2 Chronicles 1 commentary

Solomon began his reign with a pious, public visit to God's altar. Those that pursue present things most eagerly, are likely to be disappointed; while those that refer themselves to the providence of God, if they have not the most, have the most comfort. Those that make this world their end, come short of the other, and are disappointed in this also; but those that make the other world their end, shall not only obtain that, and full satisfaction in it, but shall have as much of this world as is good for them, in their way. Let us then be contented, without those great things which men generally covet, but which commonly prove fatal snares to the soul.

THE SECOND BOOK OF THE CHRONICLES.

Commentary by Robert Jamieson

CHAPTER 1

2Ch 1:1-6. Solemn Offering of Solomon at Gibeon.

2-5. 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 (1Ch 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 [2Ch 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 (Ex 38:1).

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.

2Ch 1:7-13. His Choice of Wisdom Is Blessed by God.

7. In that night did God appear unto Solomon--(See on 1Ki 3:5).

2Ch 1:14-17. His Strength and Wealth.

14. 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 (2Ch 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; 1Ki 10:28).

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.

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.

Then Solomon spake - This is supposed to have taken place in the second year of his reign.

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; 2Sam 6:2, 2Sam 6:17.

Sought unto it - Went to seek the Lord there.

In that night - The night following the sacrifice. On Solomon's choice, see the notes on 1Kgs 3:5-15 (note).

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.

He had a thousand and four hundred chariots - For these numbers, see the notes on 1Kgs 4:26.

Made silver and gold - See on 1Kgs 10:27 (note), 1Kgs 10:28 (note).

Linen yarn - See the note on 1Kgs 10:28, where this subject is particularly examined.

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, 1Kgs 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, 1Kgs 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, 2Chr 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.

Spake - Concerning his intention of going to Gibeon, and that they should attend him thither.

The ark - He separated the ark from the tabernacle, and brought it to Jerusalem, where he intended to build a more noble and lasting habitation for it.

Sought - Sought the Lord and his favour by hearty prayers and sacrifices in the place which God had appointed.

To reign, &c. - Give me the spirit of my father David, that Israel may not suffer by the change. The eminency of those that went before us, and the obligation that lies upon us, to keep and carry on the good work they were engaged in, should quicken our prayers for wisdom and grace, that we may do the work of God in our day, as faithful as they did in theirs.

Neither &c. - Those that make this world their end, come short of the other, and frequently of this too. But those who make the other world their end, shall not only obtain that, but shalt have as much as is convenient of this world in their way.

1 ANd Solomon the son of David was strengthned in his kingdom, and the LORD his God was with him, and magnified him exceedingly.

Or, established, after his Seditious Brother Adonijah and his Partisans were suppressed; and he was received with the universal Consent and Joy of his Princes and People.

Marginal references: [illegible: 1 word] 2. 45.; [illegible: 1 word] 23. 17.

2 Then Solomon spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governour in all Israel, the chief of the fathers.

To wit, concerning his Intention of going to Gibeon, and that they should attend him thither, as the next Verse shews.

Marginal references: [illegible: 1+ letters] [illegible: 1 word] of [illegible: 1 word]. [illegible: 1 word]

3 So Solomon and all the congregation with him, went to the high place that was at Gibeon, for there was the tabernacle of the congregation of God, which Moses the servant of the LORD had made in the wilderness.

Upon which the Tabernacle was placed; whence it is called the great high Place, 1 King 3. 4.

Marginal references: [illegible: 1 word] 34. [illegible: 1 word]. 16. 39. 129.

4 But the ark of God had David brought up from Kirjath-jearim, to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem .

He separated the Ark from the Tabernacle and brought it to Jerusalem, because there he intended to build a far more noble and lasting Habitation for it.

Marginal references: [illegible: 1 word] 6. 17. [illegible: 1 word] 16. 1.

5 Moreover, the brazen altar that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD: and Solomon and the congregation sought unto it .

Either Moses mentioned v. 3. or Bezaleel here last named, by the Command and Direction of Moses: or David, who may be said to put it there, because he continued it there, and did not remove it, as he did the Ark, from the Tabernacle.

i. e. Sought the Lord and his Favour by hearty Prayers and Sacrifices in the Place which God had appointed for that Work, Levit. 17. 3, 4.

Marginal references: [illegible: 1 word]. 38. 1.; [illegible: 1 word] [illegible: 1 word].

6 And Solomon went up thither to the brazen altar before the LORD, which was at the tabernacle of the congregation, and offered a thousand burnt-offerings upon it.

i. e. Which Altar. But that he had now said v. 5. and therefore would not unnecessarily repeat it. Or rather, who: and so these Words are emphatical, and contain a Reason why Solomon went thither, because the Lord was there graciously present to hear Prayers and receive Sacrifices.

7 In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.

After those Sacrifices were offered.

In a Dream, of which see the Notes on 1 King. 3. 5, &c.

10 Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people that is so great ?

What one Man is sufficient to govern so numerous a People.

