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Created page with "{{Infobox_Contents | topic_name = Matthew Henry Concise Bible Commentary : 2 Chronicles | subtopics = Ancient Israel and Judah | opinion_pieces = {{short_opinions}} * Te..."
{{Infobox_Contents |
topic_name = Matthew Henry Concise Bible Commentary : 2 Chronicles |
subtopics = [[Ancient Israel and Judah]] |
opinion_pieces = {{short_opinions}}
* [[Text:EBD:Kings, The Books of|Easton's Bible Dictionary entry on 2 Chronicles]] |
}}
Read the book of [[2 Chronicles]] from the [[Holy Bible|Bible]]
{{chapters}}
[[2 Chronicles 1|1]]
[[2 Chronicles 2|2]]
[[2 Chronicles 3|3]]
[[2 Chronicles 4|4]]
[[2 Chronicles 5|5]]
[[2 Chronicles 6|6]]
[[2 Chronicles 7|7]]
[[2 Chronicles 8|8]]
[[2 Chronicles 9|9]]
[[2 Chronicles 10|10]]
[[2 Chronicles 11|11]]
[[2 Chronicles 12|12]]
[[2 Chronicles 13|13]]
[[2 Chronicles 14|14]]
[[2 Chronicles 15|15]]
[[2 Chronicles 16|16]]
[[2 Chronicles 17|17]]
[[2 Chronicles 18|18]]
[[2 Chronicles 19|19]]
[[2 Chronicles 20|20]]
[[2 Chronicles 21|21]]
[[2 Chronicles 22|22]]
[[2 Chronicles 23|23]]
[[2 Chronicles 24|24]]
[[2 Chronicles 25|25]]
[[2 Chronicles 26|26]]
[[2 Chronicles 27|27]]
[[2 Chronicles 28|28]]
[[2 Chronicles 29|29]]
[[2 Chronicles 30|30]]
[[2 Chronicles 31|31]]
[[2 Chronicles 32|32]]
[[2 Chronicles 33|33]]
[[2 Chronicles 34|34]]
[[2 Chronicles 35|35]]
[[2 Chronicles 36|36]]
==Commentary==
[[Text:MHC Concise 2 Chronicles 1|1]]
[[Text:MHC Concise 2 Chronicles 2|2]]
[[Text:MHC Concise 2 Chronicles 3|3]]
[[Text:MHC Concise 2 Chronicles 4|4]]
[[Text:MHC Concise 2 Chronicles 5|5]]
[[Text:MHC Concise 2 Chronicles 6|6]]
[[Text:MHC Concise 2 Chronicles 7|7]]
[[Text:MHC Concise 2 Chronicles 8|8]]
[[Text:MHC Concise 2 Chronicles 9|9]]
[[Text:MHC Concise 2 Chronicles 10|10]]
[[Text:MHC Concise 2 Chronicles 11|11]]
[[Text:MHC Concise 2 Chronicles 12|12]]
[[Text:MHC Concise 2 Chronicles 13|13]]
[[Text:MHC Concise 2 Chronicles 14|14]]
[[Text:MHC Concise 2 Chronicles 15|15]]
[[Text:MHC Concise 2 Chronicles 16|16]]
[[Text:MHC Concise 2 Chronicles 17|17]]
[[Text:MHC Concise 2 Chronicles 18|18]]
[[Text:MHC Concise 2 Chronicles 19|19]]
[[Text:MHC Concise 2 Chronicles 20|20]]
[[Text:MHC Concise 2 Chronicles 21|21]]
[[Text:MHC Concise 2 Chronicles 22|22]]
[[Text:MHC Concise 2 Chronicles 23|23]]
[[Text:MHC Concise 2 Chronicles 24|24]]
[[Text:MHC Concise 2 Chronicles 25|25]]
[[Text:MHC Concise 2 Chronicles 26|26]]
[[Text:MHC Concise 2 Chronicles 27|27]]
[[Text:MHC Concise 2 Chronicles 28|28]]
[[Text:MHC Concise 2 Chronicles 29|29]]
[[Text:MHC Concise 2 Chronicles 30|30]]
[[Text:MHC Concise 2 Chronicles 31|31]]
[[Text:MHC Concise 2 Chronicles 32|32]]
[[Text:MHC Concise 2 Chronicles 33|33]]
[[Text:MHC Concise 2 Chronicles 34|34]]
[[Text:MHC Concise 2 Chronicles 35|35]]
[[Text:MHC Concise 2 Chronicles 36|36]]
{{mhc import}}
'''Commentary on the book of [[2 Chronicles]]'''
[[Solomon]]'s choice of wisdom, His strength and wealth.
--SOLOMON began his reign with a pious, public visit to [[God]]'s altar. Those that pursue present things most eagerly, are likely to be disappointed; while those that refer themselves to the providence of [[God]], if they have not the most, have the most comfort. Those that make this [[world]] their end, come short of the other, and are disappointed in this also; but those that make the other [[world]] their end, shall not only obtain that, and full satisfaction in it, but shall have as much of this [[world]] as is good for them, in their way. Let us then be contented, without those great things which men generally covet, but which commonly prove fatal snares to the soul.
----
'''Chapter''' 2
[[Solomon]]'s message to Huram respecting the temple, His treaty with Huram.
--[[Solomon]] informs Huram of the particular services to be performed in the temple. The mysteries of the true [[religion]], unlike those of the Gentile superstitions, sought not concealment. [[Solomon]] endeavoured to possess Huram with great and high thoughts of the [[God]] of [[Israel]]. We should not be afraid or ashamed to embrace every opportunity to speak of [[God]], and to impress others with a deep sense of the importance of his favour and service. Now that the people of [[Israel]] kept close to the law and [[worship]] of [[God]], the neighbouring nations were willing to be taught by them in the true [[religion]], as the [[Israelites]] had been willing in the days of their apostacy, to be infected with the idolatries and superstitions of their neighbours. A wise and pious king is an evidence of the [[Lord]]'s special [[love]] for his people. How great then was [[God]]'s [[love]] to his believing people, in giving his only-begotten Son to be their Prince and their [[Saviour]].
----
'''Chapter''' 3
The building of the temple.
--There is a more particular account of the building of the [[temple]] in 1Ki 6. It must be in the place [[David]] had prepared, not only which he had purchased, but which he had fixed on by [[Divine]] direction. Full instructions enable us to go about our work with certainty and to proceed therein with comfort. Blessed be [[God]], the Scriptures are enough to render the man of [[God]] thoroughly furnished for every good work. Let us search the Scriptures daily, beseeching the [[Lord]] to enable us to understand, believe, and obey his word, that our work and our way may be made plain, and that all may be begun, continued, and ended in him. Beholding [[God]], in [[Christ]], his true Temple, more glorious than that of [[Solomon]]'s, may we become a spiritual house, a habitation of [[God]] through the [[Spirit]].
----
'''Chapter''' 4
The furniture of the temple.
--Here is a further account of the furniture of [[God]]'s house. Both without doors and within, there was that which typified the [[grace]] of the [[gospel]], and shadowed out good things to come, of which the substance is [[Christ]]. There was the brazen altar. The making of this was not mentioned in the book of Kings. On this all the sacrifices were offered, and it sanctified the gift. The people who worshipped in the courts might see the sacrifices burned. They might thus be led to consider the great Sacrifice, to be offered in the fulness of time, to take away [[sin]], and put an end to death, which the blood of bulls and goats could not possibly do. And, with the smoke of the sacrifices, their hearts might ascend to heaven, in holy desires towards [[God]] and his favour. In all our devotions we must keep the eye of [[faith]] fixed upon [[Christ]]. The furniture of the temple, compared with that of the tabernacle, showed that [[God]]'s [[church]] would be enlarged, and his worshippers multiplied. Blessed be [[God]], there is enough in [[Christ|Jesus Christ]] for all.
----
'''Chapter''' 5
''Chapter Outline''
The ark placed in the temple.
(1-10)
The [[temple]] filled with glory.
(11-14)
'''Verses''' 1-10
The ark was a type of [[Christ]], and, as such, a token of the presence of [[God]]. That gracious promise, Lo, I am with you alway, even unto the end of the world, does, in effect, bring the ark into our religious assemblies, if we by [[faith]] and [[prayer]] plead that promise; and this we should be most earnest for. When [[Christ|Jesus Christ]] is formed in a soul, the law written in the heart, the ark of the covenant settled there, so that it becomes the [[temple]] of the [[Holy Spirit|Holy Ghost]], there is true satisfaction in that soul.
'''Verses''' 11-14
[[God]] took possession of the temple; he filled it with a cloud. Thus he signified his acceptance of this temple, to be the same to him that the tabernacle of [[Moses]] was, and assured his people that he would be the same in it. Would we have [[God]] dwell in our hearts, we must leave room for him; every thing else must give way. The Word was made flesh; and when he comes to his temple, like a refiner's fire, who may abide the day of his coming? May he prepare us for that day.
----
'''Chapter''' 6
[[Solomon]]'s [[prayer]] at the dedication of the temple.
--The order of [[Solomon]]'s [[prayer]] is to be observed. First and chiefly, he prays for [[Repentance|repentance]] and forgiveness, which is the chief blessing, and the only solid foundation of other mercies: he then prays for temporal mercies; thereby teaching us what things to mind and desire most in our [[prayer]]s. This also [[Christ|Jesus Christ]] hath taught us in his perfect pattern and form of [[prayer]], where there is but one [[prayer]] for outward, and all the rest are for spiritual blessings. The [[temple]] typified the human nature of [[Christ]], in whom dwelleth all the fulness of the Godhead bodily. The ark typified his obedience and sufferings, by which repenting sinners have access to a reconciled [[God]], and communion with him. [[Jehovah]] has made our nature his resting-place for ever, in the person of Emmanuel, and through him he dwells with, and delights in his [[church]] of redeemed sinners. May our hearts become his resting-place; may [[Christ|Jesus Christ]] dwell therein by faith, consecrating them as his temples, and shedding abroad his [[love]] therein. May the Father look upon us in and through his Anointed; and may he remember and bless us in all things, according to his [[mercy]] to sinners, in and through [[Christ]].
----
'''Chapter''' 7
[[God]]'s answer to [[Solomon]]'s [[prayer]].
--[[God]] gave a gracious answer to [[Solomon]]'s [[prayer]]. The mercies of [[God]] to sinners are made known in a manner well suited to impress all who receive them, with his majesty and [[holiness]]. The people worshipped and praised [[God]]. When he manifests himself as a consuming Fire to sinners, his people can [[rejoice]] in him as their Light. Nay, they had reason to say, that [[God]] was good in this. It is of the [[Lord]]'s mercies we are not consumed, but the sacrifice in our stead, for which we should be very thankful. And whoever beholds with true faith, the [[Saviour]] agonizing and dying for man's [[sin]], will, by that view, find his godly sorrow enlarged, his hatred of [[sin]] increased, his soul made more watchful, and his life more holy. [[Solomon]] prosperously effected all he designed, for adorning both [[God]]'s house and his own. Those who begin with the service of [[God]], are likely to go on successfully in their own affairs. It was [[Solomon]]'s praise, that what he undertook, he went through with; it was by the [[grace]] of [[God]] that he prospered in it. Let us then stand in awe, and [[sin]] not. Let us [[fear]] the [[Lord]]'s displeasure, [[hope]] in his [[mercy]], and walk in his commandments.
----
'''Chapter''' 8
[[Solomon]]'s buildings and trade.
--It sometimes requires more wisdom and resolution to govern a family in the [[fear]] of [[God]], than to govern a kingdom with reputation. The difficulty is increased, when a man has a hinderance instead of a help meet in the wife of his bosom. [[Solomon]] kept up the holy sacrifices, according to the law of [[Moses]]. In vain had the altar been built, in vain had fire come down from heaven, if sacrifices had not been constantly brought. Spiritual sacrifices are required of us, which we are to bring daily and weekly; it is good to be in a settled method of devotion. When the service of the [[temple]] was put into good order, it is said, The house of the [[Lord]] was perfected. The work was the main matter, not the place; the [[temple]] was unfinished till all this was done. [[Canaan]] was a rich country, and yet must send to Ophir for gold The [[Israelites]] were a wise people, but must be beholden to the king of Tyre for men that had knowledge of the seas. Grace, and not gold, is the best riches, and acquaintance with [[God]] and his law, the best knowledge. Leaving the [[children]] of this [[world]] to scramble for the toys of this world, may we, as the [[children]] of [[God]], lay up our treasure in heaven, that where our treasure is, our hearts also may be.
----
'''Chapter''' 9
''Chapter Outline''
The queen of Sheba.
(1-12)
[[Solomon]]'s riches, and his death.
