August 19th, 2012
II Chronicles 1
“Yet Another Worship Leader”
Bible Memory Verse for the Week: The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding. — Proverbs 9:10
Background Information:
- It is unfortunate that in the Christian canon of Scripture, Chronicles has been divided into two books. In the Jewish canon it was originally a single book. The division came about when the Hebrew work was translated into Greek. Greek takes up one and three-fourths more space than vowelless Hebrew, and so one scroll’s worth of Hebrew writing had to be spread over two Greek scrolls. The break was made on the basis of quantity. It had the insensitive effect of splitting David’s and Solomon’s reigns, since these first two reigns comprise a literary and theological unity. (Leslie Allen, Mastering the OT, 1, 2 Chr, 197)
- (1 Chr 29:25) The LORD highly exalted Solomon in the sight of all Israel and bestowed on him royal splendor such as no king over Israel ever had before.
- (v. 1.) Established himself firmly: The expression “established himself firmly (Hithpael of hzq) may be an oblique reference to the steps taken by Solomon to secure the throne after his accession (including “showing kindness” to political assets and “striking down” political liabilities, cf. 1 Kgs 2:5-46). (Andrew E. Hill, The NIV Application Commentary: 1 & 2 Chr, 377)
- (v. 1) was strengthened: The historian frequently uses expressions like this to indicate success after difficulty (12:13; 13:21; 17:1; 25:11; 27:6). Indirectly he acknowledges that Solomon’s rise to power was tumultuous, although he omits the details given in 1 Kgs 2. (Luder Whitlock, Jr., New Geneva Study Bible, NKJV, 603)
- When we take into account all that is said about Solomon in the biblical accounts it is clear that he had great faults, and the memory of his reign is blemished in various ways. There is no mention here of his harsh suppression of residual Saulide-opposition (1 Kgs 2); nor of his press-ganging of Israelites for the Temple-building (1 Kgs 5:13ff.); nor of the fact that he spent 13 years building his own house while it took him only seven to build the Temple (1 Kgs 6:38; 7:1); nor of his susceptibility to the allurements of women, especially foreign women. 1 Kgs 11:3 numbers his harem as 700 wives and 300 concubines, who “turned away his heart,” and for these liaisons he is explicitly condemned in that context (v. 2). Here perhaps more than anywhere in Chronicles we have to come to terms with the extent to which the biblical writers selected their material in order to pursue their own theological purposes. The Chronicler’s aim in his portrayal of Solomon is to show how God governed the events of history to impart to the kingdom of Israel, at least once, a splendor which was fit to symbolize his own. (J. G. McConville, The Daily Study Bible Series, 1 & 2 Chr, 109-110)
- The Chronicler’s omissions. The deuteronomic historian had divided the reign of Solomon into two distinct periods, a time of blessing and obedience (1 Kgs 1-10) followed by apostasy and judgment in the form of the schism (1 Kgs 11-12). The concern with centralization of worship, particularly with frequenting the high places in Judah (1 Kgs 3:2-4; 12:31-33; 13:2, 32-33; 14:22-23; 22:43; 2 Kgs 12:3; 14:4; 15:4, 35; 16:4; 17:11, 29-41; 18:4, 22; 21:3; 23:5-20), became the canon also for condemning the actions of Solomon (1 Kgs 11:1-13). The era of blessing ended with attacks from adversaries (11:14-25) and rebellion from within (11:26-40); the schism itself was attributed to judgment for the sins of Solomon (11:1-6, 31-33). Solomon’s corvee labor and his numerous wives made him the negation of the ideal king (Dt 17:17; 1 Sm 8:11-18; 1 Kgs 11:1-6; 4:6-7, 22-28; 5:13-18; 9:15-23; 12:3-19). For the deuteronomic historian the record of the sins of Solomon, as well as those of David, was one more ingredient in the answer for his exilic audience to the “why” for the destruction of Jerusalem; though David and Solomon were Israel’s glorious kings, they too had their part in the failure to live according to God’s covenant with his people, a failure that ultimately issued in judgment. (Raymond B. Dillard, Word Biblical Commentary, Vol. 15, 1-2)
