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1Solomon the son of David was firmly established in his kingdom, and the LORDa his Godb was with him, and made him exceedingly great.
2Solomon spoke to all Israel, to the captains of thousands and of hundreds, to the judges, and to every prince in all Israel, the heads of the fathers’ households.
3Then Solomon, and all the assembly with him, went to the high place that was at Gibeon; for God’s Tent of Meeting was there, which the LORD’s servant Moses had made in the wilderness.
4But David had brought God’s ark up from Kiriath Jearim to the place that David had prepared for it; for he had pitched a tent for it at Jerusalem.
5Moreover the bronze altar that Bezalel the son of Uri, the son of Hur, had made was there before the LORD’s tabernacle; and Solomon and the assembly were seeking counsel there.
6Solomon went up there to the bronze altar before the LORD, which was at the Tent of Meeting, and offered one thousand burnt offerings on it.
7That night, God appeared to Solomon and said to him, “Ask for what you want me to give you.”
8Solomon said to God, “You have shown great loving kindness to David my father, and have made me king in his place.
9Now, LORD God, let your promise to David my father be established; for you have made me king over a people like the dust of the earth in multitude.
10Now give me wisdom and knowledge, that I may go out and come in before this people; for who can judge this great people of yours?”
11God said to Solomon, “Because this was in your heart, and you have not asked riches, wealth, honor, or the life of those who hate you, nor yet have you asked for long life; but have asked for wisdom and knowledge for yourself, that you may judge my people, over whom I have made you king,
12therefore wisdom and knowledge is granted to you. I will give you riches, wealth, and honor, such as none of the kings have had who have been before you, and none after you will have.”
13So Solomon came from the high place that was at Gibeon, from before the Tent of Meeting, to Jerusalem; and he reigned over Israel.
14Solomon gathered chariots and horsemen. He had one thousand four hundred chariots and twelve thousand horsemen that he placed in the chariot cities, and with the king at Jerusalem.
15The king made silver and gold to be as common as stones in Jerusalem, and he made cedars to be as common as the sycamore trees that are in the lowland.
16The horses which Solomon had were brought out of Egypt and from Kue. The king’s merchants purchased them from Kue.
17They imported from Egypt then exported a chariot for six hundred pieces of silver and a horse for one hundred fifty.c They also exported them to the Hittite kings and the Syriand kings.
Footnotes:
1 aWhen rendered in ALL CAPITAL LETTERS, “LORD” or “GOD” is the translation of God’s Proper Name.
1 bThe Hebrew word rendered “God” is “אֱלֹהִ֑ים” (Elohim).
17 cThe pieces of silver were probably shekels, so 600 pieces would be about 13.2 pounds or 6 kilograms of silver, and 150 would be about 3.3 pounds or 1.5 kilograms of silver.
17 dor, Aramean
A Perfect Heart and a Willing Mind
By Carter Conlon4.1K51:09Willingness1CH 28:92CH 1:7MAT 6:33JHN 16:23In this sermon, the speaker emphasizes the importance of recognizing when something is wrong in the church. He warns against being so focused on personal interests and material possessions that we neglect the work of God. The speaker highlights the work of Christ, which includes releasing those in prison, healing the brokenhearted, and giving sight to the spiritually blind. He encourages believers to come together, encourage one another, and fulfill their individual callings to leave a strong inheritance for future generations. The sermon references verses from the Bible, including Ecclesiastes 6:1-2 and Deuteronomy 4:40, to support these teachings.
Fire on the Altar
By G.W. North6941:11:27Sacrifice2CH 1:12CH 3:12CH 6:1MAT 6:33JHN 9:41In this sermon, the preacher focuses on the story of King Solomon and the dedication of the temple. He describes how the people witnessed the fire of God coming down and the glory of the Lord upon the house. The people responded by bowing down, worshiping, and praising God. King Solomon offered a massive sacrifice of 22,000 oxen and 120,000 sheep. The preacher emphasizes that although this was a remarkable experience, Solomon was not satisfied and continued to seek more from God. The sermon encourages listeners to not settle for past experiences but to continually seek a deeper relationship with God and be willing to sacrifice everything for Him.