(13-31)
'''Verses''' 1-12
This history has been considered, 1Ki 10; yet because our [[Saviour]] has proposed it as an example in seeking after him, Mt 12:42, we must not pass it over without observing, that those who know the worth of true wisdom will grudge no pains or cost to obtain it. The queen of Sheba put herself to a great deal of trouble and expense to hear the wisdom of [[Solomon]]; and yet, learning from him to serve [[God]], and do her duty, she thought herself well paid for her pains. Heavenly wisdom is that pearl of great price, for which, if we part with all, we make a good bargain.
'''Verses''' 13-31
The imports here mentioned, would show that prosperity drew the minds of [[Solomon]] and his subjects to the [[love]] of things curious and uncommon, though useless in themselves. True wisdom and happiness are always united together; but no such alliance exists between wealth and the enjoyment of the things of this life. Let us then acquaint ourselves with the [[Saviour]], that we may find rest for our souls. Here is [[Solomon]] reigning in wealth and power, in ease and fulness, the like of which could never since be found; for the most known of the great princes of the earth were famed for their wars; whereas [[Solomon]] reigned forty years in profound [[peace]]. The promise was fulfilled, that [[God]] would give him riches and honour, such as no kings have had or shall have. The lustre wherein he appeared, was typical of the spiritual [[glory]] of the kingdom of the [[Messiah]], and but a faint representation of His throne, which is above every throne. Here is [[Solomon]] dying, and leaving all his wealth and power to one who he knew would be a fool! Ec 2:18, 19. This was not only vanity, but vexation of spirit. Neither power, wealth, nor wisdom, can ward off or prepare for the stroke of death. But thanks be to [[God]] who giveth the victory to the true [[believer]], even over this dreaded enemy, through [[Jesus Christ|Jesus Christ]] our [[Lord]].
----
'''Chapter''' 10
The ten tribes revolt from Rehoboam.
--Moderate counsels are wisest and best. Gentleness will do what violence will not do. Most people like to be accosted mildly. Good words cost only a little self-denial, yet they purchase great things. No more needs to be done to ruin men, than to leave them to their own pride and passion. Thus, whatever are the devices of men, [[God]] is doing his own work by all, and fulfilling the word which he has spoken. No man can bequeath his prosperity to his heirs any more than his wisdom; though our [[children]] will generally be affected by our conduct, whether good or bad. Let us then seek those good things which will be our own for ever; and crave the blessing of [[God]] upon our posterity, in preference to wealth or worldly exaltation.
----
'''Chapter''' 11
''Chapter Outline''
Rehoboam forbidden to war against [[Israel]].
(1-12)
The priests and [[Levites]] find refuge in [[Judah]].
(13-23)
'''Verses''' 1-12
A few good words might have prevented the rebellion of Rehoboam's subjects; but all the force of his kingdom cannot bring them back. And it is in vain to contend with the purpose of [[God]], when it is made known to us. Even those who are destitute of true faith, will at times pay some regard to the word of [[God]], and be kept by it from wrong actions, to which they are prone by nature.
'''Verses''' 13-23
When the priests and [[Levites]] came to [[Jerusalem]], the devout, pious [[Israelites]] followed them. Such as set their hearts to seek the [[Lord]] [[God]] of [[Israel]], left the inheritance of their fathers, and went to [[Jerusalem]], that they might have free access to the altar of [[God]], and be out of the [[temptation]] to [[worship]] the calves. That is best for us, which is best for our souls; in all our choices, religious advantages must be sought before all outward conveniences. Where [[God]]'s faithful priests are, his faithful people should be. And when it has been proved that we are willing to renounce our worldly interests, so far as we are called to do so for the sake of [[Christ|Jesus Christ]] and his [[gospel]], we have good evidence that we are truly his disciples. And it is the interest of a nation to protect [[religion]] and religious people.
----
'''Chapter''' 12
Rehoboam, forsaking the [[Lord]], is punished.
--When Rehoboam was so strong that he supposed he had nothing to fear from Jeroboam, he cast off his outward profession of [[godliness]]. It is very common, but very lamentable, that men, who in distress or danger, or near death, seem much engaged in seeking and serving [[God]], throw aside all their [[religion]] when they have received a merciful deliverance. [[God]] quickly brought troubles upon [[Judah]], to awaken the people to repentance, before their hearts were hardened. Thus it becomes us, when we are under the rebukes of Providence, to justify [[God]], and to judge ourselves. If we have humbled hearts under humbling providences, the affliction has done its work; it shall be removed, or the property of it be altered. The more [[God]]'s service is compared with other services, the more reasonable and easy it will appear. Are the laws of temperance thought hard? The effects of intemperance will be found much harder. The service of [[God]] is perfect liberty; the service of our lusts is complete slavery. Rehoboam was never rightly fixed in his [[religion]]. He never quite cast off [[God]]; yet he engaged not his heart to seek the [[Lord]]. See what his fault was; he did not serve the [[Lord]], because he did not seek the [[Lord]]. He did not pray, as [[Solomon]], for wisdom and grace; he did not consult the word of [[God]], did not seek to that as his oracle, nor follow its directions. He made nothing of his [[religion]], because he did not set his [[heart]] to it, nor ever came up to a steady resolution in it. He did evil, because he never was determined for good.
----
'''Chapter''' 13
Abijah overcomes Jeroboam.
--Jeroboam and his people, by apostacy and [[idolatry]], merited the severe punishment Abijah was permitted to execute upon them. It appears from the character of Abijah, 1Ki 15:3, that he was not himself truly religious, yet he encouraged himself from the [[religion]] of his people. It is common for those that deny the power of [[godliness]], to boast of the form of it. Many that have little [[religion]] themselves, value it in others. But it was true that there were numbers of pious worshippers in [[Judah]], and that theirs was the more righteous cause. In their distress, when danger was on every side, which way should they look for deliverance unless upward? It is an unspeakable comfort, that our way thither is always open. They cried unto the [[Lord]]. Earnest [[prayer]] is crying. To the cry of [[prayer]] they added the shout of faith, and became more than conquerors. Jeroboam escaped the sword of Abijah, but [[God]] struck him; there is no escaping his sword.
----
'''Chapter''' 14
Asa's piety, He strengthens his kingdom.
--Asa aimed at pleasing [[God]], and studied to approve himself to him. Happy those that walk by this rule, not to do that which is right in their own eyes, or in the eye of the world, but which is so in [[God]]'s sight. We find by experience that it is good to seek the [[Lord]]; it gives us rest; while we pursue the world, we meet with nothing but vexation. Asa consulted with his people how to make a good use of the [[peace]] they enjoyed; and concluded with them that they must not be idle, nor secure. A formidable army of Ethiopians invaded Asa's kingdom. This evil came upon them, that their [[faith]] in [[God]] might be tried. Asa's [[prayer]] is short, but it is the real language of [[faith]] and expectation from [[God]]. When we go forth in [[God]]'s name, we cannot but prosper, and all things work together for the good of those whom he favours.
----
'''Chapter''' 15
The people make a solemn covenant with [[God]].
--The work of complete reformation appeared so difficult, that Asa had not courage to attempt it, till assured of [[Divine]] assistance and acceptance. He and his people offered sacrifices to [[God]]; thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. The people, of their own will, covenanted to seek the [[Lord]], each for himself, with earnestness. What is [[religion]] but seeking [[God]], inquiring after him, applying to him upon all occasions? We make nothing of our [[religion]], if we do not make heart-work of it; [[God]] will have all the heart, or none. Our devotedness to [[God]] our [[Saviour]], should be avowed and shown in the most solemn and public manner. What is done in hypocrisy is a mere drudgery.
----
'''Chapter''' 16
Asa seeks the aid of the Syrians, His death.
--A plain and faithful reproof was given to Asa by a prophet of the [[Lord]], for making a league with Syria. [[God]] is displeased when he is distrusted, and when an arm of flesh is relied on, more than his power and goodness. It is foolish to lean on a broken reed, when we have the Rock of ages to rely upon. To convince Asa of his folly, the prophet shows that he, of all men, had no reason to distrust [[God]], who had found him such a powerful Helper. The many experiences we have had of the goodness of [[God]] to us, aggravate our distrust of him. But see how deceitful our hearts are! we [[trust]] in [[God]] when we have nothing else to [[trust]] to, when need drives us to him; but when we have other things to stay on, we are apt to depend too much on them. Observe Asa's displeasure at this reproof. What is man, when [[God]] leaves him to himself! He that abused his power for persecuting [[God]]'s prophet, was left to himself, to abuse it further for crushing his own subjects. Two years before he died, Asa was diseased in his feet. Making use of physicians was his duty; but trusting to them, and expecting that from them which was to be had from [[God]] only, were his [[sin]] and folly. In all conflicts and sufferings we need especially to look to our own hearts, that they may be perfect towards [[God]], by faith, patience, and obedience.
----
'''Chapter''' 17
Jehoshaphat promotes [[religion]] in [[Judah]], His prosperity.
--Jehoshaphat found his people generally very ignorant, and therefore endeavoured to have them well taught. The public teaching of the word of [[God]] forms, in all ages, the great method of promoting the power of [[godliness]]. Thereby the understanding is informed, the conscience is awakened and directed. We have a particular account of Jehoshaphat's prosperity. But it was not his formidable army that restrained the neighbouring nations from attempting any thing against [[Israel]], but the [[fear]] of [[God]] which fell upon them, when Jehoshaphat reformed his country, and set up a preaching ministry in it. The ordinances of [[God]] are more the strength and safety of a kingdom, than soldiers and weapons of war. The [[Bible]] requires use to notice the hand of [[God]] in every event, yet this is little regarded. But let all employ the talents they have: be faithful, even in that which is little. Set up the [[worship]] of [[God]] in your houses. The charge of a family is important. Why should you not instruct them as Jehoshaphat did his subjects, in the book of the law of the [[Lord]]. But be consistent. Do not recommend one thing, and practise another. Begin with yourselves. Seek to the [[Lord]] [[God]] of [[Israel]], then call upon [[children]] and servants to follow your example.
----
'''Chapter''' 18
Jehoshaphat's alliance with [[Text:EBD:Ahab|Ahab]].
--This history we read in 1Ki 22. Abundant riches and honour give large opportunities of doing good, but they are attended with many snares and temptations. Men do not know much of the artifices of [[Satan]] and the deceitfulness of their own hearts, when they covet riches with the idea of being able to do good with them. What can hurt those whom [[God]] will protect? What can shelter those whom [[God]] will destroy? Jehoshaphat is safe in his robes, [[Text:EBD:Ahab|Ahab]] killed in his armour; for the race is not to the swift, nor the battle to the strong. We should be cautious of entangling ourselves in the worldly undertakings of evil men; and still more we should avoid engaging in their sinful projects. But, when they call upon him, [[God]] can and will bring his faithful people out of the difficulties and dangers into which they have sinfully run themselves. He has all hearts in his hand, so that he easily rescues them. Blessed is the man that putteth his [[trust]] in the [[Lord]].
----
'''Chapter''' 19
Jehoshaphat visits his kingdom.
--Whenever we return in [[peace]] to our houses, we ought to acknowledge [[God]]'s providence in preserving our going out and coming in. And if we have been kept through more than common dangers, we are, in a special manner, bound to be thankful. Distinguishing mercies lay us under strong obligations. The prophet tells Jehoshaphat he had done very ill in joining [[Text:EBD:Ahab|Ahab]]. He took the reproof well. See the effect the reproof had upon him. He strictly searched his own kingdom. By what the prophet said, Jehoshaphat perceived that his former attempts for reformation were well-pleasing to [[God]]; therefore he did what was then left undone. It is good when commendations quicken us to our duty. There are diversities of gifts and operations, but all from the same Spirit, and for the public good; and as every one has received the gift, so let him minister the same. Blessed be [[God]] for magistrates and ministers, scribes and statesmen, men of books, and men of business. Observe the charge the king gave. They must do all in the [[fear]] of the [[Lord]], with a perfect, upright heart. And they must make it their constant care to prevent [[sin]], as an offence to [[God]], and what would bring wrath on the people.
----
'''Chapter''' 20
''Chapter Outline''
The danger and distress of [[Judah]].
(1-13)
Jahaziel's prophecy of victory.
(14-19)
The thanksgiving of [[Judah]].
(20-30)
Jehoshaphat's alliance with Ahaziah.
(31-37)
'''Verses''' 1-13
In all dangers, public or personal, our first business should be to seek help from [[God]]. Hence the advantage of days for national fasting and [[prayer]]. From the first to the last of our seeking the [[Lord]], we must approach him with humiliation for our sins, trusting only in his [[mercy]] and power. Jehoshaphat acknowledges the sovereign dominion of the [[Divine]] Providence. [[Lord]], exert it on our behalf. Whom should we seek to, whom should we [[trust]] to for relief, but the [[God]] we have chosen and served. Those that use what they have for [[God]], may comfortably [[hope]] he will secure it to them. Every true [[believer]] is a son of [[Abraham]], a friend of [[God]]; with such the everlasting covenant is established, to such every promise belongs. We are assured of [[God]]'s love, by his dwelling in human nature in the person of the [[Saviour]]. Jehoshaphat mentions the temple, as a token of [[God]]'s favourable presence. He pleads the injustice of his enemies. We may well appeal to [[God]] against those that render us evil for good. Though he had a great army, he said, We have no might without thee; we rely upon thee.