Marginal references: 1 Kin. 3. 9.; Numb. 27. 17.

11 And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies , neither yet hast asked long life; but hast asked wisdom and knowledge for thy self, that thou mayest judge my people, over whom I have made thee king:

i. e. The taking away of their Lives.

13 Then Solomon came from his journey to the high place that was at Gibeon, to Jerusalem, from before the tabernacle of the congregation, and reigned over Israel.

Or, from the High-place: for the Hebrew prefix Lamed, which commonly signifies to, is sometimes put for the Latin de, which signifies from.

14 And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot-cities, and with the king at Jerusalem.

Of this and the three following Verses see the Notes on 1 King. 10. 26, &c.

Marginal references: 1 King. 4. 26. & 10. 26, &c.

III. History of Solomon’s Kingship - 2 Chronicles 1-9

The kingship of Solomon centres in the building of the temple of the Lord, and the account of that begins in 2 Chron 2 with a statement of the preparations which Solomon made for the accomplishment of this great work, so much pressed upon him by his father, and concludes in 2 Chron 7 with the answer which the Lord gave to his consecrating prayer in a vision. In 2 Chron 1, before the history of the temple building, we have an account of the sacrifice at Gibeon by which Solomon inaugurated his reign (2Ch 1:1-13), with some short notices of his power and riches (2Ch 1:14-17); and in 2 Chron 8 and 9, after the temple building, we have summary statements about the palaces and cities which he built (2Ch 8:1-11), the arrangement of the regular religious service (2Ch 8:12-16), the voyage to Ophir (2Ch 8:17, 2Ch 8:18), the visit of the queen of Sheba (2Ch 9:1-12), his riches and his royal magnificence and glory (2 Chron 9:13-28), with the concluding notices of the duration of his reign, and of his death (2Ch 9:29, 2Ch 9:30). If we compare with this the description of Solomon’s reign in 1 Kings 1-11, we find that in the Chronicle not only are the narratives of his accession to the throne in consequence of Adonijah’s attempted usurpation, and his confirming his kingdom by punishing the revolter (1 Kings 1 and 2), of his marriage to the Egyptian princess (1Ki 3:1, 1Ki 3:2), his wise judgment (1Ki 3:16-28), his public officers, his official men, his royal magnificence and glory (1 Kings 4:1-5:14), omitted, but also the accounts of the building of his palace (1Ki 7:1-12), of his idolatry, and of the adversaries who rose against him (1 Kings 11:1-40). On the other hand, the description of the building and consecration of the temple is supplemented by various important details which are omitted from the first book of Kings. Hence it is clear that the author of the Chronicle purposed only to portray more exactly the building of the house of God, and has only shortly touched upon all the other undertakings of this wise and fortunate king.

2Ch 1:1-6

The sacrifice at Gibeon, and the theophany. - 2Ch 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. 2Ch 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. 2Ch 12:13; 2Ch 13:21; 2Ch 17:1, and 2Ch 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. 1Ch 29:25.

We have an account of the sacrifice at Gibeon (2Ch 1:7-13) in 1Ki 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 1Ki 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 2Ch 1:3. There the Mosaic tabernacle stood, yet without the ark, which David had caused to be brought up from Kirjath-jearim to Jerusalem (1Ch 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; Rth 1:16; 1Ki 21:19; see on 1Ch 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 1Ch 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,   1Ch 21:30; 1Ch 15:13, etc.

2Ch 1:7-10

The theophany, cf. 1Ki 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 1Ki 3:5-15 we are expressly informed that He appeared in a vision. Solomon’s address to God, 2Ch 1:8-10, is in 1Ki 3:6-10 given more at length. The mode of expression brings to mind 1Ch 17:23, and recurs in 2Ch 6:17; 1Ki 8:26. מדּע, with Pathach in the second syllable, elsewhere מדּע (2Ch 1:11, 2Ch 1:12), occurs elsewhere only in Dan 1:4, Dan 1:17; Ecc 10:20.

2Ch 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 1Ki 3:11-13, and the conditional promise, “long life” (1Ki 3:14), is omitted, because Solomon did not fulfil the condition, and the promise was not fulfilled. In 2Ch 1:13 לבּמה is unintelligible, and has probably come into our text only by a backward glance at 2Ch 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 1Ki 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 1Ch 21:18, 1Ch 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 2Ch 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 1Ki 4:1, and forms the transition to what follows.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 1Ki 3:16-28 a narrative of Solomon’s wise judgment, then in 2 Chron 4 an account of his public officers; and in 2Ch 5:1-14 the royal magnificence, glory, and wisdom of his reign is further portrayed. In our Chronicle, on the contrary, we have in 2Ch 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 1Ki 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.The assertion of Thenius on 1Ki 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 (2Ch 9:25-26) does not at all agree with 1Ki 10:26, but coincides with the statement in 1Ki 5:6-7.

For the commentary on this section, see on 1Ki 10:26-28.

