persons. Those who wish others to pay for their religion, and those who wish to
have a costless religion. Not so David. Forget not 3. That true religion is its
own present reward. Peace, hope, and joy, now ; hereafter, the glories of a
blissful eternity. Let the spirit of the text ever dwell in you. 4. Address the
sinner. Who is indifferent to religion altogether. " Godliness is profitable unto
all things, &c." [J. Burns, D.D.].

HO MILE TIC HINTS AND SUGGESTION'S.

Vers. 14-17. I. Judgments follow- ence. 2. David's willingness to suffer

ing sin. This a necessary, natural, alone. 3. David's intercession for the

and certain sequence. II. Judgments people. " Most people, when judg-

mixed with mercy. 1. Shortened in ments are abroad, charge others with

duration. 2. Ending in correction, being the cause of them, so they can

" Mercy rejoices over judgment. ( 1 ) The escape ; but David's penitent and public

penitent man casts himself into the spirit was otherwise affected. As be-

arms of God's mercy ; (2) Mercy falls came a penitent he is severe upon his

into the arms of justice, in order to own faults, while he extenuates those

stay its blows ; punitive justice must of the people and intercedes for them."

yield to mercy at the command of the Ver. 24. Full price. Apply to

Lord. ' It is enough : stay now thy ministers and Sunday-schoolteachers in

hand'" [Lange]. preparation for pulpit and class.

Vers. 16-20. 1. David's ready obedi- Vers. 22-27. I. The altar pur cliased.
100

CHAP. XXI.]

HOMILETIC COMMENTARY: CHRONICLES.

(1) By divine instructions. Concerning
place, person, and purpose. (2) By
honourable transaction. In spirit of
courtesy, generosity, and self-sacrifice.
II. The altar accepted. Acceptance by
fire, and hallowed by tokens of God's
presence. III. The altar perpetuated.
Partly to meet David's fears, also to
fulfil God's purpose. Reverence for
Divine Being led him to stay at the
place, to make additional offerings and
seek favour by earnest prayer. God
was gracious, approved and sanctioned.
Mount Moriah became a place of lawful
and continual sacrifice. " Rear an altar
unto the Lord ! (1) In obedience to
the Lord's command ; (2) With dedi-
cation of thyself, and what is thine, to
the Lord's honour; (3) For the con-

tinual preservation of spiritual offer-
ings, which are acceptable to the
Lord ; and (4) For the reception of
the highest gift of grace, peace with
the propitiated God " [Lange], Chap,
xxi. 1. David's sin. 2. David's self-
reproach, penitence, and confession.
3. David's punishment. 4. David's
supplication and expiatory offering.
5. David's forgiveness and restoration.
How God meets the presumptuousness of
his favoured ones. (1) He comes upon
them with the edge of the sword;
(2) His sword is not to kill, but to
loose the chains of pride ; (3) Where
the sword of the Lord has done its
work, there he builds his temple of
peace [</. Disselhqff"].

ILLUSTRATIONS TO CHAPTER XXI.

Ver. 2. The number. This attempt
to take the census was not unnaturally
suggested by the increase of his power,
but it implied a confidence and pride
akin to the spirit inculcated on the
kings of the chosen people [Dean
Stanley],

Ver. 4. King's word prevailed. Wis-
dom is gotten by hearkening to good
counsel, for none are born so naturally
(Job xi. 12). " Many had proved wise
if they had not thought themselves
so " [Bp. Hall]. There cannot be a
more worthy improvement of friend-
ship than in a fervent opposition to
the sins of those we love [/&.].

Vers. 915. Punishment. He that
would be safe from the acts of evil
must wisely avoid the occasions [Bp.
HaU\. How hard a master he serves
where the devil gives the employment,
and shame is his entertainment, and
sin is his work, and hell is his wages
[Bp. J. Taylor]. " Sinners labour in
the very fire."

Ver. 7. God was displeased.

" But Providence will intervene
To throw His dark displeasure o'er the
scene" [Gowper}.

Ver. 17. Plagued. The great de-
sign, both in judgment and mercies, is
to convince us that there is none like

the Lord our God ; none so wise, so
mighty, so good ; no enemy so formid-
able, no friend so desirable, so valuable
[Mt. Henry]. God, I have made an
ill use of thy mercies, if I have not
learnt to be content with thy correc-
tions [Bp. Hall]. How sweetly doth
God dispose of all second causes, that
while they do their own will they do
his [/&w.].

Vers. 24-27. full price. A bargain
is sometimes as unmerciful as a robbery
\Nieholl8\. Kindness will dictate much
in carrying on business which law can-
not take cognizance of. It will preserve
from the wretched practice of exclusive
dealing, of punishing a man for his re-
ligion or politics by withholding custom;
of making commerce the instrument of
bigotry and exclusiveness, a practice
which all condemn when they suffer
from it, and all approve when they are
advantaged by it. It will teach us to
give a tender consideration to the cases
of others, to treat inferiors with cour-
tesy and gentleness, to pay respect to
those whose circumstances make them
apt to suspect unkindness, not to make
a vigorous exaction of mere rights, to
allow for unavoidable causes, and by
studious care smooth the path of honest
poverty [A. J. Morris].

101

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xni.

CHAPTER XXII.

CRITICAL NOTES.] The remaining chapters of this book are peculiar to the chronist.
They narrate the arrangements of David for the building of the temple, his religious
and political regulations, and his last will and death [Murphy], This chapter, which
consists entirely of new matter, helps to fill up the gap which had been left by the
earlier authors between 2 Sam. xxiv. and 1 Kings i. [Speak. Com.].

Vers. 1-5. Preparations for the Temple. This, the spot on which the altar was built, he
regards as the site of the temple. Ver. 2. Strangers, non-Israelites, descendants of old
Canaanites, war captives from whom exacted a tribute of bond-service (2 Chron. viii. 7-10),
and war captives (2 Chron. ii. 7) reserved for the great work contemplated [Jamieson\.
Masons, stone-cutters. Ver. 3. Joinings, braces or brackets for binding wood or stone.
Ver. 4. Zidon, abounded in timber merchants and navigators (cf. 1 Kings v. 1, 15-18 ;
2 Chron. ii. 16). Ver. ?>. Tender, exact age unknown. " It cannot have been more than
24 or 25. It may have been as little as 14 or 15 " [Speak. Com.].

Vers. 6-16. Charge to Solomon. Ver. 6. Called, a short time before his death to give
him special instructions. Ver. 7. Mind, heart (2 Sam. vii. 1-17). Ver. 8. Blood. This
referred to in ch. xxviii. 3 and 1 Kings v. 17, though not in same terms. Nathan's mes-
sage (ch. xvii. 4-14) assigned no ground for prohibition. In form of command here and
the first intimation of reason why David must not build. On character of David's wars,
cf. 2 Sam. viii. 2, x. 18, xii. 31 ; 1 Kings xi. 16. Sol., " had two names viz., Solomon,
'peaceful,' and Jedidiah, 'beloved of Jehovah ' (2 Sam. xii, 25). The former name
prevailed on account of this prophecy, which attached to the name the promise of a
blessing " [Speak. Com.] . Give peace (1 Kings iv. 20-23, v. 4). Ver. 10. Son iu peculiar and
special manner. Ver. 11. Prosper, literally " The Lord shall be with thee, and thou shalt
prosper. But future may have an imperative sense " [Speak. Com.] . Ver. 12. Wisdom
(cf. Ps. Ixxii. 1 ; Sol.'s prayer, 1 Kings iii. 5-15). Ver. 13. Strong, words which are found in
Deut. iv. 1, v. 1, vii. 4, xi. 32, xxxi. 6; Josh. i. 7. Ver. 14. Trouble, poverty. "By my
strenuous labour, according to Gen. xxxi. 42 ; see the precisely similar expression (ch.
xxix. 2), I have prepared with all my might" [Keil]. Talents, taking usual idea of
talent, this would be more than eighty millions sterling. Either the talent of smaller
value or text corrupted. " The latter is certainly the more probable supposition ''
[Speak Com.]. Ver. 15. Cunning, i.e., skilful, serfs of ancient kingdoms very numerous
(cf. 2 Chron. ii. 17).

Vers. 17-19. Charge to Princes. Members of court, including other sons of David.
Ver. 18. Reasons for liberality in giving. Vsr. 19. Set, make this your purpose and
effort ; holy vessels used in tabernacle service.

HOMILETICS.

THE BUILDING OP THE TEMPLE. Verses 1-5.

This chapter and the seven which follow are supplementary to the Second Book
of Samuel, and fi.l up the space between the end of that Book and the beginning
of the First Book of Kings. Preparations for building going on for twenty-five
or thirty years. In times of war and domestic affliction, David accumulated
treasure and materials to be handed over to his successor.

I. The work for which he prepared. " This is house of the Lord

God." Its building "exceeding magnifical." 1. In the costliness of its materials.
Iron and brass, timber and stone, gold and silver. In the spiritual temple the
materials are human beings, intellectual and immortal spirits. The preparation
and forming of these materials into a temple for God includes the calling, regen-
eration, and consecration of men in Christ, "in whom all the building, fitly
framed (exactly fitted) together, groweth into a holy temple in the Lord "
(Eph. ii. 20). 2. In the grandeur of its design. Not for earthly and inferior
102

CHAP, xxn.] HOMILET1C COMMENTARY: CHRONICLES.

objects. (1) For the honour of the great God, Lord of heaven and earth.
"Build an house for the Lord God." (2) For the benefit of men. " Of fame and
of glory throughout all countries." Reminding men of God's existence and
claims ; the centre of light and purity, bringing heaven down to earth, and
securing the triumphs and praise of redeeming grace. II. The incentives
to the performance of this work. There are many. 1. Consider the
greatness of the work. More than the erection of a palace, the building of a
city, the founding of an empire. A work agreeing with youth and age ; affords
scope for ambition, enthusiasm, and skill. 2. Divine instructions are given to its
performance. God revealed the site, the plan, the ornaments, and all the
arrangements for service. When way is known, walk in it. Knowledge given
to practice. 3. Good example inspires. " Precepts teach, but examples draw."
Man a creature of imitation by education and habit. A noble example interests,
rouses attention, and stimulates to action. Illustrates the possibility and the
manner of doing what is enjoined. David set a noble example. 4. The circum-
stances of others should influence us. " Solomon is young and tender." Others
may not be situated, prepared, blessed as we are, may be weak, aged, and helpless.
Consider the wants of the Church men, money, and materials ; the wants of the
rising generation good examples, education, and sympathy ; the wants of the
world temples, Bibles, and missionaries. Care for the future, and if you cannot
build, gather materials.

PREPARATION FOR THE WORK OP GOD. Verses 1-5.

This needful, urgent, and within the reach of all. I. By personal effort.
David earnest, patient, and persevering ; getting ready in prosperity and
adversity. Warned by shortness of time, infirmity, and approaching end,
" prepared abundantly before his death." II. By initiation of the work. Gather
materials, begin or enter some work for God. Forethought is the best security
against waste, idleness, and failure. An unfurnished minister, scholar, or church
member cannot be " a wise master-builder." " Prepare thy work without, and
make it fit for thyself in the field, and afterwards build thine house." III. By
employment of willing helpers. " Strangers " gathered together and enlisted in
the service. Aliens (the non-Israelite population) hewed wood, carried burdens,
<ke. Often questioned whether help for building sanctuaries, supporting and
maintaining religious institutions and worship, should be received from ungodly.
But God urges every one to surrender to him. All our possessions are God's, and
should be consecrated to him. Some are willing, others may be induced. Only
cherish a liberal, kindly feeling, and they " shall be his servants, that they may
know his service, and the service of the kingdoms of the countries."

" All the means of action
The shapeless masses, the materials,
Lie everywhere about us. What we need
Is the celestial fire to change the flint
Into transparent crystal, bright and clear " [Longfellow'].

DAVID'S CHARGE TO SOLOMON. Verses 6-16.

Something more than dead materials required. Gold and silver nothing
without willing hearts and active hands. David would gladly have done the
work, but forbidden. Gives a touching and direct charge to incite Solomon to

build. Learn I. That some originate a good work, but are
not permitted to execute it. David himself gives a special reason

103

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xxir.

(ver. 8). . Hands stained with blood not fit to build a house of worship, the
abode of love and peace. What a lesson ! Sin may be forgiven, but a stain
left behind. Present acts may influence future character, hinder holy work,
decide the lot that should fall to us, or be lost by us. Cruelty and inconsistency
will ever deprive of noble work and honour. II. That Others may be
called to execute work which they never originated. David
prepared, and Solomon used the materials. " One soweth and another reapeth,"
and thus the work is carried on under a divine plan. A work for us, and a
sphere appointed to do it. What matter middle, beginning, or end? No
Christian effort, no man's life isolated. In our surroundings and duties our
life's purpose is unfolded. 1. They are specially designated for the work. " He
shall build an house." Cyrus called by name to do God's pleasure, and set
captives free (Is. xliv. 28; xlv. 1). 2. Opportunities are given them to work.
Solomon had rest from enemies, and Israel enjoyed " peace and quietness " in
his days. Where God gives opportunity, leisure, and talent he expects work.
If not done in time and place, may be left undone, or given to another. " Who
knoweth whether thou art come to the kingdom for such a time as this ? "

III. That, when called, they should finish the work given

them to do. " Arise, therefore, and be doing" (ver. 16). 1. The work is
urgent. " Arise, <fec." We are apt to fall into apathy, formalism, and forgetful-
ness to be absorbed by earthly cares, or overcome by temptation. Awake to
holy zeal, intense concern for the Redeemer's work. 2. God has promised help.
Need of men and money, sanctified intellects and eloquent tongues, broad
shoulders and active hands ; but with all, and more than all, the Lord's presence.
Do we rely upon this ? Are we earnestly desiring and praying for this ? " The
Lord be with thee, and prosper thee, &c." (ver. 11).

HOMILETIC HINTS AND SUGGESTIONS.

Yer. 2. Gather the strangers. A Christ. VI. His great work was the

notable type of the calling of the building of the temple ; so is the work

Gentiles ; and the like we may say of of Christ [Bib. Museum].

the temples being built on the ground y ers> n_i3. A father's prayer for

of a Jebusite, and by the help of Tyrians jfa son . I. For the possession of moral

and Zidonians, and adorned with the qualities. 1. "Wisdom and understand-

spoils of divers nations (chap, xviii.) ^ Parents should be anxious for the

[Trapp]. education and religious welfare of

Ver. 3. Prepared. Many parents children. Inheritance, wealth, and
prepare guilt in abundance, hoards and pos iti O n nothing without this. Wis-
heaps of evil-gotten goods and there- dom nee ded to turn all to good account,
withal God's curse to spend on their Wisdom is the principal thing ; there-
lusts, &c. As for pious and charitable f ore get wisdom j and with all thy
uses, they cry out with Judas, Whereto getting get understanding." 2. Strength
is this waste ? [Ibid.]. and mora } courage, Be strong and

Ver. 5. Magnificat. The second of good courage." Ver. 13. Enemies

temple was nothing like it, though the an d dangers cause "dread." In pos-

glory of it was greater (Hag. ii.), by session of sound wisdom and in vital

the presence and preaching of Jesus a iHance with God we are perfectly safe.

Christ in it [Ibid.]. Men without understanding and cour-

Ver. 9. A son predicted. I. Son of age out of place W eak and useless.
David ; so was Christ. II. A man of

rest; so was Christ. III. The giver ,. T . ,

p r ,, . , TTr TT, , "Let not the world see rear and sad

ot peace ; so was Christ. IV. He had mistrust

a significant name ; so has Jesus Christ. Govern the motion of a kingly eye " [Shake-
V. He was a glorious king: so is speare],

104

HAP. xxn.] IIOMILETIC COMMENTARY: CHRONICLES.

II. For the presence of God. " The children in eveiy pursuit, possession of
Lord be with thee." A petition often influence and authority, " charge over
repeated, too little understood ; needful Israel." This often selfish, without
and appropriate to all times, under- reverent regard for the Lord's will,
takings, and places ; the wish of every Be anxious for moral integrity and
good father, and the prayer of every loyal obedience of youth. No pro-
true Christian for an earnest worker, sperity without obedience to " the law
"Be strong and of good courage; be of the Lord" and regard for his will,
not afraid, neither be thou dismayed, " Then shalt thou prosper, if thou
for the Lord thy God is with thee takest heed to fulfil the statutes, &c."
whithersoever thou goest." III. For u . Tia not in mor tals to command success,
success/id undertaking. "Prosper thou g u t we 'll do more, Sempronius; we'll
and build." All parents wish success to deserve it."

HOMILETICS.

CONDITIONS OP SUCCESSFUL EFFORT. Verses 11-13.

Time procured by our labours or help of others most profitably spent in God's
service, utilising the preparations, improving the advantages, and carrying on
the work of predecessors. But success only on certain conditions. I. Personal
fitness. There must be ability, power, capacity, physical, intellectual, and
moral. 1. Wisdom to direct. "Wisdom and understanding." Not worldly
policy, human education, "earthly wisdom;" but "wisdom from above"
(Jas. iii. 15-17), that "wisdom profitable to direct" (Ecc. x. 10). 2. Strength
to work. Weakness, distrust, and hesitancy certain to fail. " Fortune favours
the brave." " Woe unto him that is faint-hearted," says the son of Sirach.
There must be no unfitness in act, heart, or capacity. II. God's presence
to help in its prosecution. The word only (ver. 12) most suggestive,
indicates entire failure without this. Skilful workmen, wise diplomatists, useful
materials for work, may be needful, but divine help can never be dispensed with.
The wisdom, the royal influence, and the powerful rule of Solomon not sufficient.
" The Lord was with Joseph, and he was a prosperous man." III. Loyal
obedience to God. " Keep the law of the Lord." Success in departments
of nature gained by submission to matter and co-operation with its laws. Our
strength lies in "keeping the law." The throne of kings, the business of
merchants, the prosperity of churches, established by obedience. " Observe to
do according to all that is written therein ; for then thou shalt make thy way
prosperous, and then thou shalt have good success."

THE EARNEST APPEAL. Verses 17-19.

Princes urged to help, to consecrate themselves first, for this the foundation of
zeal ; then reasons given for liberality in the work. This earnest appeal

suggests I. That God has a temple to build among men.

" Build ye the sanctuary." 1. A sanctuary to be built. Not by earthly materials,
but by "lively (living) stones" (1 Pet. ii. 5). A spiritual temple, a Christian
church, as well as a material palace. 2. A sanctuary to be furnished. " Bring
the ark and the holy vessels." Furnished not with pompous ceremonies and
burning tapers, but with moral beauty, appropriate rites, spiritual songs, devout
attendants, and the presence of God. This the work of Solomon on the throne,
courtiers in the palace, and people in the cottage. Gather your materials, and

105

HOM1LET1C COMMENTARY: CHRONICLES. [CHAP. xxn.

offer your gold and silver ; give yourselves, and resolve " to help." II. That
to this work the Christian Church is called. Not privileged to
help in rearing the first or second temple, but earnestly called to this work.
1. Called by favourable circumstances. Land taken, inhabitants overcome, and
rest given. Hindrances moved, and opportunities many. 2. Called by the will
of God. Expressed in his word, by his servants, and by everything around
us. 3. Catted by the urgency of the work. " Arise, therefore, and be doing."
Now is the time. Delay risky to yourselves and others. It is sinful
in itself, and an evil example to others. III. That a spirit of
active zeal should characterise the prosecution of this

work. This designed by God in bestowment of gifts and arrangements
of providence. "Now" because this done for you, " arise, therefore." 1. The
heart should be fixed on it. Not the work of accident nor compulsion. Must be
your choice and purpose. Energy, aim, and sympathy must be roused and fixed.
Everything within us "set." 2. Active excitement must be associated with
constant labour. Apt to fall into a state of apathy and formalism. Nothing can
overcome indolence, temptation, and neglect but holy love, heavenly excitement,
and burning zeal. The Church must awake to a lively, intense concern, to adopt,
carry out every plan, and become a diligent, faithful, and working Church.
Listen to the call, and remember the promise of God. Answer every foe with
Nehemiah : " The God of heaven, he will prosper us ; therefore we his servants
will arise and build."

HO MI LET 1C HINTS AND SUGGESTIONS.

Ver. 12. The qualifications needed. 1. The great object of our life. 2. In

The source from whence they come, what way we are to prosecute it. And

The design for which they are given, now (1) Avail yourselves of the oppor-

Keep the law of the Lord thy God. 1. tunities afforded for public usefulness ;

God's will is a law. Not an opinion, (2) Begin with a surrender of your

creed, or counsel. Something laid whole souls to God \C. Simeon, M.A J.

down, revealed, with authority and The Important Search. I. The object

publicity. 2. This law should be kept, searched. " The Lord your God." An

" That thou mayest keep the law." Not object supremely great and glorious,

given for mere study, information, or the perfection of all beings, the foun-

speculation, but for practice in life, tain of life and glory. Seek his favour,

3. Obedience to this law is wisdom. It grace, and presence. II. The method

secures physical health, " length of of search. Naturally without God, yet

days and long life." It improves the our duty and privilege to seek, find,

powers of mind, and enlarges the sphere and serve him. 1. Earnestly. " Heart

of usefulness. It is " a crown of and soul engaged." No fits and starts,

glory," and the highest possible good, not half-heartedness. 2. Resolutely.

the summum bonum to men. " Wisdom " Set your heart." Nothing accom-

is the principal thing; therefore get plished without fixed purpose. God

wisdom ; and with all thy getting get the sublimest object on which we can

understanding." fix our hearts. He is merciful and

Ver. 19. Seeking after God. I. The loveworthy. "Ye shall seek me and

occasion on which this injunction was find me, when ye search for me with

given. II. The injunction itself, all your heart."

ILLUSTRATIONS TO CHAPTER XXII.

Vers. 1-5 and 14-16. David pre- important and necessary be done first,

pared. " Let those things," says an and the less urgent afterwards. Let

author, " which are obviously most not a man begin business by building
106

CHAP. XXIII. J

HOMILETIC COMMENTARY: CHRONICLES.

arid expensively furnishing a fine house.
Let the land be first cultivated. Let
your business, whatever its nature, be
faithfully and diligently minded and
well-established, as far as human in-
dustry can effect, or human foresight
calculate. Be content, in the meantime,
with inferior accommodation. A man
should have property well realised and
secured before he enters on schemes of
expensive building. He must not,
with sanguine infatuation, appropriate
the very first proceeds of his trade to
the erection of a palace to live in."

" When we mean to build,
We first survey the plot ; then draw the

model ;

And when we see the figure of the house,
Then must we rate the cost of the erection ;
Which, if we find outweighs ability,
What do we then but draw anew the

model

In fewer offices, or at least desist
To build at all ? &c." [Shakespeare].

Vers. 6-10. A son. If we would "mend
the world we should mend ourselves,

and teach our children to be not what
we are, but what they should be " \W.
Penn\.

Vers. 12, 13. Prosper. "Man's wis-
dom consists in observing God's unalter-
able appointments and suiting himself
to them " [Scott]. Then the way of
God's precepts leads to the enjoyment
of his promises. Thou meetest him
that worketh righteousness.

Ver. 18. Be doing. A pious Scotch
lady, Mrs. Duncan, remarked, " I feel
that my heart is apt to grow to weeds,
it needs the safeguard of steady em-
ployment." " Doing nothing is doing
Hi." " Life accordingly is a delight,
just in the degree that it is consecrated
to action, or the conscious, volitional
exercise of our noblest capabilities.
Action and enjoyment are contingent
upon each other ; when we are unfit
for work we are always incapable of
pleasure ; work is the wooing by which
happiness is won " \L. Grindori\.

CHAPTER XXIII.

CRITICAL NOTES.] This and following three chapters contain an account of Levites and
distribution of their services. Here their number, classification, and work (vers. 1-6). But
vers. 6-32 give heads of houses composing the four Levite families and their offices.

Ver. 1. King. For full particulars cf. 1 Kings i. " The author of Chronicles, who
does not concern himself with the domestic history of David, naturally omits the circum-
stances, and merely states the fact " [Speak. Com.] .

Vers. 2-5. Number and distribution of the Levites. Princes. David made arrangements
with Levites in their assembly (cf. xxv. 1). Thirty, Mosaic census followed (Num. iv. 3).
None counted who exceeded 50 years by man, i.e., reckoning men only. Judges, local
magistrate (chap. xxvi. 29). "This office resembled that of the modern Mahometan
Cadi " [Speak. Com.] . Porters (ver. 5), door-keepers by night and day. " Ps. cxxxiv. is the
chant of the night sentries " [Speak. Com.].

Vers. 6-23. Houses or families of Levites. Enumeration of all Levites, afterwards
distributed into their classes. Courses, divisions definitely numbered and arranged by
David. Vers. 7-11. The Gershonites (Ex. vi. 6). Laadan, called Libni (chap. vi. 17, cf.
use in Ex. vi. 17 ; Num. iii. 18). Shimei, not that of ver. 7, but another, cf. ver. 10.
Ver. 10. Zina, marg. Zizah. Ver. 11. Not many and did not make separate houses.
Vers. 12-20. The Kohathites (Ex. vi. 16). Separated, therefore not counted in the number
(ver. 3). Burn incense (cf. Ex. xxx. 7, 8 ; Num. vi. 23-27). Named (ver. 14) not like those
of Aaron (ver. 13). Ver. 15. Moses (cf. Ex. xviii. 3, 4). Ver. 16. Shebuel (cf. xxiv. 20).
Ver. 18. SheL, the founder or head. Vers. 21-23. Sons of Merari, two chiefly given
(Num. iii. 20 ; 1 Chr. vi. 19), but 1 Chr. xxiv. 26 seems to give a third son.

Vers. 24-27. Sons of Levi. Polls (ver. 3). Twenty, thirty previously fixed. Certain lighter
duties imposed at 25 (Num. viii. 24), but only liable for full service at 30 years. David
made a change. The temple would require a more numerous ministry since the ark
ceased to be carried from place to place. This limit continue! in after times as David
fixed it. Ver. 27. Last orders or arrangements. Some understand a historical work,
drawn up by Gad or Nathan, or a work of directions for the service of the sanctuary.

107

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. TXIII.

Vers. 28-30. Purifying, i.e., washing holy things ; shewbread (Lev. xxiv. 5-9) ; fine flour,
materials for all chief kinds of meat offerings (cf. Lev. ii. 1-5 ; vi. 14, 15 ; xxiii. IB) ;
cakes, must be rightly made, &c.; measure of liquids and things dry fixed by law
(Ex. xxix. 40 ; Lev. vi. 20 ; Num. xv. 4-10).

y er . 31. By number, exact number of cattle to be offered at various festivals fixed by

law (Num.xxviii. 9-11 ; xxix. 8-13).

Ver. 32. Keep, ' duties of Levites here summed up in words from Num. xvui. 3-6.
"This passage (verses 8 to 32) gives the most complete account to be found in Scripture
of the nature of the Levitical office " [Speak. Com.] .

HOMILETICS.
THE SACKED TRIBE : ITS CALLING AND ITS DUTIES. Verses 2-5.

In view of death, David called a representative assembly. Solomon succeeds
him, and he wishes to arrange for the service of the temple. The Levites called
to officiate ; here classified in order and houses, with distribution and general

regulations for work. I. The sacred calling of the tribe. "To set

forward the work of the house of the Lord." " Their office to wait on the sons
of Aaron " (vers. 28, 29), and " to offer " to help in the offering of " burnt
sacrifices" (vers. 31, 32). This a noble, "a high calling." Notice 1. The legal
age of entering the work. " From thirty years old and upward, even until fifty
years old " (Num. iv. 3) ; then reduced to twenty-five years (Num. viii. 24), and
now fixed " from the age of twenty years and upward " (ver. 24). 2. The numbers
engaged in the work. Thirty -eight thousand, an increase of more than fourfold
since the time of Moses (Num. iv. 47, 48). What a proof of God's power and
grace, who can make his servants " a thousandfold more." Considered a
privilege to belong to the retinue of an earthly monarch. What must it be to
be numbered with the household of God on earth, and with the innumerable
company in heaven! II. The special duties of the tribe. We
have four classes given (vers. 4 and 5), which are afterwards described in detail-
1. The overseers. Twenty-four thousand, including priests and attendants, to
(set forward) superintend (ver. 4). They had under their charge the younger
Levites and servants of the sanctuary, devoted to menial duties (ix. 2). 2. The
judges. Administrators of civil affairs "for the outward business of Israel"
(2 Chr. xix. 5-11). Officers mentioned early (Ex. v. 6), generally foremen;
judges concerned with religious matters chiefly. 3. The musicians, who praised
on instruments "cymbals, psalteries, harps, trumpets" (2 Chr. v. 12) which
David might approve or appoint, but not invent for service. He was given to
music, and desired, in his latter days, to give example of its use. Handel
declared, when he finally resolved to consecrate himself to sacred music, " that
it was better suited to a man descending in the vale of years." 4. The porters.
At gates, guarding entrance of improper persons, and keeping from profanation
and divine displeasure. In such service we may engage, leading in the song,
and perfecting the praise of the sanctuary ; administering law and government ;
creating, preserving, and perpetuating reverence and truth in all things.

THE SACRED TRIBE : ITS HEADS AND ARRANGEMENTS. Verses 6-24.

After giving number and divisions of Levi according to duties, we have next
an enumeration of heads of houses into which the four families branched, with
a brief account of their work. I. The houses of Gershon (vers. 6-11).
This branches into two six families for Laadan, and three for Shimei; nine
houses altogether. II. The houses of Koliatli (vers. 11-20). Aaron
108

CHAP, xxin.] HOMILETIC COMMENTARY: CHRONICLES.

not reckoned because specially set apart. His sons form subject of ch_
xxv. 119. Hence such descendants of Amram noticed which belonged to
Moses, whose sons were numbered among'Levites generally, and did not belong
to that part to whom priestly duties were assigned. Kohath, the founder of
nine fathers' houses (mentioned ch. xxiv. 20-25). To these must be added
the priests through Aaron and his sons, two houses, making eleven in all.

III. The houses of Merari (vers. 21-23). Two sons as two leading
branches, Machli and Mushi (Ex. vi. 19 ; Num. iii. 33). Merari is third son of
Levi (Gen. xlvi. 11). As there are four houses for him, nine for Gershon, and
eleven for Kohath, we have twenty-four in all of the sons of Levi. Some
give Merari six, and the others nine each, which makes the same number.

IV. The arrangements of the Levites (vers. 24-32). By the last
words of David, at the end of his life, new arrangements were made. He
thought it would contribute to the glory of God to have as many officers as
possible in divine service. 1. The enrolment of office was changed. The rule
was to begin at 30 years ; for two reasons he relaxed this. First, Jerusalem was
the chosen city, and there would be no more moving from place to place.
Second, the carrying of the tabernacle was not needed any longer. 2. The
duties of office are arranged. Detailed in a few items. Aaron's sons had
higher office in the service of the house of the Lord. Service in the courts
(Ex. xxvn. 9) ; the chambers as judges ; and in religious work generally. Levites
helped in tl^a service, had " to wait on the sons of Aaron." Several things
mentioned (1) Keeping things clean. "Purifying, i.e., cleansing of all holy
things " (ver. 28). Holy places, garments, vessels, and sacrifices. (2) Getting
things ready. The shewbread for priests to arrange on the table ; fine flour
morning and evening in just quantity for meat-offering ; unleavened cakes rightly
made. (3) Adjusting weights and measures. Standards of which were con-
sidered sacred, kept in the sanctuary, and not to be altered in liquids (wine,
oil, &c.) or dry goods. (4) Blowing with their instruments. Every morning and
night " to praise the Lord " in sounding their trumpets (Num. x. 10).
(5) Offering sacrifices. "To offer all burnt sacrifices" (ver. 31). Priests alone
sprinkled the blood, trimmed the fire on the altar, and lay the parts of the
victim on it. Levites did everything preparatory and needful to these priestly
acts. Sacrifices offered in right number (2 Sam. ii. 15; Num. xxviii. 1-31), and
at set feasts : Passover (Lev. xxiii. 4, 5); Pentecost (Lev. xxiii. 15-17); and
Tabernacles (Lev. xxiii. 33-37). (6) Guarding the tabernacle. " Keep the charge
of the tabernacle " (ver. 32). Charge of the tent of meeting, of holy apparatus,
to have everything fit, orderly, and ready for special functions of priests.
(7) Attendance on priests. "The charge of the sons of Aaron, their brethren."
Thus service honourable and menial, orderly and regular. Nothing a drudgery,
but pleasant, joyful, and devout.

" Who sweeps a room as for God's laws
Makes that and the action fine " [Herbert] .

THE THREEFOLD FUNCTIONS. Verse 13.

The posterity of Aaron advanced to dignity and the priest's office to " sanctify
the most holy things." Their office here described as threefold. 1. To make
atonement. Offer burnt incense upon the golden altar in the holy place. For a
" stranger to come near " and do this would incur prompt punishment (Num. xvi.
40). Incense-burning a preliminary to morning and accompaniment of evening
sacrifice (Ex. xxx. 7, 9 ; Lu. i. 9, 10), and a special part of ceremony on Day of
Atonement (Lev. xvi. 11-13). Amid sudden danger and impending wrath, the
priest took the censer of incense " to make atonement " (Num. xvi. 46, 47). No

109

HOMILETIC COMMENTARY: CHRONICLES. [CHIP, xxin

priesthood, no office like this now; but regarding this as typical of diffusive
influence and specific intercession, the minister of the gospel may be an inter-
cessor for his people, render acceptable service and point to the atonement for sin
and the Mediator between God and man. 2. To minister to God for man. " To
minister unto him." . This a privilege and within the power of every one. The
Christian minister specially called, and set apart for this work. In prayer,
preaching, and daily work, he should minister to God. 3. To bless man for God.
" To bless in his name." None have power to bless and bestow grace in them-
selves. But first receiving light and life they give speak of God's favour to
men, offer pardon and assure of acceptance. They represent God in their
ministry ; bring down the influence of Heaven in their walk ; and seek to
recover fallen men from sin and death. " Speak unto Aaron and unto his sons
saying on this wise ye shall bless the children of Israel " (Num. vi. 23).

THE REST OF THE PEOPLE OF GOD. Verse 25.

I. In the mysterious polity of the people of Israel, spiritual and temporal
blessings were so closely allied that the same language might naturally be
employed to signify either. II. Hence David hinted at profounder truths than
lie on the surface of his words. III. It becomes us to secure the great blessing
the rest that remaineth as the chief object of existence. IV. Rest and
peace must fall on a Christian spirit (1) From the imitation'of Christ; (2) The
singleness of its object; (3) The nature of the Christian affections; (4) To
support and exalt us, heaven must mingle with earth [A . Butler\.

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 1. 1. An instructive view of life. If ready to depart we can say cheer-

" Old and full of days." Life made up fully, Nunc dimittis.

of days, not years. Day by day given Ver. 14. Moses the man of God; the

until the numbers appointed (Jobxiv. 5) honourable appellation. Given to Moses

arefilledup,finished. " There is no elixir five times in the whole of Scripture

of life," says one, "that can prolong our once in the Pentateuch (Deut. xxxi. 1),

days beyond that period. Soon we shall once in Joshua (xiv. 6), twice in Chron-

come to the outer limit; then we must icles (here and in 2 Chr. xxx. 16), and

die." Isaac died, being " old and full once in Ezra (iii. 2). It is also assigned

of days." 2. A touching picture of old thrice to David (2 Chr. viii. 14; Neh.

age. As a portrait made up of minute xii. 24, 36), and once to the prophet

touches, so old age in character, habits, Shemaiah (1 Kings xii. 22). " Man of

hopes, and condition. It has peculiar God," without the article, is common

comeliness and attractiveness of its own [Speak. Com.]. 1. Specially called and

when crowned with piety. Pitiable to qualified for God's work. 2. Privileged

see an old man who has missed the with close and familiar intercourse with

object of life and spent his days in God. Face to face with God and "the

folly. " The sinner, being an hundred similitude of the Lord shall he behold."

years old, shall be accursed." But " the 3. Divinely taught to declare the will

hoary head is a crown of gold, if it be of God. " With him will I speak mouth

found in the way of righteousness." to mouth." "The law was given by

3. A solemn warning to all. The end Moses." 4. Faithfully carried on the

sure in youthful days or " full of days." work of God. " My servant Moses who

" Old age is near neighbour to death." is faithful in all my house." God gave

Understand life before you leave it. orders. Moses verily was faithful as
110

CHAP. XXIY.]

HOMILETIC COMMENTARY: CHRONICLES.

a servant (Heb. iii. 5), and obedient in
carrying them out. 5. Wonderfully
honoured by God at the end. God
buried him. " There arose not a pro-
phet in Israel like unto Moses, whom
the Lord knew face to face." "We
must think and speak honourably of
saints departed" [Trapp].

Vers. 28-32. Waiting in service.
1. In active work. 2. In orderly
worship. 3. In devout supplication.
4. In watching attitude.

" God doth not need
Either man's work or his own gifts ; who

best
Bear his mild yoke, they serve him best ;

his state

Is kingly ; thousands at his bidding speed,
And post o'er land and ocean without rest ;
They also serve who only stand and wait "

[Milton].

Rest an argument for service. 1.
Rest affording opportunity. 2. Speci-
ally designed for service. 3. Service,
individual, orderly, and varied. Service
entered upon early, and patiently con-
ducted. Morning and evening thanks.
Needful, demanded, and should be will-
ingly given. " Every day will I praise
thee." " Evening, and morning, and at
noon will I pray, and cry aloud" (Psalm
Iv. 17). " Pray without ceasing."

ILLUSTRATIONS TO CHAPTER XXIII.

Ver. 1. Old. I venerate old age,
and I love not the man who can look
without emotion upon the sunset of
life, when the dusk of evening begins
to gather over the watery eye, and the
shadows of twilight grow broader and
deeper upon the understanding [Long-
fellow].

Ver. 6. Courses. If there be any
beauty and comeliness in order, where
should we most expect to find it than
in the divine government, and in the
conduct and management of the affairs
of the supreme and the celestial king-
dom, wherein only the remoteness of
those things from our sense makes
everything seem little and inconsider-
able [/. Howe].

" All things are infinite in parts, and the
moral is as the material.

Neither is anything vast, but it is com-
pacted of atoms " [Mart in Tupper] .

Vers. 6 and 30. Instruments and
praise. In order to the high result
intended, the music of religion must
be religious. There must be a distinc-
tion of sounds. As this language is
given for the heart, it becomes a first
principle that it must be of the heart,
else it is an unknown tongue. And so
true is this, that nothing really can
fulfil the idea of religious music which
is not the breathing of true love and
worship. Even instruments without
life will not speak the true notes of
power unless the touch of faith is on
them, and the breath of holy feeling
is in them; how much less the
voice itself, whose very qualities of
sound are inevitably toned by the
secret feeling of the spirit [Dr. H.
ushnell].

CHAPTER XXIV.

CEITICAL NOTES.] In this chapter we have divisions of the 24 orders of priests (vers.
1-19), and the classes of Levites who attended them in discharge of their sacred
functions.

Vers. 1-6. The sons of Aaron. The divisions supply from ver. 6 of chap. xxui. The
author had there stated that "to the sons of Levi David assigned their courses."
He now adds, " To the sons of A. also (David assigned) their courses. The sons of A.
(were) Nadab, &c." [Speak. Com.]. Both, i.e., Zad. and Ahim., assisted Davii. Ver. 4.

HOMILET1C COMMENTARY: CHRONICLES. [CHAP,

Chief, more heads of houses. Ver. 5. Lot, that is, the assignment of their order in the
courses made by lot to the families belonging to both E. and Ith. Governors oiprinces oj
the sanctuary. Ver. 6. Wrote, as lots were drawn forth. Taken alternately.

Vers. 7-19. The allotted order. Some names in this list found elsewhere and others
not. Ver. 10. Abijah, Abia (Lu. i. 5 ; Neh. x. 7). Ver. 11. Jeshuah, whose descendants
returned from captivity (Ez. ii. 6 ; Neh. vii. 39). Ver. 12. Eliashib, not progenitor of the
one in Neh. iii. 1, 20, 21. Ver. 15. Hezir, as a layman (cf. Neh. x. 20). Ver. 16. Peth.,
one of those who separated themselves from alliances contracted in captivity (Ez. x. 23 ;
Neh. ix. 5). Ver. 17. Jachin (cf. chap. ix. 10; Neh. xi. 10), probably the Achimof Matt. i. 14.
Ver. 19. Orderings, the charge as ver. 3. Under, by the hand of Aaron. Commanded, a
constant expression in the law of Moses (Ex. xxxix. 42 ; Lev. xxvii. 34 ; Num. xxxvi. 13 ;
Deut. xxxiv. 9).

Vers. 20-31. Distribution of other Levites. The rest. Object of this second enumeration
of the Levitical families (cf. xxiii. 7-23) seems to be the designation of the heads of the
families in David's time. The omission of the Gershonites is curious, and can only be
accounted for by supposing that the author did not find any account of their heads in his
authorities. The addition to the Merarites (vers. 26, 27) is also curious. It brings the
number of families up to 25, which is one more than we should have expected [Speak.
Com.]. Ver. 21. JRehabi. (cf. chap, xxiii. 17). Ver. 22. SheL, Shelomith in chap, xxiii. 18,
a different person from Amramite Shel. (cf. chap. xxvi. 25, 26). He was probably not a.
contemporary of David, as the head of the family in David's time was Jahath [Speak.
Com.']. Ver. 26. Beno, not really a name ; Heb. for his son, and to be attached to Jaaziah.
The meaning of the whole passage (vers. 26-30) seems to be that there were three
branches of the Merarites the Beni-Mahli, the Beni-Mushi, and the Beni-Jaaziah of
whom the first formed a mighty house in David's time, viz., the Beni-Kish, their head
being Jerahmeel, while each of the other branches comprised three families, the heads of
which were respectively in David's time Shoham, Zaccur, Ibri, and Mahli, Eder, Jerimoth
f Speak. Com.}. Ver. 31. Principal, " all the Levitical houses enumerated drew lots in their
courses on equal terms, the elder families having no advantage over the younger ones,"
as there were 24 courses of the priests, so we must suppose that there were 24 of the
Levites, though the number of the families as given in the text (chap, xxiii. 7-23 ;
xxiv. 20-30) is 25 [Speak. Com.}.

HOMILETICS.
THE DIVISIONS OF PRIESTS (Sows OF AARON). Verses 1-19.

The word " divisions" means courses, as ver. 6 in chap, xxiii. ; and evidently
continues the subject and construction of that verse. Two sons of A. died, and
the other two supply "the chief men of the house," viz., 16 from Eleazar and 8
from Ithamar, 24 in all. I. Divisions to facilitate work. Divided
more easily performed. " Many hands make light work." Burdens equalised
carried better. Jealousies are prevented and a true spirit created. " Be not
solitary, be not idle" a saying of Burton. II. Divisions by lot (ver. 5).
No ground of choice between the two families, who differed only in number, and
as the highest places had already been filled by both of them, the impartiality of
lot to settle the order of service. 1. Lot appointing to dignified vvork. " For the
governors (or princes) of the sanctuary " (ver. 5). High priests who exclusively
could enter into the most holy place before God [Keil]. 2. Lot publicly taken.
" Shem., the scribe, wrote them before the king " (ver. 6). Openly before
witnesses and a clerk acting as secretary to scrutinise. Before king, princes, and
priests the act most solemn. Fraud and suspicion impossible. " The lot causeth
contentions to cease, and parteth between the mighty." III. Divisions in
specific Order (vers. 7-19). Order essential to existence and efficiency. Men
who seek pre-eminence and power create disorder, anarchy, and ruin. Well-
ordered words make good logic ; well-ordered regulations preserve the social
constitution ; and well-set stones make architecture. Order in God's house and
service secures regularity, beauty, and efficiency ; excludes what is called " good
fortune," happy " hits," and points to the divine side of life on its appointment.
No " chance " work ; all appears to be settled by law. " The lot is cast into the
lap ; but the whole disposing thereof is of the Lord."
112

CHAP, xxiv.] EOMILETIC COMMENTARY: CHRONICLES.

THE DEATH OP NADAB AND ABIHU. Verse 2.

The story strange, and understood only by intimate acquaintance with the
Jewish system and the prevailing sentiments of the time. Nadab and Abihn
had been honoured with special privileges, but unduly exalted themselves,
became proud, negligent, and presumptuous. Learn from their death I. That

sin inverts the natural order of things. "They died before their

father." " Sin," as " transgression of law," creates confusion and disorder. It
overturns and inverts. What more natural than a son to outlive his father ;
but wickedness shortens life, and brings untimely death. II. That Sin

deprives of blessings which God can bestow. They "had no

children." Children great blessings, " a heritage from the Lord." To be child-
less, under Jewish dispensation, considered calamity. Profane the name of God.
and you may be cut off from high honour, just lineage, and blessed memory.
The righteous alone can secure posthumous fame. " The memory of the just it;

blessed." III. That sin often overwhelms with fearful ruin.

They died not a natural death. " There went out fire from the Lord and
devoured them." A punishment sudden and severe, awful and retributive (Lev.
x. 1-4). Indicative of their heinous guilt, and God's jealousy in punishing it
IV. That sin is often mentioned in history to warn of its
consequences. This special sin frequently mentioned in Scripture. " By
this awful judgment the wisdom of God observed the same course, in repressing
the first instance of contempt for sacred things, as he did at the commencement
of the Christian dispensation (Acts v. 1-11)." " The temple mouse fears not the
temple idol," is a proverb. Those who minister in holy things need be careful
not to arrogate to themselves the glory which belongs to God, but ever keep
before them the solemnity and responsibility of that service in which they are
engaged.

THE DIVISIONS OP THE LEVJTES. Verses 20-31.

The rest refers to those not of the sons of Aaron, and does not exhaust non-
priestly class, for we find in following two chapters others who were singers,
doorkeepers, and treasurers. Two families given chiefly. Gershonites found
among officers and judges. 1. The family of Kohath (vers. 20-25). 2. The
family of Merari (vers. 26-29). 3. The three sons of Mushi (vers. 30, 31). These
all content with an inferior "lot," anxious to do their best, and joyfully contri-
buting to the whole. " They were arranged by lot to match the courses of their
brethren, the sons of Aaron, in the presence of the same superiors." " The
principal fathers," or the chief over against his lesser brother. Each, great
and small, his place and his work, and acting under " the great Taskmaster's
eye." " Let every man be occupied, and occupied in the highest employment of
which he is capable, and die with the consciousness that he has done his best "
[Sidney],

' A wise man scorneth nothing, be it never so small or homely,
For he knoweth not the secret laws that may bind it to great effects "

[Martin Tupper].

HOM1LETIG HINTS AND SUGGESTIONS.

Ver. 2. Sad deaths. I. The sins commanded them not." 2. Gross incon-
which caused them. 1. Disobedience sistency. Perhaps they were drunk,
to divine injunction. "They offered hence the law (Lev. x. 8). "They drink
strange fire before the Lord, which he and forget the law " (Prov. xxxi. 5).

113

HOMILETIG COMMENTARY: CHRONICLES.

[CHAP. xxiv.

3. Rashness in approaching God.
They "took," snatched (some read
ver. 1), their censers without reverence
and consideration; rushed into God's
presence in haste. 4. Presumptuous
in act. Not only did they take
"strange incense," but went both to-
gether when one only should have
officiated ; intruded into the holy of
holies, to which access denied to all
but high priest, and thus set a prece-
dent most dangerous, and which called
for divine displeasure. II. The punish-
ment which followed the sins. " They
died." 1. A dishonourable death.
" Without children." 2. A sudden
death. " Fire came out " suddenly.

3. An overwhelming death. Instantly
died as if struck by a lightning-flash.

4. A retributive death. " Before the
Lord." Before the veil that covered
the mercy-seat. " Without mercy," and
without divine interference. A fore-
taste of torment "in the presence of
the Lamb" (Rev. xiv. 10). "God
will be sanctified either actively or
passively, either in us or upon us;
sure it is that he will be no loser by
xis. Sanctified he will be, either in the
sincerity of men's conversation or else
in the severity of their condemnation.
Singular things are expected of all that
draw nigh to God in any duty, but
especially in the office of the ministry.
Those that stand in the presence of
princes must be exact in their carriages.
God appointed both the weights and
measures of the sanctuary to be twice

as large as those of the commonwealth,
to show that he expects much more of
those that serve him there than he
doth of others. The souls of priests
must be purer than sunbeams, saith
Chrysostom " [Trapp].

Vers. 5-30. Remarkable persons.
Ver. 5. Governors (Heb.), Princes of
the house of God. Chief priests rulers
over others of their own order, and
subject to the high priest. Submission
and diligence give distinction in calling.
" C'est par le travail qu'on regne "
[Louis XIV.}. If translation be Princes
of Holiness, then holiness gives influence
and power ; distinction of character
and approbation of God. Good men
are kings of society. Ver. 7. Jehoiarib,
the father of the Maccabees (1 Mace,
ii. 1). Ver. 10. From Abijah came
Zacharias, father of John the Baptist
(Lu. i. 5). " Old he was, yet not free
from taking his turn. Dumb also for
a time ; yet he went on to do his office
in the ministration. The evangelist's
word of the course (Grk. epi and
emerias, a daily service) importeth a
daily attendance upon the work
while the course continueth " \Trapp\.

Ver. 23. Sons of Hebron. The
four persons named appear to have
been contemporaries of David, the
heads of the Hebronite houses in his
time (cf. ch. xxvi. 31) [Speak. Com.'].
" What shall I do to be for ever
known?" asked Schiller. Scripture
will give the answer.

ILLUSTRATIONS TO CHAPTER XXIV.

Ver. 2. Died. It is a dangerous
thing in the service of God to decline
from his own institutions ; we have to
do with a God who is wise to prescribe
his own worship, just to require what
he has prescribed, and powerful to
revenge what he has not prescribed
[Bp. Hall}.

Vers. 5 and 31. Lot. Methods are
the masters of masters \Tallerand\.

Method is essential, and enables a
larger amount of work to be got
through with satisfaction. "Method,"
said the Rev. R. Cecil, " is like packing
things in a box : a good packer will get
in half as much again as a bad one."
Cecil's despatch of business was extra-
ordinary, his motto being, " The shortest
way to do many things is to do one
thing at once " [Smiles].

HAP. xxv.] HOMILETIC COMMENTARY: CHRONICLES.

CHAPTER XXV.

CRITICAII NOTES.] This chapter relates to the number and offices of the singers (vers.
1-8) ; a list of the choirs divided by lot into 24 orders (vers. 9-31).

Vers, 1-8. The families of singers. Captains, chiefs who preside over the order of
service ; those mentioned, xxiii. 2 ; xxiv. 6. Separated, divided or distributed for the
service. Prophesy, publicly recite the sacred service, sing psalms ; a reference to the
praising element. Ver. 2. Hands, direction of A., who prophesied as an inspired poet,
composed psalms (Ps. 1. 73-83). Ver. 3. Six, only 5 names given ; entire list only 23,
which should be 24 according to the account of lots (vers. 8-31); supply a name (as Sept.),
Shiinei, which appears in ver. 17. Vers. 4, 5. Uz. (cf. ver. 18) ; Sheb. (ver. 20). King's seer,
not to distinguish H. above his brethren (c/. 2 Chr. xxix. 30 ; xxxv.15). All three possessed
prophetic gilts. Words, matters (marg.'). Lift up horn. Blow with horn or trumpet
loudly, a fig. expression for honour and dignity (1 Sam. ii. 1, 10 ; Ps. Ixxv. 10 ; Ixxxix. 17).
Ver. 6. These refers to Heman. According, the reading should be, " At the king's hands
were Asaph, Jeduthun, and Heman," or under the direction of the king, of A., of Jed., and
of H. Ver. 8. Ward formerly signified a class or division ; the term is still used in
hospitals : trans. " for the ward (charge) for as well the small as the great, the teacher
with the scholar " [Murphy],

Vers. 9-31. The list of choir leaders. Asaph was given the precedence over his brethren,
and his four courses were assigned the first, and then each alternate place. Jeduthun
took rank next, and received alternate places, first with Asaph, and then with Heman.
until his courses were exhausted. After this, all the later places fell necessarily to
Heman, whose courses continue without interruption from the 15th to the 24th. This
scheme for the apportioning of the courses among the three families must have been a
matter of formal arrangement. What the lot decided was simply, on each occasion,
which course of the family, whose term it was, should fill the place [Speak. Com.~\. " The
aeries is so determined by the lot, that the four sons of Asaph hold the first, third, fifth,
and seventh places ; the six sous of Jeduthun the second, fourth, eighth, tenth, twelfth,
and fourteenth places " [Keil~].

HOMILETICS.
THE CLASSIFICATION OP SINGERS AND MUSICIANS. Verses 1-8.

David had settled the courses of Levites who attended to the priests in thei
ministrations ; now he arranges those appointed to sing and play. Three families
of choristers. I. Their solemn consecration. "Separated to the
service." No disputing, nor taking by force; no self -electing, nor promotion by
favour ; each carefully appointed to his place and work. No small honour to be
separated from the world and called into the family and service of God. Greater
honour and responsibility to be further " separated from the congregation of
Israel," to be brought nearer to God, and " to stand before the congregation and

minister unto them" (Num. xvi. 9). II. Their sacred employments.

These manifold and necessary. 1. Prophets with harps. To reveal the will of
God in song ; sing psalms indited by the spirit of God. Musical instruments to
rouse and quicken the prophetic spirit. This often the method to soothe the
mind, to prepare for the work of praise and prayer. Room for instruments yef
in service of God ; above all, be filled with the spirit, sing with the spirit, and
make melody with the heart (Eph. v. 18, 19). 2. Players of instruments. Heman
presided over the wind instruments, and Jeduthun over the harp, to keep time
and observe order. Music may help song ; refine and educate the worshippers of
the sanctuary. " As well the singers as the players on instruments shall be
there." 3. Superintendents of order. "Captains of the host" (ver. 1), those
who helped David to arrange and superintend the order of worship; leaders o

115

HOMILETIC COMMENTARY: CHRONICLES. TCHAP. xxv.

the courses of priests and Levites, before whom lots were cast ; chiefs of the
sacred order. Captains of armies held responsible positions ; to be leaders in God's
house a more distinguished privilege and honour. 4. All this designed to honour
God. Music, instrumental and vocal ; choirs and leaders " instructed " (ver. 7)
and employed " to give thanks and praise the Lord " (ver. 3). This delightful
and " comely to the upright." Fresh cause for praise every time we enter God's
house. If no other theme than the love of Christ, which employs the tongues
of heaven, this enough to stir up and perpetuate grateful emotion on earth.
III. Their astonishing number. Every choir, with its leader, consisted
of 12, and the 24 choirs contained 288 choristers (288 = 12 x 24), who served a
week in rotation. " These, half of whom officiated every week with a propor-
tionate number of assistants, were skilful and experienced musicians, capable of
leading and instructing the general musical corps, which comprised no less than
4,000 (ch. xxiii. 5) " \Jamieson\.

THE DISTINCTIVE FEATURES OF SERVICE. Verses 1-31.

Many special elements of worship set forth. I. Pleasing variety. Male and
female (ver. 5), small and great, teacher and scholar " (ver. 8), prophesying with
harps, psalteries, and cymbals (ver. 1). Variety helps to discriminate and
recognise persons, to classify into systems and impersonate with names. " Variety
is charming," attractive and beneficial in natural scenery and Christian worship.
II. Hearty thanksgiving. Most solemn and delightful to hear a large assembly
sing and praise the Lord. May be " like a little heaven below," or the sweet
earnest of the " song of Moses and the Lamb." III. Cultured song. " They
were instructed in the songs of the Lord " (ver. 7). If a regular trained or
cultured choir is impossible, there is no excuse for the slovenly songs which
dishonour many sanctuaries. If spirituality of subjects and proper frame of
heart be an apology, on the same principle may we tolerate bad reading and
wretched delivery. Why should harmonious themes of devotion be rendered
unpleasant to the outward ears, when a little care and culture, spirit and
energy might correct many defects in religious assemblies? IV. Orderly
performance. This observed and insisted upon. All classes and ages co-operated ;
instruction imparted and music regulated for desired end. Order is economy
of time and work, for without it both are lost. The world began and is
ruled with order. Method should characterise our studies, habits, and worship.
V. Kindly feeling. Some dutiful and obedient as sons ; others acted and loved
as brethren. No partiality, dissatisfaction, nor uncharitableness. All united in
feeling, purpose, and effort " for the service of the house of God." " Behold
how good and how pleasant it is for brethren to dwell together in unity ! " Let
us learn to adapt these ancient rules to modern requirements. Worship should
not be stereotyped, lawless, nor irreverent, but room for improvement in
psalmody, arrangement, and spirituality.

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 1. Workmen according to their and that in our present state of cor-

service. 1. Each a part in worship, ruption and infirmity it will not be

None silent, none idle. 2. Work no done as it should be done, without

drudgery, no slavery, no reluctance to labour and struggle. We must take

perform it. 3. "It intimates that it pains with our hearts to bring them

is our duty to make a business of it, and keep them to this work, and to

jand stir up all that is within us to it ; engage all that is within us." The.
116

3HAP. XXV.]

HOMILETIC COMMENTARY: CHRONICLES.

workmen. The use of this noble word
in association with the choral service
of the sanctuary is a warning against
regarding such service as a dilettante
employment. It is a work and labour
in the honourable service of the Lord,
and one that was anciently dignified
with the name of prophecy. The use
of the word for His ministers was
adopted by our Lord when He said,
" The workman is worthy of his meat"
(Matt. x. 10) ; and was among the last
injiinctions that fell from the one who
"laboured more abundantly than you
all," when he exhorted the young bishop
Timothy, "Study to shew thyself ap-
proved unto God, a workman that
needeth not to be ashamed " (2 Tim.
ii. 15) [.Z?Zw]. Psalteries. Psalmody
in God's house. Spiritual in its nature,
metrical (musical) in its form, cultured
in its development. The bearing of
these subjects on selection of hymns
and tunes, training of choirs, and irre-
verent singing.

Vers. 5, 6. A family choir. The
fathers Asaph, Jeduthun, and Heman

presided, and their children were under
the hands of their father (vers. 2, 3, 6).
This (1) an example of parental train-
ing, (2) of obedience in children, (3) of
younger submitting to elder in judg-
ment and conduct. This gives order
and honour to families, churches, and
communities. In the words of God
(ver. 5). " I wish the time were come,"
says Andrew Fuller, "when we could
lay aside all men's compositions and
sing only the words of Scripture in the
praises of God." When shall we find
the poet and "the chief musician"?

Ver. 7. Number. A number com-
petent, skilful, orderly, and devout.
What a pattern choir! All may im-
bibe their spirit and follow their ex-
ample. "As it is commanded of God
that all should sing, so all should make
a conscience of learning to sing, as it
is a thing that cannot be done decently
without learning. Those, therefore,
who neglect to learn to sing live ia
sin, as they neglect what is necessary
to their attending one of the ordinances
of God's worship" [President Edwards\.

ILLUSTRATIONS TO CHAPTER XXV.

Ver. 1. Harps, <kc. History re-
minds us that great religious reforma-
tions have been associated with revived
interest " in the service of song in the
house of the Lord." Owing to worldli-
ness in the Jewish Church, the beautiful
musical service of the Temple declined;
but at the revival in the reign of
Hezekiah, " the kings and the princes
commanded the Levites to sing praise
unto the Lord, with the words of
David and Asaph the seer." Concerning
the great American revival in his day,
President Edwards writes : " Our
public praises were greatly enlivened,
fn our psalmody God was served in
the beauty of holiness. There has
been no part of divine worship in which
good men have had grace so drawn
forth and their hearts so lifted up in
the ways of God as in singing his

praise. The people sang with unusual
elevation of heart and voice" \J. S.
Pear salt].

Ver. 3. To praise the Lord. He
praiseth God best that serveth and
obeyeth him most; the life of thank-
fulness consists in the thankfulness of
life \Burkitt\.

Ver. 7. Number. "Nothing pro-
moted the Reformation more," says
Bp. Jewel, " than inviting the common
people to sing psalms, and that some-
times there would be six thousand
persons at St. Paul's Cross singing
together, which was very grievous to
the Papists."

" From every place below the skies,

The grateful song, the fervent prayer,
The incense of the heart may rise

To heaven, and find acceptance there."
{J. Pierpont],

117

HOMILET1C COMMENTARY: CHRONICLES. [CHAP. xxvi..

CHAPTER XXVI.

CEITICAL NOTES.] The courses of the porters (vers. 1-12) ; lots cast for gate-keepers
(vers. 13-19) ; keepers of treasures (vers. 20-28) ; the officers and the judges (vers. 29-32).

Vers. 1-12. Divisions of the porters. On the importance of the office cf. chap. ix. 17-
27 ; xxiii. 5. There were 4,000 (chap, xxiii. 6), all from the families of Kohathites and
Merarites (ver. 14), divided into twenty-four courses, as the priests and musicians. Mesh.
Seven sons of whom mentioned (ver. 2) ; eighteen given in ver. 9, which includes rela-
tives. Another name given (ver. 14) ; probably alluded to in chap. ix. 19. Asaph. Not
of preceding chap. A Gershonite, probably the same as Ab. in Ex. vi. 24 ; and Ebi,
1 Chr. vi. 37, an actual sou of Korah. Ver. 4. Obed, a porter for time of fixing of
ark in Jer. xv. 24 ; xvi. 38. B'essed (cf. chap. xxv. 5 ; 2 Sam. vi. 11, 12). Ver. 6. Mighty.
Ver. 7. Strong. The office of porters required physical strength to open and close pon-
derous gates, act as guard against theft and insurrection. Ver. 12. Chief men, overseers of
the watch. Translate " to these divisions of the porters, principal men (use assigned) the
watches, together with their brethren, for service in the house of the Lord," i.e., the
" chief men, " enumerated in vers. 1-11, and amounting to no more than ninety-three,
kept the watch and ward of the house, together with a further number of their brethren
(4,000 are mentioned in chap, xxiii. 5), who assisted them from time to time [Speak.
Com.].

Vers. 13-19. Arrangements of porters. Lots, by which duties assigned to them as to the
other Levites, and names of chiefs or captains given, with respective gates allotted to
them. Ver. 15. Assvpim, literally the house of collections (c/. Neh. xii. 25) ; probably
a storehouse for grain, wine, and oiferiugs for sustenance of priests. Ver. 16. Shall,
literally "the gate of projection," the gate, i.e., through which were " thrown out " the
sweepings of the temple, the ashes, the offal of the victims, and the like [Speak. Com.] .
Ver. 16. Against ward. Watch opposite to watch. Hosah had two watches, western and
the gate Shallecheth, hence kept one watch over against the other. Ver. 17. Six, because
eastward gate most frequented. Ver. 18. Parbar must designate the space between
the western wall of the temple building and the wall of the court, which would be a sort
of " precinct " or " purlieu " of the temple. Here were two gates, at one of which two
guards were stationed ; while at the other, called Shallecheth, which gave upon the
causeway, there were four. It is noticeable that in this whole account the Temple is
Bpoken of as if it were existing, when it was not as yet built. We must suppose that
David formed the whole plan of the Temple, and fixed the stations and numbers of the
porters, though it was left for Solomon to carry his instructions out [Speak. Com.].

Vers. 20-28. Levites in charge of treasures. Ahijah, doubtful reading. The Scriptures
give Aheyhem, " their brethren," which is preferable, especially as there is no other mention
of this A. [Speak. Com.]. Treasures, gifts and payments (Ex. xxx. 12; Num. xviii. 16).
Laad. (chap. vi. 17). Jehi. (ver. 22), the Jehielite. Jehiel gives name to the family, which
accordingly includes his two brothers (xxiii. 8). Two of this family were the grand
treasurers, under whom many of the Gershonites may have been employed [cf. Murphy}.
Ver. 23. Of or for the four houses of Kohathites, a kind of preface to rest of the chapter.
Ruler (ver. 21), chief custodian. Ver. 26. Dedicated, for service. Ver. 28. Hand, in the
care of Shel.

Vers. 29-32. The officers and judges. Officers, scribes or secretaries ; m agistrates who,
attended by their clerks, exercised judicial functions. Outward, the people's private and
public affairs, contrasted with functions of sacred worship. " There were 6,000 (chap. ii.
3-4) of them, who probably acted like their brethren on the principle of rotation, and
these were divided into three classes one (ver. 29) for the outward business over Israel ;
one (ver. 30), consisting of 1,700, for the rest of Jordan, ' in all the business and in the
service of the king ' ; and the third (vers. 31, 32), consisting of 2,700, were rulers ' for every
matter pertaining to God, and affairs of the king'" [Jamieson'], i.e., superintended
religious matters and the interests of the king.

HOMILETICS.
PORTERS AT THE DOORS. Verses 1-19.

Porters not like burden-bearers of modern times, but gate-keepers with
special duties and responsibilities (Latin portarius, the man who attends the
118

CHAP, xxvi. UOMILETIC COMMENTARY: CHRONICLES.

porta). I. Their special qualifications. An office of considerable
dignity, and only conferred upon men of first rank. More desirable than a
courtier's position in a worldly palace. " I had rather be a door-keeper in the
house of my God, &c." (Ps. Ixxxiv. 10). 1. Physical strength, " Strong men"
(ver. 7) ; " able men " (ver. 8). To open and shut heavy gates, ward off attacks,
and quell insurrection, to exclude intruders and unclean, and to guard against
thieves and robbers. In some respects the office military. They were the
soldiers of Jehovah and guards of the temple. 2. Patient in spirit. To
direct the worshippers, to instruct, to encourage the timid, and continue
watch night and day (Deut. x. 10 ; Lev. viii. 35 ; Ps. cxxxiv. 2). " A man
called ' The Man of the Mountain of the House ' went round every night to see
that all were in their places, and that none of them slept. If he found any
one asleep he struck him, and had liberty to burn his clothes. To this
Lightfoot thinks there is a reference in Rev. xv. 16: 'Blessed is he that
watcheth and keepeth his garments.'" 3. Fixed in number. No less than
4,000 mentioned, a given number at each door, relieved by others at a certain
time. How the number of porters were distributed under 25 chiefs or the

93 captains not informed. II. Their peculiar mode of appointment.

''They cast lots" as usual. The lot for sacred purposes sanctioned by divine
authority (Lev. xvi. 8 ; Num. xxvi. 55 ; 1 Sam. xiv. 41 ; Prov. xvi. 33), and
continued until the time of our Lord (Luke i. 9). Among the heathen often
used in choice of a champion or priority in combat; in the decision of
fate in war; and in the appointment of magistrates, jurymen, and other
functionaries. It appears to be a solemn appeal to an omniscient God, and
teaches that things apparently accidental are under his control. "What is
chance to man, is the appointment of God," says one. " He hath cast the
lot for them, and his hand hath divided it unto them by line."

THE BLESSING OF OBEDEDOM. Verse 5.

* God blessed him," a short, suggestive phrase connecting past history with
present condition, and giving an insight into Obededom's history and God's

providence. Learn I. That God will honour signal service.

Everything in material creation is made to serve ; no insect, element, or atom
created for itself. Man is made to serve. Wealth, social elevation, and privi-
lege put him under greater obligation. Our aim should be to do our duty, that
God may lead us to higher and nobler work. Caleb, Phineas, and Obededom
distinguished for service and honour. 1. Honour is given naturally Jor service.
In war, commerce, and legislation, men are promoted, knighted, and made peers
of the realm. " Whoso keepeth the fig-tree shall eat the fruit thereof (by natural
law, through diligent cultivation) ; so he that waiteth on his master shall be
honoured" (Prov. xxvii. 18). 2. Honour is given providentially. "He that
waiteth faithfully on his Divine master shall be honoured." Joseph, Nehemiah,
and Daniel " stood before kings and not mean men." " If any man serve me,
him will my Father honour ; " honour with his friendship and presence on earth,
and at length approved before an assembled universe, "Well done, good and

faithful servant." II. That signal service thus rewarded is com-
mended to our notice. " Honourable mention*' often found in Scripture.
1. That we may discern the goodness of God. The smallest service, even a cup of
cold water, not overlooked. He is gracious, accepts and crowns our service for
him. " God is not unrighteous to forget your work and labour of love." 2. That
we may imitate the example. We may not be in the same circumstances and able
to do the same things, but we may cherish the same spirit and copy their example.
" Nobleness of condition," says Dr. Chalmers, " is not essential as a school for

119

EOM.1LETIC COMMENTARY; CHRONICLES. [CHAP. xxvi.

nobleness of character. It is delightful to think that humble life may be just as
rich in moral grace and moral grandeur as the loftiest places in society ; that as
true dignity of principle may be earned by him who in homeliest drudgery plies
his conscientious task, as by him who stands entrusted with the fortunes of an
empire."

" Howe'er it be, it seems to me,
"Tis only noble to be good ;
Kind hearts are more than coronets,

And simple faith than Norman blood " [Tennyson],

GUARDS OP THE STORES TYPES OP CHRISTIAN SOLDIERS. Verses 20-28.

Temple watch a warfare. Two grand keepers of stores one to maintain
officers and services, the other for things consecrated to the building, " in the
house of God." Many assisted, as a kind of brotherhood, in the use and
defence of treasures. This service a type of Christian warfare. I. In the
acquisition of the treasure. Much of it " spoils won in battles," taken from the
enemy, therefore gained by courage, strength, and conflict. The treasures of
Christian experience, the privileges of the Christian Church, and the advance of
Christian missions only acquired through conflict. II. In the defence of the
treasure. Religion in the soul, God's kingdom in the world must be kept or
maintained by fighting. Warfare is constant, enemies attack, temptations
surround. The battle not yet over, " Wherefore take unto you the whole armour
of God, that ye may be able to withstand in the evil day, and having done all, to
stand." III. In the use of the treasure. Ancient trophies were hung up in
heathen temples. Plunder was divided, and priests had influence to procure the
gods certain offerings and acceptable presents. Our " spoils " gained through
God, and must be dedicated to him. Samuel, Saul, Abner, and Joab had
collected treasures which David now consecrated to the highest purpose, " to
maintain the house of the Lord." Our gold and silver, time and strength,
trophies gained over sin, Satan, and the world, all laid at the Saviour's feet.
Abraham gave Melchisedec the spoils, and the victorious officers presented their
" oblation to the Lord " (Num. xxxi. 50).

THE OFFICERS AND JUDGES. Verses 29-32.

Three separate lists presented doorkeepers, treasure-keepers, and rulers of
civil affairs, or " outward business over Israel." Doorkeepers were Korahites
and Merarites, to whom belonged Obededom and his descendants. The treasures
of God's house under the charge of Gershonite branches ; the dedicated things
under a branch of Kohathites. The service " of scribes and judges " was
committed to the Izarites, along with Chenaniah (ver. 29). Notice I. The
character Of their office. There are two departments. 1. The judges
administered the law. Singers, porters, and Levites employed in the service of
the sanctuary were not concerned in this business. One department enough to
fill and understand. Pray not for enlargement of your sphere, but for ability
to fill it. 2. The officers collected the revenue. Managed " God's tithes and the
king's taxes." Thus city and country, Jehovah and the king were cared for.
idolatry and injustice avoided, civil and sacred interests interwoven and
advanced. II. The period in which they held office. " In the
fortieth year of the reign of David" (ver. 31), the last year of his reign. He
felt the end approaching, and arranged the orders of the sanctuary. We should
diligently improve our time, and if we do not reap the fruit of our labours, let
us not grudge it to our successors.
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HOMILETIC COMMENTARY: CHRONICLES.

HO MI LET 1C HINTS AND SUGGESTIONS.

Ver. 5. Blessing of Obed. I. What
it consists of. 1. Family increase. A
large family of eight sons, descendants
of whom he might be proud. 2. Family
honour. His sons exalted to places of
trust in the sanctuary. A great bless-
ing to have children eminent in the
service of God. 3. Family reputation.
Held in great repute for conduct and
character. " The memory of the just
is blessed." II. flow it is gained. Not
by wealth and worldly influence. 1.
By a right mind. Obed. was willing,
very ready to take the ark when all
others were afraid. When the heart is
right before God, we shall be eager to
render any help. 2. By right action.
This springs from genuine affection.
The mind has its own thoughts and
actings. These anterior to all outward
acts. Hence the saying, " Think be-
fore you act." " For as he thinketh in
his heart so is he."

Ver. 10. A father's favourite.
Simri made chief, not by right of
primogeniture, but in office. If the
firstborn, that is, the issue of the first-
born had failed : we learn " the
vicissitudes of families," the uncertain
tenure of earthly fame and fortune.
But very likely he was better qualified
for office than his elder brother. His
father saw in him eminent qualifica-
tions. What differences in the same
family ! How anxious parents are to
possess and promote clever children 1

Ver. 14. A wise counsellor. Lit.
a giver of counsel with wisdom a
high commendation. Many have
counsel, but no wisdom. Many give
counsel, but not wisely. Zechariah, a
wise man, equal to his father and held
a chief place. 1. The service of God
requires wise men. 2. God in his
providence raises up wise men. Hence,
3. This service is wisely and efficiently
carried on in all ages.

Vers. 20-28. Ministers stewards in
God's house. " Allowed to be put in

trust." Hence responsibility and
honour ; requiring piety, administra-
tive ability, an d faithfulness. ' ' Stewards
of the mysteries of God." Not de-
positories, nor owners, but dispensers
(" rightly dividing " or dispensing) the
word to others. " Moreover, it is re-
quired in stewards that a man be found
faithful" (cf. 1 Cor. iv. 1,2). The
treasury of God's house. 1. Its origin.
As far back as the time of Samuel its
foundations laid (ver. 28) ; such had
been once established under Joshua
(vi. 24) ; but soon exhausted and not
heard of under later judges until
Samuel. 2. Its object. " To main-
tain the house of the Lord " (ver. 27)
in its services and its officials. The
Heb. means to strengthen, not the out-
ward building merely, but to help its
servants, encourage its efforts, and
build up its worshippers. 3. The
necessity of its replenishment. The
more God gives to us the more we
should devote to him. Great success
in business, great " spoils " in war, call
for proportionate returns. Church
revenues ever needed. " The Lord's
position " should never be forgotten.

Vers. 29-32. The two spheres of
Christian service. 1. They are dis-
tinguished from one another. Civil and
religious affairs, Church and State not
opposed to one another, but entirely
distinct. One concerns earthly, and
the other heavenly affairs in nature
and purpose. " My kingdom is not of
this world." 2. They are intimately
related one to another. The Church
may help and intone the State, but the
State should never control nor oppose
the Church. " It would certainly be
ruinous to true religion," says A.
Clarke, " to make the State dependent
on the Church ; nor should the Church
be dependent on the State. Let them
mutually support each other; and let
the State rule by the laws, and the
Church live by the Bible"

121

HOMILETIC COMMENTARY: CHRONICLES. [CHAP, xxvn.

ILLUSTRATION'S TO CHAPTER XXVI.

Vers. 1-19. Porters. Five things
are requisite to a good officer ability,
clean hands, despatch, patience, and
impartiality \W. Penn\. Divisions.
One man perhaps proves miserable in
the study of the law, who might have
flourished in that of physic or divinity ;
another runs his head against the
pulpit, who might have been service-
able to his country at the plough ;
and the third proves a very dull and
heavy philosopher, who possibly would
have made a good mechanic, and have
done well enough at the useful philo-
sophy of the spade or anvil [<SWzA].

Ver. 27. Spoils. There was a dis-
pute in the army of Mohammed between
young men who had fought and old
who had stayed under the ensigns.
Mohammed pretended to have received
orders from heaven to divide the booty.
This the origin of ch. viii. in The
Koran, "entitled the Spoils, revealed

at Medina," beginning thus, " They will
ask thee concerning the spoils. Answer,
The division of the spoils belongeth
unto God and the apostle " [cf. Ed. by
Geo. Sale]. It was customary among
the Romans, when entering upon war,
to promise some part of their prey to
their deities. There was a temple at
Rome dedicated to Jupiter Prcedator,
because a part of the prey was due to
him [cf. A. Clarke in loco].

Ver. 29. Officers. The curious fact
comes out in all the arrangements that
office was hereditary. The heads of the
different departments are named after
the heads of the families employed in
them. All that David seems to have
done was to restore and regulate a
system that had been organised at the
first settlement of the nation. In this
respect it presents a striking contrast
to our modern customs [Murphy].

CHAPTER XXVII.

CBITICAII NOTES.] We have captains of monthly divisions of the army (vers. 1-15),
princes of tribes (vers. 16-24), stewards of treasures and possessions of the king (vers.
25-29), and David's counsellors (vers. 30-34).

Vert. 1-15. Captains of divisions. Arrangements for army similar to those for priests
and Levites. Military force consisted of 12 companies of 24,000 each, a company serving
a month at a time (2 Sam. xxiii. 8 ; 1 Chr. xi. 11). Chief fathers, princes of tribes and
chief officers of state. Captains, subordinate to commanders of monthly divisions.
Officers, scribes who performed duty of commissariat, and kept muster-roll in army.
This verse heads the chapter. " It may be safely assumed that the heading originally
referred to a more elaborate description of the classes and their different officers, for
which we have here only a shorter extract " [Keil], Ver. 2. Jash., son of Hachmoni
(ch. xi. 11 ; 2 Sam. xxiii. 8) ; Zab., one of his ancestors, or these may be different names
of the same person. Ver. 3. Perez, Pharez. Ver. 4. Dod. , read Eleazar, son of Dodo
(ch. xi. 12 ; 2 Sam. xxiii. 9). Ver. 5. Ben. (2 Sam. xxiii. 20-23). Chief priest, i.e., chief
prince. Abiathar chief priest, but Jehoiada head of Aaronite family. Ver. 7. Asahel,
slain by Abner (2 Sam. ii. 18-23 ; xxiii. 24) ; his name given in honour of his memory.
Ver. 8. Sham. (cf. 2 Sam. xxiii 11 ; 1 Chr. xi. 27). Ver. 11. Sibb., for different spelling see
ch. xx. 4 ; 2 Sam. xxi. 18. Ver. 15. Oth., a descendant of the judge in succession to-
Joshua (Judg. iii. 9-11).

Vers. 16-24. Princes of the tribes. This a civil institution, in contrast to the military
ruler. "Rulers "or "princes" of the tribes appear to have been the eldest lineal
descendants of the patriarchs, according to the law of primogeniture [Speak. Com.] .
Ver. 18. Elihu, for "Eliab," eldest son of Jesse (1 Sam. xvi. 6). Ver. 21. Abner, Saul's
general. Ver. 22. These, princes of most of the tribes, for " Gad and Asher omitted.
122

CHAP, nvn.] HOMILETIC COMMENTARY: CHRONICLES.

Similarly, Dan and Zebulon omitted from the genealogical survey of the tribes in
chs. iv.-vii. We can only suppose that the lists, as they came down to the writer of
Chronicles, were incomplete " [Speak. Com.']. Ver. 23. Took not, but only those above twenty
years, or of those that drew sword (1 Chr. xxi. 5). Said, therefore to number all above
and under twenty years old would have been immense trouble and offensive to God.
Ver. 24. Finished not (cf. 1 Chr. xxi. 6). Chronicles. The census was not completed ;
full details not reported to David by enumerators, and therefore not registered in public
archives or daily records.

Vers. 25-31. Stewards of royal possessions. Treasures, those in royal palace, private
accumulations. Storehouses, scattered in country, for taxes paid in kind, not in money.
Castles, watch-towers in border districts exposed to raids from plundering tribes in the
desert (cf. 2 Chr. xxvi. 10; xxvii. 4). Ver. 31. Substance, consisting of money, fruits,
labourers, flocks, and land. " David had become, by some means or other, a large landed
proprietor, as well as a capitalist, possessed of much moveable wealth " [Speak. Com."].

Vers. 32-34. David's ministers. Compare in contents and style with its counterpart in
2 Sam. viii. 15-18 ; 1 Chr. xviii. 15-17 ; 2 Sam. xx. 23-26. " The liet is chiefly supple-
mental, the officers mentioned being, in the main, such as have not been noticed before
e.g., king's counsellor, king's friend, companion of the king's sons. The list cannot belong
to a very late part of David's reign, since it contains the name of Ahithophel, who slew
himself during Absalom's rebellion (2 Sam.xvii. 23) " [Speak. Com.]. Ver. 32. Uncle, David's
" nephew," as word often used (cf. ch. xx. 7 and 2 Sam. xxi. 21). Ver. 33. Ahith., only
mention made by writer of Chronicles. Companion, " king's friend " (1 Ki. iv. 5). Ver. 34.
Jehoiada, son of Ben., named probably after his grandfather.

HOMILETICS.
THE MILITARY FOKCE OP DAVID. Verses 115.

Here an account of the army, the militia, with its officers and regulations.
The organisation in part inherited from Saul, but greatly developed by David.
I. The strength of its numbers. Twelve legions, each 24,000 men ;
divided into regiments of 1,000, and these again into companies of 100 men,
under the command of their respective subalterns, there being 24 captains of
thousands and 240 centurions. This a sufficient force for ordinary purposes of
State ; for putting down sudden attacks or popular tumults, and repelling
invasion. " When extraordinary emergencies demanded a larger force, the whole
standing army could easily be called to arms, amounting to 288,000 or 300,000
including the 12,000 officers that naturally attended on the twelve princes" (vers.
16-24). " There is no king saved by the multitude of an host (by the greatness
of his warlike might). A mighty man (a warrior) is not delivered by much

strength" (Ps. xxxiv. 16). II. The limited period of its service.

" Month by month." This monthly course would not be burdensome to the
country nor royal exchequer ; would be a training and discipline ; and would
permit every soldier to return to the pursuits and duties of private life for eleven
months in the year. None compelled to serve, nor at expenses for more than a
month, which could easily be borne. Every wise king will contribute for public
safety, with as little expense as possible to the people. " The prince shall not
take of the people's inheritance by oppression." III. The officers by
which it was commanded. These termed "the chief fathers," the
hereditary " heads of tribes, who, like chieftains of clans, possessed great power
and influence." 1. Men of great experience. Not ignorant and unaccustomed to
warfare. They are mentioned among David's worthies in 2 Sam. xxiii. and
1 Chr. xi. " At the head of his army were officers of consummate experience,
and what was more highly esteemed in the warfare of the time, extraordinary
personal activity, strength, and valour. His heroes remind us of those of Arthur
or Charlemagne, excepting that the armour of the feudal chieftains constituted
their superiority ; here main strength of body and dauntless fortitude of mind "
[" Hist, of Jews" Milman\. 2. Men promoted by merit. Tried and distinguished

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by great actions, then advanced to great preferments. Favoritism had no
influence. Each appointed to office for which best qualified. Men of worth
thus encouraged, and public efficiency promoted. " Many seek the ruler's
favour " in social servility ; to whom a smile from superiors is like a sunbeam.
But princes find it good policy to promote men of truth and incorruptible
honesty rather than sycophants and time-servers. " The king's favour is towards
a wise servant." The great King will finally promote " the faithful and wise
servant " who has improved his talents, been diligent in his work, and is ready
for his account.

THE CIVIL OFFICERS OF DAVID. Verses 16-22.

Here a list of hereditary chiefs or rulers of tribes tribal princes at the time
of David's census. Gad and Ashar for some reason excluded. Take the record

I. As illustrating the optimist style of the writer. David

pictured in his struggles, elevation, and grandeur. His wars and conquests, the
extension of his kingdom, and the list of his officers. Arrangements sacred and
civil, and the use of symbolic numbers illustrate the same tendency. A preference
for brilliant scenes. Parts omitted chiefly dark. " Such as would disturb and in
some points obscure the lustre of the picture. He collects all that is fitted to
represent the hero-king in his greatness, and the activity of his reign as an
uninterrupted chain of splendid theocratic events. To finish a picture that
presents David in the meridian height of his glory and mighty achievements is
the obvious aim of all that our author adds in the way of supplement on the
ground of his resources to the life-picture of the great king as given in the Books
of Samuel" [Lange]. II. As upholding ancient institutions. Moses
gave to every tribe its chief. Many references to the Pentateuch, Levitical rites,
and prescriptions of the law. A few changes are made to meet the exigencies of
the time ; but constant regard is paid to " the command of the Lord God of
Israel" in ancient days. Institutions educational and industrial, social and
religious, have a wonderful energy, re-duplicate human strength, embody and
perpetuate the acquisitions of society in sacred forms. There is much to conserve
as well as create. The spirit of reverence must ever be joined with the spirit of
invention ; the old and the new must be inseparably linked together in the work
of the legislator and social reformer. " Destroy it not, for a blessing is in it."

THE RESTRAINTS OF GOD ON THE WILL OF MAN. Verses 23, 24.

God restrained David from completing the census, and often controls men's
actions for the accomplishment of his will. His sway most absolute and indis-
putable. He could not fulfil his designs without this. But no interference with
human volition and responsibility. Divine restraint over the human will difficult
to understand, but involves no absurdity. How does God restrain man's will ?
I. By revealing his own will. "The Lord had said, &c." We are apt
to do what we think is right ; hence need for a clear, distinct revelation from
God. This is given. 1 . GocE s will should be our law. It is best, the safest and
only guide. 2. To disobey his law is rebellion. David knew God had promised
that his people should be innumerable, yet was determined to number them,
though regarding the custom not to include those under twenty. A full and
unmistakable revelation of duty should induce to its performance and check, as
intended, in disobedience. II. By restraining man's will. David,
unchecked by Joab, determined to carry out his own wish and make arrange-
ments for political and military purposes. God restrained him and kept him
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CHAP, xxvn.] EOMILETIC COMMENTARY: CHRONICLES.

in bounds. 1. By inward conviction of wrong-doing. " I have sinned." Wounded
to the quick, as if struck by an arrow. Conscience roused, accused, and checked.
We cannot fly in the face of God without moral rebuke and self -accusation.
J. By outward restraints. When Joab's reluctance and natural delay produced
no impression, God sent the plague. This answered the end. Thus God controls
the human heart. (Abimelech, Pharaoh, and Babylonish monarchs.) " The
king's heart is in the hand of the Lord, &c."

DAVID'S POSSESSIONS. Verses 25-31.

I. What they consisted of. " The king's treasures," royal possessions
in palace, and stores in other places. 1. Treasures, gold, silver, fec., in Jerusalem.
2. Goods in the provinces, grain and stores in castles, cities, villages, and in the
fields (ver. 25). 3. Cultivators of the ground (ver. 26). 4. Vineyards and
their produce (ver. 27). 5. Olive-trees and their produce, and sycamore planta-
tions (ver. 28). 6. Flocks and herds in different districts. 7. Camels and
asses (ver. 30). As younger son, David had not much private property
(1 Sam. xvi. 1120). Now a large landed proprietor, and a capitalist owning
moveable wealth. II. How they "Were gained. By successful wars.
During Saul's lifetime he had made raids and gained wealth (1 Sam. xxvii. 8, 9;
xxx. 20). He received much spoil, and acquired newly conquered countries
(2 Sam. viii. 4). " His olive grounds and sycamore plantations were in the
' low plain,' which was the country of the Philistines (ver. 28) ; camels and
flocks were pastured by Arabs (vers. 30, 31) ; probably on lands formerly
belonging to Arabs. No doubt he derived considerable revenue from subject
kings (1 Sam. viii. 2 ; x. 19), as Solomon did (1 Kings iv. 21), and he may have
bought or rented lands in different places. There may possibly have been a
certain quantity of public unassigned land in Palestine at the time when he
became king, which would naturally fall into his hands to be dealt with as he
chose. Further, he enjoyed, of course, the usual rights of a Jewish king over
the landed property of his subjects, and was thus entitled to receive a tithe of
the produce (1 Sam. viii. 1517). He would also from time to time obtain those
' benevolences ' which were expected from all on certain occasions " [Speak. Com.].
III. How they were guarded. "All these were rulers of the sub-
stance " (ver. 31). The king divided his private possessions into twelve
departments, like his public affairs. In these departments were choice men,
able to manage and guard his treasure. No officers for state and display, none
for sport, but all for service. Men loyal and obedient, in whom the king could
put confidence. " The hand of the diligent shall bear rule."

THE MINISTERS OP DAVID'S COURT. Verses 3234.

In this list David's counsellors, seven men of high position, worthy apparently
of special mention. Four or five known in other capacity (cf. lists ch. xviii.
14-17 ; 2 Sam. viii. 16-18 ; xx. 23-26). 1. The, counsellors of the king. First
Jonathan, kinsman of David, a politician, scribe, and eminent for wisdom. Then
Ahithophel, cunning ; held in great estimation, and generally followed in counsel.
After death of Ahith., Jehoiada and Abiathar succeeded in the privy council.
2. The companion of the king. " Hushai was the king's companion," the friend
whom he entrusted with secrets, and whose conversation was acceptable (2 Sam.
xvi. 37). H. an opponent of Ahithophel, but honest and faithful. 3. The tutor of
the king's sons. Jehiel, the Hachmonite, filled this position ; an office mentioned
only here. 4. The commander -in-chief to the, king. Joab, as generalissimo,

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. xxvn.

would be in some sense minister of war, and belong to rank of counsellor. As
such he appears to act in taking the census of the people (ch. xxi.). Such
men eminent for wisdom and integrity, most honourable and trusty advisers,
but David preferred his Bible above all, says one. " Thy testimonies also are my
delight and my counsellors " (men of counsel) (Ps. cxix. 24). A privilege to be
counsellor to such a king ; but Jehovah has friends whom he admits to his
audience. "The secret (privy council met for deliberation) of the Lord is with
them that fear him, and he will show them his covenant " (Ps. xxv. 14).

HOMILETIC HINTS AND SUGGESTIONS.

Yers. 1-22. 1. David as a powerful
prince, a type of Christ. Thousands
trained as regular militia for his ser-
vice. His kingdom well defended, and
secure against all assault. Christ's king-
dom and Church well guarded never
wants champions ; legions of angels at
his command. 2. Davids soldiers a type
of Christ's subjects. They are bound to
tight, should never desert, and will be
sure to win if faithful.

Vers. 23, 24. " The Lord said he
would increase Israel." The wonderful
promise. 1. Embodied in the tradition
of the nation. 2. The ground of hope
for the people. 3. Fulfilled by the
providence of God. Or, An innumerable
people (cf. Gen. xv. 5 ; xxii. 17 ; xxvi.
-i). 1. In actual existence. 2. In future
calculations. The actual number of the
people living at a given time is not the
sum of the Lord's people. In the
Divine estimate those gone before and
those coming after are taken into
account. Can we count the stars?

then may we number God's children !
They are perpetually increasing !

Ver. 27. A remembered name. Asahel,
captain of the fourth course, died early
in David's reign (2 Sam. ii. 1223).
But greatly respected, and gave name
to family or regiment. The value of a
good name. A good reputation insepar-
able from man, outlasts every worldly
blessing. " The righteous shall be had
in everlasting remembrance."

Ver. 33. The King's companion.
Heb., friend or companion. A great
privilege and distinction. "Hushai's
is not obscurely indicated in the ques-
tions which Absalom addressed to him,
" Is this thy kindness to thy friend ? "
Why wentest thou not with thy friend ?
(2 Sam. xvi. 17). On his devoiion to
David, see 2 Sam. xv. 32-37 ; xvii. 5-
16)" [Speak. Com.]. Abraham "a
friend of God." " Ye are my friends,"
says Christ, " if ye do what I command
you."

ILLUSTRATION'S TO CHAPTER XXVII.

Vers. 1-15. Captains. An English
captain in the year 1759, who was
beating up for recruits in the vicinity
of Bethlehem, Pennsylvania, met one
day a Moravian Indian, and asked him
whether he had a mind to be a soldier.
" No," answered he, " I am already
engaged." " Who is your captain ? "
asked the officer. "I have a very brave
and excellent captain," replied the
Indian. " His name is Jesus Christ.
Him will I serve as long as I live.
My life is at his disposal." Reproved
126

by the Indian's answer, the officer left
him unmolested [Baxendale].

Vers. 25-29. Our treasures. If every
man works at that which nature fitted
him for, the cows (ver. 26) will be well
attended [La Fontaine]. Not what I
have, but what I do, is my kingdom
[Carlyle].

Vers. 32-34. Counsellor. The best
friends are those who stimulate us to
that which is good (Heb. x. 24)
\Nicholls\. Every friend is to the
other a sun and a sunflower also ; he

CHAP, xxviii.] HOMILETIC COMMENTARY: CHRONICLES.

attracts and follows \Richter\. " A " Ointment and perfume rejoice the

faithful friend is a strong defence, and heart, so doth the sweetness of a

he that hath found such an one hath man's friend by hearty counsel " (Prov.

found a treasure" (Ecclus. vi. 14). xxvii. 9).

CHAPTER XXVIII.

CRITICAL NOTES.] This chapter and following comprise last words of David, special
directions to Solomon in building the temple and succeeding to the throne.

Vers. 1-4. The assembly of princes. All various officials, of whom account formerly
given ; really the whole court. Princes, the term one under which all persons of import-
ance might be included not comprised in any other of the six classes [Speak. Com.~\.
Ver. 2. Stood. An effort in his age and weakness. Brethren, modest and affectionate.
House of rest. Contrast with movable tabernacle. Ready. Gathered materials. Ver. 3.
War (2 Sam. vii. 5-13 ; 1 Kings v. 5). Ver. 4. Judah (Gen. xlix. 8-10). Like me (cf.
1 Sam. xvi.).

Vers. 5-8. Solomon declared successor. Succession indefinite at first through Nathan,
then a distinct revelation that Solomon was chosen. Ver. 6. Courts i.e., temple courts
(2 Chron. iv. 9). Constant (1 Kings iii. 14 ; ix. 4). Ver. 8. Now. Appeal to congregation
first, then to Solomon in their presence. Keep and seek. Exhortation similar to that of
Moses (Deut. xxx. 15-20).

Vers. 9, 10. Charge to Solomon. Know, experimentally. Search. Least failure observed
(cf. Ps. cxxxix. 1-3). Seek him (cf. Ps. ix. 10). Strong (ch. xxii. 13 ; cf. Ps. xxvii. 14 ;
Ps. xxxi. 24). Ver. 10. Special duty urged.

Vers. 11-21. The plan of the temple. Pattern, working plan, as Ex. xxv. 10. Set of
directions in writing. Porch before the sanctuary (2 Chron. iii. 4). Houses. Holy and
most holy places. Treas. Chambers built round the wall (1 Kings vi. 5). Upper chambers.
Over most holy place (2 Chron. iii. 9). Inner parlours. Lower rooms of side buildings of
holy place, and perhaps also of porch. Ver. 12. By the spirit. Literally the pattern of
all that was with him in the spirit or the form of all that floated before his mind.
David's spirit, not God's spirit spoken of [Speak. Com.}. Ver. 13. Courses. Explained
chaps, xxiii.-xxv. Ver. 14. Weight. Fixing proportionate weights in things of gold.
Candlesticks in temple were ten (2 Chron. iv. 7) ; silver ones for uses not specified. Tables.
Ten connected with shewbread (1 Kings vii. 48) ; silver tables for minor purposes.
Bowls for sprinkling (2 Chron. iv. 11). Cups for libations (Ex. xxv. 29). Basons, covered
vessels, tankards. Chariot. Two cherubs on mercy-seat constituted the chariot on which
Jehovah rides (cf. Ps. xviii. 10 ; xcix. 1). Ver. 19. Hand. Pattern given by one of the
prophets in writing; or by divine revelation, for which hand of Jehovah is equivalent
(2 Chron. xxix. 15). Vers. 20, 21. Eesume address broken off in ver. 10. For former
part, cf. chap. xxii. 13. Command. Literally, for all thy words.

HOMILETICS.
DAVID'S ADDRESS TO THE PRINCES. Verses 1-8.

An assembly convened, consisting of princes of tribes, captains, and subor-
dinate officers of the army, stewards of the royal household, and nobles of the
land. The nation represented. The occasion solemn and important. David
the centre and chief actor of the scene, about to abdicate in a different way from
Charles V., before his grand audience, after a life spent in military pursuits and
ambitious projects. The scene portrayed worth attention. Notice I. The
attitude which David assumed. " The king stood up upon his feet."
Probably had been sitting before ; very likely recovered from sickness mentioned

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HOM1LETIC COMMENTARY: CHRONICLES. [CHAP, xxviru

(1 Kings i. 1). He receives strength in age and infirmity to stand up to improve
the opportunity, and to inspire his audience with his own earnestness and
enthusiasm. A reverent, dignified attitude that he felt due to the occasion,
indicative of the influence of a great thought over the mind of man, and the
power of that influence even in old age to rouse to duty. " Forsake me not,
God, in mine old age, when I am grey-headed, until I have shewed thy strength
unto this generation, and thy power to all them that are yet for to come"
(Ps. Ixxi. 16). II. The spirit which David manifested. "My
brethren and my people." 1. A hwrible spirit. "My people" whom I rule,
with whom I rank myself in this great worlc He is their superior, but does not
forget the command " that his heart be not lifted up above his brethren."
2. An affectionate spirit. " My brethren " whom I love, not servants whom I
command. Affection and condescension to inferiors becoming in monarchs.
Not less honoured, but more beloved. " Love levels all," said Cervantes. '6. A
spirit of authority. " Hear me." The king's circumstances, history, and expe-
rience gave weight to his authority. His message solemn, required attention,
and must be obeyed, if the nation prospered. " Where the word of a king is
there is power." Court and people are bound in faithfulness to their sovereign,
and to the interests of their country. Hence " Whoso keepeth the command-
ment shall feel no evil thing " (Ecc. viii. 4, 5). III. The ambition which
David cherished. " I had it in mine heart to build, &c." (ver. 2). His
cherished resolve not to be great, to build a family and extend a kingdom, &c.,
but " to build an house " for God, a purpose which filled his heart, occupied
bis time, and to accomplish which he gave his gold and gathered his materials.
A noble purpose of immense value in life in giving strength and direction. To
have one great aim, constantly present and made the habit of mind, to make
every thought and every pursuit to centre upon this aim, will secure the happi-
ness and improvement of life. IV. The confession which David

makes. God denied him the pleasure of building. In his heart, not executed
by his hand, " because thou hast been a man of war," a confession candid and
unreserved. Many things veiled in forgetfulness, passed by in silence, and never
made prominent and public. This a warning to all, that sins stain character,
hinder from noblest work, and give unsuitableness to its accomplishment. " The
Lord hath purposed ; who shall disannul it ? "

" A greater power than we can contradict
Hath thwarted our intents " \Shak.~\.