'''Verses''' 14-19
The [[Spirit]] of prophecy came upon a Levite in the midst of the congregation. The Spirit, like the wind, blows where and on whom He listeth. He encouraged them to [[trust]] in [[God]]. Let the [[Christian]] soldier go out against his spiritual enemies, and the [[God]] of [[peace]] will make him more than a conqueror. Our trials will prove our gain. The advantage will be all our own, but the whole [[glory]] must be given to [[God]].
'''Verses''' 20-30
Jehoshaphat exhorted his troops to firm [[faith]] in [[God]]. Faith inspires a man with true courage; nor will any thing help more to the establishing of the [[heart]] in shaking times, than a firm belief of the power, and [[mercy]], and promise of [[God]]. In all our [[trust]] in the [[Lord]], and our praises of him, let us especially look at his everlasting [[mercy]] to sinners through [[Jesus]] [[Christ]]. Never was an army so destroyed as that of the enemy. Thus [[God]] often makes wicked people destroy one another. And never was a victory celebrated with more solemn thanksgivings.
'''Verses''' 31-37
Jehoshaphat kept close to the [[worship]] of [[God]], and did what he could to keep his people close to it. But after [[God]] had done such great things for him, given him not only victory, but wealth; after this, to go and join himself with a wicked king, was very ungrateful. What could he expect but that [[God]] would be angry with him? Yet it seems, he took the warning; for when Ahaziah afterward pressed him to join him, he would not, 1Ki 22:49. Thus the alliance was broken, and the [[Divine]] rebuke had its effect, at least for a season. Let us be thankful for any losses which may have prevented the loss of our immortal souls. Let us praise the [[Lord]], who sought after us, and left us not to perish in our sins.
----
'''Chapter''' 21
''Chapter Outline''
The wicked reign of Jehoram.
(1-11)
Jehoram's miserable end.
(12-20)
'''Verses''' 1-11
Jehoram hated his brethren, and slew them, for the same reason that Cain hated Abel, and slew him, because their piety condemned his impiety. In the mystery of Providence such men sometimes prosper for a time; but the [[Lord]] has righteous purposes in permitting such events, part of which may now be made out, and the rest will be seen hereafter.
'''Verses''' 12-20
A warning from [[God]] was sent to Jehoram. The [[Spirit]] of prophecy might direct [[Elijah]] to prepare this writing in the foresight of Jehoram's crimes. He is plainly told that his [[sin]] should certainly ruin him. But no marvel that sinners are not frightened from [[sin]], and to repentance, by the threatenings of misery in another world, when the certainty of misery in this world, the sinking of their estates, and the ruin of their health, will not restrain them from vicious courses. See Jehoram here stripped of all his comforts. Thus [[God]] plainly showed that the controversy was with him, and his house. He had slain all his brethren to strengthen himself; now, all his sons are slain but one. [[David]]'s house must not be wholly destroyed, like those of [[Israel]]'s kings, because a blessing was in it; that of the [[Messiah]]. Good men may be afflicted with diseases; but to them they are fatherly chastisements, and by the support of [[Divine]] consolations the soul may dwell at ease, even when the body lies in pain. To be sick and poor, sick and solitary, but especially to be sick and in [[sin]], sick and under the curse of [[God]], sick and without [[grace]] to bear it, is a most deplorable case. Wickedness and profaneness make men despicable, even in the eyes of those who have but little [[religion]].
----
'''Chapter''' 22
The reign of Ahaziah, Athaliah destroys the royal family.
--The counsel of the ungodly ruins many young persons when they are setting out in the world. Ahaziah gave himself up to be led by evil men. Those who advise us to do wickedly, counsel us to our destruction; while they pretend to be friends, they are our worst enemies. See and dread the mischief of bad company. If not the infection, yet let the destruction be feared, Re 18:4. We have here, a wicked woman endeavouring to destroy the house of [[David]], and a good woman preserving it. No word of [[God]] shall fall to the ground. The whole truth of the prophecies that the [[Messiah]] was to come from [[David]], and thereby the [[salvation]] of the world, appeared to be now hung upon the brittle thread of the life of a single infant, to destroy whom was the interest of the reigning power. But [[God]] had purposed, and vain were the efforts of earth and hell.
----
'''Chapter''' 23
Joash crowned, and Athaliah slain.
--To look upon ourselves and each other as the [[Lord]]'s people, should make us earnest in the discharge of our duty both to [[God]] and man. Thus was this happy revolution brought about, and the people [[rejoice]]d. When the Son of [[David]] is enthroned in the soul, all is quiet, and joyful. See 2Ki 11.
----
'''Chapter''' 24
''Chapter Outline''
Joash, of [[Judah]], The [[temple]] repaired.
(1-14)
Joash falls into [[idolatry]], He is slain by his servants.
(15-27)
'''Verses''' 1-14
Joash is more zealous about the repair of the [[temple]] than Jehoiada himself. It is easier to build temples, than to be temples to [[God]]. But the repairing of places for public [[worship]] is a good work, which all should promote. And many a good work would be done that now lies undone, if active men would put it forward.
'''Verses''' 15-27
See what a great judgment on any prince or people, the [[death]] of godly, zealous, useful men is. See how necessary it is that we act in [[religion]] from inward principle. Then the loss of a parent, a minister, or a friend, will not be losing our [[religion]]. Often both princes and inferior people have been flattered to their ruin. True [[grace]] alone will enable a man to bring forth fruit unto the end. Zechariah, the son of Jehoiada, being filled with the [[Spirit]] of prophecy, stood up, and told the people of their sin. This is the work of ministers, by the word of [[God]], as a lamp and a light, to discover the [[sin]] of men, and expound the providences of [[God]]. They stoned Zechariah to [[death]] in the court of the house of the [[Lord]]. Observe the dying martyr's words: The [[Lord]] look upon it, and require it! This came not from a spirit of revenge, but a spirit of prophecy. [[God]] smote Joash with great diseases, of body, or mind, or both, before the Syrians departed from him. If vengeance pursue men, the end of one trouble will be but the beginning of another. His own servants slew him. These judgments are called the burdens laid upon him, for the wrath of [[God]] is a heavy burden, too heavy for any man to bear. May [[God]] help us to take warning, to be upright in heart, and to persevere in his ways to the end.
----
'''Chapter''' 25
''Chapter Outline''
Amaziah, king of [[Judah]].
(1-13)
Amaziah worships the [[idols]] of Edom.
(14-16)
Amaziah's rash challenge.
(17-28)
'''Verses''' 1-13
Amaziah was no enemy to [[religion]], but cool and indifferent friend. Many do what is good, but not with a perfect heart. Rashness makes work for repentance. But Amaziah's obedience to the command of [[God]] was to his honour. A firm belief of [[God]]'s all-sufficiency to bear us out in our duty, and to make up all the loss and damage we sustain in his service, will make his yoke very easy, and his burden very light. When we are called to part with any thing for [[God]] and our [[religion]], it should satisfy us, that [[God]] is able to give us much more than this. Convinced sinners, who have not true faith, always object to self-denying obedience. They are like Amaziah; they say, But what shall we do for the hundred talents? What shall we do if by keeping the sabbath holy we lose so many good customers? What shall we do without this gain? What shall we do if we lose the friendship of the world? Many endeavour to quiet their consciences by the pretence that forbidden practices are necessary. The answer is, as here, The [[Lord]] is able to give thee much more than this. He makes up, even in this world, for all that is given up for his sake.
'''Verses''' 14-16
To [[worship]] the gods of those whom Amaziah had conquered, who could not help their own worshippers, was the greatest absurdity. If men would consider how unable all those things are to help them, to which they look whenever they forsake [[God]], they would not be such enemies to themselves. The reproof [[God]] sent by a prophet was too just to be answered; but he was bidden not to say a word more. The secure sinner [[rejoice]]s to have silenced his reprovers and monitors; but what comes of it? Those that are deaf to reproof, are ripening for destruction.
'''Verses''' 17-28
Never was a proud prince more thoroughly mortified than Amaziah by Joash king of [[Israel]]. A man's pride will bring him low, Pr 29:23; it goes before his destruction, and deservedly brings it on. He that exalteth himself shall be abased. He that goes forth hastily to strive, will not know what he shall do in the end thereof, when his neighbour has put him to shame, Pr 25:8. And what are we when we offer to establish our own righteousness, or presume to justify ourselves before the Most High [[God]], but despicable thistles, that fancy themselves stately cedars? And are not various temptations, is not every corruption, a wild beast of the desert, which will trample on the wretched boaster, and tread his haughty pretensions to the dust? A man's pride shall bring him low; his ruin may be dated from his turning from the [[Lord]].
----
'''Chapter''' 26
''Chapter Outline''
Uzziah's good reign in [[Judah]].
(1-15)
Uzziah's attempt to burn incense.
(16-23)
'''Verses''' 1-15
As long as Uzziah sought the [[Lord]], and minded [[religion]], [[God]] made him to prosper. Those only prosper whom [[God]] makes to prosper; for prosperity is his gift. Many have owned, that as long as they sought the [[Lord]], and kept close to their duty, they prospered; but when they forsook [[God]], every thing went cross. [[God]] never continues either to bless the indolent or to withhold his blessing from the diligent. He will never suffer any to seek his face in vain. Uzziah's name was famed throughout all the neighbouring countries. A name with [[God]] and good people makes truly honourable. He did not delight in war, nor addict himself to sports, but delighted in husbandry.
'''Verses''' 16-23
The transgression of the kings before Uzziah was, forsaking the temple of the [[Lord]], and burning incense upon idolatrous altars. But his transgression was, going into the holy place, and attempting to burn incense upon the altar of [[God]]. See how hard it is to avoid one extreme, and not run into another. Pride of [[heart]] was at the bottom of his sin; a lust that ruins many. Instead of lifting up the name [[God]] in gratitude to him who had done so much for him, his [[heart]] was lifted up to his hurt. Men's pretending to forbidden knowledge, and seeking things too high for them, are owing to pride of heart. The incense of our [[prayer]]s must be, by faith, put into the hands of our [[Lord]] [[Jesus]], the great High Priest of our profession, else we cannot expect it to be accepted by [[God]], Re 8:3. Though Uzziah strove with the priests, he would not strive with his Maker. But he was punished for his transgression; he continued a leper to his death, shut out from society. The punishment answered the [[sin]] as face to face in a glass. Pride was at the bottom of his transgression, and thus [[God]] humbled him, and put dishonour upon him. Those that covet forbidden honours, forfeit allowed ones. [[Adam]], by catching at the tree of knowledge which he might not eat of, debarred himself of the tree of life which he might have eaten of. Let all that read say, The [[Lord]] is righteous. And when the [[Lord]] sees good to throw prosperous and useful men aside, as broken vessels, if he raises up others to fill their places, they may [[rejoice]] to renounce all worldly concerns, and employ their remaining days in preparation for death.
----
'''Chapter''' 27
Jotham's reign in [[Judah]].
--The people did corruptly. Perhaps Jotham was wanting towards the reformation of the land. Men may be very good, and yet not have courage and zeal to do what they might. It certainly casts blame upon the people. Jotham prospered, and became mighty. The more stedfast we are in [[religion]], the more mighty we are, both to resist evil, and to do good. The [[Lord]] often removes wise and pious rulers, and sends others, whose follies and vices punish a people that valued not their mercies.
----
'''Chapter''' 28
The wicked reign of Ahaz in [[Judah]].
--[[Israel]] gained this victory because [[God]] was wroth with [[Judah]], and made them the rod of his indignation. He reminds them of their own sins. It ill becomes sinners to be cruel. Could they [[hope]] for the [[mercy]] of [[God]], if they neither showed [[mercy]] nor justice to their brethren? Let it be remembered, that every man is our neighbour, our brother, our fellow man, if not our fellow [[Christian]]. And no man who is acquainted with the word of [[God]], need [[fear]] to maintain that slavery is against the law of [[love]] and the [[gospel]] of grace. Who can hold his brother in bondage, without breaking the rule of doing to others as he would they should do unto him? But when sinners are left to their own heart's lusts, they grow more desperate in wickedness. [[God]] commands them to release the prisoners, and they obeyed. The [[Lord]] brought [[Judah]] low. Those who will not humble themselves under the word of [[God]], will justly be humbled by his judgments. It is often found, that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. This is that king Ahaz! that wretched man! Those are wicked and vile indeed, that are made worse by their afflictions, instead of being made better by them; who, in their distress, trespass yet more, and have their hearts more fully set in them to do evil. But no marvel that men's affections and devotions are misplaced, when they mistake the author of their trouble and of their help. The progress of wickedness and misery is often rapid; and it is awful to reflect upon a sinner's being driven away in his wickedness into the eternal world.
