《The Pulpit Commentaries–2 Chronicles (Vol. 1)》(Joseph S. Exell)
Contents and the Editors
One of the largest and best-selling homiletical commentary sets of its kind. Directed by editors Joseph Exell and Henry Donald Maurice Spence-Jones, The Pulpit Commentary drew from over 100 authors over a 30 year span to assemble this conservative and trustworthy homiletical commentary set. A favorite of pastors for nearly 100 years, The Pulpit Commentary offers you ideas and insight on "How to Preach It" throughout the entire Bible.
This in-depth commentary brings together three key elements for better preaching:
- Exposition-with thorough verse-by-verse commentary of every verse in the Bible.
- Homiletics-with the "framework" or the "big picture" of the text.
- Homilies-with four to six sermons sample sermons from various authors.
In addition, this set also adds detailed information on biblical customs as well as historical and geographical information, and translations of key Hebrew and Greek words to help you add spice to your sermon.
All in all, The Pulpit Commentary has over 22,000 pages and 95,000 entries from a total of 23 volumes. The go-to commentary for any preacher or teacher of God's Word.
About the Editors
Rev. Joseph S. Exell, M.A., served as the Editor of Clerical World, The Homiletical Quarterly and the Monthly Interpreter. Exell was also the editor for several large commentary sets like The Men of the Bible, The Pulpit Commentary, Preacher's Homiletic Library and The Biblical Illustrator.
Henry Donald Maurice Spence-Jones was born in London on January 14, 1836. He was educated at Corpus Christi, Cambridge where he received his B.A. in 1864. He was ordered deacon in 1865 and ordained as a priest is the following year. He was professor of English literature and lecturer in Hebrew at St. David's College, Lampeter, Wales from 1865-1870. He was rector of St. Mary-de-Crypt with All Saints and St. Owen, Gloucester from 1870-1877 and principal of Gloucester Theological College 1875-1877. He became vicar and rural dean of St. Pancras, London 1877-1886, and honorary canon since 1875. He was select preacher at Cambridge in 1883,1887,1901, and 1905, and at Oxford in 1892 and 1903. In 1906 he was elected professor of ancient history in the Royal Academy. In theology he is a moderate evangelical. He also edited The Pulpit Commentary (48 vols., London, 1880-97) in collaboration with Rev. J. S. Exell, to which he himself contributed the section on Luke, 2 vols., 1889, and edited and translated the Didache 1885. He passed away in 1917 after authoring numerous individual titles.
00 Introduction
Introduction.
THE Second Book of Chronicles is occupied with the reign, works, and career of Solomon, and with the history of the separate kingdom of Judah, omitting altogether the connected history of that of Israel. It goes down to the memorable proclamation of Cyrus, which authorized the return of the captives and sanctioned the rebuilding of the temple. This book embraces the third and fourth divisions of the whole work, once entitled in its unity Chronicles, according to the very obvious fourfold arrangement of it, observed by so many expositors of this historical portion of the Old Testament. The third division, occupied with the reign of Solomon, fills 2 Chronicles 1-9. And the fourth division, occupied with the history of the successive reigns of the separate kingdom of Judah, fills 2 Chronicles 10-36:21. The arrangement of this book, therefore, in parts and sections, with dates of reigns and the synchronisms for them (according to Milman's table) in the line of Israel, so long as it lasted, will be as follows: —
ARRANGEMENT OF 2 CHRONICLES IN PARTS AND SECTIONS.
PART I.CH. 1-9. Solomon and his reign.
His burnt offerings at Gibeon; the vision granted to him, and his prayer; his wisdom, wealth, chariots, and horsemen. 2 Chronicles 1.
His determination to build the temple, and preparations for it. 2 Chronicles 2.
The building of the temple, with its plan, measures, chief features, ornaments. 2 Chronicles 3-5:1.
The dedication of the temple. 2 Chronicles 5:2-7.
Other buildings, arrangements of labour between "tributaries" and "rulers;" restored appointments of priests and Levites; and the ships given or lent for help by Hiram. 2 Chronicles 8.
The visit and testimony of the Queen of Sheba; the ivory throne of Solomon; his riches and prosperity and presents; his wide dominion, length of reign, and at last death. 2 Chronicles 9.