Choose Fire
By G.W. North6031:25:02Holy Spirit1CH 29:232CH 1:1MAT 3:11LUK 12:49ACT 2:3HEB 12:29In this sermon, the preacher continues the theme of fire from the previous night. He emphasizes that Jesus Christ came to send fire, which represents holiness in every aspect of our lives. The preacher refers to the book of Zechariah, where it is stated that the purpose of the fire is to bring holiness to all areas of our lives. Moving on to the second book of Chronicles, the preacher focuses on Solomon, who became king and was greatly blessed by God. The sermon highlights the importance of seeking God's presence and allowing Him to magnify us in our lives.
The Wisdom of Solomon
By Ken Baird37034:482CH 1:7PRO 3:5ROM 12:1In this sermon, the preacher focuses on the story of Solomon in the book of 2 Chronicles. Solomon had an audience with God and asked for wisdom to govern the people. The preacher emphasizes that God has a plan for each person's life and that we should seek His will. He highlights the importance of recognizing our own insufficiency and relying on God's efficiency. The sermon encourages listeners to trust in God's plan and seek His blessings by aligning their lives with His will.
Leadership Ministry Time
By David Ravenhill3235:45LeadershipWorshipLeadership Integrity2CH 1:7PSA 139:23MAT 6:33JHN 15:7ACT 6:4ACT 20:281CO 9:271TI 4:16HEB 10:25JAS 3:1David Ravenhill emphasizes the eternal priority of worship in the life of a leader, asserting that after all earthly ministries are complete, worship remains the ongoing ministry in heaven. He stresses the importance of personal spiritual integrity and the responsibility leaders have to their congregations, referencing biblical passages that highlight the need for leaders to maintain their spiritual health. Ravenhill warns against the dangers of seeking personal gain through ministry, urging leaders to focus on their motivations and the eternal impact of their actions. He encourages a commitment to prayer, integrity, and unity within the body of Christ, reminding listeners that God values the heart's intentions over mere actions.
I Will Give Thee Riches.
By F.B. Meyer0Divine ProvisionPrioritizing God's Kingdom2CH 1:11F.B. Meyer emphasizes that Solomon's choice of wisdom and knowledge to honor God led to God's abundant blessings, including wealth. This reflects Jesus' teaching that those who seek God's kingdom will have their needs met. Meyer contrasts the biblical view of life with the common pursuit of mere survival and success, urging believers to prioritize serving God's redemptive purposes. He reassures that when we dedicate our lives to God's glory, He will provide for our needs. Ultimately, God desires us to focus on His will, promising that no good thing will be withheld from those who serve Him faithfully.
The Lord Stirred Up the Spirit of Cyrus.
By F.B. Meyer0Obedience to GodDivine Calling2CH 36:22PRO 21:1ISA 45:1ISA 55:11JER 29:10DAN 9:2PHP 2:131TH 5:24JAS 5:16F.B. Meyer emphasizes that the Lord stirred up the spirit of Cyrus to fulfill the prophecy of the return of the Jewish captives from Babylon, as foretold by Jeremiah and Isaiah. He highlights the importance of prayer, as exemplified by Daniel, in influencing leaders and initiating divine movements. Meyer notes that while God can stir hearts, obedience is essential, and sadly, only a few of the Jewish captives responded to the call to return. He encourages believers to rise up and act whenever they feel a divine stirring in their lives. Ultimately, the sermon calls for faith and responsiveness to God's leading.
Therefore, Choose
By A.B. Simpson0Spiritual PrioritiesChoices2CH 1:11A.B. Simpson emphasizes the daily choices individuals make between spiritual and earthly pursuits, highlighting that these choices reflect our true preferences and align us with either Christ or the world. He illustrates this with Solomon's choice for wisdom, which stemmed from a genuine desire in his heart, leading to God's abundant blessings. Simpson challenges listeners to examine their own choices and intentions, asking whether they prioritize being God's children and seeking His favor over worldly desires. Ultimately, he warns that our choices determine our destiny, urging a commitment to spiritual priorities.