----
'''Chapter''' 29
''Chapter Outline''
Hezekiah's good reign in [[Judah]].
(1-19)
Hezekiah's sacrifice of atonement.
(20-36)
'''Verses''' 1-19
When Hezekiah came to the crown, he applied at once to work reform. Those who begin with [[God]], begin at the right end of their work, and it will prosper accordingly. Those that turn their backs upon [[God]]'s ordinances, may truly be said to forsake [[God]] himself. There are still such neglects, if the word be not duly read and opened, for that was signified by the lighting the lamps, and also if [[prayer]]s and praise be not offered up, for that was signified by the burning incense. Neglect of [[God]]'s [[worship]] was the cause of the calamities they had lain under. The [[Lord]] alone can prepare the [[heart]] of man for vital [[godliness]]: when much good is done in a little time, the [[glory]] must be ascribed to him; and all who [[love]] him or the souls of men, will [[rejoice]] therein. Let those that do good work, learn to do it well.
'''Verses''' 20-36
As soon as Hezekiah heard that the [[temple]] was ready, he lost no time. Atonement must be made for the sins of the last reign. It was not enough to lament and forsake those sins; they brought a sin-offering. Our [[Repentance|repentance]] and reformation will not obtain [[pardon]] but in and through [[Christ]], who was made [[sin]], that is, a sin-offering for us. While the offerings were on the altar, the [[Levites]] sang. Sorrow for [[sin]] must not prevent us from praising [[God]]. The king and the congregation gave their consent to all that was done. It is not enough for us to be where [[God]] is worshipped, if we do not ourselves [[worship]] with the heart. And we should offer up our spiritual sacrifices of praise and thanksgiving, and devote ourselves and all we have, as sacrifices, acceptable to the Father only through the [[Redeemer]].
----
'''Chapter''' 30
''Chapter Outline''
Hezekiah's passover.
(1-12)
The passover celebrated.
(13-20)
The feast of unleavened bread.
(21-27)
'''Verses''' 1-12
Hezekiah made [[Israel]] as welcome to the passover, as any of his own subjects. Let us yield ourselves unto the [[Lord]]. Say not, you will do what you please, but resolve to do what he pleases. We perceive in the carnal mind a stiffness, an obstinacy, an unaptness to compel with [[God]]; we have it from our fathers: this must be overcome. Those who, through grace, have turned to [[God]] themselves, should do all they can to bring others to him. Numbers will be scorners, but some will be humbled and benefited; perhaps where least expected. The rich [[mercy]] of [[God]] is the great argument by which to enforce repentance; the vilest who submit and yield themselves to the [[Lord]], seek his grace, and give themselves to his service, shall certainly be saved. Oh that messengers were sent forth to carry these glad tidings to every city and every village, through every land!
'''Verses''' 13-20
The great thing needful in attendance upon [[God]] in solemn ordinances, is, that we make heart-work of it; all is nothing without this. Where this sincerity and fixedness of [[heart]] are, there may yet be many things short of the purification of the sanctuary. These defects need [[pardon]] ing, [[healing]] grace; for omissions in duty are sins, as well as omissions of duty. If [[God]] should deal with us in strict justice, even as to the very best of our doings, we should be undone. The way to obtain [[pardon]] , is to seek it of [[God]] by [[prayer]]; it must be gotten by petition through the blood of [[Christ]]. Yet every defect is [[sin]], and needs forgiveness; and should be matter to humble, but not to discourage us, though nothing can make up for the want of a heart prepared to seek the [[Lord]].
'''Verses''' 21-27
Many [[prayer]]s were put up to [[God]] with the [[peace]]-offerings. In these [[Israel]] looked to [[God]] as the [[God]] of their fathers, a [[God]] in covenant with them. There was also abundance of good preaching. The [[Levites]] read and explained the Scriptures. Faith cometh by hearing, and true [[religion]] preaching has abounded. They sang psalms every day: praising [[God]] should be much of our work in religious assemblies. Having kept the seven days of the feast in this religious manner, they had so much comfort in it, that they kept other seven days also. This they did with gladness. Holy duties should be done with holy gladness. And when sinners humble themselves before the [[Lord]], they may expect gladness in his ordinances. Those who taste this happiness will not soon grow weary of it, but will be glad to prolong their enjoyment.
----
'''Chapter''' 31
Hezekiah destroys [[idolatry]].
--After the passover, the people of [[Israel]] applied with vigour to destroy the monuments of [[idolatry]]. Public ordinances should stir us up to cleanse our hearts, our houses, and shops, from the filth of [[sin]], and the [[idolatry]] of covetousness, and to excite others to do the same. The after-improvement of solemn ordinances, is of the greatest importance to personal, family, and public [[religion]]. When they had tasted the sweetness of [[God]]'s ordinance in the late passover, they were free in maintaining the [[temple]] service. Those who enjoy the benefit of a settled ministry, will not grudge the expense of it. In all that Hezekiah attempted in [[God]]'s service, he was earnest and single in his aim and dependence, and was prospered accordingly. Whether we have few or many talents intrusted to us, may we thus seek to improve them, and encourage others to do the same. What is undertaken with a sincere regard to the [[glory]] of [[God]], will succeed to our own honour and comfort at last.
----
'''Chapter''' 32
''Chapter Outline''
The invasion of Sennacherib, His defeat.
(1-23)
Hezekiah's sickness, His prosperous reign, and death.
(24-33)
'''Verses''' 1-23
Those who [[trust]] [[God]] with their safety, must use proper means, else they tempt him. [[God]] will provide, but so must we also. Hezekiah gathered his people together, and spake comfortably to them. A believing confidence in [[God]], will raise us above the prevailing [[fear]] of man. Let the good subjects and soldiers of [[Jesus]] [[Christ]], rest upon his word, and boldly say, Since [[God]] is for us, who can be against us? By the favour of [[God]], enemies are lost, and friends gained.
'''Verses''' 24-33
[[God]] left Hezekiah to himself, that, by this trial and his weakness in it, what was in his [[heart]] might be known; that he was not so perfect in [[grace]] as he thought he was. It is good for us to know ourselves, and our own weakness and sinfulness, that we may not be conceited, or self-confident, but may always live in dependence upon [[Divine]] grace. We know not the corruption of our own hearts, nor what we shall do if [[God]] leaves us to ourselves. His [[sin]] was, that his [[heart]] was lifted up. What need have great men, and good men, and useful men, to study their own infirmities and follies, and their obligations to free grace, that they may never think highly of themselves; but beg earnestly of [[God]], that he will always keep them humble! Hezekiah made a bad return to [[God]] for his favours, by making even those favours the food and fuel of his pride. Let us shun the occasions of sin: let us avoid the company, the amusements, the books, yea, the very sights that may administer to sin. Let us commit ourselves continually to [[God]]'s care and protection; and beg of him never to leave us nor forsake us. Blessed be [[God]], [[death]] will soon end the [[believer]]'s conflict; then pride and every [[sin]] will be abolished. He will no more be tempted to withhold the praise which belongs to the [[God]] of his [[salvation]].
----
'''Chapter''' 33
''Chapter Outline''
Manasseh's and repentance.
(1-20)
Amon's wicked reign in [[Judah]].
(21-25)
'''Verses''' 1-20
We have seen Manasseh's wickedness; here we have his repentance, and a memorable instance it is of the riches of [[God]]'s [[pardon]] ing [[mercy]], and the power of his renewing grace. Deprived of his liberty, separated from his evil counsellors and companions, without any prospect but of ending his days in a wretched prison, Manasseh thought upon what had passed; he began to cry for [[mercy]] and deliverance. He confessed his sins, condemned himself, was humbled before [[God]], loathing himself as a monster of impiety and wickedness. Yet he hoped to be [[pardon]] ed through the abundant [[mercy]] of the [[Lord]]. Then Manasseh knew that [[Jehovah]] was [[God]], able to deliver. He knew him as a [[God]] of [[salvation]]; he learned to fear, [[trust]] in, love, and obey him. From this time he bore a new character, and walked in newness of life. Who can tell what tortures of conscience, what pangs of grief, what fears of wrath, what agonizing remorse he endured, when he looked back on his many years of apostacy and rebellion against [[God]]; on his having led thousands into [[sin]] and perdition; and on his blood-guiltiness in the persecution of a number of [[God]]'s children? And who can complain that the way of heaven is blocked up, when he sees such a sinner enter? Say the worst against thyself, here is one as bad who finds the way to repentance. Deny not to thyself that which [[God]] hath not denied to thee; it is not thy [[sin]], but thy impenitence, that bars heaven against thee. (2Ch 33:21-25)
'''Verses''' 21-25
Amon's father did ill, but he did worse. Whatever warnings or convictions he had, he never humbled himself. He was soon cut off in his sins, and made a warning for all men not to abuse the example of [[God]]'s patience and [[mercy]] to Manasseh, as an encouragement to continue in sin. May [[God]] help us to be honest to ourselves, and to think aright respecting our own character, before [[death]] fixes us in an unchangeable state.
----
'''Chapter''' 34
Josiah's good reign in [[Judah]].
--As the years of infancy cannot be useful to our fellow-creatures, our earliest youth should be dedicated to [[God]], that we may not waste any of the remaining short space of life. Happy and wise are those who seek the [[Lord]] and prepare for usefulness at an early age, when others are pursuing sinful pleasures, contracting bad habits, and forming ruinous connexions. Who can express the anguish prevented by early piety, and its blessed effects? Diligent self-examination and watchfulness will convince us of the deceitfulness and wickedness of our own hearts, and the sinfulness of our lives. We are here encouraged to humble ourselves before [[God]], and to seek unto him, as Josiah did. And [[believer]]s are here taught, not to [[fear]] death, but to welcome it, when it takes them away from the evil to come. Nothing hastens the ruin of a people, nor ripens them for it, more than their disregard of the attempts made for their reformation. Be not deceived, [[God]] is not mocked. The current and tide of affections only turns at the command of Him who raises up those that are dead in trespasses and sins. We behold peculiar loveliness, in the [[grace]] the [[Lord]] bestows on those, who in tender years seek to know and to [[love]] the [[Saviour]]. Hath [[Jesus]], the Day-spring from on high, visited you? Can you trace your knowledge of this light and life of man, like Josiah, from your youth? Oh the unspeakable happiness of becoming acquainted with [[Jesus]] from our earliest years!
----
'''Chapter''' 35
''Chapter Outline''
The passover kept by Josiah.
(1-19)
Josiah slain in battle.
(20-27)
'''Verses''' 1-19
The destruction Josiah made of [[idolatry]], was more largely related in the book of Kings. His solemnizing the passover is related here. The [[Lord]]'s supper resembles the passover more than any other of the Jewish festivals; and the due observance of that ordinance, is a proof of growing piety and devotion. [[God]] alone can truly make our hearts holy, and prepare them for his holy services; but there are duties belonging to us, in doing which we obtain this blessing from the [[Lord]].
'''Verses''' 20-27
The Scripture does not condemn Josiah's conduct in opposing [[Pharaoh]]. Yet Josiah seems to deserve blame for not inquiring of the [[Lord]] after he was warned; his [[death]] might be a rebuke for his rashness, but it was a judgment on a hypocritical and wicked people. He that lives a life of repentance, faith, and obedience, cannot be affected by the sudden manner in which he is removed. The people lamented him. Many mourn over sufferings, who will not forsake the sins that caused [[God]] to send them. Yet this alone can turn away judgments. If we blame Josiah's conduct, we should be watchful, lest we be cut down in a way dishonourable to our profession.
----
'''Chapter''' 36
''Chapter Outline''
The destruction of [[Jerusalem]].
(1-21)
The proclamation of Cyrus.
(22, 23)
'''Verses''' 1-21
The ruin of [[Judah]] and [[Jerusalem]] came on by degrees. The methods [[God]] takes to call back sinners by his word, by ministers, by conscience, by providences, are all instances of his compassion toward them, and his unwillingness that any should perish. See here what woful havoc sin makes, and, as we value the comfort and continuance of our earthly blessings, let us keep that worm from the root of them. They had many times ploughed and sowed their land in the seventh year, when it should have rested, and now it lay unploughed and unsown for ten times seven years. [[God]] will be no loser in his [[glory]] at last, by the disobedience of men. If they refused to let the land rest, [[God]] would make it rest. What place, O [[God]], shall thy justice spare, if [[Jerusalem]] has perished? If that delight of thine were cut off for wickedness, let us not be high-minded, but fear.