- The Chronicler makes no use of the illustration of Solomon’s wisdom in the story of the two harlots (1 Kgs 3:16-28), perhaps because he thought it improper, but more probably because he could assume that his readers would know it well. (Peter R. Ackroyd, 1 & 2 Chr, Ezra, Neh, 102)
- In relating the history of Solomon (c. 977-937 B.C.), the Chronicler has omitted as foreign to his purpose, or conveying a too unfavorable impression of Solomon, the following particulars given in 1 Kgs 1-11: the circumstances attending Solomon’s accession to the throne (1 Kgs 1-2); his marriage with Pharaoh’s daughter and the sacrifices at the high places (1 Kgs 3:1-2); the story of his judgment between the harlots (1 Kgs 3:16-28); the list of his officers and the provision for his court, and the account of his wisdom (1 Kgs 4-5:14); the mention of his palace and the adjoining buildings (1 Kgs 7:1-12); and likewise his worship of foreign deities, and the trouble of his latter days (1 Kgs 11). (Edward Lewis Curtis, A Critical and Exegetical Commentary on Chr, 313)
- Beginning with the account of Solomon, and throughout this book, the Chronicler describes the dangers of religious compromise and demonstrates the vanity of seeking or serving anything besides God. He writes in order to help Jews returning to Jerusalem to know how they are connected to the past and how they should now live in light of their history. This is why negative stories about Israel are minimized here. The themes revolve around the temple, Judah, those who seek God, and a connection with past national history. (Dr. Tremper Longman, Quicknotes, 1 Chr Thru Job, 57)
- 1:2-5 The Tent of Meeting, or tabernacle, that Moses had built centuries earlier (Ex 34-40) was still in operation although it had been moved several times. When Solomon became king, the tabernacle was located at Gibeon, a town about six miles northwest of Jerusalem. All the tabernacle furniture was kept at Gibeon except the ark of God, which David had moved to Jerusalem (1 Chr 13:15, 16). David wanted the ark, the symbol of God’s presence, to reside in the city where he ruled the people. The tabernacle at Gibeon, however, was still considered Israel’s main religious center until Solomon built the temple in Jerusalem. (Tyndale House Publishers, Life Application Study Bible, 715)
- (v. 3) Solomon’s resort to the Tent of Meeting at Gibeon (vv. 3ff.) brings into the foreground a symbol of the old order which was about to give way dramatically to the new. And the reminiscence about the tabernacle’s master-craftsman Bezalel (cf. Ex 31.2ff.) prepares for the introduction of the equally dexterous Huram-abi who will devote his talents to the fine work that will be done on the Temple (2 Chr 2:13). (J. G. McConville, The Daily Study Bible Series, 1 & 2 Chr, 109)
- The account of Solomon’s sacrifices at Gibeon and his prayer for wisdom are drawn from 1 Kgs 3:1-15, with some editing so as to present Solomon as already a mature and capable ruler (1 Kgs 3:7, where Solomon says, “I am only a little child; I do not know how to go out or come in,” is not used by the Chronicler). The description of Solomon’s wealth in 2 Chr 1:14-17 comes from the end of Solomon’s story in the Deuteronomistic History (1 Kgs 10:26-29). (Steven S. Tuell, Interpretation: 1 & 2 Chr, 118-19)
- (v. 7) 2 Chr 1:7 = “appeared” 1 Kgs 3:5 = “appeared . . . in a dream” (see Jer 23:25-40) The term “dream” is not used, perhaps because in course of time revelation by dreams had come to be regarded as open to abuse (cf. the strictures in Jer 23:25ff.). (Peter R. Ackroyd, 1 & 2 Chr, Ezra, Neh, 101)