Our Daily Homily - 2 Chronicles
By F.B. Meyer0Prioritizing Spiritual LifeSeeking God2CH 1:11F.B. Meyer emphasizes the importance of seeking God above all else, as exemplified by Solomon's choice of wisdom over riches, which led to God's abundant blessings. He draws parallels between biblical teachings and the need for believers to prioritize their relationship with God, serving His purposes rather than worldly ambitions. Meyer encourages the congregation to recognize that true fulfillment comes from making Jesus the King of their lives, and that God's love and provision are assured when they align their hearts with His will. He also highlights the significance of unity, heartfelt worship, and the necessity of preparation in serving God effectively.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
Solomon, and the chiefs of the congregation, go to Gibeon, where was the tabernacle of the Lord, and the brazen altar; and there he offers a thousand sacrifices, Ch2 1:1-6. The Lord appears to him in a dream, and gives him permission to ask any gift, Ch2 1:7. He asks wisdom, Ch2 1:8-10, which is granted; and riches, wealth, and honor besides, Ch2 1:11, Ch2 1:12. His kingdom is established, Ch2 1:13. His chariots, horsemen, and horses, Ch2 1:14. His abundant riches, Ch2 1:15. He brings horses, linen yarn, and chariots, at a fixed price, out of Egypt, Ch2 1:16, Ch2 1:17.
Verse 1
And Solomon the son of David - The very beginning of this book shows that it is a continuation of the preceding, and should not be thus formally separated from it. See the preface to the first book. The Lord his God was with him - "The Word of the Lord was his support." - Targum.
Verse 2
Then Solomon spake - This is supposed to have taken place in the second year of his reign.
Verse 4
But the ark - The tabernacle and the brazen altar remained still at Gibeon; but David had brought away the ark out of the tabernacle, and placed it in a tent at Jerusalem; Sa2 6:2, Sa2 6:17.
Verse 5
Sought unto it - Went to seek the Lord there.
Verse 7
In that night - The night following the sacrifice. On Solomon's choice, see the notes on Kg1 3:5-15 (note).
Verse 9
Let thy promise - דברך debarcha, thy word; פתגמך pithgamach, Targum. It is very remarkable that when either God or man is represented as having spoken a word then the noun פתגם pithgam is used by the Targumist; but when word is used personally, then he employs the noun מימרא meymera, which appears to answer to the Λογος of St. John, Joh 1:1, etc.
Verse 14
He had a thousand and four hundred chariots - For these numbers, see the notes on Kg1 4:26.
Verse 15
Made silver and gold - See on Kg1 10:27 (note), Kg1 10:28 (note).
Verse 16
Linen yarn - See the note on Kg1 10:28, where this subject is particularly examined.
Verse 17
A horse for a hundred and fifty - Suppose we take the shekel at the utmost value at which it has been rated, three shillings; then the price of a horse was about twenty-two pounds ten shillings. On Solomon's multiplying horses, Bishop Warburton has made some judicious remarks: - "Moses had expressly prohibited the multiplying of horses, Deu 17:16, by which the future king was forbidden to establish a body of cavalry, because this could not be effected without sending into Egypt, with which people God had forbidden any communication, as this would be dangerous to religion. When Solomon had violated this law, and multiplied horses to excess, Kg1 4:26, it was soon attended with those fatal consequences that the law foretold: for this wisest of kings having likewise, in violation of another law, married Pharaoh's daughter, (the early fruits of this commerce), and then, by a repetition of the same crime, but a transgression of another law, having espoused more strange women, Kg1 11:1; they first, in defiance of a fourth law, persuaded him to build them idol temples for their use, and afterwards, against a fifth law, brought him to erect other temples for his own. Now the original of all this mischief was the forbidden traffic with Egypt for horses; for thither were the agents of Solomon sent to mount his cavalry. Nay, this great king even turned factor for the neighboring monarchs, Ch2 1:17, and this opprobrious commerce was kept up by his successors and attended with the same pernicious consequences. Isaiah denounces the mischiefs of this traffic; and foretells that one of the good effects of leaving it would be the forsaking of their idolatries, Isa 31:1, Isa 31:4, Isa 31:6, Isa 31:7." - See Divine Legation, vol. iii., p. 289 and Dr. Dodd's Notes.
Introduction
SOLEMN OFFERING OF SOLOMON AT GIBEON. (Ch2 1:1-6) Then Solomon spake unto all Israel--The heads, or leading officers, who are afterwards specified, were summoned to attend their sovereign in a solemn religious procession. The date of this occurrence was the second year of Solomon's reign, and the high place at Gibeon was chosen for the performance of the sacred rites, because the tabernacle and all the ancient furniture connected with the national worship were deposited there. Zadok was the officiating high priest (Ch1 16:39). It is true that the ark had been removed and placed in a new tent which David had made for it at Jerusalem [Ch2 1:4]. But the brazen altar, "before the tabernacle of the Lord," on which the burnt offerings were appointed by the law to be made, was at Gibeon. And although David had been led by extraordinary events and tokens of the divine presence to sacrifice on the threshing-floor of Araunah, Solomon considered it his duty to present his offerings on the legally appointed spot "before the tabernacle," and on the time-honored altar prepared by the skill of Bezaleel in the wilderness (Exo 38:1).