'''Verses''' 22, 23
[[God]] had promised the restoring of the captives, and the rebuilding of [[Jerusalem]], at the end of seventy years; and that time to favour [[Zion]], that set time, came at last. Though [[God]]'s [[church]] be cast down, it is not cast off; though his people be corrected, they are not abandoned; though thrown into the furnace, they are not lost there, nor left there any longer than till the dross be separated. Though [[God]] contend long, he will not contend always. Before we close the books of the Chronicles, which contain a faithful register of events, think what desolation [[sin]] introduced into the world, nay, even into the [[church]] of [[God]]. Let us tremble at what is here recorded, while in the character of some few gracious souls, we discover that the [[Lord]] left not himself without witness. And when we have looked at this faithful portrait of man by nature, let us contrast with it that same nature, when recovered by Almighty grace, through the justifying and soul-adorning righteousness of [[Christ|Jesus Christ]] our [[Saviour]].
{{mhc bottom}}
topic_name = Matthew Henry Concise Bible Commentary : 2 Chronicles |
subtopics = [[Ancient Israel and Judah]] |
opinion_pieces = {{short_opinions}}
* [[Text:EBD:Kings, The Books of|Easton's Bible Dictionary entry on 2 Chronicles]] |
}}
Read the book of [[2 Chronicles]] from the [[Holy Bible|Bible]]
{{chapters}}
[[2 Chronicles 1|1]]
[[2 Chronicles 2|2]]
[[2 Chronicles 3|3]]
[[2 Chronicles 4|4]]
[[2 Chronicles 5|5]]
[[2 Chronicles 6|6]]
[[2 Chronicles 7|7]]
[[2 Chronicles 8|8]]
[[2 Chronicles 9|9]]
[[2 Chronicles 10|10]]
[[2 Chronicles 11|11]]
[[2 Chronicles 12|12]]
[[2 Chronicles 13|13]]
[[2 Chronicles 14|14]]
[[2 Chronicles 15|15]]
[[2 Chronicles 16|16]]
[[2 Chronicles 17|17]]
[[2 Chronicles 18|18]]
[[2 Chronicles 19|19]]
[[2 Chronicles 20|20]]
[[2 Chronicles 21|21]]
[[2 Chronicles 22|22]]
[[2 Chronicles 23|23]]
[[2 Chronicles 24|24]]
[[2 Chronicles 25|25]]
[[2 Chronicles 26|26]]
[[2 Chronicles 27|27]]
[[2 Chronicles 28|28]]
[[2 Chronicles 29|29]]
[[2 Chronicles 30|30]]
[[2 Chronicles 31|31]]
[[2 Chronicles 32|32]]
[[2 Chronicles 33|33]]
[[2 Chronicles 34|34]]
[[2 Chronicles 35|35]]
[[2 Chronicles 36|36]]
==Commentary==
[[Text:MHC Concise 2 Chronicles 1|1]]
[[Text:MHC Concise 2 Chronicles 2|2]]
[[Text:MHC Concise 2 Chronicles 3|3]]
[[Text:MHC Concise 2 Chronicles 4|4]]
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[[Text:MHC Concise 2 Chronicles 11|11]]
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[[Text:MHC Concise 2 Chronicles 13|13]]
[[Text:MHC Concise 2 Chronicles 14|14]]
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[[Text:MHC Concise 2 Chronicles 17|17]]
[[Text:MHC Concise 2 Chronicles 18|18]]
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[[Text:MHC Concise 2 Chronicles 26|26]]
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[[Text:MHC Concise 2 Chronicles 33|33]]
[[Text:MHC Concise 2 Chronicles 34|34]]
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'''Commentary on the book of [[2 Chronicles]]'''
[[Solomon]]'s choice of wisdom, His strength and wealth.
--SOLOMON began his reign with a pious, public visit to [[God]]'s altar. Those that pursue present things most eagerly, are likely to be disappointed; while those that refer themselves to the providence of [[God]], if they have not the most, have the most comfort. Those that make this [[world]] their end, come short of the other, and are disappointed in this also; but those that make the other [[world]] their end, shall not only obtain that, and full satisfaction in it, but shall have as much of this [[world]] as is good for them, in their way. Let us then be contented, without those great things which men generally covet, but which commonly prove fatal snares to the soul.
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'''Chapter''' 2
[[Solomon]]'s message to Huram respecting the temple, His treaty with Huram.
--[[Solomon]] informs Huram of the particular services to be performed in the temple. The mysteries of the true [[religion]], unlike those of the Gentile superstitions, sought not concealment. [[Solomon]] endeavoured to possess Huram with great and high thoughts of the [[God]] of [[Israel]]. We should not be afraid or ashamed to embrace every opportunity to speak of [[God]], and to impress others with a deep sense of the importance of his favour and service. Now that the people of [[Israel]] kept close to the law and [[worship]] of [[God]], the neighbouring nations were willing to be taught by them in the true [[religion]], as the [[Israelites]] had been willing in the days of their apostacy, to be infected with the idolatries and superstitions of their neighbours. A wise and pious king is an evidence of the [[Lord]]'s special [[love]] for his people. How great then was [[God]]'s [[love]] to his believing people, in giving his only-begotten Son to be their Prince and their [[Saviour]].
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'''Chapter''' 3
The building of the temple.
--There is a more particular account of the building of the [[temple]] in 1Ki 6. It must be in the place [[David]] had prepared, not only which he had purchased, but which he had fixed on by [[Divine]] direction. Full instructions enable us to go about our work with certainty and to proceed therein with comfort. Blessed be [[God]], the Scriptures are enough to render the man of [[God]] thoroughly furnished for every good work. Let us search the Scriptures daily, beseeching the [[Lord]] to enable us to understand, believe, and obey his word, that our work and our way may be made plain, and that all may be begun, continued, and ended in him. Beholding [[God]], in [[Christ]], his true Temple, more glorious than that of [[Solomon]]'s, may we become a spiritual house, a habitation of [[God]] through the [[Spirit]].
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'''Chapter''' 4
The furniture of the temple.
--Here is a further account of the furniture of [[God]]'s house. Both without doors and within, there was that which typified the [[grace]] of the [[gospel]], and shadowed out good things to come, of which the substance is [[Christ]]. There was the brazen altar. The making of this was not mentioned in the book of Kings. On this all the sacrifices were offered, and it sanctified the gift. The people who worshipped in the courts might see the sacrifices burned. They might thus be led to consider the great Sacrifice, to be offered in the fulness of time, to take away [[sin]], and put an end to death, which the blood of bulls and goats could not possibly do. And, with the smoke of the sacrifices, their hearts might ascend to heaven, in holy desires towards [[God]] and his favour. In all our devotions we must keep the eye of [[faith]] fixed upon [[Christ]]. The furniture of the temple, compared with that of the tabernacle, showed that [[God]]'s [[church]] would be enlarged, and his worshippers multiplied. Blessed be [[God]], there is enough in [[Christ|Jesus Christ]] for all.
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'''Chapter''' 5
''Chapter Outline''
The ark placed in the temple.
(1-10)
The [[temple]] filled with glory.
(11-14)
'''Verses''' 1-10
The ark was a type of [[Christ]], and, as such, a token of the presence of [[God]]. That gracious promise, Lo, I am with you alway, even unto the end of the world, does, in effect, bring the ark into our religious assemblies, if we by [[faith]] and [[prayer]] plead that promise; and this we should be most earnest for. When [[Christ|Jesus Christ]] is formed in a soul, the law written in the heart, the ark of the covenant settled there, so that it becomes the [[temple]] of the [[Holy Spirit|Holy Ghost]], there is true satisfaction in that soul.
'''Verses''' 11-14
[[God]] took possession of the temple; he filled it with a cloud. Thus he signified his acceptance of this temple, to be the same to him that the tabernacle of [[Moses]] was, and assured his people that he would be the same in it. Would we have [[God]] dwell in our hearts, we must leave room for him; every thing else must give way. The Word was made flesh; and when he comes to his temple, like a refiner's fire, who may abide the day of his coming? May he prepare us for that day.
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'''Chapter''' 6
[[Solomon]]'s [[prayer]] at the dedication of the temple.
--The order of [[Solomon]]'s [[prayer]] is to be observed. First and chiefly, he prays for [[Repentance|repentance]] and forgiveness, which is the chief blessing, and the only solid foundation of other mercies: he then prays for temporal mercies; thereby teaching us what things to mind and desire most in our [[prayer]]s. This also [[Christ|Jesus Christ]] hath taught us in his perfect pattern and form of [[prayer]], where there is but one [[prayer]] for outward, and all the rest are for spiritual blessings. The [[temple]] typified the human nature of [[Christ]], in whom dwelleth all the fulness of the Godhead bodily. The ark typified his obedience and sufferings, by which repenting sinners have access to a reconciled [[God]], and communion with him. [[Jehovah]] has made our nature his resting-place for ever, in the person of Emmanuel, and through him he dwells with, and delights in his [[church]] of redeemed sinners. May our hearts become his resting-place; may [[Christ|Jesus Christ]] dwell therein by faith, consecrating them as his temples, and shedding abroad his [[love]] therein. May the Father look upon us in and through his Anointed; and may he remember and bless us in all things, according to his [[mercy]] to sinners, in and through [[Christ]].
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'''Chapter''' 7
[[God]]'s answer to [[Solomon]]'s [[prayer]].
--[[God]] gave a gracious answer to [[Solomon]]'s [[prayer]]. The mercies of [[God]] to sinners are made known in a manner well suited to impress all who receive them, with his majesty and [[holiness]]. The people worshipped and praised [[God]]. When he manifests himself as a consuming Fire to sinners, his people can [[rejoice]] in him as their Light. Nay, they had reason to say, that [[God]] was good in this. It is of the [[Lord]]'s mercies we are not consumed, but the sacrifice in our stead, for which we should be very thankful. And whoever beholds with true faith, the [[Saviour]] agonizing and dying for man's [[sin]], will, by that view, find his godly sorrow enlarged, his hatred of [[sin]] increased, his soul made more watchful, and his life more holy. [[Solomon]] prosperously effected all he designed, for adorning both [[God]]'s house and his own. Those who begin with the service of [[God]], are likely to go on successfully in their own affairs. It was [[Solomon]]'s praise, that what he undertook, he went through with; it was by the [[grace]] of [[God]] that he prospered in it. Let us then stand in awe, and [[sin]] not. Let us [[fear]] the [[Lord]]'s displeasure, [[hope]] in his [[mercy]], and walk in his commandments.
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'''Chapter''' 8
[[Solomon]]'s buildings and trade.
--It sometimes requires more wisdom and resolution to govern a family in the [[fear]] of [[God]], than to govern a kingdom with reputation. The difficulty is increased, when a man has a hinderance instead of a help meet in the wife of his bosom. [[Solomon]] kept up the holy sacrifices, according to the law of [[Moses]]. In vain had the altar been built, in vain had fire come down from heaven, if sacrifices had not been constantly brought. Spiritual sacrifices are required of us, which we are to bring daily and weekly; it is good to be in a settled method of devotion. When the service of the [[temple]] was put into good order, it is said, The house of the [[Lord]] was perfected. The work was the main matter, not the place; the [[temple]] was unfinished till all this was done. [[Canaan]] was a rich country, and yet must send to Ophir for gold The [[Israelites]] were a wise people, but must be beholden to the king of Tyre for men that had knowledge of the seas. Grace, and not gold, is the best riches, and acquaintance with [[God]] and his law, the best knowledge. Leaving the [[children]] of this [[world]] to scramble for the toys of this world, may we, as the [[children]] of [[God]], lay up our treasure in heaven, that where our treasure is, our hearts also may be.
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'''Chapter''' 9
''Chapter Outline''
The queen of Sheba.
(1-12)
[[Solomon]]'s riches, and his death.
(13-31)
'''Verses''' 1-12
This history has been considered, 1Ki 10; yet because our [[Saviour]] has proposed it as an example in seeking after him, Mt 12:42, we must not pass it over without observing, that those who know the worth of true wisdom will grudge no pains or cost to obtain it. The queen of Sheba put herself to a great deal of trouble and expense to hear the wisdom of [[Solomon]]; and yet, learning from him to serve [[God]], and do her duty, she thought herself well paid for her pains. Heavenly wisdom is that pearl of great price, for which, if we part with all, we make a good bargain.
