Worship service 8/3/25.
Greetings and call to worship.
Greetings and good morning, saints and holy brethren, called and separated for the worship and service of God through the redemption of our Lord Jesus Christ. Grace, mercy and peace be multiplied to you through the gift and grace of the Holy Spirit.
It is good to gather together to worship God on the Lord’s day in His sanctuary. Let us therefore call upon Him in faith and sincere hope. Psalm 4:3 says, “But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.” Truly the Lord heareth the prayers of the righteous, and He will answer us whenever we call to Him in faith. As it is written, “And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.” Let us then learn to live a life of piety and devotion in singleness of heart, for then will we receive of the Lord that which we ask.
A Puritan minister writes, “It is God that speaks to us in his word; therefore the preaching of the word is called the ‘breath of his lips.’ Isa 11: 4. Christ is said now to speak to us ‘from heaven,’ as a king speaks in his ambassador. Heb 12: 25. Ministers are but pipes and organs, it is the Spirit of the living God that breathes in them. When we come to the word, we should think within ourselves, God is speaking in this preacher. The Thessalonians heard the word Paul preached, as if God himself had spoken unto them. ‘When ye received the word of God, which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God.’ 1 Thess 2: 13. When Samuel knew it was the Lord that spake to him, he lent his ear. 1 Sam 3: 10. If we do not regard God when he speaks to us, he will not regard us when we pray to him.”
Prayer unto the public reading of the Holy Scripture:
Our holy and righteous Father,
Eternal, immutable, and full of all glory justice and righteousness,
Merciful, compassionate, and faithful—The God who will by no means clear the guilty, Yet showing mercy to thousands that love thee with the whole heart and keep thy commandments:
We come before thee solemnly and sincerely, as those whom thou hast redeemed and purchased by the precious blood of thy Son, called out of darkness and into the marvellous light of the gospel and the kingdom of Jesus Christ. According to thy word, we are bid and commanded to draw near to thee humbly, with a single heart and upright affections; and therefore we ask thee to grant it unto us, that it may be even so—Acknowledging that thou art incomprehensibly great, holy, and excellent, Glorious in power, fearful in praises, doing wonders. We are therefore careful to approach thy altar, knowing the severity of thy law, the holy requirements of the gospel, as well as our own vileness and unworthiness to draw so near unto thee.
We freely confess, O Lord, that apart from the mediation of our Lord Jesus Christ, we are justly denied entrance into thy glory, and must be cast from thy presence as an abominable thing. For we are guilty and polluted, unable of ourselves to repent or return, and altogether unfit to render thee any service that is not defiled by sin. Yet we believe that thou art our God, and the rewarder of them that diligently seek thy face. Therefore, we boldly cry unto thee for the free gift of thy grace: For pardoning mercy to cover our iniquities, And sanctifying mercy to make us meet for thy presence. Hear our prayers, deliver us from all trouble, cleanse us, we pray, by the blood of Christ. Assist us by the power of thy Spirit. Defend us from all evil, Strengthen our faith, subdue the lusts of the flesh that swell within us, And enable us to perform this holy service, Not in our own strength, But in the virtue which thou dost supply of thine own free goodness. And now, O Lord, as we come to the reading of thy holy word, we pray for a special blessing upon this portion of Scripture, that it may be effectual to build up thy holy church, which thou hast called thy special possession, and thy little flock. Open our hearts to receive it with meekness; Give us eyes to see, ears to hear, and hearts to worship thee by it; And may the same Spirit who spake unto the fathers, apostles and prophets, the reformers and Puritans, so guide our whole lives, That we may grow up in Him in all things, even He who is the Bridegroom and Head of the Church, Jesus Christ, our Prophet, Priest and King. All this we ask in his most worthy name,
Amen.
Devotional and doctrinal exposition on the Psalms:
Psalm 26 [6] (Verse 4,5): 1 David oppressed with many injuries, finding no help in the world, calleth for aid from God: and assured of his integrity towards Saul, desireth God to be his judge, and to defend his innocence. 6 Finally he maketh mention of his sacrifice, which he will offer for his deliverance, and desireth to be in the company of the faithful in the Congregation of God, whence he was banished by Saul, promising integrity of life, and open praises and thanksgiving.
A Psalm of David.