Verse 6
offered a thousand burnt offerings--This holocaust he offered, of course, by the hands of the priests. The magnitude of the oblation became the rank of the offerer on this occasion of national solemnity.
Verse 7
HIS CHOICE OF WISDOM IS BLESSED BY GOD. (Ch2 1:7-13) In that night did God appear unto Solomon--(See on Kg1 3:5).
Verse 14
HIS STRENGTH AND WEALTH. (Ch2 1:14-17) Solomon gathered chariots and horsemen--His passion for horses was greater than that of any Israelitish monarch before or after him. His stud comprised fourteen hundred chariots and twelve thousand horses. This was a prohibited indulgence, whether as an instrument of luxury or power. But it was not merely for his own use that he imported the horses of Egypt. The immense equestrian establishment he erected was not for show merely, but also for profit. The Egyptian breed of horses was highly valued; and being as fine as the Arabian, but larger and more powerful, they were well fitted for being yoked in chariots. These were light but compact and solid vehicles, without springs. From the price stated (Ch2 1:17) as given for a chariot and a horse, it appears that the chariot cost four times the value of a horse. A horse brought a 150 shekels, which, estimating the shekels at 2s. 3d. or 2s. 6d., amount to £17 2s. or £18 15s., while a chariot brought 600 shekels, equal to £68 9s. or £75; and as an Egyptian chariot was usually drawn by two horses, a chariot and pair would cost £112 sterling. As the Syrians, who were fond of the Egyptian breed of horses, could import them into their own country only through Judea, Solomon early perceived the commercial advantages to be derived from this trade, and established a monopoly. His factors or agents purchased them in the markets or fairs of Egypt and brought them to the "chariot cities," the depots and stables he had erected on the frontiers of his kingdom, such as Bethmarcaboth, "the house of chariots," and Hazarsusah, "the village of horses" (Jos 19:5; Kg1 10:28).
Verse 17
brought . . . for all the kings of the Hittites--A branch of this powerful tribe, when expelled from Palestine, had settled north of Lebanon, where they acquired large possessions contiguous to the Syrians. Next: 2 Chronicles Chapter 2
Introduction
This chapter relates, how that Solomon being confirmed in his kingdom, went to Gibeon to sacrifice Ch2 1:1, that the Lord appeared there to him, and what passed between them, Ch2 1:7 and that when he returned from thence to Jerusalem, he increased in splendour, wealth, and riches, Ch2 1:13.
Verse 1
And Solomon the son of David was strengthened in his kingdom,.... Well settled and established on the throne of his father, after the death of some persons, from whom he might expect trouble, see Kg1 2:46. and the Lord God was with him; directing and instructing him, prospering and succeeding him: the Targum is,"the Word of the Lord was his help:''and magnified him exceedingly; see Ch1 29:25.
Verse 2
Then Solomon spake unto all Israel,.... To their representatives about going to Gibeon to sacrifice, as the next words show: so Jarchi and Kimchi observe: to the captains of thousands, and of hundreds, to the judges, and to every governor in all Israel, the chief of the fathers; whom he had convened on this occasion; though some think this is the same congregation gathered by his father, by whom he was anointed and made king, and that he spoke of this to them before they broke up, Ch1 28:1 which seems not so probable, since it was after the death of his father, after he had been king some time, and even after his marriage with Pharaoh's daughter, that what follows was done, see Kg1 3:1.
Verse 3
So Solomon, and all the congregation with him, went to the high place that was at Gibeon,.... They agreed to his motion, and went with him thither, see Kg1 3:4. for there was the tabernacle of the congregation of God, which Moses the servant of the Lord had made in the wilderness: by the Lord's direction; where was also the altar of the Lord, and so most proper to offer sacrifice on, which was what Solomon went thither to do; see Ch1 21:29.