'''Verses''' 13-31
The imports here mentioned, would show that prosperity drew the minds of [[Solomon]] and his subjects to the [[love]] of things curious and uncommon, though useless in themselves. True wisdom and happiness are always united together; but no such alliance exists between wealth and the enjoyment of the things of this life. Let us then acquaint ourselves with the [[Saviour]], that we may find rest for our souls. Here is [[Solomon]] reigning in wealth and power, in ease and fulness, the like of which could never since be found; for the most known of the great princes of the earth were famed for their wars; whereas [[Solomon]] reigned forty years in profound [[peace]]. The promise was fulfilled, that [[God]] would give him riches and honour, such as no kings have had or shall have. The lustre wherein he appeared, was typical of the spiritual [[glory]] of the kingdom of the [[Messiah]], and but a faint representation of His throne, which is above every throne. Here is [[Solomon]] dying, and leaving all his wealth and power to one who he knew would be a fool! Ec 2:18, 19. This was not only vanity, but vexation of spirit. Neither power, wealth, nor wisdom, can ward off or prepare for the stroke of death. But thanks be to [[God]] who giveth the victory to the true [[believer]], even over this dreaded enemy, through [[Jesus Christ|Jesus Christ]] our [[Lord]].
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'''Chapter''' 10
The ten tribes revolt from Rehoboam.
--Moderate counsels are wisest and best. Gentleness will do what violence will not do. Most people like to be accosted mildly. Good words cost only a little self-denial, yet they purchase great things. No more needs to be done to ruin men, than to leave them to their own pride and passion. Thus, whatever are the devices of men, [[God]] is doing his own work by all, and fulfilling the word which he has spoken. No man can bequeath his prosperity to his heirs any more than his wisdom; though our [[children]] will generally be affected by our conduct, whether good or bad. Let us then seek those good things which will be our own for ever; and crave the blessing of [[God]] upon our posterity, in preference to wealth or worldly exaltation.
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'''Chapter''' 11
''Chapter Outline''
Rehoboam forbidden to war against [[Israel]].
(1-12)
The priests and [[Levites]] find refuge in [[Judah]].
(13-23)
'''Verses''' 1-12
A few good words might have prevented the rebellion of Rehoboam's subjects; but all the force of his kingdom cannot bring them back. And it is in vain to contend with the purpose of [[God]], when it is made known to us. Even those who are destitute of true faith, will at times pay some regard to the word of [[God]], and be kept by it from wrong actions, to which they are prone by nature.
'''Verses''' 13-23
When the priests and [[Levites]] came to [[Jerusalem]], the devout, pious [[Israelites]] followed them. Such as set their hearts to seek the [[Lord]] [[God]] of [[Israel]], left the inheritance of their fathers, and went to [[Jerusalem]], that they might have free access to the altar of [[God]], and be out of the [[temptation]] to [[worship]] the calves. That is best for us, which is best for our souls; in all our choices, religious advantages must be sought before all outward conveniences. Where [[God]]'s faithful priests are, his faithful people should be. And when it has been proved that we are willing to renounce our worldly interests, so far as we are called to do so for the sake of [[Christ|Jesus Christ]] and his [[gospel]], we have good evidence that we are truly his disciples. And it is the interest of a nation to protect [[religion]] and religious people.
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'''Chapter''' 12
Rehoboam, forsaking the [[Lord]], is punished.
--When Rehoboam was so strong that he supposed he had nothing to fear from Jeroboam, he cast off his outward profession of [[godliness]]. It is very common, but very lamentable, that men, who in distress or danger, or near death, seem much engaged in seeking and serving [[God]], throw aside all their [[religion]] when they have received a merciful deliverance. [[God]] quickly brought troubles upon [[Judah]], to awaken the people to repentance, before their hearts were hardened. Thus it becomes us, when we are under the rebukes of Providence, to justify [[God]], and to judge ourselves. If we have humbled hearts under humbling providences, the affliction has done its work; it shall be removed, or the property of it be altered. The more [[God]]'s service is compared with other services, the more reasonable and easy it will appear. Are the laws of temperance thought hard? The effects of intemperance will be found much harder. The service of [[God]] is perfect liberty; the service of our lusts is complete slavery. Rehoboam was never rightly fixed in his [[religion]]. He never quite cast off [[God]]; yet he engaged not his heart to seek the [[Lord]]. See what his fault was; he did not serve the [[Lord]], because he did not seek the [[Lord]]. He did not pray, as [[Solomon]], for wisdom and grace; he did not consult the word of [[God]], did not seek to that as his oracle, nor follow its directions. He made nothing of his [[religion]], because he did not set his [[heart]] to it, nor ever came up to a steady resolution in it. He did evil, because he never was determined for good.
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'''Chapter''' 13
Abijah overcomes Jeroboam.
--Jeroboam and his people, by apostacy and [[idolatry]], merited the severe punishment Abijah was permitted to execute upon them. It appears from the character of Abijah, 1Ki 15:3, that he was not himself truly religious, yet he encouraged himself from the [[religion]] of his people. It is common for those that deny the power of [[godliness]], to boast of the form of it. Many that have little [[religion]] themselves, value it in others. But it was true that there were numbers of pious worshippers in [[Judah]], and that theirs was the more righteous cause. In their distress, when danger was on every side, which way should they look for deliverance unless upward? It is an unspeakable comfort, that our way thither is always open. They cried unto the [[Lord]]. Earnest [[prayer]] is crying. To the cry of [[prayer]] they added the shout of faith, and became more than conquerors. Jeroboam escaped the sword of Abijah, but [[God]] struck him; there is no escaping his sword.
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'''Chapter''' 14
Asa's piety, He strengthens his kingdom.
--Asa aimed at pleasing [[God]], and studied to approve himself to him. Happy those that walk by this rule, not to do that which is right in their own eyes, or in the eye of the world, but which is so in [[God]]'s sight. We find by experience that it is good to seek the [[Lord]]; it gives us rest; while we pursue the world, we meet with nothing but vexation. Asa consulted with his people how to make a good use of the [[peace]] they enjoyed; and concluded with them that they must not be idle, nor secure. A formidable army of Ethiopians invaded Asa's kingdom. This evil came upon them, that their [[faith]] in [[God]] might be tried. Asa's [[prayer]] is short, but it is the real language of [[faith]] and expectation from [[God]]. When we go forth in [[God]]'s name, we cannot but prosper, and all things work together for the good of those whom he favours.
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'''Chapter''' 15
The people make a solemn covenant with [[God]].
--The work of complete reformation appeared so difficult, that Asa had not courage to attempt it, till assured of [[Divine]] assistance and acceptance. He and his people offered sacrifices to [[God]]; thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. The people, of their own will, covenanted to seek the [[Lord]], each for himself, with earnestness. What is [[religion]] but seeking [[God]], inquiring after him, applying to him upon all occasions? We make nothing of our [[religion]], if we do not make heart-work of it; [[God]] will have all the heart, or none. Our devotedness to [[God]] our [[Saviour]], should be avowed and shown in the most solemn and public manner. What is done in hypocrisy is a mere drudgery.
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'''Chapter''' 16
Asa seeks the aid of the Syrians, His death.
--A plain and faithful reproof was given to Asa by a prophet of the [[Lord]], for making a league with Syria. [[God]] is displeased when he is distrusted, and when an arm of flesh is relied on, more than his power and goodness. It is foolish to lean on a broken reed, when we have the Rock of ages to rely upon. To convince Asa of his folly, the prophet shows that he, of all men, had no reason to distrust [[God]], who had found him such a powerful Helper. The many experiences we have had of the goodness of [[God]] to us, aggravate our distrust of him. But see how deceitful our hearts are! we [[trust]] in [[God]] when we have nothing else to [[trust]] to, when need drives us to him; but when we have other things to stay on, we are apt to depend too much on them. Observe Asa's displeasure at this reproof. What is man, when [[God]] leaves him to himself! He that abused his power for persecuting [[God]]'s prophet, was left to himself, to abuse it further for crushing his own subjects. Two years before he died, Asa was diseased in his feet. Making use of physicians was his duty; but trusting to them, and expecting that from them which was to be had from [[God]] only, were his [[sin]] and folly. In all conflicts and sufferings we need especially to look to our own hearts, that they may be perfect towards [[God]], by faith, patience, and obedience.
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'''Chapter''' 17
Jehoshaphat promotes [[religion]] in [[Judah]], His prosperity.
--Jehoshaphat found his people generally very ignorant, and therefore endeavoured to have them well taught. The public teaching of the word of [[God]] forms, in all ages, the great method of promoting the power of [[godliness]]. Thereby the understanding is informed, the conscience is awakened and directed. We have a particular account of Jehoshaphat's prosperity. But it was not his formidable army that restrained the neighbouring nations from attempting any thing against [[Israel]], but the [[fear]] of [[God]] which fell upon them, when Jehoshaphat reformed his country, and set up a preaching ministry in it. The ordinances of [[God]] are more the strength and safety of a kingdom, than soldiers and weapons of war. The [[Bible]] requires use to notice the hand of [[God]] in every event, yet this is little regarded. But let all employ the talents they have: be faithful, even in that which is little. Set up the [[worship]] of [[God]] in your houses. The charge of a family is important. Why should you not instruct them as Jehoshaphat did his subjects, in the book of the law of the [[Lord]]. But be consistent. Do not recommend one thing, and practise another. Begin with yourselves. Seek to the [[Lord]] [[God]] of [[Israel]], then call upon [[children]] and servants to follow your example.
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'''Chapter''' 18
Jehoshaphat's alliance with [[Text:EBD:Ahab|Ahab]].
--This history we read in 1Ki 22. Abundant riches and honour give large opportunities of doing good, but they are attended with many snares and temptations. Men do not know much of the artifices of [[Satan]] and the deceitfulness of their own hearts, when they covet riches with the idea of being able to do good with them. What can hurt those whom [[God]] will protect? What can shelter those whom [[God]] will destroy? Jehoshaphat is safe in his robes, [[Text:EBD:Ahab|Ahab]] killed in his armour; for the race is not to the swift, nor the battle to the strong. We should be cautious of entangling ourselves in the worldly undertakings of evil men; and still more we should avoid engaging in their sinful projects. But, when they call upon him, [[God]] can and will bring his faithful people out of the difficulties and dangers into which they have sinfully run themselves. He has all hearts in his hand, so that he easily rescues them. Blessed is the man that putteth his [[trust]] in the [[Lord]].
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'''Chapter''' 19
Jehoshaphat visits his kingdom.
--Whenever we return in [[peace]] to our houses, we ought to acknowledge [[God]]'s providence in preserving our going out and coming in. And if we have been kept through more than common dangers, we are, in a special manner, bound to be thankful. Distinguishing mercies lay us under strong obligations. The prophet tells Jehoshaphat he had done very ill in joining [[Text:EBD:Ahab|Ahab]]. He took the reproof well. See the effect the reproof had upon him. He strictly searched his own kingdom. By what the prophet said, Jehoshaphat perceived that his former attempts for reformation were well-pleasing to [[God]]; therefore he did what was then left undone. It is good when commendations quicken us to our duty. There are diversities of gifts and operations, but all from the same Spirit, and for the public good; and as every one has received the gift, so let him minister the same. Blessed be [[God]] for magistrates and ministers, scribes and statesmen, men of books, and men of business. Observe the charge the king gave. They must do all in the [[fear]] of the [[Lord]], with a perfect, upright heart. And they must make it their constant care to prevent [[sin]], as an offence to [[God]], and what would bring wrath on the people.
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'''Chapter''' 20
''Chapter Outline''
The danger and distress of [[Judah]].
(1-13)
Jahaziel's prophecy of victory.
(14-19)
The thanksgiving of [[Judah]].
(20-30)
Jehoshaphat's alliance with Ahaziah.
(31-37)
'''Verses''' 1-13
In all dangers, public or personal, our first business should be to seek help from [[God]]. Hence the advantage of days for national fasting and [[prayer]]. From the first to the last of our seeking the [[Lord]], we must approach him with humiliation for our sins, trusting only in his [[mercy]] and power. Jehoshaphat acknowledges the sovereign dominion of the [[Divine]] Providence. [[Lord]], exert it on our behalf. Whom should we seek to, whom should we [[trust]] to for relief, but the [[God]] we have chosen and served. Those that use what they have for [[God]], may comfortably [[hope]] he will secure it to them. Every true [[believer]] is a son of [[Abraham]], a friend of [[God]]; with such the everlasting covenant is established, to such every promise belongs. We are assured of [[God]]'s love, by his dwelling in human nature in the person of the [[Saviour]]. Jehoshaphat mentions the temple, as a token of [[God]]'s favourable presence. He pleads the injustice of his enemies. We may well appeal to [[God]] against those that render us evil for good. Though he had a great army, he said, We have no might without thee; we rely upon thee.
'''Verses''' 14-19
The [[Spirit]] of prophecy came upon a Levite in the midst of the congregation. The Spirit, like the wind, blows where and on whom He listeth. He encouraged them to [[trust]] in [[God]]. Let the [[Christian]] soldier go out against his spiritual enemies, and the [[God]] of [[peace]] will make him more than a conqueror. Our trials will prove our gain. The advantage will be all our own, but the whole [[glory]] must be given to [[God]].
