We continue our reading of the books of Chronicles during the present month. First Chronicles, as we saw, was largely devoted to David and his provision for the coming of the glorious reign of his son Solomon. The second book begins with that reign. In many ways it seems to be a wonderful new beginning. We are again introduced to the Tabernacle for the first time since the captivity of the Ark. True, it is not now at Shiloh, but is found at Gibeah (chap. 1:3). The Ark, however, had been brought by David up to Mount Zion and the place which he had prepared for it. The Brazen Altar, however, was still in connection with the Tabernacle, and it was to this that Solomon resorted. He offered multitudes of burnt-sacrifices there, and there God appeared to him. He asks him his wish, a most testing question, for it would bring out the state of the king. But there is evidently genuine faith in this young man, however much there was also of that which would subsequently prove a peril if it were not judged, and Solomon shows, in his desire for wisdom to reign in the fear of God over His people, that he appreciated the responsibilities and the needs of his position. God gives him not merely what he had asked, but that which he had not asked,- riches and glory.
The first part of the book is devoted to the account of his glorious reign. The house of God, provided for by David, is built largely through the help of the king of Tyre. Most of this is, as we have said, typical. In the assistance of the king of Tyre we have the coming in of the Gentiles in connection with our Lord's Millennial reign. "Gentiles shall come to thy light and kings to the brightness of thy rising" (Isa. 60:3).
The house of God is built in all its splendor, and many most interesting details are given here. Everything is in beautiful accord with the typical place which it occupies, looking forward, as we have said, to the splendor of the Millennial kingdom of our Lord. Solomon's priestly prayer would seem to be a typical fulfilment of the reign of our blessed Lord, who shall sit as a Priest upon His throne and between whom and Jehovah will be the counsel of abiding peace. He is the true Solomon, the peaceable One, the effect of whose righteousness shall be " quietness and assurance forever."
The closing chapter of his life (Chap. 9:) records the visit of the queen of Sheba, where we have in fuller measure even yet, the typical fulfilment of the gathering of the Gentiles to the Lord and to His house. No mention is made of Solomon's fearful failures. As we have said, the history is typical and dispensational, rather than personal, and we see the man laid quietly to rest without any account being given of the fearful fall and dishonor to God, of his later years.
From chap. 10:to the end of the book we have a sad contrast to the brilliancy of the reign of Solomon. That had given us typically our Lord's reign. Although, being but a type, it had in it the seeds of decay. These manifest themselves all too quickly after the king's death, and under his son Rehoboam, division comes in. From there to the close of the book, it is a narrative of departure from God on the part of the kings ; God's chastening of the people by allowing their enemy to prevail over them; the hostility of the ten tribes, who, under Jeroboam have apostatized from the true worship of God, worshiping Him, as distinctly forbidden, in the golden calves set up at Bethel and Dan.
As has already been said, the history is largely that of Judah. Many of the kings were men of faith and obedience to God, with considerable lowliness. Indeed, some of those who had grievously dishonored Him, still in the time of their strait turned to Him, and found Him the unchanging God who shows mercy.
Abijah, the successor of Rehoboam, is a man of considerable obedience and faith in God. He is succeeded by his son, Asa, who is particularly marked as a faithful man, especially at the beginning of his reign. He is correspondingly successful, purging out idolatry and even deposing the wicked queen-mother. His testing, alas, however, brings out elements of self-will unjudged, shown in the refusal of the message of God, and therefore chastening at His hands. He dies somewhat under a cloud, although in the main his life had been a faithful one.
Jehoshaphat, his son, succeeds him, also a man of fine and striking character, but much marred in his testimony by weakly joining affinity with the idolatrous king of the ten tribes. This unequal yoke brings its sure consequences, but in the main, personally, Jehoshaphat was a man of faith, although too weak to be a genuine deliverer for the people. However, in Chap. 20:, when there was an immense irruption of Moab and Ammon, Jehoshaphat laid fast hold upon God, and there was a wonderful victory.
Jehoram, his son, (Chap. 21:) was in sad contrast with Jehoshaphat, and a proof of the defiling nature of all unholy alliances. He united himself with the house of the wicked Ahab and showed fully the character that belongs to the northern kingdom.
His son, Ahaziah, shows this in even a more marked way, and his mother Athaliah, the daughter of Ahab, does her utmost to blot out the whole family of king David. But God has other purposes in view surely, as His beloved Son is to come of the seed of David. Therefore, the little Joash is preserved, through the faithfulness of Jehoiada, the priest, in the midst of all this anarchy, and in due time is in his place as king (chaps, 23:, 24:).
Joash is a negative character, faithful so long as the strong hand of Jehoiada, the priest, is with him; but after his death, the king weakly yields to the seductions of the princes of Judah and departs from the Lord. His end is tragic. He is assassinated:an end which he had escaped in early childhood, through the faithfulness of one who was truly devoted to God (chap. 24:).
His son, Amaziah, makes a good beginning and is correspondingly successful; then falling into idolatry, he too comes under the judgment of God and is also slain (chap. 25:).
His son, Uzziah, called in Kings, Azariah, succeeds him. The same story is repeated here. Beginning in faithfulness, there is much blessing. Lifted up with pride, he intrudes into the priest's office and is smitten with leprosy and dies, a separated man, though having lived a long life. It is noteworthy that the prophetic ministry of Isaiah begins at this time.
Nothing special is laid to the charge of Jotham, his successor (Chap. 27:). Significantly it is said he "became mighty because he prepared his ways before the Lord his God." But he is succeeded (Chap. 28:) by that fearful apostate Ahaz, who deliberately turns away from God and follows idolatry.
After his death, we have the admirable reign of Hezekiah. How striking it is that an unfaithful king is succeeded by one who seeks to recover the people to God, as showing that the Spirit of God was still at work in this beloved nation of Judah! But things grow darker, though individually faith comes out brightly in the history of Hezekiah (chaps, xxix-32:).
Manasseh, his son, is in fearful contrast with the faithful Hezekiah, and yet here, God's mercy is brought out in the most striking way, for the wicked king is brought to repentance, after he was carried in captivity to Babylon. In answer to his repentant prayers, he is restored to Jerusalem. What a lesson this should have been to the people at large; but alas, their own unrepentant rebellion against God necessitated that they, too, should be carried to the very same place from which Manasseh had been restored.
Of Anion, his wicked son, we need say little, but faith shines out more brightly than ever in all this gloom, in king Josiah, whose life of devoted obedience to God is most edifying. In his reign the temple was restored, and the word of God given its proper place. But he passes away, and little is left but for the wretched unbelief and heartless disobedience of the people to manifest themselves in their kings until there is no remedy, and Jerusalem is captured, the temple destroyed, the people carried away captive to Babylon. But it is most beautiful to mark that the very close of the book (Chap. 36:22) gives the proclamation of Cyrus for the rebuilding of the Lord's house in Jerusalem. Thus there is an intimation of recovery at the very close.
We must also say a word as to the brief epistle to the Philippians, in the New Testament. This is so familiar to our readers that we need only mention that its theme throughout is Christ as the object of the heart. Each of the four chapters brings this out beautifully.
Chap. 1:, Christ is the Source and Object of our life; Chap. 2:, the Example; Chap. 3:, the Object before us in glory; Chap. 4:, the all-sufficient supply of our need in every circumstance.