1 Judge me, O Lord; for I have walked in mine integrity: I have trusted also in the Lord; therefore I shall not slide.
2 Examine me, O Lord, and prove me; try my reins and my heart.
3 For thy lovingkindness is before mine eyes: and I have walked in thy truth.
4 I have not sat with vain persons, neither will I go in with dissemblers.
5 I have hated the congregation of evil doers; and will not sit with the wicked.
6 I will wash mine hands in innocency: so will I compass thine altar, O Lord:
7 That I may declare with the voice of thanksgiving, and tell of all thy wondrous works.
8 O Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.
9 Gather not my soul with sinners, nor my life with bloody men:
10 In whose hands is wickedness, and their right hand is full of bribes.
11 But I will walk in mine integrity: redeem me, and be merciful unto me.
12 My foot standeth in an even place: in the congregations will I bless the Lord.
Exposition:
We saw previously the nature and manner of a Christian’s departure from the world—his consecration to God, and his active, conscientious, deliberate walking in a direction and manner contrary to the world, both practically and directionally.
Practically, because he pursues those things which the world hates. He reads the word with faith and zeal, not with eyes of flesh but with the inward illumination of the Spirit. He prays, not for personal gain or worldly advantage, but for the triumph of Christ’s kingdom over the power of sin, lust, and the devil. He meditates on that which the natural man cannot grasp and dares not desire, lacking the spiritual capacity for communion with the living God—an ability granted only to the elect by the indwelling of the Holy Spirit. “The natural man receiveth not the things of the Spirit of God… because they are spiritually discerned” (1 Cor. 2:14).
Directionally, because in doing so he walks away from sin, away from Satan, away from his former lusts and companions. He does not keep company with the wicked nor delight in their speech, for he knows that their path leads to destruction. And this he does- not by nature or willpower, but because God is with him and in him—“Know that the Lord hath set apart him that is godly for himself: the Lord will hear when I call unto him” (Ps. 4:3).
Upon this verse, mark well five things:
1.We oppose the wicked with our confession. When David says “Know,” he is not requesting that the world understand, but declaring a divine verdict: “You who dwell in ease and luxury, know that God shall reverse your fortunes.” As Christ saith, “Thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented” (Luke 16:25). David is declaring as Christ did in Luke 6, “You laugh now, but you will mourn. You are rich now, but you will be made poor. You burn with lust now, but your lust will burn you up and consume your flesh with fire.” Even as James thundered, “Go to now, ye rich men, weep and howl for your miseries that shall come upon you” (James 5:1).
2.It is the Lord who makes to differ. We did not come to the possession of a better inheritance by effort, wisdom, or disposition for, “no man seeketh after God”—but by the electing mercy of the LORD, because He would set us apart for Himself. “It is of the Lord’s mercies that we are not consumed” (Lam. 3:22). And as the LORD hath set us apart for His own glory, we cannot therefore turn from grace and boast and glory in men. “Not unto us, O Lord, not unto us, but unto thy name give glory” (Ps. 115:1). “Truly in vain is salvation hoped for from the hills” (Jer. 3:23).
3.He hath set apart the godly. Not those who were noble or naturally virtuous, but those who were once ungodly. “While we were yet without strength, in due time Christ died for the ungodly” (Rom. 5:6). But now, through grace, they are sanctified. They are called “godly” not by nature but by transformation. Their desires have been renewed, their hearts purified, and their affections drawn heavenward.
4.He hath set them apart for Himself. “But ye are a chosen generation, a royal priesthood, an holy nation, a people of His own possession; that ye should shew forth the virtues of him who hath called you out of darkness into his marvelous light” (1 Pet. 2:9). We are His possession, His spouse, His inheritance. Shall He not be jealous over us? If we are called “godly,” let us be so. If we are called His, let us be separate from the world that hates Him. “Come out from among them, and be ye separate, saith the Lord” (2 Cor. 6:17).
5. David then says, “The Lord will hear when I call.” This is the true mark of the godly: that they pray, and God answers. Not as the wicked, who howl on their beds and curse in their hearts, but with true faith. “The prayer of the upright is his delight” (Prov. 15:8). Why does God not hear the prayers of the wicked? Because they ask without faith. Because they pray without repentance. Because their heart is full of idols. “If I regard iniquity in my heart, the Lord will not hear me” (Ps. 66:18). But the godly man prays with faith and is heard. He knows that God will answer, and with this confidence he stirs up others, saying, “He is able to do exceeding abundantly above all that we ask or think” (Eph. 3:20).