'''Verses''' 20-30
Jehoshaphat exhorted his troops to firm [[faith]] in [[God]]. Faith inspires a man with true courage; nor will any thing help more to the establishing of the [[heart]] in shaking times, than a firm belief of the power, and [[mercy]], and promise of [[God]]. In all our [[trust]] in the [[Lord]], and our praises of him, let us especially look at his everlasting [[mercy]] to sinners through [[Jesus]] [[Christ]]. Never was an army so destroyed as that of the enemy. Thus [[God]] often makes wicked people destroy one another. And never was a victory celebrated with more solemn thanksgivings.
'''Verses''' 31-37
Jehoshaphat kept close to the [[worship]] of [[God]], and did what he could to keep his people close to it. But after [[God]] had done such great things for him, given him not only victory, but wealth; after this, to go and join himself with a wicked king, was very ungrateful. What could he expect but that [[God]] would be angry with him? Yet it seems, he took the warning; for when Ahaziah afterward pressed him to join him, he would not, 1Ki 22:49. Thus the alliance was broken, and the [[Divine]] rebuke had its effect, at least for a season. Let us be thankful for any losses which may have prevented the loss of our immortal souls. Let us praise the [[Lord]], who sought after us, and left us not to perish in our sins.
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'''Chapter''' 21
''Chapter Outline''
The wicked reign of Jehoram.
(1-11)
Jehoram's miserable end.
(12-20)
'''Verses''' 1-11
Jehoram hated his brethren, and slew them, for the same reason that Cain hated Abel, and slew him, because their piety condemned his impiety. In the mystery of Providence such men sometimes prosper for a time; but the [[Lord]] has righteous purposes in permitting such events, part of which may now be made out, and the rest will be seen hereafter.
'''Verses''' 12-20
A warning from [[God]] was sent to Jehoram. The [[Spirit]] of prophecy might direct [[Elijah]] to prepare this writing in the foresight of Jehoram's crimes. He is plainly told that his [[sin]] should certainly ruin him. But no marvel that sinners are not frightened from [[sin]], and to repentance, by the threatenings of misery in another world, when the certainty of misery in this world, the sinking of their estates, and the ruin of their health, will not restrain them from vicious courses. See Jehoram here stripped of all his comforts. Thus [[God]] plainly showed that the controversy was with him, and his house. He had slain all his brethren to strengthen himself; now, all his sons are slain but one. [[David]]'s house must not be wholly destroyed, like those of [[Israel]]'s kings, because a blessing was in it; that of the [[Messiah]]. Good men may be afflicted with diseases; but to them they are fatherly chastisements, and by the support of [[Divine]] consolations the soul may dwell at ease, even when the body lies in pain. To be sick and poor, sick and solitary, but especially to be sick and in [[sin]], sick and under the curse of [[God]], sick and without [[grace]] to bear it, is a most deplorable case. Wickedness and profaneness make men despicable, even in the eyes of those who have but little [[religion]].
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'''Chapter''' 22
The reign of Ahaziah, Athaliah destroys the royal family.
--The counsel of the ungodly ruins many young persons when they are setting out in the world. Ahaziah gave himself up to be led by evil men. Those who advise us to do wickedly, counsel us to our destruction; while they pretend to be friends, they are our worst enemies. See and dread the mischief of bad company. If not the infection, yet let the destruction be feared, Re 18:4. We have here, a wicked woman endeavouring to destroy the house of [[David]], and a good woman preserving it. No word of [[God]] shall fall to the ground. The whole truth of the prophecies that the [[Messiah]] was to come from [[David]], and thereby the [[salvation]] of the world, appeared to be now hung upon the brittle thread of the life of a single infant, to destroy whom was the interest of the reigning power. But [[God]] had purposed, and vain were the efforts of earth and hell.
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'''Chapter''' 23
Joash crowned, and Athaliah slain.
--To look upon ourselves and each other as the [[Lord]]'s people, should make us earnest in the discharge of our duty both to [[God]] and man. Thus was this happy revolution brought about, and the people [[rejoice]]d. When the Son of [[David]] is enthroned in the soul, all is quiet, and joyful. See 2Ki 11.
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'''Chapter''' 24
''Chapter Outline''
Joash, of [[Judah]], The [[temple]] repaired.
(1-14)
Joash falls into [[idolatry]], He is slain by his servants.
(15-27)
'''Verses''' 1-14
Joash is more zealous about the repair of the [[temple]] than Jehoiada himself. It is easier to build temples, than to be temples to [[God]]. But the repairing of places for public [[worship]] is a good work, which all should promote. And many a good work would be done that now lies undone, if active men would put it forward.
'''Verses''' 15-27
See what a great judgment on any prince or people, the [[death]] of godly, zealous, useful men is. See how necessary it is that we act in [[religion]] from inward principle. Then the loss of a parent, a minister, or a friend, will not be losing our [[religion]]. Often both princes and inferior people have been flattered to their ruin. True [[grace]] alone will enable a man to bring forth fruit unto the end. Zechariah, the son of Jehoiada, being filled with the [[Spirit]] of prophecy, stood up, and told the people of their sin. This is the work of ministers, by the word of [[God]], as a lamp and a light, to discover the [[sin]] of men, and expound the providences of [[God]]. They stoned Zechariah to [[death]] in the court of the house of the [[Lord]]. Observe the dying martyr's words: The [[Lord]] look upon it, and require it! This came not from a spirit of revenge, but a spirit of prophecy. [[God]] smote Joash with great diseases, of body, or mind, or both, before the Syrians departed from him. If vengeance pursue men, the end of one trouble will be but the beginning of another. His own servants slew him. These judgments are called the burdens laid upon him, for the wrath of [[God]] is a heavy burden, too heavy for any man to bear. May [[God]] help us to take warning, to be upright in heart, and to persevere in his ways to the end.
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'''Chapter''' 25
''Chapter Outline''
Amaziah, king of [[Judah]].
(1-13)
Amaziah worships the [[idols]] of Edom.
(14-16)
Amaziah's rash challenge.
(17-28)
'''Verses''' 1-13
Amaziah was no enemy to [[religion]], but cool and indifferent friend. Many do what is good, but not with a perfect heart. Rashness makes work for repentance. But Amaziah's obedience to the command of [[God]] was to his honour. A firm belief of [[God]]'s all-sufficiency to bear us out in our duty, and to make up all the loss and damage we sustain in his service, will make his yoke very easy, and his burden very light. When we are called to part with any thing for [[God]] and our [[religion]], it should satisfy us, that [[God]] is able to give us much more than this. Convinced sinners, who have not true faith, always object to self-denying obedience. They are like Amaziah; they say, But what shall we do for the hundred talents? What shall we do if by keeping the sabbath holy we lose so many good customers? What shall we do without this gain? What shall we do if we lose the friendship of the world? Many endeavour to quiet their consciences by the pretence that forbidden practices are necessary. The answer is, as here, The [[Lord]] is able to give thee much more than this. He makes up, even in this world, for all that is given up for his sake.
'''Verses''' 14-16
To [[worship]] the gods of those whom Amaziah had conquered, who could not help their own worshippers, was the greatest absurdity. If men would consider how unable all those things are to help them, to which they look whenever they forsake [[God]], they would not be such enemies to themselves. The reproof [[God]] sent by a prophet was too just to be answered; but he was bidden not to say a word more. The secure sinner [[rejoice]]s to have silenced his reprovers and monitors; but what comes of it? Those that are deaf to reproof, are ripening for destruction.
'''Verses''' 17-28
Never was a proud prince more thoroughly mortified than Amaziah by Joash king of [[Israel]]. A man's pride will bring him low, Pr 29:23; it goes before his destruction, and deservedly brings it on. He that exalteth himself shall be abased. He that goes forth hastily to strive, will not know what he shall do in the end thereof, when his neighbour has put him to shame, Pr 25:8. And what are we when we offer to establish our own righteousness, or presume to justify ourselves before the Most High [[God]], but despicable thistles, that fancy themselves stately cedars? And are not various temptations, is not every corruption, a wild beast of the desert, which will trample on the wretched boaster, and tread his haughty pretensions to the dust? A man's pride shall bring him low; his ruin may be dated from his turning from the [[Lord]].
----
'''Chapter''' 26
''Chapter Outline''
Uzziah's good reign in [[Judah]].
(1-15)
Uzziah's attempt to burn incense.
(16-23)
'''Verses''' 1-15
As long as Uzziah sought the [[Lord]], and minded [[religion]], [[God]] made him to prosper. Those only prosper whom [[God]] makes to prosper; for prosperity is his gift. Many have owned, that as long as they sought the [[Lord]], and kept close to their duty, they prospered; but when they forsook [[God]], every thing went cross. [[God]] never continues either to bless the indolent or to withhold his blessing from the diligent. He will never suffer any to seek his face in vain. Uzziah's name was famed throughout all the neighbouring countries. A name with [[God]] and good people makes truly honourable. He did not delight in war, nor addict himself to sports, but delighted in husbandry.
'''Verses''' 16-23
The transgression of the kings before Uzziah was, forsaking the temple of the [[Lord]], and burning incense upon idolatrous altars. But his transgression was, going into the holy place, and attempting to burn incense upon the altar of [[God]]. See how hard it is to avoid one extreme, and not run into another. Pride of [[heart]] was at the bottom of his sin; a lust that ruins many. Instead of lifting up the name [[God]] in gratitude to him who had done so much for him, his [[heart]] was lifted up to his hurt. Men's pretending to forbidden knowledge, and seeking things too high for them, are owing to pride of heart. The incense of our [[prayer]]s must be, by faith, put into the hands of our [[Lord]] [[Jesus]], the great High Priest of our profession, else we cannot expect it to be accepted by [[God]], Re 8:3. Though Uzziah strove with the priests, he would not strive with his Maker. But he was punished for his transgression; he continued a leper to his death, shut out from society. The punishment answered the [[sin]] as face to face in a glass. Pride was at the bottom of his transgression, and thus [[God]] humbled him, and put dishonour upon him. Those that covet forbidden honours, forfeit allowed ones. [[Adam]], by catching at the tree of knowledge which he might not eat of, debarred himself of the tree of life which he might have eaten of. Let all that read say, The [[Lord]] is righteous. And when the [[Lord]] sees good to throw prosperous and useful men aside, as broken vessels, if he raises up others to fill their places, they may [[rejoice]] to renounce all worldly concerns, and employ their remaining days in preparation for death.
----
'''Chapter''' 27
Jotham's reign in [[Judah]].
--The people did corruptly. Perhaps Jotham was wanting towards the reformation of the land. Men may be very good, and yet not have courage and zeal to do what they might. It certainly casts blame upon the people. Jotham prospered, and became mighty. The more stedfast we are in [[religion]], the more mighty we are, both to resist evil, and to do good. The [[Lord]] often removes wise and pious rulers, and sends others, whose follies and vices punish a people that valued not their mercies.
----
'''Chapter''' 28
The wicked reign of Ahaz in [[Judah]].
--[[Israel]] gained this victory because [[God]] was wroth with [[Judah]], and made them the rod of his indignation. He reminds them of their own sins. It ill becomes sinners to be cruel. Could they [[hope]] for the [[mercy]] of [[God]], if they neither showed [[mercy]] nor justice to their brethren? Let it be remembered, that every man is our neighbour, our brother, our fellow man, if not our fellow [[Christian]]. And no man who is acquainted with the word of [[God]], need [[fear]] to maintain that slavery is against the law of [[love]] and the [[gospel]] of grace. Who can hold his brother in bondage, without breaking the rule of doing to others as he would they should do unto him? But when sinners are left to their own heart's lusts, they grow more desperate in wickedness. [[God]] commands them to release the prisoners, and they obeyed. The [[Lord]] brought [[Judah]] low. Those who will not humble themselves under the word of [[God]], will justly be humbled by his judgments. It is often found, that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. This is that king Ahaz! that wretched man! Those are wicked and vile indeed, that are made worse by their afflictions, instead of being made better by them; who, in their distress, trespass yet more, and have their hearts more fully set in them to do evil. But no marvel that men's affections and devotions are misplaced, when they mistake the author of their trouble and of their help. The progress of wickedness and misery is often rapid; and it is awful to reflect upon a sinner's being driven away in his wickedness into the eternal world.
----
'''Chapter''' 29
''Chapter Outline''
Hezekiah's good reign in [[Judah]].
(1-19)
Hezekiah's sacrifice of atonement.