Verse 4
But the ark of God had David brought up from Kirjathjearim,.... See Sa2 6:2. . 2 Chronicles 1:5 ch2 1:5 ch2 1:5 ch2 1:5Moreover, the brasen altar that Bezaleel the son of Uri, the son of Hur, had made,.... According to the pattern given by Moses, at the direction of God, Exo 38:1, he put before the tabernacle of the congregation; either David, or rather Solomon; though it seems best to read the words as in the Septuagint and Vulgate Latin versions, "and there it was before the tabernacle"; for it was always there: and Solomon and the congregation sought unto it; to sacrifice unto it; or rather sought "unto him", the Lord, before whose tabernacle the altar was, so Gussetins (a). (a) Comment. Ebr. p. 197.
Verse 6
And Solomon went up thither,.... To the high place at Gibeon: to the brasen altar before the lord; where he used to be, and accept the sacrifices of his people, though the ark, the symbol of his presence, was not there: which was at the tabernacle of the congregation; that is, which altar was there; or rather "who", that is, God, was there, as Osiander, hearing the prayers of his people, and accepting their offerings: and offered a thousand offerings upon it; by the priests, see Kg1 3:4.
Verse 7
In that night did God appear unto Solomon,.... From hence to the end of Ch2 1:12 it is the same with Kg1 3:5. See Gill on Kg1 3:5, Kg1 3:6, Kg1 3:7, Kg1 3:8, Kg1 3:9, Kg1 3:10, Kg1 3:11, Kg1 3:12, Kg1 3:13, Kg1 3:14, Kg1 3:15 2 Chronicles 1:13
Verse 1
Ch2 1:1-6 The sacrifice at Gibeon, and the theophany. - Ch2 1:1-6. When Solomon had established himself upon his throne, he went with the princes and representatives of the congregation of Israel to Gibeon, to seek for the divine blessing upon his reign by a solemn sacrifice to be offered there before the tabernacle. Ch2 1:1 forms, as it were, the superscription of the account of Solomon's reign which follows. In וגו ויּתחזּק = Solomon established himself in his kingdom, i.e., he became strong and mighty in his kingdom, the older commentators saw a reference to the defeat of Adonijah, the pretender to the crown, and his followers (1 Kings 2). But this view of the words is too narrow; we find the same remark made of other kings whose succession to the throne had not been questioned (cf. Ch2 12:13; Ch2 13:21; Ch2 17:1, and Ch2 21:4), and the remark refers to the whole reign-to all that Solomon undertook in order to establish a firm dominion, not merely to his entry upon it. With this view of the words, the second clause, "his God was with him, and made him very great," coincides. God gave His blessing to all that Solomon did for this end. With the last words cf. Ch1 29:25. We have an account of the sacrifice at Gibeon (Ch2 1:7-13) in Kg1 3:4-15 also. The two narratives agree in all the main points, but, in so far as their form is concerned, it is at once discernible that they are two independent descriptions of the same thing, but derived from the same sources. In 1 Kings 3 the theophany-in our text, on the contrary, that aspect of the sacrifice which connected it with the public worship-is more circumstantially narrated. While in Kg1 3:4 it is briefly said the king went to Gibeon to sacrifice there, our historian records that Solomon summoned the princes and representatives of the people to this solemn act, and accompanied by them went to Gibeon. This sacrifice was no mere private sacrifice-it was the religious consecration of the opening of his reign, at which the estates of the kingdom were present as a matter of course. "All Israel" is defined by "the princes over the thousands ..., the judges, and all the honourable;" then לכל־שׂראל is again taken up and explained by the apposition האבות ראשׁי: to all Israel, viz., the heads of the fathers'-houses. ל is to be repeated before ראשׁי. What Solomon said to all Israel through its representatives, is not communicated; but it may be gathered from what succeeds, that he summoned them to accompany him to Gibeon to offer the sacrifice. The reason why he offered his sacrifice at the בּמה, i.e., place of sacrifice, is given in Ch2 1:3. There the Mosaic