Thus we see that the Christian departs from the company of the wicked—first in his behavior, then in his associations. For it is hypocrisy to separate from them in public while mirroring their vanities in secret. It is not enough to appear holy; we must be holy. Not enough to profess the truth; we must walk in it.
It must also then be stated whom we are separating from, and in what manner. For when David says, “I have not sat with vain persons, neither will I go in with dissemblers” (Ps. 26:4), we must not think he speaks merely of the openly profane or the world at large. Though this has application to the ungodly in general, David’s immediate focus is upon hypocrites and heretics in what is called the church—those who make a pretence of religion while denying its power.
Notice the distinctively religious language: “sat with” and “go in with”—terms that speak of fellowship, table communion, and joint participation in sacred things. These are intentionally contrasted with the final verse: “In the congregations will I bless the Lord” (v. 12). It is plain: David will not join the congregation of hypocrites, but will bless the Lord in the assembly of the faithful.
Therefore, those who present themselves before God without the reality and substance of true religion, namely—a hearty and devoted assent to sound doctrine, and to the truth that flows from Holy Scripture as declared and demonstrated in the Reformed Confessions—are but vain dissemblers, dead while they live. They are those of whom the Apostle says, “Having a form of godliness, but denying the power thereof: from such turn away” (2 Tim. 3:5).
And while the men of this world may zealously seek their approval, crave their words, and boast of their fellowship, the true believer, rather than joining in this sycophantic frenzy, desires rather to be separate. He voluntarily, and even hastily, withdraws, saying, “I will not sit with such a vain person who appears righteous before men and the church, but is inwardly devoid of the knowledge of the truth,” and, “I will not go into worship with hypocrites and dissemblers who claim to believe in grace, while justifying those who teach the doctrine of free will!”
They make a pretense of religion. Their mouths speak of Christ’s lordship, but their doctrine opposes His cross. They profess the Trinity, while denying the necessary doctrines that set forth the Triune God as our Redeemer. They confess the Deity of Christ in their words, yet destroy the efficacy of His death in their doctrine. The Arminians seek to overthrow the sufficiency and sovereignty of grace, and the so-called Calvinists embrace them in ecumenical dialogue, crying “brother” where God has declared anathema. They have made a covenant with death, and their communion is a league with devils.
Therefore, it is necessary for us to suffer their reproach, and to bear the slings and arrows of their malice—not as if it were thrown at us, but as cast against Christ and the truth. They will laugh. They will scoff. They will sneer at our separation and despise our constancy. They will say with the Greek poet, “Be like the octopus which adjusts itself to its surroundings. Conform to the spirit of the age, and don’t be so rigid, so dogmatic. A man ought to be religious, but for himself, and not one who binds others with religious obligations.” see Trapp. We do not shift with the tide, but cling to the Rock. And though we be counted narrow, unyielding, or even mad, we are content—for we follow a narrow path, upheld by a faithful God. And we above all men have our wits about us.
So while this verse surely applies to the world, it applies chiefly to the religious apostates who pollute the false church. Let it be known: separation from wicked churches and false teachers is not optional—it is required for a godly profession. The Christian cannot with a clean conscience attend these synagogues of Satan, which have the form of godliness but are filled with heresy, lies and human tradition.
Away, then, with vain phrases such as “local church,” and “fellowship with like-minded believers.” They are not like-minded in the gospel. They are traitors to truth, and it is because they walk in darkness that they have fellowship with one another. None of these sycophantic imps know anything of the law of God, the holy requirements of the gospel, the terms of the covenant, the perfection of the atonement, or the necessity of the incarnation. They flatter themselves with terms like “Trinitarian” and “Bible-centered,” while denying what makes those doctrines necessary for man’s salvation.
Therefore, while the Deity of Christ may not be under attack in word, it is under siege in doctrine. For to deny the sufficiency and particularity of His death is to deny the work of Christ as scripture sets it forth. And any so-called believer who tolerates this for the sake of ecumenical peace has made a covenant with Antichrist.
Thomas Watson said, “We ought not to unite with error. ‘What communion has light with darkness?’ (2 Corinthians 6:14). There are many who would have peace, by the destroying of truth; peace with Arminian, Socinian, and other heretics. This is a peace of the devil’s making. Cursed be that peace which makes war with the Prince of peace. Though we must be peaceable—yet we are bid to ‘contend for the faith’ (Jude 3). We must not be so in love with the golden crown of peace, as to pluck off the jewels of truth. Rather let peace go—than truth. The martyrs would rather lose their lives—than let go the truth.”
