or white linen-a drees not prescribed by the LA.w for the singers, but not forbidden (l.lorthe!m)-and fumislrnd with cymbals, trurnpots, and other instruments of mnsic (cf. 1 Chron. xxv. 1). 'fhe priests, a hundred and twenty in number, and the Levitical singers, probably two hundred and eighty-eight (1 Chron. xxv. 7), standing on the east of tho great nltar of burnt offering, while the trumpets, cymbals, and other instruments diecourecd what was meant to be melodious music with one voice, praised and thimkcd tho Lord, saying, "For be is good; for his mercy endureth for ever." Cf. the jubila- tion of David on fetching the ark from the house of Obed-edom (1 Chron. xv. 28). III. THE CONOLUBION OF TEE CEREMONY. (Vera. 13, 14.) "The house was fillce1 with a cloud, even the house of the Lord;" and again, " the glory of the Lord bad filled the house of God;" concerning which may be noted: 1. What this wa.,. The notion that this was the smoke-cloud from the offerings on the brazen altar, which swept into the holy place as the priests emerged (Bertheau), is untenable. The phenomenon which now occurred was manifestly the same which had taken place on the completion of the tabernacle (Exod. xl. 34). The cloud was. not the" bright and streaming cloud" called by the rabbina the Shecbinah (Thenius), nor was the "glory of the Lord" the same thing as the "cloud" (Bahr); but the "glory of the Lord" was the beaming radiance of fire (Exod. xxiv. 16), the resplendent appearance of light with which, as a heavenly Being, Jehovah is surrounded (Ex,od. iii. 2; xiii. 21); the" cloud" was the robe of darkness in which that" glory" was wrapped, and by which it was veiled from mortal sight (Exod. xix. 9, 16; Lev. xvi 2). 2. What it signified, (1) That Jehovah graciously accepted the finished structure which had been laboriously prepared for his dwelling, as formerly he had accepted the tabernacle at the bands of Moses and his contemporaries (Exod. xl. 34), and as he still accepts at the hands of bis believing people their works of faith and labours of love (Heh. vi. 10). (2) That God would condescend to establish in it bis presence, as of old be had do11e in the tabernacle, and as afterwards he would do in the temple of Christ's humanity (John. i. 14), yea, as he still does in hearts that open to receive him (2 Cor. vi. 16). (3) 'That God would considerately accommodate the manifestations of himself to the feebleness and imper- fection of his worshippers, then as in the days of Moses, coming to them in a cloud as he did to the Church in the wilderness, as in the fulness of the times he came to men in the Person of his Son, with glory veiled and majesty concealed, and as he still reveals himself to his worshippers, according to the measure of their capacities (Eph. iv. 7), and in every instance "through a glass, darkly" (1 Cor. xiii. 12). 3. When it happened. (1) When: the priests had come out of the holy place. "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 everything else give way" (He11ry). (2) When the priests and Levites had arranged themselves at the east end of the altar. The choice of this as their situation, probably dictated by local convenience, was nevertheless significant. It symbolized that only on the basis of sacrifice, or through the mediation of atoning blood, could either men come to God or God approach to men (Heb. ix. 7, 22; x. 19). (3) When the whole com- pany were of one mind. This also an indispensable preliminary to either Church or individual receiving a Divine visitation. The Church of Pentecost was of one accord when it obtained the baptism of the Holy Ghost (Acts i. 14; ii. 1). Being pre-emi- nently the God of peace (Rom. xv. 33; 2 Cor. xiii. 11; 1 Thess. v. 23; Heh. xiii. 20), and having called his people to peace (1 Cor. vii. 15), God cannot dwell either in the midst of communities (sacred or civil) that are torn by strife and marred by faction, or in the hearts of individuals that are distracted by care or divided by worldliness. (4) Whilst the anthem was ascending, At the moment the trumpeters and singers were engaged in thanking and praising God for his goodness and mercy. That showed the proper attitude of soul for all true worshippers, and in particular for such as are expectant of favours. Faith in the Divine existence and Divine goodness there must be (Heb. xi. 6), but gratitude for past mercies is no less indispensable (Phil. iv. 6). 4. How it operated. "The priests could not stand to minister by reason of the cloud " (of. ob. vii. 2), It inspired them with awe, filled them with such fear as became sinful ~reatures in the presence of a holy and a jealous God (Exod. xl. 35; Lev. xvi. 2; Deut. 1v. 24). Thus it symbolized the reverence that ought to characterize all who venture before him, whether in the public or private exercises of religion (Ps. nxiii. 8; lxxxix. 62 THE SECOND BOOK OF THE CHRONICLES. [err. vr. 1-42.
7; Heb. xii. 28; 1 Pet. i. 17). Christ's disciples on the Mount of Transfiguration fear~d w?on they entered into the cloud (Luke ix. 34). 'l'hen it hindered their minis- t:at1ons m the _holy }-)lace. In this r~~pect it ser':"ed as an ~rnblem of tho dark dispensa- t10n under which they lived (2 Cor. 111. 13, 14), I'll comparison with which that of the ~ew Testament is a dispensation of light, as well as of those obstructions arisincr from imperfect knowledge (1 Cor. xiii. 12) which still hamper the worship of belie;ers in the heavenly places of the Christian Church. Learn: 1. The importance o~ ?rder in_all thin_gs connected with religion (1 Cor. :xiv. 1?)- ~- The settl~ment of rehg!ous ordrnanc~s ma country_ a tr~e occasion of joy. 3. l he high plac? assigned to music, vocal and mstrumental, m Divine worship (Epb. v. 19). 4. The h1~hest theme of praise for either Church or saint-the goodness and grace of God. 5. The true glory of land and people, of state and Church-the indwelling in both of the Divine glory (Ps. lx.x:xv. 9).-W.