Read-Post Through the Bible

[daniel1212av]

2Ch 1:1-17 
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. — MHCC

2Ch 1:1-12 

Here is, I. Solomon's great prosperity, 2Ch_1:1. Though he had a contested title, yet, God being with him, he was strengthened in his kingdom; his heart and hands were strengthened, and his interest in the people. God's presence will be our strength.

II. His great piety and devotion. His father was a prophet, a psalmist, and kept mostly to the ark; but Solomon, having read much in his Bible concerning the tabernacle which Moses built and the altars there, paid more respect to them than, it should seem, David had done. Both did well, and let neither be censured. If the zeal of one be carried out most to one instance of religion, and of another to some other instance, let them not judge nor despise each other.

1. All his great men must thus far be good men that they must join with him in worshipping God. He spoke to the captains and judges, the governors and chief of the fathers, to go with him to Gibeon, 2Ch_1:2, 2Ch_1:3. Authority and interest are well bestowed on those that will thus use them for the glory of God, and the promoting of religion. It is our duty to engage all with whom we have influence in the solemnities of religion, and it is very desirable to have many join with us in those solemnities - the more the better; it is the more like heaven. Solomon began his reign with this public pious visit to God's altar, and it was a very good omen. Magistrates are then likely to do well for themselves and their people when they thus take God along with them at their setting out.

2. He offered abundance of sacrifices to God there (2Ch_1:6): 1000 burnt-offerings, and perhaps a greater number of peace-offerings, on which he and his company feasted before the Lord. Where God sows plentifully he expects to reap accordingly. His father David had left him flocks and herds in abundance (1Ch_27:29, 1Ch_27:31), and thus he gave God his dues out of them. The ark was at Jerusalem (2Ch_1:4), but the altar was at Gibeon (2Ch_1:5), and thither he brought his sacrifices; for it is the altar that sanctifieth every gift.

3. He prayed a good prayer to God: this, with the answer to it, we had before, 1Ki_3:5, etc. (1.) God bade him ask what he would; not only that he might put him in the right way of obtaining the favours that were intended him (Ask, and you shall receive, that your joy may be full), but that he might try him, how he stood affected, and might discover what was in his heart. Men's characters appear in their choices and desires. What wouldst thou have? tries a man as much as, What wouldst thou do? Thus God tried whether Solomon was one of the children of this world, that say, Who will show us any good, or of the children of light, that say, Lord, lift up the light of thy countenance upon us. As we choose we shall have, and that is likely to be our portion to which we give the preference, whether the wealth and pleasure of this world or spiritual riches or delights.

(2.) Like a genuine son of David, he chose spiritual blessings rather than temporal. His petition here is, Give me wisdom and knowledge. He owns those to be desirable gifts, and God to be the giver of them, Pro_2:6. God gave the faculty of understanding, and to him we must apply for the furniture of it. Two things are here pleaded which we had not in Kings: -

[1.] Thou hast made me reign in my father's stead, 2Ch_1:8. “Lord, thou hast put me into this place, and therefore I can in faith ask of thee grace to enable me to do the duty of it.” What service we have reason to believe God calls us to we have reason to hope he will qualify us for. But that is not all. “Lord, thou hast put me into this place in the stead of David, the great and good man that filled it up so well; therefore give me wisdom, that Israel may not suffer damage by the change. Must I reign in my father's stead? Lord, give me my father's spirit.” Note, The eminency of those that went before us, and the obligation that lies upon us to keep up and carry on the good work they were engaged in, should provoke us to a gracious emulation, and quicken our prayers to God for wisdom and grace, that we may do the work of God in our day as faithfully and well as they did in theirs.

[2.] Let thy promise to David my father be established, 2Ch_1:9. He means the promise of concerning his successor. “In performance of that promise, Lord, give me wisdom.” We do not find that wisdom was any of the things promised, but it was necessary in order to the accomplishment of what was promised, 2Sa_7:13-15. The promise was, He shall build a house for my name, I will establish his throne, he shall be my son, and my mercy shall not depart from him. “Now, Lord, unless thou give me wisdom, thy house will not be built, nor my throne established; I shall behave in a manner unbecoming my relation to thee as a Father, shall forfeit thy mercy, and fool it away; therefore, Lord, give me wisdom.” Note, First, God's promises are our best pleas in prayer. Remember thy word unto thy servant. Secondly, Children may take the comfort of the promises of that covenant which their parents, in their baptism, laid claim to, and took hold of, for them. Thirdly, The best way to obtain the benefit of the promises and privileges of the covenant is to be earnest in prayer with God for wisdom and grace to do the duties of it.

4. He received a gracious answer to this prayer, 2Ch_1:11, 2Ch_1:12.

(1.) God gave him the wisdom that he asked for because he asked for it. Wisdom is a gift that God gives as freely and liberally as any gift to those that value it, and wrestle for it; and will resolve to make use of it; and he upbraids not the poor petitioners with their folly, Jam_1:5. God's grace shall never be wanting to those who sincerely desire to know and do their duty.

(2.) God gave him the wealth and honour which he did not ask for because he asked not for them. Those that pursue present things most earnestly are most likely to miss of them; while those that refer themselves to the providence of God, if they have not the most of those things, have the most comfort in them. Those that make this world their end come short of the other and are disappointed in this too; but those that make the other world their end shall not only obtain that, and full satisfaction in it, but shall enjoy as much as is convenient of this world in their way. — Henry 

[daniel1212av]

2Ch 1:13-17 

Here is, 1. Solomon's entrance upon the government (2Ch_1:13): He came from before the tabernacle, and reigned over Israel. He would not do any acts of government till he had done his acts of devotion, would not take honour to himself till he had given honour to God - first the tabernacle, and then the throne. But, when he had obtained wisdom from God, he did not bury his talent, but as he received the gift ministered the same, did not give up himself to ease and pleasure, but minded business: he reigned over Israel.

2. The magnificence of his court (2Ch_1:14): He gathered chariots and horsemen. Shall we praise him for this? We praise him not; for the king was forbidden to multiply horses, Deu_17:16. I do not remember that ever we find his good father in a chariot or on horseback; a mule was the highest he mounted. We should endeavor to excel those that went before us in goodness rather than in grandeur.

3. The wealth and trade of his kingdom. He made silver and gold very cheap and common, 2Ch_1:15. The increase of gold lowers the value of it; but the increase of grace advances its price; the more men have of that the more they value it. How much better therefore is it to get wisdom than gold! He opened also a trade with Egypt, whence he imported horses and linen-yarn, which he exported again to the kings of Syria, with great advantage no doubt, 2Ch_1:16, 2Ch_1:17. This we had before, 1Ki_10:28, 1Ki_10:29. It is the wisdom of princes to promote industry and encourage trade in their dominions. Perhaps Solomon took the hint of setting up the linen-manufacture, bringing linen-yarn out of Egypt, working it into cloth, and then sending that to other nations, from what his mother taught when she specified this as one of the characteristics of the virtuous woman, She maketh fine linen, and selleth it, and delivereth girdles of it to the merchant, Pro_31:24. In all labour there is profit. — Henry 

[daniel1212av]

(2 Chr 2)  "And Solomon determined to build an house for the name of the LORD, and an house for his kingdom. {2} And Solomon told out threescore and ten thousand men to bear burdens, and fourscore thousand to hew in the mountain, and three thousand and six hundred to oversee them.