Holiness begins where fellowship with the world ends. For where there is error, and unity against Christ and His holy doctrine, there is separation from God. A believer is sooner to be found crying for their immolation than sitting in their communion. He dreads the contagion of their peace more than the violence of their persecution. He would rather see this altar of Baal trampled into dust than grind himself down under its false light. He abhors their idolatry and thus spares himself from their misery. “Their sorrows shall be multiplied that hasten after another god.” Those who reject the wholesome words of life and sound doctrine, associating themselves with the enemies of God, will soon find themselves in the congregation of the dead. “Which men, though they knew the Law of God, how that they which commit such things are worthy of death, yet not only do the same, but also favor them that do them.” Romans 1:32
John Owen also wrote, “Now, what peace in the church without truth? All conformity to anything else is but the agreement of Herod and Pilate to destroy Christ and his kingdom. Neither is it this or that particular truth, but the whole counsel of God revealed unto us, without adding or detracting, whose embracement is required to make our peace firm and stable. No halting betwixt Jehovah and Baal, Christ and Antichrist; as good be all Philistine, and worshippers of Dagon, as to speak part the language of Ashdod and part the language of the Jews: hence, hence hath been the rise of all our miseries, of all our dissensions, whilst factious men laboured every day to commend themselves to them who sat aloft in the temple of God, by introducing new popish-arminian errors, whose patronage they had wickedly undertaken. Who would have thought that our church would ever have given entertainment to these Belgic semi-Pelagians, who have cast dirt upon the faces and raked up the ashes of all those great and pious souls whom God magnified, in using as his instruments to reform his church; to the least of which the whole troop of Arminians shall never make themselves equal, though they swell till they break? What benefit did ever come to this church by attempting to prove that the chief part in the several degrees of our salvation is to be ascribed unto ourselves, rather than God? — which is the head and sum of all the controversies between them and us. And must not the introducing and fomenting of a doctrine so opposite to that truth our church hath quietly enjoyed ever since the first Reformation necessarily bring along with it schisms and dissensions, so long as any remain who love the truth, or esteem the gospel above preferment? Neither let any deceive your wisdoms, by affirming that they are differences of an inferior nature that are at this day agitated between the Arminians and the orthodox divines of the reformed church. Be pleased but to cast an eye on the following instances, and you will find them hewing at the very root of Christianity. Consider seriously their denying of that fundamental article of original sin. Is this but a small escape in theology? — why, what need of the gospel, what need of Christ himself, if our nature be not guilty, depraved, corrupted? Neither are many of the rest of less importance. Surely these are not things “in quibus possimus dissentire salvâ pace ac charitate,” as Austin speaks, — “about which we may differ without loss of peace or charity.” One church cannot wrap in her communion Austin and Pelagius, Calvin and Arminius. I have here only given you a taste, whereby you may judge of the rest of their fruit, — “mors in olla, mors in olla;” their doctrine of the final apostasy of the elect, of true believers, of a wavering hesitancy concerning our present grace and future glory, with divers others, I have wholly omitted: those I have produced are enough to make their abettors incapable of our church-communion. The sacred bond of peace compasseth only the unity of that Spirit; which leadeth into all truth. We must not offer the right hand of fellowship, but rather proclaim ἱερὸν πόλεμον, “a holy war,” to such enemies of God’s providence, Christ’s merit, and the powerful operation of the Holy Spirit. Neither let any object, that all the Arminians do not openly profess all these errors I have recounted. Let ours, then, show wherein they differ from their masters. We see their own confessions; we know their arts, βάθη καὶ μεθοδείας τοῦ Σατανᾶ, — “the depths and crafts of Satan;” we know the several ways they have to introduce and insinuate their heterodoxies into the minds of men. With some they appear only to dislike our doctrine of reprobation; with others, to claim an allowable liberty of the will: but yet, for the most part, — like the serpent, wherever she gets in her head, she will wriggle in her whole body, sting and all, — give but the least admission, and the whole poison must be swallowed.”
Therefore as the godly, consecrated by the most High to do His will, and suffer reproach for His kingdom, let us above all be separate from hypocrites in the false church, who draw near to God with their mouths, but their hearts belong to the devil- who unashamedly teach the doctrines and commandments of men.