- (V. 9) like the dust…in multitude. Solomon recognized the multiplication of Israel as fulfillment of God’s promise to Abraham (Gn 13:16; 22:17). The promise would encourage readers in the time following the Babylonizn exile to hope for successful repopulation of the Promised Land in their own day (Neh 1:8, 9: Zech 8:7, 8). (Luder Whitlock, Jr., New Geneva Study Bible, NKJV, 603)
- (v. 14) Although no certain identifications of Solomonic stables have been established, archaeological finds in Megiddo, Hazor and Lachish suggest that such stables were plentiful at various times. These stables were broadly distributed to ensure rapid response in times of crisis. The sophistication of Solomon’s achievements in this regard is remarkable. Israel had come to the verge of equaling the military strength of some of her more powerful neighboring empires. The Chronicler repeatedly presented military strength as a blessing from God. It was only when Israel’s kings relied on their own might that military strength became problematic. In later years, reliance on military might led to apostasy in Israel (see Mic 1:3-7; Amos 2:6-9, 14), but at this time Solomon’s chariots and horses were a display of divine blessing. (Richard L. Pratt, 1 & 2 Chr, A Mentor Commentary, 215)
- (v.14) The details of this verse are supplemented by 2 Chr 9:25 (cf. 1 Kgs 4:26), which notes that Solomon had four thousand stalls for horses and chariots. The logistics of developing and maintaining such a large chariot force requires the infrastructure of a royal bureaucracy. Recall Samuel’s warning that a king will “take your sons and make them serve with this chariots and horses” (1 Sm 8:11). (John H. Walton, Zondervan Illustrated Bible Backgrounds Commentary, Vol. 3, 291)
- (v. 16) Cf. 2 Chr 9:25-28. Solomon’s kingdom straddled the sole land bridge between three continents: Europe, Asia, and Africa. His control of the trade routes through “this vital area, most particularly between Syria and Egypt,” made him the middleman in the contemporary arms race. (Raymond B. Dillard, Word Biblical Commentary, Vol. 15, 13)
- Solomon picks up where his father David left off in leading the people of Israel in worshiping the Lord God Jehovah.
- Godly success can mean the seeds of its own destruction
The question to be answered is . . . What message does the Chronicler hope to communicate to his post-exile audience concerning Solomon’s first days as King of Israel?
Answer: That just like God was with David (Israel’s worship leader) and Solomon (yet another worship leader) when Israel prospered; so too if God is with you, you will enjoy God’s wisdom and blessing.
The Word for the Day is . . . blessed
What evidence do we have to indicate that God was with Solomon?:
I. God blessed Solomon by making him exceedingly great (2 Chr 1:1; see also 1 Kgs 3:4-15; )
New ventures call for human effort and maneuvering. Solomon won though, but only because he had divine backing. His “sufficiency is from God” (2 Cor 3:5). It is 1 Chr 11:9 all over again: “David became greater and greater, for “the Lord…was with him.” The parallelism means that Solomon was going along a track parallel to David’s at this stage. (Leslie Allen, Mastering the OT, 1, 2 Chr, 199)
The writer has in mind two things as he proceeds with his account of Solomon: (a) the fact that Yahweh has blessed him beyond parallel and (b) that his interest in the temple–religious institutions–must not be obscured by other matters however important. That is why he disposes of the other matters pertaining to Solomon’s kingdom so quickly. (Jacob M. Myers, 1 Chronicles, a New Translation, 7)
He showed his wisdom by asking for wisdom. (Joseph S. Exell, The Biblical Illustrator, 2 Chronicles, 5)
II. Solomon worshiped and inquired of the Lord (2 Chr 1:2-5; see also 1 Kgs 3:4-15;)
If a king was to measure up to David, he must have a zeal for the house of God (cf. Jn 2:17). (John Sailhamer, Everyman’s Bible Commentary: 1 & 2 Chr, 68)