(20-36)
'''Verses''' 1-19
When Hezekiah came to the crown, he applied at once to work reform. Those who begin with [[God]], begin at the right end of their work, and it will prosper accordingly. Those that turn their backs upon [[God]]'s ordinances, may truly be said to forsake [[God]] himself. There are still such neglects, if the word be not duly read and opened, for that was signified by the lighting the lamps, and also if [[prayer]]s and praise be not offered up, for that was signified by the burning incense. Neglect of [[God]]'s [[worship]] was the cause of the calamities they had lain under. The [[Lord]] alone can prepare the [[heart]] of man for vital [[godliness]]: when much good is done in a little time, the [[glory]] must be ascribed to him; and all who [[love]] him or the souls of men, will [[rejoice]] therein. Let those that do good work, learn to do it well.
'''Verses''' 20-36
As soon as Hezekiah heard that the [[temple]] was ready, he lost no time. Atonement must be made for the sins of the last reign. It was not enough to lament and forsake those sins; they brought a sin-offering. Our [[Repentance|repentance]] and reformation will not obtain [[pardon]] but in and through [[Christ]], who was made [[sin]], that is, a sin-offering for us. While the offerings were on the altar, the [[Levites]] sang. Sorrow for [[sin]] must not prevent us from praising [[God]]. The king and the congregation gave their consent to all that was done. It is not enough for us to be where [[God]] is worshipped, if we do not ourselves [[worship]] with the heart. And we should offer up our spiritual sacrifices of praise and thanksgiving, and devote ourselves and all we have, as sacrifices, acceptable to the Father only through the [[Redeemer]].
----
'''Chapter''' 30
''Chapter Outline''
Hezekiah's passover.
(1-12)
The passover celebrated.
(13-20)
The feast of unleavened bread.
(21-27)
'''Verses''' 1-12
Hezekiah made [[Israel]] as welcome to the passover, as any of his own subjects. Let us yield ourselves unto the [[Lord]]. Say not, you will do what you please, but resolve to do what he pleases. We perceive in the carnal mind a stiffness, an obstinacy, an unaptness to compel with [[God]]; we have it from our fathers: this must be overcome. Those who, through grace, have turned to [[God]] themselves, should do all they can to bring others to him. Numbers will be scorners, but some will be humbled and benefited; perhaps where least expected. The rich [[mercy]] of [[God]] is the great argument by which to enforce repentance; the vilest who submit and yield themselves to the [[Lord]], seek his grace, and give themselves to his service, shall certainly be saved. Oh that messengers were sent forth to carry these glad tidings to every city and every village, through every land!
'''Verses''' 13-20
The great thing needful in attendance upon [[God]] in solemn ordinances, is, that we make heart-work of it; all is nothing without this. Where this sincerity and fixedness of [[heart]] are, there may yet be many things short of the purification of the sanctuary. These defects need [[pardon]] ing, [[healing]] grace; for omissions in duty are sins, as well as omissions of duty. If [[God]] should deal with us in strict justice, even as to the very best of our doings, we should be undone. The way to obtain [[pardon]] , is to seek it of [[God]] by [[prayer]]; it must be gotten by petition through the blood of [[Christ]]. Yet every defect is [[sin]], and needs forgiveness; and should be matter to humble, but not to discourage us, though nothing can make up for the want of a heart prepared to seek the [[Lord]].
'''Verses''' 21-27
Many [[prayer]]s were put up to [[God]] with the [[peace]]-offerings. In these [[Israel]] looked to [[God]] as the [[God]] of their fathers, a [[God]] in covenant with them. There was also abundance of good preaching. The [[Levites]] read and explained the Scriptures. Faith cometh by hearing, and true [[religion]] preaching has abounded. They sang psalms every day: praising [[God]] should be much of our work in religious assemblies. Having kept the seven days of the feast in this religious manner, they had so much comfort in it, that they kept other seven days also. This they did with gladness. Holy duties should be done with holy gladness. And when sinners humble themselves before the [[Lord]], they may expect gladness in his ordinances. Those who taste this happiness will not soon grow weary of it, but will be glad to prolong their enjoyment.
----
'''Chapter''' 31
Hezekiah destroys [[idolatry]].
--After the passover, the people of [[Israel]] applied with vigour to destroy the monuments of [[idolatry]]. Public ordinances should stir us up to cleanse our hearts, our houses, and shops, from the filth of [[sin]], and the [[idolatry]] of covetousness, and to excite others to do the same. The after-improvement of solemn ordinances, is of the greatest importance to personal, family, and public [[religion]]. When they had tasted the sweetness of [[God]]'s ordinance in the late passover, they were free in maintaining the [[temple]] service. Those who enjoy the benefit of a settled ministry, will not grudge the expense of it. In all that Hezekiah attempted in [[God]]'s service, he was earnest and single in his aim and dependence, and was prospered accordingly. Whether we have few or many talents intrusted to us, may we thus seek to improve them, and encourage others to do the same. What is undertaken with a sincere regard to the [[glory]] of [[God]], will succeed to our own honour and comfort at last.
----
'''Chapter''' 32
''Chapter Outline''
The invasion of Sennacherib, His defeat.
(1-23)
Hezekiah's sickness, His prosperous reign, and death.
(24-33)
'''Verses''' 1-23
Those who [[trust]] [[God]] with their safety, must use proper means, else they tempt him. [[God]] will provide, but so must we also. Hezekiah gathered his people together, and spake comfortably to them. A believing confidence in [[God]], will raise us above the prevailing [[fear]] of man. Let the good subjects and soldiers of [[Jesus]] [[Christ]], rest upon his word, and boldly say, Since [[God]] is for us, who can be against us? By the favour of [[God]], enemies are lost, and friends gained.
'''Verses''' 24-33
[[God]] left Hezekiah to himself, that, by this trial and his weakness in it, what was in his [[heart]] might be known; that he was not so perfect in [[grace]] as he thought he was. It is good for us to know ourselves, and our own weakness and sinfulness, that we may not be conceited, or self-confident, but may always live in dependence upon [[Divine]] grace. We know not the corruption of our own hearts, nor what we shall do if [[God]] leaves us to ourselves. His [[sin]] was, that his [[heart]] was lifted up. What need have great men, and good men, and useful men, to study their own infirmities and follies, and their obligations to free grace, that they may never think highly of themselves; but beg earnestly of [[God]], that he will always keep them humble! Hezekiah made a bad return to [[God]] for his favours, by making even those favours the food and fuel of his pride. Let us shun the occasions of sin: let us avoid the company, the amusements, the books, yea, the very sights that may administer to sin. Let us commit ourselves continually to [[God]]'s care and protection; and beg of him never to leave us nor forsake us. Blessed be [[God]], [[death]] will soon end the [[believer]]'s conflict; then pride and every [[sin]] will be abolished. He will no more be tempted to withhold the praise which belongs to the [[God]] of his [[salvation]].
----
'''Chapter''' 33
''Chapter Outline''
Manasseh's and repentance.
(1-20)
Amon's wicked reign in [[Judah]].
(21-25)
'''Verses''' 1-20
We have seen Manasseh's wickedness; here we have his repentance, and a memorable instance it is of the riches of [[God]]'s [[pardon]] ing [[mercy]], and the power of his renewing grace. Deprived of his liberty, separated from his evil counsellors and companions, without any prospect but of ending his days in a wretched prison, Manasseh thought upon what had passed; he began to cry for [[mercy]] and deliverance. He confessed his sins, condemned himself, was humbled before [[God]], loathing himself as a monster of impiety and wickedness. Yet he hoped to be [[pardon]] ed through the abundant [[mercy]] of the [[Lord]]. Then Manasseh knew that [[Jehovah]] was [[God]], able to deliver. He knew him as a [[God]] of [[salvation]]; he learned to fear, [[trust]] in, love, and obey him. From this time he bore a new character, and walked in newness of life. Who can tell what tortures of conscience, what pangs of grief, what fears of wrath, what agonizing remorse he endured, when he looked back on his many years of apostacy and rebellion against [[God]]; on his having led thousands into [[sin]] and perdition; and on his blood-guiltiness in the persecution of a number of [[God]]'s children? And who can complain that the way of heaven is blocked up, when he sees such a sinner enter? Say the worst against thyself, here is one as bad who finds the way to repentance. Deny not to thyself that which [[God]] hath not denied to thee; it is not thy [[sin]], but thy impenitence, that bars heaven against thee. (2Ch 33:21-25)
'''Verses''' 21-25
Amon's father did ill, but he did worse. Whatever warnings or convictions he had, he never humbled himself. He was soon cut off in his sins, and made a warning for all men not to abuse the example of [[God]]'s patience and [[mercy]] to Manasseh, as an encouragement to continue in sin. May [[God]] help us to be honest to ourselves, and to think aright respecting our own character, before [[death]] fixes us in an unchangeable state.
----
'''Chapter''' 34
Josiah's good reign in [[Judah]].
--As the years of infancy cannot be useful to our fellow-creatures, our earliest youth should be dedicated to [[God]], that we may not waste any of the remaining short space of life. Happy and wise are those who seek the [[Lord]] and prepare for usefulness at an early age, when others are pursuing sinful pleasures, contracting bad habits, and forming ruinous connexions. Who can express the anguish prevented by early piety, and its blessed effects? Diligent self-examination and watchfulness will convince us of the deceitfulness and wickedness of our own hearts, and the sinfulness of our lives. We are here encouraged to humble ourselves before [[God]], and to seek unto him, as Josiah did. And [[believer]]s are here taught, not to [[fear]] death, but to welcome it, when it takes them away from the evil to come. Nothing hastens the ruin of a people, nor ripens them for it, more than their disregard of the attempts made for their reformation. Be not deceived, [[God]] is not mocked. The current and tide of affections only turns at the command of Him who raises up those that are dead in trespasses and sins. We behold peculiar loveliness, in the [[grace]] the [[Lord]] bestows on those, who in tender years seek to know and to [[love]] the [[Saviour]]. Hath [[Jesus]], the Day-spring from on high, visited you? Can you trace your knowledge of this light and life of man, like Josiah, from your youth? Oh the unspeakable happiness of becoming acquainted with [[Jesus]] from our earliest years!
----
'''Chapter''' 35
''Chapter Outline''
The passover kept by Josiah.
(1-19)
Josiah slain in battle.
(20-27)
'''Verses''' 1-19
The destruction Josiah made of [[idolatry]], was more largely related in the book of Kings. His solemnizing the passover is related here. The [[Lord]]'s supper resembles the passover more than any other of the Jewish festivals; and the due observance of that ordinance, is a proof of growing piety and devotion. [[God]] alone can truly make our hearts holy, and prepare them for his holy services; but there are duties belonging to us, in doing which we obtain this blessing from the [[Lord]].
'''Verses''' 20-27
The Scripture does not condemn Josiah's conduct in opposing [[Pharaoh]]. Yet Josiah seems to deserve blame for not inquiring of the [[Lord]] after he was warned; his [[death]] might be a rebuke for his rashness, but it was a judgment on a hypocritical and wicked people. He that lives a life of repentance, faith, and obedience, cannot be affected by the sudden manner in which he is removed. The people lamented him. Many mourn over sufferings, who will not forsake the sins that caused [[God]] to send them. Yet this alone can turn away judgments. If we blame Josiah's conduct, we should be watchful, lest we be cut down in a way dishonourable to our profession.
----
'''Chapter''' 36
''Chapter Outline''
The destruction of [[Jerusalem]].
(1-21)
The proclamation of Cyrus.
(22, 23)
'''Verses''' 1-21
The ruin of [[Judah]] and [[Jerusalem]] came on by degrees. The methods [[God]] takes to call back sinners by his word, by ministers, by conscience, by providences, are all instances of his compassion toward them, and his unwillingness that any should perish. See here what woful havoc sin makes, and, as we value the comfort and continuance of our earthly blessings, let us keep that worm from the root of them. They had many times ploughed and sowed their land in the seventh year, when it should have rested, and now it lay unploughed and unsown for ten times seven years. [[God]] will be no loser in his [[glory]] at last, by the disobedience of men. If they refused to let the land rest, [[God]] would make it rest. What place, O [[God]], shall thy justice spare, if [[Jerusalem]] has perished? If that delight of thine were cut off for wickedness, let us not be high-minded, but fear.
'''Verses''' 22, 23
[[God]] had promised the restoring of the captives, and the rebuilding of [[Jerusalem]], at the end of seventy years; and that time to favour [[Zion]], that set time, came at last. Though [[God]]'s [[church]] be cast down, it is not cast off; though his people be corrected, they are not abandoned; though thrown into the furnace, they are not lost there, nor left there any longer than till the dross be separated. Though [[God]] contend long, he will not contend always. Before we close the books of the Chronicles, which contain a faithful register of events, think what desolation [[sin]] introduced into the world, nay, even into the [[church]] of [[God]]. Let us tremble at what is here recorded, while in the character of some few gracious souls, we discover that the [[Lord]] left not himself without witness. And when we have looked at this faithful portrait of man by nature, let us contrast with it that same nature, when recovered by Almighty grace, through the justifying and soul-adorning righteousness of [[Christ|Jesus Christ]] our [[Saviour]].
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