{3} And Solomon sent to Huram the king of Tyre, saying, As thou didst deal with David my father, and didst send him cedars to build him an house to dwell therein, even so deal with me. {4} Behold, I build an house to the name of the LORD my God, to dedicate it to him, and to burn before him sweet incense, and for the continual showbread, and for the burnt offerings morning and evening, on the sabbaths, and on the new moons, and on the solemn feasts of the LORD our God. This is an ordinance for ever to Israel. {5} And the house which I build is great: for great is our God above all gods. {6} But who is able to build him an house, seeing the heaven and heaven of heavens cannot contain him? who am I then, that I should build him an house, save only to burn sacrifice before him? {7} Send me now therefore a man cunning to work in gold, and in silver, and in brass, and in iron, and in purple, and crimson, and blue, and that can skill to grave with the cunning men that are with me in Judah and in Jerusalem, whom David my father did provide. {8} Send me also cedar trees, fir trees, and algum trees, out of Lebanon: for I know that thy servants can skill to cut timber in Lebanon; and, behold, my servants shall be with thy servants, {9} Even to prepare me timber in abundance: for the house which I am about to build shall be wonderful great. {10} And, behold, I will give to thy servants, the hewers that cut timber, twenty thousand measures of beaten wheat, and twenty thousand measures of barley, and twenty thousand baths of wine, and twenty thousand baths of oil.

{11} Then Huram the king of Tyre answered in writing, which he sent to Solomon, Because the LORD hath loved his people, he hath made thee king over them. {12} Huram said moreover, Blessed be the LORD God of Israel, that made heaven and earth, who hath given to David the king a wise son, endued with prudence and understanding, that might build an house for the LORD, and an house for his kingdom. {13} And now I have sent a cunning man, endued with understanding, of Huram my father's, {14} The son of a woman of the daughters of Dan, and his father was a man of Tyre, skilful to work in gold, and in silver, in brass, in iron, in stone, and in timber, in purple, in blue, and in fine linen, and in crimson; also to grave any manner of graving, and to find out every device which shall be put to him, with thy cunning men, and with the cunning men of my lord David thy father. {15} Now therefore the wheat, and the barley, the oil, and the wine, which my lord hath spoken of, let him send unto his servants: {16} And we will cut wood out of Lebanon, as much as thou shalt need: and we will bring it to thee in floats by sea to Joppa; and thou shalt carry it up to Jerusalem.

{17} And Solomon numbered all the strangers that were in the land of Israel, after the numbering wherewith David his father had numbered them; and they were found an hundred and fifty thousand and three thousand and six hundred. {18} And he set threescore and ten thousand of them to be bearers of burdens, and fourscore thousand to be hewers in the mountain, and three thousand and six hundred overseers to set the people a work.

[daniel1212av]

2 Chronicles 2 -
Solomon determines to build a temple, 2Ch_2:1. The number of his workmen, 2Ch_2:2. Sends to Huram for artificers and materials, 2Ch_2:3-10. Huram sends him a favorable answer, and makes an agreement with him concerning the labor to be done, and the wages to be paid to his men, 2Ch_2:11-16. The number of strangers in the land, and how employed, 2Ch_2:17, 2Ch_2:18. — Clarke 

2 Chronicles 2 -

Solomon's trading, which we read of in the close of the foregoing chapter, and the encouragement he gave both to merchandise and manufacturers, were very commendable. But building was the work he was designed for, and to that business he is here applying himself. Here is, 

I. Solomon's determination to build the temple and a royal palace, and his appointing labourers to be employed herein (2Ch_2:1, 2Ch_2:2, 2Ch_2:17, 2Ch_2:18). 

II. His request to Huram king of Tyre to furnish him both with artists and materials (2Ch_2:3-10). 

III. Huram's obliging answer to, and compliance with, his request (2Ch_2:11-16). — Henry 

2Ch 2:1-18 
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.  — MHCC

2Ch 2:1-10 

Solomon's wisdom was given him, not merely for speculation, to entertain himself (though it is indeed a princely entertainment), nor merely for conversation, to entertain his friends, but for action; and therefore to action he immediately applies himself. Observe,

I. His resolution within himself concerning his business (2Ch_2:1): He determined to build, in the first place, a house for the name of the Lord. It is fit that he who is the first should be served - first a temple and then a palace, a house not so much for himself, or his own convenience and magnitude, as for the kingdom, for the honour of it among its neighbours and for the decent reception of the people whenever they had occasion to apply to their prince; so that in both he aimed at the public good. Those are the wisest men that lay out themselves most for the honour of the name of the Lord and the welfare of communities. We are not born for ourselves, but for God and our country.
II. His embassy to Huram, king of Tyre, to engage his assistance in the prosecution of his designs. The purport of his errand to him is much the same here as we had it 1Ki_5:2, etc., only here it is more largely set forth.

1. The reasons why he makes this application to Huram are here more fully represented, for information to Huram as well as for inducement. (1.) He pleads his father's interest in Huram, and the kindness he had received from him (2Ch_2:3): As thou didst deal with David, so deal with me. As we must show kindness to, so we may expect kindness from, our fathers' friends, and with them should cultivate a correspondence. (2.) He represents his design in building the temple: he intended it for a place of religious worship (2Ch_2:4), that all the offerings which God had appointed for the honour of his name might be offered up there. The house was built that it might be dedicated to God and used in his service. This we should aim at in all our business, that our havings and doings may be all to the glory of God. He mentions various particular services that were there to be performed, for the instruction of Huram. The mysteries of the true religion, unlike those of the Gentile superstition, coveted not concealment.

(3.) He endeavors to inspire Huram with very great and high thoughts of the God of Israel, by expressing the mighty veneration he had for his holy name: Great is our God above all gods, above all idols, above all princes. Idols are nothing, princes are little, and both under the control of the God of Israel; and therefore,

[1.] “The house must be great; not in proportion to the greatness of that God to whom it is to be dedicated (for between finite and infinite there can be no proportion), but in some proportion to the great value and esteem we have for this God.”

[2.] “Yet, be it ever so great, it cannot be a habitation for the great God. Let not Huram think that the God of Israel, like the gods of the nations, dwells in temples made with hands, Act_17:24. No, the heaven of heavens cannot contain him. It is intended only for the convenience of his priests and worshippers, that they may have a fit place wherein to burn sacrifice before him.” [3.] He looked upon himself, though a mighty prince, as unworthy the honour of being employed in this great work: Who am I that I should build him a house? It becomes us to go about every work for God with a due sense of our utter insufficiency for it and our incapacity to do any thing adequate to the divine perfections. It is part of the wisdom wherein we ought to walk towards those that are without carefully to guard against all misapprehension which any thing we say or do may occasion concerning God; so Solomon does here in his treaty with Huram.