PART II. 2 Chronicles 10-36:21. The dissension and schism in the kingdom, with the separate history of that division of it which held the capital and the temple and the unbroken succession of David.
The revolt of Jeroboam, and secession of the ten tribes. 2 Chronicles 10.
KINGS OF JUDAH. B.C.
Rehoboam: 2 Chronicles 11, 12., — 979
Abijah: 2 Chronicles 13; — 962
Asa: 2 Chronicles 14-16; — 959
Jehoshaphat: 2 Chronicles 17-21:3 —918
Jehoram, or Joram: 2 Chronicles 21; — 893
Ahaziah: 2 Chronicles 22:1-9; — 885
Athaliah: 2 Chronicles 22:10-23:15; — 884
Jehoash: 2 Chronicles 23:11; 2 Chronicles 24; — 878
Amaziah: 2 Chronicles 25; — 838
Uzziah (Azariah): 2 Chronicles 26; — 809
Jotham: 2 Chronicles 27; — 757
Ahaz: 2 Chronicles 28; — 741
Hezekiah: 2 Chronicles 29-32; — 726
Manasseh: 2 Chronicles 33:1-20; — 697
Amon: 2 Chronicles 33:20-25; — 642
Josiah: 2 Chronicles 34, 35; — 640
Jehoahaz: 2 Chronicles 36:1-3; — 609
Jehoiakim: 2 Chronicles 36:4-8; — 609
Jehoiachin: 2 Chronicles 36:9, 10; — 598
Zedekiah: 2 Chronicles 36:11-17; — 598
The Captivity, and the destruction of Jerusalem: 2 Chronicles 36:17-21; — 587
The proclamation of Cyrus: 2 Chronicles 36:22, 23; — 536
KINGS OF ISRAEL. B.C.
Jeroboam I. — 979
Nadab — 957
Baasha — 955
Elah — 932
Zimri — 930
Ahab — 919
Ahaziah — 897
Jehoram — 895
Jehu — 884
Jehoahaz — 855
Jehoash — 841
Jeroboam II — 825
Interregnum — 781
Zechariah and Shallum — 770
Menahem — 769
Pekahiah — 759
Pekah — 758
Interregnum (second) — 737
Hoshea — 728
Samaria taken — 719
01 Chapter 1
Verses 1-17
EXPOSITION
Verse 1-9:31
THECAREEROFSOLOMONASKINGOFTHEUNITEDKINGDOM is here commenced, covering the ground to the end of 2 Chronicles 9:1-31. The same period is described in 1 Kings 1-11. And the following table of parallel passages (as given by Keil) may be put here for convenient reference:
2 Chronicles 1:2-13 / 1 Kings 3:4-15.2 Chronicles 1:14-17 / 1 Kings 10:26-29.
2 Chronicles 2:1-18 / 1 Kings 5:15-18.
2Ch 3:1-5:1 / 1 Kings 6:1-38; 1 Kings 7:13-51.