John Calvin,
I have not sat with vain men. He again declares the very great dissimilarity which existed between him and his adversaries. For the contrast is always to be observed, that wicked men, by all the harm and mischief they wrought against him, could never drive him from the path of righteousness. This verse might likewise be joined with the former, as if completing the sentence, in this way, That David, by confiding in the favor of God, had withdrawn himself from deceivers. The words, sitting and walking, denote sharing in counsel and fellowship in working, according to what is said in the first psalm. David denies that he had any intercourse with vain and deceitful men. And certainly the best remedy to recall and save us from the assembly of the wicked is to fix our eyes upon God’s goodness; for he who walks in the confidence of God’s protection, committing all events to his providence, will never imitate their deceitfulness. Thus faith, which steadily looks to God’s promises, is aptly opposed to all the crooked and iniquitous counsels in which unbelief involves us as often as we ascribe not proper honor to the guardianship of God. David teaches, by his own example, that we have not the slightest cause to fear that our integrity will make us a prey to the ungodly, when God promises us safety under his hand. The children of God, indeed, are prudent, but their prudence is altogether different from that of the flesh. Under the guidance and government of the Holy Spirit, they take every necessary precaution against snares, but in such a manner as not to practice any craftiness.
Opening Prayer.
Our glorious and gracious Father in heaven,
Thou who art exalted above all the earth,
Whose temple is filled with the praises of thy people—
We come before thee in humble adoration,
For we have many needs as pertaining to this life;
Yet we know assuredly that thou shalt fulfill them in thy time.
Therefore our chief concern is grace.
As thy word hath exhorted us,
“Seek ye first the kingdom of God, and all these things shall be added unto you,”
So let it be wrought in us to seek thy face.
Yea, grant us grace to seek thee diligently in thy word and ordinances, That thou mayest be found of us, And that we might grow in grace and in the knowledge of our Lord Jesus Christ, Even through the splendour of thine image—The image of thy Son, Jesus Christ. Purify us by His work in us and for us. Inasmuch thou art holy, So make us holy. Conform us to thy will, And cause us evermore to look unto thee, To pray unto thee, And to walk with thee sincerely in the fear of God and in the comfort of the Holy Ghost. Deliver us from our troubles. Give us faith to endure and to overcome. Strengthen us by thy word. Kindle within us fervent and sincere desires for thy truth. Sanctify us wholly—spirit, soul, and body— That we may compass thine altars with confidence and joy, For thou hast wrought a mighty work in us.
Hasten, O Lord, the coming of thy kingdom, for we wait for thee.
We hope for thy salvation—The resurrection of the body,cAnd the life everlasting.
We pray in the name of the Son of God,cJesus Christ, who alone is able to do it—
Our Mediator, our Governor, our Captain, our Savior.
In His blessed and most glorious name,
Amen.
Lesson 43. [1.2.18.] The Contents of Holy Scripture: The Histories: 2 Chronicles.
Westminster Confession of Faith 1.2
Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,
Genesis- 1 Chronicles…2 Chronicles
All which are given by inspiration of God, to be the rule of faith and life.
Intro.
Thomas Watson on the Lord’s Supper:
While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, “Take and eat; this is My body.” Then He took the cup, gave thanks and offered it to them, saying, “Drink from it, all of you. This is My blood of the covenant, which is poured out for many for the forgiveness of sins.” Matthew 26:26-28
“Jesus took bread, gave thanks and broke it.” This shadowed out Christ’s death and passion with all the torments of His body and soul. “It pleased the Lord to bruise Him,” Isaiah 53:10. When spices are bruised—then they send forth a sweet savor. So, when Christ was bruised on the cross—He sent out a sweet fragrance. Christ’s body crucifying—was the breaking open of a box of precious ointment which filled heaven and earth with its perfume.
QUESTION. What was the cause of Christ’s suffering?