THE TESTIMONY OP A NOBLE LIFE. Verses 4-6.

David here reviews his life, and at its close testifies to the goodness and grace
of God. I. In his choice to the throne God displays his
sovereignty. The different steps mentioned. The tribe of Judah, then his
father's house, and among the sons of his father he alone chosen. Tribe, family,
individual. The choice not according to man's judgment. One after anothei
set aside. " The Lord hath not chosen these ; " right one found at length.
" This is he." II. In his acquisition of the kingdom God mani-
fests his providence. "To be king over Israel for ever." Trained in
shepherd life under a sense of duty, dependence upon God and self-control,
disciplined by Divine providence to wait and prepare for the throne, gifted by
God's grace with special characteristics of prudence, wisdom, generosity, and
courage, he was elevated to be king. The recollection of this sudden exaltation
from humble station deeply impressed him through life. His last words a
declaration of God's providence and mercy. III. In his son's succession
to the throne God fulfils his promise. " He said unto me, Solomon,
i/hy son shall build, &c." God seen through his own life down to succession of
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CHAP, xxviii.] HOM1LETIC COMMENTARY: CHRONICLES.

his son who should build the temple, be established on the throne, and be
taken into special covenant with God (cf. 2 Sam. vii. 1216). Blessings entailed
upon family and posterity " the promise to you and your children." What we
do, or sincerely design to do for God, though prevented, we shall in no wise lose
reward. Satisfaction to parents while they live, to have signs and assurance
through Divine promise of family piety and prosperity when they are dead.

THE CHOICE OF SOLOMON. Verses 5-8.

David addressing the assembly traces his election to the sovereignty of God.
Solomon presented in the same set speech as successor; chosen on the same
principle as himself, therefore worthy of reception and obedience. Notice I.
The method by which Solomon came to reign. " He hath chosen
Solomon to sit upon the throne of the kingdom." Divine selection all through
history of father and son. Human events to David not fortuitous occurrences,
but Divine acts. Hence design, goodness, power, and providence in individual
life. II. The conditions on which his government will be
established. Not by his policy, armies, and fleets ; but by loyal obedience
to God. This the rule for nations, leaders, and king. God purposes and
arranges not in disregard to our response to his commands. 1. The constant
obedience of the sovereign. " I will establish his kingdom for ever, if he be
constant to do my commandments." The security and perpetuity of Solomon's
reign depended upon this condition. 2. The intelligent obedience of the people.
" Keep and seek for all the commandments " (ver. 8). Seek, inquire to know;
then keep, practise what you know ; all commandments. Obedience intelligent,
obedience impartial, and obedience uniform, the triple conditions of temporal
prosperity, of real establishment of families and nations the only way to enjoy
our inheritance and to transmit it safely to our successors. " That ye may
possess this good land, and leave it for an inheritance for your children after you
for ever.

HOMILETIC HINTS AND SUGGESTION'S.

Ver. 1. David assembled. 1. In a saith the same to all Christian princes,

critical time of national history the but then they must make it their case

king's departure, and choice of sue- to build him a spiritual temple [/&&}.

cessor. 2. To hear parting counsel of Be constant (ver. 7). Hebrew, strong ;

the dying monarch. Advice to Solo- for he will be hard put to it. God's

mon, princes, and all ; advice concern- promises are conditional. See 2 Sam.

ing present and future. vii. As at this day. Solomon had

Vers. 5-8. Solomon, my son. Scarce been well instructed in the ways of
any of the Roman emperors had a son God, both by father (Prov. iv. 4) and
to succeed him ; all, or most of them, mother (Prov. xxxi. 1), and while
till Constantine, died unnatural deaths young he did God's commandments and
\Trapp\. Shall build a material judgments, as hinted in these words,
temple ; Christ, a mystical, that is the but he was not so constant. Ver. 8.
Church, which is the house of God Keep and seek. Keep what you know
(1 Tim. iii. 15). For this and the fol- already, and seek to be yet further-
lowing promises are, some peculiar to instructed. By this latter word
Solomon, some to Christ, and some to " seek " tollit ignorantiam illam
both as the types and antitypes [TfaW.]. crassam, saith Vatablus, he striketh at
/ will be his father (ver. 6). Solomon's affected ignorance \_IbidJ].
by adoption and regeneration. See Ver. 8, grounded on this promise
2 Cor. vi. 18. Christ's, by eternal is a double charge ; first, to the
generation and personal union. God people, and then to Solomon. Keep-

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HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xxvm.

ing and seeking the commandments intellectually and morally. III. Solemn

of the Lord, is at once the test and in its sanctions. " In the sight of all

the security of his people [Murphy]. Israel, the congregation of the Lord.

A religious training. I. Given with and in the audience of our God."

great affection. Many sons. Solomon IV. Benevolent in its design. To be

chosen, &c. (ver. 5). IT. Practical in established in our position, and to pre-

its tendency. " Keep and seek for ah 1 serve and hand down our trust to

the commandments of the Lord." A others. " That ye may possess this

training that deadens ; this quickening good land, &c."

HOMILETICS.
DAVID'S CHARGE TO SOLOMON. Verses 9, 10, and 20, 21.

Very touching and important is this charge ; everything to give solemnity
and perpetual interest to the scene. Solomon urged to I. A personal
acquaintance with God. " Know thou the God of thy father " not
theoretic knowledge, Solomon plenty of that; but practical and experimental.
David concerned that his son should be religious ; not great, popular, and wise.
Knowledge of God the foundation of all religion and usefulness. This knowledge
includes 1. An intelligent view of his nature. Impossible to know God perfectly,
but belief in his existence, holiness, omniscience, and truth. The science of God,
the central, the vital science that which gives life, unity, and beauty to every
branch of knowledge. 2. This knowledge obtained by obedience. Loving and
serving God the way to know him. " If any man will do his will, he shall know."
II. A practical regard to God's service. Knowledge that is life
first, and then service. Much excitement, effort, and service without personal
acquaintance with God. 1. A willing service. "With a willing mind." The
hand may act without the will. Service mechanical, drudgery, unless willingly
given. God requires consent does not force nor constrain. Taskmasters force
(Pharaoh). God's^service free and voluntary. " Who is willing to consecrate
his service?" 2. A stedfast service. "Serve him with a perfect heart" with
an undivided mind ; with the whole heart. Not " a double heart " (Heb., a
heart and a heart), Ps. xii. 2. No duplicity nor deception ; no wavering, halting
between two opinions, nor compromise (Matt. vi. 24). " Ungodly professors have
two hearts, two lords, two ends, two ways " (Cocceius). " Come not unto the
Lord with a double heart" (Eccles. i. 28). III. The importance of the
work bequeathed him to finish. " Thou art to build a house for the
sanctuary." Solomon's whole life should be active and holy service. The temple
special and inherited work. 1. Undertake cautiously. " Take heed now." Work
difficult, requiring prudence and care. Solomon young and inexperienced, and
possibly might meet with indifference, if not opposition. 2. Finish it courageously.
' ; Be strong and do it." Do it without delay and reluctance. " Blessed is the
man that findeth his work," says Carlyle. Many find, but neglect it. The
blessedness in doing it. " If ye know these things, happy are ye if ye do them.

IV. The powerful inducements to the performance of this

work. Solomon's circumstances most eventful and inspiriting. Ever sur-
rounded by influences and motives to performance of duty. 1. He is chosen to
the work. " The Lord hath chosen thee to build." Not every man is a builder.
Some gather materials, and others plan and lay the foundation. God chooses
and qualifies his architects in Church and State. " I have raised him up ...
he shall build my city " (Isa. xlv. 13). 2. The people are ready to co-operate with
him in the work. " The courses of the priests and the Levites shall be with
thee" (verse 21). Advice and help workmen " willing and skilful " of great
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CHAP, xxvin.] HOMILETIC COMMENTARY: CHRONICLES.

service. When none oppose, when " the princes and all the people are wholly
at command," then work is likely to succeed, and we should be eager to carry it
on. 3. God will help him. " The Lord God, even my God, will be with thee "
(verse 20). God, who strengthens and prospers the father, will " not fail nor
forsake the son." These motives fit to stir up, animate true-hearted workers,
and admonish to action. Avoid fear; " fear not, nor be dismayed. Cherish
courage ;" be strong and of good courage. Begin thy work at once, " do it."
"Arise, therefore, and be doing, and the Lord be with thee."

" Do what thou dost, as if the earth were heaven,
And that thy last day were the judgment day :
When all's done, nothing's done " [Kingsley] .

GOD'S RELATION TO HUMAN LIFE. Verse 9.

This description of God introduced as an argument for sincerity of life. He
sees, knows, our hearts and actions ; therefore serve him perfectly, &c. Learn

I. That our life is exposed to God's inspection. " The Lord

searcheth all hearts." This implies that all our deportment is open to God's
inspection. Some imagine that God is too great to regard such a creature as
man. But what he created is not beneath him to notice. To Him great and
small are equal. He is cognisant of an atom as of a globe ; of an insect as an
angel. From Him nothing hid. " Hell is naked before Him, and destruction
hath no covering." " He looketh to the ends of the earth, and seeth under the
whole heaven." II. That our service to God should spring- from,
sincere motives. "And understandeth all the imaginations of the thoughts."
God's attention not limited to actions and words his province and preroga-
tive to read and understand " imaginations" (phantases, imaged deeds) " of the
thoughts." Hence no deceiving Him by falsehood and form. He desires " truth
in the inward pails," as opposed to hypocrisy and self-deceit (Ps. li. 6). Hearts
must be sincere and thoughts of God pure. " Be not deceived, God is not
mocked " with heartless, outward service. " Search me, O God, and know my
heart ; try me, and know my thoughts," &c. III. That Our welfare
depends upon our conduct towards God. He is to be known and
served. Our interest to obey. 1 . True service will be rewarded. " If thou seek
him he will be found of thee." The smallest service no trifle to God. David's
desire to build well-pleasing to God. " Thou didst well that it was in thine
heart." The will accepted for the deed. " For if there be first a willing mind,
it is accepted according to that a man hath." 2. Opportunity neglected will b;
disastrous. " If thou forsake him, he will cast thee off for ever." Forsake, after
knowing, obeying, and working for him. Cast off, as worthless and lost.
Solomon's interest, duty, and danger are put before him in true and impressive
light by a pious and dying father. If youth give no heed to parental requests
and heavenly calls, they forsake their highest interests ; enter a path of folly,
which leads to failure ; to death without recovery ; to a future without hope.

INSTRUCTIONS FOR BUILDING THE TEMPLE. Verses 11-20.

Evidently David wished to make a solemn and formal business, in giving in-
structions and handing over the plans for the Temple with elevations, measure-
ments, apartments, and chief articles of furniture. I. The plan of the
Temple. "David gave to Solomon the pattern." 1. Divine in its origin.
He claims the divine sanction and inspiration which Moses claimed for the taber-
nacle of old (Ex. xxv. 40). From porch at one end to sanctuary at the other,
nothing left to arbitrary choice, to man's act and invention ; all given by

131

HOMILET1C COMMENTARY: CHRONICLES. [CHAP, xxvin.

inspiration of the Holy Spirit. Models given in Christian life and Christian
character; the Spirit will help to carry them out and guide in every detail.
2. Written in form. "The Lord made me understand in writing " (ver. 19).
Visions and dreams pass away. Written instructions abide ; often consulted and
meet our necessities. The word of God is " written for our instruction " in
building up Christian life and the spiritual temple. But " the hand " must be
upon us to make the word effectual and the work successful. II. The
materials of the Temple. Gold and silver, "wrought stones and brass in
abundance without weight." Gathered, as we have seen, from all quarters and
in different times. David's work was difficult and thorough ; lasting and worthy
of imitation. He gave time and trouble, his substance, and his heart to
accomplish it. III. The furniture of the Temple. Vessels of gold and
silver, candlesticks and lamps, tables and altars, &c. The porch, the holy and
most holy place to be appropriately furnished. In these directions David guided
by Divine will, not by his own taste. God only knows what is fit for his own
house. Put nothing into it that ought not to be there ; take nothing out which
ought to be there. " Look that thou make them after the pattern which was
shewed thee in the mount."

DAVID'S ADDRESS TO SOLOMON.

Observe 1 . It was an address of a dying father to a son. May all our children
read it with a feeling heart ! 2. It embraces the sum total of real religion. This
has two distinct parts (1) The first includes a knowledge of God : " Know thou
the God of thy fathers." 1st. Know him as a sin-pardoning God ( Jer. xxiv. 7).
2nd. Know him so as to be at peace with him (Job xxii. 21). 3rd. Know him
so as to love and live to him. 4th. This true saving knowledge of God may be
known by its peculiar properties. It is, first, experimental (Ps. xxxiv. 8 ; 1 Pet.
ii. 3) ; second, soul-abasing (Job xlii. 5, 6 ; Ep. iii. 8) ; third, growing (Job i.
10 ; 2 Pet. iii. 18) ; fourth, pure (Jas. iii. 17 ; 1 Mi. iii. 6) ; fifth, practical
(1 Mi. ii. 3; Mi. x. 4). (2) True piety includes the serving of God " with a
perfect heart, a willing mind." 1st. God must be served ; that is, worshipped
and obeyed. 2nd. He must be served " with a perfect heart ; " that is, with an
entire and undivided heart ; with a heart inflamed with love and burning with
zeal for God's glory. 3rd. " With a willing mind ; " that is, with alacrity, delight ,
and joy. (3) David urged this exhortation upon the attention of his son by u
threefold consideration : 1. By the consideration that God is the searcher of
hearts : " The Lord searcheth all hearts." The heathens had no such exalted
ideas of any of their gods. 2. That he is the rewarder of piety : " If thou seek
him," in the way he hath appointed, " he will be found of thee ; " will mako
himself known to thee as thy Friend, and Father and God in covenant. 3. That
he is the punisher of apostasy : " If thou forsake him," desert his love and
service and turn from following him, " he will cast thee off ; " will withdraw
his gracious and powerful presence from thee, and change his countenance and
course towards thee [Rev. J. Wilson],

HOM1LETIC HINTS AND SUGGESTIONS.

Ver. 9. The God of thy father. 1. to another. Home influence never

The rich experience behind these word?, lost.

2. The force of parental affection in " The fond attachment to the well-known

giving that experience. 3. The sus- place,

ceptibility of youth to profit by the Whence first we started into life's long race,

r , . ' -rr . 11 Retains its hold with such unfailing sway,

teaching. Home instruction needed, We feel it e'en in age, and at our latest

may be repeated from one generation day" [Cowper].
132

CHAP. XXVIII.]

HOMILETIC COMMENTARY: CHRONICLES.

If thou seek God, &c. 1. The object
of search. God lost through sin j must
be sought ; worthy of seeking. His
friendship and favour, the best of all
blessings. 2. The promise of success.
"He will be found of thee." This
proved from Scripture and experience.
A declaration of David's experience. 3.
The threatened displeasure. " If thou
forsake him, &c." This caution to
guard and stimulate. Forsaking God
to be alienated in thought and affec-
tion. The unregenerate turn their backs
and wander like the prodigal. Uncon-
verted world without God, in dark
region of atheism. Those who remain
in this state will be cast away. But
" God," says one, " never cast man off
until they first cast Him off."

Vers. 9, 10. Fathers and Children.
In this earnest and affectionate charge
we see one generation 1 . Trans-
mitting the knowledge of God to its
successor. 2. Enjoining the service of
God upon its successor. 3. Indicating
God's method of dealing with its suc-
cessor. 4. Bequeathing its unfulfilled
intentions to its successor \Mt.
Braithwaite\.

Yer. 10. For the sanctuary or for
sanctification i.e., where God may
sanctify his people in holy ordinances,

and be sanctified by them in holy
duties [Trapp].

Ver. 11. Place of the mercy seat, lit.
the house of the mercy seat. Seat of
mercy in Holy of Holies, Jesus Christ,
the Christian Church and the human
heart.

Ver. 14. Gold by weight. The
vessels for the holy place were of gold,
as those for the priests' court were of
silver. Now, like as in the temple
there were some vessels of gold, and
some of silver, and all had their
weight and their use ; so in the Church
of Christ there are diversity of vessels,
and of gifts (2 Tim. ii.) [Trapp].

Ver. 18. Chariot a fit comparison,
because God is said to sit and to dwell
within them. Because a chariot is
made to carry a person from place to
place, an intimation that God was not
fixed to them by the building of the
temple, but that he would remove from
them if they forsook him [Benson\.

Vers. 20, 21. Learn 1. The dignity
and lustre of David's dying hour. 2. The
usefulness of David's death, as well as
life. 3. The great privilege of those
interested and blessed with the dying
counsels and prayers of the godly
[J. Burns, D.D.].

ILLUSTRATION TO CHAPTER XXVIII.

Ver. 2. Hear me. The death-bed of a
saint of ttimes resembles the setting sun,
whose rays are the brightest when it is
nearest the horizon. " The tongues of
dying men enforce attention, like deep
harmony" [Shaks.].

"The chamber where the good man meets

his fate,

Is privileged beyond the common walk
Of virtuous life, quite in the verge of
heaven " [Young'].

Ver. 10. Take heed. The substance
of a child's duty and the foundation of
his happiness lie in these two rules laid
down in Prov. i. 7-9, namely, to fear
God and to honour his parents
\Nicholls~\.

Ver. 20. My God. How few like
David have God and gold together \G.
Villiers\. " There is much religion in
the possessive pronouns " [Luther].

133

HOMILET1C COMMENTARY: CHRONICLES. [CHAP, xxix

CHAPTER XXIX.

CBITICAL NOTES.] "We have in this chapter contributions of the princes to the temple
(vers. 1-9) ; the public thanksgiving of David (vers. 10-13) ; David's prayer for Solomon
(vers. 14-19) ; Solomon's succession to the throne (vers. 20-25) ; the close of David's
reign and life (vers. 26-30).

Vers. 1-9. Contributions to the temple. Palace, a Persian word (cf. Esther i. 2-5 ;
Neh. i. 1 ; Dan. viii. 2) applied to the temple (ver. 19). Ver. 2. Onyx (Gen. ii. 12) ;
Blistering, " coloured stones ; " some dark stones, of a hue like that of the antimony by
which women painted their eyes \_Speak. Com.']. Marble, white stones or alabaster, found
near Damascus. Ver. 3. Proper good from private sources, not from spoils in war, &c.
Ver. 4. OpJur, brought by Arabian traders; overlay with veneer. Ver. 5. Consecrate,
literally '-fill his hands." Ver. 6. Rulers, probably stewards of the king's substance
(ch. xxviii. 1 ; xxvii. 25-31). Ver. 7. Drams, Heb. adarcon (Ezra viii. 27), known as
Persian daric, the same as the darkemon (Ezra ii. 69 ; Neh. vii. 70), variously valued at;
12s. 6d. and 25s. The writer does not intend to say that the Jews possessed darics in
David's time, but to express in language what would be intelligible to his readers, the
value of gold subscribed, and to translate the terms of his document, whatever they
were, into terms in use in his own day [Speak. Com.]. Ver. 8. Jehiel, one of the temple
treasurers (xxvi. 21, 22).

Vers. 10-19. David's thanksgiving. Father, Israel (ver. 18). Ver. 11, cf. Rev. v. 12.
Ver. 12. Power, physical and moral. Ver. 15. Strangers (cf. Ps. xxix. 12). Abiding,
literally, "there is no hope" i.e., of abiding or continuing here. Ver. 17. Triest
(cf. Ps. vii. 9 ; Ps. xvii. 3; 1 Sam. xvi. 7). Ver. 18. This,i.e., "preserve for ever this spirit
of liberal and spontaneous giving in the hearts of thy people" [Speak. Com.]. Prepare,
establish their hearts.

Vers. 20-25. Solomon enthroned king. Worshipped, prostrated themselves to the
ground ; same outward reverence to God and king, with the respect due to each.
Ver. 21. I.e., with drink offerings appropriate to each kind of burnt offering, and required
by law to accompany them (cf. Num. xv. 5, 7, 10). Ver. 22. Second, for first see 1 Kings
i. 35-39. This a more formal and representative. Ver. 23. Sat. Solomon actually reigned
during some short time of his father's life (1 Kings i.). Ver. 24. All sons, even Adonijah
(1 Kings i. 53). Ver. 25. Magnified (1 Kings iii. 13), Solomon's grandeur traced to God.

Vers. 26-30. Close of David's reign and life. Ver. 27. Time (cf. 1 Kings ii. 11). For more
exact account of duration of reign, 2 Sam. v. 5. Ver. 28. Age, in his seventy-first year.
Ver. 29. Book used by author ; of this and book of Gad no account. Seer, a commoner
title than that of Samuel. Ver. 30. Went, a singular expression. "No other instance of
this in Scripture. ' The times that went over David ' were the events that happened
to him. Compare his own words in Ps. xxxi. 15 : ' My times are in thy hand ' "
[Speak. Com.].

HOMILETICS.
CONTRIBUTIONS FOR BUILDING THE TEMPLE. Verses 1-10.

David addresses all the congregation respecting his son's tender age, his
personal gifts, and efforts towards building the temple. He makes an earnest
appeal, and meets with a ready response. I. David's example in giving.
" I have prepared with all my might." 1. Giving from his own resources. Public
resources, such as spoils of war, numerous and most valuable. Private resources ;
his own " proper good " or private property ; additional gifts ; selected with
great care " the gold of Ophir," the purest and finest in the world (Job xxii. 24 j
Is. xiii. 12); bestowed for a specific purpose; the overlaying of the walls of the
temple. 2. Giving in right order. The heart first, and then the substance.
True religion touches the heart and conscience, and regulates the gifts. " I
have set my affection to the house of my God" (ver. 3). 3. Giving in true spirit*
" I have prepared with all my might." Might, intelligence, and ardour must be
thrown into God's work, or nothing will be done. David casts, not the. burden.

CHAP. XXK.] EOM1LETIC COMMENTARY: CHRONICLES.

upon princes and people, though the temple for them, but contributes to the
utmost of his power, and sets them a noble example. II. David's appeal
to Others to give. " Who, then, is willing to consecrate his service ?" (ver. 5).
He levies no tax, but asks for free-will offerings of the people. This the right
way to build, support, and establish the house of God. This appeal founded on
many things. 1. He reminds them of Solomon's necessities. Young and tender,
without much wisdom and experience, but under great responsibilities. Yet
God had chosen him for the undertaking. Hence no reproach to David for
partiality and preference of Solomon. Young people should ever be encouraged
in good works. 2. He sets before them the greatness of the work. " The work is
great." Great not in outward appearance, but great in purpose. " The palace
not for man, but for the Lord God." 3. He stimulates them by his own example.
" Now I have prepared." Exhortation and appeal must be backed by personal
effort and example to be efficient. III. The response to David's
appeal (vers. 6-9). They "offered willingly." The response was: I. Hearty
response not only tilled their hands, but offered " with perfect heart " (ver. 9).
" Of every man that giveth'it willingly with his heart ye shall take my offering"
(Ex. xxv. 2). 2. Immediate response. No hesitation, no consultation nor delay.
This clamps ardour, and makes all work difficult. 3. Liberal response. Influenced
by the persuasive address and powerful example of the King, they gave according
to their abilities. Their united contributions amounted to the gross sum of
gold 5,000 talents and 10,000 drams, of silver 10,000 talents, besides brass and
iron. IV. The results of this response. "They rejoiced" "were
glad with great gladness." David rejoiced to see the work on which his heart
was set so earnestly carried on. Princes rejoiced under a sense of duty rightly
performed, and God's acceptance of it. People rejoiced in the generosity of their
rulers. The selfish and niggardly are miserable ; the sympathetic and self-denying
are happy and cheerful. " The liberal soul shall be made fat "

" The truly generous is the truly wise ;
And he who loves not others lives unblest."

CHRISTIAN EXPERIENCE AND CHRISTIAN INFLUENCE. Verses 1-10.

The life of David fitted to encourage faith in God, and proves that a good man
may begin a work which shall continue after his death. Leanrfrom these vei'ses
I. The nearer a good man approaches his end, the more spiritually 'minded he becomes.
David intensely anxious about the work of God. Past experience of divine favour
and anticipations of future good consciousness of God's presence and of God's
guidance give hope and assurance. The powers of the world to come influence
and prepare for the end. II. The more spiritually 'minded a good man becomes,
the greater his influence upon others. The force of his example, the authority of
his teaching, backed by a consistent consecrated life, have more influence than
the sceptre. Exalted in place and dignity, David shone in spiritual character,
drew because he led, stimulated others because earnest himself. III. The greater
influence a good man has upon others, the more certain will God's work be accomplished.
David died before the temple was built, but his influence lived. His persuasion,
not enactment, won the hearts and prompted the efforts of the people. He re-
joiced in the succession of his son to the throne, and in the offerings of the nation
for the work of God.

A CALL TO EARLY DEVOTEDNESS. Verse, 5.

I. We shall explain what we regard as the consecration of service to God.
1. There must OB correct views of the Divine character and claims; 2. A practical
obedience to the will of God; 3. Active exertion to promote the Divine glory,

135

HOM1LETIC COMMENTARY: CHRONICLES.

[CHAP. xxix.

II. We shall present the considerations which ought to urge to an engagement
in the service of God. 1. We are placed under universal and imperative obligation
to do so ; 2. The influence his service has in preventing the degradation and pro-
moting the dignity of our nature ; 3. The true and solid pleasure his service
communicates to the soul ; 4. The glorious recompense by which the engagements
of his service are consummated. III. We shall impress the question by which,
to an engagement in the service of God, you are emphatically challenged
[/". Parsons],

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 3. / have set my affection. The
force of religious affection for one
thing. 1. In its possession and govern-
ment of the mind. To build the
thought of his mind, the object of his
life. "This one thing I do." 2. In
its command over the resources of our
life. He prepared and gave with all
his might gold and silver ; the spoils of
his enemies, and the treasures of his
palace, devoted to the chosen work, not
to transient pleasure, nor temporal
interests. Such thought and pains,
such concentration of purpose and
affection rebuke the loiterers and half-
hearted.

Ver. 5. Consecration. 1. Service.
Every child of God is a servant, a
worker, a commissioned officer. In
performance of life's duties are de-
manded First : A settled purpose, a
purpose arising from a survey of our
being, relationships, and surroundings.
Life's great question, " What must I
do ? " Secondly : An active resolve.
Will the motive power within. The
energies of life in the will rightly
directed, obstacles like chaff before it.
But religious service specified. Many
receive but give not, unprofitable ser-
vants, &c. 2. A willing service. " Who
is willing? " This is the principal
quality in Christian service. Gigantic
intellect, profusion of gifts, untiring
activity, a great moral force, and all
these put together without the heart,
God will reject ; but two mites and the
heart He will accept. First : A willing
service is the only efficient service. Things
unwillingly done, badly done. Workers
that need not be ashamed of their
work, put their heart into it. Secondly :
The willingness of our service is the
136

only part of it which is absolutely required.
What God wants is nowhere to be
found except within the human breast.
It is the only treasure God covets.
" My son,'give me thine heart." 3. An
immediate service. " This day." Every
Jew's attention was fixed on the
cherished object of David's life. We
are instructed to build a temple for
God, have our work planned and we
can begin "this day." Look generally
at the subject. First : Seasons for ser-
vice are never absent. A farmer is busy
summer and winter. Christians need
lose no time, nor wait for opportuni-
ties. Some wait for special occasions
which they never find. Ignorant to be
taught, erring to lead home and poor
always with us. Secondly : Efficiency
and pleasure ensue when service is per-
formed in its own time. Service of
Jesus like a meal, must be taken at its
proper time to produce enjoyment and
strength. If morning prayer be said
at night its unction is lost. Now is the
gospel's great time, " the accepted
time." 4. The highest service. " Unto
the Lord." Noble motives produce
highest service. Some serve Satan,
themselves, and the world ; as the
object, so the nature of the service.
Every service receives its inspiration
from the Master. The service of the
Lord implies, First : That the mind is
perpetually under the influence of divine
truth. Holy thoughts produce holy
living. As we think, 80 we live ; he
who thinks Christ lives Christ. " Let
this mind be also in you, &c." Secondly :
That holy thoughts are actuated by the
presence of the Spirit in them. This
communion is maintained by prayer.
Best thoughts sent up to heaven to

V. xxix.] HOMILETW COMMENTARY: CHRONICLES.

receive the Master's living touch. The soul of the miser is always miserable,

fire must be fanned into a flame by his and sinks lower into spiritual destitu-

breath The praying heart has work- tion. The good man lives like the sun,

ir> Lands. Thirdly : Entire consecra- and shines to bless in the influence of

tion. We cannot serve two masters, ideas, wealth, and effort. " The bless-

God's service enough to absorb our whole ing of him that was ready to perish

being. These are the steps a Saviour came upon me ; and I caused the

from sin, an example to follow, efforts widow's heart to joy, &c."

put forth, and a reward in expectation. Vers. 19. The principles of Chris-

" Not with eye service as men-pleasers, tian work. 1. Personal consecration

but as servants of Christ, &c." \Thos. and example. 2. Willing co-operation

Davies, D.D.]. by all. 3. Appropriateness of service

Ver. 9. Liberality and joy. Liberality and gifts. 4. Animated by a true

often brings temporal wealth, invari- spirit of enthusiasm and joy.

ably in spiritual matters does it bring Let us do our work as well,

wealth and joy of soul. Every effort Both the unseen and the seen ;

has reaction, and reaction the law of Mak the house where gods may dwell,

material and spiritual worlds. The Beautiful, entire, and clean

[Longfellow],

HOMILETICS.
THE LAST THANKSGIVING. Verses 10-20.

Every sentence weighed and measured for the occasion. The scene grand and
impressive. " David's Psalms, towards the latter end of the book, are most of
them Psalms of praise. The nearer we come to the world of everlasting praise
the more we should speak the language and do the work of that world."

I. The infinite perfections Of God. Adores God and ascribes glory
to him. 1. God in his unspeakable grandeur. " Thine, O Lord, is the great-
ness." " Thou art great, and greatly to be feared ; " the power, " in thine hand
is power and might" (ver. 12); the victory, "the victory (strength) of Israel"
(1 Sam. xv. 29) ; the majesty, " honour and majesty are before him (his
inseparable attendants)" (Ps. xcvi. 6). 2. God in his universal dominion. "Thine
is the kingdom, O Lord." Exalted over all, ruling without rival. 3. God in
his absolute ownership. "All that is in the heaven and in the earth is thine."
Proprietor, not Trustee, of all the universe. A title underived and not shared
by another. His inheritance infinite and secure. He had no predecessor, will have
no successor, and nothing will ever pass from him. 4. God in his covenant relation.
"Lord God of Israel, our Father." The expression more full in ver. 18. He was
the tutelary God and fountain of blessing to the patriarchs, with whom he made
special covenants. 5. God in his goodness to men (ver. 12). "Riches and honour"
come from him. He gives strength and makes great. The princes merited
nothing by their generosity. All through the influence of his grace ; therefore,
no ground for boasting. " Let no flesh glory in his presence ; for of him, and
through him, and to him, are all things; to whom be glory for ever. Amen."

II. The peculiar relations of man to the infinite God. The

Psalm not only filled with devout reverence to God, in language of beauty and
liaal piety ; but a description of man as unworthy, dependent, and short-lived.
1. Man is a dependent creature. The more we think of God's greatness, the
more we feel this, " Who am I ? " (a) Dependent for substance to give. " Of
thine own have we given thee." (b) Dependent for the disposition to give it.
He works in us to will and to do, &c. (c) Therefore, indebted to God for all
things. Thanks due to him for heart and mind, substance and success. 2. Man
is a short-lived creature. The earth abides, its inhabitants die. Life a pilgrim-
age ; we are strangers and sojourners, not at rest, not at home. Life a shadow,

137

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. xxrr.

transient, dark, and vain ; ending in perfect darkness or perfect light. Life
uncertain : " there is none abiding." We can neither expect to stay long, nor
work much while we do stay on earth. If, then, uncertain, what are the
services of a poor short life ? God favours us by their acceptance. 3. Han't,
conduct is observed by God. " Thou triest the heart." Seest the motives, as well
as the gifts for thy cause. Takest pleasure in uprightness of heart. An act, a
life may be misinterpreted or despised, but the good man is conscious of integrity
("I know") and may appeal to G-od, who is acquainted with all our way. We
can neither r9Joice nor work without a sense of spiritual rectitude. " If our
heart condemn us, God is greater than our hearts, and knoweth all things."

GOD'S PROPRIETORSHIP AND MAN'S OBLIGATION TO HIM. Verses 13-16.

I. God owns all things. 1. Absolutely. "Thine." 2. Universally. "All
that is in the heavens, &c." (ver. 11). 3. Perpetually. He will eternally keep his
own. II. Man's Obligation to God. 1. To render thanks to God.
Every gift from thee, therefore thank the Giver. "What shall we render to the
Lord for all his benefits ? " 2. To use rightly the gifts of God. Health, time,
and money not to be abused should be used carefully. Stewards should be
found faithful. " Will a man rob God ? " All essentially God's, and should be
willingly given to him.

" Lord, what my talents are I cannot tell,
Till thou shalt give me grace to use them well :
That grace impart ; the bliss will then be mine,
But all the power and all the glory thine."

THE SOJOURNERS AND THE SHADOW; OR, DIFFERENT ASPECTS OF LIFE. Verse 15.

Those epithets do not apply to all men indiscriminately. Human life has
varied aspects according to moral condition and future expectation. I. All
men are SOJOUrners on earth. David uses language of Abraham,
Isaac, and Jacob, who lived as men without permanent home. All sojourners or
pilgrims on earth, because all passing through it to a future beyond it. Stern
law compels advance. We live and we must die. Not naturalised, no rights of
inheritance, foreigners here; we should seek home, rest, and bliss in heaven.
II. All men sojourn in shadows on earth. " Our days on earth
are as a shadow." 1 . Life itself is a shadoio. In swiftness and uncertainty ;
darkness and perplexing changes. "Shadows in career," says Geo. Herbert.
We flee as a shadow and continue not (Job xiv. 2). 2. Men ivalk in shadows.
" Every man walketh in a vain show (an image) " (Ps. xxxix. 6). " All shadows and
pursuing shadows," says Burke. Deluded by sense, refusing to see the only
lasting substance ; men live in lies, dream of false pleasure, and find everything
fleeting and unsubstantial. After all discussions concerning the supreme good,
some pointing to pleasure, some to virtue, and others to apathy, who can give a
definite and decisive answer ? Life without God is vain, and not worth living.
" Who knoweth what is good for man in this life, all the days of his vain life
which he spendeth as a shadow " (Heb. " the number of the days of the life of his
vanity") (Ecc. vi. 12). III. Only some men are strangers on
earth. Christians are strangers. They feel, dress, and act as such. " Confess
that they are strangers and pilgrims on the earth." But a large class of men to
whom the world is perfectly congenial ; who feel nothing strange, nothing
unnatural. They are in their element ; find their place and satisfaction in its
pursuits and enjoyments. They desire no better country, but seem to fix their
138

CHAP, xxix.] IIOMILETIC COMMENTARY: CHRONICLES.

hearts and homes in this, through which they rapidly pass. What a foolish
exchange ; shadows for substance ; trifles or eternity !

"All on earth is shadow,
All beyond is substance. How solid all
Where change is known no more ! " [Young'}.

THE LAST PRAYER. Verses 18, 19.

After solemn recognition of God's sovereign and universal proprietorship, an
unqualified disclaimer of all merit, we have earnest and appropriate prayer for
people and prince. I Prayer for the people. Praise should ever end
in prayer for ourselves and others. 1. That they may be kept in the right mind.
" Keep this for ever," &c. This disposition of joyful, willing consecration of
heart and gifts to thee. Let it not be transient and forgotten. 2. That the
perpetuity of this right mind may be properly based. Promises are broken ;
appearances change and hopeful beginnings may fall through. The heart, the
deepest source, must be fixed, framed, and established. " Prepare their heart
unto thee." II. Prayer for Solomon. Blessings fit &nd most needful.
1. That he may obey God. " Give to Solomon, my son," first of all sincerity, a
perfect heart. Then help him "to keep thy commandments," binding on con-
science ; " thy testimonies," evidences of God's character ; " and thy statutes,"
enactments for instruction of the people. 2. That he may build the temple of
God. " And to build the palace." Mark the order right in heart first, then
engagement in work. True to God, faithful in service. This prayer required
now. We build temples, fortunes, and families make " provision " for grand
enterprises, but forget that materials, strength, and stability come from God
" Except the Lord build the house, they labour in vain that build it."

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 1020. Davids thanksgiving. Ver. 15. Apply to the Christian.

1. Its adoration of God. 2. Its Be vigilant in duty while here. Im-

acknowledgment of dependence upon prove the world as much as possible

him. 3. Its recognition of the in- while in it. Seek to persuade others

fluence of his grace. 4. Its solemn to go with you to " a better country,

appeal to conscious integrity. 5. Its even a heavenly one." Our days on

earnest prayer for king and people. earth, &c. 1. The brevity of life.

Vers. 12-14. The right value and "Thou hast made my days as a hand-

right use of divine gifts. 1. We only breadth." 2. The vanity of life. "Every

give what has been given to us. 2. man at his best state is altogether

We only give what we must leave. 3. vanity." 3. The emptiness of life.

We have but a short time to give at " Every man walketh in a vain show."

all. 4. The end of life. " Make me to

Ver. 14. Of thine own have we know mine end." " Days are one of

given thee. 1. Apply to temporal the shortest measures of time ; but

things. Money, time, &c. 2. Apply long enough to decipher man's life by "

to spiritual things. Repentance, faith, [Trapp].

and works, bestowed by God and due Ver. 19. To keep thy command-
to him. " When ye have done all ments. Not for wealth, power, nor
those things which are commanded learning. " Learn here," says Trapp,
you, say, We are unprofitable servants ; " what to pray for in the behalf of our
we have done that which was our duty children. A child of many such
to do." prayers cannot easily miscarry."

139

HOM1LET1C COMMENTARY: CHRONICLES. [CHAP. xxix.

HOMILETICS.
SOLOMON'S ELEVATION TO THE THEONE. Verses 20-25.

The second time. The first done hastily, on account of Adonijah's conspiracy
(cf. 1 Ki. i. 3539). This anointment deliberate, most solemn, and by a

representative assembly. I. The Divine choice of Solomon to the

throne. "S. sat on the throne of the Lord." Not David's throne, nor
Israel's to give away. The Lords in a special sense. Hence the government
called a Theocracy, God's government, by Josephus. All thrones belong to him.
He sets up, deposes, and determines the destiny of rulers. " By me kings rule
and decree justice. By me princes rule, and nobles, even all the judges of the
earth." II. The loyal obedience to Solomon on the throne.

This most joyful and universal. 1. The people submitted. Represented by " all
the princes and the mighty men," they put the hand under Solomon's thigh
and bound themselves by oath to allegiance. " All Israel obeyed him." 2.
The royal family submitted. "All the sons likewise of King David." Some of
them were elder and of nobler birth or of nobler mothers. But now convinced
by the national act and God's choice that Solomon was to be king. Adonijah
failed and died. God's will done notwithstanding man's claims and ambitious

designs. III. The prosperity of Solomon on the throne. "The

Lord magnified Solomon exceedingly." Notice 1. The source of prosperity.
Ascribed to the source of all greatness. A majesty " bestowed," not humanly
created. 2. The peace which attended the prosperity. No rival to disquiet, no
foreign power to oppose. " All Israel obeyed him." 3. A prosperity unequalled.
" Such royal majesty as had not been on any king before him in Israel." A fit
type of Christ. " He was a king blessed of the King of kings " \Shakes.~\. " I
was great and increased more than all that were before me in Jerusalem."

DAVID'S LATTER END. Verses 26-30.

The writer now finishes a picture which presents the great king in meridian
splendour. The brilliant life is closing and the evening is calm and peaceable.
I. The length of David's reign. "The time that he reigned over
Israel was forty years." This divided into two eventful periods. About " seven
years in Hebron" (2 Sam. v. 5), and "three and thirty in Jerusalem." A
reign of glory, yet falling short of the divine ideal ; signalised by services which
contributed to the exaltation of the kingdom and the glory of God ; but
darkened by crimes and calamities, and which gradually prepared for the reign
of his successor. II. The end of David's life. "He died." Then
the mightiest men are mortal ; the most useful withdrawn from ministry ; and
the world can get on without its greatest and best men. " The thing is not to
leave a name behind us a mere name. It is to leave behind influences that
hearts will feel, memories that will be cherished at home, and that will be
blessed by those whom we have served and helped in life" [Dr. Parker]. He
died. 1. Rich in circumstances. " Full of riches and honour." Enough of
this world's wealth by which he adorned the capital and prepared for the build-
ing of God. 2. In a good old age. Not so old as many predecessors, not
exceeding seventy years. But his life not cut short, lasted the appointed term
and filled with opportunities and work. In expressive Hebrew, " full of days."
Many days empty and many lives like a blank ! Nothing done, everything
lost! 3. Satisfied in mind. "Full (i.e., satisfied) of days" (cf. Gen. xxv. 8; Job
;xlii. 17). Satisfied with days given both in number and character ; filled with
gratitude and submission. 4. Ready to depart. He had " served his generation
by the will of God," now ready to fall asleep. Having seen God's salvation, he
140

CHAP, xxix.]

HOMILET1C COMMENTARY: CHRONICLES.

was wishful to depart in peace. A tranquil sunset ! III. The records of
David's kingdom. Not given in full. "The times" indicate 1. His
private life. " Times that went over him," of joy and sorrow, of conflict and
rest, &c. (cf. Job xxiv. 1; Ps. xxxi. 16). 2. His civil career. "And over
Israel." National changes in political and ecclesiastical affairs. 3. His military
enterprises. " Over all the kingdoms of the countries," hostile or friendly. A
sovereign who raised his country to power and dominion, beloved in life and
honoured in death. His " royal majesty," was not in the splendour of his
palace and retinue ; but in the unity and moral worth of his people, the
excellency of his life and the legacy of his reign.

HOMILETIG HINTS AND SUGGESTIONS.

Ver. 20. Bless the Lord. David was
excellent at this viz., stirring up
others to join with him in praising
God (see Ps. xxxiv. 3 and ciii. 20)
[Trapp]. Worship, its true nature :
" Bless the Lord." Its solemn expres-
sion : " Bowed down their heads." Its
sublime object : " Worshipped the
Lord." Its connection with civil
reverence: "Worshipped the Lord and
the kiny."

Ver. 23. Solomon sat on the throne.
The fulfilment of promise, the display
of power and providence, and the type
of the Lord Jesus. David died and
Solomon reigned in his stead. Compare
them 1. As kings of Israel. 2. As
servants of God. 3. As authors of
inspired songs and literature.

Vers. 29, 30. These words indicate
1. The fragmentary record. The books
mentioned are lost, except a few parti-
culars in the books of Samuel, Kings,
and Chronicles. They were sources
used by the author. 2. The order in
which events are given. In accord-
ance with his design the writer sig-
^ilises the religious aspect of the nation,

has omitted many events from David's
history, and enlarged in details of
arrangements of worship and prepara-
tions for the building of the temple.
He writes partly as an excerpter and
partly a supplementer.

Ver. 29. Three eminent men, per-
sonally acquainted with David through
the principal part of his life Samuel,
Natlian, and Gad. " The three (Heb.)
words, Roch, Nabi, and Ghozeh, are
here brought together and apparently
contrasted " (cf. 1 Sam. ix. 9) [Dr.
Jamieson].

Life's changing current. 1. Times
make a deep mark upon the
body, the least important portion of
our complex nature. 2. Equally
marked is the effect of " the times" as
they pass over us upon our intellectual
nature. 3. Not less striking or im-
portant is the stamp of time upon the
history of our sensibilities. 4. The
most important change is the one that
refers to our moral and spiritual state.
5. Our social and relative condition is
subject to the constant variations ot
time [Dr. S. T. Spear].

ILLUSTRATIONS TO CHAPTER XXIX.

Ver. 6. Offered willingly. Rich
men's presents are gold and silver, or
other costly things. Mine must be
recommended by the affectionate
pleasure with which I give them
[The Ven. Bede when dying]. It is
the comfort of poverty that our
affections are valued, not our presents
[Bp. Hall].

' Ver. 14. Who am I? What I
have done is worthy of nothing but

silence and forgetf ulness ; but what
God hath done for me is worthy of
everlasting and thankful memory [Ibid.] .

Ver. 15. /Shadow. In this I see
that we, all we that live, are but
vain shadows, unsubstantial dreams
[Sophocles].

Ver. 19. Give unto Solomon. No
good man is jealous of his son, but
desires to see his children more famous
than himself [Theodoret],

141

UOM1LETIC COMMENTARY: CHRONICLES. FCHAP. xxix.

Vers. 20-22. Worshipped. Devo- into which the largest amount of mind,
tion, when it does not lie under the of mental and moral activity, is con-
check of reason, is apt to degenerate densed. It is possible for the longest
into enthusiasm [Addisonl. All is life to be really briefer than the
holy where devotion kneels [Holmes], shortest, and the child or youth may

Vers. 26-28. Died. The death-bed die older, with more of life crowded

of saints often resembles the setting into his brief existence, than he whose

sun, whose rays are the brightest when dull and stagnant being drags on to

it is nearest the horizon. " The tongues an inglorious old age [Caird~].

of dying men enforce attention like

, % ' r a? 7 T " We must need weep the chance ana

deep harmony [Stokes.]. change of life,

Ver. 30. Times. Amongst rational A n( j mortal sorrows touch a mortal's

beings that life is longest, whether hea:t " [Virg. JEn. i. 462].
brief or protracted its outward turn,

142

HOMILETIC COMMENTARY

ON THE

SECOND BOOK OF CHKONICLES.

INTRODUCTION.

SEE the general introduction of the first book for analysis and date. " The
most remarkable feature in the historical books of Scripture, and especially of
Kings and Chronicles, is their religious, theocratic character. Secular history
gives the public changes which nations have undergone, with their causes and
results. Church history traces the progress of sentiment, and of various
influences in relation to the Church. But here, king, church, state are all
represented as under God. The character of each king is decided by his fidelity
to the religious obligations of his office. Of each it is said, ' He walked in the
\vays of David his father,' and so prospered, or of Jeroboam, who 'made Israel
to sin,' and so failed. These books are valuable as the history of God and His
law in the nation, and that nation a monarchy ; as the Books of Joshua and
Judges are the history of God and His law in an aristocracy or democracy, or as
the earlier books are the history of God and His law in the family. In the
Prophets and in the Acts of the Apostles we have glimpses of what is to be the
history of God and His law in the world. Mark, therefore, the prominence
given to the erection of the temple ; the numerous references to the ancient
law, especially when the two kingdoms were drawing near to their end, as if to
account for their decay and approaching fall; the frequent interposition of
prophets, now rebuking the people and now braving the sovereign ; the depo-
sition and succession of kings ; and the connection everywhere traced between
what seem to be mere political incidents and the fidelity or idolatry of the age.
Were nations wise, these records would prove their best instructors. They are
adapted to teach alike the world and the Church. The genealogical tables
though to us comparatively uninteresting, were highly important among the
Jews, who were made by prophetic promises extremely observant in the.e
particulars. These tables give the sacred line through which the promise was
transmitted for nearly 3,500 years, a fact itself unexampled in the history of the
human race" [Angus], "This history of the Jewish monarchy, as it is more
authentic, so it is more interesting and instructive than the histories of other
monarchies. We had the story of the house of David before, in the first and
second books of Kings, intermixed with that of the kings of Israel, which there

143

UOMILRTIC COMMENTARY: CHRONICLE.*.

took more room ' than that of Judah ; but here we have it entire. Much is
repeated here which we had before, yet many of the passages of the story are
enlarged upon, and divers added which we had not before, especially relating to
the affairs of religion ; for it is a church history, and it is written for our
learning, to let nations and families know that then, and then only, they can
expect to prosper, when they keep in the way of their duty to God ; for all
along the good kings prospered and the wicked kings suffered. The truth of
the word of God appears, Those that honour me I wUl honour, bitf those that
despise me shall be lightly esteemed!"

CHAP. 1.3 HOMILETIC COMMENTARY: CHRONICLES.

CHAPTER I.

CRITICAL NOTES.] The reign of Solomon is comprised in nine chapters of this book,
corresponding to 1 Kings i.-xi., and forms the third part of the whole work. This
chapter contains the sacrifice at Gibeon, the vision and the wealth of Solomon.

Vers. 1-6. Solomon's offering at Gibeon. Strengthened, a favourite word (c/. xii. 13;
xiii. 21 ; xxi. 4), meaning established, firmly settled in government. Magnified (1 Chr.
xxix. 25). Ver. 2. All Israel, by their representatives. Captains (1 Chr. xxvii. 1 ; xxviii. 1).
Judges desirable on all occasions like this (1 Chr. xxiii. 4). Chief of fathers. Heads of
families still recognised, though having no special function (cf . Speak. Com.). Ver. 3. Gibeon.
Through inroads of Philistines, tabernacle removed from Shiloh to Nob (1 Sam. xxi. 1) ;
after destruction of Nob by Saul to Gibeon (1 Sam. xxii. 9). Ver. 4. Ark separated from
tabernacle, consequently two centres of worship (cf. account in 1 Chr. xiii. and xv.).
Ver. 5. Altar (marg.) " was there ; " this, therefore, the legitimate place of worship. Sought,
i.e., frequented it, in the habit of making use of it [Speak. Com.]. Some give " sought
Him, the Lord."

Vers. 7-12. Solomon's vision at Gibeon. Night, after sacrifice, through dream (1 Kings
iii. 5-15). Ver. 8. Me to reign. First case of son succeeding father. Ver. 9- Promise,
special, made to David, that his successor should be wise and able to judge. Though no
express record, Ps. Ixxii. amounts to nearly the same ; a Psalm undoubtedly Messianic,
yet its primary subject is Solomon. May we not understand Solomon here as calling
upon God to make good this prophecy, to " establish " this implied "promise"? [Speak.
Com.] Ver. 10. Knowledge, insight (cf. Dan. i. 4-17 ; Ecc. x. 20). Wisdom, the power of
applying knowledge rightly. Go out, do all parts of the kingly office ; reminding of
Deut. xxxi. 2 ; 1 Sam. xviii. 13-16 ; 1 Kings iii. 7. Vers. 11 and 12. God's answer. Long
life omitted here, given in 1 Kings iii. 14, conditionally. Riches and wealth, stores of
commodities ready for use.

Vers. 13-17. Solotnon's riches came "from the high place that was at Gibeon to Jerusalem "
[Speak. Com.]. Ver. 14-17. This passage is very nearly identical with 1 Kings x. 26-29.
The only difference of any importance is the addition here (ver. 15) of the words "and
gold," which do not occur in 1 Kings x. 27. The touch thus added is characteristic of the
writer of Chronicles, who is more rhetorical and more bold in his use of hyperbole than
the author of Kings [Speak. Com.].

HOHILETICS.
THE SPLENDID BEGINNING. Verses 1-12.

Solomon 'magnified in character, accession, and choice. Many princes have had
good fathers, wise training, and great privileges, but lacked wisdom and turned
out badly. Solomon crowned while David lived, surrounded by a loyal people
and blessed by Divine Providence. His beginning wise, most promising and

glorious. I. Solomon's accession to the throne was provi-
dentially secured. " The Lord his God was with him." Chosen, he was
enthroned, not deprived of the kingdom. Endangered by sedition, he was
" strengthened," established. The feast of conspirators broken up. Adonijah
fled to the altar for refuge. God's providence opened up the way, and God's
promise was fulfilled. In allusion to the rapid suppression of resistance, and to
this signal entrance on his new reign, without rival or rebel, Solomon declares,
" As the Lord liveth, which hath established me and set me on the throne of
David my father," <fec. II. Solomon's claims to the throne -were
sanctioned by a representative assembly. He was confirmed by

recognition and allegiance of all the tribes in representatives. Captains, judges,
and heads of famiKes, princes, and people all received him. Those in
authority should side with right and use their influence to promote true religion

145

HOMILET1C COMMENTARY: CHRONICLES. [CHAP.

and God's glory. Weakness in kings, selfishness in rulers, and disaffection in
people, outrage liberty, destroy the peace, and endanger the throne of kingdoms.

" Let not the world see fear and sad mistrust
Govern the motion of a kingly eye " [Shakes.'].

III. Solomon's accession to the throne -was signalised by

solemn acts Of worship, " All the congregation with him," a vast con-
course of dignitaries in solemn procession on its way up the hill to Gibeon, six
miles north of Jerusalem, to offer royal sacrifices ! I. In obedience to divine law.
The brazen altar was there (ver. 6); that is, the Gibeonite sanctuary was still
the legal, the .official and historically rightful place for burnt offerings.
2. In appropriate magnificence. The holocaust became the rank and attests the
splendour of the sovereign on this occasion. Sacrifices abundant. Zadok the
officiating high priest (1 Chr. xvi. 39). The time-honoured altar prepared by
the skill of Bezaleel in the wilderness (Ex. xxxviii. 1). IV. Solomon's

accession to the throne was in a spirit of devout supplication.

How many kings begin their reigns ; how many youths in critical moments,
turning-points in life, begin their course altogether differently ! Alas ! many
gain distinctions, enter life fully equipped, for awhile out-distance others ; but
with the turn of fortune fall behind and end in ruin. Solomon remembered
the position of his predecessor, his own youth and weakness, the responsibility
under which he was placed, and made request for gifts and grace to help him.
When Victoria learned that she was about to become Queen of England, her
first words to the Archbishop of Canterbury were, "I beg your Grace to
pray for me." Together they knelt, and the new reign began with prayer.

V. Solomon's accession to the throne was unequalled in

splendour. None before him, nor after him, had the like (ver. 12).
1. Outtvard splendour. " Riches and wealth and honour." Good in themselves
and good as a means of usefulness. The good which the world seeks ; but this
honour decays. All worldly greatness is fleeting in character and worthless at
last. " We brought nothing into this world, and it is certain we can carry
nothing out." 2. Moral splendour. " Wisdom and knowledge " higher than
material wealth. The riches of Croesus would not add a fraction of value to a
man. "The gold is but the guinea stamp." " How much better is it to get
wisdom than gold ! and to get understanding rather to be chosen than silver."
Better, for it enriches its possessor, creates higher enjoyments, invests with
greater dignity, and is destined to longer existence. " King Solomon exceeded
all the kings of the earth for riches and for wisdom."

SOLOMON'S CHOICE. Verses 7-12.

Probably at the close of festivities on Gibeon, when the mind of Solomon had
been elevated, and his heart touched, that God appeared to him in a dream ; gave
him the option of everything good in the world. He felt intense desire, and
offered earnest prayer for wisdom. Whether the dream was imaginary or not,
the choice was made, and God's grant of it real. Learn I. That ability to
discharge the duties of our calling is most desirable. Some
time since a paper appeared in a popular Review under the title, " What know-
ledge is of most worth ? " the object of which was to show the sufficiency of wlm
is generally called science to guide in life. " The universal reply is science. This
is the verdict on all counts." But what is meant by science ? If mere education
without religion, knowledge without wisdom, we cannot agree with it. There is
a difference between science and wisdom. Wisdom is the right use of know-
ledge. Science seeks truth for its own sake, wisdom for practical uses. Science
146

CHAP, i.] HOM1LETIC COMMENTARY: CHRONICLES.

exercises the intellect, wisdom affects the heart. A man cannot be wise and able
to fulfil his mission who does not use what he knows. Wisdom is the principal
thing, therefore get wisdom, to govern as kings " in righteousness and judg-
ment," to rule as masters " in the fear of the Lord," to win souls as ministers,

for " he that winneth souls is wise." II. That this ability can only

come from God. Solomon's surroundings favourable, education good,
friends numerous, and wealth enormous, but he lacked wisdom, and looked to
God for it. True wisdom is needed as much to build up the Christian Church, to
govern a kingdom and rule a house, as to rear the tabernacle. If there be
capacity, culture and application may make a scholar, a philosopher, or an orator.
But " the wisdom which is profitable to direct " is " the wisdom from above."
We must look to the source from whence Bezaleel and Aholiab gained their skill
and ability (Ex. xxxv. 30-35). "Give me wisdom and knowledge." III.

That where the desire for this ability is supreme, God will

honour and bless it. " I have also given thee that which thou hast not

asked" (1 Kings iii. 13). Great pretension to wisdom often covers the want of

it. Shallow streams make greatest noise. There must be 1. Intense desire. A

feeling of deep want. " This was in thine heart." Opinionated, self-sufficient

men will never get it. A craving for its possession, growing out of sense of

need, a cry of the soul, " Where shall wisdom be found ? " 2. Earnest search.

Mere want or desire not enough. There must be effort, honest, strenuous, and

persevering. A search as for silver and gold. " If thou seekest her as silver,

and search for her as for hid treasures, &c." 3. There must be prayer. " Give

me now wisdom and knowledge." God will honour our petitions when sincere ;

will give inferior when we ask for superior blessings. God gave the wisdom

asked, and the wealth unasked. If we value and pray for understanding, God

will do for us " exceeding abundantly above all that we can ask or think." " If

any of you lack wisdom, let him ask of God, that giveth to all men liberally and

upbraideth not, and it shall be given him."

THE BLESSEDNESS OF WISDOM. Verses 10-12.

I. It helps to govern life. " Who can judge this thy people ? " 1. By
<jiving insight. " Knowledge of men and things," understanding of the times in
which we live, and their demands upon us. 2. By imparting activity. " That I
may go out and come in before this people." Public activity unceasing and un-
checked. 3. By teaching us to avoid evil and do good. " Discretion shall pre-
serve thee, understanding shall keep thee." " When thou goest thy steps shall
not be straitened " (freedom in the great highway of life) ; " and when thou
runnest thou shalt not stumble" (safety in activity) (Prov. iv. 12). II. It
endows with best wealth. Wealth of soul. " For the soul to be with-
out knowledge it is not good." Wealth of the character. " She shall give to
thine head an ornament of grace ; a crown of glory shall she deliver to thee."
An ornament better than kings' robes, a crown not of fading laurels or rusting
metal. Adornments of holiness preparing for the crown of glory which fadeth
not away. Character better than cash, the only wealth that will go into the
other world, and determine condition there. " Treasures of wickedness profit
nothing, but righteousness delivereth from death." III. It ensures per-
manent good. It is excellent in itself, described as " the fear of the Lord,"
and " the knowledge of God," blessing the intellect and the heart. In this life
often brings riches, honour, length of days, and unequalled privileges. But these
things may all end. Heavenly wisdom is supereminent, an eternal possession, a
treasure we can lay up in heaven. It sets before us the way of life, anil
secures our salvation. Worldly good pertains to earth only ; here is

147

EOMILETIC COMMENTARY: CHRONICLES.

[CHAP. i.

Blessing helping to escape the miseries of false choice, and giving endless pos-
session of perfect bliss.

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 1. God with him. 1. God is
often against the kings of the earth.
This seen in the disasters which he
brings on their armies, <fec., and may be
illustrated by the histories of many
kings mentioned in the Bible. 2. God
is with some kings for the punishment
of others. The wicked are the sword
of God. 3. God was with Solomon
for the good of Israel ; with him in
answer to prayer. 4. God was not
with Solomon unconditionally [Bib.
Museum\.

Yer. 7. How to get rich. " Ask
what I shall give thee, &c." Observe,
for the acquirement of the highest
wealth that "asking" 1. Is the
simplest method. Only a word. 2.
Is the divinely appointed method (Matt.
vii. 7 ; Mark xiv. 38). 3. Is the only
method. Purchase is impossible.
Deserts ? We have none. 4. Is the
certain method. It never has failed
yet. 5. Is the abundantly enforced
method. Enforced by the whole Bible,
by the story of God's acts, the promises
and exhortations, the life and death of
Jesus. 6. Has ever been the abun-
dantly successful method \R. A.
Griffin].

Vers. 7-10. Solomon's Choice. I.
The address which God made to Solo-
mon when He said, "Ask, &c.," He
does in effect make to each of us,

especially to the young. II. Though
we need not the qualification which
Solomon required for his kingly office,
yet we all need spiritual wisdom and
understanding, and may therefore imi-
tate his example. III. God is pleased
with those who make the choice and
offer up the prayer of Solomon. Be-
cause 1. It is the effect of His grace;
2. It indicates opinions and feelings
similar to his own ; 3. It indicates
humility; 4. It shows a benevolent
concern for his glory, and for the
happiness of their fellow-creatures ; 5.
It actually tends to promote his glory.
IV. All who make this choice and
adopt this prayer shall certainly be
favoured with a wise and understanding
heart \Dr. Payson\.

The Prayer for Wisdom. I. Come
and see a youth who at a critical mo-
ment is found in prayer. II. Come
and see a king's son who prays ex-
clusively for wisdom. III. Come and
see a humble one who prays not in vain.
IV. Come and see here a favoured one
who receives much more than he asks
for. V. Come and see an unhappy
one who by his own fault has forfeited
the blessings of his prayer [Dr. J. Van
Oosterzee].

" To know

That which before us lies in daily life
Is the prime wisdom " [Milton],

HOMILETICS.

SOLOMON'S WEALTH. Verses 13-17.

This passage refers to commerce with Egypt in exports and imports, and is
like 1 Kings x. 26-29. The road from Egypt to Syria not always under the
control of the Israelites. Solomon gained complete possession of the country
and took the trade in horses between Egypt and northern nations into his own

hands. I. Wealth derived from, trading speculations. In addi-
tion to large treasures collected and bequeathed by his father, Solomon's wealth
derived from commerce with other nations. His fleets brought gold and silver
from Ophir and Tharshish, and made them plenteous as stones in Jerusalem.
His chariots and chariot horses or chargers were, of the best kind of Egyptian
breed and highly valued. Kings of the Hittites and Syria welcomed Jerusalem
as the opening of an emporium for trade. Inland cities founded for special
US

CHAP, i.] HOMILETIC COMMENTARY: CHRONICLES.

markets, and lofty towers on the coast pointed to commerce with distant countries.
II. Wealth acquired in opposition to God's commands. The

King forbidden to multiply horses and gold under the Theocracy (Deut. xvii.
16, 17). He must trust in the Lord God, not in chariots and horses (Ps. xx. 7).
Besides, in a hilly country like Judea, cavalry of no essential service ; and going
to Egypt might open up the way to idolatry and corruption again. But Solomon
must equal other nations, hence his passion for horses, a prohibited luxury, led
to risk and excess. Wealth gained unjustly is held insecurely. "Better is the
poor that walketh in his uprightness than he that is perverse in his ways though

he be rich." III. Wealth therefore risky in its possession.

Prosperity of Solomon his great misfortune. Indulgence outran want. Abun-
dant leisure to gratify desires. Prosperous enterprises, rank, riches, and power
were his. His fame spread and raised to the pinnacle of glory among nations.
But ambition mastered him. Wealth the first step downwards. His wisdom
availed little and his end ruin. Sad that a beginning so promising should end
in consequences so fearful. The smallest departure from rectitude may lead to
grievous errors and fearful miseries. Neither wealth nor worldly wisdom can.
check a downward course. " The prosperity of fools shah 1 destroy them." " In
all time of our wealth, good Lord, deliver us."

THE KING'S MERCHANTS. Verse 16.

Linen yarn means influx (mikre), and thence import (mabo), contrast of export
(Sept. 1 Kings x. 28) ; in which case the verse would run thus : " And the export
of horses for Solomon was from Egypt; and the import which the king's
merchants took was an import in price" that is, in money. It was more
convenient for Solomon to send cash than commodities in exchange for the

chariots and horses [Murphy]. I. The advantages of commerce. In

softening manners and breaking down prejudices. In helping industry, pro-
moting peace, and stimulating into Nature's resources. II. The blessings

of the nation whose sovereign takes an interest in commerce.

Kings may aid in developing commerce, reviving depressed industries, and in
adopting enlightened policy. Our own country privileged. " As soon as the
commercial spirit acquires vigour," says Robertson, " and begins to gain an
ascendant in any society, we discern a new genius in its policy, its alliances, its
wars, and its negotiations."

ILLUSTRATIONS TO CHAPTER I.

Vers. 3, 6. The national worship of Gibeon. And now occurred one of
was still in the unsettled state in which those prophetic dreams which had
it had been since the first entrance into already been the means of Divine corn-
Palestine. " The people sacrificed in munication in the time of Samuel,
high places." The chief local sanctity Thrice in Solomon's life at the three
still adhered to the spot where " the epochs of his rise, of his climax, of his
Tabernacle of the congregation " stood, fall is such a warning recorded [Dean
on what was called " the great high- Stanley].

place of Gibeon." Hither as on a Ver. 10. Wisdom consists chiefly in
solemn pilgrimage, with a vast con- three things 1. Knowledge to dis-
course of dignitaries, the young King cern. 2. Skill to judge. 3. Activity
came to ofler royal sacrifices on his to prosecute [T. Watson], He showed
accession. A thousand victims were his wisdom by asking for wisdom. He
consumed on the ancient altar. The became wise because he had set his
night was spent within the sacred city heart upon it [Stanley]. Who can?

149

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. n.

Wisdom is preferred to riches, to long Ver. 11. In thine heart. Without

life, and to victory over enemies the a rich heart wealth is an ugly beggar

common ambition of kings. Honour- [Emerson~\.

able to any man, but especially to one Ver. 12. / will give. God is a
so young as Solomon; the dictate of light that is never darkened, an un-
early piety and of the purest patriot- wearied life that cannot die, a fountain
ism; expressing the most profouud always flowing, a garden of life, a
humility in circumstances favourable seminary of wisdom, a radical begin-
to the growth of pride ; so moderate ning of all goodness [Quarles].
and so modest ; breathing sentiments Vers. 14-17. Prosperity. Many are
of the deepest gratitude to God, and not able to suffer and endure pros-
of entire devotion to the public wel- perity ; it is like the light of the sun
fare [Dr. T. Guthrie]. to a weak eye glorious indeed in itself,
" Wisdom is ofttimes nearer when we stoop but not proportioned to such an instru-
Than when we soar " [ Wordsworth]. ment [Jeremy Taylor],

CHAPTER II.

CRITICAL NOTES.] This chapter corresponds with 1 Kings v. It comprises preparations
for building the temple (vers. 1, 2) ; Solomon's message to Huram (vers. 3-10) ; Huram 's
reply (vers. 11-16) ; and the census of the strangers (vers. 17, 18).

Vers. 1, 2. Preparations for building. Determined, i.e., commanded, gave orders to
build. Name (1 Chr. xxii. 10 ; cf. 1 Kings v. 5). Kingdom, royal palace. Ver. 2. The sub-
stance of this verse given in ver. 18, here indicative of magnitude of the undertaking.

Vers. 3-10. Solomon's message to Huram. H. had congratulated Sol. (1 Kings v. 1).
Deal (cf. 1 Chr. xiv. 1 and 2 Sam. v. 11). Cedars (1 Chr. xiv. 1). Ver. 4. Incense, lit.
incense of spices (marg.) ; the regular incense burned every morning and every evening
(Ex. xxx. 7); for symbolic meaning, see Rev. viii. 3, 4. Shewbread (cf. Ex. xxv. 30;
Lev. xxiv. 5-9 ; Num. iv. 7). Moons (Num. xxviii. 11-15). Feasts, three great annual
Ver. 5. Great, exceeding in size any separate building in Palestine and any temple of the
gods of surrounding nations. See Stanley's Jewish Ch., vol. ii., p. 224. V er. 6. Able (cf.
1 Kings viii. 27 ; 2 Chr. vi. 18). "In the question, 'Who ami?' (cf. 1 Chr. xxix. 14)
there is implied : a house for him to dwell in I cannot build ; and with this is connected
the antithesis ; but only for the purpose of burning incense before him, i.e., only to main-
tain a place in which God may be honoured by sacrifice, can I venture to build him a
house " \_Keil~\ . Ver. 7. Cunning, i.e., skilful to work in gold (1 Chr. xxii. 15) and with
knowledge of sculpture in metal and wood ; a man to design and superintend all work in
metals and other materials (Ex. xxv. 4). Ver. 8. Send. " The cedar and cypress were
valued as being both rare and durable ; the algum or almug trees (likewise a foreign
wood), though not got on Lebanon, is mentioned as being procured through Huram "
[Jamieson], Ver. 9. Wonderful, lit. great and wonderful. Ver. 10. Give. "According to
Kings, Solomon's original proposal was simply to pay Hiram's workmen for their labour,
and it was at Hiram's suggestion that he commuted his proposed ' hire ' into an annual
payment in kind (see 1 Kings v. 6, 9, 11). It would seem, therefore, that the author of
Chronicles here throws into one at least two distinct messages sent by Solomon to
.Hiram" [Speak. Com.'].

Vers. 11-16. Huram's reply (cf. 1 Kings v. 8, 9). Loved. "It would seem that neigh-
bouring sovereigns, in communications with Jewish monarchs, adopted the Jewish name
for the Supreme Being (Jehovah, 'the Lord' of our version), either identifying him with
their own chief god or (sometimes) meaning merely to acknowledge him as the special
god of the Jewish nation and country. In Hiram's case the acknowledgment seems to
be of the former kind " [Speak. Com.]. Ver. 12. The Lord, a formula designating the
Supreme God with several Asiatic nations. In Persian inscriptions Ormazd is con-
stantly called " the great god, who gave (or made) heaven and earth " [Speak. Com.].
Ver. 13. Huram, the king's own father's name appears to have been Abibaal. Father is
used in the honourable sense of master, and the trans, should be as generally admitted.
" I have sent a cunning man, endued with understanding, one Huram, my master -workman."
150

CHAP, ii.] HOMILETIC COMMENTARY: CHRONICLES.

Ver. 14. A Tyrian by race, whose mother was of the daughter of Dan, though her father
WM of Naphtali (\ Kings vii. 14), skilled in all things specified, and in wood, stone, and
fine linen. Ver. 16. Joppa, now Jaffa, the natural port of Jerusalem, distant about 35
miles.

Vers. 17, 18. The census of strangers. Strangers, descendants of Canaanites not driven
out of the land at the invasion (Judg. i. 21-36 ; 1 Kings ix. 20), and non-Israelite population
influx from surrounding nations. Numbered, reimposition of bond-service had been dis-
continued between Joshua and Saul David numbered the strangers (cf. 1 Chr. xxii. 2),
and Solomon imitated his father.

HOMILETICS.
THE BUILDING OP THE TEMPLE. Verses 1-16.

Solomon's wisdom given not for self-adornment and speculation, but for
practical purposes ; to build, govern, and do the work of God. David talked
about the work, gathered materials; Solomon executed. I. The magnitude
of the work. Wonderfully great (ver. 9). Great not so much in outward
structure as in style and design. 1. Great because God, for whom it is built, is
great. " For great is our God above all gods " (ver. 5). Infinite, self -existent,
and supreme. Our ideas of God determine our plans in building up character,
family, business, and places of worship. " Our theology determines our archi-
tecture," says Dr. Parker. Defective views of God will influence expenditure
and worship. God is great, and should have nothing mean. 2. Great because
its worship is becoming. "To burn sacrifice before him" (ver. 6). The spiritual
always greater than the material. However magnificent the place, God is
greater than the temple. A great God indicates great worship. A ritual
not to please the eye and gratify the taste, but holy, sincere, and devout.
3. Great because it satisfies great needs. " To burn before him sweet incense, &c."
(ver. 4). " Solomon seems to mean that to build a temple can only be justified
on the human not on the divine side. ' God dwelleth not in temples made
with hands,' cannot be confined to them, does in no sort need them. The sole
reason for building a temple lies in the needs of man. Man is finite ; his
worship must be local ; the sacrifices commanded in the law had, of necessity,
to be offered somewhere. Only in view of these necessities did Solomon venture
to think of building God a 'house'" [Speak. Com.]. Man will ever need incense,
which sets forth prayer ; the continual shew-bread, or communion with God ;
and the burnt -offering, or propitiation for sin (Ex. xxx. 7 ; Num. xxviii. ;

Lev. xxiii.). II. The spirit in -which the work was undertaken.

Solomon felt the necessity, urgency, and responsibility of the work. 1. A spirit
of determination. "I purpose to build a house" (1 Kings v. 5). Energy,
settled and fixed resolution in himself. Gave orders to others also to help ;
stirred up the nation to take an interest in work. Prayer should show itself in
action and enthusiasm for God. " The truest wisdom is a resolute determina-
tion," says Napoleon. 2. A spirit of humility. " But who is able to build, &c. ?"
(ver. 6). Feeling that he was undertaking an impossible work almost. Not
as a conceited king or wealthy prince, but as unworthy of the work, did he
regard himself. A due sense of insufficiency becoming in the wisest and
strongest ; the only way to secure strength and success ; will never lead to
despair, but to do what can be done. " When ye shall have done all those
things whieh are commanded you, say, We are unprofitable servants ; we have

done that which was our duty to do." III. The help which was secured
in the execution of the work. Solomon great, wise, and rich but
required help from Hiram. Kings want men ! Everything worthy done by
co-operation, reciprocity of labour. 1. Help readily given. No excuse, no
delay, no mere promise. Willingness combined with respect, congratulations,
and gladness of the opportunity. " When Hiram heard the words of Solomon

151

HOMILET1C COMMENTARY: CHRONICLES. [CHAI-.

he rejoiced greatly." 2. Edp most skilful. Cut timber, "costly stones and
hewed stones," the best that could be given. We should contrive more for God.
Give more intelligence, more value in our service ; put more cunning in the
fingers, more penetration in the mind, and more polish in the brass ; more
beauty in every sacrifice. 3. Help most suitable. One thing not substituted
for another ; cedar-trees for gold, and silver for brass. Timber, stones, and
fine linen in exact quantity and quality. Cunning men " filled with wisdom
and understanding," " able to grave," to superintend and direct. Give what is
suitable and required, and you will help in building the temple.

HIRAM AND SOLOMON. Verses 2-16.

Hiram had been a friend of David, now a faster friend of Solomon, with
whom he formed treaties and alliance, by which commerce was extended and
peace maintained. We learn from this intercourse I. That friendship in life is
helpful. Hiram served both father and son ; gratitude and filial loyalty bound
Solomon to him. An old family friend revives touching memories; should
never be forsaken, though you may rise and he may sink in the world, nor
undervalued in counsels and offices of love. " Thine own friend and thy father's
friend, forsake not." II. That co-operation among men is desirable. True
friendship leads to common courtesy and co-operation. Kings not independent,
need men, and cannot build without others. Tyre may help Jerusalem, Gentile
the Jew. In the cause of humanity, skilled and unskilled, overseer and common
labourer, may work together. " Every man has his own kingship. Every man
has something that no other man has. A recognition of this fact, and a proper
use of its suggestions, would create for us a democracy hard to distinguish
from a theocracy." III. That 'men may know God, yet not serve him. Hiram
acknowledged the God of the Jewish people, now known among the nations, but
no reason to think that he was a proselyte to the Jewish religion. The doxology
(" Blessed, &c.") may spring from courtesies of style, community of language,
and religious tradition which existed between Phoenicians and Hebrews. Men
may know much of God, speak well of him, yet withhold homage from him
and give it to idols. IV. That when Gods people are consistent in their life, their
influence upon others is for good. Hiram felt more than respect for Solomon ;
was well-disposed, through the honour and worship rendered to God. When
Israel were idolatrous, they were weakened ; when holy, they influenced and
instructed surrounding nations ; lent, but borrowed not. Let your life be pure,
and the worship of your God sincere, then you overcome opposition, touch the
heart, and secure the help of strangers. " The sons of strangers shall build up
thy walls, and their kings shall minister unto thee."

NATURALISATION OP FOREIGNERS. Verses 17, 18.

I. A good Government will tend to make a country attractive to foreigners.
II. Foreigners thus attracted are amenable to the laws of the State. III. Thus
protected, they may contribute materially to the enrichment of a State by the
importation of foreign industries. IV. The kind treatment of exiles often
repays those who so regard them. Illus. : The silk-weavers of Spitalfields.
V. Be kind to strangers [Bib. Museum].

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 3-7. In opening the business temple he proposed to build must be a

Solomon grounded his request for solid and permanent building, because

Tyrian aid on two reasons: 1. The the worship was to be continued in
152

CHAP. II.]

HOMILETIC COMMENTARY: CHRONICLES.

perpetuity, and therefore the building
materials required to be of the most
durable quality. 2. It must be a mag-
nificent structure, because it was to be
dedicated to the God who was greater
than all gods ; and, therefore, as it
might seem a presumptuous idea to
erect an edifice for a Being " whom the
heaven and the heaven of heavens do
not contain," it was explained that
Solomon's object was not to build a
house for him to dwell in, but a temple
in which his worshippers might offer
sacrifices to his honour. No language
could be more humble and appropriate
than this. The pious strain of senti-
ment was such as became a King of
Israel \Jamieson\.

Vers. 6, 7. By the sentence " the
heaven and heaven of heavens," that
is, the heaven in its most extended
compass, "cannot contain God," Solo-
mon strikes down all rationalistic asser-
tions that the Israelites imagined
Jehovah to be only a finite national
god. The infinitude and supramun-
dane exaltation of God cannot be more
clearly and strongly expressed than it
is in these words. That, however,
Solomon was addicted to no abstract
idealism is sufficiently apparent from
this, that he unites this consciousness
of the infinite exaltation of God with
the firm belief of his real presence in
the temple. The true God is not merely
infinitely exalted above the world, has
not only his throne in heaven (1 Ki.
viii. 34, 36 ; Ps. ii. 4 ; xi. 4 ; ciii.
19 ; Is. Ixvi. 1 ; Amos ix. 6), he is also
present on the earth (Deut. iv. 39), has
chosen the temple for the dwelling-
place of his name in Israel, from which
he hears the prayers of his people
[KeiL]

Ver. 7. Send a man. Men wanted
to consecrate their skill to God and lead
in Christian work, &c. A famous son.
Hiram, the first sculptor and engraver

of Israel, was half a foreigner. His
father was a Tyrian and was dead ; but
his mother was a Danite who lived in
Naphtali (1 Ki. vii. 13, 14). He thus
sprung on the Israelite side from the
same tribe, and (according to Jewish
tradition) from the same family as
Aholiab, the Danite artist in the
wilderness. So wide was his fame, and
so profound the reverence entertained
for him by the two sovereigns to whom
he belonged, that he is called " the
father," both of Solomon and of Hiram
[Stanley], I. A widow's son trained
in his father's workshop, helping his
mother, and striving to do his duty.
II. This son, by diligence, faith-
fulness, and skill, became famous,
excelled, and was promoted. III.
This promotion a reward for his
diligence, and a joy to his widowed
mother. Industry, filial love, and per-
severance sure to bring eminence.
" Seest thou a man diligent in his busi-
ness ? he shall stand before kings : he
shall not stand before mean men"
(Prov. xxii. 29). (Henry Martin,
known in his college as " the man who
had not lost an hour." Joseph, Nehe-
miah, Daniel.)

Vers. 17, 18. Solomon's workmen.
Builders, Israelites and heathen (Ps.
xxii. 29). A prophetic anticipation of
Ep. ii. 14, 19-22; iii. 4-6. Solo-
mon's treatment of his workmen. Not
arbitrary like Pharaoh, who would
have raised discontent, if not opposition,
but considerate. A wise arrangement
to give rest at home and relief in
labour. Hence no murmuring in work.
This an example to modern builders.
Learn The temple a house of prayer
for all nations. Many help in the
material work of the church, who do
not enjoy its worship and privileges.
" We, his servants, will arise and build :
but ye have no portion, nor right, nor
memorial in Jerusalem."

ILLUSTRATIONS TO CHAPTER II.

Vers. 3, 4. Friendship.
Friendship ! mysterious cement of the

soul !
Sweet ner of life ! and solder of society 1 "

{Blair}.

Vers. 5, 6. God above all gods. As,
the human mind is finite and conceives
by defining the limits of its thought,
and as God is known to us to be

153

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. rrr.

infinite, it is evident that the human Ver. 14. Skilful. The mechanical

mind can never be capable of con- genius of the Phoenicians generally,

ceiving God adequately as He is, or of and of the Sidonians in particular, is

denning His being [Hodge]. noticed by many ancient writers [b'peak.

Ver. 7. A man. The most impor- Com.].
tant print in any affair is to know what
is to be done \Columella\.

CHAPTER III.

CRITICAL NOTES.] In two chapters is narrated the building of the temple, which
correspond with 1 Kings vi. and vii. Here greater fulness of description, and more
precise introduction and different arrangement of things described.

Vers. 1, 2. Place and time of building. Moriah (Gen. xxii. 2), from which was named
the land of Moriah " land of the appearing of the Lord." Appeared, " which was shown
to David," as future site (1 Chr. xxi. 15). Prepared, fixed (1 Chr. xxii. 5). Oman,
see 2 Sam. xxiv. 18 ; 1 Chr. xxi. 18. Ver. 2. Second day not in original. Translation
should be " He began to build in the second month in the fourth year of his reign " [Speak.
Com.'], about 1012 B.C.

Vers. 3-7. The holy house and porch. These measures afterwards given. Instructed,
founded (marg.), and translation should be, " Now this is the ground-plan of Solomon for
the building of the house of God." Cubits, i.e., cubits after the old Mosaic standard.
Threescore, only length and width given here, not height, as 1 Ki. vi. 2. Ver. 4. Porch,
in length as breadth of the house. Height a difficulty. Speak. Com. proposes to read
20 for 120. Overlaid (1 Ki. vi. 22). Ver. 5. Greater house, i.e., the holy place or chief
room of the house, double in area the holy of holies. Ceiled. The walls were lined with
cedar, and the floor with fir, the ceiling only to be covered with fir and overlaid with
gold (1 Ki. vi. 15). Palm, for ornaments (1 Ki. vi. 29). Chains, probably garlands or
festoons. Ver. 6. Garnished, covered, or " paved the house with precious and beautiful
marble " [Kitto] . Stones, gems for " its beautification " (c/. 1 Chr. xxix. 2). Parvaim, not
found elsewhere, generally taken for a place, but uncertain what place. Ver. 7. House,
the holy place still spoken of, the whole of whose beams, posts, &c., had the same
decorations.

Vers. 8-14. The most holy house, i.e., sanctuary or holy of holies. For its dimensions,
see 1 Ki. vi. 20. Six hundred talents, an addition to narrative in Kings. Ver. 9. Nails, to
fasten the gold plate on the wooden lining of the walls. Upper chambers, given 1 Chr.
xxviii. 11 ; their position uncertain. Ver. 10. Cherubims (cjf. image), moveable work;
sculptured work. Original word only found here. Vers. 11-13. Their position described.
They stood on floor, occupying each a space ten cubits in height and in width (1 Ki. vi. 23).
Wings touched each other over the ark, and stretched across from wall to wall Faces
not looking at each other, like the cherubs of Moses' (Ex. xxxvii. 9), but looking outward
from the most holy to the holy place. Ver. 14. Vail, an important addition to Kings.
Blue, exactly the same colours as that of tabernacle (Ex. xxvi. 31).

Vers. 15-17. The pillars and their ornaments. High (marg.). Long refers to distance of
one from the other; height given 1 Kr. vii. 15 ; 2 Ki. xxv. 17 ; confirmed by Jer. lii. 21, 22.
They appear to have stood on a line with the front of the porch ; their position denned
obscurely. Ver. 16. Chains, chaplets or festoons in the manner of the oracle, which must
have had similar chain work (c/. 1 Ki. vi. 21). Bertheau reads " in a ring," so as to go all
round the neck as a necklace. Ver. 17. Reared before the temple, conspicuous to beholders.
Jachin, he will establish. Boaz, strength. Possibly proper names, and may belong to
supposed younger sons of Solomon [Ewald]. The LXX. trans, direction and strength.
"Lit., Jachin would seem to be, as rendered in the margin, 'He will establish,' while
Boaz may either be ' in strength,' or 'in him is strength,' or 'in it is strength.' The
meaning was probably, 'God will establish in strength' (i.e., firmly) the temple and the
religion connected with it " [Speak. Com.'].
154

CHAP, in.] HOM1LETIC COMMENTARY: CHRONICLES.

HOMILETICS.
THE BUILDING OP THE TEMPLE. Verses 114.

This first work that Solomon undertook was long in preparation but lasting in
effect. " Of all monuments of the internal administration of Solomon, none is to
be compared in itself or in its effect on the future character of the people with
the building of the temple. It was far more than a mere architectural display.
It supplied the framework of the history of the kingdom of Judah. There is
hardly any reign which is not in some way connected with its construction or its
changes" [Stanley]. I. The site chosen. Consecrated by the offering of
Isaac and the gracious appearance of the angel to David. The place selected by
David, bought with his money, and prepared by his labours pulling down build-
ings, levelling rocks, marking out dimensions revealed by the Spirit of God
(1 Chr. xxii. 1, 18, 26). Solomon not at liberty to fix nor at a loss to find a
place. Wisdom to submit to God's appointment and to be guided by his provi-
dence. II. The specifications given. " These are the ground plans, &c."
(ver. 5). There must be foundation or ground plan many build " in the air,"
build from the top, build without principles, plan, or good materials. We have
need to be " instructed." not born natural architects like the bee and the beaver.
In life-building keep to the " first measure," the divine rule. This the only
guide, the only foundation. No other can be laid. III. The time the
work commenced. In the second month and fourth year of his reign.
Time more specific in 1 Kings vi. 1. Memorable day. Many such in Christian
life; not monotonous and commonplace "red-letter days" crises in life to
remind and help. The day when born again, when school was entered, when
home was left. The month when business started or the Christian church
entered. " The year after " some great event. The deliverance from Egypt, from
sickness or spiritual bondage. " Days should speak " of plans formed and work
commenced, of special providences and significant events. IV. The form of
the building erected. First, the Porch and its Pillars (vers. 15-17).
" The most startling novelty of the building in which foreign architects had
freest play. In materials it was probably suggested by Assyrian, in elevation
by Egyptian architecture, while Tyrian sculptors displayed their art to the full
in the two elaborate pillars. They stood immediately under the porch, within,
but not supporting it, and were called, either from the workmen or from their
own firmness and solidity, Jachin and Boaz. Their golden pedestals, bright brazen
shafts, rich capitals, light festoons, were thought prodigies of art so remarkable
that the Israelites were never wearied of recounting their glories " [Stanley],
Second, the Holy Place, "the greater house" (ver. 5), double the area of the
Holy of Holies. " The whole interior was lined with boards richly decorated
with carved work, clusters of foliage and flowers, among which the pomegranate
and lutus, or water-lily, were conspicuous, and overlaid, excepting the floor, with
gold, either by gilding or in plates" (1 Ki. vi.) [Jamieson\. Third, the Most
Holy Place. Its upper chambers (ver. 9) ; sculptured cherubim of colossal size,
their faces inwards conformably to their use, which was to vail the ark (vers.
1013). The vail between the Holy and the Most Holy Place (ver. 14) displayed
the beauty of colour, embossed with cherubims, and made of four materials.
This pattern given to Solomon (1 Chr. xxix. 11, 12), not the invention of human
architects. Destitute of invention, we may gather materials and work according
to pattern. But remember the builder depends upon the architect. " Except
the Lord build the house, &c."

155

EOMILET1C COMMENTARY: CHRONICLES. [CHAP. in.

THE DESCRIPTION OF THE TEMPLE.

I. Solid in its form. Stones and pillars indicate strength and duration.
Whatever God builds is strong and solid. The earth is " established " ; the hills
are " everlasting " ; the church is built on a rock. " The foundation of the Lord
standeth sure." II. Costly in its materials. Not only grand and
massive in style, but costly. Best cedars, best gold, and " costly stones "
(1 Ki. vii. 10). The porch, the holy place, and " the most holy house overlaid
with gold." To the artistic use of precious metals was added the glory of coloured
gems. " Garnished the house with precious stones for beauty" (ver. 6).
III. Beautiful in its appearance. The temple of nature is beautiful.
The sky spread out as curtains, and the stars shine as lamps. The decorations
of the Temple were not a form of mere " barbaric splendour " as thought by some
writers. The skill of the smith, the sculptor, and the engraver lavished upon
substances and in a place rarely seen by the'eye of man. In its symmetry, order,
and design, the work was an offering to Jehovah, whose presence filled the
temple. The house of the earthly Jerusalem was a type of the glorified Church,
" the city of pure gold, like unto clear glass."

" And it is a joy that in every age
The greatest works of mind or hand have been
Done unto God " [Bailey's Festus'].

THE SURPASSING BEAUTY OP THE TEMPLE. Verse 6.

Observe I. That God did not need this lavish expenditure of gold and gems
and rich ornaments. They were all perishable things. II. Yet divine conde-
scension accepted this offering of human gratitude. III. The beauty and costli-
ness of the temple not without their uses. The temple so adorned served to
impress the mind of surrounding nations with the feelings of the people of Israel
towards their great God. IV. The adornment of the temple a rebuke of the
utilitarian views of those who are advocates of a Judas-like economy, and who
regard as waste all that is given to God beyond the bare necessities of the case
[Bib. Mus.].

HOMILETIG HINTS AND SUGGESTIONS.

Ver. 4. Within with pure gold. Such Yers. 10-13. Cherubims. 1. Image

was Christ's inside (Col. ii 9) ; in his work, painted to impress mind and life.

outside was no such desirable beauty Symbols of spiritual truths. " The eye

(Is. liii. 2) ; so the church's glory is in- may help the fancy and the soul ; but

ward (Ps. xlv. 13), in the hidden man if our creed be only painted, it is as a

of the heart (1 Peter iii. 4) [Trapp]. painted wing : you will always find it

Yer. 5. Gold and fir. 1. The best where you left it a wing that cannot

things employed for God. 2. The best flutter, much less fly, a wing that is

employed with no niggard spirit and useless in every respect " [Dr. Parker].

empty hand. 3. The best applied to 2. Stood, denoting attendance and ser-

secure harmony, beauty, and strength, vice. " They serve who also stand

The lofty buildings set forth "the and wait" (cf. Ps. ciii. 20). 3. Wings

germs of all Christian architecture and extended, to teach alacrity in service,

the principle of national worship in " swift as an angel." 4. Faces inward,

fixed places for ever." not fixed on a throne and faced towards

" A thing of beauty is a joy for ever ; worshippers. God only must be wor-

Its loveliness increases; it will never shipped, not angels who merely attend

Pass into nothingness." ant l va -fl their fa^o before him.
156

CHAP. III.]

HOMILETIC COMMENTARY: CHRONICLES.

' Whatever the cherubim were, it is
certain that they were in no sense
representations or emblems of deity,
like the winged figures of Assyria and
Egypt, with which they have been often
compared . . . the representation sim-
ply expresses the claim of Jehovah, the
God of Israel, of such lordship over all
creation as is hymned in the seraphic
song of Is. vi. 3" [Ellicott, 0. T.
Com.].

Yer. 17. JacMn and Boaz establish-
ment and strength in temple work
(cf. 1 Ki. vii. 21). " The pillars were
richly decorated and placed in a very
conspicuous position in front of, and
detached from, the temple. The one
orithe dexter side was named 'Jachin,'
that is, ' He shall establish,' and that
on the sinister side ' Boaz,' that is,
'In it is strength.' These names seem
to show that they were memorial
columns, such as have often been
erected in one form or another in all

agos, and that they commemorated the
Lord's work in establishing his king-
dom and presence in Jerusalem. They
thus expressed to future ages the
thanksgiving words of David : ' Lord,
by thy favour thou hast settled strength
for my mountain ' (Ps. xx. 7, marg ) ;
' Honour and majesty are before him;
strength and beauty are in his sanc-
tuary' (Ps. xcvi. 6)" [J. H. Blunt].
Showing not only by the matter
brass but by the names of these
pillars, what steadfastness the elect
stand in before God, both for present
and future. For present they have
strength in themselves Boaz, i.e., in.
it is strength ; for future God will so
direct and establish them with his
grace Jachin, i.e., he shall direct or
establish, that they shall never wholly
depart from him. " Him that over-
cometh will I make a pillar in the
temple of my God, and he shall go no
more out" (Kev. iii. 12) [Trapp].

ILLUSTRATIONS TO CHAPTER III.

Ver. 6. Stones for beauty. The
lavish use of the precious metals in
ornamentation was a peculiar feature
of early Oriental architecture [Speak.
Com.]. 'Tis the eternal law that
first in beauty should be first in might
[Keats], Precious stones. They who
are not made saints in a state of grace
shall never be saints in glory. The
stones which are appointed for that
glorious temple above are hewn and
polished and prepared for it here, as
the stones were wrought and prepared
in mountains for the building of the
temple at Jerusalem [Leightori].

Vers. 7-10. The mission of art. Art
is on a mission for the great common

people. It is to educate them. It is
to elevate them. It is to refine them.
It is to do its work now, no longer for
the palace, no longer for the temple,
but for that which has something of
both the palace and the temple in it
for the family. Art is aiming at the
household, and when it shall have done
its work there, it will be with such
resplendent and wondrous fruits as
shall make all the past as nothing in
the comparison. We are just on the
eve of this great development. The
wealth of the world is increasing, so
that men are beginning to be able to
make their houses richer than Grecian
temples used to be [Beecher\.

157

HOMTLETIC COMMENTARY: CHRONICLES. [CHAP. iv.

CHAPTER IV.

CBITICAL NOTES.] This chapter describes the holy furniture of the temple and the court
(vers. 1-10) ; the brass works of Huram (vers. 11-18) ; and the golden vessels of the sanc-
tuary (ver. 19 ; ch. v. 1 ; cf. 1 Ki. vii. 48-51).

Vers. 1-10. The furniture of the temple court. Ver. 1. Altar, of burnt offering, dimen-
sions not given in Kings. Vers. 2-5. Brazen sea (cf. 1 Ki. vii. 23-26). Oxen, true read-
ing appears to be knops, colocynths, or flower buds, as in 1 Ki. vii. 24. The word seems
to have come in by mistake from the next verse [Murphy"]. Vers. 4, 5. The exact words
of Kings used until last clause of ver. 5. Lilies (ver. 5), like a^lily flower (marg.). Ver. 6.
Ten lavers placed in the court, five on south and five on north side ; used for washing
utensils ; sea for bathing of the priests. Ver. 7. Candlesticks made after the pattern of
that by Moses (Ex. xxv. 31). Form, no allusion to shape, but to express what more fully
given ver. 20. Ver. 8. Ten tables, one in tabernacle. Ver. 9. Court, inner court (2 Ki.
vi. 36). Great court for the congregation. Ver. 10. Sea, great brazen sea, placed between
the brazen altar and the porch, a little south (1 Ki. vii. 39), where the laver before the
tabernacle formerly stood (Ex. xxx. 18).

Vers. 11-18. The brass works of Huram. Pots, buckets for carrying ashes from altar.
Shovels to lift them from altar. Basins to receive and pour blood upon altar. Vers. 12-16.
Various things (1 Ki. vii. 40-47). Pommels, balls on top of chapiter, upper parts, or
capital of column. Pomegran. (1 Ki. vii. 20). Ver. 14. Bases mentioned first time, orna-
mental stands for lavers. Ver. 16. Father i.e., his master-workman, as ii. 13. Ver. 17.
Thick clay of the ground. Sue. lay beyond Jordan, south of the Jabbok. Zared., Zarthan.
(1 Ki. vii. 46), probably name of place in time of writer. Ver. 18. Found out, so freely
used that weight was not taken.

Vers. 19-22. Golden vessels of the sanctuary (1 Ki. vii. 48-51). Tables, the table in
Kings, perhaps the shew-bread never put on more than one of the ten at a time [Speak.
Com.] . Ver. 20. Candlesticks, law of burning, Ex. xxvii. 20, 21 ; Lev. xxiv. 2, 3. Ver. 21.
Flowers, lamps, &c. (cf. Ex. xxv. 31-39 ; 1 Ki. vii. 49). Ver. 22. Entry, the door frame ;
the doors, the door leaves. These were overlaid with gold.

IIOMILETICS.
THE FURNITURE OP THE HOLY COURT. Verses 1-10.

A continued account of the furniture, things made of brass and of gold.
Without and within types of good things to come. Here furniture in open
court, in view of all the people, of great significance. 1. The altar of brags.
Twenty cubits (30ft.) square, by ten cubits (15ft.) high. Larger than that in
Tabernacle. Israel more numerous and richer, should be more devout. When
God enlarges our borders and business we should increase our gifts. The burnt
offerings an impressive, instructive sight, before the people in the court. 2. The
sea of brass. For the same purpose as the Laver in Tabernacle, washing hands
and feet of priests while ministering at the altar. Ten cubits (15ft.) in diameter,
by five cubits (7ft.) in height, and raised higher by standing upon 12 brazen
oxen. Reminding that God requires sanctity in all that approach him. Those
that draw nigh must cleanse their hands and purify their hearts (Jas. iv. 8). 3.
The ten lavers (ver. 6). They were set upon wheels to move about, and used for
the ablution of sacrifices. Not only the priests, but the sacrifices must be washed.
We must purify our persons and performances. Iniquity cleaves to our holy
things. 4. The ten golden candlesticks (ver. 7). Only one in Tabernacle. Light
increases. Divine direction was given to increase the number of tables for
shew-bread and candlesticks for light. 5. The ten tables. " Five on right side and
158

CHAP, iv.] HOMILETIC COMMENTARY: CHRONICLES.

five on the left ; " to which belonged 100 basins or dishes of gold (ver. 7).
G. The golden altar, on which incense was burnt (ver. 19) ; probably enlarged in
proportion to the brazen altar. Christ makes atonement and intercedes for ever
in virtue of that atonement. But what use all this splendid furniture ? Not for
mere display, but utility. Talents, education, the furniture of mind not given
for mere polish, but practical use. Outward adornment, material grandeur only
of service when leading to spiritual results.

