o
 
 THE 
 
 Preacher's Complete J?omtlettcal 
 
 COMMENTARY 
 
 ON THE 
 
 OLD TESTAMENT 
 
 (ON AN ORIGINAL PLAN) 
 
 EDitfy Critical anb Cxplanatorf Holes, 3 n ^ ces / 
 
 BY 
 
 VARIOUS AUTHORS. 
 
 LONDON ? 
 
 RICHARD D. DICKINSON, FARRINGDON STREET. 
 
 1890.
 
 A 
 
 HOMILETICAL COMMENTARY 
 
 ON THE BOOKS OF 
 
 CHRONICLES. 
 
 BY 
 
 EEV, JAMES WOLFENDALE, 
 
 LONDON : 
 
 RICHARD D. DICKINSON, FARRINGDON STREET. 
 
 1890.
 
 HOMILETIC COMMENTARY 
 
 ON 
 
 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 ; 
 
 7
 
 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. 
 
 9
 
 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]. 
 
 11
 
 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']. 
 
 13
 
 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'] . 
 
 15
 
 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\. 
 
 17
 
 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]. 
 
 19
 
 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 
 
 21
 
 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] 
 
 22
 
 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 
 
 23
 
 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). 
 
 25
 
 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]. 
 
 26
 
 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 
 
 27
 
 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. 
 
 28
 
 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 
 
 29
 
 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.]. 
 
 31
 
 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\. 
 
 33
 
 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. 
 
 35
 
 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 
 
 37
 
 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. 
 
 28
 
 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 
 
 39
 
 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 
 
 41
 
 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\. 
 
 43
 
 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*" 
 
 45
 
 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 
 
 47
 
 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." 
 
 48
 
 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). 
 
 49
 
 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 
 
 51
 
 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, 
 
 52
 
 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 
 
 53
 
 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}. 
 
 55
 
 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]. 
 
 57
 
 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 
 
 59
 
 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 
 
 61
 
 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
 
 I 
 
 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. 
 
 63
 
 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 
 
 65
 
 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\ * * * 
 
 06
 
 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- 
 
 67
 
 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 
 
 69
 
 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 
 
 71
 
 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 
 
 73
 
 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 
 
 75
 
 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). 
 
 77
 
 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 
 
 79
 
 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 
 
 80
 
 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 
 
 81
 
 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 
 
 85
 
 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. 
 
 87
 
 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 
 
 89
 
 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- 
 
 91
 
 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 
 
 95
 
 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- 
 
 97
 
 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.]. 
 
 98
 
 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 
 
 99
 
 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. 
 120
 
 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 
 
 123
 
 HOM1LETIC COMMENTARY: CHRONICLES. [CHAP. xxvn. 
 
 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 
 124
 
 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, 
 
 125
 
 HOM1LET1C COMMENTARY: CHRONICLES. 
 
 . 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 
 
 127
 
 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 
 128
 
 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- 
 
 129
 
 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 
 130
 
 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." 
 
 163
 
 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 
 
 164
 
 CHAP. VI.] 
 
 HOM1LETIC COMMENTARY: CHRONICLES. 
 
 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 
 
 165
 
 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 
 166
 
 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 
 
 167
 
 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. 
 168
 
 CHAP. VI.] 
 
 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 
 
 169
 
 HOM1LETIC COMMENTARY: CHRONICLES. [cm*, vi. 
 
 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 
 170
 
 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 
 
 171
 
 UOMILETIC COMMENTARY: CHRONICLES. 
 
 [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]. 
 
 175
 
 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. 
 
 179
 
 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. 
 188
 
 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 
 
 189
 
 HOMILETIC COMMENTARY: CHRONICLES. [CHAP. ix. 
 
 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 
 190
 
 CHAP. IX.] 
 
 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." 
 
 191
 
 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." 
 192
 
 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. 
 
 217
 
 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 
 
 229
 
 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 
 
 239
 
 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 
 
 241
 
 HOMILETIC COMMENTARY: CHRONICLES. [CHAP, six 
 
 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 
 242
 
 CHAP. XX.] 
 
 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 
 
 243
 
 HOMILETIC COMMENTARY: CHRONICLES. [CHAP. xx. 
 
 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). 
 244
 
 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], 
 
 245
 
 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 
 
 247
 
 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 
 256
 
 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 
 
 257
 
 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 
 260
 
 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]. 
 
 261
 
 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
 
 CHAP. XXV.] 
 
 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 
 
 265
 
 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 
 268
 
 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). 
 
 271
 
 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 
 
 1 
 
 ^2 
 < 
 
 Pet. i. 15 
 
 PAGE 
 
 65 
 
 ii. 5 
 
 105 
 
 s. v. 3 
 
 173 
 
 , XV. 1 
 
 51 
 
 , xii. 2 
 
 130 
 
 xx. 7 
 
 176,201 
 
 xxi. 12 
 
 85 
 
 xxv. 14 
 
 126 
 
 xxvii. 5 
 
 58 
 
 xxxiv. 16 
 
 123 
 
 xxxix. 6 
 
 138 
 
 xcvi. 9 
 
 73 
 
 
 74 
 
 cv. 12 
 
 71 
 
 cxxvii. 1 
 
 81 
 
 
 167 
 
 'rov. xi. 24 
 
 282 
 
 xvi. 3 
 
 58 
 
 xxi. 1, 22 ... 
 
 57 
 
 xxiv. 27 
 
 .. 53 
 
 xxvii. 18 ..." 
 
 119 
 
 xxix. 25 
 
 .. 224 
 
 xxx. 27 
 
 90 
 
 torn. i. 13. 
 
 78 
 
 23 
 
 206 
 
 ii. 1 
 
 212 
 
 Sam. T. 9 
 
 40 
 
 ,, vi. 7 
 
 53 
 
 vii. 12 
 
 317 
 
 Tim. i. 16 
 
 302 
 
 vi. 20 
 
 ... 200 
 
 Tim. i. 14 
 
 201 
 
 i. 6 
 
 48 
 
 Thess. ii. 11, 12 
 
 239
 
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