II. CHRONICLES.

LITTLE need be added as to the second book of Chronicles. The time it embraces, and most of the events it records, have already passed before us when considering the books of Kings. It sets forth the reign of Solomon and his posterity, and extends to the destruction of Jerusalem and the carrying away of the children of Judah to Babylon by Nebuchadnezzar.

The book opens with Solomon at the brazen altar which Bezaleel had made (compare ch. i. 5 with Ex. xxxi. 9), thus connecting the king with the people Jehovah had redeemed out of Egypt. There is a veil made for the Temple (ch. iii. 14), typifying Israel in Millennial days. We have also fuller details of the godly kings of Judah. The repentance and prayer of Manasseh are also noticed here (ch. xxxiii.). Nor does the Holy Spirit, in so graciously inditing this book, fail to allude to the return of the children of Judah from their captivity in the days of Cyrus (ch. xxxvi. 22-23).

EZRA, NEHEMIAH, AND ESTHER.

THESE three little books present a beautiful cluster of divine truth, and may be, for a moment, looked at together. Ezra shews the power, goodness and faithfulness of God to His people when acting collectively, in returning to Him, and seeking to walk in His ways according to the authority of His word. In Nehemiah we see the same gracious actings of God

with an individual, who goes forth in faith and love in the energy of the Spirit of God, seeking the welfare of His people, and establishing the things of God in separation from all that is contrary to His Word. Esther touchingly teaches us how God loves and cares for all of His people, though they have not returned in separation to Him and His ways, but are still found in association with that on which He cannot inscribe His name. Self-judgment, humiliation, fasting, prayers, the assertion of the claims of God upon His people, the authority of Scripture, and strict discipline, especially characterize these books. These ways, too, must always mark the faithful who come upon a scene that has been connected with deep failure and departure from God. (Compare Daniel. ix. 3.) We will now consider each of these books separately.

EZRA.

The book of Ezra gives us the return of a remnant of Benjamin and Judah from the Babylonish captivity, and the building of the temple; after which we have the ministry and faithful actings of Ezra the priest. To accomplish God's purpose according to the prophecy of Jeremiah, and the declaration of the angel to Daniel, at the end of seventy years, He stirs up the heart of Cyrus, a heathen king, to open the way for His people to return to Jerusalem, and build the temple. Upwards of forty thousand, therefore, went out from Babylon to their much-loved city, and again took their place as the people of the Lord God of Israel. Now cleansed from their evil ways by the seventy years' chastisement, we are first told that the

people gathered themselves together as the heart of one man at Jerusalem (chap. iii. 1), which is generally a blessed token of divine power, and the usual forerunner of the Lord's abundant blessing!

God's order of priesthood being then acknowledged, the first thing they did was to build an altar to the Lord God of Israel, to offer burnt offerings thereon, because it was according to the law of Moses, the man of God, and they offered burnt offerings thereon. This is very significant, and serves to show us that whenever there is a returning to God, the person and work of His beloved Son will always occupy the place of highest importance.

After this, the foundation of the House of the Lord was laid with great shouting and rejoicing, yet weeping was mingled with the joy by the ancient men who remembered the first house. This, too, it is important to notice; for, however great the blessing which may be given to a returning, faithful remnant, we never find God re-constructing and re-establishing that which man's sin has ruined. (vv. 11, 13.) In proof of this we find no king in Israel now, no Urim and Thummim with the priest, and in this, the second temple, there was no Ark. We are not told what became of the Ark, whether it was seized with the other vessels of the sanctuary when the city was sacked, or whether it was hidden and afterwards destroyed.

Again, we observe, as is commonly the case, that no sooner did God's servants go forth to glorify Him in practically returning to His truth, than "adversaries" were stirred up to distress their minds, and to weaken

their hands. In this case, it was first by seeking to induce them to accept the help of those round about, who were far from God. They said, "Let us build with you." This they faithfully resisted, saying, “Ye have nothing to do with us to build an house unto our God." (ch. iv. 1-3.) Secondly, they hired counsellors against them to frustrate their purpose all the days of Cyrus, King of Persia, even until Darius. (v. 5.) They wrote also accusations against them in the reign of Ahasuerus; and in the reign of Artaxerxes they represented to the King that Jerusalem was "a rebellious and bad city," who replied that the work was to be stopped. "So it ceased until the second year of Darius, King of Persia." (v. 24.) But it is very precious to trace all through their trials the guardianship of Judah's God. We are told that "the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius." (ch. v. 5.) The temple was finished in the reign of Darius; hence we read, "They builded and finished it according to the commandment of the God of Israel," &c. It was dedicated by the priests, Levites, and the children of the captivity with joy, and accompanied with sacrifices according to the number of the tribes of Israel. The unity of these redeemed people is thus blessedly owned by this faithful remnant. The authority of Scripture (the law of Moses) is acknowledged, so that we read the passover was killed, and they kept the feast of unleavened bread seven days with joy, for the Lord had made them joyful. (chap. vi. 14-22.)

(To be continued.)

"BRING A BIBLE AND READ TO ME."

"God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." JOHN iii. 16.

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A POOR sailor lay dying in his hammock bed, whilst the vessel in which he served was far out at sea. 'Bring a Bible and read to me," he said to one of the crew; but, alas, no Bible was to be found. "We have none," was the confession of all. The poor man was in despair; he was thirsting for the water of life, and could not obtain it. Suddenly, however, a little cabin boy, hearing what was wanted, said he had a Bible in his chest, and producing it, offered to read to the dying man; and turning to the third chapter of John, read it slowly and distinctly. The sick man listened eagerly, but said nothing till he came to the 16th verse, "God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." "Read that verse again," he said. The boy obeyed. Slowly it was repeated again. "Once again," he asked -he cared for no more-over and over he repeated the words. He had got all he wanted; he saw God's way of salvation.

How happy this was, and yet how simple! God makes known His will to us in His word; to bow, therefore, to His word, which tells us of our utter ruin and sinfulness, and points to Jesus, now in the glory, as the only Saviour, must deliver the anxious soul from all uncertainty as to salvation. It is God who speaks in the Scriptures, and there we find Jesus cruci