THE MOLTEN SEA. Verses 2-5.

I. Its use suggests purification for God's service. Priests and people unfit
without this. Holiness becomes God's house and God's servants. " Be ye clean
that bear the vessels of the Lord." II. Its size suggests abundant provision
for purification. Not a laver, but a sea ; kept full and overflowing for constant
use. A type of that " fountain opened to the house of David and to the
inhabitants of Jerusalem for sin and uncleanness." III. Its construction.
1. The material precious and durable. 2. The oxen, sacrifices of priests,
emblems of strength and patience looking all ways. The blessings procured by
a holy priesthood would be universally diffused [Adapted].

THE BRASS WORKS OF HIRAM. Verses 11-18.

A detailed enumeration of principal articles executed for sacred edifice (c/I
1 KL vii. 14-46). I. The articles which Hiram made. Hiram

skilled in work in gold, silver, and iron ; in wood and stone ; in purple, blue,
fine linen and in crimson (2 Chr. ii. 14) ; but chiefly metal work or works in
brass contributed. Works splendid in material, " bright brass " (1 Ki. vii.
45); numerous in quantity, "in great abundance" (ver. 18), and suitable in

style. II. The foundry at which they were prepared. In neigh-
bourhood of Succoth and Zarthan, in valley of Jordan, where the soil is marl.
What natural abundant provision for man in the earth ! If brass or bronze was
not smelted and alloyed by Hiram, but received from Syria as a tribute in manu-
factured form, yet he would melt it down for casting (1 Chr. xviii. 8). Furnaces
would be required and filled with metal. Moulds made in the ground and
national foundry erected far from the capital, which would not be annoyed by
smoke and noxious vapours. Thus we have civilisation in its beginning,
progress, and end.

AN ANCIENT CONTRACT. Verses 11-18.

" Hiram finished the work that he was to make for King Solomon " (ver. 11).
The agreement in 2 Chr. xi. I. The Contractor. An eminent Tyrian
nrtizan, skilled in great variety of departments ; appointed for his great natural
ability to superintend the execution of all works of art in the temple ; and a
faithful, diligent man, worthy of all confidence. II. The articles for
which he contracted. Numerous and most valuable, well-finished and most
.suitable. The best material and the best workmanship. III. The comple-
tion Of the contract. "He made an end of doing all the work" (1 Ki. vii.
41). Finished the work and all the work. No breach of contract ; no delay.
Everything completed in time; gave satisfaction; and becomes a model transaction.

"THE ENTRY OP THE HOUSE." Verse 22.

This central, conspicuous, and attractive, suggesting I. Access to God
in Christian worship. God great and man sinful. The door might have
been for ever closed ; but, in love. Jehovah directs in building a house, promises

159

HOMJLETIC COMMENTARY: CHRONICLES.

Lcrur. iv.

to dwell in it, and invites men to meet him there. " Let them make me a
sanctuary; that I may dwell among them." II. Access to symbolic
beauty in Christian worship. Perfection of gold, or material prosperity
given to God. Palms indicating growth and fruitfulness in Christian life :
flowers, emblems of beauty and fragrance in Christian character ; cherubims.
suggestive of alacrity in God's service. Thought is expressed in forms of art.
Beauty pleases the senses, originates in the mind the ideal, calls imagination
into play, and exercises wonderful fascination over man. Delight, love, and
reverence touch the heart, emotions arise and action result.

" We live by admiration, hope, and love ;
And even as these are well and wisely fixed,
In dignity of being we ascend."

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 6. Ten lavers. Ten symbol of
completeness. Their position in court,
five on the north, and '*ve on south
side. Their use for washiig parts of
offering. Furn ture of splendid skill,
labour, and exp ns .

Ver. 5. With jiuwers of lilies, lit. like
a lily flower. Consider 1. That there
is an acceptableness in a good and true
work in itself, but much more by rela-
tion ; that is, when it is rendered as to
God. We must come to do our best,
because we are doing it for the Lord.
2. The soundness and honesty of service
in God's spiritual temple. 3. As some
of Hiram's work was " lily work "
(cf. 1 Ki. vii. 22), so, majesty crowned

with gracefulness will be found in all
the Divinest thoughts. 1. The pillars
must be before the florid ornament} \-
tion ; 2. But beauty is also in God's
sanctuary, and " upon the top of the
pillars was lily work" [G. J. Proctor].
In reviewing the whole chapter, wt-
learn 1. The beautiful in Christian
architecture ; the temple an example
and stimulus. 2. Art in Christian
service; subservient to man's highest
needs and God's glory. 3. The sym-
bolic in Christian worship. The O. T.
dispensation a picture adapted to infant
minds and first stages of divine instruc
tion, "a shadow (dim sketch) of things
to come" (Col. ii. 17 ; Heb. x. 1).

ILLUSTRATIONS TO CHAPTER IV.

Ver. 14. Bases and lavers. No
heathen parallel to these bases and
lavers ; the whole arrangement, so full
of meaning, appears quite peculiar to
the Israelitish temple, for nothing of
the kind is found anywhere else, either
on Egyptian or Assyrian monuments
\Thenius\.

Vers. 19-22. Gold. Symbolic art.
It is an incarnation of fancy, and is a
sort of petrified poetry, or concrete rhe-
toric. It is the blossom of the art-tree,
whose root is thought, and whose trunk
it imagination. It is inventive, imita-
tional, and composite. . . . Let our
students follow nature boldly and

lovingly, but not servilely learning to
compose as she does not following her
laws without laying down his own.
Above all, let him remember that
ornamentation is to art what words
are to thought, and that if design and
architecture are dead, no ornamenta-
tion, however beautiful, can give them
life. It will be, at the best, but a
wreath of flowers round the pale brow
of the corpse.

" O powers

Illimitable ! 'tis but the outer hem
Of God's great mantle our poor stars do
gem "

\Ruskin~\m

160

CHAP, v.] HOMILET1C COMMENTARY: CHRONICLES.

CHAPTER V.

CRITICAL NOTES.] Kemoval of the ark (vers. 1-10) is followed by visible token of God'a
favour (vers. 11-14) (cf. 1 Ki. viii. 1-11), an addition to narrative in Kings, is the account
of the circumstances under which the manifestation took place.

Vers. l-lQ.The ark removed. Dedicated (1 Chr. xxii. 14 ; xxvi. 26). Ver. 2. Assembled,
the elders in the feast of tabernacles, which began on 15th of Ethanim, the seventh
month (1 Ki. viii. 2). The closing festival of the sacred year. Ver. 4. Levites, such as
were priests, whose office in particular to bear ark (1 Ki. viii. 3). Ver. 5. Tabernacle
brought from Gibeon (2 Chr. i. 3). Ver. 6. Sacrificed through the priests. Told, counted
(1 Ki. vui. 5). Ver. 7. Wings, those which met in the middle of the room. Ver. 8.
Covered, shaded. Ver. 9. Drew out, intimating that the ark was not to be moved again.
They rested in the outer wings, so made a barrier. This day, i.e., the time this history
was written. After Babylonish captivity, no trace of ark or staves. Ver. 10. Nothing.
Hence tables of the law put into the ark by Moses (Deut. x. 5) existed in time Oi.
Solomon.

Vers. 11-14. God's glory manifested. Priests without regard to courses; all priests at
hand took part in ceremony. Ver. 12. Singers, full choir required on solemn occasions
like this ; all twenty-four choirs combined in white linen (cf. 1 Chr. xv. 27), with instru-
ments proper for the Levites, and trumpets for priests (cf. Num. x. 8 ; 1 Chr xv. 24;
xvi. 6 ; 2 Chr. vii. 6; xiii. 12-14). Ver. 13. One. The performance arranged as one whole.
The song of praise usual refrain (1 Chr. xvi. 34 ; Ps. cxxxvi.). Cloud as in erection of
tabernacle (Ex. xl. 34), the symbol of Divine presence, too dazzling for them to officiate.

HOMILETICS.
DEDICATED THINGS. Verse 1.

This incident worthy of note, something to be commended, thought the
writer. The treasures of David carefully stored into the chambers of the temple.

I. David before his death dedicated certain treasures to God.

With toil, self-sacrifice, and entire devotedness, David collected materials. " In
my trouble I have prepared, &c." (1 Chr. xxii. 14). His spoils and property
consecrated to the highest uses. The gold of the heathen may enrich the coffers
of the Son of God. II. Solomon most scrupulous in carrying out
his father's wish. He might have taken them for the expenses of his
house and government. As executor he willingly appropriated all to its lawful
use. Nothing was alienated. The will was felt to bind and fulfilled. Frequently
the wishes of pious parents are evaded by worldly-minded relatives. The manner
important and specific. Thus (ver. 1 ; cf. 1 Ki. viii. 51, so ended, &c.)
1. Resolving to secure the blessing by fulfilling the conditions. 2. Anxious to
bestow upon the people the best blessings. 3. Continuing the work until com-
pletely finished. III. Solomon's example worthy of our imitation.
Treasures we can give hearts, personal efforts, contributions and attendance,
obedience to the Divine will, and prayer for the Divine presence.

THE REMOVAL OF THE ARK. Verses 2-10.

Along with holy vessels, needful to bring in the ark, the most precious furni-
ture. The occasion one of great interest and solemnity. I. The time of its
removal. 1. Remarkable in itself. The building finished in the month Bui
(November), eighth of the year, eleventh of Solomon's reign (B.C. 1005-4), having

161

HOMILET1C COMMENTARY: CHRONICLES. [CHAP. v.

occupied workmen seven years and a half (1 Ki. vi. 1, 37, 38). Dedication
began in seventh month of the year Ethanim (October), not the same year in
which completed. Intervening eleven months spent in getting ready ; delay to
choose fit time when Jerusalem would be filled with people. Feast of Tabernacles
most suitable season 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 years and months recorded " [Stanley}. Events often
fix dates in life. " I have shewed thee new things from this time." II. The
method Of its removal. Similar to the ceremony of removing from house
of Obededom to Zion (2 Sam. vi. 12 ; 1 Chr. xv. 25). 1. Representatives of the
nation summoned to take part. Heads of tribes, chiefs of the fathers, senators,
judges, and rulers. 2. Vast spectators met together. " All the men of Israel
assembled themselves" (ver. 3). Not only chief men, those invited, but vast
numbers of common people to watch the ceremony. 3. An orderly procession
was formed. The king, preceded by his royal guard (1 Ki. xiv. 27, 28), took
the lead ; elders of the people followed ; then came the Levites bearing the ark.
This procession was joined by another on Mount Zion from lofty height of
Gibeon, " bearing with it the relics of the old pastoral worship, now to be disused
for ever " (ver. 5). Levite choirs sang joyous psalms (the Psalms of Degrees
cxx.-cxxiv.), in solemn steps, accompanied with cymbals, psalteries, harps, and
trumpets, Up the hill the procession went, and in nearing Moriah they would
sing, "Arise, O Lord, into Thy resting-place, Thou and the ark of Thy strength."

III. The ceremonies which accompanied its removal. Every-
thing fit for a great and solemn event like this. 1. Innumerable sacrifices offered.
Stationed in different places, priests offered " sheep and oxen which could not be
numbered for multitude" (ver. 6). "The ground was moist with drink-offerings
and sacrifices," says Josephus. 2. Priests attended in a body. This an extra-
ordinary occasion, more than wonted solemnity. All priests came up from all
parts of Judaea to take part. " All the priests that were present (found) were
sanctified and did not then wait by course" (ver. 11). 3. Musicians orderly
arranged. The station of priests with instruments at marble table on the
south-west of the altar apart from others. Levite singers occupied an
orchestra east of the altar. Both stood with their faces to the altar.
The new and gentler notes of David's music blended with the loud
trumpet blast of earlier days in praising God, " for he is good ; for his mercy

endureth for ever." IV. The solemn deposit in its resting-place.

Brought into its place, into the oracle of the house, to the most holy place, even
tinder the wings of the cherubims (1 Ki. viii. 6). "There it is unto this day"
(ver. 9). 1. Its public inspection. " Before the ark disappeared for the last time
from the eyes of the people, the awful reverence which had kept any inquisitive
eyes from prying into the secrets of that sacred chest gave way before the united
feelings of necessity and of irresistible curiosity. The ancient lid formed by the
cherubs was to be removed ; and a new one without them was to be substituted,
to fit it for its new abode. It was taken off, and in so doing the inte rior of t
ark was seen by Israelite eyes for the first time for more than four centuries,
perhaps the last time for ever" [Stanley]. 2. Its careful seclusion. Put into
"the place of its rest" (Ps. cxxxii. 8-14), in token that its wanderings were
over that God had given rest to the Levites and privilege to minister in fixed
service ; a final pledge of God's presence with his people in their new capital.
God present in religious assemblies. " Lo, I am with you always."

THE JOY OF FINISHED WORK.
I. The accomplishment of a good work is the cause of joy.

The building of the first and second temple, the establishment of national
162

CHAP, v.] IIOMILETIC COMMENTARY: CHRONICLES.

government and the acquisition of national liberty, the rearing of great monu-
ments and the opening of places of worship, &c. 1. Joy to the builder. Solomon
rejoiced that no accident delayed, that no providence prevented the erection of
the temple. 2. Joy to the nation. The people rejoiced ; all classes represented,
and shared in the consecration. Sacrifice and cymbal ; king, princes, and people
united in praise to God, " who keepeth covenant and mercy with them that love

him." II. The power to accomplish this -work should be

ascribed to God. Not to the skill of the architect, the labour of the
builders, the wealth of the contributors, but to God. Genius to invent, material,
gold, and silver, to give all from him. We return simply what we receive. " All
things come of thee, and of thine own have we given thee." III. Hence, in

every great undertaking we should ask for God's direction.

In building ask for a site, materials, and workmen, for time to finish, and
privilege to consecrate. " All the works of this pattern," only from the Divine
Architect. If enterprises, social and national, succeed, wisdom from above must
guide. In building a family and a business, if the foundations be laid in
oppression (Hab. ii. 11, 12), and the materials be gathered and put together in
pride and forgetfulness of God, the erection may fall, and great may be the fall
The best-laid project fails unless God crown it with success. " Except the Lord
build the house, they labour in vain that build it."

THE TEMPLE CHOIK. Verses 12, 13.

A full choir on this occasion. Levites, with cymbals, psalteries, and harps,
their proper instruments ; and priests with trumpets. I. Music a revelation
from God. Music of a certain kind in nature " the notes of birds," " the
music of the spheres," &c. But sounds not music until reduced to scale ; not a
hymn of praise until formed by the mind of man, taught by the help of God, to
awaken emotions. " 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 " \Munger\. II. Music as a science to
cultivate. Materials and laws of music in nature must be reduced to
harmony, and made the vehicle of thought and feeling. Musicians described as
workmen, a guild of sacred minstrels who labour and study to perfect their art
(1 Chr. xxv. 1). 1. Some may lead. Asaph, Heman, and Jeduthem "set over
service of song." Leaders required to train and conduct. 2. All may learn.
Voice given to cultivate. Members of the choir and the congregation may
practise singing. All should feel that sacred music pleads for better use and
nobler exercise. III. Music consecrated to its highest use in the

worship of God. The temple the great school of music, which was conse-
crated to worship of Jehovah, hence " songs of the temple " (Amos viii. 3).
Nothing calls for music like religion. It may be left out of other departments
of life, but religious worship would suffer without music. Where praise is
repressed for the sake of the sermon the service will become dull and un-
profitable. Cease to sing, and men will forget to assemble. Music takes to
itself the noblest instruments, attunes and inspires the greatest composers, and
becomes the expression of the greatest reverence, adoration, and praise in the
house of God. The heart has lost its sadness, atheists have wept, and men been
brought to God under the influence of song. " Both young men and maidens,
old men and children, let them praise the name of the Lord."

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HOMILETIC COMMENTARY: CHRONICLES. [CHAP. v.

THE CLOUD FILLING THE TEMPLE. Verses 11-14.

I. As a confirmation of acceptance. By this God approved of
Solomon's work, honoured the ark and accepted the temple. Priests drew back
in holy dread. Sinful man cannot approach the glory of God, who is like a
consuming fire. But God condescends to meet him, to hear prayer and restore
to friendship. II. As a distinguishing feature of the Jewish
from Other nations. Heathen nations had temples, but gods without
glory. ISTo manifestation like that of Jehovah ever seen by them. This cloud a
striking testimony that God took the nation under His care and protection. The
glory, stability, and attractive force of any people is to have God with them.
" For what nation is there so great who hath God so nigh unto them, as the
Lord our God is in all things that we call upon him for ? " III. As a symbol
of permanent habitation. After the dedication the visible sign with-
drawn, but God constantly dwelt in the temple. Only driven out when polluted
by manifold idolatry (Ezek. x. 4-18). His return in the Messiah greater than
in the magnificence of temple. IV. A consecrating element in all
sacred buildings. Not until the glory fills the Christian church, the
human heart, and the plans of life, will they become fit for God. " Let this be a
lesson to all church builders. Your painted windows, and gilded columns, and
majestic roofs are nothing until the living Spirit comes into the sanctuary, fills
it with an illuminating presence. The house is built for God, and until God
comes it is but a structure of calculated matter; when he comes every stone
glows and every corner of the house becomes a sacred refuge, and the whole
temple becomes as it were a part of heaven " \Dr. Parker].

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 2. Bring up the ark. Why and commend to others (2 Tim. i. 13,

this display and ceremony? 1. The 14).

ark the chief thing in the temple. Vers. 12, 13. Singers. 1. In beauti-
The temple without the ark like the ful attire. "Arrayed in white linen"
Church without a Bible, the universe the symbol of purity, beauty, and
without a sun. 2. The ark in the splendour. "White is everywhere,"
temple significant of God's desire to says one, " the livery and colour of
be reconciled to man, to dwell with his heaven." 2. With various instruments.
people and not be separated from them. Stringed and unstringed, all forms and
3. The temple, therefore, nothing until all ministries, may be employed in
consecrated by the ark. The same with God's service. 3. With marvellous uni-
aspects and departments of human life. son. All the twenty-four choirs corn-
Men, places, and abilities nothing until bined into one grand choir. Singing
utilised for good. How many empty and playing arranged to form one
places and unfulfilled plans and pro- whole, " to make one sound " in prais-
phecies of life ! ing the Lord. Such strains fit type of

Ver. 9. There it is. Tilings that heaven and of the everlasting life of

remain. 1. Sin and misery remain glorified spirits. A life of melody, love,

cannot be ignored or explained away, and order in themselves. A life in har-

2. Redemption in Christ remains mony with each other and with God.
may be enjoyed and offered to all. 4. The theme of their song. The good-

3. Religious ordinances remain the ness and mercy of the Lord. " He is
Bible, the Sabbath, and privileges of good, for his mercy endure th for ever."
God's house. There they are, lodged The song of the redeemed in heaven,
with us, tokens of God's favour and Ver. 13. The cloud. 1. A type o f
presence committed unto us to enjoy Old Testament dispensation, Rites and

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ceremonies, types and shadows. " He
made darkness his secret place." 2.
The present mode of viewing God. Can
only know and see God through a cloud
" darkly." The clearest conceptions
dark ; the greatest capacity limited.
None can find out God by searching.
" The symbol clearly implies a revela-
tion of divine glory, as it is seen, not

in the unveiled brightness of heaven,
but in the glorious cloud of mystery,
through which it must always be seen
on earth, and which indeed is all that
the eye of man can bear to contemplate.
Out of that glory comes the only revela-
tion which can be destined to man
the voice or word of the Lord (Deut. iv.
12)" [Ellicott's 0. T. Com.].

ILLUSTRATIONS TO CHAPTER V.

Ver. 1. Finished. 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 finish your edu-
cation. In the higher education you
only finish that you may begin ; you
close one book as a pledge of your
qualification to open another. There
is always a higher aspect of things to
apprehend and apply [Dr. Parker],

Vers. 12, 13. Singers and harps.
Theology and music unite and move
on, hand in hand, through time, and
will continue eternally to illustrate,

embellish, enforce, impress, and fix in
the attentive mind the grand and im-
portant truths of Christianity [Andrew
Law, " Essay on Music"]. Man did
not make the laws of music ; he has
only found them out, and if he be
self-willed and break them, there is an
end of music instantly; all he brings
out is discord and ugly sounds [Clias.
Kingsley].

" God is its author and not man ; he laid
The key-iiote of all harmonies; he

plann'd

All perfect combinations ; and he made
Us so, that we could. hear and under-
stand."

CHAPTEK VI.

CRITICAL NOTES.] Close parallelism of this chapter and 1 Kings viii. 12-50; ver. 13
only important variation.

Ver. 1 (c/. Lev. xvi. I), darkness, not cloud, but of holy of holies, into which cloud entered.

Vers. 3-11. Solomon's address topeople. Pace, from looking towards the temple. Congre-
gation, men, women, and children. Blessed, offered blessings probably in form of
Num. vi. 23-25. Ver. 4. Spake (2 Sam. vii.). Ver. 5. Chose until David's time. Vers. 10,
11. The promise is fulfilled.

Vers. 12-42. Solomon's prayer. Before, eastward of it, with face towards temple, aa
speaking for the people. Ver. 13. Scaffold, brazen platform. Kneeled, in solemn posture.
The prayer sublime and orderly in arrangements. Ver. 15. Preface; then three petitions.
First, perpetuate the line of David. Ver. 16. Keep good the promise. Second, regard the
house where name is put. Thy word (1 Chr. xvii. 9-12). Ver. 18. A conception of God's
condescension not limited to the temple. Ver. 19. Prayer, next verse. Ver. 21. Third
petition. Forgive in general, not limited sense.

We have now seven different cases in which Israel turns to the temple in prayer.
1st case. A man wronged by his neighbour (vers. 22, 23). Oath of self-purgation usual
when no witnesses. Eequitting, returning equivalent. Do justice to the innocent.
2nd case. When worsted by the enemy (vers. 24, 25). Worse in defensive war (Josh. vii. 5).
Defeated on account of sin. Hear when they repent. 3rd case. Suffering from drought
(vers. 26, 27). liain, heavens like a storehouse, may be shut up (1 Ki. viii. 35) when

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HOMILET1C COMMENTARY: CHRONICLES. [CHAP. vi.

good way forsaken. 4th case. Visitation by death or any other calamity (vers. 28-31).
Seven kinds of affliction. Dearth, scarcity from other causes than rain. Pestilence, which
of ten sweeps over Eastern lands. Blasting, various forms of danger in crops (Deut. xxviii. 22).
Locusts (Deut. xxviii. 38). Enemies in gates, none therefore able to go in or come out.
Plague*, sore or sickness of every kind, recognised as Divine chastisement. 5th case. The
stranger coming to pray (vers. 32, 33). As thy people (ver. 33). Eights and privileges of
Israel thrown open to all. May know, godly fear in O.T. the foundation of piety ; the
temple the only place where God is worshipped. 6th case. Aggressive war undertaken by
Divine permission (vers. 34, 35). Prayer for God to maintain their cause. 7th case. If
in captivity (vers. 36-39). If captives in war, on account of sin. Bethink, reflect, " bring
back their heart " (marg. ). Consider seriously exact words of Deut. xxx. 1-3, then hear
and forgive. Conclusion. Vers. 40-42 wanting in Kings. Arise, words spoken probably
when ark was brought into Jerusalem (c/. Ps. cxxxii. 8-10). Resting-place, Holy of
Holies. Turn not, i.e., reject his prayer and cause him to be ashamed. Mercies towards
David (Pa. Ixxxix. 2).

HOMILETICS.
THE TEMPLE THE FIXED DWELLING-PLACE OF GOD. Verses 1-10.

To reassure priests and people, Solomon reminded them that the cloud, instead
of being a sign of evil, was the fulfilment of promise. "The Lord hath said,"
if not in express words yet by continual course of action, " that he would dwell,
<fec." Hence a token of approval, a method of taking possession of the house,
and this prayer a petition that God would for ever keep possession. I. The

temple now a fixed residence for God. "A settled place for thee."

1. In opposition to the tabernacle. Which was temporary and provisional. A
tent, a mutable and fragile dwelling ; but a house of stone and cedar, durable
and solid. 2. As required by the circumstances of Goffs people. The dispen-
sation made a fixed place needful. Man required locality, visible signs, and
special adaptations. Now not a question of place, but of being; not in Jerusalem
nor Mount Gerizim. God is spirit and worshipped not by material representa-
tion, nor ritual, but by the heart, the spirit of man. Not hands, not wood and
stone, but living souls must become God's abode. II. The temple as a

fixed residence built in fulfilment of God's promise. "God

hath fulfilled that which he spake " (ver. 4). 1. A promise made to David.
Reference to 2 Sam. vii. 1114, where is promised that David's dynasty should
continue for ever, and David's son should build a house. Thus the promise
established the royal house by its connection with the royal seed. " I will set
up thy seed after thee." 2. A promise fulfilled in Solomon. " I am risen up in
the room of my father " (ver. 20). Not in pride, as Ahasuerus made his feast
and Nebuchadnezzar built his city ; but in a spirit of gratitude Solomon built
the temple and finished his father's work. Traced the providence of God, and
urged the people to praise him. III. The design of this fixed
residence to perpetuate the presence of God. The temple a

permanent centre of worship to Jehovah. Neither city for worship, nor king to
govern chosen before David's time. Now God has chosen a residence and
purposed to abide in it for ever. " This is the hill which God desireth to dwell
in; yea, the Lord will dwell in it for ever" (Ps. Ixxxviii. 16). Hence God
accessible, Zion secure and communion attractive and blessed. " God is known
in her palaces for a refuge" (literally a high place for shelter and defence,
Ps. xlvi. 7-11 ; Prov. xviii. 10) (Ps. xlviii. 3).

THE PERFORMANCE OF GOD'S PROMISE. Verses 411.

God had made good one part of his promise, Solomon prays that he would
perform the other. Concludes, as he began, with thankful acknowledgment of
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CHAP, vi.] HOMILETIC COMMENTARY: CHRONICLES.

Divine goodness in performance of promise. I. That God deals with his

people in all ages by way of promise. With Adam, Abraham, and

David. Throughout the O. and N. T. dispensation, with individuals and nations
we have promise after promise. " Exceeding great and precious promises," to
encourage and help. Here we have 1. Promise to build a house. 2. Promise

to raise up a king. II. That the performance of this promise is

a source Of joy to God's people. 1. In revealing God to them. God
never compelled to act ; enters into engagements and covenants with perfect
freedom ; and never reluctant to bestow what is promised. Hence the goodness
and grace in giving the word, and the veracity, power, and providence in its
fulfilment. God may be trusted, for " He cannot deny himself." In this the
true God stands contrasted with the " lying vanities " of heathen deities and
weak, sinful man. " He is not man that he should lie, &c." 2. In the actual
bestoivment of good to them. Providence on their behalf ; power exercised for
their deliverance, and actual fulfilment in their history and experience. The
covenant kept and mercy bestowed (ver. 14). "There failed not aught of any
good thing which the Lord had spoken unto the house of Israel ; all came to

pass." III. That there are special seasons to testify to God's
goodness in the performance of his promise. "As it is this
day" (ver. 15). In conversion, restoration from sickness and danger; in
dedication of places of worship and in times of special favour, we may testify to
God's mercy and truth. Numerous are the occasions in which we may
" abundantly utter (lit. bubble forth as from a fountain) the memory of his
great goodness and sing (lit. with loud eulogies) of his righteousness"
(Ps. cxlv. 7).

INVOCATION OF DIVINE FAVOURS. Verses 11-24.

Solomon had dedicated the temple, now offered the consecration prayer to God.
" He stretched forth his hands in the gesture of Oriental prayer, as if to receive the
blessings for which he sought, and at the same. time exchanged the usual standing
posture of prayer for the extraordinary one of kneeling, now first mentioned in
the sacred history, and only used in Eastern worship at the present day in
moments of deep humiliation. The prayer itself is one of unprecedented length,
and is remarkable as combining the conception of the infinity of the Divine
Presence with the hope that the Divine mercies will be drawn down on the
nation by the concentration of the national devotions, and even of the devotion
of foreign nations, towards this fixed locality" [Stanley]. Learn I. That
God is infinitely great. "Heaven and the heaven of heavens cannot
contain thee " (ver. 18). To be infinite is literally to be unbounded, unlimited.
This includes omnipresence and incomprehensibility. His immensity extends
infinitely beyond the boundaries of space. God fills heaven, earth, and hell. No
place, no temple contains him as a house is built for man. He was not confined
to the Jewish people, nor " chiefly to the narrow bounds of the Jewish land," as
some think ; not a mere " God of the hills," a patrial or Gentile Deity. His
settled abode is eternity, " inhabiteth eternity." "Do not I fill heaven and
earth I saith the Lord " (Jer. xxiii. 24). " Where is the house that ye built
unto me ? and where is the place of my rest?" II. That God is infinitely
faithful. " Kept that thou promisedst " (ver. 15). The truth of God makes
it impossible for him not to fulfil whatever he hath spoken. He is " the faithful
God " (Deut. vii. 9). " It is impossible for God to lie." Performance of threatening
and promise not impracticable. God not liable to forget nor to change. We
may be persuaded that " there shall not fail one good word of all that the Lord
our God hath spoken," III. That God is infinitely good. 'This attri-
bute may be termed the glory of God. Moses desired to see the glory of

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HOM1LET1C COMMENTARY: CHRONICLES. [CHAP, vt

Jehovah ; the answer was, " I will make all my goodness pass before thee." In
this narrative goodness is distinguished by different names, and exercised in
different ways. " Goodness is the genus that comprehends^mercy. grace, long-
suffering, kindness, and truth in it ; these are branches from that as the root "
[Goodwin on Ex. xxxiii. 19]. 1. In answering prayer. Heathen gods had eyes, but
could see not ; ears, but could hear not. God is accessible, has not hid himself
from men, nor retired into the bosom of eternity. " thouthat hearest prayer,"
" Hear thou in heaven thy dwelling-place." 2. In dwelling with men. In the
hearts of those who love him, and walk before him in daily life. In the temple
with those who worship him in sincerity and truth. " Though the Lord be high,
yet hath he respect unto the lowly." " I dwell in the high and holy place with
him also that is of a contrite and humble spirit." 3. In the bestowment of mercy.
"And shewest mercy" (ver. 14). Mercy suggests misery (Latin ni'iseria),
wretchedness. God relieves in distress, confers favours on undeserving, forbeai'S
to punish, and bestows innumerable favours. " Thou art good, and doest good."

THE SOLEMN QUESTION. Verse 18.

Will God dwell with man ? The question of all ages, the dream, the desire of
humanity. Irrepressible anticipations in the deification of heroic men, the
incarnations of Hindoo gods, and in the Messianic hope of the Jews. I. "Where
the answer P Not in ancient philosophy, even with its moral teachings and
intense longings. No God for the poor and illiterate, only for noble and learne-i
if for any class. God was thought too great to regard man. Not in modern philo-
sophy. Ungodly science substitutes some abstract principle, " Infinite Wisdom,"
"the Ruling Principle of the Universe," or talks of "law" and " omnipotent
power." God is not a living personal God, accessible to man, and willing to
dwell with him. II. What saith the Scripture ? Manifestations of
God in O.T. symbols in tabernacle and temple. Promises in abundance, not
merely to sojourn as a stranger, to tarry for a night (Jer. xiv. 8), but to settle in
fixed residence among men. " There shall be a place which the Lord God shall
choose to cause his name to dwell there" (Deut. xii. 11). " The hill which God
desireth to dwell in ; yea, the Lord will dwell in it for ever " (Ps. Ixviii. 16). " I
will dwell in the midst of them for ever" (Ezek. xliii. 9). God with men in
Christian worship ; in the incarnation of Christ, " God manifest in the flesh ; " in
the human heart by his Holy Spirit ; in heaven by special presence.

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 6-8. D ivid's intention to build III. The comfort which those con-

the temple. I. Man's purposes are siderations are calculated to afford,

sometimes greater than his power. This theme is full of comfort to 1 . The

Limitations of 1. Character. 2. Body, poor and uneducated. 2. The suffer -

3. Culture. 4. Circumstances want of ing. 3. Those who are called to pre-

means or liberty. 5. Destiny. 6. Life, mature death. 4. All good men in the

II. The importance and value of these pi*esence of their imperfect lives [IF. L.

gracious but unfulfilled intentions. Watkinson\.

Earnest purposes, sincere desires, are Ver. 10. In the room of my father.

facts, and as facts will be recompensed. 1. A succession of men. Joshua after

1. They are facts to God. 2. They Moses; Solomon after David. 2. A

are facts to those who cherish them, succession of office. To some high

3. Unfulfilled intentions are not with- responsibility priesthood, government

out their practical influence upon society. by election, by hereditary descent.
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HOMILETIC COMMENTARY: CHRONICLES.

No mere form to fill the same place
and be surrounded by the very circum-
stances and associations which inspired
our predecessors. " He took up the
mantle of Elijah." 3. A succession of
work. Work should be carried on and
finished, if possible, by those called to
it. Thus ideas, liberties, and institu-
tions are handed down from generation
to generation. Thus have we the true
continuity of the Christian church, the
true communion of saints, and the
true identity of man's life with God's
work.

Vers. 15, 16. The stability and per-
petuity of the Davidic throne, the
sonship of the Davidic King, and the
consequent heirship of all nations (cf.
2 Sam. vii. 13, 14).

Vers. 14, 15. "Lord God of Israel.
This was a worthy precedent for princes,
who, if they would imitate Solomon in
devotion, might likewise share with him
in blessing. This is a long prayer
and full of affection to the end. So to
pray is hard and happy. It is a prece-
dental prayer, as one calleth it. Kept
with thy servant David. We may
pray to good purpose though in the
self-same words as before. Christ him-
self did so in his agony, when he prayed
most earnestly. Let this comfort those
who complain that they cannot vary
their petitions" \Trapp\. Be verified,
v. 17. He reiterateth and reinforceth
his former request ; this evinceth his
holy importunity. This he learned of
his father (cf. Prov. iv. 4) [Ibid.].

Ver. 18. Witt God, &c. ? The great
contrast 1. Between the heaven of
heavens and the material temple. 2.
Between the infinite grandeur of God

and the unworthiness of man (creature
and sinful creature). 3. The deep
humility which this contrast should
create in our approach to God.

" The more thy glories strike mine eye
The humbler I shall lie," <fec.

Vers. 18-21. The Sanctity of God's
House. 1. As the residence of a great
God. 2. As the house of prayer. 3*
As the place consecrated to worship.
God's name there. The centre and core
of all fellowship,

Vers. 12-21. Solomon's Prayer. 1.
Position from whence offered. Stood
on scaffold where he could be seen and
heard. 2. Solomon's attitude. Reve-
rent, kneeled ; expectant, " spread forth
his hands." Looked up to heaven in
dependence ; kneeled in humility.
" Kneeling never spoiled silk stockings "
[Herbert]. 3. Its length. Longest
recorded in Scripture. 4. Its spirit.
Hopeful on the ground of fulfilled
promise; humble on account of un-
worthiness. 5. Its language. Beauti-
ful and scriptural. 6. Its purpose.
That God would fulfil the remainder
of his promise. That God would regard
and honour the temple, by watching
over its interests, dwelling in its courts,
answering prayers and pardoning sins.
"Hear thou to thy dwelling-place in
heaven" a pregnant expression for,
hear the prayer which ascends or is
sent to thy dwelling place, to heaven.
The last words, " hear and forgive,"
are to be left in their generality, and
not to be limited by any complement.
Forgiveness of sins alone can remove
the curse which transgression draws
after it " [Keif\.

HOMILETICS.
JUSTICE EXECUTED. Verses 22, 23.

The first specific case of petition is doubtful. A man has sustained injury
and charges a suspected person, though not able to prove the fact. Petition
that false oath may not be taken ; but that the innocent may be discovered, and
the guilty punished. I. The injury charged. A " trespass against his
neighbour." If goods or money to be kept be lost ; cattle to have died, driven
awjiy, or injured (Ex. xxii. 7-9) ; if any one over-reached another (Lev. v.
21-25), be suspected of theft, fraud, and wilful damage, he might be sued at

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law to make oath of integrity. II. The solemn appeal made. Punisn-
ment could only be made after discovery of guilty person. 1. An oath was
made l>y accused. Witnesses could not be found. Dispute or difference to be
settled by oath of accused. Hence party brought before the altar to swear in
all due solemnity. 2. God appealed to. " Hear thou from heaven." Many false
oaths might be taken and guilty escape, who then could justify the innocent ?
God above sees all, hears all, and never errs. This appeal accords with our
instinct of justice and revelations of Scripture. " The works of his hands are
verity and judgment."

NATIONAL DISASTER. Verses 24, 25.

Worsted by enemy making inroads upon them, defeating them as predicted
(Lev. xxvi. 3-7 ; Deut. xxviii. 15-25). I. Sin is the cause of national
reverses. " Because they have sinned against thee." Forgetting, forsaking,
denying God, creating displeasure by neglecting his worship and becoming

idolatrous. II. Forsaking sin may ward off national reverses.

Judgments bring to penitence, and those that slight God often solicit his mercy.
"In their affliction they will seek me early." 1. With earnest prayer. "Pray
and make supplication." Afflictions remind of neglected duties, and kill corrup-
tions bred by prosperity. 2. With humble confession. " And confess thy name."
This opposed to forgetting, extenuating, or denying sins. They must be acknow-
ledged, not in cold, formal expression ; but with deep, humble, and sincere
penitence. 3. With practical amendment. " Shall turn again to thee." There
is utter renunciation, abandonment. The wicked man " forsakes his way."
Then comes mercy, restoration, and new life. " He that covereth his sins shall
not prosper; but whoso confesseth them and forsaketh them shall have mercy."

PERILS TO AGRICULTURE. Verses 26-31.

"Various plagues dangerous to growing crops. Grain blasted, cities besieged, and
sickness of eveiy kind upon transgressors themselves. Hence we have I. A

rebuke to rationalism in natural evils. Mildew and caterpillars,

with their terrible ravages, traceable by modern science to natural causes. But
who originated the causes, laws, or conditions ? All meteorological phenomena,
all providential dispensations ascribed to God and under his control. This the
only adequate and satisfactory reply to the question, " Is there not a cause ? "
The heavens are store-rooms to shut up or open at God's pleasure. He com-
mands locusts to devour, and smites the land with pestilence (2 Chr. vii. 13).
In all afflictive events God speaks to cities and nations. " The Lord's voice
crieth unto the city, and the man of wisdom shall see thy name." II. A

moral design in the infliction of natural evils. "When thou

hast taught them the good way." Sufferings to nations, as to individuals,
disciplinary, sent to humble, correct, and restore to God. 1. To requite justice.
Retributions inevitable ; nations corrupt and idolatrous cannot escape. God
will not reverse his law. 2. To lead to God. " That they may fear thee." God
must be acknowledged, to believe in whom is not superstition. The progress of
art and the applications of science must not thrust him out from events. God
smites to deliver, that we may pray to him, stand in awe of his justice, and

adore his goodness. III. A place for prayer in removing natural

evils. This denied by many. Prayer may be necessary for man's highest
culture. " But no good can come of giving it a delusive value, by claiming for
it a power in physical nature," says Prof. Tyndall. We do not classify it with
powers in physical nature. It is not a natural but a moral power, and may
have influence over the will of One above nature, viz., " Nature's God." God's
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CHAP, vi.] HOMILETIC COMMENTARY: CHRONICLES.

laws do not interfere with human will and human choice. The ordination of
God leaves room for prayer. Prayer may be one of the laws of the universe as
certain in its sphere as the laws of heat or of gravitation in their peculiar
realms. Neither history, scripture, nor experience forbid us to pray in times of
national distress. " Hear thou in heaven thy dwelling-place, &c."

' More things are wrought by prayer
Than the world dreams of" [Tennyson].

PRAYER FOR THE STRANGER. Verses 32, 33.

Prayers in the temple to be answered in such a striking manner that
unbelievers were to see proof of Jehovah's mercy. Probably many resident
foreigners amongst the Jews. The number would increase by the attractions of
Solomon's reign. This prayer indicates growing liberality to those " not of the
people of Israel." I. The benevolence of O. T. spirit. This prayer
larger and more comprehensive than that for the Israelites, a proof of bene-
volent and public spirit. Kindness to strangers argued 1. From Israel's own
experience. Springing from humble origin ; delivered from a strange land and
great oppression, they were to love, pity, and relieve the stranger. Events in
their history which might lead to feelings of rancour and revenge, such as in
later periods brought upon them the stigma of being Jiostes humani generis, were
the very ground on which the Mosaic law taught them benevolence to the
wretched and defenceless of every nation. " The stranger that dwelleth with
thee shall be unto thee even as one born among you, and thou shalt love him as
thine own self. For ye were strangers in the land of Egypt. I am the Lord "
(Lev. xix. 33). 2. From the known character of Israels God. For special
purposes in the interests of humanity the covenant God of Israel. Yet no mere
local, national divinity. " The Lord your God is the God of gods and the Lord
of lords." " He loveth the stranger." Every nation teaches hospitality and kind-
ness to strangers, not as a civil and social, but sacred duty. In a higher sense
than Zeus, God is " the stranger's God." Homer's touching language almost
the sentiment of scripture. "Love ye therefore the stranger: for the Lord
loveth the stranger."

" Love's special care
Are strangers poor and friendless."

II, The catholicity of O. T. spirit. The spirit of the petition beyond
Jewish exclusiveness. Often said Jewish religion taught that benevolence should
be confined to the narrow circle of families, tribes, or the nation; while the
Gospel expands into wider fields and sets forth a brotherhood, a " religion of
humanity." But, says one, " Little as we may have heeded the fact, yet certain
it is, that expressions of the most expansive philanthropy echoed in the anthems
of the Jewish temple." In the Pentateuch and in the Psalms the feelings often
overleap the ritual and challenge all nations to partake of Jewish privileges. A
striking contrast to exclusiveness of after times, when Samaritans were indignantly
excluded from sharing in the rebuilding of the temple (Ez. iv. 2, 3) ; and when
Jews persecuted Paul for speaking of his mission to the strangers for whom

Solomon prayed (Actsxxii. 22). III. The prophetic element of O. T.

spirit. Great anticipations expressed in the prayer. 1. When strangers
would be led to believe in God. They would hear of the marvellous deeds of
Jehovah for his people, be drawn to the temple, worship and join in the devotions
of the chosen people. " When he shall come and pray toward this house."
2. When strangers would enjoy equal rights with the Jews. In religious matters,
when all surrounding nations were exclusive, Israel were commanded to admit

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[CHAP.

strangers to equal privileges, in the offerings of the tabernacle (Xum. xv. 14-16);
and at the solemn reading of the law once in seven years (Deut. xxxi. 12). In
the spirit of this law Solomon anticipates, if not predicts, the time when from
the remotest nations strangers shall come to pray and hope for acceptance before
God on equal conditions with His people, without becoming citizens of the
Jewish state, without submission to civil law or Mosaic ritual. "And fear thee,
as doth thy people Israel." " thou that hearest prayer, unto thee shall all
flesh come."

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 26. Heaven shut up. 1. All
things controlled by God. Atheism,
Pantheism, and Materialism, all philo-
sophy which sees nothing but law,
nothing distinct from and above matter,
reproved. 2. All things controlled by
God in the interests of men. " All
things work together," work in har-
mony, and subserve the ends for which
they were made for the good of his
people. 3. These interests are secured
by prayer and submission to God. Not
by science, education, or human
industry without God. A regular
system of agency connects results vith
the sovereign will of God. An un-
broken link between the natural and
moral world, between the conduct of
men and the conditions of nature. The
principle of mediation seen in all
departments of God's government. " I
will hear the heavens, and they shall
hear the earth ; and the earth shall
hear the corn, and the wine, and the

011, and they shall hear Jezreel."
Vers. 26, 27. 1. The path forsaken.

" The good way." Good in itself, end,
and consequences to travellers. 2. The
method of return to it. Discovery of
wandering, confession of sin, and
return to God. " Confess thy name,
and turn from sin." 3. The cause of
this return. " When thou dost afflict
them." Some like metals, which
nothing but fierce fire can purify
(Mai. iii. 2, 3). Severe corrections
reclaim. Manasseh (2 Chr. xxxiii.

12, 13), Nebuchadnezzar (Dan. iv.
34-37). "Before I was afflicted I
went astray, but now have I kept thy
word." "The order of Solomon's
prayer is very observable here. First
and chiefly, he prays for their repent-

172

ance and forgiveness, which is the chief
blessing and the only foundation of all
other mercies, and then he prays for
temporal mercies, thereby teaching us
what to desire principally in our
prayers, which also Christ hath taught
us in his perfect prayer, wherein there
is but one petition for outward, and all
the rest are for spiritual blessings "

Vers. 29-31. Heart Disease. Special
instances not given. Grievances innu-
merable. " Every man the plague of
his own heart" (1 Ki. viii. 38). 1. The
diagnosis of the disease. The heart the
seat of sin ; fountain from Avhich issue
sinful thoughts, words, and actions;
" deceitful above all things," restless
and dissatisfied. " Who can know it ? "
Many acknowledge it ; few really feel,
discover, and confess it. 2. The cure of
the disease by the great Physician.
Incurable by man. " Canst thou
not minister to a mind diseased ? "
When we enter the sanctuary, lament
and seek deliverance, the sore will be
healed. Bodily sufferings may be
endured, but remorse of conscience,
convictions of sin, wound of spirit, God
alone can remove. " The spirit of man
will sustain his infirmity, but a
wounded spirit who can bear?" 1.
God's omniscience discerns. " Thou
only knowest the hearts of the children
of men." 2. God's justice rectifies.
" Render unto every man according
to his ways." 3. God's mercy en-
courages. " Hear thou and forgive."

Vers. 32, 33. The stranger. 1. The
attractive force of God's house. Not
beauty of architecture or furniture, not
members nor ritual, but God's presence
revealed to devout worshippers. 2. Th

CHAP, vi.] HOMZLETIC COMMENTARY: CHRONICLES.

ivonderful provision made for those tvho spirit in which we should return. What

come. Prayer and praise, the reading we hear of God should be told to

and exposition of Scripture. Every others. His mighty deeds should be

ordinance helpful and needful. " I will proclaimed to all nations. " That all

abundantly (surely) bless her provi- people of the earth may know thy

sion, and satisfy her poor with bread " name and fear thee."
(Ps. cxxxii. 15). 3. The, missionary

HOMILETICS.
DIVINE COMMISSION IN WAR. Verses 34-39.

Israel not permitted to war for self-gratification, unlawful or ambitious ends ;
only in just cause, and by divine warrant. " Thou shalt send them." I. Israel
engaged in wars for God may be delivered into the power of
the enemy. Commission alone would not preserve from sin, might lead to
pride and self-reliance. Then foreign armies would enter the land, take them
captives, and lead them into countries far away. God may send us, but through
apostasy may withdraw and leave us to war alone. II. Earnest prayer
would restore them to liberty. Captivity would lead to reflection,
repentance, and prayer. 1. Prayer offered in great distress. " Carried captives,"
"in the land of their enemies," &c. "Then they cried unto the Lord in their
trouble, and he saved them out of their distresses." 2. Prayer offered in deep
reflection. " Bethink themselves." Consider their ways, and reflect on the cause
of their distress. Men thoughtless, and receive no correction from affliction.
" In the day of adversity consider." 3. Prayer offered with humble confession.
" We have sinned, we have done amiss." Confession should be full and free.
Forgiveness only promised upon confession. " I said I will confess my trans-
gressions unto the Lord, and Thou forgavest the iniquity of my sin." 4. Prayer
offered with earnest spirit. " With all their heart and all their soul." With
understanding, affections, and will ; without delay, with zealous and undivided
hearts. " With my whole heart have I sought thee." 5. Prayer offered in given
direction. " Toward the city chosen, and toward the house." Thus originated
the favourite custom of ancient and modern Jews of turning towards Jerusalem
in devotions. Prayer should ever be upwards, direct to the presence of God.
Not to man, not without aim, but straight as an arrow to its centre. Not at
random, but with orderly words and definite purpose. " In the morning will I
direct (set in order as wood upon the altar, and shew-bread upon the table) my
prayer unto thee, and will look up " (Ps. v. 3). Only by this kind of prayer
could they be delivered. Continuance in sin would increase their misery, pro-
long their captivity, and add to their griefs. By repenting and turning to God,
restoration and peace would follow. " I will turn away your captivity, and I
will gather you from all the nations, and from all the places whither I have
driven you, saith the Lord ; and I will bring you again into the place whence I
caused you to be carried away captive."

THE ARK AND THE RESTING-PLACE. Verses 40-42.

These words not found in Kings. There seems to be a return to the third
great petition in expiessions borrowed from the Psalms, and from the ancient
song in the Wilderness (cf. Num. x. 35). I. The ark the symbol of
divine Strength. The sign and pledge of power exerted on behalf of his
people; the symbol of his glory (cf. Ps. Ixxviii. 61); for when the ark was
taken " the glory " was departed. God's presence to awe, help, and overcome.

173

HOM1LET1C COMMENTARY: CHRONICLES. [CHAP. VL

" For the ark was not a dead ghost, but really showed that God was nigh to hia
church" [Calvin]. God present now in his word "the rod of his strength"
out of Zion, the centre of government from whence the word to overcome
ignorance, prejudice, and opposition; to subdue rebels and win to Christ.

II. An earnest prayer to locate this divine strength. "Arise,

O Lord, into thy rest." God desires an abode, a resting-place with men ; should
not be absent, nor driven away. Power everywhere displayed ; but power of
divine truth concentrated in God's house and in spiritual worship. Here should
be " the resting-place," the fixed, permanent habitation of God. In the
Christian Church and in human hearts the power of God should be felt and
displayed. For this we should pray. Without God the ark even of no avail.

" T/wu and the ark." III. When this divine strength is exhibited

in localities great blessings result. Miraculous deeds and brilliant
victories distinguished the Jews when God was with them ; so now revivals and
abundant signs of divine presence. " The name of the city from that day shall
be, the Lord is there." 1. In the full equipment of ministers. " Priests," all
officials " clothed with salvation." Not merely adorned with outward garments
of sacerdotal beauty, but with spiritual gifts, righteous character and life,
acceptable in persons and services before God and the people. 2. In the exultant
joy of saints. " Let thy saints rejoice in goodness." Joy pure and holy, spring-
ing from God's presence and successful work. Not that trivial, fleeting, super-
ficial thing which often bears the name ; runs out in noise like the crackling of
thorns. But serious, solid feeling which fills the soul as God fills the universe ;
satisfactory, inspiriting, and exultant. " And her saints shall shout aloud for

joy."

THE MERCIES OF DAVID. Verse 42.

1. Remembrance most sacred. " Once have I sworn by my holiness
that I will not lie unto David " (Ps. Ixxxix. 35). God is holy, infinitely above
falsehood and deceit. To break his promise would profane his essential attribute.
" He demands, on the part of his people, truth and fidelity towards himself,
only on the ground of his own truth and fidelity towards them" [Hengstenberg].

II. Remembrance most unalterable. The unfaithfulness of man
cannot alter the faithfulness of God. " My covenant will I not break, nor
alter the thing that is gone out of my lips." " The sure mercies of David."

III. Remembrance most powerful." For David's sake God raised up
Solomon and spared the a gs of Judah. For the sake of David's greater Son
and seed he will bless the world. Blessings shall abound on earth, the influence
of his covenant shall last to the end of time. " His seed shall endure for ever,
and his throne as the sun before me."

HOMILETIG HINTS AND SUGGESTIONS.

Vers. 36-39. Sin. 1. A description 1. Conditions of its enjoyment. 2

of human nature. "No man which Cause of its loss. 3. Method of its

sinneth not." 2. A moral difficulty restoration. Hear and forgive. 1. For-

between God and man. " Thou be giveness the great need of man. No

angry with them." 3. A cause of great happiness and rest, no heaven and

trouble in man's experience. 4. A fellowship with God without. 2. For-

bitter experience in man's history, giveness the prerogative of God alone.

Sin in the universality of its exist- Nature, conscience, and law know

ence, in the moral consciousness of nothing of forgiveness. 3. Forgiveness

men, in its prejudicial influence to bestowed through prayer and confession

human interests. Pray toward the land. of sin. This answers God's character
174

CHAP. VI.]

HOMILETIC COMMENTARY: CHRONICLES.

and man's need, upholds moral order,
and argues infinite risk in refusing to
seek it in Christ. " In whom we have
redemption through his blood, even the
forgiveness of sins."

Ver. 39. Maintain their cause. The
rights, interests, and cause of God's
people at stake. Require defending,
clearing up, and preserving. 2. This
only done by Gods help. Human swords
and hands grow weak and get broken.
Standard-bearers faint and die. Im-
possible for holiest and mightiest to
equal God's " mighty hand and stretched
out arm." " With me," said Luther,

"moral effort is an alternation of rising
and sinking, of advancing and retreat-
ing." 3. This help must be enlisted by
prayer. " Hear and maintain." Prayer
and contest combined. The bravest
commanders men of prayer. Prayer a
means of divine fellowship and training,
imparts strength, courage, and victory
in conflict.

"In all thou dost, first let thy prayers
ascend,

And to the gods thy labours first com-
mend;

From them implore success, and hope a
prosperous end" \W. Fleming'].

ILLUSTRATIONS TO CHAPTER VI.

Vers. 7, 8. Wishing and willing. To
wish and to will are very different
things. There are a thousand men
who wish, where there is one man that
wills. Wishing is but a faint state of
desire. Willing is a state of the reason,
and of the affections, and of the will in
activity, to secure what one desires. A
man may wish and yet reject all the
steps and instruments by which that
wish can be carried into effect. No
man wills until he has not only made
up his mind to have the end, but to
liave all the steps intermediately by
which that end is to be secured
\Beecher~\.

Vers. 19, 20. The greatness of God.
Will he indeed, whom the heaven of
heavens cannot contain, take up his
abode with men ? What heart among
us but glows with gratitude and love
at these joyful tidings ! Let us, at the
head of our several families in a trans-
port of devout affection, welcome this
kind and generous Guest into our
houses. Let us give him the entertain-
ment he demands, even that of a
cordial love and obedience. Let us
present him the sacrifices he requires,
even those of daily prayer and praise.
And let us tremble at the thought of
so demeaning ourselves in the habita-
tions he has thus honoured, as ever

to provoke him to depart thence \S-
Stennett\.

Solomon's Prayer. He prayed for
wisdom at the outset, and he has
verified the answer to prayer by the
wonderful structure he put up. But
the blessing did not end in architectural
skill ; that great proof of the blessing
given to Solomon is to be found in the
prayer which he prayed at the dedica-
tion of the temple. No man could
have prayed that prayer without help.
This we should have said about it in all
honesty if we had found it in Sanscrit;
if we had exhumed it out of Indian
libraries, it would have been due to the
author to have said, "You never
dreamed that dream ; it was a vision of
God." Read the prayer from begin-
ning to end, and say if this be not so.
How majestic in conception ! how
beauteously eloquent in expression I
how wise, how tender, how patriotic,
how philanthropic ! How it grows and
swells, and abounds in all elements of
spiritual sympathy! Probably there
is no such prayer in all literary records.
If ever that prayer be excelled it will
be by the Son of God alone, and his
excelling of it will be by contrast
rather than by comparison [Dr.
Parker].

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HOMILETIC COMMENTARY: CHRONICLES. [CHAP. vn.

CHAPTER Vil.

CRITICAL NOTES.] This chapter, parallel with 1 Kings viii. 62 ; ix. 9, records acceptance
of consecrated temple by fire (vers. 1-10) ; and answer given by the Lord to Solomon
(vers. 11-22).

Vers. 1-10. Acceptance of temple by fire. This not mentioned in Kings, which creates
difficulty. " What it is important to bear in mind is 1. That omissions are not contra-
dictions ; and 2. That they occur constantly in all historical writers, and are frequently
quite unaccountable" [Speak. Com.]. Fire as in tabernacle (Lev. ix. 24); glory, chapter
v. 13, 14. Ver. 3. Bowed in adoration and reverence. Ver. 4. All people did not offer,
but gave them to be offered on altar. Sacrifices enormous and difficult to realise.
Ver. 6. Waited in their stations to receive, kill sacrifices, &c. Instruments, cymbals,
harps, and psalteries (1 Chr. xv. 16; compare chap. v. 12). Ver. 7. Middle court on
account of blood of sacrifices and burning of fat. Ver. 8. Feast, not feast of dedication
only, but feast of tabernacles also (Lev. xxiii. 34). Hamath to river Sihor, which
separated Egypt from Palestine. " The territory of Israel, according to its whole extent
from north to south " (2 Chr. vii. 8) [Keil]. Ver. 9. Solemn assembly closed the festival.
Kept dedication seven days and feast of tabernacle next seven days (1 Ki. viii. 65).
Festival closed on 22nd of the month, on 23rd people sent home rejoicing.

Vers. 11-22. God's answer to Solomon's prayer. " The narrative now runs parallel with
1 Ki. ix. 1-9, but is fuller and presents less of verbal agreement. Vers. 13-15 are additional
to the earlier record" [Speak. Com.]. King's house, i.e., his own palace (cf. 1 Ki. vii. 1-12 L
Vers. 12-22. Explicit answer to Solomon. Appeared as at Gibeon (1 Ki. iii. 5; ix. 2).
Ver. 13. If, Ac., answer to third petition (vi. 26). Ver. 14 recalls chief points in
Solomon's prayer. Ver. 15. Attent, promise accords with very words of petition
(cf. vL 40). Prayer of this place (marg.) " chosen to include the two cases of prayers
offered in (vi. 24) and towards (vi. 34-38) the sanctuary" [Speak. Com.]. Ver. 16.
Sanctified. " Here additions to 1 Ki. ix., end and remainder of chapter adds nothing to
the earlier record." Ver. 17. Walk refers to first petition ; conditions which Solomon
failed to meet. Ver. 19. The other alternative put before Solomon. Ver. 21. This house
high, conspicuous in glory. Astonishment in ruin. Ver. 22. All this the fearful con-
sequents of apostasy (cf. Ezekiel's wailing over the city and temple, xiv. 23 ; xxxvi. 17-20).

HOMILETICS.
THE FIRE AND THE GLORY. Verses 1-3.

Two elements prominent in O. T. symbolism which made the dedication
solemn, impressive, and real. I. As confirmation of acceptance.
Sacrifice accompanied every act of worship. Miraculous fire a sign of acceptance,
as Moses (Lev. ix. 24), Gideon (Judg. vi. 21), David (1 Chron. xxi. 26), Elijah
(1 Eli. xviii. 38). Generally to accept burnt sacrifice in Hebrew was to turn to
ashes. " Remember all thy offerings, and accept (turn to ashes or make fat) thy
burnt sacrifice " (Ps. xx. 3). The surest evidence of acceptance in prayer is the
descent of the holy fire upon us. This fills the heart with reverence and awe,
as the glory filled the temple. This leads to humble submission to divine-
authority, and a true sense of unworthiness. " They bowed themselves," with
profound reverence and humility. II. As Symbols of spiritual truths.
Ihejire indicative of God's nature. " Our God is a consuming fire," terrible in
Zion, before whom sinners have reason to fear. But God consumed the sacrifices,
not the offerers ; turned away his anger, and showed mercy in their acceptance,
Christ a great sacrifice for sin, through whom Holy Spirit given to apply the
176

CHAP, vii.] HOMILET1C COMMENTARY: CHRONICLES.

word, consume sin, and convert the soul. The glory fills earthly temples, when
his presence dwells in the sanctuary, and the heart is made a living temple
when Israelites rise from their prostrate attitude, regain their confidence, and
offer themselves as sacrifices upon the altar of God when hearts are tuned, and
songs abound to God. " For he is good, and his mercy endureth for ever."

THE DEDICATED TEMPLE. Verses 1-10.

Dean Milman's description most truthful and graphic (" History of the Jews,"
vol. i., pp. 315-318). Here two glances at the scene, showing its outward
grandeur and inward importance. I. The eternal grandeur Of the
event. The vast assembly, " all Israel " present. The enormous sacrifices, on
a scale suitable to the extraordinary occasion, requiring the open court, in which
the assembly only could take part. The preparation and offering of burnt
offerings and peace offerings in festive joy. All king, priests, and people
performing their part. The fall of the sacred fire, and the dazzling glory of the
cloud resting on and then entering into the courts. The music and the oft-
recurring chorus (Ps. cxxxvi.). The awe-struck priests and the nation on their
knees would be an impressive sight. But notice II. The moral signifi-
cance of the event. This ceremonial was not commanded by the law, but
the expression of devout sentiment and reverence in the people. The symbolic
presence led the innumerable multitudes to prostrate themselves on the ground,
the instinctive and natural expression of loving reverence. The prostrate person
and the bended knee tokens of humility, unreserved surrender, and dutiful
obedience. " come, let us worship and bow down. Let us kneel before the
Lord our Maker." The consuming fire fills with dread. " Who among us shall
dwell with the devouring fire ? " Judgments alarm, glory without mercy leads
to despair, but God accepts the sacrifice, and spares the offerer. " Which was
the greater, the external magnificence or the moral sublimity of the scene ? '"
asks Milman. "Was it the temple situated on its commanding eminence, with
all its courts, the dazzling splendour of its materials, the innumerable multitudes,
the priests in their gorgeous attire, the king with all the insignia of royalty on
his throne of burnished brass, the music, the radiant cloud filling the temple,
the sudden fire flashing upon the altar, the whole nation upon their knees?
Was it not rather the religious grandeur of the hymns and of the prayer ; the
exalted and rational views of the Divine Nature; the union of a whole people in
the adoration of the one Great, Incomprehensible, Almighty, Everlasting
Creator 2 "

SOLOMON'S SACRIFICES. Verses 4-7.

I. Sacrifice in its symbolic meaning. Eefined nations of modern
times esteem animal sacrifices a cruel and uncultured mode of expressing
religious sentiments. But remembering the genius, habits, and moral instincts
of ancient nations, and the special circumstances of the Jewish people, we see
their fitness and propriety. Use of letters unknown, signs and symbols needful
and beneficial. God instructs, helps, and encourages in this rite. Its value,
therefore, partly actual, and partly typical, but in all respects derived from the
one true sacrifice typified. II. Sacrifice a form of true religion.
Opposed to heathen will-worship in place, method, and in the invention of
costly and monstrous offerings. An evidence of obedience to God ; a symbol of
self-dedication, and an expression of thanksgiving. Some form of sacrifice always
required in religion. He who offers nothing accounted irreligious (Ecc. ix. 2, cf.
Is. xliii. 23). We must not forget the higher affections of the heart in over-

177

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. vn.

valuing the symbol, and turn our offerings into an opus operatum. " For I
desired mercy, and not sacrifice, and the knowledge of God more than burnt

offerings." III. Sacrifice a method of national festivity. Festivals

held in all ancient nations. Sacrificial meals common and under special direction
in Israel. Sometimes in private houses, other times in the temple. Held
weekly, monthly, and yearly. These methods not only commemorations of great
national events, but occasions for reunion of friends, enjoyment of hospitality,
and interchange of sentiment. Families would be filled with joy. Strangers,
fatherless and widows received with religious warmth. The nation bound in
unity, commerce, and brotherhood.

NATIONAL REJOICING. Verses 811.

The timo of dedication immediately before the feast of tabernacles. The
festival prolonged, and afforded opportunity for large number of peace offerings,
which were the means of national enjoyment. I. Joy in its purest
sources. 1. In Divine works. "Solomon finished the house." Joy from
contemplation of the order, beauty, splendour, and completion of temple. Its
vast extent, manifold adaptations, practical use, and symbolic teaching. " I will
triumph in the works of Thy hands." 2. In the Divine presence. Infinite and
supreme, yet will dwell with man ! In the vision and service of God we find the
bliss of heaven. " We joy in God." 3. In acceptance in the Divine presence.
God with man, not to judge, condemn, and destroy. " We shall surely die,
because we have seen God," was the impression of Manoah. A popular belief
that the revelation of God's terrible majesty would cause death, not joy. But
the acceptance of the offerings a pledge of gracious disposition (judges xiii. 23).
The cloud and the fire at dedication of temple tokens of condescension and
mercy. II. Joy in its vast extent. 1. In all classes. Universal joy.
King, priests, and people partook of it. " All Israel with him, a very great con-
gregation " (ver. 8). 2. In all places. In the palace of the king, and the tents
of the people. In the temple of Jehovah, and the homes of the land, " from the
entering in of Hamath unto the river of Egypt," the usual and known bounds,
the utmost length of the land. " He sent the people away into their tents, glad
and merry in heart," thanking God for his goodness to David, to Solomon, a
wise and religious son, and " to Israel his people." In this spirit we should go
home from God's house ; rejoice in the grace, advancement, and enthronement of
the Redeemer, and in the sanctification and spiritual welfare of all believers.

GOD'S ANSWERS TO SOLOMON'S PRAYER. Verses 12-22.

Acceptance of prayer seen in fire from heaven, and second appearance by
night. I. Answers to special prayers. Solomon not aimless and
indefinite, but specific. To prayer suggested by Holy Spirit, and offered
according to God's will, answers are definite and explicit. Vers. 12-15 contain
answer to third petition, ver. 16 to second, and vers. 17-22 to first.

II. Answers exceeding the prayer itself. Solomon desii-ed that

Ood's eyes might be directed to the temple continually (ch. viii. 29). The answer
is, " Not mine eyes only, but mine eyes and mine heart." Not only to Solomon's,
but to prayer made toward that place in future from any person ; not to the
thoughts merely, but in the very words of the petitioner. We are straitened
in ourselves, not in God, " who is able to do exceeding abundantly above all
that we ask or think." III. Answers conditionally promised.
Suspended on conduct. This a test of faith, a motive to obedience, and a rule of
178

CHAP, vri.] HOMILETIC COMMENTARY: CHRONICLES.

discipline. " If ye walk in my statutes . . . then I will give you, <fec. But
if ye will not hearken unto me ... I will set my face against you"
'Lev. xxvi. 1-20).

SOLEMN WARNINGS. Verses 19-22.

' The record of this second vision, in which were rehearsed the conditions o*
God's covenant with Solomon, and the consequences of breaking them, is
inserted as a proper introduction to the narrative about to be given
of the king's commercial enterprises, and ambitious desire for worldly glory.
For this king, by encouraging an influx of foreign people, and a taste for foreign
luxuries, rapidly corrupted his own mind and those of his subjects, that they
turned from following God, they and their children " [Jamieson]. I. God's

goodness in warning before punishment. God not revengeful and
unjust. Judgment strange to Him. He gives space for repentance, opportunity
to avoid danger ; thus declares reluctance to punish, and goodness to warn.
Longsuffering of God signally displayed. " Because sentence is not executed
speedily," men should not resolve on sinful courses, and run to ruin. II. Dis-
obedience to -warning exposes to punishment. Sentence is gone
forth, judgment only suspended, and seems to loiter, hence the sinner thinks
there is chance of escape. " I shall have peace, though I walk in the way of my
own heart." But warnings unheeded, calls neglected, hasten the stroke, and
render the judgments heavier. Abuse of mercy only ripens for judgment. "He
that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and

that without remedy." III. Punishment which follows abused
warning is merited and most severe. A limit to discipline and
patience. The time ends and the day of retribution comes. Ruin often sudden
and without remedy. 1. The temple cursed. The house conspicuous for its
sanctity, glory and usefulness, would become a desolation, a byword, and
disgrace. 2. The nation cursed. " Plucked up," carried away, and exposed to
mockery, insult, and despair in a foreign land. The temple of God no protection
to those who forsake him. Their sins will be read in the judgments they suffer.
Seek to be a monument of grace, not of judgment.

" Heaven gives the needful but neglected call.
What day, what hour, but knocks at human hearts,
To wake the soul to a sense of future scenes" [Young].

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 1 and 15, 16. The Consecrated structed probably after the building

House. Solomon builder, God con- was finished. The builders who were

secrated, sanctified it. 1. By the released from the work of the Lord's

symbolic cloud and sacred fire. 2. By house were free to betake themselves

his special care. " My eyes shall be to the erection of the royal palace and

open, &c." (v. 15). 3. By his constant other public buildings. At the end of

affection. "Mine heart shall be there thirteen y ears (1 Kings vii.l) the temple

perpetually." finishings and requisites were all com-

Ver. 11. The sum, the greatness, and pleted, and everything was ready for

the completion of Solomon's works the consecration " [Murphy\.
sacred, voluntary, and successful works.
"The house of the Lord was seven

years in building. But the court, the * ^Id^ShtS greatest,
pillars, and all the external and j^b m i nu t e and unseen part ;

internal fittings began to be con- For the gods see everywhere.

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HOMILETIC COMMENTARY: CHRONICLES.

[CHAP. VII.

' Let us do our work as well,

Both the unseen and the seen;
Make the house, where God may dwell,
Beautiful, entire, and clean"

[Longfellow],

Ver. 12. An Jiouse of sacrifice. 1.
In contrast with the synagogue, in
which no sacrifice. 2. Descriptive of
worship of 0. T. with its symbolic rites,
social feasts, and moral teaching.
" This expression does not elsewhere
occur. Its meaning, however, is clear.
God declares that Solomon's temple is
the place which he had promised to
'choose' from among the tribes of
Israel, whereto all Israelites were
commanded to bring their burnt offer-
ings and sacrifices " (see Deut. xii. 5, 6)
[Speak. Com.]. The Lord appeared.
This vision presents a remarkable con-
trast with that recorded (1 Kings vi.
11-13) while the temple was in build-
ing. Then all was promise and
encouragement; now, not only is
warning mingled with promise, but as
in Solomon's own prayer, the sadder
alternative seems in prophetic anticipa-
tion to overpower the brighter. In
this there is (as often remarked) a
striking exemplification of the austere
and lofty candour of the inspired
narrative, sternly contradicting that
natural hopefulness in the hour of
unexampled prosperity, which would
have shrunk from even entertaining
the idea that the blessing of God on
the temple should be^frustrated, and the
glory of Israel pass away [Ellicott, 0. T.
Com.].

Vers. 15, 16. Biblical Anthropo-
morphism. Human organs. The eyes
and ears of God. This language is
used for two purposes. I. To express
His cognisance of man. He knows us.
1. Directly. 2. Thoroughly. II. To
express His interest in man. 1. In
the various capacities of enjoyment
with which He has eodowed us, and
the provision He made for them. 2.
In the preservation of our existence,
notwithstanding our sinfulness. 3.
In our redemption by Christ Jesus.
Conclusion : Thou God seest me, we
unite with the blessed fact, " Thou
God lovest me " [Bib. Mus.]. My name
180

therefor ever. God's gifts are " with-
out repentance." When he puts his
name in the temple he does it, in
intention, for ever. He will not
arbitrarily withdraw it after so many
years, or so many centuries. Once
placed there, it will remain there for
ever, so far as God is concerned. But
the people may by unfaithfulness drive
it away [Speak. Com.].

Vers. 19, 20. Turn away. 1.
Possibility of wrong course. " If ye
turn away." 2. Rapid progress when
this course is adopted. " forsake my
statutes," easily understood and profit-
able to them, " set before you."
Wholly forsake God for idols, then
3. Fearful consequences. Entire de-
flection would cut Israel off from the
land. "This whole passage stands out
in bold relief, when illuminated by the
light of history " [Murphy],

Ver. 20. Plucked up. 1. The soil
in which they were planted, chosen
and prepared by the Great Husband-
man. 2. The source of their growth and
fruit. " From me is thy fruit found."
3. The danger to which they were
exposed. " Plucked up." No growth
independent of God. Plants require
rain, light, and warmth. We can only
live as we live and are rooted in God.
" There would be men who are twice
dead, plucked up by the roots, and the
roots are only fit for burning. We do
not know what God's burning means.
Let us take care how we exclude the
penal element from our theology and
from our contemplation of the future "
[Dr. Parker]. Learn 1. The evil of
apostasy. 2. The reality of God's
government. 3. The terrible effects
of Divine displeasure.

Ver. 22. Why thus ? A Problem.
1. The actual fact in history, that the
Jews, the anciently favoured people of
God, found to this day a byword and
a proverb. 2. The question is, why
hath the Lord done this? Has God
changed his purpose, or been unfaithful
to his word ? The problem solved by
the conduct of the people who for-
sook God and rejected the Saviour.
" It is notable, that in its reference to
the two parts of the promise of David

CHAP. VII.]

HOMILETIC COMMENTARY: CHRONICLES.

there is a subtle and instructive dis-
tinction. As for the temple now just
built in fulfilment of that promise, it
is declared without reserve that in
the case of unfaithfulness in Israel, it
shall be utterly destroyed, and become
an astonishment and a proverb of
reproach before the world. But, in
respect of the promise of the perpetuity
of David's kingdom, the true Messianic
prediction, which struck the key-note of
all future prophecies, it is only said
that Israel shall be ' cut off from the
land,' and so ' become a proverb and
a byword ' in captivity. Nothing is
said to contradict the original declara-

tion that even in case of sin the mercy
of God would chastise and not forsake
the house of David (2 Sam. vii. 13, 14 ;
Ps. Ixxix. 30-37). So again and again
in prophecy captivity is denounced as
a penalty of Israel's sin, but the hope
of restoration is always held out, and
thus the belief in God's unchanging
promise remains unshaken. The true
idea is strikingly illustrated by the
prophet Amos (ix. 9-11): I will sift
the house of Israel among all nations.
. . . Yet shall not the least grain
fall upon the earth. ... I will
raise up the tabernacle of David that
is fallen, &c." [Ellicott, 0. T. Com.].

ILLUSTRATIONS TO CHAPTER VII.

Vers. 4, 5. Sacrifices. Profusion the
usual feature of ancient sacrifices :
300 oxen formed a common sacrifice at
Athens. But all sacrifices offered by
men to God are inadequate. " Leba-
non is not sufficient to burn, nor the
beasts thereof sufficient for a burnt
offering." " Jehovah being so much
greater than man, how can any sacri-
ficial rites be worthy of Him ? "
\Cheyne.] " What real propitiation
could be effected, though the whole
region of Lebanon were made an altar,
its pines and cedars piled up on it for
firing, and its thousands of beasts
offered as victims ? Very different was
the offering which was to procure man's
redemption" [/few/]. That offering
which alone avails before God is the
sacrifice of Jesus Christ, a sacrifice of
infinite value because He is God. AU
our offerings, our acts of worship, our
self-denial, our good deeds cannot in
themselves avail with God. But they
are accepted when offered upon " the
altar which sanctifieth the gift," the
altar of Christ's merits.

Vers. 8-10. Feasts. All bodily
appetites should be attended to for
purposes of relief, not gratification.
The very moment we seek gratification
in any organ or appetite of the body,

we degrade our nature, and dishonour
our Creator. Our happiness is not in
the body, but in the soul; not without,
but within ; and ought never to be
sought for as an end, it comes only in
self-consecration to duty and to God
[Dr. Thomas]. If I see a dish to
please my appetite I see a serpent in
that apple, and will please myself in a
wilful denial [Bishop Hall].

Ver. 12. Heard thy prayer. If I
cared for nothing I would pray for
nothing [Melancthon],

" That work which is begun well is half-
done ;
And without prayer no work is well

begun " [Fansliawe].

Vers. 17-21. Turn away. Those
who forsake God to return to the
world, do it because they find more
gratification in earthly pleasures than
in those arising from communion with
God; and because this overpowering
charm, carrying them away, causes
them to relinquish their first choice,
and renders them, as Tertulliansays, the
penitents of the devil [Blaise Pascal],
" God never leaves any till they first
leave Him."

Vers. 21, 22. Why? Nothing but
grace can teach us to make a right use
of others' judgments [Bishop Hall].

181

HOMILET1C COMMENTARY: CHRONICLES. [CHAP. TIII.

CHAPTER VIII.

CRITICAL NOTES.] Solomon's buildings (vers. 1-6) ; the tributaries (vers. 7-11) ; the festival
worship (vers. 12-16) ; and the fleet of Solomon (vers. 17, 18) (1 Ki. ix. 10-28).

Solomon's buildings. Vers. 1-6. Twenty years (cf. 1 Ki. vi. 38 ; vii. 1 ; ix. 10). Cities north-
west of Galilee, the occupation of which was granted to Huram, who seems, after
consideration, to have refused them as unsuitable to the commercial habits of his people
and returned them to Solomon, who built (Heb. repaired) and filled them with a colony of
Hebrews. Ham., a territory bordering on Zobah, identified in Jewish tradition with
Helbon (Aleppo). Tadmor, the famous Palmyra (palm-city), which became capital of a
province (sent 80,000 men to join the Assyrian army), the splendid ruins of which remain
to this day (a wall 11 miles in circumference). Store cities for provisions, situated on
great trade roads to relieve travellers and beasts of burden. Ver. 5. Beth-horons, two
cities in Ephraim, very ancient (Josh. xvi. 3-5 ; 1 Ki. ix. 27 ; 1 Chr. vii. 24). Ver. 6.
Baal, belonged to Dan (1 Ki. ix. 18, 19).

Solomon's tributaries. Vers. 7-10. Left, descendants of Canaanites in the country
treated as war-prisoners, employed in vast building operations, and had to pay tribute.
Ver. 9. Sons of Israelites not serfs, but soldiers and officers. Ver. 10. Chiefs of Israelites
only given, 250 in number. JVer. 11. Daughter, writer assumes points of narrative in
1 Ki. iii. 1 and 7, 8, and further assigns motive for change of residence. Holy, sanctified
by presence of the ark, and as she was an idolater, therefore could not permanently dwell
in the city.

Solomon's regulations of loorship. Vers. 12-16. An expansion and amplification of
1 Ki. ix. 23. They add several important particulars. No departure from the ordinances
established by Divine authority by Moses or David in offering of sacrifices arrangements
of priests and Levites (1 Chr. xxiv. 26) and in provision and management of all sacred
things. Ver. 16. This verse sums up in brief the whole previous narrative on the
subject of the temple, which began with ch. ii. Solomon's work " unto the day of
foundation " was the subject of that chapter ; his work subsequently has been related in
chapters iii.-viii. [Speak. Com.'].

Solomon's fleet and gold. Vers. 17, 18. Eloth (Elath) (Eland of Greeks, north-east of
the Gulf of Akaba. " The writer of Kings tells us that the fleet of Solomon was built
at Ezion-geber (the giant's backbone, Num. xxxiiL 35,36), " which is beside Eloth " (1 Ki.
ix. 26) ; and Ebon-geber alone is mentioned as the place where Jehoshaphat built his
ships (2 Chr. xx. 36). Solomon, it appears by the present passage, visited both ports
before determining at which he should establish his docks [Speak. Com.}. Ver. 18.
Solomon made his navy by receiving ships as models, materials for building, carpenters,
and seamen from Huram, who probably had ships lying in the ports of the Red Sea.
His own servants went with the Phoanicians on the voyage. Ophir, son of Jokton
(Gen. x. 29), gave name to the land of Ophir, which was at least originally in the south
of Arabia, though some look for it in India or Ceylon. The 450 talents of gold (in Kings,
420) may have been the result of many voyages to this land [Murphy],

HOMILETICS.

SOLOMON'S MILITARY ENTERPRISES. Verses 1-6.

Chiefly in acquiring cities rebuilt and taken from the enemy. Solomon not
satisfied to build God's house, ambitious to gain cities and enlarge his kingdom.
Lawful ambition desirable all interested in the welfare of the Christian Church
will scheme for the good of the country. I. Cities for stores (cf.
1 Ki. ix. 19). Centres, i.e., cities in which provisions for beasts, travellers, and
troops (2 Chr. xxxii. 28). Chiefly north, in Hamath (ver. 4), and ZSTaphtali
(ch. xvi. 4). Solomon prudent in action and kind in planning for the necessities
182

CHAP, vin.] HOMILETIC COMMENTARY: CHRONICLES.

of his people. II. Cities for colonisation. " Solomon built (rebuilt)
them, and caused the children of Israel to dwell there" (ver. 2). Cities out of
repair, quitted by population, or never occupied by Israelites. Anxious to locate
trade, promote industry, and for all to dwell in right place. III. Cities for
pleasure. " Cities for his chariots, and cities for his horsemen ; " dwellings
for pleasure as distinguished from fortresses and store-cities. " I said in mine
heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure." But
pleasure is expensive, and demands costly sacrifices. " He that loveth pleasure
shall be a poor man. " IV- Cities for defence. The cities of Bethhoron
and Baalath were fortified. His kingdom exposed required defence. Surrounding
enemies dangerous, especially in north ; strong garrisons required, and a levy of
men and money to support a gigantic military system. Hence danger from
wars, taxation, and oppression. Suggested Lessons from Solomon's Military
Enterprises. 1. That those who attend to the spiritual will not neglect the
temporal interests of a nation. Solomon built the temple, but patriotic enough
to build cities. True religion ends not in ceremony, but in philanthropy.
Those who build churches build hospitals. A libel to say that Christians who
support missionary agencies neglect home. 2. That amidst the temporal
enterprises of a nation great risks exist. Fortified cities needful, but indicate
evils to be checked; incursions, insurrections, and subjugation. Hence (1)
Lessons of Prudence. Why " fenced cities with walls, gates, and bars? " " Silent
witnesses against the honesty of the society in which we live. Every bolt upon
the door is a moral accusation ; every time we turn the lock we mean that there
is an enemy outside who may endeavour to violate the sanctity of the house"
[Dr. Parker]. (2) The Danger of Prosperity. " Commercial intercourse with
foreign nations, the assimilation of the Israelitish monarchy to corresponding
institutions of surrounding kingdoms, though indispensable to certain elements
of the Church and State of Judea, yet was fraught with danger to a people
whose chief safeguard had hitherto been their exclusiveness, and whose highest
mission was to keep their faith and manners distinct from the contagion of the
world around them. The gigantic experiment of Solomon, though partially and
prospectively successful, yet in a greater part and for the moment failed. As he
is the representative of the splendours of the monarchy, so is he also the type
and cause of its ruin " [Stanley].

SOLOMON'S STATESMANSHIP. Verses 7-10.

Civil government a divine institution. Cannot exist without laws and
adjustments. These require wisdom to express and enforce. The people have
instinct to obey, but lack power to govern. Hence need of statesmen and rulers.
Solomon a wise ruler. I. In the tributary services rendered by
the people. 1. Foreigners non-Israelites employed as serfs. Treated as prisoners
of war, compelled to drudgery, hard labour, and to pay tribute (ver. 8). This a
matter of policy and borrowed from Egyptian customs of employing lowest caste on
public works. 2. Native Jews employed in superior labour. " Not bondmen,
but men of war, servants, princes, captains, rulers of chariots and of horsemen "
(1 Ki. ix. 22). Positions of honour and influence. II. In the choice of
officers to rule the people. Officers divided into two bodies. The
lesser consisted of twelve chiefs corresponding to the twelve princes of the
twelve tribes, who administered the kingdom under David. Hence their wisdom
and experience would be profitable to direct. The larger body were officers
chosen from Israelites to control task work, exacted from Canaanites. No way
of accounting for discrepancies in number (cf. 1 Ki. v. 16 ; 2 Chr. ii. 18, and

183

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. via.

ver. 10 of this ch.) except by error of copyist, or to imagine with many, that
250 were on duty at once. Solomon desired the ablest men for the best work.
Some fitted, born to rule, and others to serve. III. In the appointment

of all classes of the people to their proper sphere. Work for all

and every one at work for which best adapted. Some to labour, others to think
and direct. Not great men to do small work and weak men to fail in respon-
sible work. Canaanites and Israelites all useful. This law of adaptation
essential to success in family circles, church government, and national legislation.
" Thou shalt teach them ordinances and laws, and show them the way wherein
they must walk, and the work that they must do."

SOLOMON'S MARRIAGE. Verse 1

At beginning of his reign he married an Egyptian princess, assigned her a
temporary abode in Jerusalem until a suitable place could be found. I. As a
matter of worldly policy. A startling act, for since Exodus no inter-
course between two countries. Sprang from desire to counteract influence of
Hadad, who was received with royal honours and formed alliances with king of
Egypt (1 Ki. xi. 14-20) ; from wish to obtain support for his new dynasty and
recognition from one of older fame and greater power ; from anxiety to strengthen
himself by foreign alliances. Besides the new queen brought with her a frontier
city as a dowry. Gezer still possessed by remnant of Canaanites. Pharaoh
had led his armies against it, and tranquillity of Israel threatened. But this
worldly policy. Many marriages for inferior motives. Better look to bonds
that unite families and thrones to God. II. As a source of moral
perplexity. What must be done with her ? If she conformed with the
Hebrew faith, yet as a foreigner she must dwell in a separate place, not near
the ark, the symbol of Divine presence. The house of God, holy, must be free
from personal and official pollution. This a matter of conscience to Solomon,
who felt that God's presence sanctified all localities ; that a broad distinction
must be made between Judaism and heathenism, between idolatry and the
worship of Jehovah. When this distinction is ignored and worldly policy
adopted, men plunge into temptations and find it difficult to rectify errors by
punctilious morality and zealous care about trifles. III. As the beginning
Of trouble. The policy advantageous at first, but ultimately proved hollow
and impolitic. A revolution in Egypt changed its dynasty or its policy, and the
court welcomed the fugitive Jeroboam in his efforts to secure kingly power.
By seeking fresh alliances, giving way to lust for " strange women," Solomon
involved in worship of strange gods, &c. The reign which began so gloriously
ended in gross darkness and fetish worship.

SOLOMON'S RELIGIOUS SERVICE. Verses 12

Solomon not only built the temple, but worshipped in it. What use a temple
without worship ? The duty of high and low to meet for worship. I. Re-
markable for its conformity to Divine Law. " According to the
command of Moses." God the supreme object and his revealed will the rule of
worship. 1. In its appointed seasons. "Daily sacrifices. " A certain rate every
day." " Every day will I bless thee." " On the sabbaths." Weekly sacrifices ;
monthly " on the new moons ;" and yearly at the three solemn feasts. " Three times
in a year shall all thy males appear before the Lord thy God in the place which
he shall choose." 2. In its customary method. As Moses commanded and David
observed (ver. 14), care should be taken to observe divine order, but custom
184

CHAP, vin.] HOMILETIC COMMENTARY: CHRONICLES.

should never fetter spirit. Daily, weekly, monthly, and yearly, we should be
free, thankful, and devout. " The heart will observe its own order." II.

Remarkable for its systematic arrangements. "Order is
heaven's first law." 1. Arrangements divinely appointed. Priests in their
courses ; Levites in their charges ; porters at the gates, and persons to manage
the treasures (cf. 1 Chr. xxvi. 20-23). 2. Arrangements scrupulously observed.
By every person and in every particular. " They departed not from the com-
mand of the king concerning any matter " (v. 15). 3. Arrangements completing
the work. " So the house of the Lord was perfected." This the finishing touch
to erection and consecration. Something incomplete without real worship,
reverent order and self -surrender. Sacrifice the essence and result of worship.
" I will freely sacrifice to thee."

" One aot that from a thankful heart proceeds,
Excels ten thousand mercenary deeds " [Cowper],

SOLOMON'S GREATEST WORK. Verse 16.

This verse a brief summary, describing method and completion of Solomon's
greatest work. Temple work was prepared, i.e., contemplated and fixed, before
built and completed. I. It was wisely planned. Prudence displayed in
collection and preparation of materials. The cost counted 1. Suggesting wise
forethought. Every part of an undertaking should be well considered and weighed.
" Prepare thy work without and make it fit for thyself." 2. Providing against
failure. What wrecks in all departments of human labour through want of
forethought and preparation ! " This man began to build and was not able to
finish." II. It was nicely furnished. Not half done, nor slovenly done.
Finished in furniture, style, and ceremonies. Perfected in harmony with God's
will. " A thing of beauty and a joy for ever." Choose your life's work. Collect
materials and build for God. Begin well and in God's strength finish. Never
be

" Like one who draws a model of a house,

Beyond his power to build it ; who, half through,

Gives o'er, and leaves his part-created cost

A naked subject to the weeping clouds,

And waste for churlish winter's tyranny."

SOLOMON'S FLEET. Verses 17, 18.

I. The method of its construction. Huram sent, supplied him, i.e.,
built him ships, viz., in docks at Eloth (cf. 1 Ki. ix. 26, 27) \Jamieson~\. Or
Solomon made his fleet, by receiving model ships, materials, and carpenters from
Huram. " The probability is either that the Tyrians maintained at this period a
fleet in the Red Sea, or that Hiram's shipwrights constructed, at their master's
expense, some ships on that sea, and then presented them to the Jewish

monarch" [Speak. Com.]. II. The voyages it undertook. Solomon

monarch and merchant. Egyptians might have been rivals in southern maritime
traffic, but their religion and exclusive principles unfavourable to sea voyages.
They probably abstained from sending their own people abroad for commerce.
Solomon's fleet opened the Mediterranean, the Red Sea, and the Indian Ocean,
the far east and the far west. The extraordinary influence of these voyages on
their own and on all future times was remarkable [see Stanley's Jew. Ch.,
vol. ii., p. 155]. III. The cargo it brought. Articles of commerce most
abundant; almug, ivory, aloes, cassia, cinnamon, apes and peacocks, strange

185

EOMILETIC COMMENTARY: CHRONICLES. [CHAP. vm.

plants and animals, fragrant woods and brilliant metals, silver and gold. " Gold
of Ophir " the most famous in the world. Men more precious than gold ;
wisdom more precious " than the merchandise of silver." " I will make a man
more precious than fine gold ; even a man than the golden wedge of Ophir."
IV. The sailors Who manned it. Hebrews had none capable of
performing distant expeditions ; were only fishermen, whose boats coasted on
the shores of the Mediterranean, or plied on inward lakes. Tyrians manned
the navy of Solomon, who excelled in nautical science (cf. 1 Ki. v. 6 ; ix. 27).
"When we consider that in the case of Solomon the commercial wealth of the
entire community was concentrated in the hands of the government, that much
of the trade was a monopoly, and that all was assisted or directed by the
experience and energy of the Tyrians, the overwhelming riches of this eminent
merchant-sovereign are, perhaps, not surprising."

HOMILETIG HINTS AND SUGGESTION'S.

Ver. 2. Caused Israel to dwell there.
Principles of colonisation 1. A matter
of necessity often. To provide for
employment, surplus population ; and
2. Should always be in the interests of
humanity. Not for national glory,
material prosperity, or destruction of
uncivilised races. What remains of
the colonies founded by ancient nations?
Prosperity and duration only when
God plants a people (America and the
Pilgrim Fathers).

Vers. 46. If some of the public
works had the plea of utility, the forti-
fications of some cities for purposes
of defence (Millo the suburb of Jeru-
salem, Hazor, Megiddo, the two Beth-
horons) ; the foundation of others
(Tadmor and Tiphsah) for purposes of
commerce. These were simply the
pomps of a selfish luxury ; and the
people, after the first dazzle was over,
felt that they were so. Forty thousand
horsemen made up the measure of his
magnificence (1 Ki. iv. 26). As the
treasury became empty taxes multiplied,
and monopolies became more irksome.
If, on the one hand, the division of

the kingdom came as a penalty for
Solomon's apostasy from Jehovah, on
the other, it was the Nemesis of a selfish
passion for glory, itself the most
terrible of all idolatries \Bib. Diet.].

Ver. 14. David the man of God. A
wonderful title. Only applied to Moses
and a nameless prophet, besides David.
1. How gained ; 2. What it implies in
character and life.

Yers. 12-18. Here we find 1.
Solomon " diligent in busines." Build-
ing and fortifying cities ; engaging
ships and trading to Ophir. Thus
occupied usefully for his country, and
employed many that would, perhaps,
have otherwise been idle. 2. Solomon
"fervent in spirit, serving the Lord."
Carefully guarding the sanctity of
God's house, duly offering sacrifices at
all appointed times, and seeing that
priests and Levites performed the
sacred duties devolving upon them.
Here Solomon exhibited religion as it
should be ; the concerns of life not
unfitting him for religion, nor religion
unfitting him for the concerns of life
[Ingram Goblin's Com.].

ILLUSTRATIONS TO CHAPTER VIII.

Ver. 2. Cities. Some of these forti- them [Tuck]. Dwell there. The in-

fied places may have been necessary to crease of a great number of citizens in

keep in check the Canaanitish popula- prosperity is a necessary element to

tion, who were likely to fret under the the security and even to the existence

forced labour which he exacted from of a civilised people \Burei\.
186

CHAP. IX.]

HOMILETIC COMMENTARY: CHRONICLES.

Vers. 7, 8. Pay tribute. A mercan-
tile democracy may govern long and
widely ; a mercantile aristocracy cannot
stand \Landor\.

" Curs'd merchandise 1 where life is sold,
Aud avarice consents to starve for gold "

[Rowe].

Vers. 12-15. Burnt offerings. Before
we ask what a man worships, we have
to ask whether he worships at all
\Ruskin\. Solomon was great in burnt
offerings. Do not men sometimes make
up in burnt offerings what they lack
in moral consistency? Is not an
ostentatious religion sometimes the
best proof of internal decay ? It ought
not to be so. The hand and the heart
should be one, the outward and the
inward should correspond, the action
should be the incarnation of the
thought. We are not always to look
upon the ceremonial action of the
church as indicative of its real spiritu-
ality. Sometimes men make a great
noise in order to conceal a covirage that
is giving way [Dr. Parker].

Ver. 16. Prepared. When Bishop
Heber read his beautiful poem, " Pales-
tine," in manuscript to Sir Walter Scott,
his friend remarked that in speaking of
the temple of Solomon he had for-

gotten to refer to the silence which
prevailed during its erection. The
poet immediately retired for a few
minutes, and introduced the following
beautiful lines :

" No workman's steel, no ponderous axes

wrung ;

Like some tall palm the noiseless fabric
sprung."

This circumstance is remarkable as an
indication of the method of preparation
and of the deep sense which Solomon
had of the sacredness of his work.

Vers. 17, 18. Skips. I am wonder-
fully delighted to see a body of men
thriving in their own fortunes, and afc
the same time promoting the public
stock; or, in other words, raising
estates for their own families, by bring-
ing into their country whatever is
wanting, and carrying out of it whatever
is superfluous. Nature seems to have
taken a particular care to disseminate
her blessings among the different
regions of the world, with an eye to
their mutual intercourse and traffic
among mankind, that the nations of
the several parts of the globe might
have a kind of dependence upon one
another, and be united together by
their common interest [Addison].

CHAPTER IX.

CRITICAL NOTES.] Vers. 1-12. This narrative is parallel with 1 EL x. 1-13, from which
it varies little ; Solomon's glory (vers. 13-28) ; and the close of his reign (vers. 29-31)
corresponding with 1 Ki. xi. 41-43.

Vers. 1-12. The Queen of Sheba's visit. Two Shehas, Ethiopian and Arabian. Both
countries have traditions on the visit ; in both government by queens was common. Sheba,
in Arabia, was the great spice country and an important kingdom. Sheba in Ethiopia
a mere town and furnished no spices. The expression " Queen of the South " (Matt,
xii. 42) corresponds with Hebrew Toman (Arabic Yemen), and Jewish and Christian
traditions in favour of Arabian Sheba. Fame, by the Ophir fleet. Name, Solomon's great
knowledge of God, or great things which God had done for him. Questions, lit. riddles
(enigmas, Judge xiv. 12 ; Ps. xlix. 4 ; Prov. i. 6 ; Ezek. xvii. 2). In East natural acuteness,
united with idle life, still make these exercises of understanding a favourite amusement.
Ver. 1. Camels, &c., a common method of travelling by these beasts of burden in Arabia,
a country most famous also for spices. In her heart, in her mind. Ver. 3. Told, i.e. t
answered all her questions without any exception. She could not puzzle him. Vers. 4, 5.
Seen, wisdom, natural endowments. House, the palace ; the variety and luxury of table.
Sitting, i.e., the seats, the place assigned to each according to gradation, or collective body

187

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. ix.

and orderly manner of domestic arrangements. Standing posts of ministers ; apparel of
(cup-bearers) butlers; ascent (Heb.), burnt offerings which he offered, by Luther, LXX,
and others. Generally thought to be a superb way for the king's use alone, as Emperors
of China ascend the throne by steps consecrated to their use alone. " A stair by which
he went up to the house of God," " a private way from the palaca on the western, across
the ravine up the eastern hill to the temple area" [Keil]. Spirit in her,&n expression for
highest degree of admiration and astonishment. Ver. 5. True report, word of acts, sayings.
Ver. 6. Exceedest, thou hast added to report. Ver. 8. Blessed, a frank acknowledgment
of Solomon's God, but no reason to think she adopted Him as her God. Ver. 9. Gave,
not as tribute, but in token of friendship (about 720,000, Jamieson). Vers. 10, 11. Mer-
cantile transactions. Algum trees, sandal wood. Terraces, high ways (margin), stairs,
steps. Psalteries (1 Samuel x. 5). Ver. 12. Des ire, in the way of bounty. Asked, Oriental
custom to ask, specify what is agreeable. Solomon gave ample remuneration for presents
in exchange with him, i.e., besides his presents for hers, he made a free donation of
whatever she liked.

Vers. 13-28. Solomon's wealth. Weight (cf. 1 Kings x. 14-29). Chapmen, who buy and
sell, probably smaller retail merchants. Governors in outlying dominions. Heb. pechah.
"If connected with pashah, the history of the word would be curious" \[Max Milller'}.
Ver. 15. Targets, large shields, covering the whole man, made usually of wood or wicker-
work covered with leather. These made for ornamentation and plated with gold. Ver.
16. House, a part of the royal palace (1 Kings vii. 2-5), resembling a forest in structure ;
used for state purposes and an armoury for targets and shields. Vers. 17-19. The throne
of ivory, not afl solid, but parts veneered with it. Footstool, the throne raised. Stays,
arms on each side of seat. Lions, symbols of royal power. Ver. 19. Number alludes to
twelve tribes of Israel. Ver. 20. Accounted, because of abundance ; scarcity a value.
Ver. 21. Tarshish, prob. Tartessus in Spain. Peacocks, thought to have come from India.
Some give " parrots." Ver. 22. Passed, outrivalled (1 Kings iii. 13). Kings of neighbour-
ing nations. Sought (1 Kings iv. 34). Present tribute of respect year by year. Ver. 25.
Four thousand, not forty thousand, considered an error in copyist (1 Kings iv. 26). Ver.
26. River Euphrates. Ver. 27. Stones, fig. for abundance and comparative worthlessness.
Ver. 28. Horses from lands famous for good breeds.