tabernacle stood, yet without the ark, which David had caused to be brought up from Kirjath-jearim to Jerusalem (Ch1 13:1-14 and 15). In לו בּהכין the article in ba represents the relative אשׁר = בּאשׁר or לו הכין אשׁר בּמקום; cf. Jdg 5:27; Rut 1:16; Kg1 21:19; see on Ch1 26:28. Although the ark was separated from the tabernacle, yet by the latter at Gibeon was the Mosaic altar of burnt-offering, and on that account the sanctuary at Gibeon was Jahve's dwelling, and the legal place of worship for burnt-offerings of national-theocratic import. "As our historian here brings forward emphatically the fact that Solomon offered his burnt-offering at the legal place of worship, so he points out in Ch1 21:28-30 :1, how David was only brought by extraordinary events, and special signs from God, to sacrifice on the altar of burnt-offering erected by him on the threshing-floor of Ornan, and also states how he was prevented from offering his burnt-offering in Gibeon" (Berth.). As to Bezaleel, the maker of the brazen altar, cf. Exo 31:2 and Exo 37:1. Instead of שׂם, which most manuscripts and many editions have before לפני, and which the Targ. and Syr. also express, there is found in most editions of the 16th century, and also in manuscripts, שׁם, which the lxx and Vulgate also read. The reading שׁם is unquestionably better and more correct, and the Masoretic pointing שׂם, posuit, has arisen by an undue assimilation of it to Exo 40:29. The suffix in ידרשׁהוּ does not refer to the altar, but to the preceding word יהוה; cf. אלהים דּרשׁ, Ch1 21:30; Ch1 15:13, etc. Ch2 1:7-10 The theophany, cf. Kg1 3:5-15. In that night, i.e., on the night succeeding the day of the sacrifice. The appearance of God by night points to a dream, and in Kg1 3:5-15 we are expressly informed that He appeared in a vision. Solomon's address to God, Ch2 1:8-10, is in Kg1 3:6-10 given more at length. The mode of expression brings to mind Ch1 17:23, and recurs in Ch2 6:17; Kg1 8:26. מדּע, with Pathach in the second syllable, elsewhere מדּע (Ch2 1:11, Ch2 1:12), occurs elsewhere only in Dan 1:4, Dan 1:17; Ecc 10:20. Ch2 1:11-13 The divine promise. Here עשׁר is strengthened by the addition נכסים, treasures (Jos 22:8; Ecc 5:18; Ecc 6:2). תּשׁפּט אשׁר, ut judicare possis. In general, the mode of expression is briefer than in Kg1 3:11-13, and the conditional promise, "long life" (Kg1 3:14), is omitted, because Solomon did not fulfil the condition, and the promise was not fulfilled. In Ch2 1:13 לבּמה is unintelligible, and has probably come into our text only by a backward glance at Ch2 1:3, instead of מהבּמה, which the contents demand, and as the lxx and Vulgate have rightly translated it. The addition, "from before the tabernacle," which seems superfluous after the preceding "from the Bamah at Gibeon," is inserted in order again to point to the place of sacrifice at Gibeon, and to the legal validity of the sacrifices offered there (Berth.). According to Kg1 3:15, Solomon, on his return to Jerusalem, offered before the ark still other burnt-offerings and thank-offerings, and prepared a meal for his servants. This is omitted by the author of the Chronicle, because these sacrifices had no ultimate import for Solomon's reign, and not, as Then, supposes, because in his view only the sacrifices offered on the ancient brazen altar of burnt-offering belonging to the temple had legal validity. For he narrates at length in Ch1 21:18, Ch1 21:26. how God Himself directed David to sacrifice in Jerusalem, and how the sacrifice offered there was graciously accepted by fire from heaven, and the threshing-floor of Araunah thereby consecrated as a place of sacrifice; and it is only with the purpose of explaining to his readers why Solomon offered the solemn burnt-offering in Gibeon, and not, as we should have expected from 1 Chron 21, in Jerusalem, that he is so circumstantial in his statements as to the tabernacle. The last clause of Ch2 1:13, "and he was king over Israel," does not belong to the section treating of the sacrifice at Gibeon, but corresponds to the remark in Kg1 4:1, and forms the transition to what follows.