2 Chronicles 5:2 / 1 Kings 7:8, 1 Kings 7:10.
2 Chronicles 7:11-22 / 1 Kings 9:1-9.
2 Chronicles 8:1-18 / 1 Kings 9:10-28.
2 Chronicles 9:1-12, 2 Chronicles 9:13-28 / 1 Kings 10:1-13, 1 Kings 10:14-29.
2 Chronicles 9:29-31 / 1 Kings 11:41-43.
The present chapter of seventeen verses tells
2 Chronicles 1:1
Was strengthened in hiskingdom. This expression, or one very closely resembling it, is frequently found both in Chronicles and elsewhere, so far as the English Version is concerned. But the verb in its present form (hithp. conjugation) is foundin Chronicles, omitting other books, just fifteen times, and rarely, if ever, to the level of the mere passive voice. It carries rather the idea of a person who exerts himself, and does all that in him lies to nerve himself with strength for any object (1 Chronicles 11:10; 1 Chronicles 19:13; 2 Chronicles 12:13; 2 Chronicles 13:7, 2 Chronicles 13:8, 2 Chronicles 13:21; 2 Chronicles 15:8; 2 Chronicles 16:9; 2 Chronicles 17:1; 2 Chronicles 21:4; 2 Chronicles 23:1; 2 Chronicles 25:11; 2 Chronicles 27:6; 2 Chronicles 32:5). It may suggest to us that Solomon threw the force of moral energy and resolution into his work and life at this period. The Lord his God was with him; i.e. Jehovah his God was with him. The parallels of this very simple and natural expression are too numerous for quotation. Some of the earliest are found in well-known connections in the Book of Genesis, as e.g. Genesis 21:22; Genesis 26:28; Genesis 28:15, Genesis 28:20; Genesis 31:3. Again, Numbers 14:14, Numbers 14:43; Numbers 23:21; Joshua 14:12; 6:13; Ruth 2:4; 1 Samuel 17:37; 2 Samuel 5:10; 1 Chronicles 11:9; 1 Chronicles 22:11, 1 Chronicles 22:16; 2 Chronicles 15:9; 2 Chronicles 19:11; 2 Chronicles 36:23; Amos 5:14. The beautiful New Testament equivalent occurs in 2 Thessalonians 3:16, and elsewhere. Like some other of those earliest concisest religious expressions, brevity and simplicity are fully charged with suggestion. And the above quotations will be found to furnish examples of the manifold practical use of the Lord's presence with any one. That presence may infer the help just of companionship, or of sure sympathy, or of needed counsel, or of strength in the hour of temptation, or of absolute practical help, or of the highest revealings of faith. The whole circle of need, of human and Christian need, the Divine presence "will supply" (Philippians 4:19). The "need" of Solomon in his present position was patent and pressing. Would that he had always kept by the true supply of it! Magnified him exceedingly. This verb in its piel conjugation, signifying "to make grow," occurs twenty-six times in the various books of the Old Testament, some of the more characteristic occurrences of it being found in the following passages: Genesis 12:2; Numbers 6:5; Joshua 3:7; Joshua 4:17; 1 Kings 1:37, 1 Kings 1:47; 2 Kings 10:6; 1 Chronicles 29:12, 1 Chronicles 29:25; Esther 3:1; Job 7:17; Psalms 34:4; Psalms 69:31; Isaiah 1:2; Isaiah 44:14; Ezekiel 31:4; Daniel 1:5; Hosea 9:12.
2 Chronicles 1:2
This verse and the following four supersede the one verse, 1 Kings 3:4; and the five together give us, of course, a much fuller view of the events of the sacrifice. Our present verse purports to show the representative components of "all Israel" in a fourfold classification. Captains of thousands and of hundreds (see first 1 Chronicles 13:1; 1 Chronicles 27:1; 1 Chronicles 28:1; and then Exodus 18:21, Exodus 18:25; Numbers 31:14, Numbers 31:48, Numbers 31:52, Numbers 31:54; Deuteronomy 1:15; 1 Samuel 8:12; 1 Samuel 17:18; 1 Samuel 18:13; 1 Samuel 22:7; 2 Samuel 18:1; 2 Kings 11:9, 2 Kings 11:15, 2 Kings 11:19). The judges. The office and the person of the judge were held in high honour among the Jewish people from the first, and perhaps, also, with a noteworthy uniformity, even in the more degenerate periods of their history. Their commencement in patriarchal simplicity can be easily imagined, and receives illustration from such passages as Job 29:7, Job 29:8, Job 29:9; Job 32:9. Their more formal development may be considered to date from the crisis related in Exodus 18:14-24. And the allusions to the judge and his office thenceforward sustain our impression of the honour in which they were held, arising, no doubt, largely from the deep-felt necessity for them, the more society crystallized (Numbers 25:5; Deuteronomy 16:18; Deuteronomy 19:17; Deuteronomy 21:2; Joshua 8:33; 1 Chronicles 23:24; 1 Chronicles 26:29; 2 Chronicles 19:8-10). In 