Vers. 29-31. Solomon's death. Book, words. Three sources given, only in 1 Kings xi.
29. Nathan (2 Sam. vii. 1-17). Abijah (1 Kings xi. 11-13, 29-39), in earlier part of
Solomon's life. Iddo (2 Chr. xii 15 ; xiii. 22), in later years of reigns of Saul and David.
" The Chronist omits the blemishes that marked the character and administration of
Solomon, and leaves the impression that notwithstanding these he continued to be a
follower of the Lord unto the end of his career. This is in harmony with his design to
note the progress of the kingdom of God in its religious aspect " [Murphy].

HOMILETICS

THE QUEEN OP SHEBA'S VISIT TO SOLOMON Verses 1-12.

Solomon's influence upon surrounding nations very great. Legends abound
in Jewish and Arabic traditions, like those concerning Ximrod and Alexander.
Visit of the queen conspicuous instance and given as a sign to us (Matt. xii. 42).

I. The spirit -which prompted the visit. Its method, long train of

camels, in striking harmony with Eastern imagination. What its spirit ? 1. A
spirit of curiosity. She heard of Solomon's wisdom and glory, co-extensive and
manifold in forms. " The countries marvelled at thee, for thy interpretations,
songs, and proverbs and parables" (Ecclus. xlvii. 14-17). Solomon's fame like
Christ's, could not be hid. Curiosity excited and she desired to know, to
ascertain truth. 2. A spirit of inquiry. She came to hear his wisdom and
enlarge her own; to ask as well as answer questions. " The spirit of this asking
of questions and solving of dark riddles is of the very nature of true philosophy.
' To ask questions rightly,' says Lord Bacon, ' is the half of knowledge.' ' Life
without cross-examination is no life at all,' said Socrates. When we inquire,
when we restlessly question in our search after truth, when we seek it from
unexpected quarters, we are but following in the steps of the wise King of
Judah and the wise Queen of Sheba" [Stanley]. 3. A spirit of restlessness.
Rank, wealth, and position could not satisfy. Something beyond herself and her
wise men, to know and feel. No trifling questions, questions merely to puzzle.
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CHAP, ix.] HOMILETIC COMMENTARY: CHRONICLES.

Hard questions concerning " the name of the Lord " whom Solomon worshipped.
Problems ever new and ever old, found in the book of Job and stirring the
hearts of men to-day. " How shall man be just with God ? " " Where shall wis-
dom be found?" &c. Only "an interpreter, one among a thousand," can
answer these questions. 4. A spirit of self-sacrifice. Curiosity prompted to
action, anxiety led her to start on a long and risky journey. A reproof, says
Christ, to indifference and stupidity concerning himself. True wisdom is of
great price. Those who know and seek its worth will not begrudge the cost.

II. The mutual intercourse during the visit. Solomon did not

blame her for her trouble and weakness ; gave her every encouragement and
permitted her " to commune with him of all that was in her heart," freely and
fully. 1. He answered her questions. "Solomon told her all her questions"
(ver. 3). Natural, political, intellectual, or religious. He was equal to the test
and could not be puzzled (see traditions). Taught of God, he could teach
others. " A divine sentence in the lips " of this king satisfied every inquiry.
Jesus can remove doubt and perplexity, ease the mind, and teach all we desire
to know. 2. He received her gifts. Not content with words, she gave practical
expression to gratitude. Useless are verbal thanks if life be void of lovely
deeds. These rich presents show the extent of her commerce, and the apprecia-
tion of her intercourse with the Hebrew monarch. Solomon accepted her gifts,
and gave, in addition to customary exchanges, " of his royal bounty." Neither
cared for gold. Both valued wisdom, cultivated and confirmed their friendship
by mutual kindness and conversation. " She communed with him." III. The

impressions received from the visit. Welcomed sincerely, valuing
her privileges, she was intent on learning and observant of all she could. 1.
She was astonished at the magnificence of Solomon. High culture and magnificence
exceeded anything she had ever seen. Meals served with great state. Tables
at which king, guests, and ministers sat down displayed variety, luxury, and
splendour. The order of domestic arrangements, varied costumes and attire of
ministers, choice vessels of cup-bearers, all impressed her acute mind. The
houses, streets, and buildings of Jerusalem, the temple and the king's private
entrance into it, like a scene of enchantment to her. She was overwhelmed.
"There was no more spirit in her," almost fainted with astonishment. 2. She
was surprised at the wisdom of Solomon. This chiefly impressed her mind.
"When she had seen the wisdom of Solomon" (ver. 3). A word which, in
Hebrew, comprehends not only natural endowments and useful qualities, but
practical knowledge. The economy of his government, the schemes of industry
and the works of art displayed familiarity with natural science and deep insight
into the principles of human nature. This wisdom was superhuman. She
acknowledged it to be from Solomon's God, " by whom kings reign and princes
decree justice " (ver. 8, cf. Prov. viii. 15). 3. She was confirmed in her belief
concerning Solomon. " It was a true report which I heard, &c." (ver. 5).
Faith exercised will be strengthened, really tested will give greater certainty.
" The one-half of the greatness of thy wisdom was not told me." This just the
result of honest search after truth, of personal intercourse with Christ and of
engagement in God's service. This is the way " to verify your beliefs." Hear,
see, and feel. Wonders of grace, depths of experience to be discovered beyond
all comprehension! "That ye may know the love of Christ which passeth
knowledge."

HEART COMMUNING. Verse 1.

Not generally wise to tell all our heart. Samson reached the climax of folly
when he did this to Delilah. Yet if we could meet with a Solomon who could
solve all our difficulties we might wisely do so. A greater than Solomon in

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Jesus, who is incarnate wisdom. With him too silent, with worldly friends too

communicative. I. We ought to communicate with him of all

that is in our heart. 1. Neglect of intercourse with Jesus is very unkind.
" Let me see thy countenance, &c." (Cant. ii. 14.) 2. To conceal anything from
so true a friend betrays the sad fact of something wrong. 3. Shows a want of
confidence in his love, sympathy, and wisdom, if we cannot tell Jesus all in our
hearts. 4. Will be the cause of uneasiness in ourselves if we withhold anything
from him. Responsibility will rest and weigh heavily with us. 5. Will involve
the loss of counsel and help. He meets our case when we unbosom ourselves.
6. Reticence towards Jesus is greatly aggravated by eagerness to tell our
troubles to others. Will you make a confidant of man and hide the matter

from God? II. We need not cease communing for want of

topics. 1. Our sorrows. He knows what they are, will comfort us under
them, help to profit by them, &c. 2. Our joys. He will sober and salt them.
Joy without Jesus, sun without light, the essence gone. 3. Our service. He a
servant knows our heart, can sympathise with our difficulties. 4. Our plans.
He has zeal, ardour, quick of understanding, and will gladly commune with us
concerning all in our hearts to do for God. 5. Our success and failures should
be reported at head-quarters. The disciples of the martyred John (Matt. xiv. 12),
the evangelists of our Lord, returned to him (Lu. ix. 10). 6. Our desires.
Holiness, usefulness, heaven, awaken the sympathy of Jesus, who prays for us
about these things. 7. Our fears. Fears of falling, needing, failing, dying.
8. Our loves. Of earth and heaven, towards others and himself. 9. Our
mysteries. Incomprehensible feelings, uneasiness, emotions, will be better for

ventilation in presence of Jesus. III. Nor shall we cease communing

for want Of reasons. 1. How ennobling and elevating is intercourse with
Him ! 2. How consoling and encouraging with Him who has overcome the
world ! 3. How sanctifying and refining union with the Perfect One ! 4. How
safe and healthy is a daily walk with ever-blessed Son of Man ! How proper
and natural for disciples to talk with their Teacher, and saints with their
Saviour ! 6. How delightful and heavenly is rapturous converse with the
Beloved ! Warning to those who never speak with Jesus " I never knew you."
Complaint of those who seldom commune "Is this thy kindness to thy friend ?"
Hint to those usually in communion with him Keep up the holy intercourse ;
to this end be thorough ; unlock every room in the house and let Jesus enter
Congratulation to those who have long enjoyed his fellowship \Spurgeon\.

SOLOMON'S HOUSEHOLD AND CHRIST'S HOUSEHOLD.

Compare them I. In the splendour of appearance. Solomon
himself, inferior to Christ in person, wisdom, and dominion. The glory of court
artificial, product of labour, and liable to decay ; Christ's inward, spiritual, and
lasting. II. In the Servants engaged. 1. Their position : Near the
king, standing, sitting, waiting and watching attitude. 2. Their attire :
Beautiful, costly, fit, and free. 3. Their felicity : "Happy are thy servants."
Apply the eulogy to Christians, happy now and hereafter. III. In the
provision made for members. Costly, abundant, satisfactory, and free.
Wisdom hath prepared a feast ; come in and partake. " Blessed is the man that
heareth me, watching daily at my gates, waiting at the posts of my doors."

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 1, 2. The Queen a Type of for light and knowledge. 2. In her

Truth - seekers. 1. In her spirit. self -sacrifice. Allured from groves of

Reverence for God, sincerity of desire palm to hear and know wisdom, she
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HOMILETIC COMMENTARY: CHRONICLES.

undertook a journey not much less
than a thousand miles from " utter-
most parts of the earth," i.e., from the
extremities of the world then known.
3. In her reception by Solomon.
Illustrates welcome to inquirers by
God " that giveth to all men liberally
and upbraideth not," with past in-
gratitude or future abuse (as Solomon
abused his wisdom at length). Man
" giveth little and upbraideth much "
(cf. Ecclus. xx. 15 ; xli. 23). Or 1. She
sought in the right disposition. 2.
She sought from the right source. 3.
She sought in belief of its reality. 4.
She sought to possess it and render
homage to it. The rule " he who seeks
shall find."

Vers. 3-8. 1. Experimental evidence.
" I came, and mine eyes had seen it "
(ver. 6). Many hear and admit, but
gospel for trial its power must be felt ;
arguments, evidence insufficient with-
out experience. To sceptics and doubt-
ing our appeal is, " Come and see." To
all who come the surprise will be great.

" Now, we believe not for thy saying,
for we have heard him ourselves, and
know that this is indeed the Christ, the
Saviour of the world." 2. Express
testimony. Open confession follows
experimental evidence. Christ tells all
in our hearts and discloses secrets of
life and conscience, reveals himself to
earnest inquiry, excites wonder, admira-
tion, and love. Grateful acknowledg-
ments.

Ver. 8. 1. The source of Solomon's
greatness. Queen reminds him that
God must be praised for the greatness
of the nation, and for the wisdom of its
ruler. 2. The design for which the
greatness bestowed. Not for his own,
but for the sake of his people, God
chose him to occupy the throne. He
permits and appoints. Government
in all ministrations. Kings, princes,
nobles, judges, a Divinely constituted
power, to be held in subordination to
"King of kings" and administered for
the good of people, " to do judgment
and justice."

HOMILETICS.
WISDOM SOUGHT. Verses 1, 23 and 24.

" All the earth sought to Solomon to hear his wisdom " (1 Kings x. 24).
Sought the face of Solomon, who had unveiled wisdom and given to the world its
beauty and use. I. The indigence of human, greatness. A queen
and kings seeking ! Rank and wealth of no avail. Monarchs in their palaces,
and peers in their mansions, happy only in loyal obedience, under the dominion
of truth (wise-dom}. " Where shall wisdom be found ? " Facts in matter and
mind require a solution, problems in moral life press heavily and fearfully upon
the heart. The richest, most learned cry for an interpreting principle. We may
get pearls from the ocean, treasures from the earth, but " where is the place of
understanding ? " " God understandeth the way thereof, &c." II. The
Divine source of supply. God " the only wise God." " The wisdom of
Egypt" proverbial in geometry, astronomy, and medicine, but " Solomon's
wisdom excelled the wisdom of all the children of the east country and all the
wisdom of Egypt." God gives sufficiency to the most indigent and most exalted.
1. It cannot be bought with money. " Man knoweth not the price thereof." 2.
It cannot be found by investigation. Search in realms of nature useless. " The
depth saith it is not in me, and the sea saith it is not in me." The domains of
life and of departed spirits reveal it not. " Behold, the fear of the Lord, that is
wisdom, and to depart from evil is understanding." III. The need Of

personal effort to secure this supply. They heard and came to see.

The attainment depends upon the spirit and effort of the seeker. A scorner is
proud, irreverent, " seeketh wisdom and findeth it not." The slothful excuse
the distance is great, the price is too much, " there is a lion in the way."

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HOMILETIC COMMENT AH X: CHHUNICLES. [CHAP. ix.

Diligence and activity the conditions of getting and enjoying the blessing. True
and earnest inquirers, like Queen of Sheba, Nicodemus, Mary sitting at the
feet of Jesus, and the Ethiopian eunuch travelling hundreds of miles, seek and
secure knowledge, the highest knowledge, the knowledge of God, the centre and
soul of all science. " A wise man will hear, and will increase learning ; and a
man of understanding shall attain unto wise counsels."

" Truths on which depend our main concern,
That 'tis our shame and misery not te learn,
Shine by the side of every path we tread
With such a lustre, he that runs may read " [Cowper].

SOLOMON'S GLORY AND DEATH. Verses 13-31.

Solomon pre-eminent, surpassed all kings of the earth, &c. I. Solomon's
glory. Of two kinds, material and moral. 1. Material glory. None with
greater splendour, which glittered in the eyes of his people like the sun. Gold
and silver, large treasures untold. Empire and power unique. Tributary princes
and presents from all parts of the known world. Household extensive, exchequer
unlimited, and fame universal. 2. Moral glory. Moral and mental qualities
equal to his surroundings, and preserved harmony between himself and kingly
state. Scripture specially dwells on wisdom. Men of noted intelligence in his own
country : Ethan in charge of temple music, Heman "the king's seer in the words
of God," Chalcol and Darda ; but Solomon " wiser than all men " (1 Ki. iv.
29-31). Sage, poet, and naturalist an intellect stored with vast information ;
active, shrewd, and penetrating ; a heart kind, sympathies wide, rising to high
and noble thoughts of God. These more becoming and better than material
grandeur. Wisdom better than wealth. " I count all things but loss for the
excellency of the knowledge of Christ Jesus my Lord." II. Solomon's
death. Reign not long, though glorious. End certain. Glory and death
strange association ! A common end to great and small. " Solomon slept
(lit., lay down) with his fathers." The crown, the robes of office, and the sceptre
of power must be laid down. " To leave these things," said a nobleman crowned
with honours, " makes one miserable." Kings extraordinary and brilliant level
with the meanest in the grave. They come, reign, and sleep, and so history rolls
on. " Where will you leave your glory ? " in fragrant names, righteous deeds,
and holy life ? or in grief, disgrace, and oblivion ? "A man shall be commended
according to his wisdom." " The righteous shall be had in everlasting remem-
brance."

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 17-19. Solomon's throne. The put in his heart. Supernatural gifts in

symbol of a throne of grace. The seat answer to prayer. 1. The lesson. 2. The

of judgment and dominion ; of public learners. 3. The method of teaching,

audience to nobles, strangers, and all 4. The warning to us. Application made

who resorted to him. For beauty and in eagerness, to hear Solomon aggravates,

strength, workmanship and design, shames and condemns general contempt

" there was not the like made in any for Christ, in whom are " hid all the

kingdom." treasures of wisdom and knowledge."

Ver. 23. Wisdom. Knowledge of 5. A prophecy that "all they from Sheba

God's works, skill in physic and state- shall come, they shall bring gold and

policy, rules of prudence for human life incense, and they shall show forth the

and principles of true religion. God praises of the Lord."
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CHAP. X.]

HOMILETIC COMMENTARY: CHRONICLES.

ILLUSTRATIONS TO CHAPTER IX.

Vers. 1, 2. Philosophy was born a
Pagan ; but she may become a Christian,
and should be christened " Mary." She
may be proud to sit at Jesus' feet.
Hellas coming to Judea's Messiah is a
rarely beautiful sight [Dr. Duncan].

Questions. Do not suppose that wisdom
is so much flattered at having you for a
pupil that she will set you easy lessons,
and yet give you the gold medal [T. T.
LyncH\. Questioners must be teachable.
"When Haydn was in London, a noble-
man came to him for lessons in music,
but found fault with all that Haydn said.
At last, out of patience, the musician
exclaimed, " I see, my lord, that it is
you who is so good as to give lessons to
me, and I am obliged to confess that I
do not merit the honour of having such
a master" [Spurgeon]. Communed. Do
you want anything of which you cannot
tell your Lord ? It argues either no real
need or else little faith. Strong faith
hath free communion with heaven, and
conceals nothing, but tells all. Ep. iii. 12.
"In whom we have boldness." The
word boldness is "telling ail" \Thos.
Boston].

Vers. 9 and 24. Presents. There is
no grace in a benefit that sticks to the

fingers [^Seneca]. We like the gift when
we the giver prize [Oyiefj.

Vers. 20-23. Gold. Greatness stands
upon a precipice, and if prosperity car-
ries a man ever so little beyond his poise,
it overbears and dashes him to pieces
[tfeweca]. Prosperity seems to be scarcely
safe unless it be mixed with a little
adversity [Hosea Sallow],

Ver. 29. First and last. His first
were best ; of his last this historian
saith nothing, but layeth his finger on
the scar [Trapp], Solomon did not live
to a very great age, since he was not
more than twenty years old when he
ascended the throne. Whether Solomon
turned to the Lord again with all his
heart, a question widely discussed by the
older commentators, cannot be ascer-
tained from Scripture. If the Preacher
(KoheletK) is traceable to Solomon, so far
as the leading thoughts are concerned,
we should find in this fact an evidence
of his conversion, or at least a proof
that at the close of his life he discovered
the vanity of all earthly possessions and
aims and declared the fear of God to
be the only abiding good, with which a
man can stand before the judgment of
God [Keif].

CHAPTER X.

CRITICAL NOTES.] Here begins the fourth part of the book of Chronicles, extending from
the division of the kingdom to the decree of Cyrus, authorising the return of the exiles
and confining itself to the affairs of the kingdom of Judah. The present chapter
includes the proposal of the people to Rehoboam (vers. 1-5) ; the counsel given to him
(vers. 6-11) ; and the answer that provokes the revolt (vers. 12-19). This corresponds to
1 Ki. xii. 1-19 [Murphy].

Vers. 1-5. Proposal to the people. Shechem, a judicious step, meeting there not simply
because central and convenient, but honouring the capital of Ephraimites aud removing
disaffection. King, assembled to receive Rehoboam as lawful king and join in usual
acclamations (1 Sam. x. 24 ; 1 Ki. i. 39) [cf. Speak. Com.']. Ver. 2. Jer. an Ephraimite
appointed by Solomon to civil administration of house of Joseph (1 Ki. xi. 28), of which
Ephraim a branch. Cause of flight to Egypt given (1 Ki. xi. 29-40). He returned to be
leader and spokesman of people. Ver. 4. Yoke, pomp and style of Solomon made taxation
heavy. Vast building operations required forced labour, &c. Ease, grant relief, make
concessions, most reasonable request.

Vers. 6-11. Counsel given to the king. Old men who served under Solomon and well

193

HOMILET1C COMMENTARY: CHRONICLES. [CHAP. x.

able to advise. Ver. 7. Spake, yield to will of people, for once be servant, be ruled by them
and attach to thyself servants for ever. Ver. 8. Forsook, refused good words, consulted
younger advisers, who gave counsel more flattering and agreeable to king's temper.

Vers. 12-19. Little finger. Proverbial for increasing rather than diminishing burdens.
" Finger not in original ; but may be safely implied. The meaning is, ' You shall find
my hand heavier on you than my father's ; as much heavier as if my little finger were
thicker than his loins ' " [Speak. Com.']. Whips, often with sharp bones or pieces of lead
tied to end. Scorpions, i.e., scourges with sharp points (Latin scorpio), " iron thorns "
inflicting exquisite pain. Harsh and foolish answer. Ver. 15. Cause, i.e., the turn of
events was from the Lord, to fulfil his word (1 Ki. ii. 29-31). Ver. 16. What portion?
Words of sedition by Sheba (2 Sam. xx. 1), expressing deep-rooted aversion to royal
house and resulting in open rebellion. Ver. 18. Adoram, identified by some with Ad. of
1 Ki. iv. 6 ; v. 14 ; and Adoram of 2 Sam. xx. 24. " The three names mark three
distinct persons, perhaps of same family, who were respectively contemporary with
David, Solomon, and Kehoboam" [Speak. Com.']. Sent to alleviate burdens. Stoned,
usual mode of mob vengeance. Ver. 18. King himself narrowly escaped the same fate.
From that time Israel and Judah separated and distinguished one from another.

HOMILETICS.

THE REPRESENTATIVE ASSEMBLY. Verses 1-5.

I. The place Of meeting. " Shechem " wisely chosen by Rehoboam, to
remove dissatisfaction ; at the advice of judicious men, whose counsels he after-
wards rejected. A place of great antiquity, noted for conventions (Jos. xxiv. 1)
and royalty (Judg. ix.). II. The purpose in view. The future govern-
ment of the nation. 1. To '/make Rehoboam king. King with officers of state
around ; tribes drawn up under their leaders ready to receive him. How pro-
claimed? Not with hearty shouts of "God save the king." A pause and
solemn silence. Jeroboam steps forward ! 2. To represent the people. " Make
our yoke lighter and we will serve thee." This unexpected ; surprised and
annoyed Rehoboam ; not what he came for, not what he liked ! Not bold
enough to deny, not grace enough to concede. Delay dangerous, may breed
suspicion and intensify ill-feeling. III. The conclusion arrived at.
" Come again unto me after three days." King did not commit himself to rash
impromptu reply. Adjournment might seem wise, but demands just, prompt
redress would have been better than prudent caution. " There is a gift whose
recompense is double" (Ecclus. xx. 10).

THE FOOLISH RULER AND THE REVOLTING TRIBES. Verses 6-19.

The four scenes may be treated separately or in one sketch. I. The
grievance Stated. Real, not imaginary ; outspoken and not kept back.
" The grievous servitude of thy father and his heavy yoke that he put upon us."
1. A reasonable demand. Couched in a spirit of fairness and loyalty. Reason
and justice will ever triumph. Violence and storms spend themselves for
nothing, (a.) Heavy taxes. Splendour of Solomon's court, the magnitude of
his undertakings, such that neither tribute of dependent states, presents of
foreign princes, nor profits of commercial enterprises could support. He was
obliged to levy taxes for necessary revenue. (6.) Forced service. This chief
ground of complaint (cf. 1 Ki. iv. 6 ; v. 13, 14; xi. 28). Each tribe called upon
to render without payment. " Forced labour has been among the causes leading
to insurrection in many ages and countries. It alienated the people of Rome
from the last Tarquin (Liv. i. 56) ; it helped to bring about the French
revolution, and it was for many years one of the principal grievances of the
Russian serfs " [Speak. Com.}, (c.) Long endured. " Put upon us by thy
194

CHAP, x.] HOMILETIC COMMENTARY: CHRONICLES.

father." Complaint of past reign. Solomon wise, but oppressive in government.
" No man can always be wise," says Pliny. We are more apt to copy the
defects of our ancestors than imitate their virtues; to remember the evil of
their lives, not their benefits. 2. A national demand. It was the voice of " all
Israel." The people unanimous ; not a few merely turbulent and dissatisfied.
Thus was prophecy fulfilled. " This will be the manner of the king that shall
reign over you; he will take your sons, &c." (1 Sam. viii. 11-18). II. The
consultation held. If impolitic to delay, it was prudent to seek advice.
1. With aged counsellors. Wise, experienced, and suitable. " How do ye
advise ? " " With the ancient is wisdom, and in length of days understanding."
Be kind, concede, speak good words, and they will be thy servants for ever.
Advice (a), just ; (b), timely ; (c), far-seeing ; and (d), wise. Happy the ruler
with such statesmen 1 No sentimentalists, but true patriots and philosophers 1
Kindness wins and overcomes. " A soft answer turneth away wrath : but
grievous words stir up anger." 2. With young counsellors. Conceited, proud,
and inexperienced. They recommend oppression and defiance. Yield nothing,
put more on, afflict with scorpions. This considered spirited and kingly ! but
(a), unreasonable ; (&), foolish ; (c), cruel ; and (d), destructive. " Wise men lay
up knowledge : but the mouth of the foolish is near destruction." III. The
decision given. " The king answered the people roughly, and forsook the
old men's counsel that they gave" (ver. 13). This 1. Unexpected. Demands
reasonable ; ease and make yoke " lighter." Delay gave time to think, and this
course resolved upon! 2. foolish. Rough words unbecoming; display weakness,
ignorance, and pride. A grain of wisdom would have taught that such conduct
would widen the breach between him and his people. 3. Presumptuous. Kings
made to serve, not to tyrannise ; should rule for the good of the people and not
for selfish purposes. The way to govern is to serve. Those kings safest who
stoop lowest. " I would rather be king of the French than king of France,"
said Louis XIV., i.e., rule in the hearts of the people than over the territories of
the kingdom. "Whosoever will be great among you, shall be your minister;
and whosoever of you will be chiefest, shall be servant of all." 4. Mischievous.
This tone like that of the nobility of France before the great revolution,
calculated to irritate (cf. the Ephraimites, Judg. xii. 1-4 ; men of Israel and
Judah, 2 Sam. xix. 41-43 ; and the harsh words of Eliphaz, Job xxii. 5), to add
fuel to the fire. Mischievous in themselves and in results. " How many
thousand souls are hurt every day by the words of others!" [Baxter]. How sad
the result here ! " The beginning of the words of the mouth is foolishness : and
the end of talk is mischievous " (Ecclus. xi. 13). IV. The results which
followed (ver. 16). Whatever ground for resisting before, they now receive
provocation, which accounts for strong words and firm resolve. 1. fievolt.
Threatened, insulted, they raised a shout expressive and well understood. " To
your tents, O Israel I " 2. Resistance. Hadoram sent, the man who was " over
the levy " (Rev. Vers.) of forced labourers, whose presence would rouse Israel
to anger, exasperate, and outrage. A foolish and imprudent act. " Israel stoned
him with stones, that he died." 3. Final separation (ver. 19). God prevented
the king from filling the land with blood. " It was with one exception (Hadoram)
a bloodless revolt" [Stanley], The attempt to recover lost tribes forbidden.
The determination of king, the loyalty and number of Judah and Benjamin of
no avail. The thing was done and could not be altered. The army disbanded
and submitted to the God of battles. " For the cause was of God, that the Lord
might perform his word." Even if right appear on our side, better sit still than
fight in disobedience to God. When God's will is known ever submit, whatever
loss may be involved.

195

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. x.

THE MYSTERY OP DIVINE WORKING. Verse 15.

The cause, the Hebrew circuit, or turning about, was of God ; for here was a
" wheel within a wheel, as Ezek. i." [Trapp]. The original idea of the disrup-
tion was that it was a divine dispensation. " The thing was from the Lord."
" It was as much a part of the divine economy of the national destinies, as the
erection of the monarchy itself, or as the substitution of the House of David for

the House of Saul " [Stanley]. I. Events of history controlled and
directed to accomplish divine purposes. God's will supreme and

ultimate. " The turn of events " not aimless and independent. The current
directed, turned, according to God's pleasure and word. II. In the accom-
plishment of divine purposes men act as free agents. Neither
the folly of the king, nor rebellion of people pre-ordained. Events from natural
order. Men not fated, but free to act ; are under moral, not physical govern-
ment. " But as for you, ye thought evil against me, but God meant it unto good,
to bring to pass, as it is this day, to save much people alive." III. Men thus

acting as free agents are responsible for their actions. We

are not subjects of accidents, bereft of power to do good or evil, but morally
responsible for our actions. The hands of the Jews were wicked in crucifying
Christ, though he was delivered up to them " by the determinate counsel and
foreknowledge of God " (Acts ii. 23). Those who rebel against God and lose
heaven vri.ll have to blame themselves for wilfulness and folly.

Two METHODS OF TREATING MEN. Verses 6-11.

I. The conciliatory. II. The unconciliatory. Social positions are graduated.
Yet no elevation of social rank gives one man the right to tyrannise over
another. Pass in rapid review a few of the cases in which the two methods of
treating men come into constant operation. The maintenance of a conciliatory
policy is quite consistent with a headship. 1. Firmness; 2. Justice. What is
the cure for all false relations among men? The gospel of reconciliation
\Beecher\.

GOVERNMENTS AND SUBJECTS.

From the whole narrative learn I. That governments create
dissatisfaction among their subjects by injustice. Order,
contentment, and affection essential to prosperity in government. Severe laws,
over-taxation, curtailment of liberties, and coercive measures create uneasiness
and opposition. " The government of a prudent man is well ordered "

(Ecclus. x. 1). II. That it is right for subjects to agitate for the

removal of injustice. Within right to get redress in just and legal
methods. History abounds, in critical and stirring times, in witnesses against
oppression and tyranny. Wrong to submit to despotisms. " I know how to
add sovereign to the king's person, but not to his power," said Pym. III.

That it is wise for rulers to listen to the complaints of

injustice. Concessions more becoming than extravagant assertions of
"divine right." Mild and merciful procedure quickens the spirit of freedom:
destroys jealousy towards a ruler's actions and character, and the best safeguard
of thrones and constitutions. " When a king speaks ' good words,' they seem
to be better than if spoken by other lips ; when a king is kind, he seems to add
to his kindness by his very kingliness ; the stoop of his condescension redoubles
the value of his benefaction. If when the people returned after three days
Rehoboam had spoken so, the welkin would have rung with the resonant cheers
of a delighted, thankful, because emancipated, people " [Dr. Parker],
196

CHAP. X.]

HOMILET1C COMMENTARY: CHRONICLES.

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 112. Rehoboam the headstrong.
Only son of Solomon, but did not profit
by his father's wisdom. 1. His training.
Not like that of his father, (a) His
mother an idolatress (2 Chr. xii. 13),
not the wise, good mother which
Solomon seems to have had (Prov. iv. 3).
Hence the mother's influence over the
young prince. (&) He had not the
good example which Solomon had in
David. Solomon's later years degen-
erate, what wonder if his son was far
behindl 2. His accession. Without
difficulty (cf. 1 Ki. xi. 43) at the death
of his father, when about 41 years old.
(a) By promise of perpetual sovereignty
to David's posterity; (6) By public
assembly of representatives. " Met not
to exercise right of election (1 Sam.
x. 19-21); for after God's promise,
their duty was submission to the
authority of rightful heir ; but their
object was to renew the conditions to
which their constitutional kings were
subject (1 Sam. x. 25), and to the
omission of rehearsing which, under
the peculiar circumstances in which
Solomon was made king, they were
disposed to ascribe the absolutism of
his government" [Jamieson\. 3. His
trouble. Kings not without. ''Uneasy
is the head that wears the crown." (a)
A corrupt empire ; (6) A dissatisfied
people ; (c) A dark future. 4. His
folly. Wisdom not inherited as wealth.
Some infatuated, nothing can teach
them. Men have no right to tyrannise
in social, political, or religious affairs.
The rough answer was a fearful mis-
take. " He that walketh with wise
men shall be wise ; but a companion of
fools shall be destroyed."

Vers. 2, 3, and 12-15. Jeroboam
the first king of Israel. 1 . His early
life. Jeroboam (whose people is many)
" son of Nebat," an Ephrathite, i.e.,
belonging to territory of Ephraim ; of
Zereda (2 Chr. iv. 17 ; cf. Judg. v. 22),
a town near Scythopolis. Mother
Zeruah, a widow, reduced by the execu-
tion of her husband at beginning of
Solomon's reign, if Jeroboam be iden-
tical with Shernei (cf. 2 Sam. xvi. 5 ;

cf. 1 Ki. ii. 46). 2. His natural ability.
"A mighty man of valour" (1 Ki. xi.
27); mighty in power as Nimrod
(Gen. x. 8) ; in wealth, as Boaz, Kish,
and other Israelites (Ruth ii. 1 ; 1 Sam.
ix. 1 ; 2 Ki. xv. 20). But clever, of
strong natural capacity; active and
enterprising (Sept. a man of works).

3. His rapid promotion. Solomon dis-
cerning his talents, " seeing the young
man that he was industrious, that he
did the king's business (Dan. viii. 27),
made him ruler ; set him over all the
charge, the burden ; " superintendent
of taxes and public works (1 Ki. xi.
27, 28). "The hand of the diligent
shall bear rule" (Prov. xii. 24; xxii. 29).

4. His prophetic designation. By pro-
phet Ahijah in symbolic action (1 Ki.
xi. 29-39). From which time he be-
came a marked man by Solomon. 5.
His seditious conduct. Ambitious, im-
patient for the death of Solomon, he
was led to plot and conspire, and in
consequence driven to Egypt. Chosen
of God, yet could not wait for Provi-
dence. Incurred penalty of death by
rebellion. 6. His accession to the throne.
Chosen at length by people and per-
mitted to become first king of Israel.

Ver. 7. Be kind. The power of kind-
ness in winning affection and service.
Lenity and moderation in a prince is
very prevalent with the people, as to
win their affections at first, so to hold
them in obedience ever after. The
advice of an ancient French counsellor
to his sovereign at his departure from
court was good. Being wished to lay
down some general rules for govern-
ment, he took a paper, and wrote on
the top of it " moderation," in the
middle of the leaf " moderation," and
at the bottom " moderation " \Trapp\,

Vers. 6-1 1 . I. The national council.

1. Assembled and consulted by the
king ; 2. Composed of old and young,
wise and foolish men. II. The resolu-
tion adopted. 1. From whom it came;

2. What its nature; 3. What its
results. Forsook old men, whom he
consulted for fashion's sake, as Xerxes
did when he invaded Greece. Resolved

197

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP. x.

beforehand to stand upon his pantoufles
and not at all to stoop to the people.
He had those about him, doubtless,
that would tell him, as some Court
parasites did our King John, when he
had yielded to the requests of his
barons for the subjects' liberty, that
now he was " a king without a king-
dom, a lord without a dominion, and a
subject to his subjects " [Trapp]. Con-
sulted young men. So did our king
Richard II., to his utter ruin. So
Xerxes despised the grave counsel of
his uncle Artabanus, and was led
wholly by young Mardonius to the loss
of all. The like is reported of Diony-
sius, king of Sicily; Croesus, king of
Lydia; Nero, emperor of Rome; James
that reigned in Scotland in Edward
IV.'s time ; and Lantrer, of whom it is
reported that he lost the kingdom of
Naples from the French king, his
master, and all that he had in Italy,
because he would not ask nor follow
the advice of those who were wiser than
himself [Ibid.].

Vers. 12-15. The adjourned meeting.
1. The decision given. Haughty and
imperious. 2. The effect produced.
(a) On the aged counsellors ; (b) On

deputies; (c) On the nation [adapted
from Bib. Ifus.].

Ver. 16. To your tents, Israel.
" It was a national watchword, and not
the war-cry of a single tribe which led
the revolt" [Stanley], 1. Its antiquity.
Raised in time of David, now with
fatal effect (2 Sam. xx. 1). 2. Its
ingratitude. What have we to do with
David? 3. Its selfishness. Cut them-
selves off from their brethren and
their sovereign. To your tents, let us
have a king of our own !

Vers. 16-19. The great secession. 1.
Its strange beginning. 2. Its remark-
able progress. 3. Its fatal consequences.
Two kingdoms ; rival worship. Weak-
ness, jealousy, and political decline of
Jewish nation. Terrible is progress of
strife. One angry word, one look of
revenge, one act of resentment, will
kindle a fire which may set a neigh-
bourhood or a nation into flame. A
drop of revenge soon becomes a river,
and the river a torrent, which sweeps
everything before it. " The beginning
of strife is as when one letteth out
water. Therefore leave off contention
before it be meddled with."

ILLUSTRATIONS TO CHAPTER X.

Yers. 6-10. Counsel. Judge Buller,
when in the company of a young gentle-
man of sixteen, cautioned him against
being led astray by the example or per-
suasion of others, and said : " If I had
listened to the advice of some of those
who called themselves my friends when
I was young, instead of being a judge
of the King's Bench, I should have died
long ago a prisoner at the King's
Bench."

Yers. 12-15. Answered. Who knows
what he is till he is tried, and until he
meets his own trial ? for every one is
not discovered in the same way; he

may be firm in one peril and fail in
another [</CM/]. His friends were sum-
moned on a point so nice, to pass their
judgment and to give advice; but fixed
before, and well resolved was he, as
those who ask advice are wont to be
[Pope].

Yers. 16-19. When any one per-
son or body of men seize into their
hands the power in the last resort,
there is properly no longer a govern-
ment, but what Aristotle and his
followers call the abuse and corruption
of one [Swift].

198

CHAP. XL] HOM1LETIC COMMENTARY: CHRONICLES.

CHAPTEE XI.

CRITICAL NOTES.] Rehoboam forbidden to war (vers. 1-4). This section a repetition in
abbreviated form of 1 Ki. xii. 21-24. Remainder of chapter new matter. Rehoboam
fortifies many towns (vers. 5-12) ; receives accessions from Israel (vers. 13-17) ; and takes
many wives and concubines (vers. 18-23).

Vers. 1-4. The forbidden war. Fig h t to crush the rebellion. Fourscore thousand about
one-third of Judah's number under Joab's levy (2 Sam. xxiv. 9). Shem. (1 Eli. xii. 22-24) ;
all Israel in Judah and Benjamin now united together.

Vers. 5-12. Defensive measures. Jerusalem, a judicious step, unlike northern kings, who
shifted their capital. Built, repaired and fortified; fifteen given. Beth., Et., and Tek.
near together, a little south of Jericho, on way to Hebron. Ver. 7. Beth-zur, a strong
position about five miles north of Hebron, on route between that place and Jerusalem.
It played an important part in the wars of the Maccabees (1 Mac. iv. 29-61 ; vi. 7-26, &c.)
[Speak. Com."}. Shoca, now Sumeikeh, three-and-a-half hours south-west of Jerusalem.
Adul (Josh. xv. 35). Ver. 8. Gath. Exact site not known. Mares. (Josh. xv. 44). Its
importance appears in the invasion of Zerah (ch. xiv. 9) ; and from 1 Mac. v. 66 ; 2 Mac.
xii. 35. Modern name Marash. Ziph. Two of this name in Judah (Josh. xv. 24-55).
This famous in David's history (1 Sam. xxiii. 14-24 ; xxvi. 2-25). Exact site appears to
be the modern Til Zif, about three miles south of Hebron [Speak. Com.}. Ver. 9. Ador.,
Adora or Dora, now Dura, west of Hebron (Josh. xv. 24). Lackish, now Um-Lakish.
Azekah (Josh. x. 10). Ver. 10. Zor. (I Chr. ii. 53), now Surah; and Aij., now Yalo, further
north than other cities here mentioned. Both in territory originally assigned to Dan
(Josh. xix. 41, 42), but afterwards absorbed into Judah [Speak. Com.}. Judah and Benjamin,
now the designation of southern kingdom (cf. vers. 12 and 23). Ver. 11. Oil, odoriferous;
wine, sweet, used by ancient Jews and modern Arabs ; healthy and useful in hot climates
(cf. Ps. civ. 15).

Vers. 13-17. Accessions. Left, ejected from their office because they would not
minister to Jeroboam's calves, who appointed priests not Levites. Suburbs (cf. Num.
xxxv. 1-8). High places, i.e., Dan and Bethel (cf. 1 Ki. xii. 28-33) ; a kind of contemp-
tuous description as not equal to temple at Jerusalem, only on a level with those in other
parts. Ver. 15. Devils, a term sometimes used for idols in general (Lev. xvii. 7) ; here
applied distinctively to the goat-deities, which were probably worshipped chiefly in the
northern parts of the kingdom, where the heathen Canaanites still abounded [Jamieson}.
Ver. 17. Strengthened by numbers and moral tone of excellent subjects ; but sad change
noted in king next chapter.

Vers. 18-23. Eehoboam's wives and children. Jerimoth not given among legitimate sons
of David, hence son of concubine. Read David and of Abihail. Mother as well as
father of Mah. is given. Daughter of E., probably "grand-daughter," since an actual
daughter of E. must have been too old to be a fit wife for Rehoboam. Ver. 20. Daughter,
grand-daughter of Abs. (cf. ch. xiii. 2). Ver. 21. Threescore (cf. Cant. vi. 8 and 2 Chr.
xiii. 21). Ver. 22. Chief, though not eldest of his sons. Affection for M. led him to
violate the law. Wisely, prudently with calculation (Ex. i. 10). Many wives. Rehoboam
careful to please his sons by making them governors of fortresses, and " sought for them a
multitude of wives " (marg.) ; perhaps from cities over which they were set. In Persia and
Turkey, younger princes, until lately, were shut up in the harem during their father's
lifetime ; and to prevent competition, were blinded or killed when their brother ascended
the throne. In former country the old practice of dispersion through the country, like
Rehoboam, has been again revived \_Jamieson}.

HOMILETICS.
THE RESTRAINTS OP DIVINE PROVIDENCE. Verses 1-4.

Events concerning kingdom of Judah chiefly given after revolt of ten
tribes. Rehoboam determined to enter disaffected provinces ; but divine decree
gone forth, the army overawed, dispersed, and the king obliged to submit.

199

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. xi.

I. Restraints unmistakably clear. "The word came to Shem.," and was
spoken " unto Rehoboam." Prophets gave no uncertain sound in either kingdom.
Divine interposition most clear. No visions, no voices now ; but around and in
us as we fight in life, a power above the wiles and schemes of men, secret, in-
visible influences, deep impressions, and mysterious thoughts, amounting almost
to divine revelations, to check or prompt. "Thou shalt not go up." II.
Restraints merciful in design. "Nor fight against your brethren."
Nations and tribes bound by natural ties ; man-fanned (mankind) should help
each other. " Quarrel with your faults and not with our fellow-men," was the
motto of Otho II., Emperor of Germany. "Man's inhumanity to man" is great.
If Alexanders, Caesars, and Napoleons were not restrained, the world would
become a pandemonium. God careful of human life and human weal, prevents
disgrace, mischief, and bloodshed. Men seek to destroy peace, injure reputation
and property. " Revenge is wild justice," says Bacon. " Say not thou I will
recompense evil; but wait on the Lord and he shall save thee." III.
Restraints timely made. God times events and interpositions ; permits
much show and great progress, as in Jeroboam's preparations. Why restrained
when army assembled, everything ready and about to march with every pros-
pect of success? Has God been consulted? Education, preparations, and
enterprises of no avail, if not for him. A thousand forces may be enlisted,
simply to be sent home again ! We may form our programme, set an object in
view, adapt our means and arrange time to attain it. Just when attainment
near, lo ! deprivation, disappointment. " A man's heart deviseth his way : but

the Lord directeth his steps." IV. Restraints implicitly heeded.

The prophet represented God. The event could not be changed. "They
hearkened," disbanded, and went home. Another power beside Judah and
Israel must be recognised. Folly to resist, to fight against God ! Motives,
arguments, to acquiesce in arrangements of Providence are unanswerable. " Let
the potsherd strive with the potsherds of the earth," but " woe unto him that
striveth with his Maker."

DEFENSIVE MEASURES. Verses 5-12.

Rehoboam forbidden to aggress, undertakes to defend the frontiers of his
kingdom. " He built cities for defence." The verb denotes fortification of
cities ; " partly," says Hengstenberg, " because in the case of a city already in
existence, the building must necessarily have been restricted to the fortification
of it, and partly because the term city, in its fullest extent, involves the idea of
fortification." I. He protected against great dangers. 1. From the
attack of Israel. Disruption of tribal unity brought danger and enemies within.
Israel restless and allied with Egypt. 2. From Egyptian bondage. From this
quarter greatest danger. Out of fifteen cities all but three, on southern or
western frontier. " And now, for the first time since the Exodus, Judah was
once more threatened with an Egyptian bondage " [Stanley]. II. He dis-
played great "Wisdom. 1. In retaining the capital. " Rehoboam dwelt in
Jerusalem" (ver. 5). Unlike kings of Israel, who shifted their capital from
place to place for convenience and policy, he perceived importance of retaining
hold on the city of David. This central fortress surrounded by a chain of
fortresses, in part to carry out the designs of his father, in part to increase his
strength. 2. In fortifying the kingdom. Reduced by secession, he sought to
keep what he possessed. He rebuilt, garrisoned, and provided with arms and
stores to stand a siege. If we cannot attack, we can perhaps build ; if not
recover lost privileges, we may defend what we have. " That good thing (goodly
deposit) which was committed unto thee, keep (guard, cf. 1 Tim. vi. 20) by the
200

CHAP, xi.] HOMILETIC COMMENTARY; CHRONICLES.

Holy Ghost, which dwelleth in us" (2 Tim. i. 14). III. He illustrated
great principles. Under these measures are hidden powerful principles in
human life. 1. The power of conscience. Accused of doing wrong, he now fears
further mischief. A guilty conscience gives timidity, creates a panic, and
expects retaliation when " no man pursueth." " Suspicion always haunts the
guilty mind." 2. The tendency to aggressive war. Jeroboam took similar pre-
cautions to Rehoboam (1 Ki. xii. 25). Kings ambitious and plunge into war.
" He that is of a proud heart stirreth up strife." Who can tell the strifes and
wars thus created ?

" Towns turned to ashes, fanes involved in fire] I
These deeds the guilt of rash ambition tell."

2. Lack of faith in God. This leads to self-sufficiency, mischievous eirterprisea
and failure. In personal salvation and national deliverances, weak is an arm of
flesh. " Some remember (trust, glory in remembrance of) chariots, and some
remember horses, but we will remember the name of the Lord our God "
(Ps. xx. 7).

CONSCIENTIOUS SCRUPLES. Verses 13-17.

Jeroboam, afraid of reunion of the tribes, took measures to make separation
final. He introduced calf -worship in Bethel and Dan, two distinct places at
opposite ends of his kingdom. He selected priests from the lowest of the
people, thus weakened his kingdom and caused many worthy men to migrate to
Judah, who, faithfully attached to the worship of Jehovah, could not conscien-
tiously bow to idols. I. In refusing to worship idols. They remem-
bered the injunction, "Thou shalt not bow down thyself to them, nor worship
them." Daniel's companions were steadfast. II. In braving the results
of their conduct. The wrath of the king, and the ridicule of the tribes ;
ejection from their office, persecution and exile. " The emperor commands thee
to do sacrifice," said the Proconsul to Cyprian ; " therefore consult for thy
welfare." " I am a Christian," was the heroic reply ; " and I cannot sacrifice to
your gods ; do, therefore, what you are commanded ; as for me, in so just a
cause there needs no consultation." III. In seeking to worship God
according to conscience. They desired a purer worship and sought a
more convenient place ; left their suburbs and their possessions, and came to
Judah and Jerusalem. (Pilgrim Fathers.) In the conduct of these priests and
people we have 1. A conscience to acknowledge. Some in authority do not
recognise it. Conscience the vicegerent of God, omnipotent, can never be
crushed. Kings may control movements of body, but never alter convictions of
soul. Neither fraud nor force can make good men disobey behests of conscience.
2. A precedent to follow. Men may urge customs of the people and fashions of
the nation ; expediency and personal obligations to superiors ; the dangers of
singularity and terrible penalty of our choice, but we must be faithful : " Dare
to do right." " We ought to obey God rather than men."

THE STRENGTH AND ATTRACTION OP A KINGDOM. Verses 3 and 13-17.

I. In the unity of its subjects. By blood Benjamin more closely
related to Ephraim than Judah. All traditions of Benjamin antagonistic to
Judah. Now estrangement and feud ceased. Religious and political capital estab-
lished on border line. Two tribes unite, and prepare for defence. Danger
unites all ranks together. (Elizabeth and Spanish Armada.) II. In the purity
of its worship. Benjamin attached to temple worship. Priests and Levites
migrated in large numbers to the southern kingdom for purer worship and

201

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. n.

safety. Recognition of God greater security than armies and fleets ; moral
vigour more attractive than extensive trade. III. In the righteousness
of its rule. Wise to strengthen cities and defend forts ; better to consolidate
the throne in rectitude. Numbers give physical strength, but just concessions
and righteous laws support and safeguard the nation. Jeroboam's kingdom
weakened, Rehoboam's strengthened.

THE FAMILY AND DOMESTIC POLICY OF REHOBOAM. Verses 18-23.

Danger past, indulgence began. The domestic policy of Rehoboam might be
worldly wise, but it was sinful. I. The family was founded in dis-
obedience to God. The royal harem inferior to his father's, equally
in violation of the law. 1. In multiplying wives, (a) For himself; (6) For his
sons. Wives not strangers, but daughters of Israel, and of family of David, yet
forbidden. " Neither shall he multiply wives to himself." 2. In choice of a
favourite son. He set aside eldest son, preferred Abijah in fondness for his
mother. Solomon had divine warrant, but in destining youngest for kingdom
the king violated the law (Deut. xxi. 15, 16). "They have set up kings, but
not by me ; they have made princes, and I knew it not." II. The family
was governed by worldly policy. "He dealt wisely" i.e., with
deep and calculating policy (Ex. i. 10). "Rehoboam's wisdom was shown
1. In dispersing his other sons instead of allowing them to remain together in
Jerusalem, where they might have joined in a plot against Abijah, as Adonijah
and his brothers did against Solomon (1 Ki. i. 5-10). 2. In giving his sons
positions which might well content them, and prevent them from being jealous
of Abijah" [Speak. Com.]. Rivalry prevented, public peace and safety secured,
not by worldly sagacity and bestowment of patronage. Trust in God and loyalty
to his commands the best policy.

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 13-16. The duty of Pro- into it. 3. The search steadfast. The

testants. This will lead me to set heart fixed, determined, purposed. No

before you I. The conduct of Pro- hesitancy, wandering, and half-heart-

testants in that day. 1. In it they edness. " Qui tradiderunt cor suum,

bore testimony against the reigning who delivered up their hearts to seek

abominations ; 2. They steadfastly the Lord ; to run any hazard rather

adhered to the service of their God j than violate conscience. Such were

3. They renounced all for conscience the English exiles in Queen Mary's

sake. II. Our duty as Protestants at days, from whom Stephen Gardiner

the present day. 1. We should realise vowed so to stop sending of all supplies

our own religious principles ; 2. We that for very hunger they should eat

should show their superior efficacy to their own nails, and then feed on their

sanctify the heart and lif e. Address fingers' ends ; but ' threatened folk

those (1) Who are conforming to this live long,' and before these banished

world ; and (2) Those who are like men were brought to that bill of fare,

the Israelites, setting their hearts the Bishop was eaten up of worms "

fully to seek the Lord their God [Trapp].

[C. Simeon]. These verses describe the condition

Ver. 16. 1. God the object of of the northern kingdom in Jeroboam's

search. The sublimest and most need- time. 1. Disgraced by calf -worship,

ful in creation. The foundation of all 2. Lacking the principal thing. Seats

religion and strength. 2. The search of worship, no true sanctuaries, for the

sincere. Heart, all the heart thrown ark, the symbol of God's presence
202

CHAP. XI.]

HOMILETIC COMMENTARY: CHRONICLED.

wanting. Not " the house of God," hut
"a house of high places." 3. Weakened
by emigration. Innovations drove the
best from the country. The king
went from bad to worse.

Ver. 17. Three years, <kc. Temporary
Religion. This a brief description of
the spirit of his reign. I. Period of
profession. By apostasy of ten tribes,
and the belief that the thing proceeded
from God as a punishment for Solo-
mon's idolatry, the king brought to
reflection and obedience. This only
temporary. When kingdom suffi-
ciently fortified, and he thought him-
self secure, he forsook the law of
Jehovah, and all Israel with him (ch.
xii. 1). Many fall away, some before,
and others after three years of pro-
fession. " Ye did run well, who did
hinder?" II. The period of
apostasy. In prosperity or security.
When no dangers nigh. In heart un-
faithful, though external worship un-

disturbed (ch. xii. 28). High places,
monumental stones and idols, dis-
figured the land. Apostasy more
grievous than before. The first three
years walked in the way of David ; in
the fourth year, decline which neutral-
ised all advantages of immigration, and
in the fifth year punishment by inva-
sion and success of Shishak (xii. 2).
Such the course of life 1

Yers. 18-22. A Family Record. In
which we find 1. Kindred mixed
together. All three wives of David's
family, and his own kindred. 2. Par-
tiality displayed. " Rehoboam loved
Maachah " (ver. 22) for beauty or con-
formity to his wicked practices.
3. Numbers in abundance. " Eighteen
wives and threescore concubines, and
begat twenty - and - eight sons and
threescore daughters." The family a
divine institution, should be the best
of kingdoms and a type of heaven.

ILLUSTRATIONS TO CHAPTER XI.

Vers. 15. Ye shall not go. Little
can we at the beginning of an action
guess at God's intention at the conclu-
sion [Bishop Hall]. It is one of the
greatest praises of God's wisdom that
he can turn the evil of men to his own
glory [Ibid.].

Vers. 13-15. Worship cast off".
Whatever is morally wrong cannot be
politically right [Burke]. We never
do evil so thoroughly and cordially as
when we are led to it by a false
principle of conscience [Pascal].

" Not thou, O Lord, from us, but we
Withdraw ourselves from thee "

[French}.

Vers. 14-16. Left, &c. The good
men in a kingdom counteract the
tendency to anarchy and disruption.
"Righteousness exalteth a nation."
The guarantee of a nation's progress
and stability is to be found, not in the
invincibility of its armies, not in the
vastness of its commerce, not in the
genius, the learning, or the wealth of
its citizens, but in the sound morality
and religious sentiment of the people
[Dr. Thomas].

203

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xn.

CHAPTER XII.

CRITICAL NOTES.] This chapter parallel with 1 Ki. xiv. 21-31, but considerably enlarges
the narrative contained in that passage. The account of Shishak's chariots and horse-
men, the composition of his army, the warning and the promise of Shemaiah are wholly
new features [Speak. Com.'].

Vers. 1-12. The invasion of Shishak. Forsook, details in Kings. All Is., i.e., all Judah
and Benjamin all Israelites of these tribes. Shishak (Shishonk), first king of 22nd or
Bubastic dynasty, which, after the fall of Thebes from proud position of capital, 990 B.C.,
succeeded to the sovereignty of the whole country [Jam.] . Came to resent provocation
or carry out ambitious design, with great number of foreign auxiliaries. Ver. 3. Lubim,
Libyans west of Egypt (cf. ch. xvi. 8 ; Neh. iii. 9). Suk., called Troglodytes, cave-dwellers,
by Sept. Some think they are Semitic Arabs, dwellers in tents. Ethiop., Heb. Cushim,
from south of Egypt. Ver. 4. Fenced (ch. xi. 5-12), fortified with so much trouble.
Shem. (ch. xi. 2). The message not in Kings ; addressed to Rehoboam and princes while
Shishak before Jerusalem. Ver. 6. Humbled, bowed themselves (chs. vii. 14 ; xiii. 18 ; xxxii.
26). Jehovah is just (Ezra ix. 15; Neh. ix. 33). Ver. 7. Some deliverance, i.e., deliverance
in a little or short time (cf. Ezra ix. 8) ; respite from total destruction, yet tributary to
Egypt. Ver. 8. Know the difference between God's rule and foreign yoke. Vers. 9-11.
Came up, &c. , resumes description of attack upon Jerusalem. Took everything valuable.
Shields borne like maces by owners or guard of the palace when they attended the King
in public procession. Ver. 12. Instead of destruction, lit. , these were good words ; signs
of national repentance and amendment ; good things, purposes, and practices to which
God had regard. " Ver. 12. Concludes the narrative, is additional to Kings and
characteristic. It aptly terminates the writer's history of the invasion, which he has
presented to us throughout in a strictly moral and didactic aspect " [Speak. Com.'].

Vers. 13-16. Rehoboam's reign and death. Strengthened, new life and vigour after in-
vasion ; revival of religion and long reign. Years, on age of Rehoboam (cf. 1 Ki. xii. 8 ;
xiv. 21). Naamah, probably a daughter of Nahash (1 Chr. xix. 1). Evil, through unhappy
influence of his mother, a heathen foreigner, he received a bias towards idolatry. Pre-
pared not, fixed not ; lacked earnestness and consistency. Book, refers to authorities of
the reign of which he gives account. Wars, not open war, but incursions and skirmishes
on borders for plunder.

HOMILETICS.
NATIONAL IDOLATRY AND NATIONAL PUNISHMENT. Verses 1-3 and 9-12.

Rehoboam did not check introduction of heathen abominations. The lascivious
worship of Ashtoreth allowed to exist by side of true religion. " Images " of
Baal and fellow-divinities set up, and the worst corruptions tolerated. For
fuller account see 1 Ki. xiv. 22-24. These evils punished and put down by
terrible calamity of Egyptian invasion. I. The national sins. "They
had transgressed against the Lord." 1. In provoking him to jealousy. God
announced Himself to be " a jealous God " (Ex. xx. 5) ; a God " whose name
is jealous." A figure of marriage, in which God, like a husband of his people, is
provoked to jealousy by the unfaithfulness of his wife. A strong, suggestive
term. 2. In public worship of idols. Altars and high places built, woods planted,
gods and graven images publicly patronised in utter disobedience to God's com-
mand. 3. In rapid spread of immorality. " There were also Sodomites in the
land." They did according to all the abominations of the nations, &c. (1 Ki.
xiv. 24). Paramours consecrated to the gods, a degraded class who practised
immorality, traded in wickedness under the sanction of religion. Judah's
204

CHAP, xii.] HOMILETIC COMMENTARY: CHRONICLES.

abominations worse than former days. The splendour of the temple and the-
pomp of the priesthood ; secular privileges and religious teachers restrained not.
Their sins were grievous and universal ; sins " above all that their fathers had
done." II. The national punishment. Shishak, king of Egypt, in-
cited by Jeroboam, or ambitious of conquest, invaded the land and humbled the
nation in a successful campaign. 1. The capital was disgraced. Jerusalem
entered and pillaged by a heathen army 1 A national disgrace for a city to be
broken down, without walls or defence (Prov. xxv. 28 ; Neh. ii. 17). 2. The
cities were taken. Places on which he spent such time and treasure to repair and
defend. Great Canaanite towns and Levitical cities east and west of Jordan fell
without a struggle. High towers and fortified places no defence against wicked-
ness. " A man shall not be established by wickedness." 3. The treasures carried
away. The palace and the temple robbed. The shields of gold and everything
valuable taken away. Deep humiliation, grievous bondage the price of igno-
minious peace and the retribution of a watchful providence 1 " I also left you
in the hand of Shishak."

THE BELEAGURED COURT. Verses 5-8.

While Shishak was before the city, Rehoboam and the princes were delibera-
ting in solemn assembly. Warned of sin and punishment, and spared on account
of repentance. Notice I. The sins committed. " Ye have forsaken
me." This the gravamen of offence. Though possessing the temple and the
priesthood, yet idolatry mixed with worship of Jehovah. Impure rites and un-
checked licence. II. The danger threatened. 1. Forsaken of God.
" Therefore have I also left you." Many would think this through negligence
in preparations, impolicy in government. Bereft of strength and defence
because God had forsaken them. 2. Besieged by Shishak. " In the hand of
Shishak." A hand strong and oppressive. This a natural result. When God
forsakes, we are unable to resist, and the enemy conquers. IIIJ The humilia-
tion produced. Calamity traced to national sins, repentance and contrition
followed. When rebuked we should be humbled, justify God, and judge our-
selves. " Even kings and princes must bend or brake before God, either be
humbled or be ruined." IV. The deliverance granted. " I will grant
them some deliverance." A short space was given for amendment, wrath was
not poured out like a flood upon the city, yet suzerainty of Egypt had to be
accepted. Punishment delayed, not escaped. Destruction of Jerusalem reserved
for Nebuchadnezzar. Escape only through Christ and righteous conduct.

SHEMAIAH'S PREACHING. Verses 7-12.

I. It was divinely taught in its matter. " The word of the Lord
came to Shemaiah." Not truth from second-hand or traditional forms. The
message not argument nor speculation ; but simple, entire word of God. " The
preaching that I bid thee " was the command to Jonah. " If any man speak,
let him speak as the oracles of God." II. It was direct in its aim. A
simple, clear utterance, direct as an arrow to its end. Preaching toned down,
lacks point, goes not from the heart to the heart. The end missed for want
of vitality and definite aim. We must not merely arouse emotion to find vent
in action ; but preach to save sinners. Chrysostom's hearers admired and
applauded ; he rebuked and desired amendment of life. " Show your appro-
bation by obedience ; that is the only praise I seek." Massillon's hearers felt
the word to " strike and stick." Peter's audience " were pricked to the heart "
by his earnest appeal. III. It was practical in its results. Very

205

HOMILET1C COMMENTARY: CHRONICLES. [CHAP. xn.

great and encouraging ; illustrating the power of the Divine word faithfully
preached. 1. In the minds of the people. Why not? Are there not laws in the
moral, like chemical affinities in the natural world ; between religious truth and
the deepest feelings of the human heart ? Where one is spoken, why should not
the other respond ? (a) In acknowledgment of guilt. " They said, The Lord is
righteous." (b) In contrition of spirit. " They have humbled themselves." 2.
In the procedure of God. (a) Divine decree revoked. " The wrath of the Lord
turned from him, that he would not destroy altogether." (6) Certain deliver-
ance given. " I will grant them some deliverance." (c) Measure of prosperity
restored. "Also in Judah things went well" (ver. 12). With results like
these pulpit power will never decay. The revivals of Pentecost, of Whitfield
and Wesley, may be accomplished again by right men. " Cry aloud, spare not,
lift up thy voice like a trumpet."

BRASS FOE GOLD, OB COUNTERFEIT PRINCIPLES. Verses 9-11.

In the plunder of Egyptian king were "golden shields," splendid insignia of
Solomon. Old court etiquette kept up notwithstanding its loss, on public and
solemn occasions. Inferior metal replaced the gold. This typical of counterfeits
in personal conduct, Christian worship, and Christian organisations. I.

Worthless profession instead of real piety in personal life.

Form of godliness without power. Profession " sounding brass or tinkling
cymbal," hollow, vain, and useless. Professors degenerate in character,
influence, and solid worth. " Thy silver is become dross." Worse even than
this, for baser and harder metals express debased and degenerate life. " They
are brass and iron" (Jer. vi. 28). II. Idolatrous practices instead of
pure worship Of God. Men exchange the glory of God for idols of gold
and silver. The ritual takes the place of the spiritual. God is forgotten, and
images and saints are adored ; Mammon and the world worshipped. " They
changed the glory of the uncorruptible God into an image like to corruptible
man " (Rom. i. 23) (The infinite, spiritual, and divine changed into something

finite, material, and human). III. False representations by which
institutions hide their decline. What folly for Eehoboam to carry
shields of brass in customary procession ! Vain and proud, he was anxious not
to appear degraded by absence of gold shields I In churches deadness and
divisions cannot be hidden by noise, numbers, and display. In kingdoms
rottenness and decay will not be healed by bribery, court splendour, and
successful war. " How is the gold become dim 1 How is the most fine gold
changed ! "

PtEHOBOAM THE UNREADY. Verse 12.

This is the summing-up of Rehoboam's life. He was not so bad as some, but
did evil in various ways, not from design as from neglect. Evil effects of the
father's sin and mother's idolatry seen in their son ; yet another cause, viz., a
want of heart. He was not thoroughly consecrated to worship of Jehovah.

I. He did not begin life with seeking the Lord. 1. He was

young, should have sought wisdom ; but went to Shechem without prayer or
sacrifice. That which commences without God will end in failure. 2. He
leaned on counsellors, saying, " What advice give ye ? " Of those counsellors, he
chose worst, younger and prouder nobles. Those who reject divine wisdom
generally refuse all other wisdom. 3. He committed great folly by threatening
the people and refusing just demands ; and that before he was accepted as their
king. None of his father's wisdom. How can they act prudently and prosper-
ously who are not guided of the Lord ? II. He showed no heart in
206

CHAP. xii.] HOM1LET1C COMMENTARY: CHRONICLES.

seeking the Lord afterwards. 1. He obeyed the voice when the man
of God forbade him to fight with Israel ; yet afterward forsook the law
(2 Chr. xii. 1). He is said to have been "young and tender-hearted," which
means soft (2 Chr. xiii. 7). 2. He winked at most horrible crimes among people
whom he ought to have judged (1 Ki. xiv. 24). 3. He fell into his father's sins.
4. He busied himself more for the world than for God. We hear nothing of
his worship, but much of his building ; nothing of his faith, but much of his

fickleness (2 Chr. xi. 5-12). III. He was not fixed and persevering

in seeking the Lord. 1. For three years loyalty to God made him
prosper, by bringing better sort from calf worship into Judah (2 Chr. xi. 13-17),
yet he forsook the Lord who prospered him. 2. He grew proud; and God
handed him over to Shishak. 3. Humbled himself, was pardoned, yet stripped
the Lord's house to buy off King of Egypt. 4. Wrought no great reforms,
celebrated no great passover, yet owned "the Lord is righteous" (ver. 6).
IV. He had no care to seek the Lord thoroughly. Yet no man

good by accident ; no one goes right without intention to do so. Without heart
religion must die. 1. Human nature departs from the right way, especially in
kings tolerated in more sin than others. 2. Courtiers usually run the wrong
way, especially young, proud, and frivolous. Rehoboam. lived gay and proud,
and gave himself up to their lead. 3. Underlings apt to follow us and applaud
if we go in an evil path, even as Judah followed Rehoboam. Thus those who
should lead are led.

The kind of preparation required in diligent and acceptable seeking of the
Lord. To feel and confess need in whole of life. Cry unto him for help and
wisdom. Yield to his guidance and not follow counsel of vain persons. Be
anxious to be right in everything, searching the Scriptures and seeking by prayer
to know what to do. Serve the Lord carefully and earnestly, leaving nothing
to chance, fashion, or whim. Are there any professors like Rehoboam ? Any
hopeful young men who lack whole-hearted devotion to the Lord ? Any older
men who have suffered for vacillation, hesitation, or double-mindedness ? Any
just escaped from such trouble, but are not firm and ready even now ? Oh, for
a clear sense of the evil and folly of such a condition ! Oh, for the confirming
power of the Holy Ghost I Oh, for vital reunion with the Lord Jesus [Spurgeon].

HOMILETIO HINTS AND SUGGESTIONS.

Ver. 1. Strong, and forsook the law. Awful results of abandonment by God.

No danger, no watchfulness. Pro- Prevalent corruption, deeper disgrace,

sperity leading to apostasy. In poverty and national disaster,
men pray, in weakness and affliction Yer. 7. Humiliation the means of

attend God's house, &c. "Established" deliverance. From the message which

and " strengthened " leads to say, was sent them from the Lord we pro-

" Depart from us." " The prosperity perly observe I. That sin will surely

of fools destroys them." All Israel bring the judgment of God upon us.

with him. 1. The force of bad example. Nor is there any possibility of escape

2. The readiness of men to follow it. but by repentance, since God has

3. The guilt of those who follow, when ordained II. That sin, in order to
they should reprove. Example con- its being forgiven, must be repented of.
tagious ; beneficially or perniciously It is, however, no little consolation
men influence others ; raise them up to know III. That sin, truly repented
or bring them down. " Be not par- of, shall assuredly be forgiven. Appli-
taker of other men's sins." cation 1. Have you repented ? 2. Are

Yer. 5. Forsaken me. Conditions of you pardoned? [C. Simeon, M.A.~\.
enjoyment, prosperity and success. Wrath of God. 1. Its reality. 2. Its

207

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP. xii.

cause. 3. Its agencies. 4. Its sus-
pense. In the midst of judgment God
remembers mercy.

Ver. 8. Know. The discipline of
punishment, or great contrasts.

1. Between the Theocracy, or rule of
God, and foreign rule or "servants"
of Shishak. 2. Between the freedom
of Christ and the . bondage of sin.
3. Between correction of providence
and left alone in folly.

Ver. 12. Went well. 1. Many good
men in general defection in whom good
things were found (1 Ki. xiv. 13).

2. Many good things, in prevalent cor-
ruption. Temple, priesthood, sacrifices
and ordinances. A few may be " the
holy seed, the substance thereof," the
preserving principle. Few in Sardis
(Rev. iii. 4).

"Ver. 14. Prepared not. Learn
1.. That serving God will prevent from
evil. 2. That for God's service the
heart should be prepared and fixed.

3. That when the heart is not fixed or
prepared men are easily drawn away.

4. That when men are drawn away from

God into evil, consequences are fearful.
Weakness ensues, corruptions spread,
temptations increase, enemies prevail,
and ruin inevitable !

" And he that will be cheated to the last,
Delusions strong as hell shall bind him
fast."

Ver. 15. Book of Shem. Not now
extant, though God, if he had pleased,
could as well have preserved those
books for the use of the church, as he
did the holy vessels of the temple from
the spoil of Shishak [Trapp]. Provi-
dence and goodness of God in pre-
serving and handing down Scriptures.
to our times. Why not lost, like many
classic authors, amid the ruins of the
barbarians ? From the whole chapter
we see 1. Rehoboam forsaking the
law. 2. Rehoboam punished for his
defection. 3. Rehoboam spared on
repenting. 4. Rehoboam ruined at
last for want of decision in religion
[Ing. Goblin].

" But evil is wrought for want of thought
As well as want of heart" [Hood}.

ILLUSTRATIONS TO CHAPTER XII.

Ver. 1. Forsook. A man cannot
have been three years wise and then
have returned to old courses without
his return being marked by aggrava-
tions of evil. The last state of the man
is worse than the first. " The dog is
turned to his own vomit again, and the
sow that was washed to her wallowing
in the mire." To have been halfway to
heaven, and then to have been thrown
down what agonies of recollection 1
[Dr. Parker].

Vers. 5-8. Shemaiah the prophet.
Ministers of the gospel should be
gentle, tender, and affectionate. They
should be kind in feeling and courteous
in manner, like a father or mother.
Nothing is ever gained by a sour, harsh,
crabbed, dissatisfied manner. Sinners
are never scolded either into duty or
into heaven \A. Barnes .] I never was
fit to say a word to a sinner except
when I had a broken heart myself ;
when I was melted into penitency, and
208

felt as though I had just received
pardon to my soul, when my heart was
full of tenderness and pity \Payson~].
Ver. 6. Humbled themselves.

" If hearty sorrow
Be a sufficient ransom for offence,
I tender it here ; I do as truly suffer
As e'er I did commit " [Shaks.].

Ver. 8. Servants. It is not in man's
nature to be out of all service, and to
be self-dependent. We may choose
our master, but God or mammon we
must serve. We cannot possibly be
in a neutral or intermediate state.
Such a state does not exist. If we will
not be Christ's servants we are forth-
with Satan's, and Christ set us free
from Satan only by making us His
servants [J. H. Newman].

Ver. 10. Shields of brass.

" Thus men go wrong with an ingenious

skill,

Bend the straight rule to their own
crooked will,

CHAP, xni.] HOMILETIC COMMENTARY: CHRONICLES.

And with a clear and shining lamp comfortable and satisfactory. That is

supplied, not a p r0 p er estimate of the whole

First put it out, then take it for a guide r mi i

[Cowperl. question. Things can only go well
when the heart goes well. When things

Ver. 12. Things went well. We are do not go well we should inquire into

called upon to observe the relation moral reasons ; why this affliction, why

and progress of events and to inquire this loss, why this discontent ? Out of

into the moral reasons which explain sucn faithful self-dealing will come the

either their ill-going or their happy humbleness, the penitence which are

advancement. We often speak of always followed by pardon, restoration,

things going well in too narrow a and spiritual harmony [Dr. Parker].

sense, simply meaning that property y e r. 15. Wars.

increases, that health is continued, and Then time turng torment when man

that the whole outward environment is turns a fool " [Young],

CHAPTER XIII.

CRITICAL NOTES.] This chapter parallel to 1 Ki. xv. 1-8. Abijah succeeds and wars
against Jeroboam (vers. 1-4) ; declares the right of his cause (vers. 4-12) ; his victory and
end (vers. 13-22).

Vers. 1-3. The opening war of Abijah. Abijah, Abijam in Kings. Ver. 2. Michaiah,
variation of Maachah (xi. 10 ; 1 Ki. xv. 2) ; daughter of Uriel and Tamar, daughter oi
Absalom. Hence called daughter, i.e., granddaughter of Absalom. Ver. 3. War. Probably
Jeroboam sought to wrest whole country from Abijah. Array, i.e., took the field and began
war. " The numbers are doubtless large, considering the smallness of the two kingdoms.
It must be borne in mind, however, that Oriental armies are mere mobs, vast numbers
accompanying the camp in hope of plunder ; so that the gross numbers described as
going upon the Asiatic expedition are often far from denoting the exact number of the
fighting men. But in accounting for the large number of soldiers enlisted in the respec-
tive armies of Abijah and Jeroboam, there is no need of resorting to this mode of explana-
tion ; for we know, by the census of David, the immense amount of the population that
was capable of bearing arms (2 Chr. xxi. 5 ; cf. ch. xiv. 8 ; xvii. 14) [Jamiesori].

Vers. 4-12. Abijah's address to Jeroboam. Ver. 4. Zemaraim, a mount not identified,
amid the great range of Central Palestine ; upon borders of the two kingdoms. Ver. 5.
Gave. Divine right claimed, but conditions omitted (Ps. cxxxii. 12; Ixxxix. 30-32). Salt,
i.e., a covenant inviolable, irrevocable (Lev. ii. 13 ; Num. xviii. 19). Salt emblem of per-
petuity. Ver. 6. Rebelled. Jeroboam upbraided as a usurper, and his subjects as rebels.
Ver. 7. Vain men, i.e., " low fellows," " persons of the baser sort " (cf. Judg. ix. 4 ; 2 Sam.
vi. 20). Belial, profitless and evil (Deut. xiii. 13). Young, i.e., new to his work, in-
experienced. Tender-hearted, wanting in resolution and spirit. Ver. 8. Religious condi-
tion of two kingdoms now contrasted. Enemy proud of a great multitude, and with them
golden calves, proofs of apostasy. Ver. 9. Cast out (ch. xi. 14). Seven, " a bullock and
two rams " the offering required at original consecration of sons of Aaron (Ex. xxix. 1 ;
Lev. viii. 2). It appears that Jeroboam, for reasons of his own, enlarged the sacrifice
and required it at the consecration of every priest [Speak. Com.]. Ver. 10. Judah had
pure and regular observance of ordinances of Moses. Not forsaken. God with them
(only in a certain degree). They had daily sacrifice with all its accompaniments.
Ver. 11. God himself their captain. Priests with their trumpets brought to war in
remembrance of God's command (Num. x. 9), and example of Moses (Num. xxxi. 6).
The war, therefore, sacred war.

Vers. 13-20. Abijah's victory. Ambush. To surprise in front and rear ; made while
Abijah was haranguing. Ver. 14. Cried. A panic might have ensued if leaders had not
looked to God and " sounded trumpets," which was a pledge of victory and help to the
men (Num. x. 9 ; xxxi. 6). Judah responded, and the rush was resistless. Ver. 17. Great
slaughter. Nothing in original to indicate this was all in one day. The writer is pro-
bably compressing into a few words the circumstances of the whole war [Speak. Com,].

209

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xm.

Ver. 18. Under. Humbled, defeated, not made tributary. Ver. 19. Bethel. Frontier town
in which one of calves placed. Towns, villages or suburbs. Ver. 20. Defeat so great that
Jeroboam did not recover in Abijah's time. He died in second year of Asa (1 Ki. xv, 25).
Struck. Probably the message of the prophet Ahijah (1 Ki. xiv. 10 ; xii. 15).

Vers. 21, 22. Abijah's end. Mighty. " Took courage, grew bold," after security ; like
his father and grandfather, gave himself to indulgence and multiplied wives. Ver. 22.
Story, commentary, "the midrash or memoir, which was extant in the time of the
chronist, or the original form from which he drew his information " [Murphy~\.

HOMILETICS.

ATTEMPT TO REVERSE DIVINE ARRANGEMENTS. Verses 3-19.

God permitted revolt of ten tribes and Rehoboam forbidden to regain th em
(ch. x. 15). Frequent skirmishes between kings of Judah and Israel (ch. xii.
15). Jeroboam now takes advantage of Abijah's youth, and judging from the
speech, claims the crown and invades the territory of Judah. No prophet for-
bade the war, Jeroboam had forfeited all claims to protection, his effort in vain,
the Divine arrangements could not be upset. I. An attempt most daring
in its design. "Now ye think to withstand the kingdom of the Lord"
(ver. 8). A kingdom not set up by men, but established and perpetuated by
Divine decree in the house of David. The design indicates pride, presumption,
and impiety. Might as well withstand, resist the rolling planet or the rising
tide. " If this counsel or this work be of men, it will come to nought (be over-
thrown) ; but if it be of God, ye cannot overthrow it, &c." (Acts v. 39). II.
An attempt depending upon numbers for its success. "Ye
be a great multitude " (ver. 8). " There is no king saved by the multitude of
an host ; a mighty man is not delivered by much strength." " Behold the
multitude melted away " in the armies of Xerxes, Sennacherib, and Napoleon,
before the presence and purpose of God. " Associate yourselves, ye people,
and ye shall be broken in pieces." III. The numbers employed in

the attempt were men of worthless character. The best soldiers,
men of courage and character, generally selected for daring enterprises (Crom-
well's Ironsides, Havelock's Saints). But the army of Jeroboam composed of
worthless men. 1. The king himself stained with ungodly actions. Jeroboam
an idolater and innovator in past. Now found rebelling against God and taking
advantage of Abijah's youth, as he did of Rehoboam's weakness (ver. 8). 2.
The 'men employed were a mixed mob. (a) " Vain men" loose in character and
useless in war (Cataline's comrades). Plenty such now, " empty fellows," ready
to join any cause, follow any leader who pays best. " I have not sat with vain
persons." (6) The children of Belial, wicked men, hating all control and setting
up any that would carry out their wishes. Abimelech hired " vain and light

persons, which followed him " (Judges ix. 4). IV. Hence the utter failure
of the attempt. "God smote Jeroboam and all Israel before Abijah and
Judah " (ver. 15). " When omnipotence goes forth to war, what can be the
issue of the battle ? When God takes the glittering sword, and his hand lays
heavy in judgment, can grasshoppers stand before him ? " " There is no wisdom,
nor understanding, nor counsel against the Lord." Julian the Apostate could
not falsify prediction. The word was uttered and the secession a fact. The
powers of earth and hell could not change that. " For he spake and it was
done; he commanded and it stood fast." Hence beware "lest haply ye be
found," in daily life and moral conduct, " even to fight against God."

A GREAT SPEECH. Verses 4-13.

Abijah had entered the enemies' territory stood upon eminence. Jeroboam's
army at foot of the hill, and according to ancient custom Abijah harangued,
210

CHAP, xm.] HOM1LETIC COMMENTARY: CHRONICLES.

poured out invective and abuse upon the enemy and extolled his own merits.
L. Its Claims concerning Judah. God recognised in the gift of the
kingdom ; in the worship of the temple, with its legal priesthood and regular
sacrifices ; in the warfare of life. " The Lord is our God and we have not for-
saken him." He claims the right position and obeys the true commands. Con-
ceptions of God affect doctrine and practice. Custom, law, and outward restraints
may keep right in some things ; but only feeling of dependence upon God, sense
of responsibility to him and constant acknowledgment of him, will give security,
strength, and dignity to inheritance. II. Its accusations against
Israel. Jeroboam a rebel and usurper, and must be put down. He was
leading a revolutionary party, " sons of Belial." He had not the beauty and
established order of worship, the legal priesthood ; but golden calves, illegal and
heathen priests, desecrated altars, and a hopeless cause. Abijah no usurper nor
idolater ! Whatever the corruptions of his kingdom, it was better than Israel,
<fec. 1 Thus men may deny the power of religion and boast of its form view
themselves not in then- defects and infirmities, but in their good qualities and
virtues. In lofty and contemptuous tones recite their merits and condemn their
adversaries. Trust in themselves that they are righteous and despise others.

III. Its passionate appeal to the people. " O children of Israel,

fight ye not against the Lord God of your fathers" (ver. 12). Religion is
appealed to. God is concerned ; the war sacred and religious. History appealed to.
Abijah in historic line, they were cutting themselves off from its unity, currents,
ind privileges, and setting the God of their fathers at nought. Humanity
ippealed to; why engage in a fruitless war? " For ye shall not prosper." What
folly, base ingratitude to fight against God I

A GREAT BATTLE. Verses 1320.

Jeroboam planning while Abijah speaking. Address unheeded. A detach-
ment sent quietly round foot of the hill. Abijah and his men found themselves
surrounded. Leaders " cried unto the Lord," Judah rallied, responded with a
war-shout, which preserved from panic and led to victory. I. F ought with
unequal forces. 1. Human aid on one side. A proud king, immense
multitudes, skill and generalship. 2. God's presence on the other side. Presence
in temple, on field of battle, and with symbols of victory (Num. x. 9 ; xxxi. 6).
No wise king enters upon war without due preparation to stand his ground,
despite formidable odds. " What king going to make war against another king
sitteth not down first, and consulteth whether he be able with ten thousand to
meet him that cometh against him with twenty thousand ? " Common sense
should teach us not to begin any costly work without materials to finish it ; not
to undertake what we have neither strength nor will to achieve, nor that in
which we are not prepared, if need be, to sacrifice life itself. II. Fought
for an impossible end. "For the cause was of God" (ch. x. 15). If
the decree of Darius and the superscription of Pilate could not be altered, neither
could the established fact, the fixed arrangements of God. All opposition abor-
tive, can never set aside the plans and processes of Divine government, and will
re-act upon the rebel himself. The Great Maker and Ruler of the universe does
not act by necessity nor by caprice, but by intelligent plan. Man may change
his purpose, because defective or impracticable. God is absolutely perfect. " He
is in one mind, and who can turn him ?" III. Hence utter failure in
the attempt. "The children of Judah prevailed" (ver. 18). Terrible
slaughter, towns and cities captured. " The children of Israel were brought
under at that time," utterly defeated in their purpose. " Ambushment," strata-
gems cannot thwart God. " Eight hundred thousand chosen men " no more

211

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xin.

avail than one thousand. Folly to resist God and harden ourselves in sin, by
disobeying his commands, by rebelling against his providential dealings, and
by refusing the offers of mercy. " He is wise in heart, and mighty in strength ;
who hath hardened himself against him and prospered?" "Ye shall not
prosper" (ver. 12).

RELIGIOUS OBSERVANCE AND PRACTICAL APOSTASY.

Abijah here at his best ; eloquent in speech, religious in appearance, and
victorious in conflict. Read account in Kings to form a true estimate. He
walked in the sins of Rehoboam, and his heart " was not perfect before God."
He boasted of religious observances, yet guilty of idolatry and its attendant
immoralities (1 Ki. xiv. 23, 24). Learn I. The folly of judging men

by outward forms or special occasions. Forms may be assumed,

put on like clothes for the occasion. Circumstances may call forth the best of
the man. Religious for the occasion. II. Men may hide their sins
under the garb of religious practices. Domestic evils and personal
inconsistency hidden by outward worship, liberal giving, &c. The dark side
covered with the bright side, truth defended and its claims resisted. III.
Men may reproach others for sins of which they are guilty

themselves. Abijah blamed Jeroboam for casting off God, when he was not
right with God himself. His own character not better than that of his enemy.
The Jews condemned the Gentiles for doing the same things which they virtually
did themselves. Greville, in his memoirs, exhibits the very faults, critics say,
which he freely condemns in kings, queens, and nobles. " Thou art inexcusable,
O man, whosoever thou art, that judgest: for wherein (the matter in which)
thou judgest another, thou oondemnest thyself ; for thou that judgest doest
/substantially) the same things " (Rom. ii. 1).

" Be not too rigidly censorious :
A string may jar in the best master's hand,
And the most skilful archer miss his aim " \Roscommori\.

ABIJAH'S RELIGION.

1. Defective in its source. Springing from a divided heart. " His heart was
not perfect " and " he walked in the sins of his father." 2. Occasional in its
appearance. Called into vigour by special exigency, fitful in operation, a religion
for special seasons. Much loud and spurious religion now ; demonstrative on
extraordinary occasions, at ordinary times lukewarm and languid. In times of
war many awake, put on armour ; in time of quietness at home and early life
they are found in enemy's camp. 3. Prominent in its display. Great in reform,
eloquent in speech, prominent in actions. Circumstances brought him to the
front. But only a religion of place and occasional service. 4. Uncertain in its
duration. David before the giant, Judas Maccabasus before the host of
Epiphanes could not have been more prominent and more ready, but piety no
vital, lasting hold upon him. A heart weakened and dissipated by double
allegiance, became alienated ; service a vicious compromise ; religion a mere
episode, an interlude in a life of flagrant idolatry !

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 5. Covenant of salt. 1. A and mutual attachment," friendship

bond of intimate friendship. "To eat inviolable, incorruptible. 2. A pledge

salt together an act of sure friendship of perpetuity. Salt consolidates and
212

CHAP. XIII.]

HOMILETIC COMMENTARY: CHRONICLES.

preserves. The " lamp " or " torch " of
David was always to burn (1 Ki. ii. 36 ;
2 Ki. viii. 19). Often on verge of
extinction through sins within and
darkness without, but house of David
never perished. " It is the struggle
between these contending elements to
which, after the shock of the disrup-
tion, the kingdom and church of Judah
was exposed, that gives the main
interest to the period of the seven
first successors of Solomon. Both
kingdom and church were menaced
with destruction at its commencement.
At its close both were established on a
basis sufficiently solid to withstand the
dangers of the later period for two more
centuries" [Stanley].

Vers. 612. Abijah's remonstrance
with Jeroboam. I. We shall consider
the words of our text 1. In reference
to the contest then pending between
Judah and Israel ; 2. Abijah's address
was certainly striking and judicious ;
3. The event justified his expectations.
II. In reference to the contest now
existing between God and sinners.

1. There is a contest now pending;

2. Suffer the word of exhortation ;

3. From the former view of this sub-
ject we may learn how to obtain the
blessing of God upon our aims ;

4. From the latter view of this sub-
ject we may learn how to escape the
destruction to which we are exposed
\C. Simeon, M.A.].

Vers. 13-17. Man's extremity and
Gods power to help. Judah in very
great danger inveigled by ambushment.
I. God's people often brought into
extremities. 1. By their own foolish
enterprises. 2. By the temptations of
their enemies. 3. By the providence
of God leading them to test and train
them. "Their defence (Neb. shadow.

God a shadow from heat and tempest)
departed from them (Num. xiv. 9).
II. God's people delivered by him in
extremities. Jeroboam had two to one
against Abijah, but lost the day.
Sense sees no deliverance, reason
declares it unlikely, but faith assures it
will come. "The Lord is with us."
1. By prayer. "They cried unto the
Lord." 2. By supernatural power.
" God delivered them into their hand."
Israel at Red Sea against the
Ethiopians (2 Chron. xiv. 11). In the
day of great distress and great danger
to God's people in Germany, Luther
cried in his closet, and came out,
declaring to friends " Vicimus,
vicimus" we have overcome, we have
overcome. From that day Charles the
Fifth issued a proclamation that none
should be further molested for reli-
gion. " Thou art my deliverer : God
is the Lord of Hosts, with him alone
is strength and power to deliver Israel."
Vers. 20-22. Death a common lot.
1. It is inevitable. Knocks with
impartial step at the door of the
cottage and the palace of the prince,
says Horace. It is appointed unto all
men. Cannot be bribed by prosperity
(" Abijah waxed mighty "), nor post-
poned by adversity (" neither did Jero-
boam recover strength"). 2. It is
peculiar in method. Abijah's a natural
death, " slept with his fathers." Jero-
boam " struck." He never survived
defeat ; stung by accusing conscience,
or inflicted by lingering, incurable
disease (like Jehoram, 2 Chron. xxi. 19)
which at last killed him. Death
terminates all earthly glory.

" Death hath ten thousand several doors
For men to take their exits "

[John Webster],

ILLUSTRATIONS TO CHAPTER XIII.

Ver. 5. Salt. The Orientals were
accustomed to ratify their federal
engagements by salt. This substance
has, among the ancients, the emblem of
friendship and fidelity, and therefore
used in all their sacrifices and cove-

nants. It is a sacred pledge of hospi-
tality which they never venture to
violate. Numerous instances occur of
travellers in Arabia, after being plun-
dered and stripped by the wandering
tribes of the desert, claiming the pro-

213

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP. xiv.

tection of some civilised Arab, who,
after receiving him into his tent and
giving him salt, instantly relieves his
distress, and never forsakes him till he
has placed him in safety. An agree-
ment thus ratified is called in Scripture
" a covenant of salt " [Paxton\.

Vers. 6-12. Religion. When some
people talk of religion they mean
they have heard so many sermons
and performed so many devotions, and
thus mistake the means for the end.
But true religion is an habitual recol-
lection of God, and intention to serve
Him, and thus turns everything into
gold [John Neivton\. For in religion
as in friendship, they who profess most
are ever the least sincere [Sheridan\.
The dispute about religion and the
practice of it seldom go together
[Young].

Vers. 13-17. God delivered. The
craft of the Church's enemies is never
but accompanied with cruelty, and

their cruelty is seldom without craft.
But in things wherein they deal
proudly, God is above them, and by his
presence with his people he brings all
their plots, counsels, and enterprises to
nought. The enemies of the Jews in
Nehemiah's time made great brags
at first what they would do, but when
they saw their plots discovered, and
their purposes defeated, they are pre-
sently crestfallen, and have no mind
nor courage to advance at all. To
plotters may be applied what is said of
Charles VIII., King of France, in his
expedition against Naples : " That he
came into the field like thunder and
lightning, but went out like a snuff;
more than a man at first, and less than
a woman at last." In all ages of the
world, God's signal presence with his
people hath delivered them and frus-
trated the designs and counsels of the
wicked [Thomas Brooks],

CHAPTER XIV.

CEITICAL NOTES.] Asa succeeds, suppresses idols, and defends his kingdom (vers.
L-8 ; cf. 1 Kings xv. 8-12, 14, 15). Gains victory over Zerah and spoils Ethiopians.

Vers. 1-5. Asa destroys idol. Reigned, mounted the throne very young. Quiet, con-
tinued effect of the great battle of Zemaraim (cf. 1 Ki. xv. 11-14). Good (ch. xxxi. 20).
Strange, gods of foreign origiu. Idolatry of Judah now detailed for first time. High
places first mentioned (Num. xxiii. 3). Images, statues in stone of Baal. Groves, trunks
or stocks of trees, dedicated to Ashtoreth, the Venus of Phoenicians. Ver. 5. Images,
sun-images of Baal, different from images in ver. 3(c/. xxxiv. 4 ; Lev. xxvi. 30).

Vers. 6-8. Asa's military defences. Built, fortresses dismantled when Shishak made
successful invasion. Judsea had been a dependency upon Egypt (ch. xii. 8), and dared
not to erect fresh fortifications. Now Egypt weak, Asa grew bold, strengthened himself
against his southern and northern neighbours. Among cities restored, probably most of
tbose fortified by Rehoboam (ch. XL 6-10) [Speak. Com.}. Ver. 7. Land, i.e., unoccupied
by the foe ; free and open to go where we please. Ver. 8. Targets, Judah heavy armed ;
Benjamin, a warlike tribe, light armed, using sling and bow (Judg. xx. 16 ; 1 Ch. viii. 40).
The number embraced all capable of carrying arms and liable to service.

Vers. 8-15. Asa defeats the Ethiopians or Cushltes. So called by Greeks, because their
faces were burned or blackened by sun. Zerah, supposed to be Osorken (Usarken) II.,
third King of Egypt after Shishak, second king of twenty-second dynasty. Object of
invasion to chastise Asa and bring Judah under yoke again. Ver. 9. Mar., one of cities
fortified by Eehoboam (ch. xi. 8), in line of march from Egypt. Ver. 10. Went out, lit.
before him, sensible of inferiority but confident in God. Nothing with thee, " it is alike to
thee to help the powerful or the weak, thou canst as easily, i.e., help the weak as the
strong " [Speak. Com.'}. There is none beside thee to help between the mighty and the
214

CHAP, xiv.] HOMILETIC COMMENTARY: CHRONICLES.

powerless, i.e., no other than thou can help in an unequal conflict ; meaning, of course,
give help to the weaker side [Keil], Ver. 12. Smote, gave strength to smite. Ver. 13.
Destroyed, broken before his camp. Enemy unable to rally, pursued to Gerar, south,
twenty miles at least from scene of battle. Cities of Philistines spoiled, because they
likely accompanied Zerah in his expedition. Ver. 15. Tents, nomadic tribes in neigh-
bourhood of Gerar conquered, and camels and sheep taken as prey. Besor flows through
this region, hence fertility and food for man and beast. All terrified at Asa's victory and
unable to resist.

EOHILETICS.
ASA THE EEFORMER. Verses 1-5.

Asa as a constitutional monarch acted like David, endeavoured to abolish the
traces and polluting customs of idolatry. Pursued his purpose with earnestness
and impartiality. I. The reforms which he introduced. Regarding
God himself, he took advantage of his authority and tranquillity, tried to undo
the evil left by his father (1 Ki. xv. 3), and by his grandfather (1 Ki. xiv. 22).
1 . He destroyed idolatry. Altars and high places pulled down ; broke images of
Baal ; destroyed public objects and relics of idolatry in Jerusalem and other
cities. " When God lets loose upon the world a thinker, let men beware," says
one. When God raises up a true Reformer, he will secure attention and
accomplish a great work. 2. He revived religious worship. Useless to put down
evil without setting up good. Outward reformation defective,, A revived religion.
(1.) By personal example. He "did that which was good and right, &c." (2.) By
the use of his authority. " He commanded Judah, &c." (ver. 4). Religion
requires no human edicts and decrees to support it. But those in authority may

recommend it. II. The spirit in -which he carried out the

reforms. 1. A spirit of self -consecration. Self first. He did not engage in
work to which he had not devoted himself. Many work for God who are not
consecrated unto God. Reform self before you reform others. 2. A spirit of
zeal. He began early, executed boldly and spared no dignity. The "king's
mother " deposed from her position, her idol destroyed, and its ashes thrown into
the brook Kidron (1 Ki. xv. 13). " See, I have set thee over (appointed thee to
the oversight of) the nations and over the kingdoms, to root out and to pull down,

&c." (Jer. i. 10). III. The rule by which he was guided in the

reforms. "Asa did good and right in the eyes of the Lord." Not what was
expedient, pleasing to himself, or to his courtiers. He sought to please God.
God discerns conduct ; dishonoured by the zeal of some ; susceptibility to be
influenced by him should be cultivated. Act ever under "the Great Taskmaster's
eye." "Thou God seest me." Thus Asa the reformer an example to us in
purpose, spirit, and conduct in pulling down Popery, Ritualism, and idolatry,
in setting forth true religion by personal life and public teaching.

ASA THE PRUDENT. Verses 6-8.

In time of peace he strengthened his kingdom with fortifications and armies.
I. Prudent in tracing peace to the right source. " The Lord had
given him rest." Not gained by his valour and success over Abijah. No foes at
hand, progress undisputed because God protected. " When he giveth quietness,
who then can make trouble " in the land ? When God bestows comfort and
peace in the home and in the heart, who can take away ? But when he hideth
the face (condemns), who then can behold him (enjoy his power or remove the
sentence of death) ? Whether it be done against (towards) a nation, or agains*
a man only? (Job xxxiv. 29). II. Prudent in making the best use of
peace. Like a wise king he observed " the land before him " free and needing

215

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xiv.

improvements. I. Mindful of danger, he prepared for defensive war. "To be
prepared for war is one of the most effectual means of preserving peace," said
Washington. 2. Conscious of weakness, he raised an army. Not perhaps a
standing army, but militia, trained-bands of the country. Judah mustered a
share. Benjamin, formerly little Benjamin (Ps. Ixviii. 27), had greatly increased.
The little one by God's blessing had become a thousand. These tribes, armed
offensively and defensively, were ready for action. 3. Depending upon his people,
he enlisted their efforts. " Therefore he said, Let us build " (ver. 7). Many
rulers raise an army, levy taxes, and govern without consent of the people. This
arbitrary conduct will create tumult and endanger the throne (Chas. 1.). Self-
willed monarchs have destroyed kingdoms and ruined themselves. " For by
wise counsel thou shalt make thy war ; and in multitude of councillors there is
safety."

" But war's a game which, were their subjects wise,
Kings would not play at " \Cowper\.

ASA THE CONQUEROR. Verses C-15.