2. The requests he makes to him are more particularly set down here.

(1.) He desired Huram would furnish him with a good hand to work (2Ch_2:7): Send me a man. He had cunning men with him in Jerusalem and Judah, whom David provided, 1Ch_22:15. Let them not think but that Jews had some among them that were artists. But “send me a man to direct them. There are ingenious men in Jerusalem, but not such engravers as are in Tyre; and therefore, since temple-work must be the best in its kind, let me have the best workmen that can be got.”

(2.) With good materials to work on (2Ch_2:8 ), cedar and other timber in abundance (2Ch_2:8, 2Ch_2:9); for the house must be wonderfully great, that is, very stately and magnificent, no cost must be spared, nor any contrivance wanting in it.

3. Here is Solomon's engagement to maintain the workmen (2Ch_2:10), to give them so much wheat and barley, so much wine and oil. He did not feed his workmen with bread and water, but with plenty, and every thing of the best. Those that employ labourers ought to take care they be not only well paid, but well provided for with sufficient of that which is wholesome and fit for them. Let the rich masters do for their poor workmen as they would be done by if the tables were turned. — Henry 

[daniel1212av]

2Ch 2:11-18 

Here we have, I. The return which Huram made to Solomon's embassy, in which he shows a great respect for Solomon and a readiness to serve him. Meaner people may learn of these great ones to be neighbourly and complaisant.

1. He congratulates Israel on having such a king as Solomon was (2Ch_2:11): Because the Lord loved his people, he has made thee king. Note, A wise and good government is a great blessing to a people, and may well be accounted a singular token of God's favour. He does not say, Because he loved thee (though that was true, 2Sa_12:24) he made thee king, but because he loved his people. Princes must look upon themselves as preferred for the public good, not for their own personal satisfaction, and should rule so as to prove that they were given in love and not in anger.

2. He blesses God for raising up such a successor to David, 2Ch_2:12. It should seem that Huram was not only very well affected to the Jewish nation, and well pleased with their prosperity, but that he was proselyted to the Jewish religion, and worshipped Jehovah, the God of Israel (who was now known by that name to the neighbouring nations), as the God that made heaven and earth, and as the fountain of power as well as being; for he sets up kings. Now that the people of Israel kept close to the law and worship of God, and so preserved their honour, the neighbouring nations were as willing to be instructed by them in the true religion as Israel had been, in the days of their apostasy, to be infected with the idolatries and superstitions of their neighbours. This made them high, that they lent to many nations and did not borrow, lent truth to them, and did not borrow error from them; as when they did the contrary it was their shame.

3. He sent him a very ingenious curious workman, that would not fail to answer his expectations in every thing, one that had both Jewish and Gentile blood meeting in him; for his mother was an Israelite (Huram though she was of the tribe of Dan, and therefore says so here, 2Ch_2:14, but it seems she was of the tribe of Naphtali, 1Ki_7:14), but his father was a Tyrian - a good omen of uniting Jew and Gentile in the gospel temple, as it was afterwards when the building of the second temple was greatly furthered by Darius (Ezra 6), who is supposed to have been the son of Esther - an Israelite by the mother's side. 4. He engaged for the timber, as much as he would have occasion for, and undertook to deliver it at Joppa, and withal signified his dependence upon Solomon for the maintenance of the workmen as he had promised, v. 15, 16. This agreement we had, 1Ki_5:8, 1Ki_5:9.

II. The orders which Solomon gave about the workmen. He would not employ the free-born Israelites in the drudgery work of the temple itself, not so much as to be overseers of it. In this he employed the strangers who were proselyted to the Jewish religion, who had not lands of inheritance in Canaan as the Israelites had, and therefore applied to trades, and got their living by their ingenuity and industry. There were, at this time, vast numbers of them in the land (2Ch_2:17), who, if they were of any of the devoted nations, perhaps fell within the case, and therefore fell under the law, of the Gibeonites, to be hewers of wood for the congregation: if not, yet being in many respects well provided for by the law of Moses, and put upon an equal footing with the native Israelites, they were bound in gratitude to do what they could for the service of the temple. Yet, no doubt, they were well paid in money or money's worth: the law was, Thou shalt not oppress a stranger. The distribution of them we have here (2Ch_2:2, and again 2Ch_2:18), in all 150,000. Canaan was a fruitful land, that found meat for so many mouths more than the numerous natives; and the temple was a vast building, that found work for so many bands. Mr. Fuller suggests that the expedient peculiar to this structure, of framing all beforehand, must needs increase the work. I think it rather left so much the more room for this vast multitude of hands to be employed in it; for in the forest of Lebanon they might all be at work together, without crowding one another, which they could not have been upon Mount Sion. And, if there had not been such vast numbers employed, so large and curious a fabric, which was begun and ended in seven years, might, for aught I know, have been as long in building as St. Paul's. — Henry 

King Huram is Hiram in 2 Sam. 5:11; 1 Ki. 5:1, etc. Freemasonry claims him, as well as Noah and other builders, as masons, and have concocted a great legend about Hiram, in which he dies and is resurrected. However, the Great Architect god of Freemasonry craft is not the God of the Bible, although they make much use of the Bible in their religious ceremonies, but the god they swear by is a syncretistic deity that allows both Christians and Muslims (etc.) to call upon  the same god, while requiring inviolable oaths of secrecy which they are do not consider themselves accountable to reveal to those outside, and it's members can become quite arrogant in defending them against the documented evidence that exposes them as cultic .   

Before a soul even becomes a Freemason and knows what is involved, he must agree to the following penalties if he ever violates his oath of secrecy:

 To have my throat cut across…
 My tongue torn out by the roots…
 And my body buried in the rough sands of the sea at low water mark, where the tide ebbs and flows in twenty-four hours…
…should I ever knowingly or willingly violate this my solemn oath or obligation as an Entered Apprentice Mason. So help me God.”

In contending against Freemasonry (FM),  i was told

That i was a liar for posting links that included abundant testimony from long time Masons of high degree, as well as current and former masons today.

That i was a busybody for seeking documentation from them that might refute such. If i would know anything, i should become a FM (and so be bound never to reveal what i found, and be accounted a worthless liar if i did).

That the descriptions of FM by past masons of high degree such as Albert Pike was only their personal opinions, though they are confirmed by multiple others. 

That the testimony of any Freemason that reveals the secret oaths and practices cannot be allowed because anyone who break their oath is a perjured, immoral person who is basically good for nothing. This response by masons is due to their oath never to reveal Freemasonry secrets.  However, as Charles G. Finney (and former lawyer) states in his reproof of Freemasonry, “let it be remarked that this very accusation is an admission that they have published the truth; for, unless they have published the secrets of Masonry truly, they have violated no Masonic oath.”