1 Chronicles 23:24 we are told how David set apart "six thousand Levites" to be "officers and judges." Every governor. The word employed here ( נָשִׂיא ) is rendered by five different words in our Authorized Version: "prince" (Genesis 17:20, passim), "ruler" (Exodus 16:22, passim), "captain"(Numbers 2:3, passim), "chief" 1 Chronicles 3:24, passim), and "governor" in the present passage only. It is evidently a term of generic signification, used of a king (1 Kings 11:34; Ezekiel 12:10); of leaders of the Ishmaelites (Genesis 17:20); of the captains of the tribes of Israel (Numbers 7:11); of the chiefs of families (Numbers 3:24); while the use of it (Genesis 23:6) to set forth the position of Abraham as one raised to eminence so high and undisputed that it might be clearly said to be God's doing, is sufficient to determine its central signification. The chief of the fathers; i.e. the heads of the fathers. The first occurrence of the expression, "the heads of their fathers' houses" (Exodus 6:14), and of "the heads of the fathers of the Levites according to their families" (Exodus 6:25), sufficiently explains the original and perfectly natural meaning of the phrase. The great importance and significance of the position of the heads "of families" and "of houses" and" of fathers" in early patriarchal times must necessarily have declined by the time of Solomon, when the nation had received so much more of civil form and system. But the name remained, and the family and social position did not fail to make themselves felt, and finally the official recognition of them in David's time is evidenced by 1 Chronicles 27:1, and in Solomon's time both by the present passage and 2 Chronicles 5:2 with its parallel 1 Kings 8:1. Our present use of the expression ought probably to show it, in close apposition with the foregoing words, "to all Israel" (wrongly translated "in all Israel" in the Authorized Version), and which itself is a repetition of the "to all Israel" in the beginning of the verse. Although the existing Hebrew pointing of the verse does not favour the supposition, it may be that the writer means to emphasize Solomon's summons as made both to the kingdom as such, and to the people also as a united people. We are not, indeed, told here, in so many words, what it was that Solomon said "to all Israel." But there can be no doubt as to his object, as betrayed in the first clause of the following verse.
2 Chronicles 1:3
All the congregation; i.e. in the persons of their captains, judges, princes, and family representatives. The high place … at Gibeon. It may readily be allowed that even nature and instinct would suggest a certain fitness in selecting high places, and the impressive grandeur of groves, for theworship of the High and Lofty One and for the offerings of sacrifice to him. It was not otherwise historically (Genesis 12:7, Genesis 12:8; Genesis 22:3, Genesis 22:4; Genesis 31:54). However, first, it was part of the education of a nation (situated in the heart of the young world) in the unity of the one God, that its worship should be offered in one place, and the smoke of its sacrifices ascend from one altar; and secondly, it was not difficult to foresee that the very force that lay in the associations, which dictated the choice of some places (not least, certainly, "the grove"), would constitute their weakness and snare. The prohibitions, therefore, of the Mosaic Law (Deuteronomy 12:5, Deuteronomy 12:11, Deuteronomy 12:14, Deuteronomy 12:19, Deuteronomy 12:21, Deuteronomy 12:26), witnessed to by such corroborations as are found in commands to obliterate certain Canaanitish traces, that looked long time a different way (Le 2 Chronicles 17:8; 2 Chronicles 26:1-23 :30; Numbers 33:52; Deuteronomy 33:29; Joshua 22:29; 1 Kings 20:23), approve themselves as in thorough harmony with what all would feel to be the genius of the religious education of Israel, and, through Israel, of the nations of the world. The wonder that impresses us is rather that means were not found to abide by the "letter" of the Law to a far greater degree during all the generations that elapsed before the people were settled in their land, and were gathered in their temple so typical. Is it not possible to regard this as an impressive instance of how, even in a system that sought to be of the closest and most exclusive, the "spirit,"by force of circumstances, resented the tyrannous bondage of the "letter"? Anyway, for ages from the time of that prohibition, the