ANSWER. Surely not for any desert of His own. “The Messiah shall be cut off—but not for Himself,” Daniel 9:26. In the original it is, “He shall be cut off, and there is nothing in Him.” That is—there is no cause in Him, why He should suffer. Why, then, was His blessed body broken? It was for our sins. “He was wounded for our transgressions,” Isaiah 53:5. The Hebrew word for “wounded” has a double emphasis. Either it may signify that He was pierced through as with a dart, or that He was profaned. He was used as some common vile thing—and Christ can thank us for it. “He was wounded for our transgressions.” So that, if the question were put to us, as once was put to Christ, “Prophesy to us—who smote You?” Luke 22:64, we might soon answer that it was our sins which smote Him! Our pride made Christ wear a crown of thorns. As Zipporah said to Moses, “A bloody husband are you to me,” Exodus 4:25, so may Christ say to His church, “A bloody spouse you have been to Me—you have cost Me My heart’s blood!”
Concerning Christ’s suffering upon the cross, observe these things:
1. It was a BITTER death. “He was broken.” The very thoughts of His suffering, put Him into an agony. “Being in agony, He prayed more earnestly, and He sweat, as it were, great drops of blood falling down to the ground!” Luke 22:44. He was full of sorrow. “My soul is exceedingly sorrowful, even unto death!” Matthew 26:38.
2. It was a LINGERING death. It was more for Christ to suffer one hour—than for us to have suffered forever. But His death was lengthened out. He hung three hours on the cross. He died many deaths before He could die one.
3. It was a PAINFUL death. His hands and feet were nailed, which parts, being full of sinews, and therefore very tender—His pain must be most acute and sharp. And to have the envenomed arrow of God’s wrath shot to His heart—this was the direful catastrophe, and caused that outcry upon the cross, “My God, My God, why have You forsaken Me!” The justice of God was now inflamed and heightened to its full. “God spared not His Son,” Romans 8:38. Nothing must be abated of the debt. Christ felt the pains of hell, though not locally, yet equivalently. In the Lord’s Supper, we see this tragedy acted before us.
4. It was a SHAMEFUL death. Christ was hung between two thieves, Matthew 27:38. It was as if He had been the principal malefactor. Well might the lamp of heaven withdraw its light and mask itself with darkness, as blushing to behold the Sun of righteousness in an eclipse. It is hard to say which was greater, the blood of the cross—or the shame of the cross, Hebrews 12:2.
5. It was a CURSED death. Deuteronomy 21:23. This kind of death was deemed exceedingly execrable, yet the Lord Jesus underwent this, “Being made a curse for us,” Galatians 3:13. He who was God blessed forever, Romans 9:5—was under a curse!
6. Also, consider the SWEETNESS of it to us. Christ’s bruising—is our healing. “By His stripes, we are healed,” Isaiah 53:5. Calvin calls the crucifixion of Christ, the hinge on which our salvation turns. Luther calls it a gospel spring opened to refresh sinners. Indeed, the suffering of Christ is a deathbed cordial. It is an antidote to expel all our fear. Does sin trouble? Christ has overcome it for us! Besides the two thieves crucified with Christ, there were two other invisible thieves crucified with Him—sin and the devil.
Lesson. The Contents of 2 Chronicles.
Introduction to 2 Chronicles:
The Book of 2 Chronicles is a continuation of the divine progression concerning the work of redemption, a handbook of Reformation and of the proper order of divine worship. Where 1 Chronicles traced the covenant line from Adam to David and culminated in the establishment of ordered worship under Solomon, 2 Chronicles sets forth the consequences of both faithfulness and apostasy, reveals the secrets of priesthood and politics, declares the certainty of prophecy and providence— and records the history from the construction of the Temple to its destruction.
Together, the two books form a single sacred and inspired narrative, a mirror for the people of God beholding his glory set forth therein, reflecting both His mercy and His just judgments. They do not duplicate Samuel and Kings or reintroduce the same accounts without purpose. Where Samuel and Kings give the raw history of the kingdom—its political strife, its bloodshed, its sins and scandals—Chronicles reorders the view, focusing not upon man’s failed history, but upon the enduring nature of God’s covenant, His worship, and presence among His people. As the priestly record, written and compiled by Ezra, it is a devotional and theological retelling of Israel’s history: the rise and fall of Judah is told through the lens of the sanctuary, not the throne or the sword.
In this way, 2 Chronicles magnifies the priesthood and the Temple, the prophets and the promises, calling the post-exilic church and community to remember what they had lost—and why. From Solomon’s throne to Zedekiah’s fall, the scripture teaches us that national survival and blessing depends not on might nor public policy, but on the fear of God and the keeping of His covenant. To rule in the fear of God and in submission to His law and commandments.