That those who accuse FM of occultic practices are modern day Pharisees, and FM is the victim. However, if anyone one is being self righteous here it is the masons, who, like the Pharisees, consider themselves accountable to no one outside their society, and who could thus work to dam souls by a false gospel while denouncing all who oppose them a liars while they cannot refute the charges of occult practices against them.   

Part of my response was to state that the secret oaths and practices and doctrines of Freemasonry themselves disallow it's god from being the God of the Bible. The God of Noah made His doctrine abundantly evident, and Jesus spoke openly of His basic doctrines and did not form spiritual "secret societies," and it was easily evidenced when the apostles  were rightly or wrongly charged.  The main FM response is to censure those who oppose them and to feign oneself an innocent victim of “Pharises/”

They contend that one must become a FM in order to know what they believe and practice, but then bind a man to a terrible oath never to reveal anything, and discredit his testimony if he does,  thereby protecting themselves from censure! But contrary to popular belief, Jesus did not require blind faith, nor lifetime secrecy as to His teachings, but provided much evidence that enabled one to make a step of faith, while speaking openly to world of His basic doctrines (Jn. 18:30). While FM may do some altruistic works” and is not explicitly requiring rejection of the Biblical Jesus and His salvation, it's inviolable oaths of secrecy and religious syncretism do deny Christ and renders membership therein a clear violation  of the command of God  "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? {15} And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? {16} And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. {17} Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, {18} And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty" “(2 Cor 6:14-18).

A couple links i think could recommend on this subject (without sanctioning all that might be on such sites) would be http://truthinheart.com/EarlyOberlinCD/CD/Finney/Theology/1869Freemasonry/indexfreemasonry.htm, and http://www.biblebelievers.org.au/masindx.htm

[daniel1212av]

(2 Chr 3)  "Then Solomon began to build the house of the LORD at Jerusalem in mount Moriah, where the Lord appeared unto David his father, in the place that David had prepared in the threshingfloor of Ornan the Jebusite. {2} And he began to build in the second day of the second month, in the fourth year of his reign.

{3} Now these are the things wherein Solomon was instructed for the building of the house of God. The length by cubits after the first measure was threescore cubits, and the breadth twenty cubits. {4} And the porch that was in the front of the house, the length of it was according to the breadth of the house, twenty cubits, and the height was an hundred and twenty: and he overlaid it within with pure gold. {5} And the greater house he ceiled with fir tree, which he overlaid with fine gold, and set thereon palm trees and chains. {6} And he garnished the house with precious stones for beauty: and the gold was gold of Parvaim. {7} He overlaid also the house, the beams, the posts, and the walls thereof, and the doors thereof, with gold; and graved cherubims on the walls. {8} And he made the most holy house, the length whereof was according to the breadth of the house, twenty cubits, and the breadth thereof twenty cubits: and he overlaid it with fine gold, amounting to six hundred talents. {9} And the weight of the nails was fifty shekels of gold. And he overlaid the upper chambers with gold.

{10} And in the most holy house he made two cherubims of image work, and overlaid them with gold. {11} And the wings of the cherubims were twenty cubits long: one wing of the one cherub was five cubits, reaching to the wall of the house: and the other wing was likewise five cubits, reaching to the wing of the other cherub. {12} And one wing of the other cherub was five cubits, reaching to the wall of the house: and the other wing was five cubits also, joining to the wing of the other cherub. {13} The wings of these cherubims spread themselves forth twenty cubits: and they stood on their feet, and their faces were inward. {14} And he made the veil of blue, and purple, and crimson, and fine linen, and wrought cherubims thereon. {15} Also he made before the house two pillars of thirty and five cubits high, and the chapiter that was on the top of each of them was five cubits. {16} And he made chains, as in the oracle, and put them on the heads of the pillars; and made an hundred pomegranates, and put them on the chains. {17} And he reared up the pillars before the temple, one on the right hand, and the other on the left; and called the name of that on the right hand Jachin, and the name of that on the left Boaz."

[daniel1212av]

2 Chronicles 3 -
2 Chronicles 3 -
The Building of the Temple - 2 Chronicles 3-5:1 (Cf. 1 Kings 6; 7:13-51.)
The description of the building begins with a statement of the place where and of the time when the temple was built (2Ch_3:1-2). Then follows an account of the proportions of the building, a description of the individual parts, commencing on the outside and advancing inwards. First we have the porch (2Ch_3:3, 2Ch_3:4), then the house, i.e., the interior apartment or the holy place (2Ch_3:5-7), then the holiest of all, and cherubim therein (2Ch_3:8-13), and the veil of partition between the holy place and the most holy (2Ch_3:14). After that we have the furniture of the court, the pillars of the porch (2Ch_3:15-17), the brazen altar (2Ch_4:1), the brazen sea (2Ch_4:2-5), the ten lavers (2Ch_4:6), the furniture of the holy place, candlesticks and tables (2Ch_4:7, 2Ch_4:8 ), and of the two courts (2Ch_4:9, 2Ch_4:10), and finally a summary enumeration of the brazen and golden utensils of the temple (2Ch_4:11, 2Ch_4:12). The description in 1 Kings 6 and 7 is differently arranged; the divine promise which Solomon received while the building was in progress, and a description of the building of the palace, being inserted: see on 1 Kings 6 and 7 — K+D

2Ch 3:1-17 
There is a more particular account of the building of the temple in 1 Kings 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. — MHCC

2Ch 3:1-9 

Here is, I. The place where the temple was built. Solomon was neither at liberty to choose nor at a loss to fix the place. It was before determined (1Ch_22:1), which was an ease to his mind.

1. It must be at Jerusalem; for that was the place where God had chosen to put his name there. The royal city must be the holy city. There must be the testimony of Israel; for there are set the thrones of judgment, Psa_122:4, Psa_122:5.

2. It must be on Mount Moriah, which, some think, was that very place in the land of Moriah where Abraham offered Isaac, Gen_22:2. So the Targum says expressly, adding, But he was delivered by the word of the Lord, and a ram provided in his place. That was typical of Christ's sacrifice of himself; therefore fitly was the temple, which was likewise a type of him, built there.

3. It must be where the Lord appeared to David, and answered him by fire, 1Ch_21:18, 1Ch_21:26. There atonement was made once; and therefore, in remembrance of that, there atonement was made once; and therefore, in remembrance of that, there atonement must still be made. Where God has met with me it is to be hoped that he will still manifest himself.

4. It must be in the place which David has prepared, not only which he had purchased with his money, but which he had purchased with his money, but which he had pitched upon divine direction. It was Solomon's wisdom not to enquire out a more convenient place, but to acquiesce in the appointment of God, whatever might be objected against it.

5. It must be in the threshold floor of Ornan, which, if (as a Jebusite) it gives encouragement to the Gentiles, obliges us to look upon temple-work as that which requires the labour of the mind, no less than threshing-work dos that of the body.