nation had the moral principle as their guide rather than any possibility of keeping safe within a commandment's "letter" (so see 6:25, 6:26; 13:17-24; 1 Samuel 7:10; 1 Samuel 13:9; 1 Samuel 16:5; 1 Samuel 10:5; 1 Chronicles 21:26; 1 Kings 18:30). Even now, accordingly, the prohibited is still the observed, and by Solomon, too, in the steps of David, even if it be necessary to describe it as the "winked at."And to the "high place" at Gibeon Solomon and all the representatives, the congregation of Israel, have to repair in order to do sacrifice. The tabernacle was now at Gibeon, whither it had come from Nob (1 Chronicles 16:39, 1 Chronicles 16:40; 1 Samuel 21:1, 1 Samuel 21:6; from which latter reference, speaking of the "shew-bread," it comes that we know the tabernacle to have resided at Nob awhile; for the circumstance is not positively narrated in any passage of the history (but see also 1 Samuel 22:9, 1 Samuel 22:11). Gibeon was one of the four Hivite cities, the other three being Beeroth, Chephirah, and Kirjath-jearim. It had its first fame from its "wiliness" (Joshua 9:3, Joshua 9:4, etc.). By the directest road, it was five miles distant from Jerusalem, in the direction of the sea. It was further noted for the encounter between Joab and Abner (2 Samuel 2:12-17). Again, for the slaying of Amasa by Joab (2 Samuel 20:6-10), and for the death of Joab himself at the hand of Benalak, at the very horns of the altar (1 Kings 2:28-34). Although the exact date of the lodging of the tabernacle at Gibeon is not told us, nor even the person who was answerable for briging it there, yet there can be no reasonable doubt that it was David, as we read (1 Chronicles 16:40) of his appointing the priests to offer "the daily sacrifices" there, on the brazen altar of Moses, when Zadok was at their head, and Heman and Jeduthun were their resident musicians. In what particular part of Gibeon or of its immediate neighbourhood the tabernacle was stationed cannot be said with any certainty. Amid a considerable choice of likely places, one forming part of Gibeon itself, and just south of El-Tib, seems the likeliest, and to be preferred to the suggestion of Stanley, of Neby-Samuil, which is a mile distant. The present imposing occasion is the last of any importance on which Gibeon is brought before us (see also 1 Kings 8:3; 1 Chronicles 9:35). There was the tabernacle. The removal of the tabernacle to Gibeon no doubt followed immediately on the destruction of Nob by Saul (1 Samuel 22:9; 1 Chronicles 16:39, 1 Chronicles 16:40, compared with 1 Chronicles 16:37; 1 Chronicles 21:28, 1 Chronicles 21:29). Moses … made in the wilderness (see Exodus 25:1-40; Exodus 26:1-37; Exodus 27:1-21; Exodus 33:7-10).
2 Chronicles 1:4
But the ark. Again, as in 1 Chronicles 16:39, the writer emphasizes the fact of the temporary divorce that had obtained between the ark and the tabernacle (so 1 Samuel 6:20; 2 Samuel 6:2-19; 1 Kings 3:2, 1 Kings 3:4, 1 Kings 3:15; 1 Chronicles 13:3-14; 1 Chronicles 15:1-3, 1 Chronicles 15:12-15, 1 Chronicles 15:23-29). David's pitching of the tent for it is recorded emphatically 1 Chronicles 15:1; 1 Chronicles 16:1; 2 Samuel 6:17.
2 Chronicles 1:5
The brazen altar. This statement is introduced to lay stress on the fact that, though the ark indeed was not with the tabernacle, the brazen altar of burnt offering assuredly was there, this constituting the place, the proper spot, for sacrifice and worship. (For the account of the brazen altar and its making, see Exodus 27:1-8; Exodus 38:1-7; also Numbers 16:38, Numbers 16:39.) This altar of burnt offering is often spoken of as the altar, to distinguish it from the altar of incense (Exodus 30:1; Exodus 39:38; Numbers 4:11). Bezaleel. (For detailed genealogy, see our 1 Chronicles 2:3-20; also Exodus 31:2-5; Exodus 35:30-35.) He put before. The reading ( שָׁם ), "was there before,"is to be preferred, tallying as it does exactly with Exodus 40:6. This was the reading understood by the Septuagint and Vulgate. The majority of manuscripts, however, and the Syriac Version, have שָׂם . Soughtunto it. The analogy of the use of this word would make to be preferred the translation "sought him," i.e. the "Jehovah" just spoken of. But whether the object of the verb be in this place Jehovah or the altar, it would seem probable that the clause purports to say that Solomon and his people were accustomed to repair thither, while now they were about to repair thither with a very vast burnt offering.
2 Chronicles 1:6