William Kelly Major Works Commentary - 2 Chronicles 3:1 - 3:17

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William Kelly Major Works Commentary - 2 Chronicles 3:1 - 3:17


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2 Chronicles Chapter 3



Then in the 3rd chapter. "Solomon began to build the house of Jehovah at Jerusalem in mount Moriah, where [Jehovah] appeared unto David his father in the place that David had prepared in the threshing-floor of Ornan the Jebusite." v. 1.

There again you observe the link. The glory is built upon the suffering. It was there that the sacrifice was offered; it was there that the destroying angel's hand was stayed. It was on mount Moriah. It was there, too, on the threshing-Door of the Gentile, because there must be that link. You see, it was by the hands of lawless men that the Jews crucified their own Messiah. And, accordingly, it was on the threshing-floor of Ornan the Jebusite, the enemy that had been in possession of Jerusalem. We find the wonderful wisdom of God which marks this type. So the house, then, is prepared with all magnificence; but into all its details I do not pretend to go.

It is always a great thing, in looking at Scripture, never to go beyond what you knew. That gives you firmness, because a person who pretends to know more than he does, must, after all, if he is an honest man, admit it to some extent. He can hardly pretend to honesty if he disguises it. But it is a great thing not to go beyond our measure, because then we can speak distinctly; whereas, otherwise, at the very best we must be somewhat ambiguous, or - what is a very great fault in dealing with the Word of God - rash. Oh, it is a serious thing to impute to God what God does not say, and to run the risk of making the God of truth appear a liar. And so it must be, where men guess instead of waiting to learn; but then we must always wait to learn, and I believe that where we have the faith to wait God will give us to learn.

I abstain, therefore, purposely in this case from saying some things that I have a judgment about, but that are not necessary. There is only one point of deep interest that I will speak of, and that is the distinction between the cherubim here and the cherubim of the ark in the tabernacle. When the ark was brought into the temple here, the wings of the cherubim looked

out toward the house; that is, instead of locking "inward" - which is a mistake in our version - they really looked outward. In the tabernacle, on the contrary, the cherubs looked upon the blood that was upon the mercy seat. All their attention was occupied with that. The cherubim were the emblems of God's judicial authority. Now this is just exactly the difference. Righteousness now is so perfectly satisfied that it has no other task than to proclaim the greatness of the victory that Christ has won for us - no other work, as far as we are concerned, but to clothe us with the best robe. How precious for us! The righteousness of God is that which preserves, for no sword is in the hand there. In the garden of Eden the cherubs had a flaming sword. It was to guard and keep off man. But in the tabernacle the cherubs are simply the witnesses of what grace has done. They have nothing to do. They are guarding, not guarding man from it, but maintaining guard, as it were, even over the perfection of what grace has done for sinful man. But in the temple it is another thing. There the cherubs, or witnesses of the judicial power of God, look outward. It is now a question of righteous governing.

That is not the case now in the gospel. Righteousness does not govern. In the Millennium, righteousness will reign through grace. That is a totally different state of things. I do not mean as to the work of Christ, because that is the same work no matter when or where. The work of Christ is always grace reigning through righteousness. But I am speaking now of the character of the millennial reign; and I say that the great distinctive feature then will be not grace reigning, but righteousness. "A king shall reign in righteousness," and "princes are to rule in judgment." That is the point of it; and hence, therefore, as we see in this very case of Solomon, so he acted. It was on that principle that he slew Joab - on that principle also that he dealt with Shimei who had been spared during the time of David, the man of grace, the witness of grace. But under Solomon it could not be. It was perfectly right that they should die. It was not a mistake; it was a right thing; it was according to the principle that was then established; just as when the Lord Jesus was here upon earth, He said, "I am not come to destroy men's lives, but to save." But when He comes in glory, He will destroy; and it will be as right then to destroy, as now it is His glory to save.

Hence, then, we must distinguish. If we do not do so, the Word of God will be a mass of confusion to us, or we shall make fearful confusion with it, which is exactly what people do. That is, they do not rightly divide the word of truth. Now, if we only understand the Scriptures, everything will be in its place - everything in its due season and order. That is what I am endeavouring to help Christians to by the suggestions that I am making upon these books; that is, to help them to apply rightly the precious Word of God, whether it be typical or anything else.

I say, then, that the cherubs look outward; they look to the house, and that is the great point. It is the old house, because it was the sign of the judicial power of God that was going everywhere throughout the earth with its centre in Jerusalem. But God's power was now dealing from that centre outside; and, although there was an inner circle of Israel, the circumference of blessing was the earth itself - I might say the universe, only we are here looking simply at the earth.

And further, let us note that there were two pillars, the sign of divine stability. This kingdom, when it shall be in the hands of the Lord Jesus, will not be a mere type, but a reality. It will never dissolve through the weakness of man. It shall not be left to others. Hence, therefore, as the witness of it, there were two pillars - Jachin and Boaz. These show as a figure, but only as a witness. "In the mouth of two or three witnesses shall every word be established."