II. The time when it was begun; not till the fourth year of Solomon's reign, 2Ch_3:2. Not that the first three years were trifled away, or spent in deliberating whether they should build the temple or no; but they were employed in the necessary preparations for it, wherein three years would be soon gone, considering how many hands were to be got together and set to work. Some conjecture that this was a sabbatical year, or year of release and rest to the land, when the people, being discharged from their husbandry, might more easily lend a hand to the beginning of this work; and then the year in which it was finished would fall out to be another sabbatical year, when they would likewise have leisure to attend the solemnity of the dedication of it.

III. The dimensions of it, in which Solomon was instructed (2Ch_3:3), as he was in other things, by his father. This was the foundation (so it may be read) which Solomon laid for the building of the house. This was the rule he went by, so many cubits the length and breadth, after the first measure, that is, according to the measure first fixed, which there was no reason to make any alteration of when the work came to be done; for the dimensions were given by divine wisdom, and what God does shall be for ever; nothing can be put to it, or taken from it, Ecc_3:14. His first measure will be the last.

IV. The ornaments of the temple. The timber-work was very fine, and yet, within, it was overlaid with pure gold (2Ch_3:4), with fine gold (2Ch_3:5). and that embossed with palm-trees and chains. It was gold of Parvaim (2Ch_3:6), the best gold. The beams and posts, the walls and doors, were overlaid with gold, 2Ch_3:7. The most holy place, which was ten yards square, was all overlaid with fine gold (2Ch_3:8 ), even the upper chambers, or rather the upper floor or roof - top, bottom, and sides, were all overlaid with gold. Every nail, or screw, or pin, with which the golden plates were fastened to the walls that were overlaid with them, weighed fifty shekels, or was worth so much, workmanship and all. A great many precious stones were dedicated to God (1Ch_29:2, 1Ch_29:8 ), and these were set here and there, where they would show to the best advantage. The finest houses now pretend to no better garnishing than good paint on the roof and walls; but the ornaments of the temple were most substantially rich. It was set with precious stones, because it was a type of the new Jerusalem, which has no temple in it because it is all temple, and the walls, gates, and foundations of which are said to be of precious stones and pearls, Rev_21:18, Rev_21:19, Rev_21:21. — Henry 

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2Ch 3:10-17 
Here is an account of 1. The two cherubim, which were set up in the holy of holies. There were two already over the ark, which covered the mercy-seat with their wings; these were small ones. Now that the most holy place was enlarged, though these were continued (being appurtenances to the ark, which was not to be made new, as all the other utensils of the tabernacle were), yet those two large ones were added, doubtless by divine appointment, to fill up the holy place, which otherwise would have looked bare, like a room unfurnished. These cherubim are said to be of image-work (2Ch_3:10), designed, it is likely, to represent the angels who attend the divine Majesty. Each wing extended five cubits, so that the whole was twenty cubits (2Ch_3:12, 2Ch_3:13), which was just the breadth of the most holy place, 2Ch_3:8. They stood on their feet, as servants, their faces inward toward the ark (2Ch_3:13), that it might appear they were not set there to be adored (for then they would have been made sitting, as on a throne, and their faces towards their worshippers), but rather as themselves attendants on the invisible God. We must not worship angels, but we must worship with angels; for we have come into communion with them (Heb_12:22), and must do the will of God as the angels do it. The thought that we are worshipping him before whom the angels cover their faces will help to inspire us with reverence in all our approaches to God. Compare 1Co_11:10 with Isa_6:2.

2. The veil that parted between the temple and the most holy place, 2Ch_3:14. This denoted the darkness of that dispensation, and the distance which the worshippers were kept at; but, at the death of Christ, this veil was rent; for through him we are made nigh, and have boldness not only to look, but to enter, into the holiest. On this he was wrought cherubim. Heb. he caused them to ascend, that is, they were made in raised work, embossed. Or he made them on the wing in an ascending posture, as the other two that stood on their feet in an attending posture, to remind the worshippers to lift up their hearts, and to soar upwards in their devotions.

3. The two pillars which were set up before the temple. Both together were somewhat above thirty-five cubits in length (2Ch_3:15), about eighteen cubits high a-piece. See 1Ki_7:15, etc., where we took a view of those pillars, Jachin and Boaz, establishment and strength in temple-work and by it. — Henry

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(2 Chr 4)  "Moreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof. {2} Also he made a molten sea of ten cubits from brim to brim, round in compass, and five cubits the height thereof; and a line of thirty cubits did compass it round about. {3} And under it was the similitude of oxen, which did compass it round about: ten in a cubit, compassing the sea round about. Two rows of oxen were cast, when it was cast. {4} It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set above upon them, and all their hinder parts were inward. {5} And the thickness of it was an handbreadth, and the brim of it like the work of the brim of a cup, with flowers of lilies; and it received and held three thousand baths. {6} He made also ten lavers, and put five on the right hand, and five on the left, to wash in them: such things as they offered for the burnt offering they washed in them; but the sea was for the priests to wash in. {7} And he made ten candlesticks of gold according to their form, and set them in the temple, five on the right hand, and five on the left. {8} He made also ten tables, and placed them in the temple, five on the right side, and five on the left. And he made an hundred basins of gold. {9} Furthermore he made the court of the priests, and the great court, and doors for the court, and overlaid the doors of them with brass. {10} And he set the sea on the right side of the east end, over against the south.

{11} And Huram made the pots, and the shovels, and the basins. And Huram finished the work that he was to make for king Solomon for the house of God; {12} To wit, the two pillars, and the pommels, and the chapiters which were on the top of the two pillars, and the two wreaths to cover the two pommels of the chapiters which were on the top of the pillars; {13} And four hundred pomegranates on the two wreaths; two rows of pomegranates on each wreath, to cover the two pommels of the chapiters which were upon the pillars. {14} He made also bases, and lavers made he upon the bases; {15} One sea, and twelve oxen under it. {16} The pots also, and the shovels, and the fleshhooks, and all their instruments, did Huram his father make to king Solomon for the house of the LORD of bright brass. {17} In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zeredathah. {18} Thus Solomon made all these vessels in great abundance: for the weight of the brass could not be found out. {19} And Solomon made all the vessels that were for the house of God, the golden altar also, and the tables whereon the showbread was set; {20} Moreover the candlesticks with their lamps, that they should burn after the manner before the oracle, of pure gold; {21} And the flowers, and the lamps, and the tongs, made he of gold, and that perfect gold; {22} And the snuffers, and the basins, and the spoons, and the censers, of pure gold: and the entry of the house, the inner doors thereof for the most holy place, and the doors of the house of the temple, were of gold."