" Zerah the Ethiopian mistook quietness for languor, and made the vulgar mis-
take of supposing that silence was indifference. He did not know that repose is the
very highest expression of power" [Dr. Parker]. An expedition prepared, a
million soldiers gathered to subjugate Asa and bring Judaea under Egyptian yoke.
Asa shrank not from war, met and conquered the foe. I. The Source to
Which he looked for help. " Asa cried unto the Lord his God." 1. To
God's strength. He knew God in peace and looked to him in war believed in
God's power to help with few or many, to weak or strong. Man, mortal man,
could not prevail against him. God omnipotent, works how he likes, and depends
not upon numbers. " For there is no restraint to the Lord to save by many or by
few." 2. To Gods strength gained by prayer. Help ever ready, only available
by seeking. Prayer before battle short, earnest, and intense. Notice ground
of confidence, " Thou art our God," well tried and ever sufficient ; active reliance,
" We rest on thee." Thus can we only overcome in temptations and spiritual
conflicts. II. The spirit in which he entered the fight. Not

cowardly and fearful. God gives not the spirit of fear, but of courage. " Be
thou strong and courageous." The war not aggressive, but sacred ; for God's
glory, not his own, " In thy name." " Jehovah -Nissi, the Lord my banner," the
standard or ensign around which we must rally to indicate our party, define our
cause, and march to victory. He is the captain of our salvation, fights our
battles, and wins our victories. He bids us to fight, not his will that we should
be timorous and weak, " In the name of our God we will set up our banner."
III. The victory by which it was distinguished. "The Lord
smote the Egyptians before Asa." The foe driven like straw before the wind ;
pursued and overcome. Cities smitten, cattle taken, and booty enormous. " The
defeat of Zerah is one of the most remarkable events in the history of the Jews.
On no other occasion did they meet in the field or overcome the forces of either
of the two great monarchies between which they were placed. Under Asa they
appear to have gained a complete and most glorious victory, over the entire force
of Egypt, or of Ethiopia wielding the power of Egypt" [Speak. Com.'].

WARFARE AND PRAYER. Verses 9-12.
Notice in the prayer I. A devout acknowledgment of the

Divine government. From God alone he received the kingdom, and by
liiin alone could he defend it. He was supreme, and could help against " a great
216

CHAP. XIV.]

HOMILETIC COMMENTARY: CHRONICLES.

multitude." " He breaketh down " kingdoms and cities Sodom, Babylon, Petra,
and Pompeii and " they cannot be built again ; " He builds up and none can
" pull down " God's agency is traced over man and nations, in nature and

religion. II. The obedient method in which he conducted the

war. The spirit of dependence upon God ; the spirit of hope and prayer. The
spirit of Moses, Samuel, and David. In prayer he may expect courage and help,
such reinforcements " the gift of the knees."

" Hast thou not learned what thou art often told,
A truth still sacred, and believed of old,
That no success attends on spears and swords
Unblest, and that the battle is the Lord's ?" [Cowper],

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 2. Bight. 1. Right is good
(acceptable) to God, when the heart is
put into it. 2. Right is good to man,
helpful to temporal and spiritual in-
terests. But right implies rule, law of
rectitude. The rule followed, constantly
obeyed, to be acceptable. God's law
must be path of duty and this path
pursued firmly, without pause or re-
trograde step.

Ver. 6. Given him rest. 1. God
the sovereign dispenser of quietness or
comfort to individuals. Gives peace to
awakened sinners in Christ. Peace and
rest the fruit of faith in him. 2. God
the sovereign dispenser of quietness and
comfort to nations and churches. To
nations (1 Chr. xxii. 9-18). To churches
(Acts ix. 31). He makes peace in our
borders (Ps. xiv. 7-14) ; causes wars to
cease to the ends of the earth (Ps. xlvi.
9). Ver. 7. Rest. It did his heart
good to think how piously they had
purchased their present peace ; and
therefore he repeateth it (Zech. viii.
19) [Trapp].

Vers. 9-11. The Holy War. Un-

dertaken for a sacred purpose with
confidence of divine help, to maintain
the honour and service of God. The
parties most unequally matched. The
Lord Jehovah and mortal, feeble man.
How can man prevail against his Maker!
The folly of opposing God. The war-cry
most stimulating. Assurance in God's
name gives comfort in trouble, triumph
in conflict. It is strength impregnable
and sufficient for greatest dangers. Only
under this one ensign, lifted above all
other banners of the sacramental host,
bearing this one name, can we ascribe
the words : In hoc vinces.

Ver. 13. Before his host. Before
his camp ; the army of Asa, the camp of
Jehovah, who resided in it, defended it,
and led it to victory. " Earlier ex-
positors fancied that the reference was
to a heavenly, a host of angels, accord-
ing to Gen. xxxii. 2 seq." [2eil~\.

Ver. 14. Fear of the Lord. Its
effect upon men now renders them fear-
ful and helpless, what hereafter ! Who
can stand before him ? Resist not, but
humbly submit and be saved.

ILLUSTRATIONS TO CHAPTER XIV.

Vers. 2-5. High places. No
sooner is a temple built for God, but
the Devil builds a chapel hard by
[Geo. Herbert]. Man is a born idol-
worshipper, sigr/tf-worshipper, so sen-
suous, imaginative is he; and also
partakes much of the nature of an ape
[Carlyle].

11 "Tis to make idols, and to find them clay "
[Mrs. Hemans\.

Vers. 6-8. Built. Prudence is an
ability of judging what is best in the
choice both of the end and of the means
[Groves]. No evil can surprise us if we
watch, no evil can hurt us if we pray
[Bp. Hall}.

Ver. 9. This is the largest collected
army of which we hear in Scripture ; but
it does not exceed the known numbers
of Oriental armies in ancient times.

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HOMILET1C COMMENTARY: CHRONICLES.

LCHAP. xv.

Darius Codomannus brought into the
field at Arbela a force one million and
forty thousand. Xerxes crossed into
Greece with certainly above a million
of combatants. Artaxerxes Mnemon
collected one million two hundred and
sixty thousand men, to meet the attack
of the younger Cyrus [Speak. Com.'].

Vers. 12-15. Fled. The results
which follow are most striking. The
southern power cannot rally from the
blow, but rapidly declines, and for
above three centuries makes no further

effort in this direction. Assyria grows
in strength, continually pushes her
arms further, and finally under Sargon
and Sennacherib, penetrates to Egypt
itself. All fear of Egypt as an aggres-
sive power ceases ; and the Israelites learn
instead to lean upon the Pharaohs for
support (2Ki. xvii. 4; xviii. 21 ; Is. YXX,
2-4). Friendly ties alone connect the two
countries ; and it is not till B.C. 609
that an Egyptian force again enters
Palestine with a hostile intention [Ibid.].

CHAPTER XV.

CRITICAL NOTES.] A prophetic warning (vers. 1-7). Asa's reforms (vers. 8-11) ;
renewal of covenant (vers. 12-19), and deposes Maachah.

Vers. 1-7. Azariah wants Asa. Spirit upon A. (cf. Num. xxiv. 2). Oded, by some Iddo,
prophet and historian of two preceding reigns. Names differ very slightly in Heb. Seek
him (cf. 1 Chr. xxviii. 9 ; Jer. xxix. 13) , as they had done in battle (vers. 3-6). A future
condition predicted according to some. " Israel here is used generally for the whole
people of God ; and the reference is especially to the many apostasies in the days of the
Judges (Jud. iii. 7-12 ; vi. 1 ; viii. 33 ; x. 6), which were followed by repentance and
deliverance " [Speak. Com.'] . Priest, succession unbroken, but occasions when none taught
true religion. Ver. 5. Peace, free communications interrupted; commotions, great
vexations (Amos iii. 9 ; Deut. xxviii. 20). Ver. 6. Destroyed, different provinces crushed
one another by contentions among themselves. Ver. 7. Strong, i.e., be firm, continue
faithful to Jehovah. Reward will follow, as in conquest of Zerah.

Vers. 8-11. Asa's religious reforms. Earlier reforms only partial success. Animated
by Azariah, he became more zealous, extirpated abominations in his own kingdom, in
cities which his father had taken from Jeroboam, and renewed altar of burnt offering
before porch. Ver. 9. Gathered. Pious Israelites drawn into the territory of Judah by
reformed worship, for solemn renewal of national covenant. Ver. 10. Third month,
Sivan, corresponding with June. Ver. 11. Same time, Heb. in that day ; the day on
which the festival was celebrated, sixth of third month, the Feast of Weeks. Offered
peace-offerings, in communion with Jehovah and with one another (Lev. vii. 11-21). Spoil,
brought by them as thank-offerings (cf. ch. xiv. 13).

Vers. 1219. Renewal of national covenant. Seek the Lord and to execute with vigour
laws which make idolatry punishable with death (Ex. xxii. 20 ; Deut. xvii. 2-5 ;
Heb. x. 28). Ver. 15. Oath taken in solemn and joyful emotion. God was found, because
sincerely sought, and gave them rest (ver. 15). Ver. 16. Maachah (cf. 1 Ki. xv. 13) " held
honoured place of queen-mother, like Sultana Walide of East," withdrawn from rank
and her idol destroyed. Ver. 17. High places, hills on which sacrifices were offered, were
not entirely destroyed by people, though intended by the King. Ver. 18. Things, for
ornament and repairs. Ver. 19. War. As B. died in the 26th year of Asa (1 Ki. xvi. 8),
it appears, from ver. 10 and from ch. xvi. 1-9, that the date here ought to be, not the 35th,
but the 25th year of Asa. This allows a period of repose after the reform of Asa
[Murphy],

218

CHAP. xv.] HOM1LET1 C COMMENTARY: CHRONICLES.

HOMILETICS.
EECIPROCAL FELLOWSHIP. Verse 2.

The prophet met Asa in returning from victorious pursuit. Signal success
a proof of God's presence ; victory the reward of implicit trust in him. Keep
close to God and he will bless you ; forsake him and you reap the fruits of
apostasy. As you deal with him he will deal with you. I. A distin-
guished privilege. God's presence with them. In the ordinances of his
house, in special providence, and covenant engagements. God owns them as his
people, protects them from enemies, and prospers them in all things. This a
glory and happiness beyond description. Not in good things common to them
with the world, but the distinguished privilege of God's people, to possess his
favour and enjoy his presence. " Happy is that people whose God is the Lord."

II. The conditions on -which this privilege is enjoyed. "While

ye be with Him." Nothing bestowed arbitrarily nor kept without care. The
duration and degree of happiness on certain conditions. 1 . Reasonable conditions.
If we do not seek, nor care for God, is it likely that he will be with us ? " How
can two walk together except they be agreed ? " 2. Scriptural conditions. A
doctrine of Scripture that God's continual favour depends upon obedience and
perseverance, " continuance in well-doing." " Draw nigh to God and he will
draw nigh to you." " Ye shall seek me and find me, when ye shall search for
me with all your heart." 3. Wise conditions. To put us on guard and caution
against danger. To comfort in sorrow and encourage in effort. Seek and ye
shall find. Serve and you shall succeed. Forsake God and present triumphs,
present enjoyments are not secure.

DARK SHADOWS ON A BRIGHT DAY. Verses 1-7.

Azariah did not congratulate Asa on splendid victory, nor indulge in flattery to
court princely favour. The speech appears unsuitable for the occasion. Whether
it unfolds future apostasy or describes past history, it is a prophetic warning, a
gloomy picture on a bright day. It proves necessary connection between God's
service and human weal, and dwells on apostasy with its fearful consequences.

I. The awful apostasy. Turning away. I. Practical atheism. "Without
the true God." A God of truth (Jer. x. 10), "the God of Amen" (Is. Ixv. 16).
Idols not true, nonentities. " An idol is nothing in the world." Hence true
here not only opposed to error and idolatry, but to emptiness, deceit, and God's
character. Everything else a lie, and idolatry the greatest lie. Practically to
be without God, to be in darkness, error, and uncertainty. 2. Deprived of priestly
function. No instruction and guidance for ministers, or no reverence and regard

for their office. Sad when the light of ministry is darkened. " Without a
teaching priest " descriptive of spiritual destitution. For duty of a priest is to
" keep " (store up and distribute) " knowledge, and they (people) shall seek
the law (God's wUl) at his mouth, &c." (Mai. ii. 7, 8). 3. Prevalence of moral
disorder. " Without law." Where no direction is, no law can govern. God's
law forgotten, and every one a law to himself. Right neither taught nor
practised. Rectitude perverted, and whatever straight made crooked. Natural
conscience and God's command defied, and as in age of Nero nothing unlawful.

II. The terrible judgments -which followed apostasy. Conse-
quences of forsaking God set forth in expressive terms. 1. Widespread anarchy.
"No peace to him that went out" (ver. 5). No free intercourse nor safe abode
in any village. " The highways were unoccupied," i.e., rested from noise of
chariots, and the feet of the travellers walked (for safety) through by-ways

219

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xv.

(winding, unfrequented ways) (Judg. v. 6). In times of public panic resort to
subterranean hiding-places (ch. vi. 2). 2. Civil dissensions. Vexations in
various regions of the land. " Nation was destroyed of nation," beaten in pieces
by oppression and war. Gilead against Ephraim, and Benjamin against other
tribes, until almost exterminated (cf. Judg. xii. 4 ; xx. 33-48 ; illus. by Wars of
the Roses, the Commonwealth, and American Civil War). 3. General calamity.
" For God did vex them with all adversity, confounded them with all kinds of
oppressions," social and national. Depth of corruption brought severity of
chastisement. Idolatry and evil-doing most provoking ; judgment most
crushing and bitter, retribution like a consuming fire. " Through the wrath of the
Lord of hosts is the land darkened (with smoke, ver. 18), and the people shall
be as the fuel of the fire " (Is. ix. 19).

" Take heed : for God holds vengeance in His hand
To hurl upon their heads that break His law " [Shakes."].

III. The way of escape from these judgments. "The Lord

is with you, while ye be with him, &c." 1. This a fact in Divine procedure.
Proved in days of Judges, division of the two kingdoms, recent victory, and in
all periods of national history. " Why transgress ye the commandments of the
Lord, that ye cannot prosper? because ye have forsaken the Lord, he hath
forsaken you." 2. This a warning for the future. Victory over Zerah should
teach something. God's blessing upon all who steadfastly adhere to him, but
abandon him and he will abandon you. Hence be quickened in your work
(ver. 7). Resolve with energy to carry it on amid opposition. The most
blessed results to yourself and others will follow. "If thou seek him he
will be found of thee ; but if thou forsake him he will cast thee oft" for ever."

ASA'S CONTINUED REFORMS. Verses 8-19.
The warning had influence. Asa obeyed, took courage, and entered upon measures

judicious, decisive, and extensive. I. The character of the reforms

upon which he entered. Destructive of evil and establishment of good.
1. He sought to extirpate idolatry. " Put way the abominable idols, (a) Idolatry
most prevalent. In his own territory, " the land of Judah and Benjamin ; " in
cities taken by his father (ver. 8). (b) Idolatry most abominable. Idol of king's
mother horrible, of some monstrous kind ; so obscene that it was publicly burned
under the walls of Jerusalem (verse 16). We should purify our hearts and
land ; destroy gods material, literary and moral, worshipped in our days. 2.
He engaged in needful repairs. " Renewed the altar, &c." (verse 8). Recon-
structed a temporary altar like that of Solomon (vii. 7), for extraordinary
sacrifices on special occasions ; or renewed, embellished the one desecrated in
reigns of Rehoboam and Abijah. All reforms began here. Prophets and
reformers of O.T. especially concerned for the altar and restoration of Divine
worship. Decayed altars signify neglected sacrifices, perverted religion, and
practical apostasy. In revivals, offerings, and thanksgiving restored. 3. He
pledged the nation to solemn covenant. "They entered into a covenant." Humble
for sin, they renewed their obligations ; joined together in pledges to keep the
law and punish disobedience, (a) To seek the Lord. Seek the laws, favour, and
help of their father's God, whom they had forsaken. Seek with heart and soul,
with diligence and energy. Naturally without God, he must seek in faith, peni-
tence, and under guidance of Holy Spirit, (b) To punish idolators. Punish-
ment severe, " put to death ; " impartial, " small or great, man or woman ; "
universal, "whosoever, &c." Must not go too far in penalty and severity.
Christianity advances by charity, not by persecution. " We do not find this
engagement expressly made in other renewals of the covenant. It would, how-
220

CHAP, xv.] nOMILETIC COMMENTARY: CHRONICLES.

ever, be implied in them, since it was one of the commandments (see Ex. xxii. 20 ;
Deut. xiii. 9-15 ; xvii. 2-7) [Speak. Com.]. II. The spirit in which he
carried out these reforms. 1. A spirit of vigour. No trifling with the
occasion. His foundation broad, and the policy built upon it gracious, energetic,
and complete. 2. A spirit of impartiality. Gods of high places and gods of
groves ; images from the city and of the palace. He would not allow even
his mother to keep an idol. Many are great reformers in national, not in
private matters. Earnest before the public, too lenient at home. Asa knew
nothing about father or mother, partiality or concession. The royal grove cut
down, the favourite god stamped upon, consumed in the flame, and its ashes
thrown into the brook. 3. A spirit of gratitude. He presented votive offerings
in the temple. " The things that his father had dedicated," spoils from
Abijam's victory over Jeroboam ; spoils of his own from Zerah, the Ethiopian,
were presented as thank-offerings to him by whose power they had been gained,
and to whom all silver and gold belong. Things dedicated to holy use should
not be desecrated nor withheld. Our vows should be performed and our first-
fruits offered to God. Gratitude helped by the vow of it. " Vow and pay to
the Lord your God ; let all that be round about him bring presents unto him
that onrrht to be feared."

"THE SOLEMN LEAGUE AND COVENANT." Verses 10-15.

" Entered into the covenant." It is evident that a covenant existed before
this ; they renew it with gladness and enthusiasm. " Solemn renewals of
original covenant made in the wilderness (Ex. xxiv. 3-8) occur from time te
time in Jewish history after intervals of apostasy. This renewal in reign of
Asa is the first on record. The next falls 300 years later, in reign of Josiah
(2 Ki. xxiii. 3). There is a third in the time of Jeremiah (Neh. x. 28, 29).
On such occasions the people bound themselves by solemn oath to observe all
directions of the law, and call down God's curse upon them if they forsook it "

[Speak. Com.]. I. The assembly by which it was ratified.

Representatives from Judah and Benjamin, strangers from Ephraim, Manasseh,
and Simeon. The king's own subjects and those who had transferred allegiance
to him from Israel. Outsiders invited, welcomed, and encouraged to acquaint
themselves with God and walk in his commands. II. The solemnities by
which it was accompanied. Besides rededications of themselves and
stern but wholesome league against idolatry 1. Innumerable sacrifices. "They
offered unto the Lord seven hundred oxen and seven hundred sheep." 2.
Exultant joy, " With shouting, with trumpets, and with cornets." People
testified unbounded satisfaction with loud voice and instruments. The revival
of religion, the manifestation of God's presence, a source of pure and permanent
joy. "When his glory shall be revealed, ye maybe glad also with exceeding

Joy."

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 1, 2. Inspiration and duty. 1. experience; 3. A correction in genera!

An inspired man is qualified to give a tendencies. Neither to presume nor

message. Suitable, intelligent, and to despair.

timely. 2. An inspired man will give Ver. 3. A picture of utter destitution

his message fearlessly and successfully, in spiritual life. " Without the true

3. Inspired men, men taught of God, God." Then Israel had false gods ?

not time-servers, required now. Yes, innumerable gods even Israel

Ver. 2. If ye seek him. 1. A fact in acquired, notwithstanding the corn-
national history; 2. A truth in Christian mandment, "Thoushalt have no other

221

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP. xv.

gods before me." "It is not a com-
mandment that can keep a man at
home. No bill of stipulations can con-
vert your children and make them filial.
We may have a time-bill for the action
of the whole day, but the world was
never yet saved by commandments.
Israel trampled ten of them under
foot, and we have trampled ten thou-
sand. We can do despite unto the
spirit of grace; we can insult God.
'Without a teaching priest,' not an
ornament, nor a ceremonialist, but a
teaching priest. A man whose busi-
ness it was to expound the law and
make the people understand it. So
they preached in olden time ; they
took the law syllable by syllable, ex-
plained it word by word, and sentence
by sentence ; they analysed it, took it
member from member. They put it
together again and hurled it upon the
people like a thunderbolt from heaven.
They had naught else to expound, be-
cause they thought nothing else worthy
of exposition. We are lost in details.
Any man may get up a lecture, if he
has great quoting power. It is almost
impossible not to get up a lecture ; the
temptations are innumerable, and in
many cases irresistible. Only one
speech is worth listening to, that is the
speech which begins in eternity, sweeps
down through time, leaves behind it
immortal lessons, and ascends to the
fountain of origin. Demand the
gospel of salvation through Jesus
Christ. Be in earnest. ' Seek ye the
Lord while he may be found, &c.' "
[Dr. Parker],

Vers. 8-10. The influence of a great
example. When Asa entered earnestly
upon reform I. He drew others to his
side. The halting decide, the half-
hearted kindle, before a zealous man.
" They fell to him out of Israel in
abundance." Armies often perish,
churches decay for want of leaders.
II. He succeeded in his efforts. Success
not given to hesitancy and idleness.
Asa positive, determined, rallied others
round him and accomplished great
things. III. He gained freedom from
attachment. " And the Lord gave them
rest round about." A bold, defiant
attitude frightens the foe. Numbers
and God's help will overcome them and
ensure peace.

" Virtue is bold, and goodness never
fearful."

Ver. 15. Heart service. I.God will
not accept a divided heart. This use-
less. The whole or none. " Ye cannot
serve God and mammon." 2. God re-
quires the whole heart. " With all
their heart." 3. This requirement
eminently reasonable and Jit. 4. The
heart must be willingly given. Devo-
tion only true when free. When King
William (Rufus) tried to force Anselm
to a certain course, he replied, " Treat
me as a free man, and I devote myself
and all I have to your service. Treat
me as a slave, and you shall have
neither me nor mine." "The servant
(bondslave) of Jesus Christ " (Rom. i.
1). 5. When thus sought and served
he will be found. " Search me, God,
and prove me."

ILLUSTRATIONS TO CHAPTER XV.

Vers. 1-7. God's presence. Walking
together is a very common action of
human fellowship; much interchange
of thought and opinion takes place in
the long daily walks of two friends,
but this implies a certain evenness and
similarity of gait ; for " how can two
walk together except they be agreed ? "
In common parlance this is spoken of
as "keeping step;" and that this very
222

thing is required of us, we see in a
very striking and reiterated warning
in Lev. xxvi. 12, 21-28, where God
promises to "walk among His people,"
ready, as it were, for this steady, even
step. " But if ye walk contrary unto
me," or as in margin, " If ye walk at
all adventures with me;" or by another
reading, " If ye walk at haphazard
wth me," in a jerking, spasmodic, con-

CHAP. XVI.]

HOM1LETIC COMMENTARY: CHRONICLES.

fcrary fashion, such as, alas ! we know
too well, tlien " will I also walk contrary
unto you " [Mrs. Gordon].

" My business now is with my God to walk,
And guided by His holy eye to go ;
Sweet fellowship with Him to cultivate,
And His unclouded countenance to know"
[J. F. Elwin\.

Ver. 12. Covenant. Charles Kings-
ley wrote, on entering his 22nd year :
"My birth -night. I have been for the
last hour on the seashore ; not dream-
ing, but thinking deeply and strongly,
and forming determinations which are
to affect my destiny through time and
eternity. Before the sleeping earth,

and the sleepless sea and stars, I have
devoted myself to God a vow never
(if He gives me the faith I pray for)
to be recalled."

Ver. 15. The Lord gave rest. In
1815, when the British Parliament
were voting honours and emoluments
to Wellington, and considering " the
measures necessary towards forming a
peace establishment," suddenly all their
plans were interrupted and their peace
prospects dissipated by the intelligence
that Napoleon had escaped from Elba.
Nothing like this will occur during the
rest which God gives. His enemies
once subdued will be subdued for ever.

CHAPTER XVI.

CRITICAL NOTES.] Asa prevents Baasha from invading Judah (vers. 1-6) ; Asa reproved
by Hanani (vers. 7-10) ; Asa's sickness and end (vers. 11-14 ; cf. parallel in 1 Ki. xv. 16-24).
Vers. 1-6. Baasha invades Judah. Six and thirtieth. Baasha died before this date
(1 Ki. xv. 53). Critics consider the date calculated from the separation of the kingdoms,
and coincident with 16th year of Asa's reign. A mode of reckoning generally followed in
the Book of the Kings of Judah and Israel, the public annals of the time (ver. 11), the
source from which the inspired historian drew his account (cf. Jamieson and Keil). Built,
i.e., fortified. Go out, to prevent all communication between the countries. " The fortification
of Kamah by Baasha presupposes his recovery of the cities, which had been taken by
Abijah from the northern kingdom, and which, according to ch. xv. 8, were still in Asa's
possession" \Keil\. Benhadah, Benhidri in Assyrian monuments; Ader in Sept., to
whom smaller provinces round Damascus (Heb. Darmesck) were subject. Ver. 3. There is,
let there be a league, &c. Ver. 4. Ijon, city of Naphtali (1 Ki. xv. 20). Dan colonised
(Judg. xviii. ; Jos. xix. 47). Abel-maim, " meadow of waters," supposed to be situated on
marshy plain near uppermost lake of Jordan. Store or " all Cinneroth and all the land
of Naphtali " in 1 Ki. xv. 20. Both statements true and supplementary. Ver. 5. Cease.
Baasha might intent} to reside in Kamah. Unexpected hostilities from his son and ally
prevented further progress, and Baasha's death soon after interrupted work of fortifying.
Ver. 6. No actual engagement mentioned. Geba (Jos. xviii. 24). Mizpali (Gen. xxxi.
45-55).

Vers. 7-10. Asa reproved by prophet Hanani. Hanani, father of Jehu the prophet (xix. 2).
Relied not on God, from whom prosperity and former victory, but on man. Escaped. That
is, if he had trusted in God he would not only have defeated the army of Baasha, but that
of Benhadad. His conduct in parting with temple treasures and bribing an ally of the
King of Israel most foolish and lost him a splendid victory. Ver. 8. The huge host of the
Ethiopians overcome by God's help. Assyria would have been, had Asa trusted in God,
Ver. 9. for, a striking description of divine providence over the man whose heart is perfect
with God. Ver. 10. This address vexed Asa, and spread discontent among his people,
whom he oppressed, tried to crush in some form or other. He maltreated the prophet.
Prison, house of stocks, a sort of torture for crime Heb. , house of distortion, because limbs
were so set and fixed as to be twisted and distorted in it.

Vers. 11-14. Asa's sickness and end. Book of Kings, a public record of civil events.
Diseased, a kind of gout, but uncertain, began two years before death (ver. 13), became
greatly " moved upwards " in body and proved violent in nature. Yet, as in war, so in sick-
uess, he put undue confidence in man. Physicians, Egyptians in high repute at foreign

223

HOM1LETIC COMMENTARY: CHRONICLES. ICHAP. xvi.

courts, who pretended to expel disease by charms and mystic rites. Buried him in a rock
tomb ; made, digged by himself, in his lifetime, as often done by Oriental kings, with
special funeral magnificence ; odours to neutralise offensive smells of corpse exposed on
' the bed" to public view, or to embalm with aromatic spices in great profusion. Great
burning. According to some, consuming spices customary at funerals of kings ; according
to others, for cremation of the body, " a usage which was at that time, and long after,
prevalent among the Hebrews, and the omission of which in the case of royal personages
was reckoned a great indignity (ch. xxi. 19 ; 1 Sam. xxxi. 12 ; Jer. xxxiv. 5 ; Amos vi. 10)"
[Jam.~\.

HOMILETICS.
THE FOLLY OF BRIBERY. Verses 1-10.

Asa hired the help of a heathen neighbour, the powerful King of Syria,
to defend himself against the attack of Baasha. This considered prudent, a
good stroke of policy, but trust in man, not in God, and met with condemnation

from Hanani the seer. I. It led to sacrilege in religious things.

Treasures of the temple were diverted from sacred to worldly use. The sanctuary
and the palace robbed to bribe an earthly king to help ! Religious ordinances
desecrated, justice sold, and men bribed often by " silver and gold " ; gifts
bestowed or promised with a view to prevent judgment or corrupt morals
abominable. Bribery a canker in constitutional governments, a disgrace in all
departments of life. He who presents a bribe perpetuates moral evil, sacrifices
both truth and right to selfish interests. Absalom bribed the people to become
the king. Judas bribed by high priests to effect the death of Christ.

" Judges and senates have been bought for gold :
Esteem and love were never to be sold * [Po^e\.

II. It brought down Divine reproof. God not bribed, comes on
the scene in the person of the prophet, " At that time Hanani the seer came "
(ver. 7). "Wrong must be condemned, right declared, and severe reproof
administered to evil-doers. 1. Asa acted unworthy of GocPs representative.
Kings, priests, and judges God's vicegerents, must be free from corruption and
bribery. " Thou shalt not wrest judgment ; thou shalt not respect persons,
neither take a gift." 2. Asa sought not God's help. "Because thou hast
relied on the King of Syria and not relied on the Lord thy God." When God
is forsaken he will assert his supremacy and claims in conscience, in providence,
in affliction. Wicked men not allowed to indulge in excuses and selfish pleas ;
nor to plead the power of circumstances, the force of reason, and the probability
of success. Never put money before duty, mar before God I II. It defeated
its own ends. " Herein thou hast done foolishly." Man's foresight not
always wise. 1. Asa missed the opportunity of a double victory. " There-
fore is the host of the King of Syria escaped out of thine hand." A
victory over the combined forces of Baasha and Benhadad more splendid than
that over the Ethiopians lost by his conduct Possible by unnecessary and
improper alliances to hinder our good and preveni God from granting deliverance.
2. Asa exposed himself to greater danger. " Therefore from henceforth thou
shalt have war" (ver. 9). The cupidity of the one increased the hostility of the
other (1 Kings xv. 32). Those who bribe and those bribed not to be depended
upon. Money will dissolve the most solemn league. For gold men will sell
their votes, their conscience, and themselves. Cato complained that M. Ccelius
the Tribune " might be hired for a piece of bread to speak or to hold his peace."
Never rule conduct by the fear of man instead of trust in God. " The fear of
man bringeth a snare : but whoso putteth his trust in the Lord shall be safe
(may set on high above danger, c.) " (Prov. xxix. 25).
224

CSAP. XVL] HOMILETIC COMMENTARY: CHRONICLES.

THE INFLUENCE OF MONEY. Verses 2-4.

There seems much to excuse Asa's conduct. In his days it was often thought
right to buy oneself out of danger. But the bribery of Benhadad condemned
and cannot be justified. Learn the influence of money. I. There is a law-
ful use of money. Used for educational and philanthropic purposes, to en-
courage industry, arts, and sciences, to relieve distress and advance the cause of God,
it is better than fleets and armies. Rightly used, " money answereth all things."
II. There is an unlawful use of money. Used for selfish ends, to frus-
trate right and bribe men to wrong. It may buy men in limbs, intellect, and con-
science ; make peace and create war. It is one of the mightiest rulers, one of
the most popular gods in the world! "A man furnished with the arguments
from the mint will convince his antagonist much sooner than one who draws
them from reason and philosophy. Gold is a wonderful clearer of the under-
standing, it dissipates every doubt and scruple in an instant ; accommodates itself
to the meanest capacities ; silences the loud and clamorous, and brings over the
most obstinate and inflexible" [Addison]. III. The unlawful US6 of money
becomes a curse* Put against duty, vi tue,and God, its power is pernicious.
It breaks up alliances, prepares for temptations, corrupts human nature, and
influences to injustice. " Benhadad hearkened unto King Asa " and was a striking
contrast to Hanani. True religion only begets love for truth, upholds commercial
honesty, social order, and just government. God rewards the man who resists
bribes and acts uprightly. " He that despiseth the gain of oppressions, that
shaketh his hands from holding of bribes, that stoppeth his ears from hearing
of blood, and shutteth his eyes from seeing evil, he shall dwell on high ; his
place of defence shall be the munitions of rocks ; bread shall be given him.
his waters shall be sure."

ASA'S VAIN HELP. Verses 2-4 and 12.1

Years of prosperity did not make Asa a better man. " In all time of our
wealth, &c." He forgot need of help, and in times of danger resorted to worldly

policy and trusted not to God. I. In time of war he relied upon

human help. In northern kingdom, Baasha exterminated posterity of
Jeroboam, ruled upon the throne, and menaced Jerusalem. Ramah, on the
dividing lines of the two kingdoms, built and held in defence. Baasha
strengthened himself in his bold designs by league with King of Syria, but was
bought oft", bribed to help Asa. This political wisdom, but spiritual folly;
prospered for a time, but costly in its triumph. It might be prevalent custom,
but not the path of duty. Is our code of honour any purer ? Do we seek to
get out of difficulties by questionable means ? Give money for leagues, covenants,
and deliverance? Such reliance is vain help, entails mischiefs in social and
spiritual matters which outweigh all apparent gains. Better confide in God
than in our own schemes. " Cursed be the man that trusteth in man, and
maketh flesh his arm, and whose heart departeth from the Lord." II. In time

of sickness he relied upon foreign physicians. No harm in

physicians, but physicians without scientific training, physicians with only charms
and mystic arts, are " physicians of no value." (Heathen doctors and witchcraft.)
1. This foolish conduct. "Sought not to the Lord," after his former experience
of God's faithfulness and truth, after his stern reproof by the prophet. What
avails physicians of greatest skill and kindness without God ? Entire confidence
in creature, misplaced and dishonours God. 2. This useless conduct. Physicians
could not cure ; the disease spread, and recovery impossible. Physicians,
ministers, and friends but men, not to be despised, only used as servants of God,

225

I10MILETIC COMMENTARY: CHRONICLES. [CHAP. xvi.

and not as sum-totals. In all extremities, sickness, and death, call upon the
Lord for help. " Put not your trust in princes, nor in the son of man, in whom
there is no help (salvation)" (Ps. cxlvi. 3). " Cease ye from man, whose breath is in
his nostrils ; for wherein is he to be accounted of ? "

THE MINISTRY OP TRUTH. Verses 7-10.
I. Exercised by a Divine messenger. "Hanani the seer came to Asa,

King of Judah" specially qualified and commissioned by God. "The Lord God
of their fathers sent to them by his messengers, rising up betimes and sending,
because he had compassion on his people and on his dwelling-place." II. Re-
vealing the true source of help. Asa overcame Ethiopians with very
many chariots and horsemen. " Because thou didst rely on the Lord, he delivered
them into thine hand." Men could not be reproved for doing wrong if they
knew no right for not trusting God, if God was not revealed to them.
III. Treated with injustice. " Asa was wroth with the seer and put him
in a prison, &c." Rejection of Divine reproof sadly common and self-ruinous.
Message despised and messenger persecuted. " He that refuseth instruction
(correction) despiseth his own soul." IV. Justified by its results.
Truth may be kept down, but never crushed ; prophets imprisoned or put to
death, but right prevails. Divine reproofs attested by conscience, vindicated by
providence. Revenge is impotent. God's purpose cannot be frustrated.

GOD'S PROVIDENCE IN THE WORLD. Verse 9.

God would have helped Asa if he had called upon him ; for he
is everywhere present in time of need specially ready to help those
who trust Him. I. Providence benevolent in its design. "To
show himself strong in the behalf of them whose heart is perfect toward
him." He not only sees danger, but delivers from it, keeps and defends his
people. If King Philip could sleep saf ely because his friend Antipater watched
over him, how much more kind and efficient the providence of God !

II. Providence personal in its exercise. "We learn from

observation of others. God inspects and rules of himself not by abstract laws
and principles merely, not by secondary causes, not by the eyes and agencies
of inferior creatures. " He shews himself strong " in purpose and proceedings.
II. Providence minute in its inspection. "To and fro,'
publicly and privately, in thought and act. His vigilance ever active and
never worn out. Nothing escapes his notice nor eludes his grasp. " For his
eyes are upon the ways of man, and he seeth all his goings." IV. Provi-
dence universal in its extent. "Through the whole earth."
Diana's temple was burnt down when she was busied at Alexander's birth. " I
cannot be everywhere present," cried Napoleon when he lost one battle in trying
to gain another. " The eyes of the Lord are in every place " on sea and land,
in society and solitude. We cannot go from his spirit nor flee from his
presence. In heaven above and hell beneath (Psa. cxxxix.).

" What can 'scape the eye
Of God, all-seeing, or deceive his heart
Omniscient ? " [Milton].

V. Providence swift in its operation. " The eyes of the Lord
run to and fro." Implying celerity, swiftness in giving relief. Delay only
when needful and good for us. In promise and fulfilment, " his word runneth
very swiftly." Lessons Encouragement for the believer, a warning to the
wicked, a reason for circumspection to all.
226

CHAP, xvi.] 1IOMILETIC COMMENTARY: CHRONICLES.

THE EYES OF THE LORD. Verse 9.

I. The description of providence. " Eyes of the Lord" in Scripture
signify 1. His knowledge. 2. His providence. (1) The immediateness of provi-
dence His own eyes. (2) Its celerity and speed. (3) Its extent. (4) Its diligence.
(5). Its efficacy. II. The design of providence. "To show himself strong,
&c." I.He has strong understanding, and wisdom to contrive. 2. Strong affection to
love. 3. Strong words to cheer and fortify. 4. A strong arm to exert almighty
power. The persons for whom those who are truly gracious and sincere
[J. Ryland, sen., 1750].

ASA'S PERTINACITY IN WRONG-DOING.
I. When reproved for sin he did not confess it. In consequence

he committed one evil after another. David reproved by Nathan was conscience-
stricken, melted to penitence and confessed, " I have sinned against the Lord."

Not so Asa. II. He added greater guilt by trying to hide

his sin. He denied it, got into a rage with the seer, and persecuted him.
Reproved, probably in the presence of courtiers ; he was haughty, took advantage
of his circumstances, and adopted severe measures in apparent refutation of his
sin. " To hide a sin with a lie is like a crust of leprosy over an ulcer," says
Jeremy Taylor. " He that covereth his sins shall not prosper ; but whoso
confesseth and forsaketh them shall have mercy." III. "When he would

neither confess nor forsake his sin God sent affliction, which
did not at first humble him. Man could not lodge Asa from his
hiding-place, but God's resources are never exhausted. What the final issue
was appears uncertain. From Scripture references the last expedient might
iiumble the king and bring him to God. But at beginning of sickness not
in right state of mind, and applied to wrong source for help. " This is a striking
example of pertinacity in sin, which carries with it a solemn warning. Who
would have expected this of the once pious Asa ! What an urgent
enforcement does this example furnish of the exhortation of the apostle : ' Take
heed, brethren, lest there be in any of you an evil heart of unbelief in departing
from the living God. But exhort one another daily, &c.' That, indeed, must
be a most treacherous and deceitful thing which could lead a rational and
religious being so far away from the truth and piety as thus to persist in his
iniquity, and attempt to justify himself before God yea, more than that,
virtually to engage in an unequal warfare with Heaven, and to accomplish,
by unblessed means, what God had pronounced impracticable " [Rev. W.
Sparrow].

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 5, 6. He built Geba. Forti- ployed to spread the word of God.

fications demolished. 1. Men pros- The strongholds of the world become the

trated in their wicked design. 2. The defences of the Church. I. This illustrated

materials by which they carried out by the case of Ramah. II. It has been

that design captured and used for often observed since 1. The world's

opposite purposes. Ramah taken, " the stronghold of science has been rifled

stones and timber " used to build by the Church for its defence, and the

other defences. Voltaire's printing world defeated with its own weapons,

press, by which he sought to deluge 2. By the grace of God, men who were as

France with infidelity, fell into the Ramah Saul of Tarsus for example

hands of the Bible Society, and em- have been made as the outworks of

227

EOMILETIC COMMENTARY: CHRONICLES. [CHAP. xvi.

Christianity [Bib. Museum]. It is
a fine use to which Bossuet has turned
this military incident as illustrating
the duty, not of rejecting the materials
or the arguments collected by un-
believers or by heretics, but of employ-
ing them to build up the truth,
" Batissons les forteresses de Juda des
debris et des ruines de celles de
Samarie" [Stanley].

Ver. 9. Whatever is done in the
world falls under the notice of God.
Not that he needs move from place to
place, or run up and down from
country to country to see what is done,
for by one infinite, indivisible act, he
beholdeth all things in all places ; but
the Scripture thus teaches the infalli-
bility and particularity of his know-
ledge; even as we are said to know
those things infallibly which we have
viewed upon the place ; for otherwise
there is neither high nor low, far nor
near, first nor last, to God all things
being at once before him for ever
(Jer. xxiii. 23). If the Lord is every-
where, let us everywhere see the
Lord. Moses saw him that was
invisible. Did we but keep this com-
mon principle warm upon our spirits,
The Lord seeth under the whole heaven,
how heavenly would our lives be !
And seeing the Lord seeth as under
the whole heaven, so into the hearts of
all men, how should it deter us, even
from heart sins, and the closest
hypocrisy ! Again, the Lord seeing in
all things, disposeth all things. As
his hand set up all in order at first,
so his eye hath kept all in order ever

since, and will do for ever. Take
these conclusions concerning the sight
of God : First, the Lord beholdeth all
things distinctly, not in gross only
the least as well as the greatest. He
looks upon every parcel and opens the
whole pack of human affairs. Secondly,
he beholds every thing and person per-
fectly, fully, quite through. His is an
intentive and most attentive view.
Thirdly, in seeing he governs every-
thing effectually and works it to his
own ends. Fourthly, he seeth all
things together, not successively, or
one thing after another. He that is
all eye seeth all at once, all is one.
"Known unto God are all his works
from the beginning of the world."
Hence, take two inferences : the first
serving for the instruction and conso-
lation of all who know and fear God ;
and the second for conviction and
terror to the wicked [Caryl].

Yers. 12-14. Asa's End. I.Asa's
sickness and death. At first affliction
unimproved, grew more severe. Death
sad, certain, and hopeful. 2. Asa's
burial, magnificent, honoured, and
admonitory. " The eminent piety and
usefulness of good men," says one,
" ought to be remembered to their
praise, though they have had their
blemishes. Let their faults be buried
in their graves, while their services are
remembered over their graves. He
that said, ' There is not a just man that
doeth good and sinneth not,' yet said
also, ' The memory of the just is
blessed,' and let it be so."

ILLUSTRATIONS TO CHAPTER XVI.

Yers. 3-6. Silver. " A bribe is a
price; re ward, gift, or favour bestowed
or promised, with a view to pervert the
judgment or corrupt the conduct of a
judge, witness, or other person " [Fe6-
ster\. " Philip of Macedon was a man
of most invincible reason this way," says
Addison. " He refuted by it all the
wisdom of Athens confounded their
statesmen, struck their orators dumb,
and at length argued them out of their
liberties " [quoted by Dr. Thomas].
228

Yer. 9. Strong. Caesar was accus-
tomed to write short letters. One of
his generals, Quintus Cicero, was in
great extremity, being besieged by
fierce hordes of Gauls, when he received
from him the following message : " Caesar
to Cicero : Keep up your spirits. Expect
help." Let us expect help from God,
trust to him instead of relying on man
in times of extremity and danger.

Yer. 10. Wroth with the seer. The
most difficult province in friendship is

CHAP, xvii.] HOMILET1C COMMENTARY: CHRONICLES.

letting a man see his faults and errors, always be strictly just and not too

which should, if possible, be so contrived frequent [Bacon].

that he may perceive our advice is given Vers. 13, 14. Asa slept.

him not so much to please ourselves ., ,-.. .,

as for his own advance. The . "^S^^S

proaches therefore ot a friend should fall" [Cowper].

CHAPTER XVII.

CRITICAL NOTES.] This chapter is peculiar to the writer of Chronicles. Jehoshaphat
becoming king takes measures for defence of his kingdom (vers. 1-9) ; in consequence
grows in power (vers. 10-19). .

Vers. 1-6. Jehoshaphat's measures for defence. Strengthened, prepared to resist, to defend
against attack from northern kingdom. Ver. 2. Garrisons or governors (c/. 1 Ki. iv.
7-19), all fortresses filled with troops, military stations established in various parts of the
country and hi cities of Mount Ephraim which belonged to Jehoshaphat (ch. xv. 8).
Ver. 3. First, ancient imitated piety of his great ancestor in early part of his reign.
Baalim in contrast with the God of his father, idol deities generally (Judg. ii. 11). Ver. 4.
Doings of Israel. Special idolatrous customs of northern kingdom at the time and the
worship of the calves. Ver. 5. Presents, freewill offerings, not ordinary taxes paid to
royal treasury. " Some reason to believe that a ' benevolence ' of this kind was expected
as a matter of course at the accession of a new sovereign" [Speak. Com.']. Ver. 6.
Lifted up, not proud (chs. xxvi. 16 ; xxxii. 25) ; exalted by the ways of Jehovah (marg.), was
encouraged, emboldened by a sense of Divine favour and ventured on reforms.

Vers. 7-11. Moral measures. Princes, extraordinary commissioners and priests along
with them. A deputation of five princes, nine Levites assisted by two priests, took a copy
of the law with them, sent on tour in towns of Judah to give religious instruction to the
people. Vers. 9-11. Presents, Philistines tributaries or wishing to become such ; Arabians,
nomad tribes on south of Dead Sea, sought protection and paid tribute in cattle.

Vers. 12-19. Jehoshaphat's greatness and prosperity. Castles, places of defence situated
for protection of roads, or valleys opening into the country (ch. xxvii. 4). Store, cities for
keeping ammunition and provisions in preparation of siege. Business, much labour also
expended on old " cities of Judah," besides building and fortifying other places. Vers.
14-19. " Whenever a census was taken among Israelites, the numbering was by tribes
and families. Hence the expression in text, which occurs thirteen times in first chapter
of Numbers " \_Speak. Com.]. Captains, princes of thousands, highest officers in command.
Three of them, Adnah the highest post. By the side of him who commanded largest
division, Jehohanan and Amaziah had command of 280,000 and 200,000 men. Ver. 16. Amaz.
a volunteer, or by an act of his own devoted himself to the service of Jehovah. Light-
armed and heavy-armed troops waited on the king. " These numbers have been with
good reason regarded as corrupt by most critics. They cannot be successfully defended
either as probable in themselves or as in harmony with the other statements of the
military force, or of the population, contained in our author " [_Speak. Com.~\. Others
account for the numbers by including every one fit to bear arms in time of peace pursu-
ing their daily callings ; auxiliaries from tributary Philistines and Arabs ; and all who on
religious grounds attached themselves to the kingdom of Judah [cf . Murphy'}.

HOMILETICS.
JEHOSHAPHAT'S GOOD BEGINNING. Verses 1-19.

Natural for Jehoshaphat to succeed his father, but in defending his kingdom
ne indicated a policy ; in rising above his surroundings, resisting prevalent
customs, and introducing reforms he made a good beginning. Taking the

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HOM1LET1U COMMENTARY: CHRONICLES. [CHAP, xvn

chapter as a sketch I. Jehoshaphat's natural defences. Jehosha-

phat " strengthened himself against Israel." During Asa's decay Ahab acted
with vigour. Israel getting a formidable kingdom, needful for Jehoshaphat to
bestir himself and maintain his own. This done not by league and bribe, but in
natural, just, and quiet method against possible attack. A prudent man fore-
sees the evil and prepares for it. The tempers of men must be watched, the
threatenings of the times met, and weak places should be strengthened and
guarded. To ignore inevitable tendencies, to act without foresight and prepara-
tion, most ruinous. II. Jehoshaphat's moral reforms. He cared for
the spiritual welfare as well as for the outward security of the kingdom. Anxious
to restore the worship of Jehovah, to instruct the people, and to administer
justice (xix. 5). 1. Reforms springing from personal piety. He himself upright
and sincere in serving God. A man of foresight and reverence, of deep convic-
tion and uncompromising principle. One who felt God's presence more needful
than garrisons in cities and forces on land. 2. Reforms displaying zeal against
idolatry. He walked " not after the doings of Israel " (verse 4), was dead
against calf worship, strictly adhered to Divine enactments, removed monuments,
and destroyed groves which disgraced the land, and almost entirely cleansed it
from idolatry (xx. 33). 3. Reforms connected with the instruction of the people.
A commission of education was formed, equipped, and sent " about throughout
all the cities of Judah, and taught the people " (ver. 9). Kings and princes
help a nation, not by stifling inquiry, attempting to force opinion and punishing
heterodoxy ; but by spreading education, encouraging virtue, and exalting God's
word. Nations who receive this word most tolerant and intelligent, most
philanthropic and exalted. III. Jehoshaphat's consequent pros-
perity and honour. In personal conduct separated alike from gross
idolatry and Israelitish apostasy ; in government ruling in the fear of God, and
for the good of his subjects, "the Lord stablished the kingdom in his hand." 1. At
home peace and plenty. His people loyal and submissive, voluntary offerings
abundant "riches and honour" without stint. 2. Abroad security and honour.
None disturbed his peaceful reign, hostile peoples bowed before him, the tributes
of nations poured into his treasury, and the fear of God " fell u m all the
kingdoms " with its restraining influence.

JEHOSHAPHAT'S UPRIGHTNESS. Verses 3, 4.

Jehoshaphat expressly commended for integrity, even when condemned for his
sin (xix. 3). This corresponds with his conduct at beginning of his reign,
and the continuance of his uprightness after sad and untoward events. I. A

man's character is determined by his relation to God. He

acknowledged and " sought the Lord God of his father." In some relation all
stand to God, and according to conduct, not creed, profession nor opinion, moral
character and condition determined. II. A man's character and

course of life are specially observed by God. David's life described

in parts, each part under God's inspection. Youth, manhood, and old age ;
relapses and restorations known to him. Scripture lives detected, impartially
given in temptations, failings, and virtues. " Thou, Lord, knowest me : thou
hast seen me and tried mine heart toward (with) thee" (Jer. xii. 3). III. The

latter part of a man's life may be worse than the first part.

" The first ways of his father David." A contrast between the earlier and the
latter days of David, who relapsed and dishonoured in character. Age should
bring wisdom, honour, and meetness for eternity. The seed ripens for the crop.
Youth grows into maturity, and the student should give the accomplished
scholar. Sad to deteriorate in life (Solomon, Jehoshaphat, &c.). " Sad when
230

CHAP, xvn] HOMILETIC COMMENTARY: CHRONICLES.

you have to go back to a man's youth to find his virtues, or his most conspicuous
excellences ; but most beautiful when a man's earlier mistakes are lost in the
richness and wisdom of his later conduct " [Parker]. IV. The good only

and not the evil in a man's life should be imitated. Jeho-

shaphat walked in the godly ways of David ; customary and easier to follow the
evil. Multitudes and fashions influence ; men naturally prone to the inferior
and to forget the lofty and spiritual. The universal influence of bad examples
presupposes a universal readiness to yield to it. " Be ye therefore followers
(Greek, imitators) of God as dear children " (Eph. v. 1).

" Presume not that I am the thing I was,
For I have turned away my former self,
So will I those that keep me company " [Shakes.].

THE TEACHING COMMISSION. Verses 6-9.

This a counterpoise to influences which had degraded Judah, and a continua-
tion of Asa's reaction. These men employed eminently useful, though otherwise

unknown. I. The persons which composed the commission.

Officers of court and camp, of civil and religious authority. 1. The princes. A
deputation of five to represent civil and constitutional government. 2. The,
Levites. Nine in number to instruct in ritual and temple service. 3. The
priests. Two to explain the nature and enforce the duties of religion. The
commission not warriors nor revolutionists, but reformers and revivalists. To
educate the people in their duty to God, the king, and to each other. II. The
work which the commission had to perform. Educational and
religious. 1. To leach the people. " They taught in Judah " (ver. 9). Educa-
tion required to chase away superstition, ensure just legislation, develop the
energies, and alleviate the condition of the people. 2. To expound the word.
" The book of the law " with them. God's law their text-book and authority.
The command of the prince, the creed of the priest, and the ritual of the Levite
not to displace God's word. A law above man, a book more than human to
appeal to : a written statute, an authoritative declaration, a final revelation to
which to call men's attention. " In vain do they worship me, teaching for
doctrines the commandments of men." III. The effects which followed
the work of the commission. The nation improved, reformed, and
greatly blessed. 1. In outward prosperity. Peace and prosperity enjoyed ;
insurrections and wars prevented ; unbroken opportunities for pursuit of educa-
tion and commerce. 2. In moral character. People taught the law of God,
returned to religious ways and worship. God's presence their defence and
dignity (ver. 10). Such the effect of the Bible at all times. Its principles
tend to civilise and elevate, reform and refine. It is the foe of oppression, the
protector of the weak, and the Magna Charta of true liberty. What the
boasted civilisation of ancient or modern nations without the Bible ! Judge
Bible teaching by its fruits ! Everywhere it justifies its existence and claims.
Its itinerant ministry and popular teaching in the providence of God has preserved
this country from revolutions and wars amid the ruins and dissolutions of
European nations !

JEHOSHAPHAT'S GREATNESS. Verses 12-19.
I. In the extent of his possessions. "Castles and cities of store,"

places for victuals and arms. " He had much business," undertakings of religion,
preparations for peace and war. A great kingdom and great responsibilities
committed to his care. II. In the vastness of his army. The warriors

231

HOM1LETIC COMMENTARY: CHRONICLES.

[CHAP. xvit.

arranged in the army according to their father's houses. Consisted of five
unequal divisions, comprised 1,160,000 men, without including those who
garrisoned the fortresses. No monarch, since the time of Solomon, equalled
Jehoshaphat in the extent of his revenue, in the strength of his fortifications,
and the number of his troops \Jamieson\. Ill, In tlie skill of his
captains. Five great generals, loyal in spirit, mighty in valour, and ready for
any undertaking. "These waited on the king" (ver. 19).

" There is not a sovereign in Europe or in the world, but might read this
chapter with advantage. 1. It shows most forcibly that true religion is the basis
of the state ; and that wherever it prospers, there the state prospers. 2. It
shows also, that it is the wisdom of kings to encourage religion with all their
power and influence; for if the hearts of the subjects be not bound and
influenced by true religion, vain is the application of laws, fines, imprisonments,
or corporal punishment of any kind. 3. A religious nation is ever a great
nation ; it is loved by its friends, it is dreaded by its enemies. 4. It is ever a
peaceful and united nation : the blessings of religion, and a wholesome and
paternal government, are so fully felt and prized, that all find it their interest
to preserve and defend them. Harmony, peace, piety, and strength are the
stability of such times. May Britain know and value them !" [A. Clarke].

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 4-6. Jehoshaphat' s religion. 1.
Practical in its possession. Not formal,
complimentary, nor expedient for the
times. A man of deep conviction,
courage, and generous patriotism. If
the end had only been as beginning,
almost a complete character ! 2. Ear-
nest in its nature. He " sought " ear-
nestly and constantly "the Lord God of
his father." 3. Prominent in its testi-
mony. For eighteen years contem-
porary with Ahab and Jezebel, the period
of Baalism in Israel firm and faithful,
" sought not unto Baalim." 4. Self-
denying in its example. " Not after the
doings of Israel," fashionable and pre-
valent ; but " lifted up " in conformity
to God and delight in God's service.
The working hand and the happy heart.
The chief things for a traveller on such
a pilgrimage as ours is a right goal
before him, the right road before him.
the right impulse within him. The
chief thoughts of which we are here
reminded are : 1. Religion pervading
our life the Lord. 2. Activity per-
vading our religion the ways. 3.
Cheerfulness pervading our activity
[Christian Treasury, 1859].

Vers. 7-11. The royal edict. I. We
notice the edict of king Jehoshaphat :
1. Mark the benevolence displayed in
232

it ; 2. Its policy was not inferior to
its benevolence : 3. The benefits arising
from it were incalculable. II. The
manner in which it was carried into
execution. This suggests 1. That
loyalty to the king demands our concur-
rence with him in his good work; 2. That
gratitude to the Jewish nation demands
it at our hands ; 3. A love to the
rising generation should lead us to
avail ourselves of the present oppor-
tunity to promote their welfare; 4.
That a concern for the honour of our
holy religion should operate to unite
us all in executing the royal edict
\G. Simeon, M.A.~\.

Ver. 13. Business, which he per-
formed diligently, personally, and tho-
roughly. " Many works (LXX.) going
forward at once ; a negotious man was
he. His business, say some, lay in
beautifying and fortifying those cities.
Augustus gloried at his death, that
whereas he had found Home built with
brick, he had left it made of marble
[Trapp\.

Ver. 16. Willingly offered himself,
The volunteer 1. Religious in spirit.
Recognition of "the Lord." 2. Resolute
in arms. The vows of God upon him.
3. Valiant in service. Like ancient
votaries in Mohammedan armies, never

CHAP, xvni.] HOMILETIC COMMENTARY: CHRONICLES.

known to return home without victory.
" The people blessed all the men that
willingly offered themselves to dwell at
Jerusalem."

" He always wins who sides with Thee,

To him no chance is lost ;
Thy will is sweetest to him, when
It triumphs at his cost" [F. W. Faber}.

ILLUSTRATIONS TO CHAPTER XVII.

Vers. 3-5. The Lord with him, stab-
lished the kingdom, &c. God is the only
source of stability as infinite, absolute,
and changeless. He gives stability to
his word, church, and people. " In the
great hand of God I stand " [Shake-
speare].

Vers. 7-9. The book of the law. The
influence of the Bible has been very
efficient towards the introduction of a
better and more enlightened sense of
right and justice among the several
governments of Europe. It taught
the duty of benevolence to strangers,
of humanity to the vanquished, of the
obligation of good faith, of the sin of
murder, revenge, and rapacity. The
history of Europe, during the earlier
periods of modern history, abounds with
interesting and strong cases to show
the authority of revelation over tur-

bulent princes and fierce warriors, and
the effect of that authority in meliora-
ting manners, checking violence, and
introducing a system of morals which
inculcate peace, moderation, and justice
[Chancellor Kent].

Ver. 13. Much business. Nothing
is denied to well-directed labour ; no-
thing is ever to be attained without it
[Sir Joshua Reynolds]. All sorts of
mischiefs happen to unoccupied pro-
fessors of religion ; there is no evil
from which they are secure. Better
would it be for them to accept the
lowest occupation for the Lord Jesus
than remain the victims of inaction
[Spurgeon],

" Troubles spring from idleness,
And grievous toils from needless ease"
[Franklin].

CHAPTER XVIII.

CRITICAL NOTES.] This chapter relates Jehoshaphat's alliance with Ahab (vers. 1-3) ;
induced to go to Ram.-gil. (vers. 4-11) ; Micaiah's adverse prediction (vers. 12-17) ; cou-
tinued reproof (vers. 18-22) ; and sufferings (vers. 23-28); the two kings enter battle with
sad results (vers. 28-34). With this chapter corresponds 1 Ki. xxii. 1-35.

Vers. 1-3. JehosJiaphat's alliance with Ahab. Affinity. Joram, his sou, married Athaliah,
daughter of Ahab and Jezebel (xxi. 6). Years, in Jehoshaphat'a seventeenth year, eight
after marriage. Killed, gave magnificent feast to influence him in favour of enterprise.
Ramoth., heights of Gilead, in territory of Gad, to wrest from King of Syria. Ver. 3.
Jehoshaphat easily consents, without consulting God.

Vers. 4-11. The consultations. Previous to declaration of war customary to consult
prophets (1 Sam. xxviii.). Ahab complied. 400 prophets, creatures of Ahab connected with
calf-worship, encouraged the king. Ver. 6. Jehoshaphat, dissatisfied, inquired for a true
prophet ; besides, in addition, or yet more. Ver. 7. Micaiah, known only from this incident,
sent for. Always evil, lit., all his days, wanting in Kings. Ver. 8. Officers, eunuch or cham-
berlain. Ver. 9. Graphic scene, void place (open space, Rev. Vers.). A large area for
markets, courts, and business. Each king on his portable throne, clothed in royal
garments, and spectators all around. Ver. 10. Zed., more prominent than rest.
Had made previously, in anticipation of some such occasion as now given [Speak. Com.] .

233

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xvnr.

Horns, like candle extinguishers (often worn as military ornaments) ; iron, symbol of
military power. Push, a common metaphor for attacking and overcoming enemies.
Thus two heroes impersonated ; Kings of Israel and Judah would triumph (Deut. xxxiii.
17 ; Ps. xliv. 5 ; Dan. viii. 4).

Vers. 12-17. Micaiah's adverse prediction. The well-intentioned messenger tries to
persuade Micaiah to agree with majority, predict success, and be released from prison
and severer punishment. He rejects counsel, remains fearless and firm. Ver. 14. Go up,
the ironical answer of the 400, well understood by Ahab. Adjure, put on oath, he changes
tone and becomes very serious. Ver. 16. Saw, purport of this vision that Israel would be
defeated, dispersed, and king destroyed.

Vers. 18-28. Micaiah's reproof and sufferings. Saw in providence of God events in
fuller detail. Therefore liear the Divine will. Sitting, in splendour and supremacy
(Ps. ix. 7 ; xi 4 ; xlvi. 6, &c.). Standing, about him on both sides. Ver. 19. Entice,
persuade or deceive (1 Ki. xxii. 20). Ver. 20. A spirit, the spirit, i.e., " the evil spirit,"
Satan some ; others, " the spirit of prophecy " in the 400, under the control and command
of the Governor of the universe, at his direction and permission. Ver. 21. Lying spirit.
to mislead when consulted. "The details of a vision cannot safely be pressed any more
than the details of a parable " [of. Speak. Com.']. Ver. 23. Zed., by this fearful disclosure, is
vexed, presumed upon his favour with Ahab, smote Micaiah in contempt and scorn
(Job xvi. 10 ; Jer. xx. 2 ; Lam. iii. 30 ; Mk. xiv. 65) ; and insinuates that the spirit did not
Kpeak by him. Ver. 24. The event would be a reply, when he would go from chamber to
chamber, in some secret place. To hide himself in shame and fear of punishment for
his false predictions. Ver. 25. Micaiah sent back to prison, with scanty prison fare ;
submitted, courageously reproves the king ; predicts his death, and appeals to the people,
who should witness the result.

Vers. 29-34. War undertaken. Ahab afraid, disguises himself, ungenerously advises
Jehosh. to fight in royal attire. Ver. 30. Command of King of Syria proves the prudence
of Ahab's conduct. Ver, 31. Jehosh. only king in field. Cried out, whether to followers or
to enemy, not stated. Perceived, probably from his cry, and pursuit ceased. Ver. 33.
Venture, i.e., in his simplicity, without special aim or intention. Joints, parts where
pieces of armour fitted together. Ahab wounded, notwithstanding his precaution ; kept
standing in his chariot during the day the battle raged, at sunset all over. The war-cry
went through the host, every man returned to his city and to his country. But Ahab
was carried dead to Samaria, and there buried.

HOMILETICS.

THE DANGER OF WORLDLY FRIENDSHIP. Verses 1-3.
Jehoshaphat displeased God by his choice of friends, and began a downward

course, marked by gradual steps. I. Friendship beginning with family

affinity. Jehoshaphat " joined affinity with Ahab " by uniting his son with
Ahab's daughter. Perhaps proud, for he "had riches and honour in abundance,"
and did not want Jehoram "to marry beneath him." Nothing but marriage with
a royal house would satisfy perhaps to conciliate Israel and bring them back to
Jehovah. Evil cannot be conciliated. This might be considered good policy,
but morally wrong ; disobedient to God's command, and brought the kingdom
and royal house to verge of destruction. Unsuitable marriages to preserve
name, property in family circle. " Be not unequally yoked together with
unbelievers." II. Friendship leading to social visits. "After
certain years he went down to Ahab to Samaria." What more natural and
needful to improve acquaintance and inquire about welfare ! Received in royal
style, but corrupted in moral character. Joins in converse with ungodly, can
bear their company, and dwell in their house (Lot in Sodom). He becomes
weaker, more complaisant, and exposed to risk. " I am as thou art, and my
people as thy people." " What fellowship hath righteousness with unrighteous-
ness? &c." III. Friendship ending in alliance for war. "He
persuaded him to go up." Feasted so splendidly, friendship so close, extrication
difficult. The height of incivility, most unreasonable to refuse ! Evil wrought
on his mind, spiritual constitution not proof against bad atmosphere. He lost
power to testify ; censure lost its energy ; his presence no longer a restraint on
234

CHAP, xvin.] HOMILETIC COMMENTARY: CHRONICLES.

folly, and impossible to assume high tone and faithful attitude. " Let not the
king say so," the only mild rebuke. Difficult to walk wisely, faithfully, and
surely in these days of compromise and fashion. But God looks for entire
separation from the world in character, purpose, and conduct. " Know ye not
that the friendship of the world is enmity with God? Whosoever, therefore,
will be a friend of the world is the enemy of God." " Shouldest thou help the
ungodly, and love them that hate the Lord ? "

THE IMPORTANT QUESTION: WAR OR NO WAR? Verses 4-22.

Ahab, tired of waiting for peaceful restoration of Ram.-gil., determined to
recover it from the Syrians by force. Aware of the military strength of the
Syrian king (1 Ki. xxii. 3, 4), he takes advantage of visit and friendship of
Jehoshaphat, whose resources are great, and who suggests an immediate inquiry
of the Lord before expedition. I. The tribunal before which to
decide. Picture the open space (ver. 9). The kings robed in splendour;
the prophets in their imposing ranks and display, confident and insolent in their
lying message ; the one true prophet, hated by Ahab, uncared for by spectators,
yet calm, brave, and true ! Luther before the Diet of Worms. II. The
judgments given. Two kinds from two parties. 1. From false prophets.
" Ahab gathered his prophets together, about 400 men." Every great enterprise
seeks the sanction of God and to clothe itself with Divine authority. Right and
wrong of actions felt to be determined by One higher than man. If Heaven V
signature not gained often forged. Ahab multiplied pagan prophets as Julian
multiplied pagan sacrifices. A band ready to interpret divine decrees in favour of
the king they serve. Think of their number, office, and unanimity ! With one
consent they say, Go ! 2. From the true prophet. Jehoshaphat not satisfied ;
saw from their manner they were not truthful, not Jehovah-prophets ; asks for
" a prophet of the Lord, that he might inquire of him." The vox populi not
always the vox Dei. Micaiah sent for, appears, determines to speak the truth
fearless of consequences. " Athanasius against the world." In terms of irony,
in visions of splendour, when adjured by the king and in appealing to the people.
Smitten by the priests and threatened with the prison, the same answer given.
III. War foolishly undertaken. Ahab bent on war, Jehoshaphat unable
to check him. "And they went to the battle" (ver. 29). 1. Reluctantly by
Jehoshaphat. Ventured too much and gone too far; ensnared and drawn along.
" Enter not into the path of the wicked, and go not in the way of evil men."
2. Timidly by AJiab. Desired to falsify prediction, and disguised himself.
What a cowardly act 1 What friendship to preserve your own life at the
expense of another ! "A good cause makes a stout heart." A soldier conscious
of right, accompanied by God, will stand fearless and victorious on the field of
battle. IV. War ending in disasters. Death to Ahab. To
Jehoshaphat danger in the field, deserved rebuke from God's servant (xix. 2),
invasion of the kingdom, and almost total extinction of the family (xxii. 10).
( Ever dangerous to fight against God. Enterprises opposed to his will can never
prosper. Inquire, Shall I go or shall I not ? When decision known, submit,
and escape the ruin.

' We leap at stars, and fasten in the mud,
A.t glory grasp, and sink in infamy " [\oung~\.

235

HOMILET1C COMMENTARY: CHRONICLES. [CHAP. xvm.

THE FAITHFUL PEOPHET. Verses 7-27.
I. The estimation in -which he was held. "I hate him."

Counted like Elijah as an enemy by Ahab. Micaiah consistent in veracity,
courage, and reproof. The king offended, and imputed all to evil disposition,
personal grudge. Hatred, inveterate and strong, often the reward of
fidelity. " Am I therefore become your enemy because I tell you the truth ? "
II. The stand which he takes. "What my God saith, that will I

speak" (ver. 13). 1. Dependence upon God. In God's hands, not Ahab's. " So
help me God," cried Luther. " Fear him who can destroy both body and
soul." 2. Expectation of God's help. Assured that God would say something,
teach him, and reveal light. Disciples before councils (Mat. x. 18-19). 3.
Determination to utter Gods word. " That will I speak." Balaam could make
no compromise. Reverent attention to divine truth, and determination to die
rather than withhold or betray it, the mark of a true prophet. III. The
pleas urged to move him from this stand. The messenger in kind-
ness warned and advised. 1. The opinion of the majority. 400 prophets
unanimous in decision ! Think of their power and position ! Why be singular
and foolish in opposing ? Agree with the multitude. Unity built on truth,
better than unity built on men. 2. The difficulty of judging who is right.
" Which way Avent the spirit of the Lord from me to thee ? " Zedekiah assumed
to possess the spirit alone, ridiculed in scorn the idea of Micaiah having it.
Circumstances make it difficult to judge who is right among many claimants.
But there is a divine word ; man can understand and receive it, must judge
and decide for himself. Know by results. False prophets assume authority,
take fulfilment of truth in their own hands, despise and persecute others. True
prophets receive and utter the word, leave it with God to verify and vindicate it.
3. The employment of physical force. This is a tyrant's weapon. The screw,
the prison, and the stake, bonds, persecution, and martyrdom in vain. Micaiah
calm in suffering, as bold in action, immovable as a rock, honoured and exalted
in Israel as independent and true, when prophets of Ahab are confounded and
scattered in shame and disgrace.

HOM1LETIC HINTS AND SUGGESTIONS.

Ver. 2. Went down. The royal visit, sought, and sought without delay.

1. The object for which made. 2. " Enquire to-day." Ahab never thought

Results to which led. " The bond of this. God not in his thoughts (Ps. x.

between the two families dates, there- 4). If Scipio went first to the capital,

fore, at least from this time, but and then to the senate ; if the

apparently it had not hitherto led to Romans consulted gods and offered

any very close intimacy, much less to sacrifices before war, should we not

any joint military expeditions. Jehosha- enquire, &c. ?

phat seems to have taken no part in the Vers. 5-7. / hate him. A picture

former Syrian wars of Ahab, nor did he of present time. 1 . Men love to be

join with the great league against the flattered. Ahab, satisfied with his

Assyrians. From this time till the prophets, thought they were inspired

displacement of Ahab's dynasty by and would listen to no one else. 2.

Jehu, very intimate relations subsisted Men speak lies to flatter their superiors,

between the two kingdoms (cf. 1 Ki. servants their masters, courtiers their

xxii. 49 ; 2 Ki. iii. 7 ; viii. 28 ; 2 Chr. sovereigns. Thus the very fountains of

xx. 36) [Speak. Com.']. life corrupt. Prophets, priests, and

Ver. 4. Enquire. God, forgotten in judges encourage falsehood. " A

men's undertakings, should alwavs be wonderful and horrible thing (astonish-
236

CHAP, xvni.] EOMILETIC COMMENTARY: CHRONICLES.

ment and filthiness) is committed in Vers. 8-11. A performance at court.

the land ; the prophets prophesy Picture place, kings on their separate

falsely, and the priests bear rule by thrones, spectators and performance,

their means (lit., according to their Zed. in employing a symbolic action

hands, i.e., under their guidance and was following the example of a former

power), and my people love to have it Israelite prophet, whose " acted

so" (Jer. v. 30, 31). (Populus vult parable" could never be forgotten in

decipi, et decipiatur). 3. In speaking Israel (cf. 1 Ki. xi. 30) [Speak. Com.],

lies they are influenced by supernatural Ver. 13. A faithful ministry. 1.

powers. Such powers exist and The necessity imposed on faithful

mysteriously influence the minds of ministers to speak the truth. God

men. Lying spirits are subtle, wise, and requires it, needful to the welfare of the

numerous ; have easy access to men and people, and consequences of neglec'o

deceive. Seek to hear not what is palat- fearful. 2. The results of speaking

able to our corrupt hearts, but what is truth. Hated by those in authority,

true, needful, and profitable to our souls, ridiculed and opposed by rivals, treated

"Hear the just law, the judgment of the with indifference, cruelty, and death.

HethShates truth shall be the dupeof lies. " f spake the seraph Abdiel faithful found

And he that will be cheated to the last, Amon S the faithless, faithful only he ' _

Delusions, strong as hell, shall bind him \_*nlton\*
fast" [Coicper].

HOMILETICS.
THE PROPHETIC VISIONS. Verse 16.

Solemnly urged to give a serious answer, Micaiah declared the visions revealed
to him by the spirit of God. I. The shepherdless people. " I did see
all Israel scattered," &c. (ver. 16). 1. The death o f the king. Ministers and
kings shepherds of the people to feed, govern, and protect. Ahab fell in battle,
and Israel deprived of ruler. " These have no master." 2. The defeat of the
army. " All Israel scattered," in broken ranks and helpless condition. A picture
of society away from God and divided from one another ; inadequately supplied
with helpers, and needing a compassionate Saviour (Mat.[ix. 36-38). II. The
parabolic Providence. " It may be doubted whether we ought to take
literally, and interpret exactly, each statement of the narrative. Visions of the
invisible can only be a sort of parables : revelations not of truth as it actually is,
but of so much of truth as can be shown through such a medium. The details
of a vision, therefore, cannot safely be pressed, any more than the details of a
parable. Portions of each must be accommodations to human modes of thought,
and may very inadequately express the realities which they are employed to
shadow forth to us" [Speak. Com.]. 1. A picture of 'God's supremacy. "The Lord
sitting upon his throne," supreme in authority, wisdom, and splendour (Is. vi. 1).
2. An insight into supernatural ministry. " All the host of heaven " ready to
serve. " Satan walks to and fro in the earth " in restless activity to do mischief
to God's people (Job i. 7). Other spirits sent on divine errands (Zech. i. 10 ;
Dan. vii. 10). 3. An interpretation of the events of history. Why does this
happen? God orders or permits it. Sometimes heaven is opened to shadow
forth events on earth. God's seers only cnn interpret and apply the vision a
privilege to them and a warning to us.

LYING SPIRITS IN THE PROPHETS. Verses 18-22.

This chapter gives an insight into the meaning of the awful word "tempta-
tion." Yet comforting, for it shows how God is long-suffering and merciful to

237

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. XVIIL

the most hardened sinner ; how to the last he puts before him good and evil,
and warns him of his choice and the ruin to which it leads. I. What warning
more awful, yet more plain, than that of the text? Ahab, told that he was
listening to a lie, had free choice to follow that lie or not, and did follow it.
After imprisonment of Micaiah for speaking the truth to him, he went to Ram.
gilead; yet felt that he was not safe. He went into battle disguised, hoping
to escape from evil by these means. But God's vengeance not checked by paltry
cunning. II. This chapter tells us not merely how Ahab was tempted, but how
we are tempted in these very days. By every wilful sin we commit we give room
to the devil. By every wrong step we take knowingly, we give a handle to some
evil spirit to lead us seven steps further wrong. Yet in every temptation God
gives us a fair chance, sends his prophets, as he sent Micaiah to Ahab, to tell us
that the wages of sin is death, to set before us good and evil at every turn, that
we may choose between them and live and die according to choice. The Bible is
a prophet to us. Every man a prophet to himself. The still small voice in the
heart, the voice of God within us ; the spirit of God striving with our spirits,
whether we will hear or forbear, setting before us what is righteous, noble,
pure, and godlike, to see whether we will obey that voice, or obey oxir own
selfish lusts, which tempt us to please ourselves \C. Kingsley, " Village
.Sermons "].

DIVINE TRUTH AND ITS TYPICAL RECEPTION.

Bible full of human nature. Humanity in varied aspects its excellence and
chief feature. A book for the world. Its biographies. " Representative men."
Here four types of human conduct in relation to divine truth. I. Those
wh.O Seek the truth. Micaiah believed in its existence, prayed for its
teaching, and determined to follow its leading. Sought truth under impression
of its reality, from the right source, in order to render homage to it. " Lead
me by thy truth and teach me." II. Those who are Opposed to
the truth. The priests assumed to be its only depositories, denied the claims
of others, ridiculed and opposed its representative. None so slow to believe in
a Divine spirit as those accustomed to speak Divine words, but in whose hearts
is no Divine life. A lifeless church always bitterest enemy to inquiry, reform,
and independency. " Ye seek to kill me, a man that hath told you the truth."

III. Those -who believe yet disobey the truth. J. believed the

prophet Micaiah, mildly defended his character, yet would not withdraw from
Ahab. He sinned against light and better judgment. Risky thus to act.
" Holding (i.e., keeping down, obscuring, overbearing) the truth in (a course of)
unrightousness " is the way to bring down the judgment of God (Rom. i. 18),
to lose the ability to perceive it, and the power to embrace and practise it.

" Thus men go wrong with an ingenious skill,
Bend the straight rule to their own crooked will ;
And with a clear and shining lamp supplied,
First put it out, then take it for a guide " [ Coivper].

IV. Those who are alarmed at truth. Ahab roused in conscience,
afraid of results, and tried to escape by stratagem. The dupe of his own fears.
The child whom Herod sought to destroy lived, grew, and rose to sovereignty of
the universe. The prediction of Micaiah fulfilled, terror struck into hearts of
soldiers, and the king died in blood-stained chariot.

GOSPEL ARCHERY. Verse 33.

I. The hearts of the unsaved are encased in harness. The harness of (1) In-
difference, (2) pleasure, (3) worldliness, (4) religious formality. II. Having
238

CHAP. XVIII.]

HOMILET1C COMMENTARY: CHRONICLES.

these harnessed hearts for a mark, the gospel bow must be drawn. At some
must be shot the arrows, of (1) Divine goodness, (2) Divine threatenings,
(3) Divine love [R. Berry]

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 18-22. Lyincr spirits. 1. A
doctrine of Scripture (3 ud. ix. 23 ; Job
i. 6 ; ii. 1 ; Ez. xiv. 9 ; Jno. viii. 44 ;
Rev. xii. 9). 2. A fact in experience.
Eve seduced. Many now under strong
delusion (error energising and effectual)
that they should believe a lie (2 Thess.
ii. 11, 12). 3. A mystery of providence.
The problem of human character, of
human life and destiny insolvable on
any other hypothesis. Inscrutable
providence !

Ver. 31. Jehoshaphat'scry. 1. Danger
the result of warning unheeded. 2.
God interfering to deliver. God may
be displeased, never deserts when we
cry unto him. Ahab cared not to
succour. God moved them to depart
from him. 3. Lesson, associate with
evil-doers, then in danger of sharing
their calamities. "A violent man
enticeth his neighbour, and leadeth
him into the way that is not good."

Learn, from the whole 1. That the
contrivances of the wicked are cruel
(Prov. xii. 5, 10). 2. That in carrying
out these contrivances they are greatly
alarmed. Conscience makes them

cowards (Prov. xxviii. 1). 3. That in
the end their fears are realised. In
attempt to ensnare others ensnared
themselves (Prov. xii. 13 ; xxiv. 15,
16; xxvi. 27); expectations of good
disappointed (Prov. x. 2-28 ; xxiv. 19,
20), and their iniquity becomes their
punishment (Prov. v. 22 ; xi. 3 ; xiv.
32).

Ver. 33. Accidents of Providence. I.
The end certain. Bow did its work.
Darts of judgment, designs of Pro-
vidence, never miss the mark. II. The
method of accomplishing the end ap-
parently accidental. At a venture,
casual shot. The hand strengthened,
shaft levelled with unerring eye. What
Ave term chance, casualty, really Pro-
vidence accomplishing deliberate de-
signs, but interposition concealed. 1.
A comfort to godly in trouble, sorrow,
and peril. 2. A warning to ungodly,
who are not safe, exposed everywhere.
Most common occurrences, those from
which we suspect no harm, may prove
destructive to life.

"The all- surrounding heav'n, the vital air,
Is big with death."

ILLUSTRATIONS TO CHAPTER XVII f.

Vers. 1-3. Friendship. It is good
discretion not to make too much of
any man at the first, because one cannot
hold out that proportion [Bacon],

Vers. 7-22. Lying spirits. Com-
pare Elijah's tone (1 Ki. xviii. 27).
i( In the vision which he describes we
feel that we are gradually drawing
nearer to the times of the later
prophets. It is a vision which might
rank with those of Isaiah or Ezekiel "
{Stanley]. Not by any stroke of ven-
geance, but by the very network of
evil counsel which he has woven for
himself, is the King of Israel to be
led to his ruin [Ibid.].

Ver. 29. Disguised. As knowledge

without justice ought to be called
cunning rather than wisdom, so a
mind prepared to meet danger, if
excited by its own eagerness and not
the public good, deserves the name of
audacity rather than of courage [Plato],
Ver. 33. Bow at a venture. It is
marvellous to note on what small con-
tingencies depends our life. An acci-
dental blow, an unexpected fall, a mis-
take in drinking out of the wrong cup,
a misstep in the dark, a fly, a fishbone,
the smallest things often occasion its
termination. This fact is serious enough
to cool ambition, make us thoughtful
in merriest moods, and watchful
against any surprise that death may

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HOMILETIC COMMENTARY: CHRONICLES. [CHAP. six.

have in reserve for us. Died 11 The truth ; and the lie on the throne is on

truth cannot be burned, beheaded, or the way to defeat, and the truth in the

crucified. A lie on the throne is a lie dungeon is on the way to victory."
still, and truth in a dungeon is still

CHAPTEE XIX.

CBITICAL NOTES.] This chapter is entirely additional to Kings, and of great interest. It
deals with three matters only, the rebuke addressed to Jehosh. by the profit Jehu
(vers. 1-3) ; the personal efforts of Jehosh. to effect a religious reformation (ver. 4) ; and his
reform of the judicial system (vers. 5-11) [Speak. Com.'].

Vers. 1-3. The Rebuke of Jehosh. In peace, without capture or pursuit ; a fulfilment of
prophecy (ch. xviii. 16). Jehu, son of Hanani (xx. 34), of Northern Kingdom in time of
Baasha (1 Ki. xvi. 1). Went out (xv. 2). Help, make common cause with Ahab. Wrath,
God angry, and caused expedition to fail, or may be in the invasion of kingdom about to
happen. Ver. 4. Rebuke mild, " good things " (cf. xiL 12 ; 1 Ki. xiv. 13). Groves, stocks of
trees representing Ashtoreth (xiv. 3 ; xvii. 4-6).

Fers.4-11. The Reforms of Jehosh. Went, turned and went out. Again, efforts for instruction
resumed, and secured full complement of teachers from the tribe of Levi now fixed in
Judah. Vers. 5-7. Instructions to judges. Jehosh. appointed fresh judges, enlarged their
staff and number; limited to fenced cities, by concentrating power in the hands of a few.
or creating superior courts. Ver. 6. Judge not at dictation or in compliance with wishes
of men, but for Jehovah (Deut. i. 17 ; xvi. 18-20). In judgment i.e., in your decisions.
Ver. 7. Iniquity of inequality or undue leaning to one side (c/. Deut. x. 17 ; xvi. 19). Vers.
8-11. Instructions to the priests and Levites. Ver. 8. Chief, great patriarchal chiefs,
heads of great houses or clans. "It is interesting to find that such persons were now
admitted to share in the judicial office, which seems in David's time to have been confined
to the Levites" [Speak. Com.']. Judgment of the Lord. Disputes in religious matters.
payments to temple, offerings for firstborn, &c. Controversies, ordinary civil cases.
Jerusalem, seat of supreme tribunal (Ex. xviii. 19 ; Deut. xvii. 8-13), which was composed
of three classes, to review appellate cases from inferior courts in two divisions, ecclesi-
astical and civil affairs. Decisions of provincial judges might be carried to Jerusalem as
a court of appeal [cf. Speak. Com.]. Ver. 10. Blood, case of murder or homicide as to
degree of blood-guiltiness (Ex. xxi. 12-23). Law and command, when a conflict of laws,
clashing one with another. Warn, admonish them to abstain from wrong, and avoid
God's vengeance on the nation. Ver. 11. A chief, high priest, president of court in
religious concerns. Zeb., in civil or criminal affairs. Levites, superintending managers,
assistants, and servants about court. The good, God with upright judges (cf. v. 6 ; xv. 2-6).
Deal, take courage and act.

HOMILETICS.
THE STERN REBUKE. Verses 1-3.

Alliance between two kingdoms against a common enemy, substitution of
friendship for hatred and distrust, wise steps to worldly politicians. But one
thing against it. Ahab, an idolator, had introduced a new religion of most
degraded type. Jehosh. did not reject this alliance. As Hanani rebuked Asa
for league with Ben. (ch. xvi. 7), so his son instructed to rebuke Jehosh. for
league with wicked Ahab. Military success from Jehovah ; unlawful alliance, if
240

CHAP, xix.] HOMILETIC COMMENTARY: CHRONICLES.

persisted in, will forfeit this blessing. I. In a timely season. " J. went out
to meet him," at earliest possible moment, when king had been preserved, and
returning in peace. Hence in fit mind to listen. Rebuke should be timely, in
" due season," then it comes down upon the heart like rain upon the new-mown
grass. II. In faithful words. Jehu direct and faithful. "Thou hast
helped the ungodly, and loved them that hate the Lord." No toning down, nor
mincing matters. Man's reproofs sometimes undeserved, implying guilt which
exists not. Divine reproofs truthful, needful, and attested by conscience.
" Faithful are the wounds of a friend, but the kisses of an enemy are
deceitful." III. In mitigating circumstances, " Nevertheless, there
are good things found in thee " (ver. 3). God displeased, but overlooks not
" good things " ; in wrath remembers mercy'; withholds judgments, and waits to
see how Jehosh. will act in future. In the Church at Ephesus all that God can
find to approve put foremost, and only afterwards notes shortcomings (Rev. ii.
2-4). Then (ver. 6) returns to praise and console. We should have more
pleasure in commending than in fault-finding.

I. The friendship of wicked men one of the most dangerous temptations to
which Christians are subjected. Modern life in cities illustrates this with
special force. 1. The wealth of the world is largely in the hands of men who
are not friends of Christ. 2. In many communities intelligence and culture are
possessed mainly by the irreligious. 3. Interests of business sometimes create
similar peril. 4. In a higher circle of life professional success often tempts
young men of aspiring mind to seek to ally themselves with those who love not
God. II. Of this trial of Christian principle, it may be said that the Christian
religion requires no narrow or ascetic seclusion from the world. The thing
which Christian principle forbids is seeking worldly friendships and alliances for
selfish ends and to the peril of religious usefulness and religious character.
III. The irreligious friendships of religious men violate the ruling spirit of the
Scriptures. It is a policy of life which starts wrong ; therefore threatens
catastrophe in the end. IV. Entangling alliances with the world often involve
immense sacrifice of Christian usefulness. V. Christian alliances with the
wicked do not command the respect of the very men for whose favour they are
formed. VI. Loving those that hate God inflicts a wound of great severity on
the feelings of Jesus Christ. It is from Calvary that the voice comes to each
in our solitude, "Shouldest thou love them that hate the Lord?" [A. Phelps,
O.T. a Living Bk.~\.

THE REFORMING TOUR. Verses 4-7.

While Jehosh. sought to maintain alliance, he was careful to show that he had
no sympathy with idolatry, and determined to keep his people from it. Hence
a second tour to reform what had gone wrong and complete what was wanting.
I. The noble design Of the tour. Not to strengthen defences, revive
trade, or relieve distress. 1. To administer justice. "He set judges in the
land," in centres convenient and accessible. 2. To bring the people back to God.
Many perhaps revolted to idolatry when they saw the king familiar with
idolaters. Hence to counteract our bad influence and restore the fallen. II.
The vast extent Of the tour. Personal inspection through the whole
kingdom from the extreme south to extreme north, from Beer-sheba to Mount
Ephraim. No place should be overlooked, no enemy spared in religious reforms.

III. The beneficent results of the tour. Personal and thorough,
results encouraging. 1. Local courts established. Existed before; Jehosh. the
first king to modify them according to requirements of kingdom. Fixed in

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fortified cities the provincial capitals of the districts (cf. Deut. xvi. 18-20). 2.
Judicial administration purified. Special instruction to judges, high and lofty
motives put before them. Soldiers must not abuse their power by violence and
wrong; magistrates must not degrade their character by injustice and partiality.
All duties to be performed to God, not to man (ver. 6).

THE SUPREME TRIBUNAL. Verses 8-11.

This institution or Metropolitan Court founded on Ex. xviii. 19-26 ; Deut.
vii. 8-13. Notice I. Its representative character. Three classes
Levites, priests, and chief of fathers ; persons learned in law, eminent for
wisdom, and of mature age and experience. " Peers of the realm." II. Its
presiding officers. Amariah, high priest over religious causes. " In all
matters of the Lord." Zebadiah supreme in civil court. To assist both, the
Levites were a kind of counsellors. III. Its executive powers. Appeal
made from inferior courts to this. Pleas for the crown and for religious obser-
vances in one division. In other division common pleas. Controversies between
party and party ; differences of blood, manslaughter or accidental murders, or
consanguinity, settlement of inheritance and family claims. Civil affairs between
law and commandments. Conflicts between moral rites and precepts of law, <fec.
"Without good and wholesome laws no nation can be prosperous, and vain are
the best laws if they be not judiciously and conscientiously administered. The
things of God and the things of the king should never be confounded in the
administration of justice. Amariah the priest, and Zebadiah the ruler, should
ever have their distinct places of jurisdiction" [A. Clarke],

A TONIC PROMISE. Verse 11.

Explain what is meant by " good." The melancholy fact that all men are not
good. The promise of the text justifies three inquiries : (1) Why should the
good be fearful ? " They that be with us," &c. (2) How can bad designs finally
prevail ? (3) How are men to know that God is surely with them ? The answer
involves character. It is not the Lord shall be with the great, the rich, the old,
&c., but with the good. God identifies himself with all that is good in thought
as well as in act ; in purpose as well as in service. This is the security of the
world. Even when the godly 'man ceaseth, God will maintain the cause that is
good.

This promise, like all the promises of God, is designated not as a sedative, but
a stimulant. Deal courageously ! See how the text might have read : The Lord
shall be with the good, therefore sit still; the Lord shall be with the good,
therefore let wickedness have all its own way in the world ; the Lord shall be with
the good, therefore pay no attention to self-discipline. The text reads contrariwise.
The Lord shall be with the good, therefore deal courageously. Goodness is not
to be merely passive, it is to be active, aggressive, defiant of all evil, sublime in
patience [Dr. Parker, City Temple].

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 1-3. Jehoshaphat's connection Why is it so displeasing to God? 1.

with Ahab. I. What is that intimacy On account of the state of mind it

with the ungodly which God forbids? implies. 2. On account of its pernicious

1. An alliance with them. 2. A tendency. 3. On account of its oppo-

conformity with them. 3. An un- sition to his revealed will [Dr. Chapin].

necessary association with them. II. Ver. 7. God's Justice. 1. God just
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HOMILETIC COMMENTARY: CHRONICLES.

and righteous in himself. On justice
all his proceedings are based and
regulated. He is "the Just One,"
" Most just," " Just and right is he "
(cf. Deut. x. 17 ; xvi. 19 ; xxxii. 4).
2. Just and righteous in the gift of
just laws to mankind. Laws adapted
to their natures, powers, and cond -
tion. The moral code so right and
benevolent as to require no proof.
Supreme love to God and true regard
to our neighbour. 3. Just and
righteous in the administration of these
laws strictly and impartially here.
No favouritism, conniving at guilt,
or overlooking sin. In Christ justice
and holiness displayed, and God the
justifier of him that believeth. At last
no iniquity nor respect in the bestow-
ment of rewards and punishments.

Vers. 6, 7. Address to Judges. 1.
In office they represent God, act
worthy of God, represent not his law,
express not his will as crooked and
corrupt. " Ye judge not for man, but
for the Lord." 2. In spirit the
must fear God. Fear to offend
One who sees and knows all. 3. In
decisions be impartial and just. Give
sentence deliberately in conformity
with truth. Judges, ministers, all in
high position should be remarkable for
integrity, and free from bribery and
corruption.

" Be just and fear not.
Let all the ends thou aim'st at be thy

country's,
Thy God's, and truth's " [Shakes.].

CHAPTEK XX.

CRITICAL NOTES.] Narrative to ver. 30 entirely additional to Kings. Invasion of
Moabites (vers. 1-3) ; fast and supplication of king and people (vers. 3-13) ; the message
of Jahaziel (vers. 14-19) ; exhortation and victory of Jehoshaphat (vers. 20-30) ; close of
his reign (vers. 31-37), which runs parallel with 1 Ki. xxii. 41-49.

Vers. 1,2. Invasion of Moabites. Ammonites, Sept., some of the Minoei, inhabitants of
Maon (Mehunins). a town near Petra. Ver. 2. Sea, Dead Sea. Syria, probably Edam.
Haz.-tam., having come round southern extremity of Dead Sea and entered Judaea from
Edom.

Vers. 3-13. Fast and supplication. Set himself, his face (resolved, cf. 2 Ki. xii. 18;
Jer. xlii. 15). Seek, i.e., to turn to Jehovah to implore help (xv. 12, 13). Fast, national,
the first " proclaimed " by authority. New, one of the two courts in Solomon's temple,
renovated by Jehoshaphat or by Asa (xv. 8), known now as " the new court." Vers. 6-12.
The supplication. Ver. 6. An appeal to God, omnipotent, supreme, and irresistible.
Ver. 7. To God's covenant, who gave them possession of land. Friend, first historic use
of this title, though repeated Is. xli. 8 ; Jas. ii. 23. Ver. 8. To God as owner of temple.
Ver. 9. A brief summary of cases described in Solomon's prayer (ch. vi. 22-39). Vers.
10, 11. Invaders whom Israel were not permitted to touch (Edom, Deut. ii. 5 ; Moab, ii.
9 ; Ammon, ii. 19), have now entered the land to cast us out. Ver. 12. In despair God
sought. Eyes, i.e., we look to thee for succour (cf. Ps. xxv. 15 ; cxli. 8).

Vers. 14-19. The Message of Jahaziel. A prophet not elsewhere mentioned, but his
claim verified by message and results. Ver. 15. Words familiar to people and connected
with great deliverances (Deut. i. 21 ; Josh. i. 9, &c.) [Speak. Com.']. Ver. 16. Cliff, ascent of
Ziz (Hazziz) at end of brook, gully, or dry torrent course. Ver. 17. Stand still, directed to
do nothing, watch the Lord's course (Ex. xiv. 13, 14 ; Num. xiv. 9). Ver. 18. Reverent
obedience in confidence and gratitude. Ver. 19. Praise from Kohathites in general, from
Korhites, a branch of them, in particular.

Vers. 20, 21. The March and Exhortation. Went forth early. Tekoa, ten or eleven miles
from Jerusalem, southerly direction. Stood, exhorted them to be firm and confident.
Singers, line of procession arranged, signal to move forward ; Levites led van with musical

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instruments and song (Ps. cxxxvi.). Vers. 22-30. Overthrow of the enemy. Ambush,
liers in wait. Edomites intending to attack Jews, but through panic fell uponMoabites, and
rest of enemy or angels employed by God to confuse the host and destroy it. Ver. 24.
Work completed before Israel on the field, which was strewed with dead bodies. They
had not to fight, but to collect and carry away spoil. Ver. 26. Set out on fourth day to
return in same joyful mood as they came. Ver. 29. Fear salutary fell on surrounding
kingdoms and brought blessings at home.

Vers. 30-33. Close of Jehoshaphat's reign (1 Ki. xxii. 41-50). Steadfast and consistently
religious (xv. 18), yet people not wholly diverted from idolatry. In deference to popular
prejudice all high places not taken away. Words of Jehoshaphat not elsewhere noticed,
entered into the book of Kings of Judah, same apparently as the Chronicles of Kings of
Judah, mentioned in Kings [Murphy~\.

Vers. 35-37. Alliance with Ahaziah, closely on death of Ahab, whom A. survived
little more than a year (1 Ki. xxii. 51 ; 2 Ki. iii. 1). Ships, combined fleet destined for
Tartessus, but wrecked. Eliezer denounced the unholy alliance. Ahaziah attributed the
disaster to unskilfulness of Jehoshaphat's sailors ; proposed to fit out another joint fleet with
his own subjects. Jehoshaphat accepted the wreck as a judgment and declined the offer
(c/. 1 Ki. xxii.).

HOMILETICS.
JEHOSHAPHAT'S WAR WITH MOABITES AND THEIR ALLIES. Verses 1-30.

Defeated in a great battle by Joram and Jehoshaphat, the Moabites sought
to retaliate (2 Ki. iii.). Combined with their kinsmen, they entered Judah and
defied its king. I; The invading enemy. Formidable, near, and brought
surprise. 1. In a spirit of boldness. Great in number of auxiliaries, far
advanced, and most eager for the fight. 2. In a spirit of ingratitude. " Behold
how they reward us " (ver. 11). Israel not permitted to touch them nor disturb
them in the least in the march through wilderness (Deut. ii. 5 ; ix. 19).
Jehoshaphat had lately helped them, now they seek to get the land for them-
selves. Cast Israel out, and thus to requite them evil for good ! " O our God,

wilt thou not judge them?" (ver. 12). II. Jehoshaphat's preparations

to meet this army. Alarmed at the intelligence, the danger brings out
his religious feeling. He is equal to the occasion, does not call his forces, but
determines to seek God. 1. He, proclaims a national fast. The people of Judah
hasten to Jerusalem. The nation bowed before God and confessed their sins as
one man. The scene touching and solemn, emergency great. 2. He implores
God's help. Prayer embraces every argument which king and people could
urge ; concluding with earnest appeal for God to protect them, (a) They are
helpless. No power, " we have no might ; " no plan, " neither know we what to
do ; " no allies, their wives and little ones only increased their anxiety (ver. 13).
(b) God could help them. "In thine hand is there not power and might?"
(ver. 6). God supreme and omnipotent, checks the enemy and defends his
people, (c) They rely upon God. " Our eyes are up unto thee " in hope and
earnest expectation. Ill* The encouragement given. Help is pro-
mised. Words familiar and inspiriting fell from the mouth of the prophet,
given by inspiration. 1. Fears are calmed. "Be not afraid nor dismayed by
reason of this great multitude " (ver. 15). Cowardice shall flee, and courage
shall keep the field. 2. Assurance is renewed. " The Lord will be with you "
(ver. 17). That should be sufficient for any contest ! 3. Implicit trust is required.
"Believe in the Lord your God, so shall ye be established" (ver. 20). 4.
Specific directions are given. " To-morrow go ye down against them, ye shall find
them at the end of the brook" (ver. 16). IV. The method of attack.
Great joy and relief at the prophet's message. With humble confidence they
prepared for assault. 1. They engaged in reverent worship. The king bowed to
the ground, the people " fell before the Lord, worshipping the Lord " (ver. 18).
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CHAP, xx.] HOMILETIC COMMENTARY: CHRONICLES.