Chronicles is essential to the canon, therefore, precisely because it bears testimony to the unchanging truth of God’s ways: “Righteousness exalteth a nation: but sin is a reproach to any people” (Prov. 14:34). It reminds us that forms of religion without faith (belief in correct doctrine) are an abomination, and that reform begins not with masked piety which passes as virtue before men, but with true repentance, sincerity before God.
The transition from 1 Chronicles to 2 Chronicles is thus seamless. Where David prepared for the Temple, Solomon builds it. Where worship was ordered, it is now performed. But as the book proceeds, we find that the real question is not whether the Temple stands, but whether God is pleased to dwell therein. And that depends not on gold and silver, or political victories in the name of Israel, but on the hearts of the people and their leaders, whether or not they will serve the Lord with their whole heart.
Let every reader therefore take careful heed. For in the history of Judah we see both the warning and the comfort of Scripture fulfilled: “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1 Cor. 10:11).
General Structure of 2 Chronicles:
(From the Reign of Solomon to the Fall of Jerusalem)
I. The Reign of Solomon and the Glory of the Temple (Chapters 1–9)
a. Solomon’s prayer for wisdom and royal blessing (Ch. 1)
b. Preparation and construction of the Temple (Ch. 2–5)
c. The ark brought in and the glory of the Lord fills the house (Ch. 5:11–14)
d. Solomon’s prayer of dedication and covenant blessing (Ch. 6–7)
e. Solomon’s wealth, wisdom, and dominion (Ch. 8–9)
— Theme and focus: This is the high point of Judah’s history, when the king, the priests and the people were unified.
II. The Kings of Judah: Reformation and Rebellion (Chapters 10–36)
a. The division of the kingdom: Rehoboam and Jeroboam (Ch. 10–12)
b. Periods of faith and reform
Abijah and Asa (Ch. 13–16)
Jehoshaphat’s righteous reign (Ch. 17–20)
Joash and the temple restoration (Ch. 23–24)
Hezekiah’s reformation and the great Passover (Ch. 29–32)
Josiah’s reform and rediscovery of the Law (Ch. 34–35)
c. Periods of apostasy and decline
Uzziah’s pride (Ch. 26)
Ahaz’s idolatry (Ch. 28)
Manasseh’s wickedness and later repentance (Ch. 33)
The final kings and the descent into destruction (Ch. 36)
III. The Fall of Jerusalem and the Promise of Restoration (Chapter 36:15–23)
a. Judah’s persistent rejection of the prophets (v. 15–16)
b. The destruction of the Temple and exile to Babylon (v. 17–21)
c. The decree of Cyrus to rebuild Jerusalem (v. 22–23)
— Theme: Though judgment falls, God remembers His covenant and preserves a remnant.
Key observations:
• I. Focus on Judah, with Israel (the Northern Kingdom) Mentioned Only When Relevant.
The Chronicler deliberately limits the narrative to the kings of Judah, the Davidic line, and the temple in Jerusalem, emphasizing the continuity of covenantal promises through David’s house. The Northern tribes are only mentioned at crucial junctures when they are directly related to or resist the true worship of God:
a. 2 Chronicles 10 – The division of the kingdom after Solomon’s death is recounted, setting the historical backdrop. Jeroboam’s rebellion is introduced only in terms of his breaking from the Davidic throne and his subsequent idolatry (cf. 2 Chr. 11:13–17).
b. 2 Chronicles 11:13–17 – Many faithful priests, Levites, and laymen from the northern tribes forsake Jeroboam’s idolatrous worship and come to Judah to worship the Lord at Jerusalem. This highlights the centrality of temple worship and how the faithful remnant did not submit to the apostate king.
c. 2 Chronicles 15:9 – Under Asa’s reforms, “he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the Lord his God was with him.”
d. 2 Chronicles 30:1, 5–11 – Hezekiah invites all Israel and Judah to come keep the Passover in Jerusalem. While many in the north mock the messengers, a small number humble themselves and join the service.
Thus, the northern tribes appear only in relation to the central purpose of the book: returning to God’s ordained worship and the correct temple service in Jerusalem.