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2 Chronicles 4 -
The brazen altar, 2Ch_4:1. Molten sea, and its supporters, 2Ch_4:2-5. The ten lavers, 2Ch_4:6. Ten golden candlesticks, 2Ch_4:7. Ten tables, the hundred golden basons, and the priests’ court, 2Ch_4:8-10. The works which Huram performed, 2Ch_4:11-17. Solomon finishes the temple, and its utensils, 2Ch_4:18-22. — Clarke   

2 Chronicles 4 -

We have here a further account of the furniture of God's house. 

I. Those things that were of brass. The altar for burnt-offerings (2Ch_4:1), the sea and lavers to hold water (2Ch_4:2-6), the plates with which the doors of the court were overlaid (2Ch_4:9), the vessels of the altar, and other things (2Ch_4:10-18). 

II. Those that were of gold. The candlesticks and tables (2Ch_4:7, 2Ch_4:8 ), the altar of incense (2Ch_4:19), and the appurtenances of each of these (2Ch_4:20-22). All these, except the brazen altar (2Ch_4:1), were accounted for more largely, 1Ki_7:23, etc. — Henry 

2Ch 4:1-22 
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 for all. — MHCC

2Ch 4:1-10 

David often speaks with much affection both of the house of the Lord and of the courts of our God. 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.

I. There were those things in the open court, in the view of all the people, which were very significant.

1. There was the brazen altar, 2Ch_4:1. The making of this was not mentioned in the Kings. On this all the sacrifices were offered, and it sanctified the gift. This altar was much larger than that which Moses made in the tabernacle; that was five cubits square, this was twenty cubits square. Now that Israel had become both numerous and more rich, and it was to be hoped more devout (for every age should aim to be wiser and better than that which went before it), it was expected that there would be a greater abundance of offerings brought to God's altar than had been. It was therefore made such a capacious scaffold that it might hold them all, and none might excuse themselves from bringing those temptations of their devotion by alleging that there was not room to receive them. God had greatly enlarged their borders; it was therefore fit that they should enlarge his altars. Our returns should bear some proportion to our receivings. It was ten cubits high, so that the people who worshipped in the courts might see the sacrifice burnt, and their eye might affect their heart with sorrow for sin: “It is of the Lord's mercies that I am not thus consumed, and that this is accepted as an expiation of my guilt.” They might thus be led to consider the great sacrifice which should be offered in the fulness of time to take away sin and abolish 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 great propitiation. How they went up to this altar, and carried the sacrifices up to it, we are not told; some think by a plain ascent like a hill: if by steps, doubtless they were so contrived as that the end of the law (mentioned Exo_20:26) might be answered.

2. There was the molten sea, a very large brass pan, in which they put water for the priests to wash in, 2Ch_4:2, 2Ch_4:6. It was put just at the entrance into the court of the priests, like the font at the church door. If it were filled to the brim, it would hold 3000 baths (as here, 2Ch_4:5), but ordinarily there were only 2000 baths in it, 1Ki_7:26. The Holy Ghost by this signified,

(1.) Our great gospel privilege, that the blood of Christ cleanseth from all sin, 1Jo_1:7. To us there is a fountain opened for all believers (who are spiritual priests, Rev_1:5, Rev_1:6), nay, for all the inhabitants of Jerusalem to wash in, from sin, which is uncleanness. There is a fulness of merit in Jesus Christ for all those that by faith apply to him for the purifying of their consciences, that they might serve the living God, Heb_9:14.

(2.) Our great gospel duty, which is to cleanse ourselves by true repentance from all the pollutions of the flesh and the corruption that is in the world. Our hearts must be sanctified, or we cannot sanctify the name of God. Those that draw nigh to God must cleanse their hands, and purify their hearts, Jam_4:8. If I was thee not, thou hast no part with me; and he that is washed still needs to wash his feet, to renew his repentance, whenever he goes in to minister, Joh_13:10.

3. There were ten lavers of brass, in which they washed such things as they offered for the burnt-offerings, 2Ch_4:6. As the priests must be washed, so must the sacrifices. We must not only purify ourselves in preparation for our religious performances, but carefully put away all those vain thoughts and corrupt aims which cleave to our performances themselves and pollute them.

4. The doors of the court were overlaid with brass (2Ch_4:9), both for strength and beauty, and that they might not be rotted with the weather, to which they were exposed. Gates of brass we read of, Psa_107:16.

II. There were those things in the house of the Lord (into which the priests alone went to minister) that were very significant. All was gold there. The nearer we come to God the purer we must be, the purer we shall be.

1. There were ten golden candlesticks, according to the form of that one which was in the tabernacle, 2Ch_4:7. The written word is a lamp and a light, shining in a dark place. In Moses's time they had but one candlestick, the Pentateuch; but the additions which, in process of time, were to be made of other books of scripture might be signified by this increase of the number of the candlesticks. Light was growing. The candlesticks are the churches, Rev_1:20. Moses set up but one, the church of the Jews; but, in the gospel temple, not only believers, but churches, are multiplied.

2. There were ten golden tables (2Ch_4:8 ), tables whereon the show-bread was set, 2Ch_4:19. Perhaps every one of the tables had twelve loaves of show-bread on it. As the house was enlarged, the house-keeping was. In my father's house there is bread enough for the whole family. To those tables belonged 100 golden basins, or dishes; for God's table is well furnished. 3. There was a golden altar (2Ch_4:19), on which they burnt incense. It is probable that this was enlarged in proportion to the brazen altar. Christ, who once for all made atonement for sin, ever lives, making intercession, in virtue of that atonement. — Henry 

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2Ch 4:11-22 

We have here such a summary both of the brass-work and the gold-work of the temple as we had before (1Ki_7:13, etc.), in which we have nothing more to observe than,

1. That Huram the workman was very punctual: He finished all that he was to make (2Ch_4:11), and left no part of his work undone. Huram, his father, he is called, 2Ch_4:16. Probably it was a sort of nickname by which he was commonly known, Father Huram; for the king of Tyre called him Huram Abi, my father, in compliance with whom Solomon called him his, he being a great artist and father of the artificers in brass and iron. He acquitted himself well both for ingenuity and industry.

2. Solomon was very generous. He made all the vessels in great abundance (2Ch_4:18), many of a sort, that many hands might be employed, and so the work might go on with expedition, or that some might be laid up for use when others were worn out. Freely he has received, and he will freely give. When he had made vessels enough for the present he could not convert the remainder of the brass to his own use; it is devoted to God, and it shall be used for him. — Henry 

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(2 Chr 5)  "Thus all the work that Solomon made for the house of the LORD was finished: and Solomon brought in all the things that David his father had dedicated; and the silver, and the gold, and all the instruments, put he among the treasures of the house of God. {2} Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which is Zion. {3} Wherefore all the men of Israel assembled themselves unto the king in the feast which was in the seventh month. {4} And all the elders of Israel came; and the Levites took up the ark. {5} And they brought up the ark, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, these did the priests and the Levites bring up. {6} Also king Solomon, and all the congregation of Israel that were assembled unto him before the ark, sacrificed sheep and oxen, which could not be told nor numbered for multitude. {7} And the priests brought in the ark of the covenant of the LORD unto his place, to the oracle of the house, into the most holy place, even under the wings of the cherubims: {8} For the cherubims spread forth their wings over the place of the ark, and the cherubims covered the ark and the staves thereof above. {9} And they drew out the staves of the ark, that the ends of the staves were seen from the ark before the oracle; but they were not seen without. And there it is unto this day. {10} There was nothing in the ark save the two tables which Moses put therein at Horeb, when the LORD made a covenant with the children of Israel, when they came out of Egypt.