2. They united in joyful praise. Singers were appointed to praise the Lord for
his mercy (ver. 21). 3. They formed orderly procession. Officials and people
united in ranks, and preceded by " singers," marched till they came " to the
watch-tower in the wilderness " (ver. 24). 4. They fought in confidence of victory.
God had helped them in past (ver. 7) ; promised at dedication of temple that he
would help them again (ver. 9). None trust him in vain. V. The victory
achieved. Easy, most signal, and wrought for them, not by them. 1. By
divine agency. Whether by hosts of angels or ambushments of their own, we
cannot eliminate divine agency. 2. By self -extermination. In confusion they
fell upon their friends, whom they mistook for enemies. God turned them
against themselves, and the army that came to fight Jehoshaphat destroyed
itself. God can touch the reason of the king, rob the general of command, and
blind the soldiers. A thousand ways at his disposal of which we know nothing.
But victory sure to those who have him as leader. ' ' The battle is not yours,

but God's." VI. The impression of the event on Jews and

neighbours. Report spread in surrounding people; influence remarkable.
1. In giving security and peace to Judah. Nations feared to molest a people who
worshipped a God who did such wonders. Idolaters felt that he had j ustified
claims to their homage. They were still satisfied among themselves. " So the
realm of Jehoshaphat was quiet " (ver. 30). 2. In exercising salutary influence
upon others. God's victory ended wars ; the fear of God fell on all kingdoms,
restrained them from invading Judah. Probably now tribute was brought to
Jehoshaphat from Philistines and Arabians (cf. ch. xvii. 11). "Tor his God
gave him rest round about."

MAN'S EXTREMITY is GOD'S OPPORTUNITY. Verses 5-13.

Learn I. That in the discipline of life we should expect
dangers and extremities. These needful to touch and develop our
powers. History in Old and New Testament full of instances. To know other
resources we must learn the weakness of our own. " We have no might against

this." II. That in these dangers and extremities God has

many ways Of deliverance. Human agency but a small part of holy
ministry. Birds and beasts, insects, elements of nature, and hosts of angels
under his command. Hence the folly of proscribing, measuring, or limiting in

God's work. III. That in all dangers and extremities of life we

should look to God for help. Depend not upon numbers, generalship,
and human might ; but spiritual force, prayer, and presence of God. Then war
easy, loses character of conflict, and becomes a matter of spoil.

THE BATTLE is NOT YOURS, BUT GOD'S. Verse 15.

The text addresses a word 1. To all who are bearing Christian protest
against evil. 2. To all who are undergoing severe temptation. 3. To all who
are labouring for the good of the world. 4. To all who are engaged in contro-
versy on behalf of Christian doctrine. If we had to defend everything and
fight everything in our own strength, and for our own ends, the case would be
perfectly different ; but when God says to us, " Ye have this treasure in earthen
vessels ; the excellency of the power is of God, and not of man," when he teaches
us that we are servants and not masters, creatures and not creators, with no
grasp of eternity, it becomes us patiently to wait, to stand still and see the
salvation of the Lord [Dr. Parker, City Temple],

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HOMILETIC COMMENTARY: CHRONICLES.

[CHAP. xx.

HOMILETIC HINTS AND SUGGESTIONS.

"Vers. 5-9. Invocation of God as
L The Ruler of the universe. 1. Seated
in heaven. " God in heaven." 2.
Governing all nations. " Rulest not
thou over all the kingdoms of the
heathen ? " 3. Secure in his dominions.
" None is able to withstand thee." II.
The covenant God of Judah. 1. The
friend of Abraham, the nation's founder.
" Ahab thy friend for ever " (ver. 7).
2. The guardian of the nation's interests.
" Thou didst drive out the inhabitants,
&c." 3. The centre of the nation's
worship. " A sanctuary therein for
thy name." " Jehoshaphat's appeal is
threefold 1. ' Art thou not the God
omnipotent, and so able to help us ? '
2. 'Art thou not our God, who hast
given us this land, and so art bound
to help us against invaders ? ' And 3.
' Art thou not the God of this place,
the temple, and so bound to help those
who pray to thee here ? ' " [Speak.

Ver. 7. Ab. thy friend. 1. By
familiarity in devotion (cf. Gen. xviii.
23-33). 2. By promptitude in obe-
dience. 3. By uprightness of life (cf.
Gen. xvii. 1-22 ; xxii. 1-18).

Ver. 17. Salvation of the Lord. 1.
The deliverance, salvation. Reference

always to evil, i.e., dangers in Old
Testament, sins under the gospel. 2.
Its greatness. " Of the Lord," not by
human power. So great " salvation "
that every other is nothing ; not only
from evils, but to privileges. 3.
Method of securing it. Stand still.
Picture Israel at Red Sea. "Set
yourselves" in hope and firm alliance;
" stand still," not in your power to do
anything; "see," wait in faith, watch
God's work for you. Wholly from
him, not from you. " In thee, O God,
do we put our trust; our souls wait
on thee."

Ver. 20. Believe and be established.
Faith in God's presence, and God's pro-
mise, confirms experience in God's
mercy, gives courage in conflict, and
establishes peace and prosperity. Un-
belief brings fear, frustrates God's
promise, and turns victory into defeat.
Faith in God alone will overcome con-
flicts in heart and convulsions in the
world.

Ver. 21. Beauty of Holiness. Rich
apparel and ornaments of old, typical
of moral character and holy life.
"Worship the Lord in the beauty of
holiness."

HOMILETICS.

SONGS BEFORE VICTORY. Verse, 21.

Anybody can sing the " Te Deum " when the battle is over. The difference
between an ordinary man-of-war and a Christian is this : a Christian shouts
before the victory, because he knows it is sure to come.

I. We learn here, first, a lesson of patriotism. The foreign policy of Ammon
and Moab seemed very brilliant for a time. They carried everything before
them, but in due time were overthrown. We must not trust in the numbers of
our soldiers, in the boundless resources of our country, but in the beauty of
holiness, in the justice of our cause, in the purity of our motive ; in one word, in
the blessing of our God. II. The special object of the lesson is to illustrate the
history of the Christian Church, for the Christian Church is engaged in holy
war. If we go forth to war we must do as Jehoshaphat ; we must be clothed
with the spirit of holiness. God came down to fill the hearts of his children ;
then they were ready for the great work. The Pentecostal blessing delivered
the early Christians from the three hindrances to the progress of the Gospel
cowardice, selfishness, and ignorance. Catch the spirit of the Apostles, and you
will save the whole world [H. P. Hughes],
246

CHAP, xx.] HOMILETIC COMMENTARY: CHRONICLES.

JEHOSHAPHAT'S CHARACTER AND REIGN. Verses 31-34.
I. His general uprightness of character. " He walked in the way

of Asa, his father," earnestly and constantly. Regarded God's approval and will.
" doing that which was right in the sight of the Lord." A prosperous and
successful ruler, his kingdom nourished, and he died in peace. II. His
besetting Sins. Leaned to his own understanding in momentous concerns ;
put policy before principle, and sowed seeds of evil which lived and fructified long
after death. 1. In his son's marriage with Ahab's daughter. 2. In his guilty
alliances with kings of Israel. Alliances in war, in commerce. The subtlety of
worldly wisdom, and the spurious kindness of worldly liberality interfered with
the simplicity of faith in God and love toward man. " As the dead fly, though
only a little creature, gives ill-savour to most costly ointment ; so even a small
degree of folly mars a fair reputation for wisdom and honour " (Ecc. x. 1).

THE WRECKED FLEET. Verses 35-37.
I. Notice first the disaster to Jehoshaphat's shipping. The

eastern arm of Red Sea, Gulf of Akabah, is much deeper than the western ; a
narrow, deep ravine, with steep and rocky sides, the valley of which it forms
part stretching far away to the north, till where it holds in its trough the waters
of the Dead Sea. Down through the mountain gorge swept the mad hurricane
with resistless might, shattering the ships of Jehoshaphat to pieces, and leaving
the grey morning to look upon only pitiful wreckage all along the shore.
II. Notice the cause Of this disaster. A judgment from Heaven.
The grand mistake and sin of Jehoshaphat lay in associating himself with the
enemies of God. This the signal error of his life. If he had been an openly
wicked man, a mere man of the world, probablyfchis disaster would not have
occurred, but God would not allow one of his own servants to prosper in such an

undertaking. III. The lesson which the disaster teaches is this

Do not choose your associates amongst those who do not fear the Lord. Always
safest to keep under Christian influences. A man is rarely better than the
company he keeps. Jehoshaphat may hope to bring Ahaziah up to his own level ;
but Ahaziah is much more likely to bring Jehoshaphat down. The lesson of the
text bears also, and with peculiar point, upon all business alliances. You will do
well even to sacrifice a measure of financial interest and worldly prospect
rather than be associated in business with a man who is out of all sympathy
with you in religion \J. Thain Davidson].

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 20, 21, I. The march to battle, awful defeat. 3. Of enthusiastic joy.
With musical strains. In confidence Jehoshaphat means Jehovah judges,
of victory. Under divine command hence this valley the type of final con-
fers. 26, 27). II. The joyous return. flict and final judgment, in which
In solemn order. In grateful spirit. In Jehovah will judge and overthrow (cf.
triumphant victory. Joel iii. 2-12).

Yers. 26-30. The valley of blessing. Vers. 35-37. The wrecked fleet.

Wady Bereikut, two miles west of 1. The cause from God, who reigns

Tekoa. Jews assembled here after over elements of nature and minds of

three days' plunder, to arrange them- men (Spanish Armada). 2. The design

selves, and return to worship in temple, to instruct. Jehoshaphat had formed

1. The place of terrible conflict. 2. Of worldly alliances; could not be weaned

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HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xxi.

. from them, nor see their folly, teach that his blessing rests not upon

Disaster predicted (see history), yet men and ways which are contrary to

refused good advice. Hence must his will.

ILLUSTRATIONS TO CHAPTER XX.

Ver. 4. Seek. Seek God upon thy Vers. 35-37. Gold. Midas longed for

way, and he will come to thee [Schiller], gold, and insulted the Olympians. He

Vers. 17, 18. Stand ye. Prayer got gold, so that whatever he touched

without watching is hypocrisy, and became gold, and he with his long ears

watching without prayer is presump- was little the better for it. Midas had

tion [Jay]. insulted Apollo and the gods; the

, , , , gods gave him his wish, and a pair of

" Teach us in watchfulness and prayer , . , ,

To wait for the appointed hour; lon g ears whl . ch also were a g ood

And fit us by thy grace to share appendage to it. What a truth in

The triumphs of thy conquering power." these old fables ! \Carlyle\.

CHAPTER XXI.

CRITICAL NOTES.] This chapter corresponds with 2 Ki. viii. 16-24 ; contains Jehoshaphat's
family arrangements (vers. 1-4) ; beginning and character of Jehoram's reign (vers.
5-11); the writing of Elijah to Jehoram (vers. 12-15); the end of Jehoram's reign
(vers. 16-20).

Vers. 1-4. Family arrangements of J. Six sons, towards whom he pursued the same
policy as Rehoboam (ch. xi. 23). This probably provoked the jealousy of Jehoram and
induced him to put them to death. J. firstborn (ver. 3), whose natural right to succeed
was carried out (Deut. xxi. 15). Divers, Jehoram's brothers, supported by some chief men
in country ; or suspected of disloyalty.

Vers. 5-11. Character of J.'s reign. Ver. 5. Eight years. According to 2 Ki. viii. 16,
began in fifth year of Joram, K. of Is., therefore in twenty-second year of Jehoshaphat.
Four of his eight years coincided nearly with the last four years of his father's reign, and
after his father's death he reigned four years [cf. Murphy']. Ver. 6. Daughter, i.e., the
grand-daughter of Omri (2 Ki. viii. 26). Ver. 7. The promise to David and an explanation
of God's patience to Jehoram. Ver. 8. Edom. Flourishing kingdom of Jehoshaphat
dwindling away. Edomites governed since time of David (1 Ki. xxii. 47 ; 2 Ki. iii. 9)
revolted. Defeated in first, they made another attempt, succeeded, and Libnah, on south
frontier towards Edom, followed example. Ver. 11. Fornication, signifying unfaithfulness
in following other gods (cf. 2 Ki. ix. 22).

Vers. 12-15. Elijah's writing to J. The document in question is not called a letter
(iggereth or sepher), but a writing (micetab), Words. The only notice of E. in Chronicles.
As prophet of northern kingdom, natural that he should engage but slightly the historian
of southern one. Notice one of considerable interest. Shows that E. did not confine
attention to affairs of his own state, but looked beyond its borders, to check progress of
idolatry in Judah. It proves that the prophet was upon earth after the death of
Jehoshaphat (ver. 13), whence it follows ("1) that the account of his translation occurs in
Kings out of its chronological order, and that (2) Elisha, who prophesied in the time of
Jehoshaphat (2 Ki. iii. 11-19), commenced his public ministry before his master's trans-
lation [Sjjeak. Com.]. Some think this was not E. the Tishbite, but one distinct from him ;
others that this should be Elisha. Ver. 13. Way, extreme measures which dishonoured
God ; better, not idolaters, as thou art. Ver. 14. Plague, stroke, invasion of Philistines
(vers. 16 and 17). Ver. 15. Disease, a chronic and incurable dysentery. Ver. 17. Bralte, i.e..
248

CHAP, xxi.] HOM2LETIC COMMENTARY: CHRONICLES.

"wasted it" (Vulg., vastaverunt), applied to cities (cf. ch. xxii. 1; Jer. xxix. 2; Ezek- '
xxx. 16).

Vers. 18-20. End of Jelwram?s reign. Cut off by his malady in two years. No burning,
not honoured by his subjects ; desired, unregretted. Custom of giving or withholding
funeral honours introduced from Egypt into Judaea.

HOMILETICS.
THE SUCCESSION OP JEHOEAM. Verses 1-20.

I. Trie cruelty by which he entered upon his reign. " Slew
all his brethren." In covetousness for their positions, or jealous at their
authority. Pretending he was not secure, or under false accusation. Grievous
sin to cut off kindred because better than ourselves (ver. 13). Fratricide com-
mon. Kings filled with "maliciousness, envy, murder" (Rom. i. 29).

" Base envy withers at another's joy,
And hates the excellence it cannot reach" [Thomson],

II. The wickedness which dishonoured his reign. He began

wrong and went on to worse. 1. He walked in idolatrous ways. "Like as did
the house of Ahab" (ver. 6). The husband of a wicked woman, he became
corrupt, idolatrous, and vile. 2. He drew his people into the same snare. He
encouraged whoredom in high places. By counsel and example, by force and
penalties, "compelled Judah thereto" (ver. 11). In a land where the true God
resided, the sad spectacle beheld of king and people forsaking his service and
giving themselves to excesses and abominations of heathen gods ! III. The
calamities to which wickedness exposed his reign. God for-
saken, subjects withdrew allegiance, no defence. 1. Tributary provinces rebelled.
Edom revolted and made themselves a king (ver. 8). Lebnah, a city in his own
kingdom, threw off his yoke (ver. 10). Arabians encouraged to rebellion (ver. 16).
Thus, 2. The kingdom almost politically extinguished. By destruction of his army,
capture of Jerusalem, and plunder of royal palace ; by devastation of the country
and deportation of royal family (ver. 17). Wicked men insecure in business,
position, and prospects. " A man shall not be established by wickedness."

IV. The sad events which terminated his reign through

wickedness. Sins great and retribution grievous, "a great stroke" (ver. 14).
1. Loathsome disease in his person. 2. Unregretted in his life. 3. Dishonoured in
death. At the early age of 40 smitten with disease, a nuisance to himself and
others. The palace turned into a hospital and a tomb. Not loved in life, not
lamented in death. Denied a royal sepulchre, and only out of respect allowed
interment in the city of David ! Sad picture, awful moral !

JEHOSHAPHAT'S FAMILY ARRANGEMENTS. Verses 1-4.

I. Prudent in plan. The eldest son appointed to succeed, the others
governors of cities and enriched with " gifts of silver and of gold." This very
arrangement might provoke jealousy. Look further than time and higher than
worldly prudence. II. Difficult in execution. Jehoram not established
without struggle ; slew his brothers, with princes attached to their interest or
ready to avenge their deaths. Thus he disappointed the good intentions of his
father, and, like many, founded his kingdom in blood (Hab. ii. 12). III.
Frustrated in purpose. We arrange, others upset. " Things excellently
designed," says Cicero, " have often a very ill event." Often special trial to leave
the fruits of labour, the treasures of home and empire, " unto the man that shall
be after us." Will they be devoted to perpetuate a godly name or desecrated to
the world ? " And who knoweth whether he shall be a wise man or a fool ? "
(Ecc. ii. 18, 19; cf. Pss. xlix. 10, xxxix. 6).

249

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xxr.

THE LAMP OF DAVID'S HOUSE. Verse 7.

Apostasy would have led to entire extinction of royal family, but for the divine
promise to David " to give alway a light (candle or lamp) to his children " (2 Ki.
viii. 24). I. HOW the lamp was kindled. A divine " gift." All rights
from God. None can create a family, build a kingdom without him. " I have
ordained a lamp for mine anointed." II. How the lamp was preserved
from extinction. The same power that lit, kept the light burning. Wicked-
ness of the king, abominations of the people and surrounding darkness of idolatry
almost destroyed it. God remembered and fulfilled his promise. " For thou wilt
light my lamp; the Lord my God will enlighten my darkness" (Ps. xviii. 29).
III. How the lamp will permanently shine. The dynasty of David
the source of light to all generations raised from degradation and persecution
to honour and prosperity. The past a pledge for future. In Christ the light
shall shine for ever, can never be darkened nor extinguished. " Unto his (Solo-
mon's) son will I give one tribe, that David my servant may have a light (lamp)
aJwny before mo in Jerusalem?" (1 Ki. xi. 36).

JEHOEAM A WARNING HISTORY.
I. In marriage neutralising- effect of religious education.

Good influences and pious training of early days neutralised. Association with
wicked made him an idolater, worldling, and profligate. A wedding-day may
be a wrong start and turn the joy of life into mourning. II. In conduct
entailing sufferings upon himself and descendants. His example

pernicious, transmitted poison to successive generations, brought terrible retri-
bution upon himself and his kingdom. Achan "perished not alone in his
iniquity." III. In life a fearful warning- to all. To parents not to
marry their children for policy or profit ; to guard their associations, friendships,
and alliances ; above all, to set a good example, lest folly in them becomes sin in
their offspring. To young people to shun evil companions and never forget the
claims of truth and God. " He that walketh with wise men shall be wise, but a
companion of fools shall be destroyed."

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 6-11. The unfaithful king, allurements and partly by affright-
Calamities which befel Jehoram ap- ments, as did Julian also the apostate,
pended " because he had forsaken the qui j)ersudendo persectus est " \Trapp\.
Lord God of his father." 1. Seduced Vers. 12-15. Elijah's writing. When
by his wife. Athaliah, daughter of written ? how sent ? for what purpose ?
Ahab, a worshipper of Baal. " There Learn the word of God sent to correct,
needs no more than a bad wife to if despised may become our worst
undo a family " (Bp. Patrick). 2. enemy. This letter foretold the doom
Encouraged idolatrous practice. Es- of the king, but unheeded and sad
tablished altars in high places ; set up prediction fulfilled. " Why is he not
groves, images, and pillars, and filled then better believed ? If some as-
the country with heathen abomina- trologer had once or twice prognosti-
tions. 3. Forced the people to follow cated, and it proved true, he should be
his example. " Compelled Judah " (ver. much carried up and credited. And
1 1). " This was the worse, because in shall not God's prophets be so ? ' Be-
Jerusalem, the holy city ; and because lieve the prophets and ye shall pros-
he caused them to do it, partly by his per.' But many believe them no
250

CHAP, xxii.] HOMILET1C COMMENTARY: CHRONICLES.

otherwise than they do the predictions mities of his reign, (3) humiliating

of an almanack, if so much " [Trapp]. nature of his death. J. died in bloom

Vers. 19, 20. No burning. Dis- of manhood, but lived long enough to

honoured by his subjects. On account teach that " he that soweth iniquity

of (1) sins he committed, (2) cala- shall reap vanity."

CHAPTER XXII.

CRITICAL NOTES.] In this chapter the reign of Ahaziah (vers. 1-6) ; his end (vers.
7-9) ; and usurpation of Athaliah (vers. 10-12). Parallel in 2 Ki. viii. 24-29 ; ix. 27 ; and
xi. 1-3.

Vers. 1-4. Succession and beginning of A. Ah. (called Jehoahaz, xxi. 17) chosen by the
people, elder brothers slain by Arabs and could not be ransomed. Forty and two, an
error of transcription for 22 (2 Ki. viii. 26), for J., his father, not more than 40 at
death (xxi. 20) ; daughter, i.e., grand-daughter of Omri, founder of family (2 Ki. viii. 18-26).
Ver. 3. He also as well as his father walked, &c. Ver. 4. They, Athaliah and Jehorara
of Israel, her brother (cf. vers. 1, 3, 5).

Vers. 5-9. Visit of A. to Jehoram. This ver. and next have come from a source used
also by writer of Kings, and are nearly identical with 2 Ki. viii. 28, 29 [Speak. Com.]. War
of two kings against Hazael, aggressive to recover Ramoth-Gil., which Ahab and
Jehoshaphat had failed to do fourteen years earlier (1 Ki. xxii. 3-36). J. wounded by
Syrians withdrew from siege to Jezreel, leaving his army under Jehu within the walls of
town. Ahaz. went to visit Joram, and met with death. Ver. 8. Sons, princes of royal
house, on a visit met with Jehu, and 42 of them slain (2 Ki. x. 14). Ver. 9. Hid, about to
hide in Samaria, where friends (2 Ki. x. 12-15) were, but turned aside by pursuers,
brought to Jehu, was wounded mortally, fled and died at Megiddo. None left of royal
house to assume rule.

Vers. 10-12. Athaliah'' s usurpation (cf. 2 Ki. xi. 1-3). Seed royal, who aspired to govern.
Bed-chamber, in a chamber of mattresses, a repository for beds, not a lodging chamber.
Jeh., as priest, had a right to occupy buildings in outer wall, and resided in one of these
apartments.

HOMILETICS.
AHAZIAH'S WICKED REIGN. Verses 1-9.

I. Its beginning through home influence. Here all start life in
right or wrong direction. Foundations then laid, habits then formed, are
permanent factors in future years. To begin life without godly training and
virtuous principles will ensure failure, often early and final. Home influence
affects societies, churches, and nations. " They that rock the cradle rule the

world," said Napoleon. II. Its continuance by evil counsellors.

A. and her brother counselled A. (ver. 4). Bad training, bad advice. Formed
in childhood, directed as a man, how could his reign be otherwise ? " In the
multitude of counsellors there is safety," and the larger the number the greater
the safety. To one such Pharaoh owed the security of his kingdom from
desolating famine. But " where no counsel is," or only evil counsel, " the people
must fall" (Prov. xi. 14). A nation with evil legislators like a ship directed in
the midst of rocks in imminent peril. " The counsels of the wickad are deceit."

251

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP, xxn

III. Its end in judgment "which it entailed. A. survived to be
the ruin of her son, as she had been the bane of her husband (ver. 10). Under
her influence he began a career of ungodliness and licentiousness which ended in
his destruction. Certain and irretrievable ruin results from wicked counsel and
wicked life. " How oft is the candle of the wicked put out ! and how oft
cometh their destruction upon them 1 God distributeth sorrows in his anger."

THE POWER OP A MOTHER'S INFLUENCE. Verse 3.

For is a kind of explanation, the reason assigned for results which are given.
" For his mother was his counsellor to do wickedly." I. It begins early
in life. Education begins sooner than parents imagine ; long enough before
they are responsible ; even when they begin to see, feel, and observe. Hence
great importance to have first teaching of a child. Early impressions are
elementary principles out of which mature life is organised. " When should I
begin the education of my children now four years old ? " asked a mother from a
clergyman, who replied, " Madam, if you have not begun already you have lost
those four years. From the first smile that gleams upon an infant's cheek your
opportunity begins." II. It moulds through life. A living power, form-
ing character and directing conduct. The child becomes a man, the subject
becomes a sovereign; influence is thus repeated and transmitted. Home the most
powerful school in the world. Mother's influence for good or evil mightier than
pulpits and thrones. " My opinion is," said Napoleon, " that the future good or
bad conduct of a child depends entirely on the mother." III. It leaves
permanent impress upon life. Alexander the Great could never correct
the faults of gait and manners learned in childhood from Leonidas, his master.
The face, words, and example of mothers leave permanent influence. " Every
first thing continues for ever with the child ; the first colour, the first music, the
first flower, paint the foreground of life. Every new educator effects less than
his predecessor ; until, at last, if we regard all life as an educational institute, a
circumnavigator of the world is less influenced by all the nations he has seen
than by his nurse " \Richter\.

" The fond attachment to the well-known place,
Whence first we started into life's long race,
Retains its hold with such unfailing sway,
We feel it e'en in age, and at our latest day " [ Con-per\.

THE DEATH OF AHAZIAH. Verses G-9.

I. Untimely in its method. Neither advanced in life, nor delicate in
health. On a friendly visit to see a sick relative ! Surely this errand of pity
the occasion of gladness, not grief ? Death everywhere at home and abroad, in
our own families and those of friends. From the desk, the pulpit, and the throne
we may be suddenly carried to the grave. II. Brought about by
companionship with evil men. Intimacy with Joram involved him in
the common ruin of Ahab's house. " Tell me with whom thou goest, and I will
tell thee what thou art," is the Spanish proverb ; rendered into English, " A
man is known by the company he keeps." To be seen with the frivolous is to
be known as frivolous ; to have friendship with the wise is to enjoy reputation
for wisdom ; but " a companion of fools shall be destroyed."

" Heaven with a secret principle endued
Mankind to seek their own similitude.'

III. Arranged by the providence of God. " And the destruction of
A. was of God by coming to J." (ver. 7). Remarkable that threatened
252

CHAP, xxn.] HOM1LETIC COMMENTARY: CHRONICLES.

vengeance was brought on house of Ahab at the very time King of Judah was
visiting Joram, that he might partake of punishment as a descendant of wicked
Ahab. No evidence that Jehu fixed on this time from wish to include Ahaziah
in punishment ; nor was he aware of his presence at Jezreel. Unexpected
concurrence of circumstances. All result of immutable purpose, and accom-
plished by a wonderful arrangement of Providence in time and place. May escape
for a time, but no concealment from divine retribution.

WOMEN GOOD AND BAD. Verses 10-12.

What a contrast in these verses ! Two females acting very different parts.
I. A bad woman engaged in wicked designs. Athaliah endea-
vours to destroy seed royal after death of her son. To this wickedness impelled
in rage at destruction of Ahab's family, hence David's family must share the
same fate ; in zeal for idolatry and worship of Baal, which she was determined
to uphold amid opposition ; in regard to her own defence and in ambitious
desire to usurp the throne and transmit the crown to her own family.
" Athaliah had inherited the spirit of Jezebel, her mother. As wife of Joram
and mother of Ahaziah, she had guided both the internal and the external policy
of the Jewish kingdom ; she had procured the establishment of the worship of
Baal in Judsea (2 Ki. viii. 18-27), and had maintained a close alliance with the
sister kingdom. The revolution effected by Jehu touched her nearly. It struck
away from her the entire support which she derived from the power and
grandeur of her relatives and their readiness to help her at need. It isolated
her religious system, severing the communication with Phoenicia. Moreover, the
death of Ahaziah deprived her of her legal status in Judsea, which was that of
Gebirah, or queen-mother, and transferred that position to the chief wife of her
deceased son. Under these circumstances, which might well have daunted even
a woman of more than ordinary courage, Athaliah's hereditary spirit and energy
asserted itself. Instead of yielding to the storm, or merely standing on the
defensive, she resolved to become the assailant, and, before any plans could be
formed against her, to strike" [Speak. Com.]. II. A good woman
engaged in benevolent -designs. The family of David not entirely
destroyed. J., daughter of Joram (not of Athaliah, Josephus), wife of Jehoiada,
the high priest, took Joash, her nephew, to conceal and save him (ver. 11). The
lineage of David and the human descent of Messiah suspended on the life of a
child one year old ! This loyal act a benevolent work, the means of fulfilling
prophetic words and blessing the world ! Women may be devils or ministering
angels. " If once she falls, it is the fall of Lucifer " [Colton]. But " in great
crises it is woman's special lot to soften our misfortunes " [Napoleon].

" Her office there to rear, to teach,
Becoming, as is meet and fit,
A link among the days, to knit
The generations each with each" [Tennyson].

HOMILETIC COMMENTARY: CHRONICLES. [CDAP. xxni.

CHAPTER XXIII.

CRITICAL NOTES.] This chapter parallel with 2 Ki. xi. 4-20, evidently from same
source, although presenting certain points of difference. In Ki. narrative related from
civil point of view, in Chronicles writer concerns himself mainly with the ecclesiastical
aspect of the transaction [Speak. Com.]. Joash is made king (vers. 1-11) ; Athaliah
slain (vers. 12-15) ; and worship restored (vers. 16-21).

Vers. 1-11. Joash made King. J. strengthened, braced himself to the effort from which
he had previously shrunk [Speak. Com.]. Captains, centurions of royal guards loyal
to legitimate heir of crown. Covenant for overthrow of Athaliah's tyranny. Ver. 2.
Gathered, probably at time of festivals, to disarm suspicion. Israel, i.e., Judah. Ver. 3.
Congregation, select Levites and trusty persons, collected by captains from various cities.
Said, Jehoiada said, pointing to Joash. Lord (2 Sam. viii. 12, 13). Ver. 4. Ye. Levites
received orders, in Ki. orders to royal guard given. Entering, Levites released each other
every Sabbath day (1 Chron. ix. 25). Porters, watchmen. Doors, Hebrew thresholds.
Ver. 5. Courts, people not admitted ordinarily, on this occasion allowed to witness pro-
ceedings. Remember Athaliah had completely desecrated the entire enclosure [Speak.
Com.]. Ver. 6. Watch, see that uo worshippers of Baal forced their way in. Ver. 7.
Compass, Levites not engaged as indicated to surround king at entrance and exit.
Ver. 8. Dismissed, not to keep a sufficient force for the occasion ; armed them within temple
courts to avoid suspicion (ver. 9), and equipped " all the people," i.e., combined princes,
guards, and Levites, who surrounded the king. Ver. 11. Testimony. The law according
to which he was to rule (Deut. xvii. 18).

Vers. 12-15. Athaliah is slain. She is permitted to enter outer court without a
guard. Ver. 13. Pillar, platform on which king elevated to be seen. Treason, conspiracy.
She was taken out of temple grounds to Iwrse gate (for king's mules), and there slain
(2 Ki. xi. 16-18 ; xxiii. 2, 6, 12).

Vers. 16-21. Jekoiada's reforms. J. represented the Lord (2 Ki. xi. 17) ; ratified
the covenant to be the Lord's people (ver. 16) ; destroyed temple of Baal (ver. 17) ; and
arranged for restoration of priests and Levites, singers and porters. Ver. 20. Brought
damn, escorted king to palace, through high gate, chief gate of outer court (gate of guard,
2 Ki. xi. 19). Quiet, a bloodless revolution (except Athaliah's death) and free from
tyranny and idolatry.

HOMILETICS.
JOASH MADE KING. Verses 1-11.

Six years of Athaliah's tyranny had ripened the people for revolution. They
were weary and ready for change. Agents and managers at hand, and the
revolution was successful. I. The measures adopted, " Every step was
taken in accordance with the usages which had been gradually gaining head
during the previous reigns, and all the means which his office placed at the
disposal of Jehoiada were freely employed" [Stanley], 1. He concerted with
the leaders of the army. Indirect communication with the five officers of
loyal guard, whom he bound by solemn oath. 2. He enlisted the co-operation of
the Levites. These divided into three bands: one to guard the king, the other
two posted at doors and gates. Captains and military officers entered the temple
unarmed to lull suspicion, and furnished with sacred armoury. All courts of
temple filled with those favourable to the cause, and secret kept wonderfully.
"The words of the wise are heard in quiet" (Ecclus. ix. 17). II. The leading
man to arrange them. Jehoiada chief in this conspiracy. A man of
prudence, piety, and commanding position. United by marriage with the royal
family, he sought to overturn the usurper, and restore lawful sovereignty. As
high priest it was his duty officially to watch over the temple and execute the
laws of God. In his signal services to God, his king, and country he was
254

CHAP, xxin.] HOMILETIC COMMENTARY: CHRONICLES.

supported by chief authorities civil and religious, counselled by the prophets of
his time, and directed by divine guidance. He earned a foremost name in Israel,
and was buried with honour in the city of David. III. The time in

which the measures were carried out. Success depends upon time,
the exact moment as well as method. The Sabbath was the day fixed. Need-
ful to have as large a force as possible. Those detained who under other cir-
cumstances would have gone home. But the excitement of the moment did not
make J. forget the sanctity of God's house. None but priests and ministering
Levites permitted to enter, and strict orders given to take Athaliah out of

its precincts. IV. The success which attended the execution of

the measures. At the given signal the king was exhibited and crowned.
Bystanders clapped hands together and raised the national shout, " Long live the
king." Trumpeters announced the royal inauguration. Athaliah entered the
temple, saw the fatal hour was come, rent her royal robes, and cried out,
" Conspiracy, conspiracy !" but the temple was kept from pollution ; the
throne of David was preserved, and the worship of God restored. A revolution
carried out with tact, unanimity, and with little bloodshed. " All the people of
the land rejoiced ; and the city was quiet."

THE REFORMS OF JEHOIADA. Verses 15-21.

Only part of work done by overthrow of tyranny and death of Athaliah, to
complete revolution government must be settled and interests of religion secured.
I. The national covenant was renewed. A covenant with Israel
"to be unto him a people for inheritance " (Deut. iv. 6 ; xxvii. 9 ; Ex. xix.). A
threefold covenant by which the king bound himself to rule according to divine
rule, and the people pledged themselves to be loyal to him as God's representa-
tive by which the king and people agreed to " be the Lord's people." Sensible
of obligation to God, we are bound closer to one another. Men first give them-
selves to the Lord and then to us (2 Cor. viii. 5). Starting in this spirit they are
more likely to prosper in families, churches, and kingdoms. II. The
idolatry Of Baal was destroyed. This immediate fruit of the renewal
of covenant. Baal's temples, altars, and images shattered to pieces by popular
fury. Beside the altar fell the priest of Baal, for God commanded that seducers
to idolatry should be put to death (Deut. xiii. 5, 6). Sins must be forsaken and
overcome ; every usurper in heart and life dethroned, and God's reign supreme
over all. III. The worship of Jehovah was restored. Priests
were appointed to their courses, and sacrifices duly offered. Singers and porters
arranged according to former custom. Praise and thanksgiving filled the courts
of God's house, and worship restored in its ancient purity. IV. The throne
of Judah was established. The young king wonderfully preserved, was
brought down from the temple to the palace, seated on the throne "the
throne of the kings of Judah " (2 Kings xi. 19) and crowned as lawful sovereign.
' Through the priesthood the lineage of David had been saved and the worship
of Jehovah restored in Judah, even more successfully than it had been in
Samaria through the prophets" [Stanley]. V. The priesthood was
elevated to highest honour. "During minority of Joash, Jehoiada
virtually reigned. The very office in some sense created by him. He raised the
priesthood to an importance which (with single exception of Eli) it had never
before attained in history of the Jewish nation, and which it never afterwards
altogether lost. The name of 'High Priest,' which had not been given to
Aaron, or Eli, or Zadok, was given to him, and afterwards continued to his
successors. He was regarded as a second founder of the order, so that in after
days he, rather than Aaron, is described as the chief " [Stanley].

255

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. sxm.

TEMPLE WORSHIP RESTORED AND ESTABLISHED. Verses 1521.

Reparation of this venerable fabric first object, and one of the great events of
his reign. From Joash seemed to come the impulse. " Joash was minded
to restore the house of the Lord." It had suffered from neglect, been
spoiled of its treasures, and only a faded remnant of former splendour.
I. In its Structure and worship. Its outward form, its foundations
had been injured, " broken up " (ch. xxiv. 7) by Athaliah's workmen taking away
stones for her own temple. Priests had not taken care to repair the breaches,
but the king zealous. Sad to see ministers dilatory in sacred duties, professors
with mere form becoming careless and hypocritical ! Spiritually its worship was
restored in purity and attraction. Officers appointed for departments, lawful
sacrifices offered, and true service revived. II. In its method of
Support. An account of measures adopted (2 Kings xii.). Three sorts of
money levied redemption money, estimation money, and freewill offerings. This
method seemed to have failed for some reason, and the plan adopted in chapter

xxiv. (cf. outline). III. In its principles and design. Its purpose to

remind of God and his claims, to afford the privilege of meeting and praising God.
In teaching it set moral before ritual, intoned the minds of kings, the lives of the
people, and the traditions of the nation. From God came restoration from danger,
elevation to honour, and prosperity to all ranks. Hence needful to have a fixed
place to cultivate reverence and social fellowship ; to embody order and devotional
life. Common worship is the necessity of our nature and the command of
Scripture ; the indestructive principle of Sabbatic law and temple ritual. The
recognition of God the formal recognition of him by the people as Ruler,
Saviour, and Portion is the germinal moral principle of duty and religion.

" One place there is beneath the burial sod,

Where all mankind are equalised by death ;
Another place there is the fane of God,

Where all are equal who draw living breath."

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 10-13. Joash made King. 1. (ver. 11). A form used among Con-
Presented in the temple. 2. Crowned tinental nations, as the French "Vive
with the diadem and testimony. " It le Roi." " Our own form of loyal
is the first direct example of a corona- acclamation comes from the ritual of
tion. The diadem, probably a band daily responses and of the ancient
studded with jewels, was placed on his coronation service, ' Domine, salvum
head by the high priest, and upon it fac Regem,' which is taken from Ps.
the sacred ' testimony,' which, in the xix. 9, as in Sept. and Vulgate Ver-
reign of Jehoshaphat, had been raised sions. Coverdale translation (1537)
into new importance. It seemed like gives ' God save the new kynge ' ;
the intimation of a limitation to the Geneva (1560) 'God save the kynge.'
king's despotic power an indication The Authorised Versions of 1539 and
that he was not to be, like David, 1572 had ' God send the kynge life'"
above, but beneath the law of his [/. II. Blunt].

country" [Stanley]. 3. Anointed with Ver. 11. The crown and the testi-

sacred oil. According to Hebrew text, mony. Two important symbols. The

2 Eli. xi. 12, by people ; to LXX. (of crown the sign of power, and the law

same), by Jehoiada; to 2 Chr. xxiii. 11, the sign of theocratic wisdom. "Finely

by Jehoiada and his sons. 4. Accepted are both the crown and the book pre-

by the nation. Trumpets and shout- sented to the king, that he might be

ing, "God save, lit. Long live the king" not only mighty, but also wise, or (as
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CHAP, xxiv.] UOMILETIC COMMENTARY: CHRONICLES.

we may say) know God's word and patriotic right, and having filled the

right. Thus even now we make kings cup of her iniquity, the people arose,

with a sword and book " [Luther] . and Athaliah was slain with the

Vers. 1215. Death of Athaliah. 1. sword" [Parker]. Athaliah might

By secret plot. 2. By agency of high well have written, as Mary Queen of

priest. 3. By co-operation of the Scots did in a window at Fotheringay

people. 4. As a righteous judgment. Castle :

" This woman ruled viciously, selfishly, From the top of all my trust

without regard to patriotic instinct or Mishap hath laid me in the dust " \Tnvpp\.

CHAPTER XXIV

CEITICAL NOTES.] This chapter parallel with 2 Ki. xii.; gives same order of events with
fresh matter and in different style. Joash's interest in religion under guidance of
Jehoiada (vers. 1-14) ; forsakes the God of his fathers after death of Jehoiada (vers.
15-22) ; distressed by Syrians and put to death by his servants (vers. 23-27).

Vers. 1-14. Zeal of Joash under influence of Jehoiada. Days, Jehoiada lived after
accession of Joash twenty-three years (2 Ki. xii. 6). Idolatry of king confined to last ten
or fifteen years. Ver. 3. Two wives, anxious to secure succession to throne, and limit
licence which kings permitted themselves (1 Ki. xi. 3; 2 Chr. xi. 21 ; xiii. 21). Ver. 4.
Repair, renew, strengthen. Levites hastened not, through limited funds or indifference
(ver. 5). Ver. 6. Collection, tax assigned by law for tabernacle ; half a shekel from every
one (Ex. xxx. 12-16 ; xxxviii. 25). Ver. 7. Sons, Ahaziah and elder brothers (xxi. 17),
devoted to idolatry, and who carried out their mother's designs against temple. Ver. 8.
Chest, full particulars 2 Ki. xii. 9. Ver. 9. Collection, contributions flowed in after pro-
clamation. Ver. 10. End, until enough to complete restoration. Ver. 12. Did work,
overseers of work (2 Ki. xii. 11). Ver. 13. Perfected, lit. the healing (binding, cf. Neh. iv. 1 ;
Jer. xxx. 17) went up (was laid, Jer. viii 22). State, lit. on its measure, original propor-
tions Ex. xxx. 32. Ver. 14. To minister, refurnishing temple with utensils, &c.

Vers. 15-22. Joash declines after the death of Jehoiada. This paragraph not in Kings.
Full of days, not applied to many. Years unparalleled from Exodus downwards. Many
dispute this age, others see no reason to do so. Ver. 17. Obeisance, flattered the king,
requested toleration for idolatry. Hearkened, yielded to them. Ver. 19. Prophets, names
not mentioned, except Zech., who warned of danger. Ver. 20. Spirit came clothed.
Ver. 2 1. Conspired, they would inflame the king, urge him to extreme measures. Stones,
the punishment for idolaters (Lev. xx. 2). Court, between temple and altar (Mt.
xxiii. 35). Ver. 22. Said, dying words of Zech. utterance of prophetic doom.

Vers. 23-27. Syrian invasion and death of J. End, turn of the year; time of such
expeditions. Came, led by Hazael, whom Joash bribed to withdraw from siege
(2 Ki. xii. 18). Destroyed, a mere handful of men inflicted humiliating defeat upon
collected force of Israel (ver. 24). Ver. 25. Departed, pressed on against Jerusalem after
defeat of Joash's army, but retreated because enriched by gold of temple (2 Ki. xii. 18).
Diseases, plural of intensity, sore distress. Bed, where he lay sick. Ver. 26. Zabad,
Zachar perhaps originally, as letters are of like form ; in Kings, Jozachar. Shim. , Ki.
Shomer. Mothers only given. Ver. 27. Burdens, according to common usage in prophetic
writings (2 Ki. ix. 25 ; Is. xiii. 1 ; Lam. ii. 14) are denunciations of coming evils [Keil\
(ver. 19). Story (marg.), commentary, the memoir contained in state annals.

HOMILETICS.
KEGARD FOE GOD'S HOUSE. Verses 4-14.

"Remarkable that first movement should come from the king and not the priest
to restore temple. Jehoiada had permitted it to remain unrepaired during the

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HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xxiv.

whole period of his regency. Now Joash, not regardless of the place which had
given him shelter, displays zeal. I. In repairing its physical
Structure. " Mindful to repair (renew) the house," which was in decay. No
right to permit dilapidations in God's house than in private property. We
should keep it in repair, make it attractive and durable outside as well as inside.
Many more concerned for their own than for God's house ; build and adorn
for themselves, but neglect God. " Is it time for you, O you, to dwell (at
ease) in your ceiled houses, and this house lie waste ? " (Hag. i. 4). II. In
urging others to interest themselves in this work. J. con-
sulted officers, advised them to collect expenses from the cities, reproved the high
priest, and urged all to diligence. " See that ye hasten the matter " (ver. 5).
Too long had they been negligent. The honour of God and the interests of the
nation demanded exertion. Shamefully remiss are many who ought to be awake
and first. Let us be alive ourselves, and excite others to the work. " Nothing
of worth or weight can be achieved with half a mind, with a faint heart, with a
lame endeavour," says South. III. In creating a fund to keep it
in repair. 1. A tax was levied upon the, people, (ver. 5). Priests ordered to
collect the three kinds of money (cf. 2 Ki. xii.), but were careless, and did not
call upon the people, or people had little confidence in management of priests
that they were reluctant to pay dues. What money was collected not applied
to proper use. "The breeches of the house were not repaired." 2. A freewill
offering box was provided. The general levy failed. A chest made, hole bored
into lid. and placed at door to receive voluntary offerings of people. A
separation thus made between money for repairs, " incidentals," and money for
support of priests. This novel, touched the hearts of the people. Cheerfulness
and sufficiency the result (ver. 11). Need of reform in management of Church
finances. Great deficiency in serious consideration, conscientious liberality,
enlightened system and Christian patriotism. IV. In the lawful US6 of
the fund thus created. Formerly money sadly misappropriated. 1. Duly
audited by propr-r persons. The Levites took the box to " the king's scribe, and
the high priest's officer came and emptied it," counted it, put it into bags,
labelled and sealed as customary, and delivered them to overseers of building to
pay workmen and buy necessary materials. 2. Thus nothing misappropriated.
Nothing lost. Confidence in financial business. No account exacted, overseers
honest, and surplus, after repairs, appropriated to purchase of temple furniture
(ver. 14). This a type of apostolic method, an example to the Christian Church.

V. In the completion of the work begun. Many hindrances.

Prevalence of idolatrous customs, official dilatoriness, failure of first plan, and
lethargy of people. But work went on, priests ashamed, and consented to
measures adopted. All difficulties finally overcome. " The work was perfected
(healed), restored to beauty, set in its measure and proportion, and strengthened
in durability and structure " (ver. 13).

The foregoing outline may suggest other thoughts. I. It is natural for the
believing heart to regard the house of God. Its interests ever dear to the Christian.
To him the temple is the house of bread his Bethlehem ; the centre of
attraction, fellowship, and joy. It is instinctive for him to mind it, as it is
natural for the hart to pant after the waterbrook, or doves to fly to their
windows. II. When men pay due regard to God's house, they will provide for its
interests. They build, and keep the fabric in repair ; provide for sustenance of
its agencies, and perpetuation of its worship ; always and everywhere revere the
place in which God is publicly worshipped. III. In thus providing for the
interests of Gods house, they promote the welfare of the nation. Both intimately
connected. Associations of worship affect the education, culture, and morals of
258

CHAP, xxiv.] HOMILETIC COMMENTARY: CHRONICLES.

the community. Public worship is the secret power of the Church, the nurse of
virtue in the nation.

NATIONAL RELAPSE INTO IDOLATRY. Verses 17-24.

A great change after death of Jehoiada. Many took part in revolution which
dethroned Athaliah and placed Joash on the throne, on political not religious
grounds. Dislike to rule of a woman, a foreigner, without zeal for pure

religion, hence relapse. I. Beginning -with the demands of the

princes. "The princes of Judah" came to king (ver. 17). Worldly-
minded, hating priestly power, and tired with thirty years' pure and simple
worship, yearned for seductive rites of heathenism. They requested permission
to worship in high places, not to be put to expensive and frequent journeys to
Jerusalem. Advised the king to be more tolerant and less under priestly
dominion. By unusual humility, framed a plausible and inoffensive petition,

which was granted. II. Encouraged by the concessions of the

king. Flattered by their " obeisance to the king," he hearkened to them.
Pleased and weak-minded, their requests were more agreeable than the. dictates
of Jehoiada used to be. Princes often nattered and drawn into ruin by those
who promised liberty. George III., after his accession, reproved a high
dignitary for fulsome adulation, and issued an order prohibiting any clergyman
called to preach before him from paying compliments to him. III. Protested

against by the warnings of the prophet. Z., son of J., urged

people from a prominent place not to transgress the commandments of the Lord.
This would never prosper, but bring national disaster. Prompted by irresistible
influence, he boldly protested against prevailing tendencies. But denunciations
unpalatable to the king, roused fierce passions of multitude, and a band of
miscreants, instigated by Joash, put him to death (cf. Mt. xxiii. 35). But the
death of the prophet not the destruction of his message. IV. Punished in
awful judgments upon the nation. The dying words, a prophetic
doom of Z., fulfilled at end of the year. Syrians invaded the land, princes of
people destroyed, and immense spoil sent to Damascus. How suggestive the
words, " a small company of men" overcame " a very great host " ! To men who
estimate everything by great numbers and dazzling splendour, this would be a
striking calamity. " Wrath came upon Judah and Jerusalem for this their
trespass."

THE DEATH OF JOASH. Verses 25-27.

I. An end embittered by painful malady. "They left him in
great diseases," which long confined him in bed. Plural of intensity, a severe
malady. Charles IX. of France, author of Parisian massacre, died in great
distress. Kingly dignity wards not off loathsome disease. II. An end
brought about by conspiracy. Not even permitted to die peaceably
in his own bed. Perhaps in hope of recovery or escape, his own servants
conspired against him. A punishment degrading, depriving death of mitigations
and friendships. III. An end considered as divine judgment.
God smites wicked men in everything ; end of one trouble beginning of another.
The winds of divine judgments rise from every quarter, bend and break, and no
escape from tempest. J. plagued with the Syrians and smitten with terrible
disease, met with untimely death, and refused official honour in burial. The
memory of the wicked doomed to perish. " Let him not be written with the
righteous,"

259

HOMILET1C COMMENTARY: CHRONICLES. [CHAP. xxiv.

LIFE AND CHARACTER OF JOASH.

The beginning well in outward actions and national government. But
evident from the history that the rectitude of administration was owing to his
preserver and tutor, not to his enlightened principles and sincere convictions.
I. The instability of his religion. 1. He was zealous for God under
restraint. "Was minded to repair the house," in excitement and prosperity,
but zeal died out. " When the sun went down the reflected brightness went
with it." 2. He degenerated when that restraint was taken away. He depended
upon wise counsel and piety of Jehoiada; when prop removed he fell. Had no
root in himself, and left to his own resources, could not stand. Circumstances
not principles made him what he was. When these changed he changed. His
religion was temporary and superficial. He only " did right in the sight of the
Lord all the days of Jehoiada the priest " (ver. 2). II. The honour and
disgrace Of his reign. A mixed reign, marked with singular honour
and stained with remarkable disgrace. 1. Honourable reforms. He rebuilt
and restored temple. Established its order and worship, and thus removed
national scandal He reproved officers in their languid work, adopted efficient
means to finish it, and at length the temple stood in grandeur and dignity in
which it was left by ancestors, the glory of his own reign and administration of
Jehoiada. 2. Disgraceful crimes. Like Nero, after death of his teacher Seneca,
the philosopher, he was stained with crimes. He not only made shipwreck of
faith, but in a period of ten years, the restorer of the temple became an idolator ;
the ward of Jehoiada was the murderer of his son. A reign under excellent
guardians (like many in the middle ages and modern times, German Emperors
Otto III. and Henry IV., in many respects Louis XIV. of France) at first, ended
in humiliation and war. The memory of a king hopeful in beginnings stands
marked with blood and the ways of Cain. III. The disastrous end of
his life. Complicated in deeds of violence. Horrid outrage on a prophet of
God base ingratitude to a family who had preserved his life atrocious treat-
ment of a true Hebrew prophet illegal exercise of power and authority as
king some of his acts. Invasion and defeat, severe disease, and smitten while
languishing on his bed, by his own servants. " But they buried him not in the
sepulchres of the kings." The murderer of the son not permitted to sleep with
that father whose memory he outrageously dishonoured. From this review learn

1. The responsibility of those to whom care of young persons is entrusted.

2. Caution those yet under guardianship of friends and tutors. 3. The awful
end of those who turn aside from hopeful beginnings.

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 1, 2. Under minority of Joash. Vers. 8-11. The alms chest. "It is
1. The king well trained and prepared a curio usly circumstantial record of a
for duty. 2. High priesthood increased church restoration fund belonging to a
in dignity. "Name 'High Priest' period 2,730 years distant from our
not given to Aaron, Eli, or Zadok, own time, and perhaps in the lifetime
given to him and his successors ; of Homer " [Blunt].
regarded as second founder, and in Vers. 15, 16. Jehoiada. As guardian-
after days described as chief " priest and patriot. Honoured in age,
[Stanley]. 3. Morality lax. National burial, and reputation, yet lacking in
religion mixed with worship " in high zeal and energy. Melancthon orthodox
places." Temple neglected, and money and learned, but accomplished no great
misappropriated. reformation. Luther inferior in some
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CHAP. XXIV.]

HOMILETIC COMMENTARY: CHRONICLES.

respects, a man for his times and work,
bold and zealous, and, under God,
effected deliverance from Popery, and
the Reformation.

Vers. 18-23. Murder of Zechariah.
1. Horrid outrage on a prophet of the
Lord. A sacred person, a Hebrew
patriot. 2. An instance of base ingra-
titude. To a family Avho had preserved
his life. 3. A deed of violence involving
great criminality. Illegal and unjust
exercise of power, bringing retribution
upon king and nation. The last words,
" The Lord 'require it" not vindictive
(then a great contrast to those of
Stephen, Acts vii. 60), but a prophetic
warning to Jews (Mt. xxiii. 35) in
time of Jesus and to us. "The act
produced a profound impression. It
was a later Jewish tradition, but one
which marks the popular feeling, that

this crowning crime of the House of
Judah took place on the Sabbath day,
on the great Day of Atonement, and
that its marks were never to be
effaced. The sacredness of the person
and of the place, the concurrent guilt
of the whole nation king, nobles, and
people the ingratitude of the chief
instigator, the culmination of long
tragedy of the House of Omri, the
position which the story held in the
Jewish canon, as the last great murder
of the last Book of the Old Testament,
all conspired to give it the peculiar
significance with which it is recorded in
the Gospels as closing the catalogue of
unrighteous deaths, from the blood
of righteous Abel to the blood of
Zechariah .... who was slain
between the temple and the altar"
[Stanley}.

ILLUSTRATIONS TO CHAPTER XXIV.

Ver. 5. Hasten. " That I may be of
the number of those that spend them-
selves with labour, and not of those
who waste in rust and laziness. Lord !
let me rather wear out in the work,
than consume (like a garment laid
by with moths) for want of use "
\jSwinnoctt 8 "Christian Man's Call-
ing "]. " / like to be at my post, doing
my duty ; indifferent whether one set
or another govern, provided they
govern well " [Sir J. Moore].

Vers. 11, 12. Money. We see here
a distinct indication of a practice still
followed in the East where large sums
of money are concerned, as in the dis-
bursements of the Government, and in
the taxes and tributes paid to the
Crown. The money in such cases is
deposited in long narrow bags, each
containing a certain sum, and carefully
sealed with the official seal [Kitto\. In
East in present time a bag of money
passes (for some time at least) currently
from hand to hand, under the authority

of a banker's seal, without any exami-
nation of its contents \Burder\.

Yer. 18. Left the house of the Lord.
A man's conception of worship really
reaches his life. Let him lose his
reverence for the Bible, for God, for
man, however much he may boast of it,
will in that measure go down. The
victory of the enemy will be easy and
complete. It cannot be a fatal offence,
it may be thought, to neglect the
assembly of ourselves together at least
occasionally, to regard other occasions
of coming together as of equal import-
ance with meetings in the Church. It
cannot be wrong surely to elevate
certain kinds of intellectual inquiry
into a species of worship on the Lord's
day; afl these thoughts are most in-
sidious, full of temptation, and when
perverted, it is in innumerable cases
not the lower that is lifted up, but the
higher that is degraded or impoverished
\Dr. Parker].

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HOMILET1C COMMENTARY: CHRONICLES. [CHAP. xxv.

CHAPTER XXV.

CRITICAL NOTES.] We have succession of A. (vers. 1-4), his expedition against Moab
(5-13), his idolatry (14-16), his war with Joash (17-24), and his death and burial (25-28).
Parallel 2 Ki. xiv. 1-20.

Vers. 1-4. A.'s succession (cf. 2 Ki. xiv. 2-6). Perfect, single heart ; not like ancestor
David, but like Joash, father. Ver. 3. Slew, executed justice ; an instance of right-doing.
Ver. 4. Not, as Deut. xxiv. 16. Families of traitors often destroyed.

Vers. 5-13. Expedition against Moab. Ver. 5. Old method of organisation by families
(Num. ii. 34), under captains of hundreds, &c. Hired, paid for others, his own army too
reduced to protect country. Ver. S. If, <&c., some suppose not dropped out, and would
read, "Go alone, and God will not make thee fall." Generally thought to be ironical.
" Go (if thou wilt be self-willed) thou, act, be strong, it will be of no avail." Ver. 10.
Anger, caused through sudden and apparently unreasonable dismissal. Ver. 11. Salt.
South of Dead Sea, where dwelt Seirites, associated with Edom (Gen. xxxvi. 18). Ver. 12.
Rock, unto the height of Selah. " Battle probably fought not far from Selah (Petra) ;
the captains marched to Petra itself, and precipitated from the steep cliffs in its neigh-
bourhood " [Speak. Com.']. Ver. 13. Soldiers, mercenaries sent by Joash to ravage Jewish
cities from Sam. to Beth., in revenge for considered insult.

Vers. 14-16. A.'s idolatry. Not in Kings. Gods, common practice to carry gods of
conquered places as trophies of victory, not generally to be worshipped. Ver. 16. Talked,
prophets entitled to counsel kings. Art thou, dc.? lit., "Have we made thee a king's
counsellor ? " Forbare, ceased remonstrance, asserted his right, and consequences of
disobedience.

Vers. 17-24. A.'s war icith Joash (cf. 2 Ki. xiv. 8-14). Advice, counsel not from God.
Face, a challenge to combat (2 Sam. ii. 13). Ver. 18. Thistle. Parabolic forms employed
in East to carry unwelcome truths, or express contemptuous sneers. This designed here.
A thistle, low shrub ; represents A. a petty prince ; cedar, the potentate of Israel. The
wild beast, the overwhelming army of Israel, would destroy the strength of Judah. The
moral of fable in ver. 19. Ver. 20. Not, sarcastic tone incited more. Asa in a judicial
state of blindness. From God, characteristic of the author. Joash overcame A.,
plundered palace and temple, and took hostages to prevent further war.

Vers. 25-28. A.'s end. Turn aicay, apostasy followed by maladministration. King lost
respect, fled to Lachish, frontier town of Philistines, there traced and murdered. Body
brought without pomp in a chariot to Jerusalem, and interred among ancestors.

HOMILETICS.

AMAZIAH'S BEGINNING. Verses 1-4.

Son . and successor of Joash, ninth king on throne of JudaL ; 25 years old at
accession, reigned 29 years, B.C. 837-808 (2 Ki. xiv. 1, 2). I. In ordinary
circumstances of succession. A privilege to inherit a crown, great
natural rights and positions. Better to become kings and priests, aristocracy
of God, to rule over the hearts and affections of men, than on thrones of
empires. II. With considerable zeal for Jehovah. Did right,
" but not with a perfect heart," not like David his father. Half-hearted, zealous
for God, but "high places not taken away." Obeying God and making sacrifices,
but honouring the idols of Edom. Double-minded, his good beginning as that
of Joash unlike his later conduct. III. By an act of justice and
mercy. Punished traitors who murdered his father, as an act of justice; but
was moderate. " With a mercy shown apparently for the first time in Hebrew
annals, their children were spared " \Stanley\. Generally families of traitors
262

CHAP, xxv.] HOMILETIC COMMENTARY: CHRONICLES.

were destroyed. This act, therefore, had regard for law of God more than
customs of nations ; displayed kindly feeling, and became a king.

" No ceremony that to great ones 'longs
Not the king's crown, nor the deputed sword,
The marshal's truncheon, nor the judge's robe,
Become them with one half so good a grace
As mercy does " [Shakes.'].

EXPEDITION AGAINST EDOM. Verses 5-24.

This chief event in reign, an attempt to impose upon Edomites the yoke cast
off in time of Jehoram (2 Ki. viii. 20 ; 1 Ki. xxii. 48). I. An expedition
ambitious in design. Might be natural and prudent to assemble army,
class according to respective families, and appoint officers from among brethren,
that all might be an army of brothers, relatives, and friends. Might be patriotic
to reduce insurgents to former subjection. But A. the slave of reckless
ambition; adventurous, fond of conquest and military renown, prone to "meddle
to his hurt." Real wisdom to cultivate peace, develop internal resources of
kingdom ; real " strength to sit still " at home.

" Vaulting ambition, which o'erleaps itself,
And falls on the other side."

II. An expedition in -which, alien forces were hired for the
accomplishment Of the design. Edom strong. A. considered his
300,000 troops unequal, hired 160,000 men from Israel, and sets first example
of employing mercenary forces. Such help useless, dangerous, and opposed to
God's will. He should go alone, in dependence upon God, " who hath power
to help and to cast down." Any other plan would displease God and result in
defeat. With God's presence our own resources sufficient ; without, numbers
only ruin, and " make thee fall before the enemy." III. An expedition
the success of which was turned into a curse. A. heeded not
prophet, went, conquered, and captured cities. 1. In the cruelty exercised.
Savage cruelty dealt out in revenge for barbarities inflicted on Hebrews, or to
strike terror into a rebellious people. " Man's inhumanity to man." 2. In the
spirit which it begot. Not a spirit of gratitude and caution. Flattered probably
by those from whom he "took advice" (ver. 17), he became proud and
presumptuous. Burning with revenge for Israel's insult, not satisfied without
defiant challenge, he undertakes aggressive war. The fruits of victory mis-
appropriated. Unsanctified successes often turned into curses.

DUTY AND SELF-INTEREST. Verse 9.

A. made every preparation for expedition, ready to start, but suddenly
" there came a man of God " and forbids. But what must he do for the money ?
Lose it and go to war in right way. Learn I. That we often invest

our resources without prudence or security. Money, friends,

position, and life pledged for wrong purposes. Enterprises without divine
guidance, gifts used sinfully. Men morally going astray, poor and insecure,
though strong and sufficient in their own estimation. The " man of God," the
ministry of the word ever meets in the w ays of life, condemning our treaties
and alliances, reproving our plans and investments, and calling us back to God.

II. That we are often called upon to sacrifice our resources

thus invested. Reluctant to give up besetting sins, worldly pleasure, and to
forsake evil ways. Often much at stake in worldly friendships, Sunday trading,
and unlawful compacts. " What must we do with our money risked upon it ? "

263

5OMTLETIC COMMENTARY: CHRONICLES. [CHAP. xxv.

"Why forfeit the deposit?" But why strike the bargain if wrong? Why
make the deposit without prudence and security, &c. ? The answer to all
questions, God demands. Before divine authority objections ridiculous. In
divine promise compensation for any loss. " The Lord is able to give thee much

more than this." III. That when called to duty obedience
guarantees success and brings abundant re-ward. Impossible

to induce obedience without offer of superior good. Motive power needful.
Think not that nature or some law of mind breaks the chains of desire confirmed
by habit and long years of life ! Calculate not too confidently on moral powers
wasted in sinful pursuits ! It is never easy for a selfish man to renounce himself
even with help of gospel ! But God imparts disposition and strength. In sin
" the first loss is the best." In duty we find compensation and gain. " The
Lord is able to give thee much more than this " abundant reward for leaving
all and following him. " Manifold more in this present time, and in the world
to come life everlasting."

AMAZIAH'S FALL INTO IDOLATRY. Verses 14-16.

A. took the gods of Edom as tokens of victory, but deserted God who
gave victory, and worshipped the idols he captured, like the Romans subduing
nations and paying tribute to their gods. I. Idolatry most gratu-
itous. This not asked of him. Probably he sought to disarm spite of
Edomites for harsh treatment, or attracted by pomp and splendour of worship
of idols. Idolatry, sin fascinates unholy men. But what humility and disgrace
voluntarily and slavishly to bow down ! II. Idolatry most unreason-
able. The gods could neither protect themselves nor worshippers, senseless
and most absurd to lean upon them or put them in place of Jehovah ! The
sinner, a criminal and a fool, can give no reason for his choice. " Why hast
thou sought after the gods of the people, &c. ?" III. Idolatry most
dangerous. It estranges further from God, confirms self-will, and binds us
faster to the false and debasing. It brings down rebuke from God, and leads to
destruction. "Wherefore the anger of the Lord was kindled against Amaziah."

THE DANGERS OF SUCCESS AND AMBITION. Verses 17-28.

Dangerous to succeed without God. Amaziah's false step at beginning, and
the spirit in which it was originated turned the end into misfortune. I.
Success begetting pride and ambition. The victory of Edom
made A. proud ; its issue unblest ; kindled boldness and a spirit of revenge.
He glories in strength. Success led him on to fresh undertakings which involved
defeat. " Pride cometh before destruction, &c." II. Pride leading into
presumption. Thought himself more than a match for King of Israel.
He cannot sit still, must punish him for wrong-doing, and sends the challenge,
" Come, let us look one another in the face." The bitter and contemptuous
language of the parable only enraged him to repeat the challenge. Nothing
checks. " He is a proud man, neither keepeth at home, who enlargeth his
desire as hell, and is as death, and cannot be satisfied." III. Presumption
ending in destruction. Exultation often the prelude to downfall, down-
fall more dismal and complete on account of previous eminence. Prosperity of
fools destroys them. 1. Warning unheeded. Edom conquered. Be content.
Stay at home. Why meddle to thy hurt ? 2. Blinded by self -security . He could
not be defeated, could see no danger, and knew not that God had forsaken him.
3. Miserable failure. Joash surprised him before ready for war ; defeated him
in a pitched battle ; routed his army, and took him prisoner. The disasters of
264

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HOMILETIC COMMENTARY: CHRONICLES.

his conduct created opposition and conspiracy, and he was slain. No real,
permanent success to ungodly man. If no reverses in life, death makes him a
wreck. His honours and achievements buried in the dust, and he stands naked
in the presence of God I

IIOMILETIC HINTS AND SUGGESTIONS.

"Vers. 2. Right, but not with perfect
heart. Many good things in A., had
respect for ordinances of religion, knew
Scriptures, and had desire to do right.
But failed because not thoroughgoing
in principle and piety. 1 . Much half -
heartedness, levity, and superficial
goodness. 2. A perfect heart required.
Earnest, consecrated feeling and energy.
" He had a good name ; it imported ' one
strong in the Lord and in the power
of his might ; ' but he was far enough
from that" \Trapp\.

Vers. 3, 4. Two practices. Revenge
and forbearance. One natural to man
and prevalent in the East. " Revenge
is sweet to man." Difficult to stop
with one life, without taking another.
But God controls and educates men by
law. The other practice of divine
authority. " It is strange at first sight,
that when the law contained so very plain
a prohibition, the contrary practice
should have established itself. But we
must remember first', that the custom
was that of the East generally (see
Dan. vi. 24; Herod. III. 119, &c.) ; and
secondly, that it had the sanction of
one who might be thought to know
thoroughly the mind of the legislator,
viz., Joshua (cf. Josh. vii. 24, 25) "
[/Speak. Com.']. Always better to for-
bear than revenge.

" Revenge at first, though sweet,
Bitter ere long back on itself recoils "

[Hilton].

"Ver. 16. 1. The question of the king.
"Art thou of the king's counsel?"
Who authorises, entitles thee to give
advice ? 2. The prophet's reply. Con-
sists of two parts (a) He " forbare "
to dispute. Silence best answer to
some ; contention makes them worse.
(b) He predicts. " The prophet ceased
his remonstrances and retired, but
aimed a Parthian shaft on quitting the
royal presence, ' If I am not of thy

counsel, I am of God's counsel, and
know what is determined there. God
has counselled to destroy thee.' For
fulfilment of prophecy, see verses 12-24
and 27" [Speak. Com.]. Not hearkened.

1. A sign of hardness, judicial blind-
ness and obduracy. 2. A ground of
desertion by God. Ignored and for-
saken, the result natural. 3. A prelude
to destruction.

Vers. 18, 19. The parable of Cedar
and Thistle. 1. The inequalities of
character and condition of men. Great
and little, contented and restless, &c.

2. The ridiculous conduct and ambition
of some men. The less, the more
unsettled and ambitious, the more
meddlesome, &c. 3. The need to be
satisfied with present possessions.
Grasping after more may lose what
you have. The miseries of discontent.
Quench that fire which

" Preys upon nigh adventure, nor can tire
Of aught but rest ; a fever at the core,
Fatal to him who bears, to all who ever
bore " [JSyron].

Tarry at home. 1. Better for indi-
viduals, than meddle, create mischief
with neighbours, seek home comforts
and decencies. Officious interference
creates discord. Meddling the parent
of strife. "It is an honour for a
man to cease from strife ; but every fool
will be meddling." 2. Better for
nations to look to themselves, stay at
home and cultivate arts of peace than
engage in aggressive wars. Kings
dethroned, governments upset, and
empires rent asunder through hasty
war.

Ver. 27. Providential consequences.
" After the time from following the
Lord. The writer means to observe
that the violent death of A. followed
on his apostasy not closely in point of
time for it must have been at least
fifteen years after (ver. 25) nor was,
humanly speaking, caused by it ; but

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HOMILETIC COMMENTARY: CHRONICLES.

[CHAF. XXVI.

in the way of a divine judgment a
complete fulfilment of the prophecy,
ver. 16 " [/Speak. Com.]. Sequences
in the natural as well as moral world.
Forsake God and duty, violate law,

then risk and disaster. " For it came
of God, that he might deliver them
into the hand of their enemies, because
they sought after the gods of Edom."

ILLUSTRATIONS TO CHAPTER XXV.

Ver. 4. Law. When the Lord laid
down that law he taxed human for-
bearance to the uttermost. It may not
.seem to be so in reality, but test the
matter by human consciousness and by
human action. Have we not wronged
whole families? Have we not often
thrown in the child as if he were part of
the father, and let both be crushed by
the mill of revenge ? [Dr. Parker].

Vers. 7-9. What of hundred talents ?
.Do your duty and leave the rest with
God [R. Cecil]. This is the first of
rights, the only absolute duty. No
right more sacred [Ftwei]. There is
little or nothing in this life worth
living for, but we can all of us go straight
forward and do our duty [Wellington].

Vers. 11-13. Success. There is a
glare about worldly success which is
very apt to dazzle men's eyes [Hare].
Watch lest prosperity destroy gene-
rosity \Beecher]. Success at first,
doth many times undo men at last
[Yenning],

Vers. 14-16. The gods of the people.
Idolatry is one of the most uncon-

querable of all the corrupt propensities
of the human soul. Miracles under the
new dispensation had scarcely ceased,
apostolic fathers were scarcely cold in
their graves, before idolatrous forms
were again superinduced upon the
pure spirituality of the Holy Gospel
[Walker}.

Vers. 17-24. See one another in
face. Every presumption is properly
an encroachment, and all encroach-
ment carries in it a still further and a
further invasion upon the person en-
croached upon. Presumption never
stops in its first attempt. If Caesar
comes once to pass the Rubicon, he
will be sure to march further on, even
till he enters the very bowels of Rome,
and break open the Capitol itself. He
that presumes steps into the throne of
God [Dr. South].

Vers. 27, 28. Buried.

" Death lays his icy hand on kings ;
Sceptre and crown must tumble down,
And in the dust be equal made
With the poor crooked scythe and
spade" [Shirley],

CHAPTER XXVI.

CRITICAL NOTES.] TJzziah's character (vers. 1-6). " It is not too much to say that we
are indebted to Chronicles for our whole conception of the character of Uz., and for
nearly our whole knowledge of the events of his reign " \_Speak. Com.]. U.'s fame and
achievements (vers. 6-15); U.'s sin (vers. 16-21); U.'s end (vers. 22, 23). Parallel to
this in 2 Ki. xiv. 21, 22 ; xv. 1-7.

Vers. 1-5. 172. 's character. Azariah (help from Jehovah) in Kings. Uz. usual form
(strength from Jehovah). Eloth, an important port (2 Ki. xiv. 22). Ver. 5. Days of Z.^
who sustained relation Uz., as Jehoiada to Joash, exercising salutary influence and
guiding.

Vers. 6-15. Uz.'sfame and achievements. Not in Kings. Jab., Jabneal (Josh. xv. 11).
Dismantling of these, and building of other cities among the Philistines, is a restoration
of things in time of Jehoshaphat (xvii. 11). Ver. 8. Ammonites. Countries east of
266

CHAP, xxvi.] HOM1LETIC COMMENTARY: CHRONICLES.

Jordan became tributaries, and by rapid success of victories his kingdom advanced to
Egyptian frontier (cf. Is. xvi. 1-5 -with 2 Ki. iii. 4). Vers. 9, 10. Buildings, towers in the
wilderness i.e., held pasturage on borders of Holy Land as refuges for flocks and herds-
men. Wells (cut out many cisterns) from rock. Low country between hills of Judaea and
sea. Plains east of Jordan. Carmel, not the mountain, but cultivated portions of hill
tract. Husb., cultivated agriculture and arts of peace. Vers. 11-15. Army and engines
of war. Ver. 11. Men, a body of militia divided into companies or regiments, which
;served in rotation. Ver. 12. Number of chiefs, heads of families, occupying positions
over the army. Ver. 13. The number of troops does not exceed that in time of Amaziah
(xxv. 5). Ver. 14. Different weapons for different classes of men. Ver. 15. Engines,
machines for discharging missiles ; the balista for stones, and catapult for arrows or
darts.

Vers. 16-21. U.'s sin and punishment. Lift up to do wickedly, in pride. Priests only
permitted to enter holy place (Num. xviii. 7). U. presumed to act as neighbouring
princes. High priest remonstrated, and intended to expel or hinder by force. Ver. 19. U.
angry was struck suddenly with leprosy. Ver. 20. Hasted, in fear of death denounced
upon those who invaded priest's office. Ver. 21. Several, separate, lit., the house oj
liberation, an infirmary ; he was excluded from communion.

Vers. 22, 23. JJ.'s end. Isaiah took part in composing the records of the kingdom
(chap, i. 1 ; vi. 6). " He cannot have been contemporary with Uz. as an adult for more
than a very small portion of his long reign. Most critics regard him as about twenty
when Uz. died. He must then have written his history of Uz.'s reign rather from
documents and accounts of others, than from his own knowledge" [Speak. Com.']. Ver. 23.
Field, i.e., in the burial ground, but in a separate sepulchre, as the corpse of a leper would
have polluted it.

HOMILETICS.
UZZIAH'S CHARACTER AND SUCCESSFUL REIGN. Verses 1-15.

The reign of U. was vigorous, and signally blessed. He was successful as a
Icing, though he failed as a man. I. Uzziah's character is promising.
Signs of ability and usefulness. Acts well as a ruler, and fills high office with
credit to himself, and benefit to the nation. 1. He was active in promoting the
'interests of his kingdom. He overcame its enemies in south and west,
strengthened its fortifications and commercial relations, was a patron of agri-
culture, cultivated vineyards, and protected flocks. He administered internal
affairs with peace and prosperity. 2. For the greater part of his reign he lived in
the fear of God. " Did right in the sight of the Lord " (ver. 4). Never deserted
the worship of the true God, and was much influenced by the prophet Zachariah.
Happy in his guardian, " He sought God," who made him to prosper.
II. Uzziah's reign is successful. Success crowned all efforts and
enterprises until fatal error blasted his life. 1. In its financial resources. Flocks,
wells, husbandmen, vine-dressers, and foreign commerce. 2. In the extent of his
dominion. He overcame the Philistines, and demolished their cities. " God
helped him against the Arabians." The Ammonites rendered tribute to him,
and his conquest extended to the Egyptian frontier (ver. 8). 3. In the strength
of his defences. Cities well fortified, military forces well organised, equipped,
and commanded. 4. In the splendour of his fame. His name spread far and
wide. Palmy days of David and Solomon seemed to return ; failures of pre-
ceding reign wiped away. Judah possessed an active, enlightened, and
prosperous king, who conducted himself as became viceroy of Jehovah, and
prospered in all things. " His name spread far abroad, for he was marvellously
helped, till he was strong " (ver. 15).

UZZIAH'S SIN AND PUNISHMENT. Verses 16-21.

Long and uniform prosperity a severe trial for any prince. Uzziah's goodness
save way " His heart was lifted up," and he committed grievous sins, for which

267

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xxvi.

he suffered severe punishment. I. Uzziah's sins. 1. He was lifted up with
prid.e. Elated with a splendid career, he forgot his position and was changed in
spirit. " When he was strong, his heart was lifted up." It is strength, not
weakness, that makes proud and arrogant. Affliction and reverses humble. In
Pharaoh, Sennacherib, and Nebuchadnezzar see fearful evils of pride. " By that
sin fell the angels." 2. He usurped the priestly function. He can do anything
in his kingdom ; perhaps thought priestly qualities were natural to royalty, and
that in exercising them he revived suspended rights, and restored primitive
custom. The intrusion a sin of great magnitude, " for he transgressed against
the Lord his God, and went into the temple of the Lord to burn incense," &c.
3. He showed daring presumption. The act involved a claim to abrogate the
priestly office, a defiance of ancient decree originating in rebellion of Korah :
it was rebuked solemnly and signally, but U. defied and resisted opposi-
tion, was determined to minister, " took the censer and was wroth with the
priests."

" Pride is still aiming at the blessed abodes,
Men would be angels, angels would be gods " [Pope].

II. Uzziah's punishment. "The Lord had smitten him." 1. Retribu-
tive and severe. A leper " a leper until the day of his death." The crown lost,
and his forehead stained with marks of guilt. 2. Deprived of his oivn function
by invading the province of others. 17. was obliged to recognise the authority
which he despised ; compelled to leave the palace by venturing into the priest-
hood, and had to dwell in a separate house, " like the slain that lie in the grave,
whom Thou rememberest no more ; and they are cut off from Thy hand." Be con-
tent with your own place. Discharge your own duties without seeking to intrude
into others. The leprous king is a warning to all that we are not to " minister
to men in things pertaining to God " without permission. Step out of your
lawful calling, you create disorder, play the fool, and bring destruction upon
yourselves and others.

" God gives to every man
The virtue, temper, understanding, taste,
That lifts him into life, and lets him fall
Just in the niche he was ordain 'd to fill."

UZZIAH'S SIN.

Eightly to understand it remember what barriers he had to break before he
could resolve to do it. He had to disregard the direct command of Jehovah,
that priests alone could burn incense upon His altar ; to despise the history of his
people, to defy the holy name by which he himself was called. Therefore because
his rebellion was so great, his defiance of correction and of God so flagrant, the
Lord smote him, and he bore till death the mark of the curse that fell upon him.
I. "We see here prosperity and pride. Mere worldly prosperity often
the prelude to daring impiety. TL, a good king, but a bad priest : not
the priest whom God had chosen. Statecraft and policy have no claims to
spiritual direction. Spirit of the gospel not that of a successful worldling but
that of a little child of the kingdom. II. We see here pride and
punishment. It is a part of God's order of nature that bodily pains should
often rebuke and reveal the workings of an ungodly soul. The solemn truth that
pride and passion are destroyers of men, the remembrance of those destroyed
by them, are admonitions to us. " Verily he is a God that judgeth in the
earth." III. Punishment and shame. Hope of Uzziah given in record
of his hasting to go out of the temple. His proud heart broken : he was
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CHAP. XXVI.]

HOMILETIC COMMENTARY: CHRONICLES.

smitten with shame. A man not altogether lost while he can feel shame. God
quickens " the sorrow of the world, which worketh death," into " godly sorrow
working repentance to salvation not to be repented of [Dr. A.Mackennal~\.

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 1. In this and the next ten
chapters we have the histories of
TJzziah and ten more kings of Judah,
in whose days prophesied the most of
the prophets, both major and minor;
to whose writings these eleven chapters
lend not a little light, and are there-
fore diligently to be read and heeded
[Trapp].

Ver. 15. Marvellously helped till
strong. Two kinds of help, natural
and supernatural. 1. A time when we
cannot help ourselves. Infancy. 2. A
time of growth when we can help our-
selves. Youth, manhood. 3. When thus
strong the supernatural help ceases.
Not less provision made on that account.
There is joy and co-operation with G-od.
As an earthly father requires to be
obeyed and served, beholds strength
and disposition to co-operate, so the
Heavenly Father, &c. [Dr. Matheson\.

Yer. 16. Lifted up. 1. By pride of
money. 2. By pride of intellect. 3. By
pride of wit [Thain Davidson] . Learn
I. The abominable nature of pride. A
rivalry and robbery of God. The sin of -
Satan and unregenerate men generally.
Pharaoh, Nebuchadnezzar, ifec. II. The
awful transgression to which it leads.
Transgressed and went into the temple.
" Men would be angels, angels would be
gods." III. The power of God to abase
and punish the proud. Honour and
dominion, mind and body under God's
control. Reason dethroned, the coun-
tenance stamped with idiocy, when he
pleases. Madness, leprosy, and death
at his bidding. " Come, and it cometh."
Most exalted insignificant atoms before
Him. " God resisteth the proud, but
giveth grace unto the humble."

ILLUSTRATIONS TO CHAPTER XXVI.

Ver. 8. His name spread abroad.

' Unblemished let me live, or die unknown ;
O grant an honest fame, or grant me none "

\_Pope-].

Ver. 16. Went into temple. We do
not believe that the Christian ministry
is any less Divine than the Levitical
priesthood, or that the commission it
bears is less clear and definite. The
conclusion is, that the intrusion into it,
mi usurpation of its powers, or a vio-
lation of its order, be it by prince or
peasant, by scholar or unlearned, by
good men ignorantly, or by evil men
presumptuously, cannot be anything
else but offensive to God, and fruitful
of mischief to mankind [R. Ilallam,
D.D.].

Ver. 18. They wit/istood. When
Theodosius, the Emperor, was at Thes-
salonica, in revenge for certain of his
judges slain there, made a great

slaughter among the people by his
soldiers, who destroyed 7,000 citizens.
Ambrose, Bishop of Milan, heard to his
great grief, and when the Emperor,
afterwards returning to Milan, would
have come, as his manner had been, to
the holy assembly, he stoutly withstood
him, saying, "With what face canst
thou look upon Him who is Lord of
all ? With what feet canst thou enter
His house, whom thou hast so deeply
displeased ? How canst thou receive
His body with those hands so drenched
in Christian blood ? or drink His blood
with that mouth that commanded such
inhuman slaughter? Depart, therefore,
and go not about to add one wickedness
to another, but stand thou excommu-
nicate, till by repentance thou hast
obtained pardon of God, and given
satisfaction to his offended people."
The good Emperor religiously bred,
knew well what was fit for a king to

269

EOMILET1C COMMENTARY: CHRONICLES. [CHAP. xxvu.

do and what for a bishop returned to lution, which, after many rebukes, he

his palace, acknowledged the greatness obtained \Trapp\.

of his sin. and spent eight months in

weeping and lamentation ; then coming That . sor ! Jfo f ' sorrow >

to Ambrose, begged pardon and abso- bering happier things " [Tennyson].

CHAPTER XXVII.

CRITICAL NOTES.] This chap ier is par. with 2 Ki. xv. 32-38, and taken mainly from
the same source or sources. Ampler than narrative in Kings, and given with certain
religious reflections after manner of writer (cf. Speak. Com.). Jotham's character (vers.
1, 2), Jotham's buildings and wars (vers. 3-6), Jotham's death and successor (vers. 7-9).

Vers. 1, 2. J.'s character. Sight, better than his father, as he did not intrude into
temple. Ver. 2. Corruptly, which frustrated his efforts to reform (cf. 2 Ki. xv. 35). For
general character of corruption, see Is. i-v.

Vers. 3-6. J.'s conduct. Built, i.e., repaired. Hi-gli gate, the north hill of temple.
Ophel, i.e., the mound or eminence on south-eastern slope of temple hilL Much to defend
Jerusalem in every direction. Ver. 4. Mountains, hill tract of Judah. Castles (xviii. 12).
forts to check invaders. Amman, restless under the yoke of Uzziah (xxvi. 8), revolted
against Jotham. Eevolt repressed, and higher tribute exacted. Ver. 6. Prepared, marg.
estdblislied ; directed, disposed his ways aright (cf. Prov. xxi. 29).

Vers. 7-9. J.'s death. Wars besides with Ammon, in later years with Rezin and
Pekah (cf. 2 Ki xv. 37). City, i.e., " with his fathers " (2 Ki. xv. 38), in the sepulchre
of the kings.

IIOMILET1US.
JOTHAM'S PROSPEROUS REIGN. Verses 1-8.

I. He began by imitating his father in good, not evil ways.
Aniaziah considered a good king in the greater portion of his reign, though
guilty of two great sins (cf. 2 Ki. xiv. 3 and 2 Chr. xxv. 2, 14, 16). J. imitated
his father in all respects, except impious usurpation of priestly office. Far
more easy to copy bad than good deeds. But J. took warning from his father's
folly and punishment, acted a wise part, and displayed a piety singular and
conspicuous among " the people " who " did corruptly." II. He became

powerful by the adoption of right measures. He detected the

dangers, and desired the welfare of his kingdom. 1. His military measures.
He strengthened Jerusalem, fortified country places, and repressed revolting
nations. Wise to fortify against attack and guard weak places in character,
churches, and kingdoms. 2. In religious measures. " He prepared his ways
before the Lord his God " (ver. 6). Earnest and whole-hearted in piety.
Thoughts fixed on God, and desired to please him in life. " In all thy ways
acknowledge him, and he shall direct thy paths." This leads to power and
prosperity, for both come from God. The more steadfast in religion, the more
able to resist evil, perform good, and influence others.

PREPARATION AND STRENGTH. Verse 6.

Here we get an insight into Jotham's purpose and ways. He prepared his
ways, exercised forethought, arrangement, and prayer. I. All strength is
gained by preparation. Not the result of accident or negligence.
270

CHAP, xxvin.] HOMILETIC COMMENTARY: CHRONICLES.

Strength of body and mind, strength of character and position, result from
exercise, discipline, and growth. The virtue of the soil, the events of Providence,
the creation of the world, and the incarnation of Christ after long and silent
preparation. II. All preparation must be in recognition of God.
This invests all acts with influence, and gives them religious character. " Prepare
thy work without and make it fit for thyself in the field." 1. In recognition of
God's supremacy. " Before the Lord." God sovereign and supreme Ruler.
All power in his hands, all events under his control. 2. In covenant with Hi;
mercy. " Before the Lord thy God." Conscious of God's presence and love; u
sense of interest and sonship. Loving appropriation and humble dependence.
III. When a person thus prepares his -ways before God, he
will become mighty. " J. became mighty because he prepared his way."
Preparations never vain; rashness and haste lead to failure and mi:- fortune.
Strength and success gained by fixed resolve, entire consecration, and devout
preparation. Mighty in prayer, influence for good given " before God " ,
required in Christian effort and in a sinful world. " Mighty through God."

HOMILETIC HINTS AND SUGGESTIONS.

Yer. 2. " According to all that his Vers. 1-9. Jotkam's life. His

father Uzziah did." One single act mother's name and relations. His age

of impiety destroys not general good at succession (ver. 1). His great

character of his reign [Speak. Com.], achievements : built cities, conquered

People did corruptly , civil injustice and enemies, and became mighty in fame,

social cruelty ; laborious service and wealth, and power. His death a

empty ritual ; foreign oppression and lamentation, and his son an unworthy

providential misery (cf. Is. i.-v.). successor. " Wrought a woeful change,

Jotham a ivitnessfor God in prevalent being optimi patris pessimus filius ' r

corruption and national faithlessness. [Trapp],

CHAPTER XXVIII.

CRITICAL NOTES.] This chapter corresponds with 2 Ki. xvi., and gives chief events in
same order. Narrative fuller in military affairs, yet an omission of two or three facts.
Idolatry of A. and its consequences (vers. 1-8) ; release of captives (vers. 9-15) ; Assyrian
help nought (vers. 16-21); continued trespass and distress (vers. 22-25); end of A.
(ver. 26, 27).

Vers. 1-8. Idolatry of A. and its consequences. Ver. 2. Molten, i.e., representatives of
different forms or characters of the chief Phoenician deity. Keturn to superstition of
Northern kingdom, from which Judah had been clear since days of Joash. Ver. 3. Burnt,
restored worship of Moloch, savage god of Ammon. Heathen, Canaanites. Ver. 4. Tree,
great extremes (c/. 2 Ki. xvi. 4). Ver. 5. Two battles with Kezin and Pekah not in Kings.
Ver. 7. Azrik., governor, chief officer of royal palace (cf. 1 Ki. iv. 6 ; xviii. 3 ; 2 Ki. xviii. 18).

Vers. 9-15. Release of captives. Oded, possibly same as Iddo. Samaria, where Elijah,
Elisha, and other prophets exercised their vocation. Eaye, great, violent, and displeasing
to God ; reacheth, where Go'd hears. Ver. 10. Purpose, in heart. Sins, with you greater
than in Judah, therefore oppress not erring brothers. Ver. 11. Deliver, send back. Fierce,
law forbade Israel to make bondmen (Lev. xxv. 39-46). Ver. 12. Heads, patriarchal chiefs
who formed king's counsel. Ver. 13. Forbade captives to be brought into Samaria.
Offended, remembered, confessed their own sins, and felt ashamed. Veir. 14. Remonstrance
successful. Ver. 15. Name, the four in ver. 12, acting with general consent of whole body
of princes and people. Ver. 15. Prisoners released, fed with spoil, and conveyed to Jericho-
on their way home. Palm (Deut. xxxiv. 3).

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TIOMILETIC COMMENTARY: CHRONICLES. [CHAP.

Vers. 16-21. Assyrian help sought. Time, after disastrous war with Ephraim and Aram.
Kings, more than one in succession or in conjunction ; other versions give singular instead
of plural. Vers. 17, 18. Assign reason for seeking help. Invasion (ver. 18) and refrac-
toriness of Judah (ver. 19). Naked, lit., " had caused licentiousness in Judah." Had
allowed Judah to break loose from religious restraint. Ver. 20. Distressed by heavy
tribute, and no help rendered.

Vers. 22-25. Continued trespass and affliction, Yet more, "trespassed still more."
Spoliation (ver. 21) of no avail. Ver. 23. Sacrificed, superstition led him to believe that he
might receive aid from the gods of&., Hadad, Bimmon, &c. (2 Ki. xvL 10-16). Ver. 24. Cut,
demolished ; shut up, suspended worship, and made altars after models at Damascus.
Several, separate.

Vers. 26, 27. End and burial of A. Written, &c. (2 Ki. xvi.). Ver. 27. Brought not, buried
with his fathers (2 Ki. xvi. 20), but not in sepulchres of the kings. Not an honourable
burial.

EOMILETICS.
THE EVIL REIGN OP AHAZ. Verses 1-7.

A. forgot principles and example of his father. Soon apparent by what
unhappy influences he was surrounded, and to what degeneracy the people had
fallen. Increase of worldly wealth and luxury in reigns of Azariah and Jotham
introduced corruptions which, by the example of Ahaz, prevailed in idolatrous
practices of every kind (ver. 24). I. The unmitigated wickedness of
Ahaz. A. one of the stupendous examples of Israel, one of the few men in
history of whom not one good thing is recorded. His wickedness uniform,
unmitigated and extraordinary development. 1. He patronised symbolic worship
of Israel. "Walked in the ways of Israel" (2 Ki. xvi. 3) at beginning of reign.
All forms and practices of heathenism among Israelites he adopted. 2. He
practised gross idolatry of Canaan. Not content with paganism, he imported
fresh modes of worship. He restored idolatry of Moloch, and fixed it under
the very walls of the city, " the valley of Hinnom." He gave personal
sanction to cruel rites, by causing his sons to pass through fire, to burn them to
death, or purify them and dedicate them to heathen gods. A custom in Persia
for the king to send his son, seated on a black horse, to ride through the flames,
to prove sacredness of character and to show the people fire will not hurt. This
practice forbidden by law (Lev. xviii. 21 ; xx. 2; Deut. xviii. 10). II. The
fearful consequences of this wickedness. Having left God, God
forsook him, and a series of calamities happen. 1 . Deliverance unto the Syrians.
This the issue of a confederate invasion. False dependence, heathen gods could
not protect. 2. Fearful slaughter. Smitten by kings of Assyria and of Israel
>; -\vith a great slaughter," a complete panic and rout result. Defeat bereft them
of defence, and they allowed themselves to be slaughtered like sheep. 3. Dis-
graceful captivity. "A great multitude of them captives " (ver. 5). Made prisoners,
they were divided between allies, sent off under military escort to capitals of
Syria and Israel. 4. National calamity. Persons of distinction among captured
or slain (ver. 7). The king's (probably Jotham's) son, governor of Royal Palace
and Prime Minister. Loss of these chief officers a national calamity. " How are
the mighty fallen in the midst of the battle ?" Thus blood shed, country wasted,
and families ruined through sin. A good king may shelter a corrupt people ; a
bad king may bring judgments like a flood. The happiness of one reign may be
valued by miseries of another.

THE RELEASE OF CAPTIVES. Verses 8-15.

Report of "brethren" led captive excited indignation in better disposed.
Oded, a prophet, went out, accompanied with princes, to irieet the escort and to
prevent disgrace of introducing such prisoners into the city. I. Released
272

CHAP. Hvm.] EOMILET1C COMMENTARY: CHRONICLES.

through stern rebuke of the prophet. O. did not applaud their

valour and congratulate them on their victory in God's name declared their
faults and warned them of judgment. 1. Rebuked pride of victory. Not by
superiority in numbers, arms, and valour had they overcome ; but in consequence
of Divine judgments against Israel. Not for the righteousness of victors (Deut.
ix. 5), but for the wickedness of the vanquished; therefore boast not, "be not
high-minded, but fear" (Rom. xi. 20, 21). 2. Rebuked abuse of power. Victory
gave no authority for cruelty. Offensive to keep " brethren " as slaves in war.
Might not always right. They had " slain them in a rage," and they further
" purposed to keep them under " and sell them as " bondmen and bondwomen."
" The wrath of man worketh not the righteousness of God." 3. JZebuked forget-
fulness of personal guilt. "Are there not with you, even with you, sins against the
Lord your God?" (ver. 10). Ten tribes not innocent, fallen away more com-
pletely, more hopelessly, than the two. Severity would add to their guilt and
aggravate their punishment. " Thinkest thou this, man, that judgest them
which do such things and doest the same, that thou shalt escape the judgment

of God?" II. Released through the humanity of the people.

Spirited remonstrance not in vain chiefs, soldiers, and people touched. 1. Dis-
played in the opposition of chiefs (ver. 12). Conscience-stricken when reminded
of their own sins. Men of character and high position, remarkable for bene-
volent feeling, forbade entrance of captives into Samaria took lead in difficult
task of restoring them, and gained themselves a name. 2. Displayed in com-
pliance of soldiers. Soldiers only obeying orders, might have defended what
they gained by sword ; but yielded, left captives and spoil at disposal of " the
princes " (ver. 14). Right to give up what is wrong to retain more generous
to yield to reason and religion than to stick at self-interest. 3. Displayed in the
kindness of the people. Under benevolent superintendence the captives clothed
and fed from the spoils ; assisted in their weakness and conveyed on their way
home (ver. 15). A beautiful incident, and full of interest. A proof of loyalty
to law amid national decline, of generosity in scenes of cruelty, and a type of a
greater deliverance in the Gospel.

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 1-5. Like son, like father, picture of a good preacher. Oded

In A. we have I. A son who rebelled teacheth, reproveth, exhorteth, turneth

against the maxims of his father. In- himself into all shapes, of spirit and

stead of carrying on improvements of speech, that he may work upon his

inaugurated by his father, we find hearers ; and he had his desire. See

that he initiated altogether a new state Timothy's task (2 Tim. iv. 2, 3)

of things. II. A father who was [Trapp]. Reaclieth up to heaven.

devoid of natural affection towards his Sins of violence 1. Seen by God;

children. " He burnt his children in 2. Provoke God ; 3. Will be pun-

the fire." III. The wicked sons of ished by God. "Our iniquities are

good fathers may sometimes be fathers increased over our head, and our tres-

themselves, and the evil they have done pass (guiltiness) is grown up unto the

\vill be repaid to them again [Bib. heavens " (Ez. ix. 6).
J/MS.]. Ver. 10. Personal guilt, a sense of

Vers. 9-11. Oded went out 1. In our own sins should check 1. In the
courageous spirit. Defying risk to pride of triumph. 2. In the con-
meet face to face. 2. In faithfulness trol of passion. 3. In the neglect
to God, for whom he acted, and from of charity. Know self, moderate re-
whom received help. 3. In benevolent sentment, and imitate God's corn-
design. Hear me. Here we have the passion. Or learn 1. Man's readi-

273

HOMTLEJIC COMMENTARY: CHRONICLES. [CHAP, xxvin.

ness to judge others. 2. By judging, universal history of the wars which

treating others harshly, we condemn savage man has carried on against his

ourselves. " Blessed are the merciful, fellows from the foundation of the

for they shall obtain mercy." world " [A. Clarke]. That which

" We do pray for mercy, happened in the time of Ahaz, was to

And that same prayer doth teach us all to occur again, as Is. xliii. 5, 6, and Ix. 3,

render and other similar passages show on

The deeds of mercy " [Shakes.] a muc h larger, more glorious scale at

Ver. 15. Primitive charity. Clothing the time of the great redemption. We

the naked, feeding the hungry, see at once from the words themselves

helping the weak, &c. " We can with what pleasure the historian dwells

scarcely find a parallel to this in the upon this event [A'eiJ].

HOMILETICS.
APPEAL FOE ASSYRIAN HELP. Verses 16-21.