2Ch 1:14-15 2Ch 1:14, 2Ch 1:15, with the exception of one divergence in form and one in matter, correspond word for word to 1Ki 10:26 and 1Ki 10:27. Instead of ויּנחם, he led them (Kings), there stands in 2Ch 1:15, as in 2Ch 9:25, the more expressive word ויּנּיהם, “he laid them” in the chariot cities; and in 2Ch 1:15 ואת־הזּהב is added to את־הכּסף, while it is omitted from both 1Ki 10:27 and also 2Ch 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.

2Ch 1:16-17 2Ch 1:16, 2Ch 1:17 coincide with 1Ki 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 1Ki 10:28.Jehoshaphat’s victory over the Moabites, Ammonites, and other nations; and the remaining items of information as to his reign. - Vv. 1-30. The victory over the hostile peoples who invaded Judah. In the succeeding time, the Moabites and Ammonites, in alliance with other tribes of Mount Seir, invaded Judah with the purpose of driving the people of God out of their country, and extirpating them (2Ch 20:1). On being informed of this invasion, Jehoshaphat sought help of the Lord, while he proclaimed a fast in the land, and in the temple before the assembled people prayed God for His help (2Ch 20:2-12); and received by the mouth of the prophet Jahaziel the promise that God would fight for Judah, and that king and people would next day behold the help the Lord would give (2Ch 20:13-18). And so it happened. On the following day, when the Judaean army, with the Levitic singers and players at their head, came into the wilderness Jeruel, their enemies had by the dispensation of God mutually destroyed each other (2Ch 20:19-24), so that Jehoshaphat and his people found the proposed battle-field full of corpses, and gathered spoil for three days, and then on the fourth day, in the Valley of Blessing, they praised the Lord for the wonderful deliverance; thereafter returning to Jerusalem with joy, again to thank the Lord in the house of God for His help (2Ch 20:25-30).

Second Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself—Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. i.-ix.), the blemished reign of Rehoboam (ch. x.-xii.), the short but busy reign of Abijah (ch. xiii.), the long and happy reign of Asa (ch. xiv.-xvi.), the pious and prosperous reign of Jehoshaphat (ch. xvii.-xx.), the impious and infamous reigns of Jehoram and Ahaziah (ch. xxi.-xxii.), the unsteady reigns of Joash and Amaziah (ch. xxiv., xxv.), the long and prosperous reign of Uzziah (ch. xxvi.), the regular reign of Jotham (ch. xxvii.), the profane and wicked reign of Ahaz (ch. xxviii.), the gracious glorious reign of Hezekiah (ch. xxix.-xxxii.), the wicked reigns of Manasseh and Amon (ch. xxxiii.), the reforming reign of Josiah (ch. xxxiv., xxxv.), the ruining reigns of his sons, ch. xxxvi. Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

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 (ver. 1-6) and by prayer, ver. 7-12. II. How he honoured Israel by increasing their strength, wealth, and trade, ver. 13-17.

God's Goodness to Solomon. (b. c. 1015.)

1 And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly. 2 Then Solomon spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governor in all Israel, the chief of the fathers. 3 So Solomon, and all the congregation with him, went to the high place that was at Gibeon; for there was the tabernacle of the congregation of God, which Moses the servant of the Lord had made in the wilderness. 4 But the ark of God had David brought up from Kirjath-jearim to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem. 5 Moreover the brasen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the Lord : and Solomon and the congregation sought unto it. 6 And Solomon went up thither to the brasen altar before the Lord , which was at the tabernacle of the congregation, and offered a thousand burnt offerings upon it. 7 In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee. 8 And Solomon said unto God, Thou hast shewed great mercy unto David my father, and hast made me to reign in his stead. 9 Now, O Lord God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude. 10 Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great? 11 And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king: 12 Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.

Here is, I. Solomon's great prosperity, v. 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, v. 2, 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 (v. 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 (1 Chron. xxvii. 29, 31), and thus he gave God his dues out of them. The ark was at Jerusalem (v. 4), but the altar was at Gibeon (v. 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, 1 Kings iii. 5, &c. (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, Prov. ii. 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, v. 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, v. 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, 2 Sam. vii. 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, v. 11, 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, James i. 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.

13 Then Solomon came from his journey to the high place that was at Gibeon to Jerusalem, from before the tabernacle of the congregation, and reigned over Israel. 14 And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot cities, and with the king at Jerusalem. 15 And the king made silver and gold at Jerusalem as plenteous as stones, and cedar trees made he as the sycamore trees that are in the vale for abundance. 16 And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price. 17 And they fetched up, and brought forth out of Egypt a chariot for six hundred shekels of silver, and a horse for an hundred and fifty: and so brought they out horses for all the kings of the Hittites, and for the kings of Syria, by their means.

Here is, 1. Solomon's entrance upon the government (v. 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 (v. 14): He gathered chariots and horsemen. Shall we praise him for this? We praise him not; for the king was forbidden to multiply horses, Deut. xvii. 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, v. 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, v. 16, 17. This we had before, 1 Kings x. 28, 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, Prov. xxxi. 24. In all labour there is profit.