{11} And it came to pass, when the priests were come out of the holy place: (for all the priests that were present were sanctified, and did not then wait by course: {12} Also the Levites which were the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, being arrayed in white linen, having cymbals and psalteries and harps, stood at the east end of the altar, and with them an hundred and twenty priests sounding with trumpets:) {13} It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the LORD, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the LORD; {14} So that the priests could not stand to minister by reason of the cloud: for the glory of the LORD had filled the house of God."

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2 Chronicles 5 -
Solomon having finished the temple, brings in the things which his father had consecrated, 2Ch_5:1. He assembles the elders and chiefs of Israel and the Levites, in order to bring up the ark from the city of David, 2Ch_5:2, 2Ch_5:3. They bring it and its vessels; and having offered innumerable sacrifices, place it in the temple, under the wings of the cherubim, 2Ch_5:4-10. The Levites, singers, and trumpeters praise God; and his glory descends and fills the house, so that the priests cannot stand to minister, 2Ch_5:11-14.

2 Chronicles 5 -

The temple being built and furnished for God, we have here, 

I. Possession given to him, by bringing in the dedicated things (2Ch_5:1), but especially the ark, the token of his presence (2Ch_5:2-10).

II. Possession taken by him, in a cloud (2Ch_5:11-14). For if any man open the door of his heart to God he will come in, Rev_3:20. — Henry 

2Ch 5:1-10 
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 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 Ghost, there is true satisfaction in that soul. — MHCC
 
2Ch 5:1-10 

This agrees with what we had 1Ki_8:2, etc., where an account was given of the solemn introduction of the ark into the new-erected temple.

1. There needed no great solemnity for the bringing in of the dedicated things, 2Ch_5:1. They added to the wealth, and perhaps were so disposed as to add to the beauty of it; but they could not add to the holiness, for it was the temple that sanctified the gold, Mat_23:17. See how just Solomon was both to God and to his father. Whatever David had dedicated to God, however much he might have liked it himself, he would by no means alienate it, but put it among the treasures of the temple. Those children that would inherit their godly parents' blessing must religiously pursue their pious intentions and not defeat them. When Solomon had made all the vessels of the temple in abundance (2Ch_4:18), many of the materials were left, which he would not convert to any other use, but laid up in the treasury for a time of need. Dedicated things must not be alienated. It is sacrilege to do it.

2. But it was fit that the ark should be brought in with great solemnity; and so it was. All the other vessels were made new, and larger, in proportion to the house, than they had been in the tabernacle. But the ark, with the mercy-seat and the cherubim, was the same; for the presence and the grace of God are the same in little assemblies that they are in large ones, in the poor condition of the church that they are in its prosperous estate. Wherever two or three are gathered together in Christ's name there is he as truly present with them as if there were 2000 or 3000. The ark was brought in attended by a very great assembly of the elders of Israel, who came to grace and solemnity; and a very sumptuous appearance no doubt they made, 2Ch_5:2-4. It was carried by the priests (2Ch_5:7), brought into the most holy place, and put under the wings of the great cherubim which Solomon had set up there, 2Ch_5:7, 2Ch_5:8. There they are unto this day (2Ch_5:9), not the day when this book was written after the captivity, but when that was written out of which this story was transcribed. Or they were there (so it might be read) unto this day, the day of Jerusalem's desolations, that fatal day, Psa_137:7. 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 always, even unto the end of the world, does in effect bring the ark into our religious assemblies if we by faith and prayer put that promise in suit; and this we should be most solicitous and earnest for. Lord, if thy presence go not up with us, wherefore should we go up? The temple itself, if Christ leave it, is a desolate place, Mat_23:38.

3. With the ark they brought up the tabernacle and all the holy vessels that were in the tabernacle, 2Ch_5:5. Those were not alienated, because they had been dedicated to God, were not altered or melted down for the new work, though there was no need of them; but they were carefully laid up as monuments of antiquity, and probably as many of the vessels as were fit for use were still used. 4. This was done with great joy. They kept a holy feast upon the occasion (2Ch_5:3), and sacrificed sheep and oxen without number, 2Ch_5:6. Note,

(1.) The establishment of the public worship of God according to his institution, and with the tokens of his presence, is, and ought to be, matter of great joy to any people.

(2.) When 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 Ghost, there is true satisfaction in that soul.

(3.) Whatever we have the comfort of we must, by the sacrifice of praise, give God the glory of, and not be straitened therein; for with such sacrifices God is well pleased. If God favour us with his presence, we must honour him with our services, the best we have. — Henry

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2Ch 5:11-14 

Solomon, and the elders of Israel, had done what they could to grace the solemnity of the introduction of the ark; but God, by testifying his acceptance of what they did, put the greatest honour upon it. The cloud of glory that filled the house beautified it more than all the gold with which it was overlaid or the precious stones with which it was garnished; and yet that was no glory in comparison with the glory of the gospel dispensation, 2Co_3:8-10. Observe,

I. How God took possession of the temple: He filled it with a cloud, 2Ch_5:13.

1. Thus he signified his acceptance of this temple to be the same to him that the tabernacle of Moses was, and assured them that he would be the same in it; for it was by a cloud that he made his public entry into that, Exo_40:34.

2. Thus he considered the weakness and infirmity of those to whom he manifested himself, who could not bear the dazzling lustre of the divine light: it would have overpowered them; he therefore spread his cloud upon it, Job_26:9. Christ revealed things unto his disciples as they were able to bear them, and in parables, which wrapped up divine things as in a cloud.

3. Thus he would affect all that worshipped in his courts with holy reverence and fear. Christ's disciples were afraid when they entered into a cloud, Luk_9:34. 4. Thus he would intimate the darkness of that dispensation, by reason of which they could not stedfastly look to the end of those things which were now abolished, 2Co_3:13.

II. When he took possession of it.

1. When the priests had come out of the holy place, 2Ch_5:11. This is the way of giving possession. All must come out, that the rightful owner may come in. Would we have God dwell in our hearts? We must leave room for him; let every thing else give way. We are here told that upon this occasion the whole family of the priests attended, and not any one particular course: All the priests that were present were sanctified (2Ch_5:11), because there was work enough for them all, when such a multitude of sacrifices were to be offered, and because it was fit that they should all be eye-witnesses of this solemnity and receive the impressions of it.