Invasion of Judah by Rezin and Pekah not mere predatory expedition, but
designed to reduce the country, upset the royal family, and establish another
tributary prince. Extirpation of dynasties common in East. The older and more
venerated the dynasty, the more needful to destroy it. The unconditional pro-
mise to David prevented change, and occasioned defeat of allies. I. Appeal
in imminent danger. Kingdom reduced to great distress 1 . By Invasions
of the enemy. After succession of defeats, retreated within walls of Jerusalem,
and besieged. Country infested north and south, and cities captured. 2. By
Providential disaster. " For the Lord brought Judah low." Bereft of wealth
and power, humbled and helpless for defence. As despicable as they had been
formidable. 3. By Internal disorder. " For he made Judah naked," caused
licentiousness in Judah. Bonds of government loosened, restraints of religion
thrown off, and idolatry of every degree practised. II. Appeal which.
COSt immense sacrifice. "A. took away a portion of the house of the
Lord, &c." (ver. 21). 1. Self independence. "I am thy servant and thy son"
(2 Ki. xvi. 7). A plain acknowledgment of his dependent position, and the sub-
mission of a vassal. 2. Enormous treasure. To procure adequate sum for pro-
tection the palace and the temple ransacked. Costly is the price of sin and

departure from God. III. Appeal which ended in disappointment.

Relief only temporary. Assyria prepared for the advantage. The end wor^e
than the beginning. " The King of Assyria came unto him and distressed him,
but strengthened him not." Distressed 1. By occupying theland. Hostile inroads
of the enemy devasted the kingdom. Invaders, like Saxons invited by Britons
against Picts and Scots, remained masters of the land. 2. By exacting heavy
tribute. Payments exhausting, impoverished and weakened. The submission of
Judah, proffered by Ahaz, pleasing and of utmost importance to projects of
conquest. Money demanded in return for help. 3. By withholding help desired.
Nothing but disappointment at last : " But he helped him not " (ver. 21). Aha&
not placed in a safe and independent position ; an actual for a threatened sub-
jection resulted. It led to further idolatry and risk, which provoked God's
anger and tended to ruin the nation. Sin no " help " nor " strength," but a
cause of " distress." Confidence in men, the world, and false ways, create
disappointment and pierce the hand like a broken reed. " If ye will not believe,
surely ye shall not be established." Be firm iy, faith, or ye will not be made
Arm in fact [Speak. Com., Is. viL 9].

274

CHAP, xxviii.] HOMJLETIC COMMENTARY: CHRO>NIOLES.

AHAZ'S DEEPER SINS AND MISERIES. Verses 22-25.

The infatuated king unchastened by distress, surrendered himself to slavish
fear and pursued his course " yet more against the Lord." Notice I. The

wilful obstinacy displayed in his evil course. He exerted* royal

B authority to extend idolatry ; suspended the worship of Jehovah in the temple ;

'committed gross sacrilege, and superseded the altar of God by one from Damas-
cus. He discarded the doctrine of one true God and affected polytheism. His
religion was a kind of diplomacy. The Temple, the residence of Jehovah, by the
help of the priesthood, was turned into a shelter for idols, and in the streets of
Jerusalem were erected altars to foreign gods. II. The fearful conse-
quences Of this Obstinacy. " He sacrificed unto the gods of Damascus
which smote him." 1. God provoked to anger (ver. 25). "The wrath of a king
is as messengers of death ; but a wise man will pacify it," by proofs of penitence
and amendment of life. 2. Ruin brought upon himself and kingdom. " They
were the ruin of him and of all Israel." The gods of Syria befriended him no
more than the kings of Assyria. He was cut off in the midst of his days. Per-
iiieious influence of idolatry lasted through the reforms of next reign, and only
destroyed after Babylonian captivity. III. The awful stigma which

rested upon him through this obstinate course. " This is that

king Ahaz." Like " Jeroboam who made Israel to sin," and Judas who
betrayed the Saviour, he is branded by the spirit of God. If ever a man is to
be held iip as a warning, this is the man. Mark him, shun his ways. Not one
good thing in his life and no hope in his death !

ABUSE OF JUDGMENT. Verse 22.

" Trespassed more and more " in utterly forsaking God and s?lling himself to
sin. I. Judgment abused by mistaking it. He thought because
Syrian gods helped them, they would be of service to him. Jehovah had smitten
him and helped his enemies, but he could or would not see it. He therefore
sacrificed to idols. This a vulgar conception of God, and leads to abuse of

devotion and into greater risk. II. Judgment abused by defying it.

There is still a lofty imperial spirit in Ahaz. Neither judgment nor mercy opens
his eyes. When overthrown he must still fight against God, be master of his
own condition and destiny. He abused the house of God, the altar of God,
and the judgments of God. His heart was more fully set to do evil, and he
" provoked to anger the Lord God of his fathers."

LESSONS FROM THE LIFE OF KING AHAZ.

I. That a course of sin is continually down ward. This is a funda-
mental law of character, the natural working of sin. It propagates itself, but
is not self-reformatory. One kind of sin produces another kind, and the law of
habit applies to physical, mental, and moral actions. Character becomes fixed.
" His own iniquities shall take the wicked himself, and he shall be holden with
the cords of his sin." II. That God is faithful in checking men
in this downward course. "The Lord brought Judah low because of
Ahaz, King of Israel " (ver. 19). Disappointed in alliances, overcome in war,
captives taken by thousands, and nothing going well. God contended with him,
but was despised by him ; persevered in efforts to check him, but was defied and
resisted. God ever seeks by his providence and spirit to turn men from an
evil course which will end in ruin. " That he may withdraw man from his pur-
pose (marg., work) and hide pride from man. He keepeth back his soul from

275

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP, xxvui.

the pit and his life from perishing by the sword." III. That if men 'will
not be checked in a downward course they may become
notable examples of punishment. " This is that king Ahaz " (ver.
22). The end is come, but not the end of life. Chastised, but not corrected,
given to idols and let alone, " he did trespass yet more." What possibilities
of human guilt ! What distinctions in human shame ! "Is not destruction to
the wicked and a strange punishment to the workers of iniquity ?"

HOMILETIC HINTS AND SUGGESTIONS.

Yer. 16. Send in spite of promise
given by Isaiah (vii. 1 4 ; viii. 4), the one
immediate and the other remote, that
confederate kings should not prevail
over him. This 1. A forgetfidness,
wilful rejection of divine assurance.
Ahaz by his unbelief had not only
disestablished himself (ver. 9), he mort-
gaged the hope of Israel. He had a
policy of his own, and was determined
to pursue it. He betrayed the Mes-
siah and deliverer of his people. The
assurance of this betrayal is the sign
of his obduracy, a signal and terrible
proof of his irretrievable sin in calling
upon the Assyrians. The king has
been found wanting" (cf. Smith's Bk.
of Is., p. 118). 2. An unworthy acknow-
ledgment of human dependence. God
would have been his help, but he
foolishly turned to those who ruined
him. This proved by Scripture and
by Assyrian monuments, which record
payment of tribute by tribes of Israel.
" His heart was moved, and the heart
of his people, as the trees of the wood
are moved with the wind," in craven
fear (Is. vii. 2).

Ver. 19. Israel low. The influence
of the ruler upon the nation's welfare
and condition. Nakedness or abun-
dance, internal anarchy or prevalent
order. The higher the rank the more
aggravated the sin. A corrupt king a
corrupt court (like that of Charles II.).
" Woe to thee, land, when thy king
is a child."

Ver. 21 (cf. 2 Ki. xvi. 8). Sacrilege
upon the House of God. 1. The king's
self-willed assault on established insti-
tutions. II. The high priest's con-
cessions. See in this a clear picture of
the lack of Christian spirit in the two
highest ranks. The State desires to
276

see everything arranged according to
its whims : the Church yields for the
sake of temporal advantage [Bib.
Mus.].

Ver. 22. This king Ahaz. The
stigma fixed. 1. An expression of the
writer's feelings. 2. An example of
the force of sin. 3. A providential
warning to all. " Learn wisdom by
the folly of others."

Ver. 23. I. The true God forsaken.

1. From wrong views of his character.

2. From false confidence in his rivals.
II. The certain ruin which results
from this course. " The ruin of him."
Ruin personal and national, physical
and moral, present and future. Gods
of heathen, gods of sectarianism, gods
of gold, or gods of learning will bring
ruin. Mistake to seek inspiration, to
covet relief, and implore deliverance
from wrong sources. " Turn ye unto
him from whom the children of Israel
have deeply revolted."

Vers. 26, 27. Acts of Ahaz, which
may be thus summed up : 1. His
proud and faithless refusal of a sign
by the mouth of Isaiah (vii. 10-13) ;
2. His discontinuance of temple wor-
ship by closing the temple itself ; 3.
His desecration of the sacred vessels ;
4. His erection of altars to the false
gods in every corner of Jerusalem, and
in every several city of Judah ; 5. His
sacrificing to the gods of Damascus that
they might help him. The first and
last of these offences belonged to the
early part of his reign, the others were
among the latest practices, and to be
reversed by his successor in the king-
dom (2 Ki. xviii. 4 ; 2 Chr. xxix. 3,
19) [Sj)eak. Com.'].

I. The Character of Ahaz. 1. He
was one of those whose iniquity is

CHAF. XXIX.]

HOMILETIC COMMENTARY: CBRONICLKS.

enhanced by the contempt of spiritual
privileges; 2. His downward career
was rapidly progressive ; 3. He reached
the lowest point of human obduracy.
II. The illustration he affords of the
appalling power of sin. 1. Evil habits
strengthen by indulgence ; 2. The

world increases its power over its
votaries as they advance in life ; 3.
Sinners in mature years lose the per-
ception of religious truth ; 4. There is
a limit to divine endurance, and hard-
ened transgressors are often left to
perish in their sin [Bib. Mus.].

ILLUSTRATIONS TO CHAPTER XXVIII

Vers. 1-5. Did not right. How
many a son of godly parents is de-
stroyed by evil communications. Com-
panions first known at school, by near
residence, or picked up casually at a
friend's house, often blight the most
promising young life. It would be
mere affectation to suppose that the
history of Ahaz is unconnected with
the prevalent corruption in Judah
during his father's reign. Pharaoh
himself was not a more signal instance
of forbearance of judgment than he.
He had a godly example and godly
counsel in his father. But other
mercies were given to him, and though
some were severe chastisements, yet
were they mercies nevertheless, and
should have been for his good [Ed.
Walker, Ser. 0. T. Subjects].

Vers. 3-5. Children in fire. The king
seems to have had a mania for foreign
religions. The worship of Moloch was
now established in the valley of Hin-
nom, in a spot known by the name of

Tophet, close under the walls of Jerusa-
lem. There the brazen statue of the
god was erected, with the furnace
within, or at its feet, into which the
children were thrown. To this dread-
ful form of human sacrifice Ahaz
gave the highest sanction by the devo-
tion of one or more of his sons
[Stanley].

Vers. 9-15. Clemency. The record
of this act of compassion of these
Israelites towards the captives of
Judah is to be noted as affording a
refutation of the allegation of some
modern critics that the writer of
Chronicles was swayed by partiality
for Judah and by prejudice against
Israel \WordswortJi\.

Vers. 22-25. Continued sin. The
way of sin is down hill, a man cannot
stop where he would, and he that will
be tampering with dangerous occasions
in confidence of his resolution, shall
often find himself carried beyond his
purpose [Abp. Leighton\.

CHAPTER XXIX.

CRITICAL NOTES.] Hezekiah's reign commenced and carried through four chapters in

, marked contrast with corresponding portion (2 Ki. xviii.-xx.). The writer of Kings fixes

. on civil affairs the two invasions of Sennacherib and on the embassy of Merodach-baladan,

related at length, passing lightly and hastily over Hezekiah's reformation (ch. xviii. 4-7),

" the author of Chron. gives a full account of this latter in three chapters (xxix.-xxxi.),

compressing into one (xxxi.) the whole that he has to say of the civil history of the reign.

Thus chs. xxix. to xxxi. of 2 Chron. contain matter which is almost wholly new ; while

ch. xxxii. is little more than a brief summary of what the writer of Kings has related

fully in the three chapters which he has devoted to this reign [Speak. Com.'].

Vers. 1-11. H.'s good beginning and restoration of worship. Zech., possibly the person
given Is. viii. 2. Right, his father's idolatry revolting to him ; he began restoration at once.
Ver. 3. Opened doors closed by his father (ch. xxviii. 24) ; repaired, lit. made them strong,
damaged by Ahaz (cf. 2 Ki. xviii. 16). Ver. 4. East street, probably open space before

277

EOMILETIC COMMENTARY : CHRONICLED [CHAP. TXIX.

eastern gate. Sanctify, Levitical purity (1 Chr. xv. 12, 13). Filth, stains of idolatry.
Ver. 6. Fathers, Ahaz and his contemporaries. Turned back, not looking towards rising
sun, as Ezek. viii. 16, with their faces from the Temple ; but, figuratively, for neglecting
and despising God. Ver. 7. Acts of Ahaz. Ver. 8. Punishment for these acts in
expressions which are new and have no parallel in the rest of Chron., one which Hez.
might naturally use, for it had occurred in a prophecy of Micah (vi. 16), his contemporary
and monitor (Jer. xxvi. 18), which was probably uttered towards the close of Ahaz's
reign. In Jeremiah phrase becomes common (Jer. xviii. 16 ; xix. 8 ; xxv. 9, &c.) [Speak.
Com.]. Ver. 9. Cf. ch. xxviii. 6-8. Ver. 10. Purpose of H. Ver. 11. Sons, affectionate,
hearty appeal to priests and Levites. Negligent, remiss ; lurn, make any fire offering
generally.

Vers. 12-19. The Temple cleansed. Fourteen chiefs undertake to collect and prepare
their brethren. Ver. 15. At commandment of king, " in the business (matters) of the
Lord," prescribed by law (Ex. xix. 22; Lev. xi. 44). Ver. 16. Priests only entered the
house of the Lord. Whatever found there unclean they brought into the outer court,
where Levites took it from them to carry beyond boundary of Temple. Kidron (ch. xxx.
14 ; 2 Ki. xxiii. 12). Ver. 17. Work began first day with purification of courts and
reached porch eighth day. Then eight days more to cleanse Temple ; sixteen altogether.
Ver. 18. Altar, great brazen, before porch. Ver. 19. Cast away (ch. xxviii. 24 ; 2 Ki.
zvi. 14).

Vers. 20-26. Hez.'s sin-offering. Early next day H. went with princes, without waiting
to assemble representatives of the nation. Ver. 21. Seven, number of covenant. Kingdom,
i.e., for sins of kings and predecessors ; sanctuary, for sins of priests ; Judah, for sins of
the nation. Ver. 22. Blood expiates, and Levitical rites duly observed in shedding it.
Ver. 23. Sin-offering; hands (Lev. i. 4 ; iv. 15, 24). Ver. 24. All Israel repeated twice, for
sanctuary belonged to all Israel, and invitation given for northern tribes to take part in
passover (ch. xxx. 1). " Northern kingdom in a state of anarchy. Four Assyrian invasions
had swept over it within thirty-five years. Hoshea, contemporary of Hez., not an inde-
pendent ruler. Hence Hez. invited revolted tribes to return, if not to their old temporal,
to their old spiritual allegiance. To prepare the way for this return, he included ' all
Israel ' in expiatory sacrifice " [Speak. Com.]. Ver. 25. Cf. 1 Chr. xvi. 4 ; xxiii. 5 ; xxix. 29.
Trumpets, cf. Num. x. 8 ; 1 Chr. xv. 24 ; 2 Chr. v. 12.

Vers. 27-31. Hez.'s burnt-offering. Consumed on altar, only fat for sin-offering (Lev.
iv. 19). A sound of instruments heard when old worship recommenced. Sang, some
anthem for the occasion. All lowed (ver. 29) in solemn worship. At invitation of king a
great number of thank-offerings presented.

Vers. 31-36. Order of service completed. Flaying of victims not a priestly function, but
a work of the offerer (Lev. i. 6) at first, afterwards on public occasions by Levites, as here.
Ver. 34. Upright, i.e., displayed more alacrity than priests ; perhaps tainted by idolatry,
and looked coldly on reforms of Hez. Ver. 35. Another reason which prevented priests
from flaying to completion, was the great demand upon their time by the work to be done.
Ver. 36. No small joy at opening of newly consecrated Temple. Prepared the people's
minds, or it could not have been done so heartily and immediately.

HOMILETICS.

HEZEKIAH'S REFORMS IN THE TEMPLE. Verses 1-11.

The reign of H. (726-697) culminating point of interest in history of kings of
Judah. Whether or not contemporary prophecies foretelling the birth of a
Divine Heir to the throne, contained any reference to the son of Ahaz, then a
mere child, it is certain that no other Prince since the death of David could so
well have answered to them (Hezekiah, Jehovah strengthens). In point of fact,
he was the centre of the highest prophetic influence which had appeared since

Elijah [Stanley]. I. The work itself was well chosen. Methods for

extirpating idolatry and accomplishing thorough reformation given in detail.
1. God's ivork chosen first. Temple, sacred work. Needful to strengthen and
defend his empire, but no work for God can prosper without friendship with
God. H. might have done many useful works, become a benefactor to his
people, but saw re-opening of fellowship with God most required for nations and
individuals. " Seek first the kingdom of God, <fec." (a) This in opposition to
past example. He did not follow the example of a wicked father, nor listen to
the voice of a corrupt court. <tc., but did " that which was good and right and
278

CHAP, xxix.] EOM1LETIC COMMENTARY: CHRONICLES.

truth before the Lord his God." (b) This as a promise of future usefulness.
Chose out a work of his own, opened doors, repaired and cleansed the Temple.
He pursues work in perplexity, difficulty, and peril. 2. God's ivork deliberately
chosen. " It is in mine heart " (ver. 10). He begins in right way, and at right
end ; shows in what consists true wisdom and wise government. A happy open-
ing, an encouraging pledge of his whole course. A course which begins with
God, will be one of usefulness and triumph. II. The spirit in which.

the work was performed was commendable. No compromise;

110 half-measures ; no delay. " In the first year of his reign " he began and
delayed not. 1. In personal consecration (ver. 10). All reformation begins here.
Outward work done from life within. Everything depends upon our relation to
God, that is, there is a strong moral link between our estimate of God and
success. 2. In tracing historical relationship). He looks back, reads providence,
and finds his work. We cannot work efficiently without a survey of the field,
and an insight into present requirements. We have incentives to work when
we see need of its performance, and feel called to perform it. " Who knoweth
whether thou art come to the kingdom for such a time as this ? " 3. In the
strength of deep conviction. Convinced of sin and bitter fruits of idolatry, he
determines to reverse policy of his father ; announced his resolution at beginning
of his reign, and waited not for consolidation of his rule. Courage and determi-
nation characterise all earnest reformers. 4. In seeking co-operation from others.
Desired help from the ministry (ver. 5). " Sanctify yourselves." By legal rites,
specially by penitence, faith and fresh obedience. We should be sensible of our
own, and the sins of our fathers ; earnestly cleanse ourselves, and co-operate for
reformation of others. Let each man, therefore, do what he can, but remember
that the secret of social development is combination that the best social system
is that in which organisation for the common good is made most complete and
most efficient.

THE LEVITES ENLISTED TO HELP. Verses 1119.

The response to H.'s appeal given by Levites in united, hearty service. " Then
the Levites arose." Notice I. The method in which they rendered
help. 1. They were united. "They gathered their brethren and worked
altogether." 2. They worked in orderly arrangement. Began with outer courts
those of priests and people ; they proceeded to inner. But as Levites could
not enter the Temple, sweepings were brought by priests to porch, and then
carried to Kidron. No hurry ; no disorder. " All things done decently and in
order." II. The rule by which they were guided. As " command-
ment of the king," but with a desire to obey God's word. " Let the priests also,
which come near to the Lord, sanctify themselves, lest the Lord break forth
upon them" (Ex. xix. 22; cf. 1 Chron. xxv. 5 ; 2 Chron. xxx. 12). III. The
report which they made. The house, the altar, and the vessels all
cleansed and ready for use. Glad themselves,' they came to gladden the king, not
to seek reward, nor boast of care and trouble. Happy those who can report
successful work. But never failure ! To open and repair the door, to light the
lamps and sweep the floor acceptable to God. Let each resolve, " It is in mine
heart "(ver. 10).

" Do not, for one repulse, forego the purpose
That you resolved to effect " [Shakes.].

PRAISE AND WORSHIP. Verse 30.

In sixteen days the burnt-offering began; songs were heard, the trumpet rent-
the place, and all hearts quivered with joy. Observe two points I. They

279

SOMILETIC COMMENTARY: CHRONICLES. [CHAP, xxir

were old words that the people sang. Moreover H. the king and
the princes commanded the Levites to sing praise unto the Lord, with the words
of David and Asaph the seer. What do we want with new words, new hymns,
new forms of praise ? The time is coming would it could hasten its longed-for
advent when there will be only one book in the Church. At present tho
number has been reduced in many instances to two, and one of them we do not
want. The time will come when the Bible will be the only hymn book in th*
house of God. What hymns like the hymns of the Bible ? What devotional
language like the devotional language of the Psalms? What finer teachers
could we have than David, Asaph, and Isaiah, and the mighty minstrels and
prophets of Israel ? The people had the words all ready. If we want to sing we
need not wait for some man to make words for us ; so long as the Psalms are before;
us we may begin our song at once. II. Not only were the words old,
the enthusiasm, was new. "And they sang praises with gladness," literally
with exultation, with rapture. Religion is nothing if not enthusiastic. Praise with -
out exultation is but a skeleton form. The whole place in which Christians are
assembled for worship should vibrate, tingle again because of the mighty, gracious,
holy song. Here we have the changeable and the permanent the permanent
in " the words of David and of Asaph the seer ; " and the changeable or capable-
of increase and variation is the gladness, the enthusiasm, the transport, the holy
rapture. Nor was it merely vocal in the sense of displaying musical gymnastic
skill, for the people having sung with rapture as if they had not space enough
to sing in, as if they would split the overarching heaven with their cry, " they
bowed their heads and worshipped." The look was upward, downward ; wild
with an infinite rationalistic joy, and subdued because of a sense of the
majesty of heaven \I)r. Parker],

HOMILETIG HINTS AND SUGGESTIONS.

Vers. 1,2. Notice I. A mother 1 sin- unchristian parents, and crowns with

fluence in the training of Hezekiah. honour the faithfulness of godly parents.

" His mother's name was Abijah, the III. The great work which God performs

daughter of Zechariah." Ver. 1. Pro- in the youth of Hezekiah. Only 20

bably the Zechariah whose influence for or 25 years old when he began to

good was signally owned of God in the reign, no common character, no ordin-

reign of Uzziah (ch. xxvi. 5). Perhaps ary piety in one so young. The work

Abijah was neglected by her husband, begun aad begun rightly, as soon as

surrounded by greatest difficulties, for seated on the throne ; accomplished

every corner of Judah full of idols ; splendidly by the providence of God.

yet she attended to duty, felt the " The Lord was with him, and he

solemnity of her trust, and wonderfully prospered whithersoever he went

succeeded. II. The sovereign grace oj forth."

God in the conversion of Hezekiah. A Vers. 6-10. I. A description of

wicked father, a corrupt court, and an apostasy. Mark the order of departure,

idolatrous country, yet Hezekiah Trespassed, going beyond ; forsaken

chosen and qualified in youth for the him ; then turning away their faces

throne, and became one of the best from the habitation; God forsaken,

three kings of the Jews. " All except worship forsaken; finally "turned tJieir

David, Ezekias, and Josias were de- backs " entirely and choosing idolatry,

fective, for they forsook the law of the the source of all misery. II. Thefear-

Most Highest ; even the kings of f ul evils which follow exposed to God's

Judah failed" (Ecclus. xlix. 4). This wrath manifest 1. In the invasion

encouragement to parents. God delights and devastation of land, " upon Judah

in miracles of grace ; saves children of and Jerusalem." 2. In the fall and
280

CHAP. XXIX.]

HOMILET1C COMMENTARY: CHRONICLES.

mourning of families, "our fathers
have fallen by the sword." 3. In the
evils of foreign captivity, " our sons,
daughters, and wives are in captivity."
4. In the disgrace to which they were
reduced. Former prosperity and glory
fled, now a byeword and hissing, &c.
III. The source to which these evils are
traced. Hezekiah had discernment to
ascribe national calamities to right
cause. God caused them on account
of their sins. Others, servants or
ministers of a moral providence. Men,
forces of nature no power at all except
given from above. Hence (a) no ground
for violence and petty reprisals. Keep
down anger against mere agents ; (b)
The necessity of forming correct esti-
mates of outward vicissitudes, and (c)
of learning to discover and submit to
God's will the great rule of the uni-
verse. As "Wordsworth

" One adequate support,
For the calamities of mortal life,
Exists one only, an assured belief
That the procession of our fate, however
Sad or disturbed, is ordered by a Being
Of infinite benevolence and power,
Whose everlasting purposes embrace
All accidents, converting them to good. "

Ver. 1 1 . My sons. A fatherly king.
With what gentle, paternal eloquence
Hezekiah addressed the men on whose
co-operation he relied. A pastoral
king : a most shepherdly heart was the
heart of king Hezekiah. There is a
fatherliness that does not depend on
age. Hezekiah not an old man, spoke
not from under a crown of hoary hairs ;
but a father because of his capacity of
love, unselfish solicitude, patriotic
aspiration. There are young pastors,
born shepherds ; in earliest conscious
life they seem to be made to care for
others. The pastor is a man who can
carry all men. You cannot make
pastors, kings, or fathers. Men may
bear the nominal functions, but here
an entail sanctioned by heaven. Have
not some men a right to accost us as
sons? Is there not a touch which
means solicitude, brotherhood, unity,
mutual understanding ? The words
come to Hezekiah as he needs them ;
they are his servants, wait upon him.
Thus he talks with healthy frankness,
tender appreciation, and majestic famil-
iarity which cannot be trifled with [Dr.
Parker].

HOMILETICS.
CONSECRATION AND SACRIFICES. Verses 20-31.

I Sacrifices expiatory. Sin-offerings to atone and make worshipper
acceptable to God. Unusually comprehensive, embracing four kinds, and seven
of each kind, for sins conscious and unconscious. II. bacrmces lor ail
Classes. " For the kingdom and for the sanctuary and for Judah *.., tor
king or'royal house, ministers of the sanctuary, and the people of Judah genaraUy.
"Atonement for all Israel" as well as Judah (ver. 24). III. Sacrifices
dedicatory. After sin-offering, the burnt-offering presented, an expression
of self-dedication to God. This a natural order-acceptance, gratitude and selt-
consecration. " Now that you have consecrated yourselves unto the Lord,
ome near and bring sacrifices" (ver. 31). Sacrifices ^^^^^

appropriate. IV. Sacrifices accompanied with symbolic rites

1 Laying on of hands, confessing guilt. 2. Instruments of music expressing
gladness 3. Bowing of heads denoting reverence and adoration. The solemnities
of the day memorable, typical, surprising, and a proof of God's presence. For
the thing was done suddenly."

Music AND CHRISTIAN SERVICE. Verses 25-30.

This scene beautiful and suggestive. Old life forsaken ; new forms of worship
resumed, fresh sacrifices presented, and monarch and people working together

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xxix.

with gladness and rejoicing. I. Christian service begins with fresh
demands upon our life. "Now ye have consecrated yourselves, come
near." Once far off; now sin forsaken ; and all dedicated to God. Near in faith
and fellowship, in purpose and daily life. Fresh demands upon time, talents, and
efforts. Sacrifices not to self and world, but to God and his cause. Self-
surrender, represented by burnt-offerings, perpetually needful. Will and life
given to another. " Present your bodies a living sacrifice." II. Christian
service is a joyful service when these demands are satisfied.
" The congregation brought in sacrifices and thank-offerings." No joy in appro-
priating to self and withholding from God what is due. No happy life except in
self-devotion to God and in doing good to others. To live in, and to be of no
service to the world, a terrible thing. " The liberal soul (lit., the soul of blessing;
i.e., that blesses others) shall be made fat" (satisfied and gladdened) (Prov.
xi. 25). Always a re-active influence in temporal and spiritual matters ; action
and reciprocal influence the law of the universe. Withhold it, will tend to poverty
of spirit ; " give and it shall be given unto you, good measure, &c."

" The truly generous is the truly wise,
And he who loves not others lives unblest."

III. This joyful service is the strength of Christian life,

Joy from duty not mere luxury or excitement, but help, strength to more
perfect work. Whatever God is for us life, light, love, and strength it is
that we may be the same for others. This is Nehemiah's gospel. " The joy of
the Lord is your strength." Joy creates enthusiasm, elevates above despair and
opposition, and develops all our resources. As bodies expand through heat, so
the soul is enlarged, and effort prompted under the genial influence of joy.

GOD'S PREPARATION. Verse 36.

God prepares in nature and in providence. Men gradually fitted and appointed
for their work. Our duty to watch and enter upon work when discovered.

I. God seen in removing difficulties in the work. Idolatry

prevalent, and nation corrupted. The people indisposed, and officials reluctant ;
the work itself great and perhaps thought impossible by many. II. God seen
in helping on the work to completion. "The service of the Lord
was set in order." Not only difficulties removed, but strength given to finish.
If priests could not be found, Levites were ready (ver. 34). No delay, no excuse
given. Early in the king's reign the work began, expeditiously was it finished,
" for the thing was done suddenly." The people seen gathered together. God
gave them "a free heart" and they worked willingly. " This is the Lord's doing
and it is marvellous in our eyes."

HOMILETIC HINTS AND SUGGESTIONS.

Vers. 12-19. The thoroughness of first in rank and position not always

the work done, the readiness and num- fit for service and most willing to enter

ber of those who engaged in it, the it.

method in which they proceeded (ver. Vers. 11,30,32-34. Popular gene

15), and the delights that spring from rosity and cold officialism. The "free

its completion. heart " of the people a contrast to the

Ver. 13. On triple division of negligence of officials. A reflection

musical Levites, see 1 Chr. xxv. 1-6 ; seems to be cast upon their dilatoriness

2 Chr. v. 12. When God has a work and negligence in sanctifying them-

to do, he raises up men to do it. But selves (ch. xxx. 15), of which they

282

CHAP. XXX.1

HOM1LET1C COMMENTARY: CHRONICLES.

were afterwards ashamed. " Gene- forget the demands of the people and

I'Aci t"\r vn<aT7 emTm+.imac; /->/M- nc-a ^fl^.-kirtl-ic'^v* 4-T-,^ .1..JT . ~C J.T ,!_. __n* rm i i

rosity may sometimes confuse officialism,
so that people may sometimes get
ahead of the Levites" [Dr. Parker].
; Priests should be examples to others,
never be satisfied with worldly emolu-
ments, grossed in earthly affairs, and

the duties of their calling. The higher
the position, the greater should be the
readiness to work.

" In persons grafted in a serious trust,
Negligence is a crime."

ILLUSTRATIONS TO CHAPTER XXIX.

Vers. 3-7. Door opening. To
cleanse the sanctuary is to pray.
When Hezekiah opened the doors, by
that very act he worshipped; when
Hezekiah repaired the doors of the
house of the Lord, he wrought a
wondrous work upon the heart that
was sore by reason of its long-con-
tinued need and painful solitude. To
repair the building is to worship the
living God ; to give a cup of cold water
to a disciple for Christ's sake is to
oblige herein [Dr. Parker],

Vers. 10, 11. Energy. Energy of
character has always a power to
evoke energy in others. It acts through
sympathy, one of the most influential
of human agencies. The zealous, ener-
getic man unconsciously carries others
along with him. His example is con-
tagious and compels imitation. He
exercises a sort of electric power through
every fibre flows into the nature of
those about him and makes them give
out sparks of fire [Smiles].

Vers. 14-17. Order. Order is the
best manager of time ; for unless work
is properly arranged time is lost ; and
once lost it is gone for ever. Order

illustrates many important subjects.
Thus obedience to the moral and
material law is order. Regard for the
rights and obligations of all is order.
Virtue is order. The world began
with order, chaos prevailed before the
establishment of order [Smiles].

Vers. 25-28. Instruments. Music
has a most humanising effect. The
cultivation of the art has a most
favourable influence upon public
morals. It furnishes a source of
pleasure in every family. It gives
home a new attraction. It makes
social intercourse more cheerful.
Father Mathew followed up his tem-
perance movement by a singing move-
ment. He promoted the establish-
ment of musical clubs all over Ireland,
for he felt that, as he had taken the
people's whisky from them, he must
give them some wholesome stimulus in
its stead. He gave them music. Sing-
ing classes were established, to refine
the taste, soften the manners, and
humanise the mass of the Irish people.
But we fear that the example set by
Father Mathew has already been
forgotten [Smiles],

CHAPTER XXX.

CRITICAL NOTES.] Preparations for Passover (vers. 1-12) ; the keeping of Passover
(vers. 13-17) ; H.'s prayer for unclean persons (vers. 18-22) ; the solemnities of the second
seven days.

Vers. 1-12. Preparations for Passover. Sent messengers. Special letters to remote and
near tribes (cf. ch. xxix. 24 for object in sending them). Ver. 2. Second month, a time

283

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xxx.

which allowed for purification of priests, proclamation to be made through all Israel and
for absentees. Ver. 3. Other reasons assigned. Pleased, i.e., arrangements made. Ver. 5
Order made and proclaimed from Dan to Beer., i.e., the extent of Israel ; "for they had
not (for some time) kept the Passover in full numbers, as required (written) by law." Ver.
6. Posts, runners or bearers of letters (ch. xxiii. 1, 2). Remnant, portions of people had
been removed by Assyrian invasions to Asshur (2 Ki. xv. 20), the rest now tributary
(2 Ki. xvii. 1-4). Ver. 8. Stiff'necked, hardening neck (Deut. x. 16) ; gesture of disobedi-
ence (2 Ki. xvii. 14; Ezra x. 19; Ezek. xvii. 18). Yield, lit., give the hand, i.e., submit
(1 Chr. xxix. 24; Lam. v. 6). Ver. 9. Find, " shall be for compassion before your captors."
Ver. 10. Zeb., extreme north. Ver. 11. Divers, certain; representatives of five tribes sent.
Ver. 12. Hand, direct ascription to God for united national response.

Vers. 13-17. The keeping of Passover. Ver. 14. Altars which Ahaz had erected in city
(ch. xxviii. 24) partly for victims and partly for incense a sign of earnestness. Ver 15.
Ashamed, behind in zeal for worship or given to idolatry, put now to blush by forwardness
of people ; received burnt-offerings from offerers at doors of inner court, and took them
to brazen altar in front of porch. Ver. 16. Hand, Levites being obliged to help in
slaying numerous victims. Ver. 17. Charge, because unsanctified people could not do it
themselves.

Vers. 18-22. His prayer for unclean. Otherwise, i.e., contrary to Mosaic rites. Ver. 19.
Prepareth, so is sincere. Ver. 20. Healed, forgave (sin) uncleanness and delivered from
physical or moral consequences. Ver. 21. Seven, according to requirement (Ex. xii. 18 ;
xxiii. 15) ; loud, strong instruments, ascribing might to the Lord. Ver. 22. Comfortably,
encouragingly to heart. Confession of past sin and keeping feast full appointed time.

Vers. 23-27. Solemnities of second seven days. Took, resolved to imitate Solomon's feast
at dedication of temple (1 Ki. viii. 65). Ver. 24. Give, lit., gave as heave-offering
(c/. ch. xxxv. 7). Thousand, victims liberally offered by kings and princes, many priests
sanctified themselves to overtake this extraordinary abundance. Strangers responded to
invitation, and not such a national feast since time of Solomon (c/. Josiah's Passover,
2 Ki. xxiii. 22, 23). Ver. 27. Blessed, benediction of priests, who were entitled to bless,
reached to heaven itself (c/. Num. vi. 24-26).

HOMILETICS.
THE PROCLAMATION OF THE PASSOVER. Verses 1-12.

Division of kingdom, disorders which followed, and prevalent idolatry prevented
national observance for long time. Hezekiah desired to revive it, consulted
princes and chief men, met with hearty response, and resolved to proclaim it.
I. The invitation to keep the passover. 1. Official, from kings and

princes. 2. Special, by decree (ver. 5). 3. Pressing, by letters and proclama-
tion. 4. Universal, to Israel as well as Judah. Indicating zeal, generosity,
and love. 5. Timely, though temple, priests, and people not duly sanctified
by 14th day of first month Nisan. Yet only postponed till 14th day of second

month, not a whole year. II. The motives to comply with this

invitation. In passionate language he urges personal obedience and ready
response. 1. Their covenant relation urged them. God forsaken, though "the
Lord God of their fathers " and " the Lord their God." 2. Their present con-
dition urged them. Trans-Jordanic region desolate. Two tribes in captivity
would find compassion from their captors (Ps. cvi. 46), and God would return
unto the remnant. 3. If they complied God would be gracious. "Gracious and
merciful, <fec." (ver. 9). His fierce wrath would be turned away if they sought
him (Joel ii. 13). 4. If they refused God would be angry. III. The response
which was given to the invitation. A twofold reception. 1. Some
were ready and willing. " Divers of Asher and Manasseh and of Zebulun humbled
themselves and came to Jerusalem." " In Judah " God's power seen in zeal and
unanimity of people. 2. Others mocked and insulted. Not merely refused, but
openly derided. " Laughed them to scorn." A type of gospel message, " a
savour of life unto life or of death unto death." Which to you? Neutrality
impossible. Are you refusing or yielding ? " They mocked the messengers of
284

CHAP, xxx.] HOMILETIC COMMENTARY: CHRONICLES.

God and despised his words, and misused his prophets, until the wrath of the
Lord arose against his people, till there was no remedy."

HEZEKIAH'S INVITATION. Verses 1-12.

Hezekiah determined to keep passover not in selfish spirit within narrow
limits of Judah or Jerusalem, but commanded "that the burnt-offering and the
sin-offering should be made for all Israel." In this we learn I. The centre
Of unity for all God's people. " The house of the Lord." The sanctu-
ary the centre round which all Israel should gather. Through Jeroboam's act
three centres, Jerusalem, Bethel, and Dan. Hezekiah pointed out one.
"Turn again to the Lord God of your fathers." Not places of worship, cities of
refuge, creeds or denominations, but Christ the centre and bond of unity. One
Lord, one table, one object. II. The method of securing this unity.
1. Cherish and cultivate a spirit of love. Hezekiah not cold and exclusive, thought
not of his own people merely, but of those in connection with him. Too much
sectarianism and bigotry separate true believers one from another and repel the
world. 2. By personal effort endeavour to bring it about. Discountenance every-
thing that promotes separation. Encourage and incite in minds of all Christians
a desire to be found together. Not the purpose of God that his people should
be "scattered abroad" in bitter feelings, sectarian feuds, and selfish actions.
Working to secure the unity of the body, we co-operate with God for a divine
object. That " he should gather together in one the children of God that were
scattered abroad."

THE OBSERVANCE OF THE PASSOVER. Verses 1326.

I. At an unusual though legal time. "In the second month."
" At that time " (in the first month, ch. xxix. 3), they could not keep passover,
because priests had not sanctified themselves in sufficient numbers, nor had the
people assembled. King and princes consulted not to delay another year, but
to hold it second month. Zeal of people might cool down. Present benefit
desired. Let circumstances give way to realities. Never neglect a greater for a
smaller good. II. By an unprecedented number of victims.
Hezekiah gave a thousand bullocks and seven thousand sheep. The princes gave
a thousand bullocks and ten thousand sheep. These besides the stock of sacri-
ficial animals brought by the people which soon were exhausted. Pious example
should ever incite. Rich will never be poorer for genuine liberality. III. By

the great numbers -who attended. Some refused, but others gladly

observed passover. All Judah with priests and Levites, some from Israel, the
northern kingdom, and strangers probably proselytes from both Judah and
Israel. " A very great congregation " (ver. 13), to whom God's arm was revealed
(Is. liii. 1), and who were made willing in the day of God's power. No passover
like this since the great festival of Solomon, which lasted fourteen days, for
excess of Levitical zeal, unbounded joy, and extent of duration.

HEZEKIAH'S PRAYER. Verses 18-20.

Passover kept, but remarkable is the description, " otherwise than it was
written." Many involved in ceremonial or moral uncleanness, and unfit to
slay their own lambs ; needed intercession of the king, who proved himself to be
a true ruler and a true priest for the people. Learn I. That purity of

heart is required for sanctuary "worship . Outward cleansing of

285

HOMILET1C COMMENTARY: CHRONICLES. [CHAP. six.

Old Testament a symbol of inward. Truth in the inward parts, sincerity of
heart and mind needful. Worship is not sensual, but a living fellowship with
Christ ; for this, preparation must be made. " If thou prepare thine heart, and
stretch out thine hands towards him, &c." (Job xi. 13). II. That the best

preparation in sanctuary worship is defective. Not what law

requires, not up to spiritual ideal," according to the purification of the sanctuary."
Iniquity cleaves to our holy things, and " there is not a just man upon earth,
that doeth good and sinneth not." Best offerings, holiest worshippers unworthy
need the intercession, the incense of the great High-Priest. III. That
when the heart is sincere God will hear prayer. God is
Jehovah the good, kind and merciful ; proclaiming goodness in forgiving iniquity,
transgression and sin. Prayer to Him will be heard. " And the Lord hearkened
to Hezekiah." God ever condescending to the upright in shortcomings and
defects. But this no excuse for negligence in preparation, for reliance upon duty
performed as well as we can perform it, nor any ground for despair on account of
weakness or imperfection. " If there be first a willing mind, it is accepted
according to that a man hath, and not according to that he hath not."

A SECOND JOYFUL MONTH. Verses 23-26.

A voluntary service made in addition to requirements of law, a fruit and sign
of abundant zeal and gladness. This illustrates I. The true method of

deliverance from sectarianism. No form prescribed. Law not
exactly obeyed. The sweetness of unity in decided hostility to separation,
idolatry, and narrow-mindedness. Hospitality warmed, the nation enthusiastic
and one ; numbers grow, and pardon multiplies at the feast. II. The true

principle of all reformation. Not to pull down what is false, but to

build up what is true. Assemble Israel round the altar, lead them into the
presence of the God of their fathers ; then a mighty power will go forth from
Jerusalem to sweep the land from idols, upset the seats of superstition, and
confirm righteous works. Not to resuscitate fallen religion by novel measures, to
promote excitement, and raise up a denomination, but to return to appointed
means, regularly, orderly, and reverently observe divine worship, and restore
to freedom and efficiency old institutions by which God will raise the Church

and bless the nation. III. The only way to secure service out of

worship. "When all this was finished, all Israel that were present went
out to the cities of Judah, and brake the images in pieces," &c. (ch. xxxi. 1).
Altars not destroyed in going up to Jerusalem. They needed the experience of
the feast, the blessings of worship. Hezekiah began with God in sanctuary,
Israel pursued the same order. Power to reform and execute judgment derived
from God's presence. Luther and Knox prayerful in closet, therefore successful
in reform. "Not by might, &c."

HOMILETIC HINTS AND SUGGESTIONS.

Yers. 1417. Removal of altars. 1. quence of transgression they had cause

Destruction after construction. Evil to fear physical and moral disease

taken away before good accomplished. (Lev. xv. 31). 2. God the physician.

2. Official luJcewarmness to remove evil. Will heal this moral sickness. " The
Its widespread and its future end. Lord healed and restored to penitence

3. Personal revival to stir up others. and health." This revealed probably
Vers. 18-20. Hez.'s prayer. 1. Sin by a prophet (cf. 2 Ki. xix. 20; xx. 5).

brings sickness. Ceremonial unclean- Ver. 22. Hez.'s encouragement to
ness exposure to danger. In conse- Levites. Work holy and great. Unity
286

CHAP. XXXI.]

HOMILETIC COMMENTARY: CHRONICLES.

and resources of all to accomplish it.
Hence " H. spake comfortably." I.
Qualifications required, (a) Knowledge,
good and extensive, ritual and musical.
(b) Wisdom to execute and consecrate
it to God's service, (c) Humility before
God. "Knowledge is proud because
she knows so much, wisdom humble
because she knows no more." II. The
advantages of possessing these qualifica-
tions, (a) Ability to encourage others.
(b) Facility to arrange and conduct
public worship.

Vers. 1-27. Eeviewing whole, we
have I. A revival of theocratic spirit.

II. Destruction of idolatrous customs.

III. Establishment of true unity in
public worship. IV. A pattern lle.for
mation, in its benevolent design, in
the spirit in which it was conducted,
and in the priestly blessing it secured.
Benedictions fell from lips of leaders,
praises of the people ascended to heaven,
the nation restored to God " and great

ILLUSTRATIONS TO CHAPTER XXX.

Vers. 1-12. Zeal (" My sons, be not
negligent") should be inspired by
principles, not by cii-cumstances. Yet
the value of circumstances must not
be underrated, for they are means
which God employs to awaken our
attention to duty. It is not difficult
to trace the course of events through
which the dying embers of religious
zeal, and especially of zeal for Christian
missions, have been kindled by the
breath of God. We may not overlook
the happy results from the command-
ing influences of leading men and the
powerful impressions produced on the
lethargy into which the public mind
is ever sinking, by the stirring appeals
of pulpit, platform, and press. By such
means it has pleased God, in a degree,
to conquer public opinion, and they
must continue to be plied with un-
abating energy till the conquest is
complete [W. H. Stowel, D.D.}.

Ver. 22. Confession.

" What better can we do than to the place
Repairing where he judged us, prostrate
fall

Before him reverent, and there confess
Humbly our faults, and pardon beg with
tear s "[.Mi Won].

Vers. 23-27. Universal joy. I am
not unmindful of the assertion that the
God of the Hebrews is usually thought
of as a Being of preternatural severity,
overwhelming men by his majesty,
begetting profound and soul-filling awe-
by his greatness, dwelling in the thick
darkness, making clouds his chariot,
and sweeping down on his foes like a
cyclone. But this representation is one-
sided and unfair to a religion which
had more festivals than fasts, more
psalms than prophecies, and more
triumphs than despairs. By the side
of intolerance of sin there is mercy
that reacheth to the very heavens,
and near to the righteousness that is
like the great mountains there is a
forgiveness that inspires hopeful peti-
tion, even out of depth of sufferings
and misfortune [Dr. J. Clifford].

CHAPTER XXXI.

CRITICAL NOTES.] Destruction of idolatry (ver. 1) ; H. appoints courses and contributions
(vers. 2-10) ; and arranges the chambers and officers (vers. 11-21).

Ver. 1. Idol, destroyed (c/. 2 Ki. xviii. 4). After festival, all Judah and Benj., i.e. from
southern kingdom ; in Eph. and Man., i.e., in northern kingdom. Images, statues of
Baal ; groves, stocks representing Ashtarotb. (xiv. 3) ; utterly destroyed, had made an end.

287

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. xxxi.

Vers. 2-10. H. appoints courses and contributions. Courses as appointed by David (1 Cbr.
xxiii. 6 ; xxiv. 1). The tent$, i.e., within the gates (precincts) of the Temple. Ver. 3.
King's portion. H. set example in giving tithes (cf. ch. xxxii. 27-29 for what possession
consisted). Ver. 4. Portion. Having set example, people called to do their part.
Priests, i.e., first-fruits (Num. xviii. 12-18) and tithe (ib. 21-24) ; encouraged, i.e., that they,
priests and Levites, might devote themselves wholly to their proper work, the service of
sanctuary and teaching of God's law (ch. xvii. 7-9), and not engage in secular occupations
(cf. Neh. xiii. 10-14) [Speak. Com.]. Ver. 5. Improved state of feeling stirred up to gene-
rosity ; honey (dates), and tithes brought from Israel in Jerusalem. Others (ver. 6) in
country districts brought first-fruits and tithe of sheep and oxen ; heaps upon heaps.
Ver. 7. Seventh month, which completed the harvesting. Ver. 9. Questioned. Whether all
he saw was sufficient to maintain priests and Levites. Ver. 10. Azar., possibly A. of
ch. xxvi. 17 ; replied that there was enough, and that the people were grateful to Jehovah
for his goodness.

Vers. 11-20. H. provides store-chambers and officers. Chambers (storehouses) always
among rooms (1 Ki. vi. 5) or among outer buildings attached to courts. But disused of
late years, required to be prepared afresh. Faithfully, acting carefully and honestly, not
appropriating for common use (ch. xix. 9). Shimei (ch. xxix. 14). Ver. 13. Jehiel and
Mah. (ch. xxix. 14). Ver. 14. Door keeper toward east (1 Chr. ix. 18); freewill, i.e., voluntary
offerings to God (Deut. xii. 17) ; holy things, portion of sin-offerings, which had to be eaten
by priests in a holy place (Lev. vi. 10-22 ; vii. 6). Ver. 15. Six Levites situated in cities
of priests to distribute to priestly families, old or young, great or small, their due share of
temple offerings. Those at Jerusalem obtained their share at the temple. Ver. 17. " The
writer here proceeds to state nature of lists which guided officers who made distributions.
Three enumerated one of priests made out according to families ; one of Levites, includ-
ing all above twenty years of age, and made out according to courses ; and a third of
priestly and Levitical families, containing wives, sons, and daughters of both priests and
Levites indiscriminately [Speak. Com,]. Ver. 19. In fields, not even country priests and
Levites neglected.

Vers. 20, 21. Hez.'s thoroughness. Good acting as servant of Jehovah ; integrity and
benevolence attested. All his heart, a perfect heart (c/. ch. xix. 9 ; 2 Ki. xx. 3 ; IB.
xxxviii. 3).

HOMILETICS.
A POPULAR MOVEMENT. Verse 1.

Many indications in this history that the power of Hebrew kings over people
was not so arbitrary as that of Eastern monarchs in general. Here the people
began a movement, a revival, which ended in destruction of high places, and estab-
lishment of one form of worship. I. The enthusiasm from "which it
sprang. Not mere excitement, not violence and tumult, but holy fervour,
[conoclasm came from religious enthusiasm ; inspiration from God (en and theos}.
Different from the wild fanaticism of heathen gods. All reform from deep
religious conviction, from real intercourse with God. The heart must be filled

before the hand can strike. II. The extent to which it reached.

Jerusalem cleansed before Passover, and all signs of idolatry removed. Now the
land had to be purged. In the northern and southern kingdoms the movement
spread. Amendment must begin in the heart first, the centre and source of action ;
outward sins may be forsaken, and the heart unrenewed. " Cleanse your
heart," and then " make your ways and your doings good." III. The
thoroughness -with which it was finished. They began and made
a complete finish ; did not give up, nor act partially, " all was finished."
Destruction entire. "Statues" broken in pieces, "the groves cut down."
" High places," time-honoured centres removed ; " altars," and all remnants of
idolatry, " utterly destroyed." Every evil must be forsaken, no sin spared
through favour or affection. " Ephraim shall say, What have I to do any

more with idols ?" IV. The national peace which resulted from.

its completion. "Then the children of Israel returned," &c. Though long
absent, they could not return and feel secure, " every man in his possession,"
until images were destroyed. Idols no longer their gods and defence. They

288

CHAP, xxxi.] HOMILETIC COMMENTARY: CHRONICLES.

returned to Him from whom they had deeply revolted. " For in that day
every man cast away his idols of silver, and his idols of gold, which his own
hands had made unto him for a sin " (Is. xxxi. 7 ; ii. 20).

HEZEKIAH ESTABLISHES ORDERLY PERFORMANCE OF TEMPLE WORSHIP.

Verses 2-10.

H. now turns attention to public worship, suspension of which had disarranged
the courses appointed by David, which were intended to relieve each other in
perpetual succession (1 Chron. xxiii. 6 ; xxiv. 1). I. The arrangement
of priests and Levites in courses. The order settled afresh in
which they should undertake their parts of service. Every man found his
work, put into his place, and made to contribute to the whole. ' ; Levites after
their courses ; " priests " for burnt-offerings and for peace-offerings," and Levites
to " minister " to priests, or " give thanks and praise." But place, time, and
position nothing without heart. They must represent the man himself.
Allegiance to God inspires worship, and worship inspires and sanctions duty.
No motives so strong and overpowering as those which worship kindles and
sustains ; self -approbation, self-respect, regard for esteem of others fail to take
hold of conscience and life. Faith in the ever-present God, actual communion
with the Father of Spirits, will create homage in worship, and faithfulness

in sanctuary work. II. The commands for payment of dues

from the people. When every one had his proper place assigned him, an
edict was issued for the regular payment of dues for revenues of the temple.
1. The king set an example. Contributions from privy purse and royal estate to
defray expenses of altar. A generous act, honouring God, and relieving his
people; after the example of David and Solomon before him (ch. viii. 14 ; 1 Ki.
ix. 25). Kings not exempt ; may be noble examples of liberality and duty to
their subjects. 2. The people responded to the call. Formerly the sacred tribute
entirely neglected or withheld by the people because misappropriated by
idolatrous princes ; now improved state of public feeling prompts to ready com-
pliance. First-fruits and tithes poured in from all parts of Judah and Israel,
which astonished the king, proved sufficient for the priests, and expressed
gratitude to God, whose law was obeyed (cf. Ex. xxiii. 19 ; Num. xviii. 21), who
had ci-owned the year with his goodness and mercy. Loyal hearts secure liberal
contributions ; liberal contributions will secure God's blessing. " Bring ye all
the tithes into the store-house, that there may be meat in mine house, and prove
me now herewith, saith the Lord of Hosts, if I will not open you the windows
of heaven and pour (empty) you out a blessing, that there shall not be room
enough to receive it."

HEZEKIAH'S PROVISION OF STORE CHAMBERS. Verses 11-19.

I. Chambers were prepared. Storehouses, granaries, or cellars. Old
ones had fallen into decay and needed repairing or fresh ones built. Tithes and
offerings not left exposed in heaps and disorder, liable to be wasted or taken
away, but preserved, consecrated to right use. People encouraged when their
contributions are well received and properly used. II. Officers were
appointed to distribute Stores. Officers chosen for different depart-
ments, and distribution made " by courses " according to three lists of priestly
families. 1. Impartial distribution. " As well to the great as to the small."
Those near, in actual attendance (ver. 17), and those "in the fields of the
suburbs" were aot overlooked (ver. 19). 2. Conscientious distribution. "One
list of priests made out according to families ; one of Levites, including all above

289

HOMILET1C COMMENTARY: CHRONICLES. [CHAP. xxxi.

twenty years of age, and made out according to courses ; and a third of priestly
and Levitical families containing wives, sons, and daughters of both priests
and Levites indiscriminately." " They sanctified themselves," conscientiously
devoted themselves to their duties, " in their (trust) set office," in confidence of
sxipport, and were not disappointed. " Attend to my duties," said Queen Eliza-
beth to a courtier, "and I will attend to thy wants."

HEZEKIAH'S THOROUGHNESS IN GOD'S SERVICE. Verses 20 and 21.

Other kings good, did right as Solomon, Asa, Jehoshaphat, Joash, and Amaziah,
but fell away from God. Hezekiah remained firm to the last, and prospered in
all things. I, The work he performed. He displayed qualities of a
constitutional sovereign, restored cities and institutions of the land, and gained
renown equal to his predecessors. His work summarised 1. In temple service.
2. "In the law." 3. " In the commandments." II. The spirit in which
he performed it. 1. A spirit of impartiality. Not religious merely at
home and in the temple, but before his people, "throughout all Judah." 2. A
spirit of integrity. He was faithful to God like Abraham, and could appeal
to divine justice. He " wrought that which was good, and right, and truth
before the Lord his God." 3. A spirit of zeal. " He did it with all his heart,"
a heart filled with earnestness and sincerity, and not shared or swayed with

rival deities (1 Ki. xi. 4). III. The blessing of God which followed

its performance. "And prospered." In expeditions and in all under-
takings " the Lord was with him." He had enormous wealth, shared in authority
over northern kingdom, and had great influence over surrounding nations (cf.
2 Ki. xviii. 7 ; 2 Chr. xxxii. 22-29). Regard to God's glory will secure honour here
and reward hereafter.

The text speaks of work. Only adopt Hezekiah's plan, and " in every work
that you begin to do with all your heart, you may prosper." I. We learn from
Hezekiah a lesson of concentration of energy. He did not begin half a dozen
things at once, and drivel his energy away upon them ; he did not commence
one thing till he had finished another. II. Method and punctuality, too, seem
to be indirectly hinted at in the text, and they are almost indispensable to pros-
perity. III. But the great lesson we learn from the text is the value of
tJioroughness in doing whatever we undertake with our whole heart and doing it
well. Do nothing as if it were trifling ; if it be so, it is unworthy of you. IV.
Emulate Hezekiah's ardent and consistent piety. lie stands in the front rank
among the saints of Scripture as a man of prayer. Every difficulty and trouble
he took straight to God, and spread it out before Him [J. Thain Davidson],

HOMILETIC HINTS AND SUGGESTIONS.

"Ver. 1. Religion at home. Well to great things the Lord hath done for

attend public worship, but " show piety thee."

at home." 1. Not in temples and Ver. 2. Gates of the tent lit., the

cathedrals, churches and chapels, in camps of the Lord. Jehovah's camp.

ritual and forms. 2. Not at feasts, in " Fitly compared to a camp, for the

excitement, numbers, and haste. 3. Not watch and ward there kept by the

in organisations and agencies. In priests, and for the convention of the

quietness and domestic duty ; before people thither, as to their rendezvous,

friends and your own family. Display to pray, which is the chief service of

the good received in ordinances in the our spiritual warfare " \Trapp\. I. Ita

strength and example of home. " Go orderly arrangements. II. Its sure

home to thy friends and tell them how defences. III. Its enlisted tribes.
290

CHAP. XXXII.]

HOM1LET1C COMMENTARY: CHRONICLES.

IV. Its cen tral worship. V. Its great
commander.

Vers. 25. Priestly maintenance.

1. Due from all those near the temple
at Jerusalem, those in cities of Judah.

2. Due according to the law of God.

3. Due that they might devote them-
selves entirely to their proper work,
the service of the sanctuary and the
exposition of the law, and not engage

in secular occupations (cf. Neh. xiii.
10-14).

Ver. 8. They blessed the Lord. The
source of all good. 1. For a bountiful
year. 2. For disposition to consecrate
its gifts. 3. For abundance whicbl is
left (ver. 10). Nothing should be
wasted, only right use of everything
brings blessings.

ILLUSTRATIONS TO CHAPTER XXXI.

Ver. 1. Reform. Men cannot strike
finally if they only act as reformers.
Reform is an active word, and is to be
regarded with great favour, and is the
only word that is permissible under
some circumstances ; but the greater
word is regeneration. Reform that
does not point to regeneration is a
waxen flower that will melt when the
sun is well up in the heavens. It is
not in man to regenerate, therefore;
this is the mystery of God's action in
the soul. When the man is new the
action will be new. The great process
does not begin with the action, but
with the soul. Make the tree good,
then the fruit will be good [Dr.
Parker].

Vers. 2-10. Service maintained. This
careful and bountiful provision is pain-
fully deficient in present church econo-
mics, but manifestly essential to liberal
and cheerful giving. No rate of giving
to God, short of sacrifice, is worthy of
those who are redeemed by the price-
less sacrifice of a Saviour's blood, or is
adequate to the vast requirements of a
ruined world \J.*Ros8\.

Vers. 20, 21. All his heart. Let us
take heed we do not sometimes call
that zeal for God and his gospel which
is nothing else than our own tempes-
tuous and stormy passion. True zeal
is a sweet, heavenly, and gentle flame
which maketh us active for God, but
always within the sphere of love [Cud-
ivorth]. Prosperity. Hezekiah " pros-
pered." God walks with the good man.
God rewards enthusiasm. We do not
throw our divinely-inspired passion
away to a cold, selfish world. Our
passion may appear to be frenzy, en-
thusiasm, insanity, but the reply is
before us, we can return to it, and if
we can return with a sound heart,
blessed are we ; then we can say with
moral emphasis, If we be beside our-
selves it is to God. May we understand
what it is to eat the passover, and
having eaten it, to rise with moral
dignity, that we may smite every un-
holy thing and go about our whole
business with a united heart, expecting
the blessing of God which created the
enthusiasm daily to sustain its holy
fury [Dr. Parker].

CHAPTER XXXIL

CKITICAL NOTES.] Sen. invades Israel (vera. 1-5); H.'s preparations to meet him
(vers. 6-8) ; Sen.'s seductions (vers. 9-15) ; Sen.'s letter (vers. 16-20) ; destruction of
Assyrian host (vers. 21-26) ; end and reign of Hez. (vers. 27-33). Cf. parallel account in
2 Ki. xviii. 13, xix. 37, and Is. xxxvi. and xxxvii.

Vers. 1-5. Sen. invades Israel. After, i.e., 14th year of Hez. (2 Eli. xviii. 13). Estab.,

291

IWMILET1C COMMENTARY: CHRONICLES. [CHAP, xxxn-

faithfulness or truth on part of Hez. Sen., Sanherib (Sin-ahi-ir-ba of Assyrian inscriptions),.
son and successor of Sargon, the successor of Shalmaneser and conqueror of Samaria.
Win, break into them. Ver. 2. Purposed to fight, face was for war (c/. ch. xx. 3 ; Lu. ix.
53). Ver. 3. Counsel (cf. xxx. 2). Stop, not wholly, but cover them over (Luther, cover), to
hide them and to convey water underground for his own supply in siege (cf. Ecclus. xlviii.
17). Ver. 4. Urcok, Gihon, brook of valley of Ben-hinnom (cf. ver. 30 ; 2 Ki. xx. 22).
Kings, migbty men. Ver. 5. Strengthened, made careful inspection of city defences,
renewed the masonry, raised projecting machines to the towers, and specially fortified
Millo, the lower portion of city.

Vers. 6-8. His jfreparations. Gathered them in large open space. Comfortably, to their
heart, inspiring courage and confidence (xxx. 22). Ver. 7. More with us (cf. 2 Ki. vi. 16).
Ver. 8. Arm of flesh, designates human weakness (cf. Is. xxxi. 3 ; Jer. xvii. 5 ; Ps. Ivi. 5).
Fight (1 Sam. viii. 20 ; xviii. 17). Bested, leaned.

Vers. 9-15. Sen. seduces the people. After this. Hez.'s submission (2 Ki. xviii. 14-16)
omitted and the second expedition given. Lachish approached (cf. xxv. 27). Power, all his
sovereignty with him (cf. Is. xxxiv. 1). Judah (2 Ki. xviii. 27, and ver. 18). Ver. TO. In
siege, in straitness (marg., fortress) (cf. 2 Ki. xxv. 2 ; Ezek. iv. 7). Jer. not besieged, but
in distress and straitened for supplies. Ver. 11. Persuade, urge you to destruction.
Ver. 12. (c/. 2 Ki. xviii. 22). One altar. " A more distinct reference to exclusive validity
of worship in temple, which had been once more established by Hez." [KeU] . Miscon-
ception of religious reforms natural to a heathen. Ver. 1 3. Fathers, ancestors. People,
mentioned 2 Ki. xviii. 35 (cf. Is. x. 8-11 ; xxxvi. 20 ; xxxvii. 11-13). Ver. 15. A T o God, in
addition to reviling God of Israel, and he adds no god of any nation and kingdom can
rescue from him. Ver. 15. Servants, Tartan, Eabsaris, and Eabshakeh the spokesman
(2 Ki. xviii. 19-35).

Vers. 16-20. Sen.'s insulting letters. Letter, in plural referring to characters in which
written [Alurphy"], or used as often of a single document [Speak. Com.] (cf. 2 Ki. xix. 14).
Facts co-ordinated in real sequence, not temporal. First speech, then letter, and lastly
demand. Ver. 18. Cried, to produce panic. Ver. 19. Against gods (2 Ki. xix. 18), classi-
fying Jehovah among them. Ver. 20. H.'s prayer given 2 Ki. xix. 15-19.

Vers. 21-23. Destruction of Assyrian host. Angel (2 Ki. xix. 35). Mighty men, common
soldiers (as xvii. 14) in distinction from leaders and princes. Came forth, his own sons
(2 Ki. xviii. 37). Ver. 22. FromJiand, guarded, sustained (Gen. xlvii. 17), " gave them
rest round about." Ver. 23. Presents, precious things (xvii. 10 ; xx. 29).

Vers. 24-33. Remaining history of Hez. Sickness described in full in 2 Ki. xx. 1-11 ;
and Is. xxxviii. Sign, going back of shadow on dial. Ver. 25. Lifted up in pride, in
display of treasures (2 Ki. xx. 13). Ver. 26. Wrath, rebuked by Is., humbled himself
(2 Ki. xx. 17, 18). Ver. 27. Riches, personal estates in land and agricultural produce ;
accumulated treasures as silver and gold (cf. 2 Ki. xx. 13; Is. xxxix. 2), cattle for stalls,
&c. Ver. 30. Stopped, upper sources of Gihon. Down, underground. This noticed as a great
act of Hez. Ver. 31. Business, interpreters from Babylon.where astronomy was cultivated,
greatly interested and sent on embassy. Wonder, i.e., going back of shadow. Try (cf.
Deut. viii. 2). Ver. 32. Goodness, good, deeds (Neh. xiii. 14). Vision, "title given by Is.
to his prophecy (Is. i. 1)." Chiefest, highest, an excavation above all other tombs in
same repository, but at higher level intended by some, others that no room in family
sepulchres, and a private tomb constructed for him and successors. Honour, the burning
of spices (cf. xvi. 14 ; xxi. 19).

UOMlLtii'ICS.

SENNACHERIB'S ATTEMPT ON JERUSALEM. Verses 1-26.

In the spring or early summer of 701 B.C., S. marched his forces to reduce
rebellious vassals to submission. Sidon and Phoenician cities were taken and
reduced, and bordering kings rendered homage. He climbed the lofty heights
of Lebanon (2 Ki. xix. 23), and " passed along the banks of the streams,
which he drained by his armies, or over which he threw bridges for them to
cross" (Is. xxxvii. 24, 25, LXX). He was renowned far and wide as the
destroyer. His chief object not Palestine but Egypt, the only rival worthy of
his arms. Useless to take Lachish, with the strong fortress of Jerusalem
in rear. Each stage of march foreseen, all intervening obstacles swept away.
Fenced cities of Judah taken, Zion alone remained. Hezekiah counselled to
292

CHAP, xxxn.] IIOM1LETIC COMMENTARY: CHRONICLES.

submit and pay tribute, was shut up in the city, and determined to resist. The
invading army reached the city, " and passed in long defile under the walls.
Chariots and horses filled the ravines, scarlet dresses and scarlet shields blazed
in the sun, and the veil of the city was torn away. The general, accompanied

the people from allegianc

Hezekiah. (a) He will lead them into danger. " To give over yourselves to die
by famine and by thirst" (ver. 11). (b) He has excited divine displeasure by
removing high places. Hezekiah's reforms ridiculed. He could not expect help
from Jehovah, the national Guardian or tutelary Deity, for he had forfeited
favour by his sacrilegious conduct in demolition of sanctuaries. But Hezekiah
designed not to exterminate, only to promote worship of God. (c) His forces
will only lead you to ruin (ver. 15). If local gods of those powerful nations
could not deliver people from might of Assyria, how improbable, impossible for
the god of so small a state to deliver them ? A contradiction to his boast in
2 Ki. xviii. 25, and a heathenish view of Jehovah. 2. By blasphemy he misre-
presents Jehovah. He is put on a level with other gods, " the gods of the
nations." He is declared impotent to deliver those who trust in him. " So
shall not the God of Hez. deliver his people" (ver. 17). "The boastful and
blasphemous tone of this caitiffs speech, which, in the concluding part of it, here
reaches its climax. He spoke of Jehovah as a heathen, and as the representative
of a despot whose head was turned by his hitherto unbroken course of con-
quests " (Jam. on 2 Ki. xviii. 33-35). 3. By self -exaltation he becomes insulting.
A towering pride exalted him above all authority, human and divine. " Had
not Asshur's deity proved himself, by the capture of Samaria, to be mightier
than Israel's ! Only one more evidence of this was needed the capture of
Jerusalem and then the King of Assyria was undisputed lord of the world"

[Speak. Com.]. II. Hezekiah's preparations to meet this

design. "H. responded to the call. By a sustained effort, which gave him
a peculiar renown (Ecclus. xlviii. 17) as a second founder or restorer of the
city of David. 1. He stopped the two springs of Siloam, and diverted the
waters of the Kedron, which, unlike its present dry state, and unusually even
for that time, had been flooding its banks, and in this way the besiegers, he
hoped, would be cut off from all water on the barren hills around. 2. He also
fortified the walls, and rebuilt the towers, which had probably not been repaired
on the north side since the assault of Joash, King of Israel, and completed the
armoury and outworks of v the castle or fortress of Milo. 3. He assembled the
people in the great square or open place before the city gate, and there, with his
officers, nobles, and guards, addressed them in a spirit which, combined with his
active preparations, reminds us of the like combination in the well-known speech
of Cromwell. ' And the people rested on the words of H., King of Judah.'
Well might any nation repose on one to whom even now the world may^turn as
a signal of what is meant by faith, as distinct from fanaticism " [Stanley].

III. Sennacherib's failure to accomplish his design. Measures

of Rab. entirely ineffectual. Troops at his disposal not sufficient to enforce
submission. He was obliged to report to his royal master unsuccessful mission.
His second demand unavailing. H. spread defiant letter before Jehovah, who
intervened to fulfil his word and answer prayer. " The skilled strategy of the
Assyrian will avail him no more ; his past career has been in accordance with the
purposes of Providence, but his appointed bound has at length been reached.
Hope still remains for the ' remnant ' of Judah. ' By the way that he come, by
the same shall he return, and unto this city he shall not come, saith Jehovah.'
That night the long series of Isaiah's predictions received its fulfilment the
flower of the Assyrian army was cut off and the Assyrian monarch ' henrd the

293

EOMJLETIC COMMENTARY: CHRONICLES. [CHAP. xxxn.

rumour ' which impelled his return to his own land " [Driver on Isaiah]. He-
"decamped, departed, returned, remained at Nineveh" (Is. xxxvii. 37,38).
Worshipping without attendants, the once triumphant conqueror in humiliation
sought the help of his own special god, but was slain by his own sons.

" The Assyrian came down like the wolf on the fold,
And his cohorts were gleaming in purple and gold "

[JJyron's ffeb. Melody']

SENNACHERIB'S LETTER. Verses 1720.

Hez.'s letter different in form from our letters. Assyrians did not use paper
or even skins, but wrote on clay. It is very likely the letter was a tablet of
terra-cotta. I. " Went up into the house of the Lord" (cf. 2 Kings xix. 14).
Where so likely to find God as in his house ? Notice how he speaks of God
dwelling between the cherubim. Perhaps he had heard how Sen. sat on his
throne between winged bulls and lions ; but he heard Isaiah tell of seeing the
Lord surrounded by winged intelligences. God has only to speak to his winged
messenger and the angel goes to crush the foes of his people. This was a model
prayer, not going all round the world, but fastening on the thing wanted, and
asking for that. If our prayers were more like telegi'ams we should have
speedier answers. II. Was the letter ever answered ? Yes, Jehovah answered
it himself. We know what the result was, and how soon the bolt of vengeance
struck down the proud blasphemer. III. There is a postscript to God's answer.
" It came to pass that night .... they were all dead corpses." Suppose
we read in the newspaper to-morrow, " Sudden death of 185,000 soldiers ! " What
a stir it would make ! What a si^lit the camp must have been next morning !
There has been considerable discussion as to the cause of the destruction of so
large an army, and it is generally understood now to have been the simoon.
Cambyses, King of the Modes, lost fifty thousand men by one of these dreadful
winds. But whether the wind was a messenger or an angel, it matters not.
God willed it, and nature hastened to do his bidding \T. Champness, " New
Coins, &c."].

ASSAULTS ON CHRISTIAN FAITH. Verses 9-15.

The Rabshakeh's plausible speech and Jerusalem's faith, greatly distressed by
him, are typical. Still as men hang moodily over the bulwarks of Zion, doubtful
whether life is worth living within the narrow limits which religion prescribes,
or righteousness worth fighting for with such privations and hope deferred,
comes upon them some elegant and plausible temptation, loudly calling to give
the whole thing up. Disregarding the official evidences and arguments that
push forward to parley, it speaks home in practical tones to men's real selves
their appetites and selfishness. " You are foolish fellows," it says, " to confine
yourselves to such narrowness of life and self-denial ! The fall of your faith is
only a matter of time ; other creeds have gone, yours must follow, and why fight
the world for the sake of an idea, or from the habits of discipline ? Such things
only starve the human spirit ; and the world is so generous, so free to every one,
so tolerant of each enjoying his own, unhampered by authority or religion "

[G. A. Smith, Bk. of Is.]. Notice I. The unwarrantable assump-
tion of unbelief. Rab.'s address a type of modern criticism, the forces of
culture and unbelief, with lofty pretentions, patronising airs, and deceitful
promises, designed to shake confidence in religion, create confusion in Christian
communities, and seduce from Christ. 1 . In displays of immense self-confidence.
Hezekiah never styled a king. Rab.'s master was destined to conquer. This an
occasion for self-glorification. Jerusalem's defenders underrated. The city to
294

CHAP, xxxii. 1 nOMTLETIC COMMENTARY: CHRONICLES.

be captured by clever speeches. More in Christianity than human wisdom and
power. It can never be hindered, destroyed by craft, worldly policy, or
worldly wisdom 2. It seeks to undermine religious faith. Honouring and
commending and then trampling it under foot. God only on a level with idols.
Christianity only one form among many. Faith is held in risks and ignoble
sacrifice. Your system has had its day, is becoming effete, and its decay only a
matter of time. Predictions which have been, and may again be falsified.
3. It offers false liberty. "Make a treaty with me, and come out to me, and eat
every one of his vine, and every one of his fig tree, &c." (Is. xxxvi. 12). "A
subtle assault upon the companionship, discipline, and patriotism of the common
soldiers by the promises of a selfish, sensuous equality and individualism." An
independent easy life offered to men who throw off allegiance to God, and
restraints of Christian faith. But no philosopher, sceptic, or unbeliever can
ensure freedom from starvation in unbelief, and captivity in the tolerance of the
world. II. The defence Of faith. "If faith be held simply as the
silent garrison of Jerusalem held it, faith in a Lord God of righteousness, who
has given us a conscience to serve him, and has spoken to us in plain explanation
of this by those whom we can see, understand, and trust, not only by an Isaiah,
but by a Jesus, then neither mere cleverness nor the ability to promise comfort
can avail against our faith" [Smith, Bk. of Is.]. 1. Their representations are false.
Zion is not endangered. Our God is greater than all other gods, worthy of trust
and service. Liberty and satisfaction not given in unbelief, enemies themselves
being witness. Our religion not likely to decay, has recuperative power, and is
destined to triumph over all. What faith makes such heroes and philanthro-
pists, gives such happiness in life, such hope in death ? 2. Faith in God is
reasonable. He is omnipotent, supreme Ruler, and ever present with his people.
His word is fulfilled by his providence. No home, no freedom away from him.
Unbelief is exile. In his palace, obedient to his law, and standing by his people
will be found our security and peace. Well might Isaiah exclaim on the
morning of the night of destruction to the Assyrian army, "Jehovah is our
Judge ; Jehovah is our Lawgiver ; Jehovah is our King : He saveth us."

HOMILETIG HINTS AND SUGGESTIONS.

Vers. 6-8. Hez.'s Exhortation. 1. (b) pledged to help, " to help us and

Numbers no guarantee of success, to fight our battles." Hence be more

"All the multitude with him" availed anxious about the justice of your cause

not. " Not by might, nor by power, and God's presence to help it on, than

&c." 2. Worldly policy and shrewd- its popularity and favourable circum-

ness will not ensure success. These stances. Exercise confidence in God

combined in largest measure have failed and speak comfortably to those in his

thousands of times. 3. Unlimited re- service. He that " feareth the fury of

sources of all kinds men, money, or the oppressor forgetteth the Lord his

influence will not give success against Maker."

right and God. All "an arm of flesh," Ver. 9. In demand of Sen. he seems

and what " an arm of flesh " multiplied 1. Unchecked by moral obligation,

a million times when measured with Would not be satisfied with payment

the single arm of omnipotence 1 4. of tribute from Hez. " He hath broken

God alone can give victory. " With the covenant." 2. Unchecked by fear

us is the Lord our God." " The import of military defences, " despised cities."

of 'Immanuel;' by which name Christ 3. Unchecked by respect for human

now began to be known amongst them " life, " regardeth not men" (Is. xxxiii. 8).

[Trapp]. God (a) greater than num- " Sen., like Napoleon in that terrible

bers "more with us than with him;" Russian expedition of 1812, had essayed

295

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP, xxxii.

a task lie was unable to complete. The
Assyrians had no conception of bene-
fiting or civilising the nations which
they conquered; their activity was a
purely destructive one; their only
motive was ambition and lust of do-
minion. And now in pursuing the
!--ame objectless career they were medi-
tating the extermination of a nation
Avhose preservation was vital to the
future of humanity. The Assyrian,
though he knows it not, is an instru-
ment in the hand of Providence ; he
has a mission to execute by the limits
of which his pretensions must be
bounded" \_Driver\.

Vers. 10-15. WJierein your trust?
A most important question for all. 1 .
Hez. trusted to Egypt ; a bruised reed,
slender and easily broken. Weakened
by Saragon, Egypt failed to help.
Resolutions of amendment, self-right-
eousness, and vague hopes of God's
mercy broken reeds. 2. God the only
ground of trust. Well when sinners
are roused by this question. Wisdom
to trust io. God, for he can and will
deliver. 3. The test of this trust, " If

ye say unto me, &c." (ver. 22). " Thus
he thinks to beat them off all their
holds that he may bring them to the
bent of his bow. Satan doth the like,
' whom resist steadfast in the faith ' "

I. What accusations here made : (1)
that Hez. had forfeited their allegiance
and God's protection by his reforms
(ver. 12) ; (2) that Hez.'s God only like
other gods, and could not deliver him.
II. What scenes of desolation here
pictured. Nations conquered, gods in
captivity at Nineveh, and everywhere
turned into a desert. III. What
assumptions of pride, power, and pro-
fanity.

Ver. 20. The Wonderful Prayer Meet-
ing. Its purpose. Its attendants (Is.
and Hez., " Where two or three"). Its
grand results. " The issue was as mo-
mentous as any that have been deter-
mined by the ' decisive battles of the
world.' It was a crisis as grave as
when Persia threatened to intercept
the rising civilisation of Greece, or
Vandal and Moor to destroy the
Christianity of Europe" [Driver's IsJ\.

EOMILETICS.

THE WONDERFUL DELIVERANCE. Verses 16-20.

I. Judah's helpless condition. City surrounded. Sen. determined.
Egypt driven back. The crisis real. Sen.'s boast true. Resistance desperate
and chances of escape hopeless. To all human appearance fate of city and
inhabitants sealed. II. The concerted prayer. The prophet and the
king bending together in prayer I In estimation of the world this a sign of
weakness, the refuge of cowardice. But confidence not misplaced in this critical
period. United, concerted prayer secures deliverance. " If two of you shall
a^ree, &c." (Mt. xviii. 19). Illus. from O. T. history, life of Luther, and history
of Christian Church. III. God's signal interposition. "Man's
extremity" became " God's opportunity." In a single night miraculous deliver-
ance came the night in which Isaiah's predictions came to pass. " The rumour
was heard " which compelled Sen.'s hasty retreat. Whether the stroke which
fell upon the Assyrian army was due to natural causes (Herodotus) or super-
natural interposition it was a fact, " a coincidence which no political forecast
could have anticipated, no estimate of probabilities calculated." " At eventid^,
behold terror ! before morning it is not." IV. The marvellous effect of
this interposition. " Remember that it had been foretold by Jehovah's
word, and achieved, despite all human probability, by Jehovah's own arm, we
shall understand the enormous spiritual impression which it left upon Israel.
1. The religion of the one supreme God. supreme in might, because supreme in
righteousness, received a most emphatic historical vindication, a signal and
296

CHAP, xxxii.] HOMILETIC COMMENTARY: CHRONICLES.

glorious triumph. No other god for the present had any chance in Judah.
Idolatry discredited, not by the political victory of a faction, nor by the destruc-
tive genius of a nation, but by an evident act of Providence to which no human
aid had been contributory. It was nothing less than the baptism of Israel in
spiritual religion, the grace of which was never wholly undone" [Smith's /.].
2. Hez. was honoured before nations (ver. 23). " From surrounding nations
tribute poured in as to an awful avenger " [Stanley]. Precious things laid in
..abundance at the feet of Judah's king, who was magnified as the favourite and
special care of Heaven. God's help will turn enemies into friends and gain for
us honour and influence. 3. But the effect not confined to the times and
country of Hezekiah. The Egyptian general, Tirhakah, advancing from the
south, as well as Hez. in Jerusalem, heard the results with joy. Three centuries
afterwards, the Psalmist's exulting language (Ps. Ixxvi.) was repeated by Egyptian
priests. The Maccabees were sustained by the recollection of Sen.'s fall in their
struggle against Antiochus (1 Mace. vii. 41), and in the churches of Moscow the
exultation over the event is still read on the anniversary of the retreat of the
French from Russia (cf. Stanley, Jew. Ch., vol. ii.). " One generation shall
praise thy works to another, and shall declare thy mighty acts."

HEZEKIAII'S SICKNESS AND RECOVERY. Verses 24 and 25.

The illness and miraculous recovery, the fall and repentance of Hezekiah, given
very briefly here, more fully in 2 Ki. xx. Learn. I. The great contrasts
in the events Of life. In the palace a sick man, a dying king. By his
side quietly stood the faithful prophet who had delivered the prophetic message,
" Set thine house in order ; for thou shalt die and not live." In the public
crisis, there had been excitement, intense anxiety, and great joy at deliverance.
The question personal, " thine house," not national. Hezekiah needs protection
as well as his kingdom from God. An air of deep solemnity in the sick-bed of
Hezekiah striking and peculiar. " No sickness in Jewish annals so pathetically

recorded," says Stanley. II. The suddenness with which these

events happen. At one time in the midst of victory and joy, at another
" at the gates of the grave." Now in the sanctuary with head " lifted up
above his enemies round about," then laid prostrate and the angel of death
ready to cut him down ! " Man knoweth not his time" of success or failure, of
life or death. " As fishes taken in an evil net, and birds caught in a snare, so are
the sons of men snared in an evil time, when it falleth suddenly upon them"

(Ecc. ix. 12). III. The distress with which they are often

attended. In the sickness of Asa, Jehoram, and Uzziah we see divine
visitations, in that of Hezekiah national calamity. 1. It tvas distressing.
Grieved to part with life because promise of a long and prosperous one would
not be fulfilled if cut off. He spoke of upright deeds faithiuliy done as
conditions to promise made to David. He wept at having no children to
succeed him. The dark and silent world close at hand, in which he would no
longer see and praise God. His thread of life about to be severed ; from morning
to night and from night to morning he wasted away. 2. It was hopeless.
The cry of a dying lion, the plaintive murmur of a wounded doe, only sounds
heard in sick-chamber. There seemed no hope whatever of recovery, "Thou

shalt die and not live." IV. The wonderful deliverance which

God can grant. The disease, of a mortal kind and malignant character,
would prove fatal unless the healing power of God should interpose. 1.
Deliverance given through prayer. Not like Ahab, Hezekiah prayed unto the Lord,
" turned his face to the wall" (2 Ki. xx. 3), to conceal fervency of devotion
from attendants, looking in direction of temple, or in solemn meditation. The
rraver of this righteous man availed much. " Afore Isaiah was gone out into the
1 J 297

nOMILETIC COMMENTARY: CHRONICLES. !'CHAP. xxxiu

middle court, the word of the Lord came to him, saying, Turn again, and tell
Hezekiah, ... I have heard thy prayer, seen thy tears: behold, I will heal thee,"
&c. (2 Ki. xx. 4-7). A cluster of figs, an Eastern remedy, applied to the king's
tumour and instant relief ensued. 2. Deliverance with miraculous signs. Recovery
so unlooked for that Hezekiah, like Ahaz, asked for some token to confirm
belief in the prophet's word. Sign specified granted to him. Shadow of the
sun went back upon the dial of Ahaz ten degrees. Fifteen years were added to
his life. In three days he appeared in the temple, and "the almost funeral
dirge of his sick-chamber was then blended with the praise of triumphant thanks-
giving with which he returns to the living world of joyous human voices and
sounding music, rejoicing in the Living Source of all life, and looking forward
to the hope of transmitting the truth to children yet unborn" [Stanley].

HEZEKIAH'S TEST AND FAILURE. Verses 25, 26 and 31.

Soon after Hezekiah's recovery an embassy from Babylon sent to Jerusalem,
to ascertain the internal resources of the country, to inquire as sages into the
astronomical wonder with which Hezekiah's restoration was connected, to form
an alliance with him, or to join in general homage of surrounding nations.
Whatever the object of the visit, it was famous in the city and a moral test to
the king. I. Hezekiall'S sins. " His heart was lifted up " in vanity and
ingratitude. 1. By vain dis})lai/ of his treasures. Flattered by the honour,
Hezekiah showed the ambassadors his precious things, regalia, hereditary treasures
belonging to the crown ; his armoury and warlike stores ; and "there was nothing
in his house, nor in all his dominion, that Hezekiah showed them not." 2. By
motives of worldly policy. All this display evidently that the deputies might be
more induced to prize his friendship and treat him as an ally on equal terms.
3. By utter forgetfulness of God. " Hezekiah rendered not again according to
the benefit done to him." Not a word said for God who had so signally blessed
him to foreigners. All about his own house and kingdom. God displeased, his
will opposed to all coquetting with foreign powers; the prophet predicts a darker
prospect. Those treasures carefully accumulated would become the prey of a
new power. Babylon had solicited friendship and would end by enforcing
slavery. We can never pay our debt, but should ever acknowledge it. " What
shall I render unto the Lord for all his benefits towards me?" II. Hezekiah's
humiliation. "Hezekiah humbled himself." Isaiah's searching questions
and awful predictions not without effect. King and city mourned as guilty
together. Respite was granted and divine judgment not executed during his
lifetime. " So that the wrath of the Lord come not upon them in the days
of Hezekiah."

TESTS OF MORAL CHARACTER. Verse 31.

God looks more narrowly into our ways than the world or the church will
purify us and fit for service by trial never rests satisfied with a well-ordered
kingdom, or well-ordered house, but seeks to set up a loftier standard in a well-
ordered heart and upright life. I. Moral tests in their means. Wealth
and worldly prosperity ; domestic happiness and numerous offspring ; sickness,
popularity ; great victories and heavy afflictions ; suspension of grace and
withdrawn! ent of comfort. Tests applied to Abraham, Job, and Peter.

II. Moral tests in their design. " To try him that he might know

all that was in his heart." " Lord, show me myself," was the prayer of
one. Satan tempts to sin ; God tries men to make them conscious of real
self ; to discover qualities of heart and character. Self-knowledge often partial,
part not all known ; always needful and always difficult to attain ; only acquired
in the school of God, by peculiar discipline. "God left him." III. Moral
298

CHAP, xxxn.] HOMILETIC COMMENTARY: CHRONICLES.

tests in their results. Sometimes virtues and worth confirmed and puri-
fied; failure in Hezekiah's case. From which learn 1. The insufficiency of man.
Hezekiah more than mortal if he could stand. Highly commended, much to
encourage and rejoice in past deeds ; aided by clear teaching of prophet, yet fell
from simplicity of faith. When left of God the strongest falls. 2. The need of
divine interposition. This failure the proof that the blessings which were to
come to all nations could not be realised through any king, priest, or prophet,
not even through the dispensation itself. Not by progressive amelioration under
Mosaic law. Tendencies in man's soul which could not be thus eradicated ; in-
creasing sin, signal failures pressing on the world which could not be removed.
In Judaea and in Gentile nations " all flesh grass," fading away beneath " the
burning heat" (Jas. i. 11) of divine justice. 3. The glory of God's mercy. A
"righ; ems servant shall justify many." God's displeasure removed in Christ.
A higher order of things introduced, and God magnified for his abundant
goodness !

I10MILETIC HINTS AND SUGGESTIONS.

Ver. 20. Hez.'s prayer in 2 Kings
xix. 15-19; but no distinct mention of
Is. Hez. asked him to pray (ver. 4). In
affliction personal prayer needed. Good
to get others to join. Two better than
one. Isaiah here performs the function
of minister, sick visitor, and physician.
Signs given to Hez. In life God ac-
counted him righteous, and gave him
(a) a good conscience, (b) success in
work, best proofs of divine favour. In
sickness a special sign in answer to
prayer, and in which Hez. read a moral
lesson.

Vers. 27-31. Hez.'s wealth. 1. How

I-Q secured it. 2. What he did with
it. 3. What influence it had upon
him. " In all time of our wealth,
good Lord deliver us."

Vers. 32, 33. Hez.'s death and burial.
1. His death appointed. Though life
prolonged, yet its length decreed. None
exempt. Death ends joys, sorrows, and
probation. Preparation the solemn
duty of all. 2. His burial a national
honour. Funeral marked with un-
usual respect. Royal tribe of Judah
and whole population of Jerusalem
present, and a marked epoch in royal
interments.

ILLUSTRATIONS TO CHAPTER XXXII.

Vers. 1, 2. War. We possess in
duplicate, on the Taylor cylinder, found
at Nineveh in 1830, and now in the
British Museum, and on the Bull-
inscription of Kouyunjik, Senna-
cherib's own account of the stages
of his campaign [Driver's Is.].

Vers. 6-8. Courageous. Leonidas,
at the Straits of Thermopylae, was not
afraid with 400 men to oppose Xerxes,
the invadov of Greece, at the head of a
million. Wi'liam Tell, with a handful
of adherents, boldly resisted the
Austrian multitude and repulsed it.

" Virtue is bold, and goodness never fear-
ful."

Ver. 10. Trust. The practice of

Egypt was to pretend friendship, to
hold out hopes of support, and then to
fail in time of need [Speak. Com.].

Ver. 18. Jews' speech. Hez.'s repre-
sentatives desire Rab. to speak in
Aramaic, the language of commerce,
and probably of diplomacy in the East.
But his aim is to produce an impres-
sion upon the multitude, and he insists
on using Hebrew. His speech breathes
the spirit which pervades all the repre-
sentations of Assyrian power.

Ver. 21. Cut off. The deliverance
was complete and final. The Assyrian
king at once returned, and, according
to Jewish tradition, wrecked his ven-
geance on the Israelite exiles whom he
found in Mesopotamia (Tobit i. 18).

299

EOMILET1C COMMENTARY: CHRONICLES. [CHAP. xxxm.

He was the last of the great Assyrian without any endeavour to acknowledge

conquerors. No Assyrian host again or repay it. It is too base to return a

ever crossed Jordan. Within a few kindness and too proud to regard it

years from that time the Assyrian [tfowfA].

power suddenly vanished from the "A grateful mind

earth [Stanley], By owing owes not, but still pays, at once

Ver. 25. tendered not. Ingratitude Indebted and discharged " [Miltori\.
is an insensibility of kindness received

CHAPTER XXXIIL

CRITICAL NOTES.] This chapter is parallel with 2 Ki. xxi., yet differs in omitting some
things and adding new matter, especially in central part. Impiety of Man. (vers. 1-10) ;
his captivity and repentance (vers. 11-17, ; his end (vers. 18-20). Amon (vers. 21-25).

Vers. 1-10. Manasseh's revival of idolatry. Named after a tribe of Israel, born after
his father's recovery. Evil, through influence of those around him. Ver. 3. Built (2 Ki.
xviii. 4) ; groves, one in 2 Ki. xxi. 3-7, that which was intruded into the temple. Ver. 4.
House, i.e., within precincts of temple and in its courts (ver. 5). Ver. 6. Through fire, like
Ahaz (xxviii. 3) ; observed, bewitched with an evil eye ; enchantments, serpent charms ;
accustomed to all the black arts of the day. Ver. 7. Carved, in Ki. wooden stock of
Ashtoreth. Ver. 8. Appointed, fixed. Ver. 9. Err, by example and conduct. Ver. 10.
Spake, full account 2 Ki. xxi. 10-15.

Vers. 11-17. Manasseh's cap. and repentance. Thorns, among which he hid himself
for refuge (1 Sam. xiii. 6); some " among the living," i.e., took him alive ; others ' which
took M. cap. with rings. " Ver. 12. Besought, lit. " stroked or smoothed the face of the
Lord " (cf. Ex. xxxii. 11 ; 1 Sam. xiii. 11 ; 1 Ki. xiii. 6 ; Dan. ix. 13). Ver. 14. Wall, re-
built or repaired. Gi/tow, xxxii.4 ; fishgate, near N.B. corner of lower city; went round
to Ophel. Ver. 15. Strange (vers. 3-5) ; idol of ver. 7. Ver. 16. Repaired, desecrated, or
damaged altar. Ver. 17. High places (xxxi. 1), prohibited that there might be one
national altar.

Vers. 18-20. Manasseh's end. Prayer, preserved in some MSS. of Sept., no claim to be
considered the genuine utterance of Jewish king. The composition of an Hellenistic
Jew, well acquainted with the Sept., writing at a time probably not much anterior to the
Christian Era [Speak. Com.']. Ver. 19. Seers, of Hozai (marg.), a prophet of the time.
Ver. 20. House, fuller in 2 Ki. xxi. 18. Eeason not known.

Vers. 21-25. Amon's reign and end. A. re-established the idolatries which his father
put aside ; met the fate of Joash and Amaziah from his servants, at whose death executive
government was suspended.

HOMILETICS.

MANASSEH'S WICKEDNESS. Verses 1-9.

Hezekiah's reformation not completed by successors, lost its influence upon
manners of people. Corruption and vice increased and openly practised by
degenerate leaders. Young king trained up in idolatry and introduced
abominations when he became ruler. I. Wickedness determined in its
spirit. " He wrought much wickedness." A liberal patron and zealous adept
in Chaldean arts and imposture. Multiplied sins privately and publicly. De-
termined, energetic, and violent in his career. Did wickedness " with both hands
earnestly." II. Wickedness awful in its extent. Upset his father's
reforms, increased idolatrous customs, raised soothsayers to dignity in his
comt, filled the land with altars of Baal, and outraged all decency
oLU

CHAP, xxxni.] HOMILETIC COMMENTARY: CHRONICLES.

by putting an image of Asherah in the very precincts of the temple
dedicated to the true worship of God. III. Wickedness exceptional in

its nature. He practised sorcery and necromancy, and restored the fires of
Tophet. " He made Judah do worse than the heathen." He became a cruel
persecutor, and his reign a reign of terror. Streets of Jerusalem ran with
innocent blood. " His name became in Jewish annals the synonym of infamy "
(cf. 2 Ki. xxi. 16). Sins terrible in themselves, inexcusable in Manasseh, and

most fruitful of evil ! IV. Wickedness unchecked by Divine
warnings. "The Lord spake to M. and to his people, but they would not
hearken" (ver. 10). God about to destroy, not build and defend the city!
"Line and plummet " threatened. Destruction would be entire and unhindered
by any destroying angel. People taken away as "a prey and a spoil." M.
himself a captive in chains and carried to Babylon. A punishment deserved,
sent in mercy, and brought repentance and restoration.

MANASSEH'S REPENTANCE. Verses 10-13.

Exact time of Manasseh's confinement in dungeon of Babylon not known, but
narrative one of deepest interest, one which reveals the glory of unparalleled
mercy. " The hardships, the loneliness, the disgrace of captivity were good for

M." I. An exception in youthful experience. "The remarkable

distinction of his career is that he is the only case clearly recorded in the
Sciiptures of a youth breaking away from the restraints and example of a
religious parentage, who was recovered by the grace of God, and brought to
repentance" [A. P helps, D.D.}. II. It was sincere in its character.

The misery and solitude of prison led to calm reflection. 1. His humility was
great. The iron entered his soul. He recalled the days of childhood, thought of
scenes of blood and cries of the murdered. The stars of heaven, which he
had sinfully worshipped, shone in the dark prison to remind him of his guilt.
He saw the vileness of his actions and the evil of his heart. " He humbled
himself greatly" 2. His prayer was earnest. Pie humbly besought God for
pardon ; implored for opportunity to evince the sincerity of his sorrow. God
heard, and restored him ; " was entreated of him, and heard his supplication, and
brought him again to Jerusalem into his kingdom." III. It was per-
manent in its results. On his return he exerted himself to the uttermost
to correct errors of his reign, and establish the worship of God in former purity
and splendour. 1. He was concerned for the temporal welfare of the kingdom,
Repaired the old walls of the city, added a new one ; surrounded and fortified the
hill of Ophel ; strengthened, garrisoned, and provisioned " the fenced cities of
Judah." 2. He endeavoured to practise and promote religion among the people. In
remembrance of former evils, among multitudes who had been former associates,
and perhaps amid scoff's and taunts of ignominious capture and disgraceful impri-
sonment, he purged the land and the temple from idolatry; repaired the altar of
Jehovah, and sacrificed peace-offerings upon it, and "commanded Judah to serve
the Lord God of Israel." IV. It is most encouraging to others. A
wonderful display of God's mercy. A proof "that the Divine mercy," says
Stanley, " far exceeds the Divine vengeance, and that even from the darkest
reprobation the free will of man and the grace of God may achieve a deliverance.
If Manasseh could be restored, there was no one against whom the door of
repentance and restitution was finally closed."

I. That the sins of parents arrested in one generation may
appear in another. As diseases pass over some, and reappear in others,

301

HOMILETIC COMMENTARY: CHRONICLES. [CHAP, xxxin.

so wickedness, thought to be extinct, assumes its virulence, and brings forth its

fruit. II. That when children of godly parents sin they often

become worse than Others. M. went further, and more guilty of
excess, than heathens around him. " M. seduced them to do more evil than did
the nations whom the Lord destroyed before the children of Israel." III. That

God exercises providential checks to prevent these sins.