Verse 14
Solomon's chariots, horses, and riches. - In order to prove by facts the fulfilment of the divine promise which Solomon received in answer to his prayer at Gibeon, we have in Kg1 3:16-28 a narrative of Solomon's wise judgment, then in 2 Chron 4 an account of his public officers; and in Ch2 5:1-14 the royal magnificence, glory, and wisdom of his reign is further portrayed. In our Chronicle, on the contrary, we have in Ch2 1:14-17 only a short statement as to his chariots and horses, and the wealth in silver and gold to be found in the land, merely for the purpose of showing how God had given him riches and possessions. This statement recurs verbally in Kg1 10:26-29, in the concluding remarks on the riches and splendour of Solomon's reign; while in the parallel passage, 2 Chron 9:13-28, it is repeated in an abridged form, and interwoven with other statements. From this we see in how free and peculiar a manner the author of the Chronicle has made use of his authorities, and how he has arranged the material derived from them according to his own special plan. (Note: The assertion of Thenius on Kg1 10:26., that he found this section in his authorities in two different places and in different connections, copied them mechanically, and only towards the end of the second passage remarked the repetition and then abridged the statement, is at once refuted by observing, that in the supposed repetition the first half (Ch2 9:25-26) does not at all agree with Kg1 10:26, but coincides with the statement in Kg1 5:6-7.) For the commentary on this section, see on Kg1 10:26-28. Ch2 1:14-15 Ch2 1:14, Ch2 1:15, with the exception of one divergence in form and one in matter, correspond word for word to Kg1 10:26 and Kg1 10:27. Instead of ויּנחם, he led them (Kings), there stands in Ch2 1:15, as in Ch2 9:25, the more expressive word ויּנּיהם, "he laid them" in the chariot cities; and in Ch2 1:15 ואת־הזּהב is added to את־הכּסף, while it is omitted from both Kg1 10:27 and also Ch2 9:27. It is, however, very suitable in this connection, since the comparison "like stones" has reference to quantity, and Solomon had collected not only silver, but also gold, in quantity. Ch2 1:16-17 Ch2 1:16, Ch2 1:17 coincide with Kg1 10:28-29, except that מקרא is used for hw'q;mi, and ותּצא ותּעלה is altered into ויּוציאוּ ויּעלוּ. For the commentary on these verses, see Kg1 10:28.
Introduction
In the close of the foregoing book we read how God magnified Solomon and Israel obeyed him; God and Israel concurred to honour him. Now here we have an account, I. How he honoured God by sacrifice (Ch2 1:1-6) and by prayer (Ch2 1:7-12). II. How he honoured Israel by increasing their strength, wealth, and trade (Ch2 1:13-17).
Verse 1
Here is, I. Solomon's great prosperity, Ch2 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, Ch2 1:2, Ch2 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 (Ch2 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 (Ch1 27:29, Ch1 27:31), and thus he gave God his dues out of them. The ark was at Jerusalem (Ch2 1:4), but the altar was at Gibeon (Ch2 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, Kg1 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, Ch2 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, Ch2 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, Sa2 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, Ch2 1:11, Ch2 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.
Verse 13
Here is, 1. Solomon's entrance upon the government (Ch2 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 (Ch2 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, Ch2 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, Ch2 1:16, Ch2 1:17. This we had before, Kg1 10:28, Kg1 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.
Verse 1
1:1 David had asked that the Lord be with Solomon (1 Chr 22:11) and that Solomon be strong and of good courage (1 Chr 28:20). David also declared that God would make Solomon great, giving strength to all Israel (1 Chr 29:12). Three points about Solomon echo David’s blessings: Solomon took firm control of his kingdom, . . . God was with him, and God made him very powerful.
Verse 2
1:2-6 Solomon’s journey to Gibeon, reported in 1 Kgs 3:4, is here elaborated. This great public venture was closely associated with Solomon taking the throne. The event included military commanders and clan leaders. It took place in Gibeon because the Tabernacle was there, as was the great bronze altar where sacrifices were regularly offered.
Verse 3
1:3 Tabernacle: See study note on Exod 27:21.
Verse 7
1:7-12 See “Solomon’s Wisdom” Theme Note.
Verse 10
1:10 Solomon received wisdom and knowledge so he could govern (Hebrew shapat) well. The word shapat, often rendered “judge” (e.g., in Judges), can also mean “govern.”
Verse 14
1:14-17 The illustration of Solomon’s wealth and power (expanded on in 9:25-28) comes from the summary of his kingdom in 1 Kgs 10:26-29. In Kings, the summary of Solomon’s wealth provided a transition to the negative aspects of Solomon’s rule (1 Kgs 11). Here, Solomon’s amassing of wealth showed the fulfillment of God’s promise (2 Chr 1:12).
Verse 16
1:16 If Egypt is the correct translation, this verse indicates disobedience by Solomon (see Deut 17:16). However, importing from Muzur in Anatolia was not prohibited.