2. When the singers and musicians praised God, then the house was filled with a cloud. This is very observable; it was not when they offered sacrifices, but when they sang the praises of God, that God gave them this token of his favour; for the sacrifice of praise pleaseth the Lord better than that of an ox or bullock, Psa_69:31. All the singers and musicians were employed, those of all the three families; and, to complete the concert, 120 priests, with their trumpets, joined with them, all standing at the east end of the altar, on that side of the court which lay outmost towards the people, 2Ch_5:12. And, when this part of the service began, the glory of God appeared. Observe,

(1.) It was when they were unanimous, when they were as one, to make one sound. The Holy God descended on the apostles when they met with one accord, Act_2:1-4. Where unity is the Lord commands the blessing.

(2.) It was when they were lively and hearty, and lifted up their voice to praise the Lord. Then we serve God acceptably when we are fervent in spirit serving him.

(3.) It was when they were, in their praises, celebrating the everlasting mercy and goodness of God. As there is one saying oftener repeated in scripture than this, his mercy endureth for ever (twenty-six times in one psalm, Ps. 136, and often elsewhere), so there is none more signally owned from heaven; for it was not the expression of some rapturous flights that the priests were singing when the glory of God appeared, but this plain song, He is good, and his mercy endureth for ever. God's goodness is his glory, and he is pleased when we give him the glory of it.

III. What was the effect of it. The priests themselves could not stand to minister, by reason of the cloud (2Ch_5:14), which, as it was an evidence that the law made men priests that had infirmity, so (as bishop Patrick observes) it was a plain intimation that the Levitical priesthood should cease, and stand no longer to minister, when the Messiah should come, in whom the fulness of the godhead should dwell bodily. In him the glory of God dwelt among us, but covered with a cloud. 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? And who shall stand when he appeareth? Mal_3:1, Mal_3:2. — Henry 

(2 Chr 5:14)  "So that the priests could not stand to minister by reason of the cloud: for the glory of the LORD had filled the house of God."

This is the only example Scripture provides that might correspond to being “slain in the Spirit,” though it is my judgment that most of the time such is a work of the flesh, rather than the Spirit. But this was real, and illustrates the importance of worship, which focuses redeemed souls upon the LORD, and giving Him the glory in worship that He alone is worthy of.

Similar to this is Mat 6:22: "The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light."

Like Moses, whose face shined after seeing the glory of God, so the church is to radiate “the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6).

[daniel1212av]

(2 Chr 6)  "Then said Solomon, The LORD hath said that he would dwell in the thick darkness. {2} But I have built an house of habitation for thee, and a place for thy dwelling for ever. {3} And the king turned his face, and blessed the whole congregation of Israel: and all the congregation of Israel stood. {4} And he said, Blessed be the LORD God of Israel, who hath with his hands fulfilled that which he spake with his mouth to my father David, saying, {5} Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: {6} But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. {7} Now it was in the heart of David my father to build an house for the name of the LORD God of Israel. {8} But the LORD said to David my father, Forasmuch as it was in thine heart to build an house for my name, thou didst well in that it was in thine heart: {9} Notwithstanding thou shalt not build the house; but thy son which shall come forth out of thy loins, he shall build the house for my name. {10} The LORD therefore hath performed his word that he hath spoken: for I am risen up in the room of David my father, and am set on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD God of Israel. {11} And in it have I put the ark, wherein is the covenant of the LORD, that he made with the children of Israel.

{12} And he stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands: {13} For Solomon had made a brazen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court: and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven,

{14} And said, O LORD God of Israel, there is no God like thee in the heaven, nor in the earth; which keepest covenant, and showest mercy unto thy servants, that walk before thee with all their hearts: {15} Thou which hast kept with thy servant David my father that which thou hast promised him; and spakest with thy mouth, and hast fulfilled it with thine hand, as it is this day. {16} Now therefore, O LORD God of Israel, keep with thy servant David my father that which thou hast promised him, saying, There shall not fail thee a man in my sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in my law, as thou hast walked before me. {17} Now then, O LORD God of Israel, let thy word be verified, which thou hast spoken unto thy servant David. {18} But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built! {19} Have respect therefore to the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and the prayer which thy servant prayeth before thee: {20} That thine eyes may be open upon this house day and night, upon the place whereof thou hast said that thou wouldest put thy name there; to hearken unto the prayer which thy servant prayeth toward this place. {21} Hearken therefore unto the supplications of thy servant, and of thy people Israel, which they shall make toward this place: hear thou from thy dwelling place, even from heaven; and when thou hearest, forgive. {22} If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house; {23} Then hear thou from heaven, and do, and judge thy servants, by requiting the wicked, by recompensing his way upon his own head; and by justifying the righteous, by giving him according to his righteousness. {24} And if thy people Israel be put to the worse before the enemy, because they have sinned against thee; and shall return and confess thy name, and pray and make supplication before thee in this house; {25} Then hear thou from the heavens, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest to them and to their fathers. {26} When the heaven is shut up, and there is no rain, because they have sinned against thee; yet if they pray toward this place, and confess thy name, and turn from their sin, when thou dost afflict them; {27} Then hear thou from heaven, and forgive the sin of thy servants, and of thy people Israel, when thou hast taught them the good way, wherein they should walk; and send rain upon thy land, which thou hast given unto thy people for an inheritance. {28} If there be dearth in the land, if there be pestilence, if there be blasting, or mildew, locusts, or caterpillars; if their enemies besiege them in the cities of their land; whatsoever sore or whatsoever sickness there be: {29} Then what prayer or what supplication soever shall be made of any man, or of all thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house: {30} Then hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men:) {31} That they may fear thee, to walk in thy ways, so long as they live in the land which thou gavest unto our fathers. {32} Moreover concerning the stranger, which is not of thy people Israel, but is come from a far country for thy great name's sake, and thy mighty hand, and thy stretched out arm; if they come and pray in this house; {33} Then hear thou from the heavens, even from thy dwelling place, and do according to all that the stranger calleth to thee for; that all people of the earth may know thy name, and fear thee, as doth thy people Israel, and may know that this house which I have built is called by thy name. {34} If thy people go out to war against their enemies by the way that thou shalt send them, and they pray unto thee toward this city which thou hast chosen, and the house which I have built for thy name; {35} Then hear thou from the heavens their prayer and their supplication, and maintain their cause. {36} If they sin against thee, (for there is no man which sinneth not,) and thou be angry with them, and deliver them over before their enemies, and they carry them away captives unto a land far off or near; {37} Yet if they bethink themselves in the land whither they are carried captive, and turn and pray unto thee in the land of their captivity, saying, We have sinned, we have done amiss, and have dealt wickedly; {38} If they return to thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captives, and pray toward their land, which thou gavest unto their fathers, and toward the city which thou hast chosen, and toward the house which I have built for thy name: {39} Then hear thou from the heavens, even from thy dwelling place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee. {40} Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place. {41} Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in goodness. {42} O LORD God, turn not away the face of thine anointed: remember the mercies of David thy servant."