Thus far men can only go. The end often distant, but certain, when God designs
to restore. 1. To fulfil his covenant. 2. To illustrate his mercy. Paul
obtained mercy as a pattern to others, a form sketch to imitate, to be filled up
by others (1 Tim. i. 16). 3. To reveal his nature. "Then M. knew that the
Lord he was God." IV. That in the conversion of M. we have
encouragement to labour and pray for the salvation of

sinners. Give none up in despair. God's power omnipotent, and his grace
sufficient. Augustine, Newton, Bunyan, &c. This should be the theme of
preaching as it is the doctrine of Scripture. After teaching theology for forty
years, the elder Alexander said : " The longer I live, the more I incline to sum
up my theology in the single sentence, 'Christ Jesus came into the world to
save sinners, of whom I am chief.' "

HEZEKIAH AND MANASSZH : A CONTRAST.

We have in end of one and beginning of the other a magnificent sunset and
a sunrise of quite an opposite description. A good father and king closing life
in Hezekiah ; a bad son and successor commencing life in Manasseh. I. Con-
sider Hez. and what we learn about him. 1. That genuine goodness shall not
want appropriate record and remembrance. 2. God the inspirer of goodness in
the hearts of men will not forget it. 3. The beneficiaries of goodness will not
be unmindful of their benefactors. 4. Sympathetic imitators will mirror forth
their goodness from whom they have derived its idea and impulse. II. Now
turn to Man and what the history says about him. 1. A youthful king.
2. Along reign. 3. A life of great wickedness. Application: 1. What may
parents learn from the son of such a father ? Hez. hoarded up wealth for his
son. Did he undervalue the moral element in him ? 2. What may subjects
learn from the successor of such a king ? Not to trust religion to princes who
may be alternately reformers and destroyers [7. Spencer Hill],

LESSONS FROM THE LIFE OF THREE KINGS. Verses 21-25.

I. Manasseh. There is no limit to the mercy of God. Sinners chief, welcome
to complete forgiveness. If only great saints got into heaven great sinners
would lose hope. But when we see M. and men like him going in and getting
welcome, there is hope for us. If we follow their steps in repentance, we shall
be permitted to join their company in rest.

II. Amon. Beware of turning the riches of God's grace into a snare. As
Manasseh's case is recorded in the Bible that an aged sinner desiring to turn
may not be cast into despair, Amon's case, recorded beside it, that the young
may not delay an hour, lest they perish for ever.

III. None will be lost or saved in consequence of anything in our parents.
Amon saw his father born again when old, but the son did not inherit his
father's goodness. Josiah the child of an ungodly parent, yet he became a godly
child. Two lessons plainly written in the history one to make presumptuous
humble, the other to give despairing hope : (1) a converted father cannot secure
the safety of an unconverted son ; (2) an unconverted father cannot drag down
a child in his fall if that child follows the Lord \W. Arnot, " Fam. Treasury"!.

302

CHAP, xxxin.] nOMILETIC COMMENTARY: CHRONICLES.

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 1. Reigned fifty-and-five years.

1. TPor the punishment of people's sins.

2. That he might have time enough
to amend his own life. 3. That in
him, as afterwards in Paul, "God
might show forth all longsuffering "

\ er. 8. Israel fxed in God's house
and in the land. 1. Fixed by God's
appointment, not their own choice or
preference. 2. Fixed conditionally.
" Only if they will observe, &c." 3.
Ejected by violation of conditional
promise.

Ver. 9. M. seduced. The power of
example. Ahaz. abandoned worship of
God, but did not seduce generality of
his subjects. Manasseh's influence
carried the whole nation with him into
idolatry. Evil examples like pes-
tilential diseases.

Vers. 1113. M.'s conversion. 1.
Affliction its occasion. This designed.
" They shall come with weeping, and
with supplications will I lead them."
" When the rod spoke he heard it
{Mic. vi. 9) who would not hear the word
(v. 10). God sent him into the dun-
geon to repent; as he did David into
the depths, and Jonah into the whale's
belly to pray. Adversity hath whipt
many a soul into heaven, which other-
wise prosperity had coached to hell"
[Trapp\. 2. Prayer its accompaniment.
" He besought the Lord." " His affec-
tions, like Ben-hadad's best counsellors,
sent M. with a cord about his neck, to
the merciful King of Israel " [Trapp].
3. Amendment its fruits. Complete
reversal of former policy; zeal in de-
struction of idols, and in worship of
<*od ; public example and encourage-
ment to others to do right. " Fruits
meet for repentance."

Ver. 17. People did sacrifice. The
force of habit, (a) To withstand good
example; (b) To resist religious in-
fluences; and (c) To despise Divine
warnings. Easier to corrupt than to
reform men, and difficult to break

off evil customs and forsake religious
superstitions.

Vers. 17, 18. A dark day and a bright
sunset. Here is an unostentatious, un-
honoured, and unepitaphed grave. We
have to trace in this case a sunrise of
promise, soon obscured with clouds of
guilt and crime. These clouds burst in
floods of penitence and sorrow. A
meridian of sudden brilliancy follows.
The sky clears, and the orb of a
chequered life sets cloudless and serene
on the hills of Judah. Standing by
his grave, let us consider I. Manas-
seh's sin. Look at ( 1 ) His early training.
Hezekiah would well bring him up;
(2) The baneful influence his creed and
example had on his subjects ; (3) His
repeated and obdurate rejection of
Divine warning. II. His conversion.
His dungeon became the gate of heaven.
Note here the wonderful power of
sanctified affliction. III. His new life.
The grand test of the reality of con-
version is the regenerated being. The
tree is known by its fruits. We read
that when God brought him again to
Jerusalem into his kingdom, " then
M. knew that the Lord He was God "
[Dr. Macduff].

Ver. 20. Buried in house, " in the
garden of his own house " (2 Ki. xxi.
18). The sepulchre in the garden (cf.
Jno. xix. 41).

Vers. 21-25. Amon trespassed more
and more, lit., multiplied trespasses.
1 . He began early. Early in age and
in reign. Only twenty-two, only two
years in Jerusalem. 2. He did much
in the time. To do good much effort,
time, and sacrifice required. Easy to
do evil, which spreads quickly and
makes a harvest in short season.
" How then was Manasseh dead ? In
what sense was Manasseh buried?
Here is an active boy who has caught
his mantle, and is working with re-
doubled industry " [Dr. Parker]. " The
evil that men do lives after them."

303

HOMILETIC COMMENTARY} CHRONICLES.

[CHAP, xxxiv.

ILLUSTRATIONS TO CHAPTER XXXIII.

Vers. 1-7. Did evil. It was the
misfortune of Manasseh to pass the
1 most critical period of his life, the
' transition from youth to manhood, in
an atmosphere so fraught with moral
corruption, unfavourable to the forma-
tion of manly sentiments, holy pur-
poses, and virtuous habits a court, the
court of a youth, himself the victim of
a deadly miasma ; the beams of his
own glory exhaled under such influ-
ences, and the better impressions of
earlier teachings were speedily erased ;
and he emerges into notice a worldling
arid an idolater, a stain upon his
country's annals, for fifty years a
scourge and corrupter, himself at last
saved, but only " in the furnace of
affliction " and " so as by fire " [Rev.
It. IMlam, D.D.}.

"Vers. 11-13. When in affliction.
Methinks I hear God say, Take this
medicine ; it is exactly fitted to the
case, prepared and weighed by my
own hands. Adam's (Priv. Thoughts}
sin the disease, Christ the physician,
pain the medicine \Cecil\. By pain
Cod drives me to prayer, teaches me

what prayer is, inclines me to pray
[Adams],

" Prayer is a creature's strength, his very

breath and being ;

Prayer is the golden key that can open
the wicket of mercy."

Vers. 21-24. Did evil. M. might
repent and reform ay, and be accepted
by God ; but could he undo the conse-
quences the effects upon others of
his life arid wickedness? May as well
expect to prevent the appearance of
disease after having used every effort
to spread infection. The father may
turn to God in true sorrow, but the
son he begat shall follow in his parent's
course of evil and never turn from it.
Oh. how fearful a thing is sin! If we
put our hands to it, we know not what
we do. The thought of the irrevoc-
able, irremediable consequences of sin
should help to keep us from sinning
[M. J.}.

" How many, all weak and withered of

their force,

Wait on the verge of dark eternity,
Like stranded wrecks 1"

CHAPTER XXXIV.

CRITICAL NOTES.] This and next chapter give history of Josiah, and parallel with
2 Ki. xxii. and xxiiL 1-30. Josiah 's good beginning (vers. 1-7) ; cleanses temple (vers.
( 8-13) ; finds a copy of the law (vers. 14-17) ; which is read by Shaphan (vers. 18-22) ;
Huliliili's message (vers. 23-28) ; J. reads the law to the elders (vers. 29-33).

Vers. l-7.J.'s good beginning. Walked, declined neither to right hand nor left :
honourable contrast to predecessors. Ver. 3. Young, fifteen or sixteen years old. Jewish
youths in majority at thirteen. Ver. 4. Images, sun statues (marg.), xiv. 3. Dust (Ex.
xxxii. 20). Strewed, as if graves guilty of crimes of inmates. Burnt, greatest infamy to
disinter bones of idolatrous priests (c/. 2 Ki. xxiii. 13-20). Ver. 6. Cities of Mana. The
power of Assyria now (B.C. 629-624) greatly weakened, if not completely broken. J., it is
evident, asserted and maintained a claim to authority over the whole land of Is. [Speak.
Com.']. Mattocks, " in their dry (desolate) places " (c/. Ps. cix. 10). Ver. 7. He had, king
himself went in person and purified the land.

Vers. 8-13. Temple repaired. Purged, iirst cleansed, then repaired (2 Ki. xxiii. 4). S.,
M., and J. sent to report progress ; repair, carry on the work. Ver. 9. Money collected in
temple and in all parts of Judili and Is. Vor. 10, Workmen, overseers or snperintondents
304

CHAP, xxxi7.] HOmLETIC COMMENTARY: CHRONICLES.

(2 JCI. xxii. 5). Eastern people only work under overseers. Ver. 11. Couplings, beams to
bind the house and support joists. Floor, to rafter chambers surrounding temple or out-
buildings attached to courts. Ver. 12. Faithfully, skilfully and diligently. Ver. 13.
Scribes, now designating a class, a distinct division of Levitical body.

Vers. 14-22. Discovery of a copy of the laio. Found, probably an original copy of Penta-
teuch. Ver. 15. The book, the temple copy, kept in most holy place (Deut. xxxi. 26).
Shaphan the scribe able to read it. " If this were the very autograph of Moses or his
, scribe, it would not be more than 830 years old. Manuscripts exist of nearly twice this
age " [Murphy]. Ver. 16. S. took the book to king and reported the work (2 Ki. xxii. 9).
Ver. 17. Gathered, emptied out of a chest into a bag. Ver. 19. Bent, in distress of mind.
Ver. 21. Enquire, from a prophet. Agitated feelings prompted J. to seek immediate
counsel to avert curses under which his kingdom lay. Huldah, keeper of wardrobe,
priestly or royal garments ; she dwelt in college, second part or suburb of city (c/. Neh. xi.
9 ; Zeph. i. 10).

Vers. 23-28. Message of Huldah. Tell, oracular response, in which justice is blended
with mercy, announcing impending evil to overtake the city and its inhabitants. Very
likely such places as Lev. xxvi. and Deut. xxviii.-xxxii. were read to the king. Ver. 27.
Heard, wrath delayed and prayer of king heard on account of penitence.

Vers. 29-33. Public reading of the law. King does what he can to bring people to
penitence. Elders, representatives of the nation. Read, caused to be read aloud before
the whole assembly. Ver. 31. Place, upon his pillar, covenanted with his subjects to
keep commandments and walk after the Lord. Ver. 33. Took away. Completes purgation
of the land, is followed by the people in outward reformation during his lifetime ; but
the special mission of Jeremiah in earlier ministry to rebuke the error and urge real
change of heart and life (cf. Jer. vii. 3, 4, 21-24).

HOMILETICS.

JOSIAH, OR EARLY PIETY. Verses 1-13.

What Hezekiah had accomplished was soon undone by successors, Mnnasseh
and Amon. Manasseh brought down God's judgment for present and awful
threatenings for future. Destruction not averted, but delayed. God's goodness
and longsufFering displayed. Josiah mounts the throne, and even in youth shows
the power of true religion, and the blessings which it gives to its possessor.

I. Displayed in seeking God in youth. " For in the eighth year of
his reign, while he was yet young, &c." A minor till thirteen years old, he
sought God, in three years after he attained majority. Probably devout and
prayerful before this. No difficulty in young persons serving God. Joseph,
Samuel, David, and Timothy. Boys may evince beautiful character, and give
promise of virtuous life. Beza thanked God, in his last will and testament,
that he became a Christian at the age of sixteen. " Those that seek me early
shall find me." II. Displayed in the administration of his

kingdom. " In the twelfth year he began to purge Judah and Jerusalem."
1 . He purged the temple. In the long reign of his idolatrous grandfather, and
short but wicked rule of his father, the temple neglected and out of repair
dilapidated and deserted for the gods of heathenism. Concerned for Gcd's
glory and God's house sought to make temple attractive and restore it to former
beauty. 2. He cleansed the land. Altars of Baal overturned, images broken
down and turned to dust, and groves uprooted. The shrines of idols forsaken
and obliterated. The land cleansed and the worship of temple restored and per-
formed with scrupulous obedience. III. Displayed with undeviating
consistency. " Declined neither to the right hand nor to the left." Not
satisfied with first impressions, first convictions, and first feelings towards God,
but reformed the wrong and "did that which was right." Surrounded by
profligate courtiers, opposed by unprincipled men, he was earnest, decided, per-
severing, and consistent. " He began to seek," continued and spent a whole life
in setting things right through length and breadth of his kingdom. One of tho

305

COMMENTARY: CHRONICLES. [CHAP, xxxiv.

first, he was one of the most zealous converts. Judah never had a more devoted
and earnest prince.

JOSIAH THE YOUNG REFORMER.

I. Reform originated by personal agency. Personal efforts of
king and priests, elders and officers of the court. Good laws, religious institu-
tions, helpful, required and not to be ignored ; but moral influence essentially
personal. Good men, earnest reformers originate good laws and good institu-
tions the means of revivals and extensive reforms. Luther, Whitfield, and

Wesley. II. The object of reform to restore the worship of

God in the land. Not commerce or education even not to introduce any
new religion, but revive the old, pure religion which God instituted at first.
J. destroyed the evil and fostered the good ; secured workmen and overseers to
repair the temple in great numbers. We are addicted to idolatry, to love the
creature more than the Creator; but God will have no rival, should have the chief
place in our hearts and lives, in our temples and kingdoms. III. Reform.

was regulated by the principles of God's Word. Engaged in the

work, he was stimulated by the discovery of the law. Henceforth he acted with
greater intelligence and reverence for the book. Great reforms have always
been preceded and accompanied by study of God's Word. In days of Isaiah
and Ezra people brought to penitence and prayer by reading of Scrip. The
Reformation prepared by the translations of Tyndale and Wycliffe. The germ
of the great movement in days of Whitfield and Wesley, in the " Holy Club,"
a meeting of a few students and tutors to study the Greek Testament in Oxford
University. Bible study and Christian activity now joined together. " Have a
Bible always about you," was Wesley's injunction. Follow not what is fashion-
able, prevalent, and convenient, but what is right in the sight of the Lord.

THE DISCOVERY OF THE BOOK. Verses I '21.

The Book of the Law found is no other than the temple copy, which was
deposited beside the ark in the holy of holies (Deut. xxxi. 25, 26), and during
the ungodly reigns of Manasseh and Amon, perhaps under Ahaz. when the
temple itself had been profaned by idols, and as we may infer from 2 Chr.
xxxv. 3, the ark also removed from its place, was somehow lost, and was now
found again during the repair of the temple \KdT\. I. The Scriptures
may be lost for a season. If not actually lost, hidden away and forgotten.
The Bible lost by wilful neglect to read ; by mere attention to the letter and not
the spirit ; by criticising and dissecting it as if the production of man ; by every
abuse of it, though boasting of its possession. II. When found and

rightly read, the Scriptures will quicken spiritual life. Its

discovery a complete surprise to the king, who " rent his clothes." studied the
book himself, and read it to others. " It is possible that it may have been, a
mere rediscovery, like the revival of the Pandects at Amalfi. like the revival
of the Hebrew and Greek text of the Bible at the Reformation. But, in
either case, this sudden appearance of the Law amounted almost to a new
revelation" [Stanley]. 1. It reminded of neglected duty. Duties of prophets,
priests, and kings set forth in the volume, concerning religious and political
unity, the destruction of high places and obedience to Jehovah. "All that
which is written concerning us." 2. It produced a sense of guilt. " Our fathers
have not hearkened unto the words of this book." Curse pronounced on apostasy
pierces the king's heart ; he rends garments and bows down in deep sorrow
306

CDAP. xxxiv.] HOXILETIC COMMENT A It Y: CHRONICLES.

before God. 3. It gave insight into God's service. "Enquire of the Lord." The
enquiry revealed the moral condition of the nation and urged the necessity of
reform. " There was still a higher purpose which the Second Law ' served a
still nobler spirit in which Moses might be said to have risen again in the days
of Josiah, to promulgate afresh the code of Sinai. Now, for the first time, the
love of God, as the chief ground of his dealing with his people the 'love
. towards God as the ground of their service to him the spiritual character a
free choice of that service were urged on the nation with all the force of Divine
and human authority " [Stanley]. 4. It stimulated to vigorous activity. Kin"
active before, more so after discovery. Not deterred by stern message from
Huldah. Rulers of people inspired, if not with the spirit of penitence, yet with
the burning zeal that destroys the monuments of idolatry and repeats the deeds

of Elijah. III. Hence, when a right sense of duty is created
by reading the Scripture, a revival of religion will ensue.

Spiritual sensibility was maintained in the king's profession and elevation. In
the personal life of the leaders, the religious worship of the temple and the
government of the nation. Political reforms and ameliorations beneficial when
a spirit of piety pervades the people, and the nation fears God. Regard to God's
will the secret of prosperous churches, happy governments, and genuine
revivals. As individuals, churches, and nation, how do we treat the Bible? Is
it losing or keeping its hold upon our religion, our manners and customs?
" Hear ye the word of the Lord, ye that tremble (with holy awe 1 ) at His word"

/ T -| r' \ ? I

{Is. Ixvi. 5).

THE Loss OF THE SCRIPTURES.

Consider what we should lose if we were to part with the Christian Scriptures,
4ind with all the institutions and blessings for which we are indebted to them.
I. In the loss of the Bible and its fruits, we should lose the knowledge of the
true God. History proves this beyond reasonable dispute. God must speak, or
man does not find him. Mankind needs a book to keep alive in the earth the
knowledge of a spiritual and personal God. II. By the loss of the Scriptures
and their results from the knowledge of mankind, we should lose sooner or later
our institutions of benevolence. Benevolence on a large scale, and in the form
of permanent institutions, and for all classes of mankind, is a Biblical idea.
III. In the loss of the Bible and its fruits, we should sooner or later suffer the
loss of our institutions for popular education. Culture has existed without a
revelation from heaven. Schools are not the product of the Bible only. But
it is beyond question that popular education is of Bible origin. Other than
Christian religions build themselves on the ignorance of the masses. IV. By the
loss of the Scriptures and their creations, we should sooner or later part with
our institutions of civil liberty. History shows that the great charter of
freedom in the world is the Word of God. The great free nations of the earth
are the great Christian nations [A. Pl<.dps, 0. T. a Living Book].

EARLY PIETY AND ITS ADVANTAGES.

I. Enlightened piety consists in seeking God. J. " while yet
young began to seek after God." God the object of all religion. To seek his
favour, presence, glory, the end of rational and immortal beings. The essence
of sin to deny, dishonour, and disobey God. 1. In seeking earnestly. Not
enough to think, talk, and argue about God. Seek as after riches, " he that
seeketh findeth." 2. In seeking promptly. J. delayed not. Jehovah had kept
him from influence of corruption, from passing through the fire in his father's

307

HOMILETIC COMMENTARY: CHRONICLES.

[CHAP,

reign ; but this satisfied not, he sought higher knowledge, " began " early and
promptly " to seek God." 3. In seeking perseveringly. In youthful inex-
perience, surrounded with temptations and hindered with disadvantages, he
pursued " that which was right with decided steps," " declined neither to the

right hand nor to the left." II. Seeking God early will conduce to

honour. In temporal things it tends to health, reputation, and long life ; in
spiritual and eternal more advantageous. 1. It keeps alive religious suscepti-
bilities. " His heart was tender," not only in the ardour and sensibility of
youth, but in maturity of age, crowned with regal honours and surrounded by
worldly pleasures. 2. It saves from snares. Temptations like wind, spring
from every quarter. Exposed in company and in solitude, in God's house and
in our own always exposed. Business, pleasure, and companions may become
a snare. But great risks in youth. Religion alone can preserve. 3. It brings
eminent usefulness in life. Power in patience, love, courage, and action;
influence over others in relations of life ; safety in position. Self-willed
monarchs have brought destmction on themselves and ruin on kingdoms. 4. It
prepares for happy death, J. honoured in age and lamented in death. Virtues
which led to prosperity cherished, and vices which tended to poverty escaped.
Converted in early morning, his day bright, his work accomplished. Few sins
to bewail at last, no remorse, no sins of youth to fill his bones with pain ; his end,
though mysterious, peaceful and triumphant. " Godliness profitable to all
things, &c."

HOHILETIC HINTS AND SUGGESTIONS.

Yer. 3. The character of Josiah. I.
He began to serve God at a very early
period of life. II. He proceeded in
his career with extraordinary zeal and
diligence. III. He was as zealous in
promoting piety as in suppressing vice.
IV. In all he did he adhered strictly
to the Word of God [Rev. C. Simeon].
Learn I. That a child may begin to
serve God early. II. That a child may
serve God when the world is most
attractive. Moses, David, Josiah. III.
That when a child begins to serve
God early he will be likely to become
honourable and useful. "Train up a
child in the way he should go, and
when he is old he will not depart from
it." A lesson I. To the young. Avoid
the wrong and " do that which is
right." 2. To parents and guardians
ofyoulh. Look well to rising genera-
tion. The welfare of families, churches,
and the nation depends upon their
training. " That of all men we meet
with, nine parts out of ten are what
they are, good or bad, useful or not,
according to their education" [Zoc&e],
Began to seek. " Sweet words are
these ! to * begin;' not only to begin,
308

but to begin 'to seek.' What sug-
gestions of modesty, lowliness, and
insignificance of effort ! What deter-
mination expressed in simple patience I
No violence, no demonstrativeness,
nothing of ostentation, but inquiry,
waiting, expectancy, a look that means
I know not from what part of the
heavens the Lord may come, but from
some point he will presently descend,
and it is for me to seek, to be prepared
to receive him" [Dr. Parker]. The
verse contains a description I. Of our
moral condition ; without God. 2. Of
essential principles of all religion ;
seeking God. 3. Of true prayer ; ear-
nest desire for God, not cold asking,
formal seeking, &c. The words also
describe the way to (1) eminent piety;
(2) eminent consistency ; (3) eminent
usefulness.

Ver. 13. Scribes. Hitherto desig-
nation of a class, officers of state, who
mustered troops and managed finances
(cf. 2 Sam. viii. 17 ; xx. 25 ; 2 Ki. xii.
10; Is. xxxiii. 18). Here evidently a
new state of things an order of scribes
forming a distinct division of Levitical
body. The class term first found in

-CHAP, xxxiv.] HOMILETIC COMMENTARY: CHRONICLES.

this passage, yet probably originated
in reign of Hezekiah, who employed
men to '-copy out" uncollected proverbs
of Solomon (Prov. xxv. 1). Probably
to the rise of this class are we indebted
for preservation of many prophecies
belonging to Hezekiah's time, while

, works of previous prophets of Ahijah,
Iddo. Shemaiah, Jehu son of Hanani,

: .and others have perished [Speak
Com.].

Ver. 14. Found a Boole. 1. The
profound sensation created. 2. The
intense anxiety to know the truth.
The inquiry, personal reading, and
public exposition. 3. The need of the
Book now. To preserve religion, edu-

cate the race, and advance the cause
of God and humanity.

Vers. 23-28. The faithful message.
Notice 1. The estimate of the king.
" Tell the man." Only a man, sinful
and mortal like other men. Kings
need to be told this truth. " I acknow-
ledge myself a mortal," said Charles V.
Emperor. With God no respect of
persons. 2. The threatened judgment.
>; I will bring evil upon this place."
No hiding, no toning down of unplea-
sant truths. 3. The procuring cause
of judgment. " They have forsaken
me." Announcement to Manasseh
repeated with terrible significance to
Josiah. Repentance will not avail,
now too late to save guilty people.
"Wrath poured out and shall not be
quenched."

Vers. 26-28. A tender spirit. Hul-
dah in first outburst of prophetic spirit
thinks only of the matter in hand, for-
getting the person of the inquirer ; but
when that is past, and the stream flows
more smoothly, the thought of the per-

. son occurs to her, "the King of Judah"
{Speak. Com.]. Here she giveth him
his just title, whom before she had
called "man." Piety is no enemy to
civility \Trapp~\. I. Give a general

account of a tender heart. 1. It im-
plies a quick and ready sense of feeling

in spiritual things quickness of appre-

hension, ready reflections of conscience*
a disposition to be easily affected. 2-
A pliable disposition to yield to Divine
influences. II. The way in which such
a temper should express itself. 1. In
relation to the Wcrd of God. 2. In
relation to sin. 3. In relation to pro-
vidential events. 4. In relation to the
honour of God. III. What foundation
is laid for such a temper in Christianity.
1. Good men in the ancient church
were not strangers to it. 2. The re-
compenses of the life to come are more
fully revealed. 3. Richer discoveries of
grace are made to us. 4. Ceremonials
have given way to substantiate of
religion. 5. The softening spirit is
more plentifully communicated. IV.
Inferences. 1. Discern the difference
between a truly Christian temper and
some things mistaken for it : it is not
natural easiness of disposition, not occa-
sional tenderness. 2. Let us all seek
after and cultivate this tenderness of
spirit. 3. If conscious of its possession,
take the comfort of it as good evidence
of a renewed and Christian state [Dr.
Evans].

Yers. 29-33. I. The public reading
of the Book. The Book exists ; not
to be invented; only to be found,
used, understood, and obeyed. II. The
making of the solemn covenant. Made
Avith sincerity, " with all his heart and
with all his soul;" made "to perform"
in Kings (xxiii. 2), " to stand to the
covenant." Many forget and fall away.
III. The impression created upon the
people. The example of the king, re-
forms in the temple and solemn reso-
lution in open covenant. A restraint
for a season. No open idolatry, no
grove, nor Baal worship, yet super-
ficial, not deeply seated amendment.
Did not stand for personal purity and
loyal obedience. The mission of Jere-
miah in his early ministry to rebuke
and urge a real change. " Except your
righteousness exceed the righteousness
of the Scribes and Pharisees."

309

[iir.\p. xxxiv..

ILLUSTRATIONS TO CHAPTER XXXIV.

Vers. 1-7. Eight years old. There
is at the top of the Queen's staircase
in Windsor Castle a statue from the
studio of Baron Triqueti, of Edward
VI. marking with his sceptre a passage
in the Bible, which he holds in his left
hand, and upon which he earnestly
looks. The passage is concerning
Josiah. " J. was eight years old when
he began to reign . . . and walked
in all the way of David his father, and
turned not aside to the right hand or
to the left." The statue was erected
by the will of the late prince, who
intended it to convey to his son the
Divine principles by which the future
governor of England should mould his
life and reign on the throne of Great
Britain [T. Hughes].

Vers. 8-13. Men did work faithf idly
(ver. 12). What we are accustomed to
decry as great social evils will, for the
most part, be found to be but the out-
growth of man's own perverted life ;
and though we may endeavour to cut
down and extirpate them by means of
law, they will only spring up again
with fresh luxuriance in some other
form, unless the conditions of personal
life and character are radically im-
proved. If this view be correct, then
it follows that the highest patriotism
and philanthropy consist, not so much
in altering laws and modifying insti-
tutions, as in helping and stimulating
men to elevate and improve themselves
by their own free and independent
individual action [Smiles], We put
too much faith in systems and look
too little to men [B. Disraeli].

Vers. 1 422. The Bible the Saviour of
the Church. Men say that the Church
has saved the Bible. I say tl at the
Bible has saved the Church ten tlous ind
times over. You shall find that when
great questions come up in a community
churches do not go ahead. You cannot

make them. Churches are like the bag-
gage-waggons, of an army. They carry
the provisions and indispensable things : :
but, after all, baggage-waggons never gc
first in a march. And the Church is sc
busy taking care of the things which it
carries that it has no time to devote tc
new things that present themselves.
Reforms hardly ever originate in
churches. I am not speaking against
churches, I am merely putting them
where they put themselves, and saying
that tendencies to unusual conduct in
the application of gospel principles to
new questions are oftentimes ridiculed
by ministers, rejected from pulpits,
and refused places in conference meet-
ings, and stigmatised by church mem-
bers as being fanatical [H. W. Beecher}.
When we find the book of the law, let
us not shrink from finding its judg-
ments as well as its gospels. The pro-
phecies must all be fulfilled, when they
indicate that the wicked shall be de-
stroyed (ver. 25), shall be driven away
in the wrath of God. The Bible is not
all gospel ; or where it is all gospel it
involves the element of judgment and
the certainty of doom [Dr. J. Parker].
Ver. 33. Departed not. The multi-
tude "go at all adventures" (Lev. xxvi.
21, niarg.), careless of their ways, reck-
less of their end. It is with them
scarcely worth looking into whether
God is displeased or not ; whether they
be walking in the narrow or broad
path, and what the end of that path
may be. Sometimes they come into the
world fresh from the influence of a
religious education. For a while they
yield alternately to their conscience and
their corruptions. They are touched a
moment under the convictions of the
word, or the corrections of the rod. Yet
the want of steadiness and consistency
soon sweeps all away into "worse"
hardness than before [C. Bridge],

310

CHAP. X::XT.] IIOMILETIC COMMENTARY: CHRONICLES.

CHAPTER XXXY.

CRITICAL NOTES.] The preparations for the Passover (vers. 1-9) ; the actual celebration
(vers. 10-19); Josiah's defeat by Necho (vers. 20-27). 2 Ki. xxiii. 21-30 corresponds to
this chap.

Vers. 1-9. The preparation. Day not irregular, but time appointed (Ex. xii. 6). Priest*
re-established in their courses and duties, as prescribed (cf. ch. xxix. 5 ; xxx. 16). Ver. 3.
Taught, instructed people in matters pertaining to worship. Put, for some reason removed
during repairs. Burden, ark once in its place, to remain ; not to be carried about, as
customary before Temple built. Ver. 4. Prepare, other duties devolved upon them ; they
must attend with diligence to regulations of public service (cf. 1 Chr. xxiii.-xxvi.j.
Ver. 5. A section of Levites to attend to every division of families of people. Ver. 6. So,
particular direction required. Personal purity required that brethren may be prepared.
Vers. 7-9. King and princes give animals. J. gave (ch. xxx. 24) lambs and kids for the
meal ; bullocks for burnt-offerings (Num. xxviii. 19) and thank-offerings. Ver. 8.
Willingly, number not given, unless included in next verses. Unto priests, for poor
families of their own order ; leading priests furnished offerings ; chief Levites also gave
to poor Levitical families.

Vers. 10-19. The celebration of Passover. So, everything ready, according to law.
Ver. 11. Sprinkled (cf. xxx. 16). Flayed, removed skins. Priests and Levites performed
their parts. Ver. 12. Removed, parts to be consumed on the altar, viz., fat, kidneys, &c. ;
parts cut off by Levites and given to offerers for burnt-offerings. Ver. 18. Roasted (Ex.
xii. 8, 9), peace-offerings boiled and eaten on days of unleavened bread. Ver. 14. There-
fore, because priests too much engaged to prepare food for themselves. Ver. 15. Singers
divided like other Levites, divided into courses, took service in turn ; the order determined
by lot, first lot to sons of Asaph (1 Chr. xxv. 8-31). " Probably this course retained its
presidency over the rest, and now commenced in the Temple the restored choral service"
[Rpeak. Com.]. Ver. 16. Same day, at that time. Ver. 17. Seven days, Israel, i.e., the
whole people (cf. ver. 3 and ver. 18). Hezekiah's kept fourteen days (xxx. 26). Ver. 18.
Like, for exact conformity to Mosaic law and legal purity. Ver. 19. Year, culminating
point in reforms (2 Ki. xxii. 3).

Vers. 20-27. The defeat ofjosiah. After, thirteen years after, B.C. 608. A blank in Jewish
history. Necho, son of Psammetichus, king of Egypt, against Babylonian forces which
he expected to find near Charchemish, chief city of Northern Syria. N. did not wish to
embarrass Josiah. Ver. 21. House, with which at war and against which he was commis-
Rioned by God. Ver. 22. J. disguised; some, equipped himself ; others, was eager ; Sept.,
strengthened himself to fight. Meg., between Magdol and Hadadrimmon. Ver. 23. Shot
by an arrow, J. ordered his servants to carry him away ; put in a second chariot,
reserved for flight probably, lighter than a war-chariot, and taken to Jer. Ver. 25. His
death lamented by Jeremiah in words no longer extant, but preserved and chanted by
professional singers long after the event. " Some find the prophet's elegy in the entire
Book of Lamentations ; others i* a part of it (ch. iv.); most critics of opinion that the
lament is lost " [Speak. Com.]. Ver. 25. Ordinance, not minstrels, but those in authority.
A certain day set apart, a standing custom to lament. Ver. 26. Goodness, good deeds,
religious faithfulness, acts of kindness or goodwill, according to that law which he found,
read, and remembered.

IIOMILETICS.
A CELEBRATED PASSOVER. Verses 1-19.

Great events and remarkable days " red letter days " relieve monotony of
life ; stand out prominently in history and create epochs in memory. Such
limes afford comfort, inspiration, and never forgotten. No such passover as

tliis. Notice I. The devout preparation for its celebration.

" So the service was prepared." King exhorted and stimulated the indifferent

311

IIOMILETIC COMMENTARY: CHRONICLES. [CHAP. xxxv.

and unwilling. 1. By rigidly fixing the ark. Put away by idolatrous Manasseh,
who set a carved image in its place ; or temporarily removed by Josiah during
repairs ; it was replaced in temple, not carried about any longer. Now the
priests were discharged from this burden, they must be careful for other duties.

2. By personal sanctification. " Sanctify yourselves " by separation from un-
cleanness and consecration to God. But not to end here, " prepare their
brethren," by instruction, exhortation, and example. Self first, others after.

3. By orderly arrranqeme.nl of classes. " He set them in their charge." Not
any new work nor novel method ; just a return to written divine order. The
written word the rule to which magistrates and ministers should appeal.
"Walk by the same rule." II. The unlimited numbers which
attended. " Neither did all the kings of Israel keep such a passover as
Josiah kept, and the priests, and the Levites, and all Judah and Israel that were
present, and the inhabitants of Jerusalem." " If we allow thirteen persons for
each lamb or kid, there were upwards of 500,000 communicants, while so far
as we know, there were only 17,000 sheep presented by Hezekiah and his
princes (xxx. 24), which would not supply more than halt' the number of par-
takers" [Murphy]. III. The earnest spirit by which it was
characterised. Remarkable for enthusiasm, holy excitement, and unity
of heart. 1. A spirit of unbounded liberality. Multitudes reduced to poverty,
especially from Israel by Assyrian devastations ; unprovided with means of com-
memorations. The king gave to the people lambs, kids, and bullocks (ver. 7).
Princes gave to priests and Levites ; and chiefs of these officers remembered
poor families of their order. Hearts touched, a spirit of brotherhood prevailed
and all " gave willingly." 2. A spirit of thorough consecration. " The priests
.stood " waiting " in their place," the singers in their station, all " busied in
offering that they might not leave their place" (ver. 15). None left their posts
unless relieved by brethren, and then return to duty with delight. 3. A spirit
of hearty co-operation. They urged and helped one another, did their work
" speedily." Places not long empty, viands lost not heat nor flavour through
delay. "The service of the Lord was prepared the same day" (ver. 16).

IV. The loyal obedience by which it was observed. In accord-
ance with law in time, method, and spirit. 1. Right time observed. Day
appointed by law (cf. ch. xxx. 2, 13), " fourteenth day of the month " (Ex. xii. 6).
Nothing must be done untimely. 2. Personal purity observed. Priests
and people sanctified. " So the service was prepared." Need for cleansing
with more than sprinkling of blood and water with hyssop withdrawal from
more than earthly pollution. God's service pure and loving, " sincerity and
truth" (1 Cor. v. 7), like God who is holy (1 Pet. i. 13) and light and love.
3. Legal authority observed. Not according to the will of the king, the con-
jecture of the court, but " according to the word of the Lord by the hand of
Moses " (ver. 6), " the writing of David and the writing of Solomon " (ver. 5).
" As many as walk according to this rule (lit. straight line, e.g. of a mason's
rule or a surveyor's chain), peace be on them and mercy upon the Israel of
God" (Gal. vi. 16).

THE DISTURBED REIGN. Verses 20-25.

If Josiah thought that after restoration of divine worship and revival of
religion he would have a period of settled peace and national prosperity, he was
disappointed. The bright interval brief. "Too late is written on the pages even
which describe this momentary revival," says Stanley (Jew. Ch., vol. ii.), from
whom we condense this outline. " It did not reach the deeply-seated, wide-
spread corruption which tainted rich and poor alike. Large as is the sp:ica
312

HAP. xxxv.] HO MILETIC COMMENTARY: CHRONICLES.

occupied by it in the historical books, by the contemporary prophets it is never
mentioned at all." The kingdom doomed, though day delayed ; two calamities
the immediate precursors. I. The invasion of the Scythians (B.C.
(J34-639). " The earliest recorded movement of Northern populations, hid be-
hind the long mountain bariier, reared by nature between civilised and un-
civilised races of old world. Suddenly appeared those strange, uncouth, fur-clad
'; forms, hardly to be distinguished from their horses and waggons, fierce as their
own wolves or bears, sweeping towards the southern regions which seemed to
them their natural prey. No wonder that now all the ancient monarchies of
the south Assyria, Babylon, Media, Egypt, even Greece and Asia Minor
stood aghast at the spectacle of savage hordes rushing down on seats of luxury
and power. About the middle of Josiah's reign one division broke into Syria,
penetrated on their way to Egypt, to the southern frontier of Palestine, were
bought off by Psammetichus and retired, after sacking the temple of Astarte at
Ascalon. They left one permanent trace as they scoured through the plain of
Esdrrelon. The old Canaanitish city of Bethshan, at eastern extremity of that
plain, from them received the name, which it bore throughout the Roman
Empire, in the mouths of Greeks, Scythopolis, 'the city of the Scythians.'" II.
The invasion of Necho. "Strengthened by influx of Northern nations,
Babylon now rising into overwhelming predominance. Necho, the vigorous
King of Egypt, wished to anticipate that growth by securing himself on east
and north. Kingdom of Judah between these contending powers. Necho
advanced through Palestine towards passes of Lebanon on his way to the great
battlefield of Carchemish. In the plain of Esdroelon, the scene of so many com-
bats in earlier history of Israel, Josiah determined, with a rashness which
appeared to be against the counsels of Providence (2 Chr. xxxv. 21 ; 1 Esdras i.
27, 28), to stay the progress of the Egyptian army. No details given of tho
battle. Everything absorbed in one tragical event which closed it " [Stanley].
" What stability is there in earthly things ? How seldom is excellency of any
kind long-lived? In the very strength of his age, in the height of his strength,
is Josiah withdrawn from the earth : as not without a merciful intention of His
f lory on God's behalf ; so not without some weakness on his own. . . Sometimes
both grace and wit are asleep in the wariest and holiest breasts. The best
of God's saints may be sometimes miscarried by their passions to their cost "
[Bp. Hall],

GOD'S COMMAND TO MAKE HASTE. Verse 21.

Applying this to Christians, observe on what command founded. A distinc-
tion between moral and positive duties. Positive right because commanded ;
moral commanded because right, founded on the very nature of things. We
may be satisfied, therefore, with God's revealed will, because sure that it is
founded on rectitude. Here command to make haste founded on three
principles First, because of the importance of the thing itself. Not a trifle, but
our life, cannot neglect without infinite loss, and plunging into lamentation and
woe. If religion be anything, it is everything; the "one thing needful."
Secondly, because of the limitation of our opportunities. We have only one season
to regard these things, the world over. " No work, nor device, nor knowledge
in the grave, &c." Several circumstances to be mentioned in regard to this
season of attention. It is short. " What is thy life ? &c." It is uncertain.
" Boast not thyself of to-morrow, &c." It has also much in it not applicable to
any serious and important service. The whole of infancy, much of childhood and
youth ; lawful business, allowed recreation and necessary sleep. Observe also
that of this only season for action, many favourable periods mayfail^ before the
end of it. " The harvest may be passed and the summer ended, &c." Then of

SIS

HOMILETIC COMMENTARY: CHRONICLES. [CHAP. rsxr.

this season much is already gone. Only a day and sun risen very high with
some. " It is high time to awake, &c." And if this applies to all, with what
force to those of sixty or seventy or more ? Thirdly, because of the advantages to
be derived from ardour. Often said, and is literally true, that " the lazy take the
most pains." They make no progress, because everything a diversion or
hindrance ; have to begin again and again. How often have we succeeded
beyond expectation when we have applied ourselves with decision and vigour! A
pleasure in acting with vigour which listless, inert, lounging and yawning never
know. Never so happy as in application. Slothful say, " See a lion in the way,
<fec." But zeal clears the way of the lion, removes impediments, or turns them
into auxiliaries \Jay, " Evenings with Jesus "].

RASHNESS A\D RISKS. Verses 20-24.

From the time of Manasseh, Judah had been a vassal of Assyria, the rival of
Egypt. In this war Josiah might feel bound as a matter of honour to support
the interests of his northern liege-lord and oppose Necho. Might think it per-
fectly legitimate to prevent the march of the enemy through his own territories
might doubt Necho' s faith in " Elohim," whom, he said, gave him commission.
Warnings unheeded, attack made, and results sad ! I. Josiah rasll in his
conduct. May be excused in some things, but erred in others. All riot
good that good men do. "Great men are not always wise." 1. Josiah 's action
was unwise. Intermeddled with strife not belonging to him. " His bebt
apology," says one, " perhaps would be that Necho was marching through a part
of Judea. But then, first, this part did not belong to him ; and, secondly, if
Necho had passed through, he might have done so, as Israel formerly desired to
pass through the borders of Moab, engaging to commit no injury, and to pay for
all they used." 2. Josiah acted from impulse and not conviction. Passion worse
than conviction, and never a wise counsellor. " Make no friendship with an
angry man, and with a furious man thou shalt not go, lest thou learn his ways,
and get a snare to thy soul." 3. Josiah sought not divine counsel. Jeremiah,
Zephaniah, Urijah, and a college of seers with him, but did not ask counsel of
the Lord. " Shall I go up, or shall I forbear ? " If we reject divine counsel, it
betrays consciousness of wrong, and leads to risks in any enterprise. 4. Josiah
rejected urgent warnings. Necho, calm and conciliatory, sent ambassadors.
" What have I to do with thee ? &c." But J. despised (1) Appeals to reason. "1
come not against thee." (2) Appeals to religion. " For God commanded me to
make haste." (3) Appeals to self-interest. " Forbear thee from meddling with
God, who is with me, that He destroy thee not." II. Josiah's rash.

conduct brought fearful results. " J. would not turn his face from

him, &c." 1. Upon himself. "In his chariot, but disguised, according to the
practice of the royal families of Israel (2 Chron. xxxv. 22 ; 1 Ki. xxii. 30) in
moments of extreme emergency. The Egyptian archers, such as we see on their
monuments, discharged a volley of arrows against him. He fell, was placed in
his second chariot of reserve, and carried to Jerusalem to die" [Stanley]. A death
untimely, which might have been avoided, but permitted by God, a mystery and
a correction. 2. Upon the nation. Unworthy of such a prince, he was taken
away from impending calamities. A striking illustration how " the righteous is
taken away from the evil to come." God's decree took fatal effect, after delay,
in Josiah's life. Jerusalem taken, and inhabitants carried to Babylon.

THE DEATH OF KING JOSIAH. Verses 23-25.

I. The mystery of the event. A good man's end often strange.
Steps taken which result in failure and death. One event, specially stamped
314

CHAP, xxxv.] HOM1LETIC COMMENTARY: CHRONICLES

with uncertainty, but linked with God's purpose. " A time to die." " Who can
tell a man when it shall be ? " " In the day of death," the king impotent to resist
as the beggar ; depends upon God's will, not man's effort. Drawn by policy,
alliance, or apparent duty; "so are the sons of men snared in an evil time,

when it falleth suddenly upon them." II. The memorial of the event.

A mournful death, without precedent in annals of Judah. Commemorated
,. 1. In prophetic dirge. "Jeremiah lamented," and minstrels, male and female,
sang dirges of the event. 2. In national mourning. " All Judah and Jerusalem
mourned for Josiah." A contrast to the unwept fates of those who depart
" without being desired" (ch. xxi. 20). 3. In appointed ordinance. " Made them
an ordinance in Israel." The elegy of prophet, chanted at stated public occa-
sions, long perpetuated, and the lamentation became proverbial for any great and
extraordinary sorrow (Zech. xii. 11). Good men valued by their loss, honoured
by those who live contrary to their teaching, and survive after death. In long
continuance, in holy influence, " the memory of the just is blessed."

" Unblemish'd let me live, or die unknown :
O grant an honest fame, or grant me none " [Pope].

I. The striking feature of the story is the picture it gives of the quiet manner
in which God's servants are sometimes allowed to pass away when they have
finished their work. The history of Josiah's death compared with his life puts
things in right order ; his life active, hard-working, and zealous ; death quiet,
unexciting, what we call inglorious. The history fitted to check tendency to lay
too much stress upon circumstances of a man's death ; to be fond of exciting
death-bed scenes, to delight in religious books which vividly describe last moments
of departing friends. He who will stand least reprovable at last day, will be he
who has worked most earnestly and vigorously in cause of holiness and of Christ
when all temptations of the world and the strength of Satan have been opposed
to him. II. The moral we draw from the text is that he who does his work in
the proper time, who does not put off till old age the work of youth, nor the
hour of death the labour of life, may be quiet and unconcerned for the way in
which God may please to call him. If called by sudden providence when engaged
in work, or summoned by speedy sickness, he may be of good cheer and of quiet
mind, knowing that God will do all things well [p. Harvey Goodwin~\.

110 MI LET 1C HINTS AND SUGGESTIONS.

Ver. 3. Ark replaced. Change of appropriate, and spirited. Certain

circumstances, relief of burden, and Psalms cxiii.-cxviii. inclusive. Resolve,

opportunity for more vigorous service "I will praise the Lord with my whole

in known duty. Pray not for a larger heart, in the assembly of the upright

sphere, for more work. Do what is and in the congregation." 2. Its leaders.

appointed, and fill well present sphere. Numbered, stationed, and qualified.

Stand in your place. This needful and helpful. Organist,.

Ver. 4. Prepare. Heathens saw that clerk, and choir should be early in place,

God was not to be served but by those devout in spirit, and orderly in all

who .vere prepared aforehand. Solon things. 3. Its design. Not a musical

willed in his laws that the sacrifices performance for gratification of the

should be chosen and selected, and the people ; not to display ability, cul-

sacrificers should purify themselves ture, and efficiency in singers : but to

some days before [Trapp], Should not please God (Phil. ii. 8-10), and praise

people long before prepare, when they Christ. Pliny found in worship of

come to the Lord's table? [Ibid."]. Bithynians a hymn "to Christ as God."

Ver. 15. Singers in their place. Song "Sentimental twaddle, sung by a con-
in God's house. I. Its nature. Spiritual, gregation, is essentially carnalising and

315

HOMILETIC COMMENT AUY : CHRONICLES.

[CHAP. XTTVT.

paganising. What sort of a nation will
our ' Songs of Zion' make ? Are they
of Zion ? Some of them have a look
of Rome, and some of Racow [Prof.
J. Macgregor, D.D.~\.

Ver. 21. Haste. Three things con-
cerning which God " commands to make
baste" 1st, To secure the salvation of
tJie soid ; 2nd, To a course of godliness ;
3rd, To efforts in seeking the welfare of
others [Jay].

Ver. 22. Hearkened not. 1. Provi-
dence asserted in Necho. Individunl
and supreme " Commanded me." 2.
Providence contravened in Josiah.
Ignorantly in some degree, yet real]y
opposed to divine plan. " Woe then
to such as hearken not to the un-
doubted words of God, in the mouths
of his faithful ministers."

ILLUSTRATIONS TO CHAPTER XXXV.

Vers. 7-9. Gave wittingly. If a
wealthy man promise much and perform
nothing, a poor man who is unable to
undertake or perform is better than he
[Bp. Hair]. Rich men's presents are
gold and silver or other costly things.
Mine must be recommended by the
affectionate pleasure with which I give
them [Fen. Bede when dying"].

Ver. 16. Prepared the same day.
Life is a short day, but it is a working
day. " Oh ! my Father, help me to
finish my work in Thine honour"
[Livingstone's Journal, Jan. 1st,
1871].

Ver. 21. Haste. These are remark-
able words in the mouth of a heathen ;
but they are not without a parallel in
the remains of ancient Egypt that
have come down to us. Piankhi, for

instance, King of Egypt, about B.C. 750,
says in an inscription which has been
translated by the Rev. Canon Cook,
" Didst thou not know that the Divine
shade was over me ? I have not acted
without his knowledge ; He com-
manded my acts " [Speak. Com.].

Vers. 23-25. Lamented. While the
living minister is neglected, the dying
one may be lamented, and lamented the
more when dead because he was neg-
lected while living. The children of
Israel were always complaining of
Moses, and frequently threatening him,
yet they wept for him on the Plains of
Moab thirty days, and we are per-
suaded sincerely. Want endears and
increases worth [Jay].

" How mercies brighten as they take
their flight!"

CHAPTER XXXVI.

CRITICAL NOTES.] This chapter gives the reigns of Jehoahaz (vers. 1-4), of Jehoiakim
(vers. 5-8), of Jehoiachiii (vers. 9,10), and of Zedekiah (vers. 11-21); the proclama-
tion of Cyrus (vers. 22, 23). Parallel with 2 Ki. xxiii. 31 xxv. " The chapter scarcely
adds anything to our knowledge of the later history of the Jewish kingdom, but it was
requisite to complete the design of the work, which aimed at tracing the fortunes of the
Jewish people from the death of Saul to the return under Zerubbabel" [Speak. Com."].

Vers. 1-4. Succession of Jehoahaz. Original name Shallum (Jcr. xxii. 11) ; third sonol
Josiah (1 Chron. iii. 15); took name of Jehoahaz (" the Lord possesses") on accession.
Ver. 3. Necho followed up advantage gained in Judah, deposed J. Condemned, fined the
land, and set up Eliakim as vassal on the throne. Ver. 4. Turned, change of Eliakim into
Jehoiakim ("God sets up," into "Jehovah sets up"), in deference to the king and
people, and in keeping with politic character of Necho. Eg., where he died.
316

CHAP. xxxu.] HOMILET1C COMMENTARY: CHRONICLES.

Fm. 5-8. Jehoiakim two years older than Jehoahaz, and of a different mother (2 Ki.
xxiii. 31-36); evil, followed the course of idolatrous predecessors. Ver. 6. Nebuchad., first
expedition against Palestine in lifetime of his father, Nabopolassar, who was old and
infirm, and adopted his son Neb. joint sovereign, dispatched him against Egyptian
invaders of the empire. Neb. victorious at Carchemish, drove them from Asia, reduced
provinces west of Euphrates, and Jehoiakim became vassal of Assyrian kingdom (2 Ki.
xxiv. 1). At end of three years J. rebelled, but vanquished, stripped of possessions, and
taken prisoner. Allowed for a short time to remain in his tributary kingdom, gave fresh
offence. Jerusalem besieged, and the king slain in a sally (cf. 2 Ki. xxiv. 2-7 ; Jer. xxii.
18, 19 ; xxxvi. 30).

Vers. 9, 10. Jehoiachin. Eight : " As Nebuchad. carried away this king's wives (2 Ki.
xxiv. 15), it is plain that eight here is a slip of the transcriber for eighteen, the number
found in 2 Ki. xxiv. 8 ; and even in the Sept. Jehoiachin is otherwise Jechoniah (1 Chron.
iii. 16), and even Coniah (Jer. xxii. 24). His reign of three months and ten days scarcely
called a reign, as he merely claimed the crown until taken away by Nebuchad."
[Murphy]. Year expired, lit., " at the return of the year," in spring, when campaigns
began. City captured, temple pillaged, king, nobles, and skilful artisans carried to
Babylon (2 Ki. xxiv. 8-17).

Vers. 11-21. Zedekiah's reign. Originally Mattaniah, appointed by Nebuchad., from
whom he received crown on conditions of solemn oath. Ver. 13. Swar, took oath of
allegiance, which he broke, and was censured (Ezek. xvii. 13). Ver. 14. Further justifica-
tion for God's rejection. Idolatry added to other sins. Ver. 15. Messengers, Isaiah,
Jeremiah, Ezekiel, and others. Betimes, continually and carefully. Ver. 16. No remedy,
no healing ; sinned beyond mercy (2 Ki. xxiv. 4). Ver. 17. Slew, cut and slew ; reference
to God, who caused disasters to faU upon them for sins. Slaughter fearful at capture of
city (ef. Ezek. ix. 6, 7; Lam. ii. 7-10). Ver. 20. Vessels enumerated (2 Ki. xxv. 14, 15).
The pillage more sweeping than in days of Jehoiakim (2 Ki. xxv. 1-10 ; Jer. xxxix. 1-8).
Those who escaped from sword carried into exile till accession of Persian king ; servants,
slaves to Neb. and his sons, employed in forced labour which great works neces-
sitated. Ver. 21. Word (Jer. xxv. 11 ; xxir. 10). Salibatlis (Lev. xxvi. 34, 35). The
seventy years to be counted from first taking of Jer. by Neb. in fourth year of Jehoiakim
(605 B.C.).

Vers. 22, 23. Proclamation of Cyrus. Peculiar to Chron. " An interval of fifty years
passed over in silence " [Murphy"]. First year, as sovereign of second monarchy of Daniel
(B.C. 538). Stirred up, mode not mentioned ; prophecy (Is. xliv. 28 ; xlv. 1) may have been
shown to him by Daniel, and exercised powerful influence over him. God of heaven,
"similar formula at commencement of the great majority of Persian inscriptions"
[Speak. Com.]. Intimates acquaintance with supreme God, not necessarily an intelligent
adherent ; Cyrus considered that he was charged, chosen agent to build God's house, and
therefore invites his people to return. ' ' Such is the finale of Chronicles. It thereby
shows itself to be an introduction to the history of the returning exiles of Judah and
Israel, which is contained in Ezra and Nehemiah, and an exposition of the peculiar
principled by which the restored people had to be governed " [Murphy].

HOMILETICS.

THE REIGN OF JEHOAHAZ. Verses 1-4.

Aiber death of Josiah, a deplorable period of misrule and imbecility. Un-
happy sons struggled for independence, but entailed miseries of siege and
capture. Kings recede into obscurity : Jeremiah, the prophet, the central
figure around whom gather interests of a falling State. For three-and-twenty
years almost alone, he endeavours to avert, delay, or mitigate the judgments,
but in vain. " When he cannot give hope," says one, " or consolation, or peace,
he gives his tender sympathy is himself the sad example of exile, persecution,
misery, death."

I. The method of his accession. " The people of the land made
him king." Not the eldest son of Josiah, but popular favourite on account of
his martial spirit (Ezek. xix. 3), and determined opposition to aggressive
measures in Egypt. Anointed a ceremony not deemed necessary in regular
and undisputed succession to impart greater validity to popular choice and
render disturbance from Necho less likely, who, like all Egyptians, associated idea

317

HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. x

of sanctity with regal anointing. " Man proposeth, but God disposeth." II.
The shortness of his reign. " He reigned three months, and the king
put him down." Necho on victorious return from the Euphrates deposed him,
and deemed it expedient to have a king of his own nomination on the throne.
The will of the people, the solemnity of anointing of no avail. The autocrat,
good or bad, a Solomon or a Herod, is without control. (Sic volo; sic jubeo ; stat
pro ratione voluntas), " He doeth whatsoever pleaseth him, and who may say
unto him, What doest thou ? " (Ecc. viii. 3-4). III. The taxing of the
land. " Put the land to a tribute " (a hundred talents of silver,
3,418 15s.; and a talent of gold, 5,475; total amount of tribute, 8,893 15s.).
Heb., set a mulct upon the land (2 Ki. xxiii. 33). This a dishonour, a sign of
subjection and dependence. What a fall from exalted position and former
greatness! IV. The end of his career. The deposed king sent for
to Eiblah, in Syria, arrested in chains, taken prisoner, and carried into Egypt,
where he died. " Something there had been in his character, or in the
popular mode of his election, which endeared him to his country. A lamentation,
as from his father, went up from the princes and prophets of the land for the
lion's cub (Ezek. xix. 34), that was learning to catch his prey, caught in the
pitfall, and led off in chains by a destiny even sadder than death in battle.
' Weep not for the dead, nor bemoan him, but weep sore for him who goeth
away.' He was the first King of Judah who died in exile. ' He shall return
no more, he shall return no more to see his native country his native land no
more' (Jer. xxii. 10-12)" [Stanley].

JEHOIAKIM, THE WICKED PRINCE. Verses 3-8.

Jehoiakim second son of Josiah,born B.C. 634, and eighteenth king of separate
throne of Judah for a period of eleven years, set up as vassal of Egyptian king.

I. The significant change of his name. Originally Eliakim (El-

yakim), changed into Jehoiakim (Je/to-Yakim). Heathen princes gave new
names to those who entered their service usually after their gods. This an
Israelitish name, bestowed probably at Eliakim's own request, whom Hengsten-
berg supposes to have been influenced by a desire to be connected with the
promise (in 2 Sam. vii. 12), where not El, God, but "Jehovah will set up."
The change signifies loss of liberty and dependence. A striking contract
between the beauty of the name and the misery of its fate. Aspire to that
"new name which no man knoweth, saving he that receiveth it." II* The
wickedness of his conduct. A reign filled with idolatry, oppression,
and misfortunes. Sketched with masterly hand in Jer. xxii. 13-23, and in
Ezekiel xix. 5-9. 1. In his restoration of idolatry. He followed the example
of idolatrous predecessors, people eagerly availed themselves of vicious license
of a lax government. Land filled with heathen "abominations." 2. In his
tyrannical measures of government. Jeremiah reproaches him for covetousness,
cruelty, injustice, violence, and luxury (xxii. 13-17). Bloodthirsty (xxvi. 20-23),
selfish, and most extravagant. Indifferent to sufferings of his people, and at a
time of impoverishment of land by heavy tributes to Egypt, he squandered largo
sums in building luxurious palaces. 3. In his impious defiance of God. From
beginning of his reign the voice of Jeremiah predicts and prefigures danger by
striking signs. Attempts to silence the prophet by princes, priests, and falso
prophets. Jehoiakim used the penknife to cut up the leaves of the Book and
destroy the effect of the message, at a period of solemn fast. The counsel of
God stood sure, but no impression made upon the mind of the king by the
fresh roll. 4. In his rebellion against Nebuchadnezzar. After three years' sub-
jection, deluded by Egyptian party in court, he ventm~ed to withhold tribute
and throw off Chaldsean yoke (2 Ki. xxiv. 1). Perhaps desired to spend money
318

CDAP. xxxvi.] HOMILETIC COMMENTARY: CHRONICLES.

in luxury and pride, not to pay the King of Babylon; perhaps sought to become
independent since severance of Egypt from Syria at battle of Carchemish. But
the step, contrary to earnest remonstrance of Jeremiah, in violation of oath of
allegiance, and the ruin of king and country. III. The calamities of
his reign. Scripture statements brief but graphic. 1. The invasion of his
kingdom. Nebuchadnezzer too busy in conflict between Lydian and Median
empires to march against Jerusalem and chastise his rebellious vassal, sent his
governors to rouse surrounding nations, and Syrians, Moabites, and Ammonites
united with Chaldsean forces to harass Judah. No rest or safety out of the
walled cities. At length, in seventh year of his reign (B.C. 598), Nebuchadnezzar
took field in person, concentrated forces, marched first against Tyre, which had
rebelled about time of Judah ; then, after investment of city, went against
Jerusalem. 2. The desecration of the Temple. " Carried the vessels of the house
of the Lord to Babylon." A portion of sacred vessels, perhaps in lieu of tribute
unpaid, and deposited in the house of Belus, his god (Dan. i. 2 ; v. 2). IV.
The dishonour Of his end. Though a prisoner and chained to be carried
to Babylon at first, he was permitted to remain in his tributary kingdom. In
siege of the city, by an engagement with the enemy, or by the hand of his own
oppressed subjects, who thought to conciliate the Babylonians by the murder of
their king, he came to a violent end in eleventh year of his reign. His body
ignorniniously treated as predicted cast over the walls, left exposed, dragged,
away " with the burial of an ass beyond the gates of Jerusalem " (cf. Jer. xxii.
10 and xxxvi.). Warning lost upon J. ; disregarded future with its clear and
awful signs, held the throne in sufferance, until he fell into disgrace and ruin.
"' Whatsoever a man soweth, that shall he also reap."

ZEDEKIAH'S REIGN : THE EXTINCTION OF THE ROYAL LINE. Verses 11-21.

Zed. the twentieth and last king of Judah. His proper name, Mattaniah,
changed to Zedekiah at accession, may be in allusion to Jeremiah's prophecy of
Israel's future as Jehovah-tsidkenu Jehovah, our Righteousness (xxiii. 5, 8).
Rather weak than wicked, Z. requested the prophet to pi-ay for him, but refused
his advice. Rebellion brought siege to the city, destruction to the Temple, and
exile to himself and Royal family. The events of his reign summed up in brief
record I. Reckless disregard of Divine warnings. Jeremiah a
true prophet and best friend, but unheeded ; treated alternately as a traitor and
a madman (Joseph. Ant. x. 7, sec. 41); and at last imprisoned. Admonished,
but amended not. " He humbled not himself before Jeremiah, <fcc." II.
HuinOUS policy pursued. Policy of Jeremiah prevailed for a while in
foreign matters. An embassy sent to Babylon to take solemn oath with
Nebuchadnezzar in the sacred name of Elohim, which Israel and Babylon alike
acknowledged. 1. In throwing off yoke of allegiance. "Rebelled against N., who
had made him sware by God " that he would keep the kingdom for Nebuchad.,
make no innovation, enter into no alliance with Egypt (Ezek. xvii. 3 ; Joseph, x.
7, s. 3). He acted in contravention to this oath, perjured his character, and
committed the crowning act of wickedness, according to the high standard of
prophetic morality. " Shall he prosper? shall he escape that doeth such things?
or shall he break the covenant and be delivered ? As I live, saith the Lord God,
surely in the place where the king dwelleth that made him king, whose oath he
despised, and whose covenant he brake, even with him in the midst of Babylon
shall he die" (Ezek. xvii. 15, 16). 2. In persisting in rebellion. Hananiah's
prophecy had been falsified, and he himself had died according to the word of
Jeremiah the folly of a mere remnant opposing a mighty nation was exposed.
Egyptian help in vain, and real alliance with surrounding nations impossible.

ol J

HOMILET1C COMMENTARY: CHRONICLES. [CHAP, xxxrr.

Yet the king infatuated, held out and was ruined. III. Incurable idolatry

into which the nation had fallen. 1. All classes were corrupted. " All

the chief of the priests " who should have opposed idolatry, " and the people
transgressed very much after all the abominations of the heathen." Into the
sacred precincts of the temple idolatrous rites had crept. In the outer court
women wept and wailed for Tammuz (Ezek. viii. 14) ; in subterranean chambers
incense offered by elders to creeping things and abominable beasts (ib. x. 11) ;
and at the entrance to the temple building, between porch and altar, the rising
sun was worshipped, by those who turned their backs to the sanctuary and their
faces to the east (ver. 16). Thus "they polluted the house of the Lord which
he had hallowed in Jerusalem." 2. The prophets of God were insulted. Mocked
in words, opposed openly in acts, and ill-treated in life. This affront to God who
sent them, an evidence of implacable enmity and an invincible determination to
persevere in sin. But those that abuse God's messengers provoke his wrath and
cannot escape. 3. The nation beyond all hope. " The wrath of the Lord arose
against his people, till there was no remedy" (ver. 16). "No healing," no
physician, for a body corrupt and already dead. Sins beyond mercy, " which the
Lord would not pardon" (2 Ki. xxiv. 4). Possible to sin too long, to sin away
the day of grace. " They would none of my counsel ; they despised all my
reproof, therefore shall they eat of the fruit of their own way and be filled with

their own devices." IV. The execution of Divine judgments. The

end rapidly coming. The city besieged and reduced to extremities. Fire of
besiegers aided by severe famine within. Inhabitants resorted to terrible expe-
dience (Jer. xxxviii. 9 ; Lam. iv. 10). At length a breach effected and Chaldrens
entered. 1. The temple burned; 2. The city ruined; and 3. The inhabitants
carried to Babylon. Sacred vessels taken, palaces of princes levelled to the
ground, fortifications demolished, and predictions fulfilled to the letter. No
escape by flight. Zedekiah pursued, caught, and despatched to Riblah. Nebu-
chadnezzar, with cruelty characteristic of the times, ordered his sons to be killed
and his own eyes to be thrust out (cf. Jer. xxxii. 4 and Ezek. xii. 13). " The
king of Babylon bound him in chains and carried him to Babylon, and put him in
prison till the day of his death." 1. Transgressors cannot escape from appointed
judgments. 2. The bitterness of sin is seen in the overthrow which it creates.
3. Since we have not otherwise any guarantee against national humiliation, what
need to have the Lord on our side !

" Justice, like lightning, ever should appear
To few men's ruin, but to all men's fear " [Sicenam].

THE PROCLAMATION OF OYEUS. Verses 22, 23.

God pitied his people in captivity. Predicted long before that he would
restore them again to the land of their fathers. The promise not forgotten.
" In the first year," when Cyrus gained possession of Babylon, an edict granting
exiles permission to return to Jerusalem. I. The work Cyrus was
Called Upon to undertake. "He hath charged me to build him an
house." Jerusalem in ruins, materials and men required to rebuild. Some pull
down and delight in destruction. Cyrus felt responsible for rebuilding of
Temple, construction of Theocracy, and arrangements for future kingdom and
welfare of God's people. The secular welfare of his government and the religious
interests of his own country overlooked. Absorbed in one grand mission.
Israel's disobedience to God's charge aggravated by obedience of Cyrus, a heathen
king. II. The proclamation for help in this work. " He made a
proclamation throughout all his kingdom." His dominions first confined to
province of Persia, successively enlarged by addition of Media, Lydia, Asia.
320

CHAP. XXXVI.]

HOM1LET1C COMMENTARY: CHRONICLES.

Minor, Babylon and Assyria, Samaria and Judea. 1. The proclamation was
inspired. " The Lord stirred up the spirib of Cyrus." Not the suggestion of
Magi in the city ; not the instruction of Daniel, who informed Cyrus of pre-
dictions concerning him. But " the Lord God of heaven," who influences the
heart of kings like rivers of water, prompted him to fulfil this duty. 2. The
(proclamation was written. Written in Jewish language to be understood by
' tribes in distant provinces. Written and proclaimed aloud, " caused a voice to
pass," like a jubilee trumpet to sound deliverance to captives. 3. The procla-
mation was gracious. Political considerations might prompt. Egypt a for-
midable rival to the great world empires. Might be advantageous to have
an advanced post in south of Judea to protect against invasion, or from which
to make rapid descent upon lands of the Nile. But higher aim in the emanci-
pation of Jews and liberty to return. III. The response to the
proclamation. Cf. Ezra i. Leaders and chief men responded heartily.
God disposed many to make sacrifices and return, others remained in Babylon.
1. The response must be immediate. "Let him go up without delay." 2. The
response must be voluntary. " Who is there among you of all the people ? "
3. The response must be accepted. May involve risk, long journey and great
sacrifices ; but duty urges, God promises, and privileges enjoyed if we comply.
The gospel preaches deliverance to the captives, but many in love with sin,
prefer to stay in the world and have no portion in Jerusalem.

HOMILETIC HINTS AND SUGGESTIONS.

Ver. 8. Found in him. 1. Evil
latent in every heart. 2. Circum-
stances only required to discover and
develop it.

Ver. 13. Three steps in wickedness.
Broke his engagement, stiffened his
neck, and hardened his heart. Re-
belled, <&c. 1. The sanctity of an oath.
Though taken under compulsion, and
not due on natural equity : yet must be
held sacred, not binding merely till
exigency should pass away. 2. The
danger of infringement. Its violation
not excused, nor passed in silence ; but
the filling up of the cup of the nation's
guilt. Contracts and oaths not mere
legal forms, to be lightly esteemed, but
solemn obligations. Violations more
criminal than breaking promises ; sins
of great deliberation, signs of lax
morals, and may be precursors of
national ruin.

Ver. 16. His prophets. 1. Pro-
phetic teaching a constant element in
Israel's history. Not left in darkness
like heathen nations. Crises and
master minds. Moses, Samuel, David,
Elijah, &c. 2. The method of this
teaching unique and worthy of con-
sideration. Divinely taught. Each set

apart ; all pre-eminently raised above
their fellow-men, " the messengers
of God." Earnestly taught. " Rising
vp betimes," i.e., earnestly and care-
fully : unwearied anxiety and solicita-
tion. Patiently taught. " Sending
them" constantly, though ill-treated
and set at nought. What kindness
and forbearance ! 3. Eejection of
this teaching brings guilt and danger.
Guilt aggravated, " until the wrath of
the Lord arose." Escape hopeless, "till
there is no remedy." God's long-
suffering and earnest entreaties by
servants " rising early and protesting
to them." The most awful aggrava-
tions of guilt in "refusing to hear"
(cf. Jer. xi. 11).

" God sends his teachers with every age,
To every clime and every race of men,
With revelations fitted to their growth
And shape of mind " [Lowel],

No remedy. These words contain
three facts of great importance. 1.
That there was, at least at one time, a
remedy. 2. That the remedy went
on, and might have been used, for a
very long period. 3. That there came
a time when the remedy ceased. I.

821

HOMILET1C COMMENTARY: CHRONICLES.

[CHAP, xxxvi.

All life is a remedy. The conditions
of things require it. Life a great
restorative process. 1. Comes that
marvellous provision of God in Jesus
Christ. 2. Subordinate to this great
remedy of the cross of Christ, and
working with it, all providences have
a curative character. 3. Every one
carries within himself an antidote to
himself. Conscience, till silenced, a
sure antidote for evil. II. Notice the
word " till." It shows how slow God
is to take away the remedy. His
mercy holds back the arm of justice.
But we may sin ourselves into a state,
not in which there is no forgiveness,
but no thought or desire to seek for-
giveness. " No remedy," not on God's
account, but your own ; not in God's
want of will to save you, but in your
own incapacity to will your own salva-
tion [J. Vaughan, Sermons].

Yer. 21. As long. Seventy years'

desolation predicted by Jeremiah.
" The idea that the duration of the de-
solation was determined in the Divine
counsels by the number of the neg-
lected sabbatical years, and that the
enforced fallow was intended to com-
pensate for previous unlawful cultiva-
tion, is not found in Jeremiah, and,
indeed, appears only in Lev. xxvi.
34, 35, and in this place" [Speak. Com.\
Learn 1. The purpose of God in the
affliction of his people. 2. The provi-
dence of God in regulating afflic-
tion for good, and as regards a,
method ; 6, degree ; c, time. As the
exodus from Egypt came in the exact
time, so return from Babylon after
seventy years. Times of deliverance
correspond with minute exactness
to prophetic announcements. Hence
patience, submission, and hope. "Even
the selfsame day it came to pass"
(Ex. xii. 41).

INDEX.

<*>

I.-GENEEAL SUBJECTS.

ABRAM, 7.

Abijah's religion, 212.

Adam, 4, tj.

Adullam, cave of, 43.

Affection, religious, 136.

Age, the golden, 13.

Ahaziah's wicked reign, 251 ; death, 252.

Ahaz's evil reign, 272 ; deeper sins, 276 ;

lessons from life, 275 ; acts, 276 ; and

character, 276.
Altar plague, 98 ; purchased, 100 ; removed,

287.
Amaziah's beginning, 262 ; fall into idolatry,

264.

Ambition, dangers of, 264.
Amalek, doom of, 19.
Amen, the people's, 76.
Amon's trespass, 302, 303.
Angel arrested, 97.
Anthropomorphism, biblical, 180.
Apostasy, 180; and religious observance,

212; described, 280.
Appeal, an earnest, 1U5.
Archery, gospel, 238.
Agriculture, perils to, 170.
Ark, vicissitudes of, 26 ; in Royal city, 51 ;

in house, 55 ; fixed, 62 ; procession, 63 ;

removed, 161 ; rested, 173.
Art in Christian service, 160.
Arrangements, Divine, reversed, 210.
Armies, mighty, 217.
Asa, the reformer, 215, 220; conqueror, 216;

vain help, 225 ; end, 228.
Assembly, representative, 194.

BATTLES, famous, 58; Baalperazim, 59;
Gibeon, 59 ; a great battle, 211 ; march
of, 247 ; God's not ours, 245.

Benjamin, tribe of, 30.

Bible, influence of, 233.

Blessing forfeited, 20.

Book discovered, 306, 309.

Bow at a venture, 239.

Bribery, folly of, 224.

CALEB'S descendants, 9.

Camp of Jehovah, 290.

Captivity, 33, 87.

Captives delivered, 273.

Cause, God's, maintained, 175.

Census, wicked, 93 ; interrupted, 96.

City, the devoted, 36.

Clouds, symbolic, 165.

Choir, a family, 117 ; the temple, 163.

Chariots, 133.

Christian experience and influence, 135.

Colonisation, 186.

Congratulations of Hamath, 85.

Convert, Egyptian, 17.

Contract, the ancient, 159.

Covenants, three, 6 ; national, 70 ; of salt.

212.

Council, the first, 50.
Councillor, a wise, 121.
Courage in battle, 90.
Court, the beleagured, 205 ; performance in,

237.

Counterfeit principles, 206.
Crowns, earthly, 92.
Cyrus, proclamation of, 320.

DAVID, sons of, 12; unselfishness, 42; dis-
pleasure, 54 ; and Hiram, 56, 61 ; before
the ark, 66 ; attention to household, 76 ;
God's promises to, 80 ; administration,
85 ; life of, 86 ; at Jerusalem, 92 ; choice,
95 ; obedience, 100 ; charge to Sol., 103,
132 ; a type, 126 ; address to princes,
127 ; latter end, 140.

Day, a dark and bright sunset, 303.

Dark shadows on a bright day, 219.

Death, Hadad's, 4, 14; sad, 113; a common
lot, 213.

Dedicated things, 161.

Deeds, 31.

Devotedness, call to early, 136.

Discipline, under, 49.

Disobedience, 265.

Divisions of priests, 112 ; and of Levites, 113.

Deliverance, God's, in man's extremity, 213.

Disaster, national, 170.

Doorkeepers, 34 ; door-opening, 283.

Duty, signals of, 59 ; a Christian's, 60 ; holy,
70; inspiration of, 221; and self-
interest, 263.

EABTH divided, 6.

Edict, royal, 232.

Early piety, advantages of, 305, 307.

Effort, condition of successful, 104.

Entertainment, joyous, 48.

Exiles, returned, 32.

Example, influence of, 222.

Expedition against Edom, 263.

Evidence, experimental, 191.

Evil-doing restrained, 72; latent in the

heart, 321.
Exploits, 37 ; famous, 41.

FACE, seeking God's, 70.

INDEX.

Families, 19 ; royal, 30 ; records, 203.
Father's prayer i'or children, 104 ; favourite,

121 ; three chief, 24 ; and children, 133.
Favours, greatness of Divine, 81 ; Divine,

invoked, 167.

Faith, Christian, assaulted, 294.
Fellowship, reciprocal, 219.
Fleet, wrecked, 247.
Fire, children in, 277.
Force, military, of David, 123.
Foreigners, naturalised, 152.
Friendship, danger of worldly, 234.
Functions, the threefold, 109.

GAD'S sons, 46 ; an emblem of a true
minister, 96.

Gath, scenes in, 35.

Genealogies, use of, 96; surveyed, 18.

Generosity, popular, and cold officialism,
282.

Gilboa's heights, 35.

Giants and heroes, 91.

Glory, the, and the fire, 176 ; Solomon's and
death, 192 ; the decaying, 13.

God, object of search, 202, 236, 246; ser-
vice, 33 ; hosts, 46 ; dealings, 55 ; order
and help, 60 ; glory, 75 ; travelling with
his people, 79 ; relation to his people,
82 ; in personal life, 79 ; seeking, 106,
133 ; greatness, 175 ; name, 180 ; in-
spection, 228 ; forsaken, 276.

Goodness, Divine, 76.

Governments and subjects, 196.

HAND, the mighty, 17; right, 45; and heart,

232.

Heart service, 222, 290 ; disease, 170; com-
munions, 189 ; not perfect, 265.
Heaven shut up, 170.
Haste, and God's command, 313.
Help, Assyrian, 275 ; helped marvellously,

269.
Hezekiah's reforms, 278 ; passover, 284 ;

prayer, 285, 286 ; temple worship, 289 ;

thorough service, 290 ; exhortation, 295 ;

sickness and recovery, 298 ; tests and

failure, 298 ; death, 300.
History, three pages of human, 3 ; a family,

8 ; famous, 18 ; glance of, 23 ; inspired,

29.

Heroism, true, 43.
Hiram and Solomon, 152 ; brass works of,

159.

Holiness, beauty of, 76, 246.
Home, 265 ; religious, 290.
House, entry of, 159 ; sanctity of God's,

169; consecrated, 179.
House, royal, building, 56 ; God's in relation

to man, 79 ; God's regarded, 258.
Household, Solomon's and Christ's compared,

190.

Humility, means of deliverance, 207
Hunter, the mighty, 5.

INVENTIONS, origin of, 18.
Insult avenged, 88.
Irreverence in sacred things, 53.

Israel's condition, 72 ; well-being for God,
79 ; and David, 97.

JABEZ, the honoured name, 15.

Jehovah's greatness, 72.

Jehoram's succession, 249 ; a warning, 250.

Jehoshaphat, beginning, 230 ; greatness, 231 ;
cry, 239 ; connection with Ahab, 242 ;
war with Moabites, 244 ; character and
reign, 247 ; family arrangements, 249.

Jehoiakim, the wicked prince, 318.

Jehoahaz, reign, 317.

Jeroboam, first king of Is., 197; remon-
strated, 213.

Jehoiada's reforms, 255, 260.

Jerusalem, dwellers in, 31 ; taken, 40.

Jews, a problem, 180.

Jesse's family, 8 ; character, 10.

Joash, King, 254, 256 ; death, 259 ; life and
character, 260.

Josiah, or Early Piety, 305 ; reformer, 306 ;
death, 314.

Jotham's prosperous reign, 270 ; life, 271.

Jonathan's character, 37.

Joshua, a great leader, 23.

Joy, sacred, its source and manifestation,
66 ; universal, 287 ; of finished work,
162.

Judgments awful, 95 ; follow sin, 100 ;
abused, 275.

Justice executed, 169.

Judah, chiefs, 15 ; prevailing, 22.

KINDNESS, power of, 197.

King, the chosen, 39, 41.

Kings, three, lessons from their lives, 303.

Kingdom, the lost, 37 ; David's, 57 ; strength

and attraction of, 201.
Koran's sin, 25.

LAMP, in David's house, 250.

Lavers, the, 160.

League, Solomon's, and covenant, 221.

Levi, sons of, 24.

Levites, dwellings of, 25.

Liberality and joy, 137.

Life, human, Solomon's view, 4 ; interesting

view of, 110 ; current, 141 ; spiritual and

desolation, 221.
Like son, like father, 273.
Lying spirits in prophets, 237, 239.

MAINTENANCE, priestly, 291.

Manasseh's sins and repentance, 301, 303;

contract to If ezekiah, 302.
Meeting, the adjourned, 198.
Men, famous, 6 ; valiant, 28 ; right, 64 ;

wanted, 153.

Merchants, Solomon's, 149.
Message, a faithful, 309.
Methods of treating men, 196.
Mercies of David, 174.
Ministry, before the ark, 76 ; faithful, 237.
Ministers, stewards of God, 121 ; David's

court, 125 ; character, 208.
MichaVs contempt, 66 ; pride, 67.
Money, influence of, 225.

INDEX.

iii

Month, a joyful, 286.

Moses, man of God, 110.

Mother's influence, 252 ; over Hezekiah, 280.

Movement, a popular, 288.

Music and service, 281.

Musicians and singers, 115, 117.

Mystery of Divine working, 196.

NADAB and Abihu, 24.

Names, 11, 14; suggestive, 31 ; a remem-
bered, 126.

Nation, infant, 71.

Nations divided, 7 ; idolatrous punished, 204 ;
relapse of, 259.

Nathan's message to David, 79.

News, David's reception of, 81.

Number, 117.

OATHS, sanctity of, 321.

Obededom's house, 54 ; blessing of, 119, 121.

Obligation, man's to God, 138.

Office, waiting in, 26.

Officers and judges, 120; civil demands,

124.

Orders, Priests and Levites, 26.
Othniel's adventure, 17.
Opportunity, God's, and man's extremity,

245.

PASTURES, fat, 19.

Passover, a celebrated, 312.

Patriarchs, the twelve, 8.

People, happy, 43 ; innumerable, 126.

Personal life, God in, 79.

Pillars, the two, 157.

Place, the beautiful, 73.

Phineas, 34.

Porters and doorkeeping, 118.

Prayer, remarkable, 16 ; true, 82 ; relation to
promise, 83 ; Solomon's, 170, 175 ; and
Doxology, 75 ; last, 149; wonderful meet-
ing for, 216.

Preaching, Sherman's, 205. f} -^

Preparation and strength, 271.

Priesthood, ancient, 25.

Pride, 269.

Procession, solemn, 51.

Progress and true penitence, 94.

Promise, wonderful, 126 ; a tonic, 242 ; per-
formance, 167.

Propitiation, the, 99.

Protestants, duty of, 202.

Prosperity, David's, 40, 57.

Prophet, a grand, 74 ; a faithful, 236 ; teach-
ing of, 321.

Providence, operations of, 70 ; in the world,
226, 316; described, 227; accidents of,
239 ; timed, 322.

Proposal, the king's, 78.

Possessions, David's, 125.

Practices, 265.

Psalm, a thanksgiving, 69.

QUALIFICATIONS for work, 105, 106.
Queen Sheba's visit to Solomon, 188 ; a type

of truth-seekers, 190.
Question, the solemn, 168. 193.

RABBAH captured, 91.

Rashness and risks, 314.

Race, human: its unity, progress, and de-
clension, 4.

Rechabites, the, 10.

Relation, God's to life, 131.

Religion : its cost and self-sacrifice, 99 tem-
porary. 203 ; voluntary, 232.

Rebuke, the stern, 240.

Reforming, the tour, 241.

Reign, the disturbed, 312.

Rehoboam, the headstrong, 197 ; family and
domestic policy, 202 ; unready, 206.

Restraints, God's on man's will, 124 ; of Divine
Providence, 199.

Reuben, line of, 21.

Rest, of God's people, 110, 217.

Remembrance, subjects of, 70.

Rejoicing, national, 178.

Rich, how to get, 148.

Right, 217:

Ruler, the foolish, and revolting tribes, 194.

SACRIFICE, house of, 180 ; and consecration,

281.
Saul's pedigree, 33 ; death, 35 ; transgression,

36 ; in battle, 37 ; brethren, 45.
Samuel, 34.

Sacrilege of God's house, 276.
Secession, a great, 198.
Sea, the molten, 159.
Seeker, encouraged, 69 ; threefold, 70.
Service, inaugural, 67; waiting, 110; rest an
argument for, 110 ; in Church and State,
121 ; ministerial, 208 ; ability for God's,
32 ; orders in, 33 ; sacred, 64.
Senechrib's attempt on Jerusalem, 292 ;

letter, 294 ; demand, 295.
Separation, 45.
Simeon, posterity of, 18.
Scruples, conscientious, 201.
Sons, 31, 83 ; famous, 153.
Solomon chosen, 129 ; elevated, 140, 192 ;
splendid beginning, 145; sacrifice, 177;
prayer answered, 178; military exploits,
182 ; statesmanship, 183 ; marriage, 184 ;
religious service, 184 ; greatest work,
185 ; fleet, 185 ; greatness, 191 ; end, 193.
Soldiers, registered, 27.
Sojourners and shadow, 138.
Sorrow, family, 28.

Song, ministry of, 24 ; masters of, 26 ; of
praise, 75; and revivals, 117, 164; in
God's house, 315.
Spirit, familiar, 37 ; upon Amasai, 46 ; tender,

309.

Seat, mercy, 307.
Scriptures lost, 307,
Spoils consecrated, 85.
Speech, ignorant, 210.
Step, a false, 89.

Strangers gathered, 104; prayer for, 171, 172.
Stronghold captured, 40.
Successions, 168.
Suicide, 37.

TEMPLE, building of, 102, 151, 155 ; instruo-

INDEX.

tions for, 131 ; contributions to, 134 ;
described, 156 ; beauty, 156 ; clouds,
164 ; fixed residence of God, 166 ; dedi-
cated, 177 ; restored, 250.

Testimony of noble life, 128 ; a crown, 256.

Teaching, commission, 231.

Times considered, 48 ; understanding of, 49.

Thanksgiving, last, 137 ; David's, 139.

Things right, done in a wrong way, 52 ;
which remain, 164.

Tests and moral character, 298.

Treasury of God's house, 121.

Training, religious, 130.

Trials, 41,

Tribes, the, 8 ; apostate, 21 ; registered, 27 ;
sacred, 108.

Trust, false, 296.

Truth, ministry of, 225 ; reception of, 238.

Tribunal, supreme, 242.

UNITY, its achievements, 21 ; of purpose,

49 ; prayer for, 90.
Uriah, the Hittite, 43.
Uzzah's conduct, 52 ; breech, 53.
Uzziah's character and reign, 267 ; ."in and

punishment, 268.

VALUE of Divine gifts, 139.

Valley of blessing, 247.

Victory of God's cause, 92 ; songs before,

246.

Visit, royal, 236,
Visions, prophetic, 237.

WARS, David's, 84; Divine commission in,
173 ; holy, 217 ; entering upon, 235.

Warfare and Prayer, 216.

Warnings solemn, 179.

War cry, 88.

Watchword, the National, 198.

Wealth, Solomon's, 148, 186.

Wisdom, blessedness of, 147 ; prayer for,
148, 149 ; sought, 191.

Wishing and willing, 175.

Works, Solomon's, 179.

Work, God's, carried on, 63 ; preparation for,
103 ; principles of Christian, 137.

Workmen, 116, 117 ; Solomon's, 153.

Wonderful deliverance, 296.

World, danger of proximity, 22 ; its strong-
holds demolished, 227.

Worship, religious, 25, 74; God's claims
upon, 75; features of, 116, 141 ; temple,
256 ; and praise, 279.

Wrath of God, 207.

Wrongdoing, pertinacity in, 227.

YEARS of David's warfare, 86.

ZADOK, the warrior priest, 49.

Zeal, 287.

Zechariah, the murder of, 260.

Zedekiah's, extinction of royal line, 319.

Zerubbabel, 14.

Zion, Castle of, 41.

Ziglag, assembly of, 45.

II.-AUTHORS QUOTED.

ADAMS quoted, 304.
Addison, 142, 187, 225, 228.
Augustine, 83.

BACON, on superstition, 54 ; asking ques-
tions, 188 ; revenge, 200 ; on friendship,
229.

Barrow, 93.

Barnes, 208.

Baxter, on harsh words, 195.

Bede, Ven., 141.

Beza, 31.

Beecher, on art, 157, 175 ; success, 268 ;
Bible, 310.

Blair, on friendship, 153.

Beaconsfield, Lord, on heroes, 49.

Blanshard, 49.

Boston, Thos., 193.

Burke, 203.

Bushnell, H., 111.

Byron, 265, 294.

CABLYLE, on producing, 18 ; music, 77 ;

work, 126, 130 ; worship, 217 ; gold, 248.
Cecil, Rev. Rd., 114, 266, 304.
Channing, 7, 11.
Charles, Mrs., 73.
Chalmers, on life, 11 ; nobility of character

119.

Cicero, 249.
Cervantes, 128.
Clifford, Dr. J., 287.
Colton, 253.
Coleridge, 64, 83.
Cowper, 7, 22, 38, 43, 59, 61, 101, 133, 185,

192, 209, 216, 229, 2:>,7, 252, 268.

DISRAELI, 310.
Dods, Dr., 5.
Donne, 33.
Dryden, 90.
Duncan, Dr., 193.

INDEX.

EDWARDS, Pres., 117.

Emmerson, on enthusiasm, 48 ; character,
87 ; wealth, 150.

FELTHAM, on reproof, 64.

Fleming, W., 16, 174.

Fontaine, La, 126.

Faber, F. W., 233.

Franklin, 233.

Froude, on orders of men, 44.

Fuller, A., 117.

GOODWIN, Thos., 72.
Gordon, Mrs., 223.
Grindon, 107.
Guthrie, Dr., 150.

HALL, Bp , on evil example, 37 ; courage, 54;
judgments, 55 ; insults, 88, 101 ; visita-
tion, 114 ; gifts, 141 ; appetite, 181 ;
God's interest, 203, 217; earthly
stability, 313 ; liberality, 316.

Hamam, on providence, 33.

Hare, 266, 268.

Havergal, F. R., 13.

Helps, on courage, 47.

Herbert, Geo., 26, 109, 138, 169, 217.

Hopkins, Bp., 19.

Houghton, Ld., 43.

Howe, John, 111.

Hood, 208.

Hughes, Thos., 310.

JOHNSON, Dr., on providence.
Jay, 314, 316.

KAY, on sacrifices, 181.

Keats, 157.

Keble, on duty, 34.

Kingsley, Chas., 131 ; on music, 165.

LEWIS, Taylor, 4, 70.
Louis XIV., 114.
Leighton, Arbp., 157, 277.
Locke, J., on education, 308.
Longfellow, 103, 113, 137, 179.
Livingstone, J., 77.
Luther, 8, 133, 175, 257.

31ACDONALD, Geo., 7.

Macleod, N., D.D., on a blessed home, 55.

Massinger, 49.

May, 13.

Melancthon, on prayer, 181.

More, Sir J, 260.

Milman, Dean, 123.

Milton, 56, 58, 77, 111, 148, 226, 237, 265,

287, 300.
Munger, on music, 163.

NAPOLEON I., on true wisdom, 151 ; sayings,

251, 253.

Newman, J. H., 208.
Newton, John, 213.

Nicholls, on judgments, 22; honour to
parents, 133.

OVID, quoted, 193.

PAEKEB, Dr., 156, 164, 196, 208, 281, 291.

Pascal, on apostasy, 181 ; evil, 203.

Patrick, Bp., quoted, 88, 250.

Paley, quoted, 90.

Penn.W., 122.

Power, P. B., 77.

Pope, 33, 61, 90, 198, 268, 315.

Priests, maintained, 291.

Plato, quoted, 239.

Pym, on oppression, 196.

RlCHAEDSON, S., 13,
Richmond, Legh, 76.
Richter, quoted, 127.
Reynolds, Sir J., 233.
Roberts, 85.
Robertson, quoted, 149.
Ruskin, on names, 11; art, 160; worship,
186.

SCHILLEE, quoted, 248.

Seneca, on gold, 193.

Shakespeare, 8, 15, 19, 44, 49, 66, 90, 106,

128, 133, 208, 220, 231, 263.
Shirley, quoted, 266.
Sidney, quoted, 113.
Sheridan, 213.
Smiles, S., 49, 283, 310.
Sophocles, 142.
South, 122, 258, 266, 268, 300.
Stanley, Dean, 28, 51, 94, 95, 101, 149, 155,

162, 188, 255, 300.
Spurgeon, 70, 193, 206.
Swift, Dean, 198.
Swinnock, quoted, 260.
Smyth, on inspiration, 29.

TAYLOB, J., Bp., 101; on prosperity, 150;

hiding sin, 227.
Taylor, Jane, quoted, 11.
Tennyson, 95, 120, 171, 253.
Talleyrand, 114.
Thackeray, quoted, 13.
Thomas, Dr., 203.
Thomson, quoted, 249.
Tupper, Martin, 111, 113.

VAUGHAN, Dr., on cities, 26.
Vinet, quoted, 266.

WASHINGTON, 215.
Webster, quoted, 225.
Wellington, 266.
Wordsworth, 150, 281.
Wordsworth, Bp., 277.

YOUNG, 5, 11, 22, 53, 55, 133, 140, 208, 235,
316.

INDEX.

ANECDOTES AND ILLUSTRATIVE INCIDENTS,

AMBASSADORS, English, at Persian Court, 61.
Ambrose and Emperor Theodosius, 269.
Alexander the Great, 252.
Alexander, Dr., and preaching, 302.
Augustine's saying, 232.

BATTLE Abbey, motto of, 89.
Bede, Ven., dying, 316.
Beza's will, 305.
Blucher at Waterloo, 91.
Brown, J., of Haddington, 83.
Buller, Judge, and advice, 198.
Byron's fame, 80.

CAMBTSES lost army, 294.

Captain, an English, 126.

Cato's complaint, 224.

Cassar's letters, 228.

Chalmers' prayer, 16 ; on astronomy, 77.

Chanting in old monasteries, 77.

Charles V., 309.

Charles VIII., expedition against Naples,

214.

Charles IX. of France, death of, 259.
Chrysostom's hearers, 205.
Clifford, Dr., 49.
Councillor French, 197.
Courage illustrated, 300.
Cyprian and Proconsul, 201.

DEATH, nobleman's, 192.

EDWARD Confessor and kingdom, 92.
Eliot refusing bribes, 43.
Elizabeth, Queen, and courtier, 290.
Emperor Joseph II., visit to Haller, 18.

FRANCE, nobility of, 194, 195.
French officer's conversion, 92.

GARDNER, Bp., and English exiles, 201.
George III., reproof of clergyman, 259.
God save the King, 256.
Greville's history, 212.

HAYDN'S musical lessons, 193.

Handel and music, 108.

Heber, Bp., poem on Solomon's temple, 187.

Henry IV. of France, 260.

Horace Vere, Sir, in council of war, 44.

KING John and subjects, 198.

King of Sweden's prayer before battle, 22 ;

of Naples and loss, 198.
Kingsley's, C., birthday, 223.

LATIMER'S motto, 89.

Lind, Jenny, and art, 77.
Livingstone's journal, 316.
Lowel, 321.
Lewis, St., 52.
Louis XIV., 195, 260.

Luther's schoolmaster, 11; at Worms, 43;.
prayer, 61 ; in closet, 213.

MASSILLON'S preaching, 73.
Mary, Queen of Scots, 257.
Mathews, Father, music of, 282.
Mahommed and army dispute, 122.
Midas and gold, 248.
Mottoes of City company, 73.
Mother and clergyman, 252.

NAPOLEON'S attack, 49 ; relations, 83 ;
escape from Elba, 223 ; saying, 226,
252 ; Russian expedition, 296.

Nero, 260.

OFFICER'S command, 61.
Orange, William of, in war, 22,
Otho II., Emperor of Germany, 200.

PERSIAN custom and fire, 272 ; invasion oi

Greece, 296.

Philip and Antipater, 226 ; victory of, 227.
Pliny and worship, 315.

RICHARD II. deposed, 92.
Ruf us and Anselm, 222.

SCHILLER, 114,

Scipio and the Romans, 23(5.

Sennacherib's fall remembered, 298.

Scotch lady, 106.

Solon's laws, 315.

Singing in battle, 55; in St. Paul's Cross,

117.

Statue in Windsor Castle, 310.
Stanley, 307.
Strafford and block, 80.

TACITUS, 48.
Turks, 87.

VOLTAIRE'S printing press, 227.

WAR and Romans, 122.

Wellington on battlefield, 43, 59 ; saluted,

46.
Wesley, John, and Romanist, 83 ; advice of,

306.

XERXES and Council, 198.

INDEX.

Til

IV.-ILLUSTRATED TEXTS.

PAGE

Acts v. 39 210

xvii. 26 64

1 Cor. xiv. 33-40 33

Col. ii. 17 160

Deut. xxxii. 3 41

Eph. ii. 20 102

iii. 12 193

v. 1 65

Ecc.vi. 12 138

ix. 12 297

Gen. iv. 29 4

vi. 16 312

18 71

x. 9 6

11 5

Is. vii. 9 274

xxiv. 5 71

xxvi. 9 54

xliii. 16 80

Ixvi. 5 307

Jer. i. 10 215

v. 30, 31 237

x. 10 219

xxii. 11, 12 317

Josh. vii. 15 8

Jobvi. 4 95

xxxiv. 2<) 215

Uohnii. 2 99

1 Kings xi. 36

Luke i. 5 114

Mai. vii. 8 219

Math. ii. 6 40

Neb. iii. 34 40

viii. 10 49

1
IP

I
>I

^2
<

Pet. i. 15

PAGE

ii. 5

105

s. v. 3

173

, XV. 1

, xii. 2

130

xx. 7

176,201

xxi. 12

xxv. 14

126

xxvii. 5

xxxiv. 16

123

xxxix. 6

138

xcvi. 9

cv. 12

cxxvii. 1

167

'rov. xi. 24

282

xvi. 3

xxi. 1, 22 ...

xxiv. 27

.. 53

xxvii. 18 ..."

119

xxix. 25

.. 224

xxx. 27

torn. i. 13.

206

ii. 1

212

Sam. T. 9

,, vi. 7

vii. 12

317

Tim. i. 16

302

vi. 20

... 200

Tim. i. 14

201

i. 6

Thess. ii. 11, 12

239

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MAR 1 7 1971

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