II. The Centrality of the Priesthood, the Temple, and Worship
From the construction of Solomon’s temple to Josiah’s reforms, the Chronicler constantly emphasizes worship as the heart of Israel’s national and covenantal life. Key passages include:
a. 2 Chronicles 5:13–14 – “…the house was filled with a cloud, even the house of the Lord; so that the priests could not stand to minister… for the glory of the Lord had filled the house of God.”
b. 2 Chronicles 7:1–3 – Fire comes down from heaven at Solomon’s dedication of the temple. “They bowed themselves… and worshipped, and praised the Lord, saying, For he is good; for his mercy endureth for ever.”
c. 2 Chronicles 15:8–15 – Asa removes idols and restores the altar of the Lord. They enter into covenant to seek the Lord “with all their heart and soul,” and He gives them rest.
d. 2 Chronicles 29:3–36 – Hezekiah reopens the temple and reinstitutes the priestly service with thanksgiving, singing, and sacrifice. The Levites sanctify themselves diligently.
e. 2 Chronicles 35:1–19 – Josiah keeps a Passover “such a Passover as was not kept in Israel from the days of Samuel the prophet.” The priests and Levites stand in their courses, and all was done “according to the word of the Lord.”
These portions of Holy Scripture prove how right worship, reverent service, and proper temple order are essential to national blessing.
III. The Final Words of 2 Chronicles and the Opening of Ezra (Restoration Theme)
The Chronicler ends not with utter desolation, but with the promise of return. The final verses of 2 Chronicles are repeated nearly word-for-word at the beginning of Ezra, showing divine continuity:
2 Chronicles 36:22–23:
“Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom… saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up.”
Ezra 1:1–3:
“Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus… saying, Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth… and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem.”
This harmony underscores the main theological significance: Though the kingdom fell, the covenant promise stands. Restoration follows judgment.
The elect of God while chastened are not utterly cast off, according to His word and the immutability of His nature. Heb. 6:15-20,
“And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more 1abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:
That by two immutable things, in which it is impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.”
Practical Application:
Faith, Hope, and Love in 2 Chronicles.
Faith – Belief in God’s Word.
2 Chronicles 20:20 – “Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.”
2 Chronicles 13:18 – “The children of Judah prevailed, because they relied upon the Lord God of their fathers.”
Hope – Expectation of the fulfillment of God’s Covenant and Future Mercy poured out on Israel.
2 Chronicles 7:14 – “If my people, which are called by my name, shall humble themselves, and pray… then will I hear from heaven, and will forgive their sin.”
2 Chronicles 30:9 – “For if ye turn again unto the Lord, your brethren and your children shall find compassion… for the Lord your God is gracious and merciful.”
Love – Devotion to God in Worship and Obedience.
2 Chronicles 15:15 – “All Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire.”
2 Chronicles 31:21 – “And in every work that he began… he did it with all his heart, and prospered.”
These three graces—faith that believes the promises, hope that endures chastisement, and love that obeys despite hardship—are definitively stamped throughout the book. They are the necessary fruit of communion with God, and the certain mark of true religion in every age: that of apostasy and that of restoration.
Conclusion.
2 Chron. 1-3.
Closing Prayer.
Our gracious and glorious Father in heaven,
Thou who art righteous and true, just and holy in all thy ways—
Permit us now to draw near unto thee;
Incline thine ear to our cry,
For we come with humble hearts and unfeigned lips.
Lord, we are not what we ought to be,
Neither have we fulfilled all thy commandments.
Thy law requireth perfect sincerity,
A burning zeal toward all thy words,
Yet we find within ourselves hearts often cold,
Indifferent in thy service,
And overzealous in the pursuit of worldly things.
Teach us therefore by thy word,
That this world, and this life, and all that is therein, is vanity.
Cause us to draw near unto thee in true devotion and spiritual fervency,
For in thee alone do we trust,
And in thy name do we hope.
Let not our end be like the wicked, who know thee not,
And have not kept thy law.
For we hate the paths of cruelty,
And will not acquaint ourselves with vain and worthless men.
We have loved the ways of righteousness,
And the place where thine honour dwelleth.
We cleave to thy word and ordinances,
And we associate gladly with the righteous—
Those who love thy law and treasure thy gospel.
So gather us, O Lord, into thy everlasting kingdom,
For that is the place our souls long to be.
Our heart panteth, yea fainteth,
For the pure water of the heavenly paradise.
We wait for thee, O God—therefore deliver us to thyself.
Take pity on us, O God,
And redeem us from all our troubles,
For we hope in thee.
We pray this in the name of our great God and Saviour,
Jesus Christ, whose blood was shed for the remission of our sins.
Amen.
Fearless Puritan: 