The first official act of Solomon was his journey to Gibeon with his entourage. His reason for going was that “God’s tent of meeting” was there (1:3). Therefore, Solomon’s first official act was in essence one of worship. (John Sailhamer, Everyman’s Bible Commentary: 1 & 2 Chr, 69)
Remember that Solomon is only {about} 14 years old at this time (David reminds him of his youth in 29:1). Solomon’s prayers echo those of his father, David, who asked that God would give him wisdom and understanding to lead his people, for he rightly recognized he could not do it on his own. Solomon realizes that God had blessed his father, and at the outset of his own reign, he asks that God grant him wisdom and knowledge as well. (Dr. Tremper Longman, Quicknotes, 1 Chr Thru Job, 61)
We have to confess that we simply do not have enough precise historical information about the exact setting of the Chronicler’s message. Attempts such as these to reconstruct it must remain no more than educated guesses. What we can say is that the ideal king, as he emerges from the accounts of David and Solomon, is one who shows himself completely devoted to the true worship of God and to the building of God’s house. (Paul O. Wendland, The People’s Bible, 2 Chr, 6)
Worship is also a topic of paramount importance for the Chronicler. His narrative of Solomon’s reign underscores the purpose of the Jerusalem temple as both a place of prayer and ritual sacrifice (6:29, 40; 7:12). The king’s own worship life illustrates the complementary nature of prayer and sacrifice as Solomon began his rule by inquiring of the Lord and presenting burnt offerings to him (1:5-6). Beyond this, Solomon prays and God immediately and explicitly answers his requests (e.g., 1:8-10 [see 1:11-12]; 6:14-42 [see 7:12-22]). As David’s son and successor, Solomon understands that only “wholehearted” worship is acceptable to God (6:14). (Andrew E. Hill, The NIV Application Commentary: 1 & 2 Chr, 376)
The propensity “to inquire” of God is one measure of the faithfulness of the leaders of Israel (e.g., 1 Chr 10:14; 2 Chr 22:9). Curiously (and sadly) Selman observes that the term is not used of Solomon again, despite his exhortation in the prayer of dedication for the temple (2 Chr 7:14). Isaiah’s admonition is still pertinent for the Chronicler’s audience (and the church today)–“Seek the LORD while he may be found; call on him while he is near” (Isa 55:6). (Andrew E. Hill, The NIV Application Commentary: 1 & 2 Chr, 379)
In his petition to “confirm” the promises made to his father (1:9), Solomon hearkens back to David’s prayer and, like his father, enjoins God to “do as you promised” (1 Chr 17:23-24). Here we must understand that Solomon is not placing demands on God in his arrogance as David’s successor. Rather, he is simply asking God to be consistent with his character as one who “remembers his covenant forever” (cf. Ps 111:5). With his request for “wisdom and knowledge” (2 Chr 1:10), Solomon looks forward to the fulfillment of God’s promise to David since it is tied to the completion of the temple (6:17). (Andrew E. Hill, The NIV Application Commentary: 1 & 2 Chr, 380-81)
Until the completion of the temple in Jerusalem, Gibeon was the proper place for sacrificial service, as the altar and the tent of meeting were there (2 Chr 1:5; see also 1 Chr 16:39; 21:29). Indeed, the bronze altar before the tent is here said to be the very altar that Moses’ master craftsman, “Bezalel son of Uri, son of Hur,” had fashioned, following the pattern revealed to Moses (2 Chr 1:5; see Ex 35:30-33; 38:1-2). This is a fitting place, then, to seek the will of the Lord–which is the reason Solomon and the assembly have come to Gibeon (2 Chr 1:5). (Steven S. Tuell, Interpretation: 1 & 2 Chr, 119)
Williamson notes the parallels the Chronicler is effecting with the first acts of David: just as David immediately after his accession in Chronicles made a pilgrimage with all Israel to seek the ark (1 Chr 13:1-6), the Chronicler shows Solomon as immediately leading a national pilgrimage concerned with cultic matters. David went to seek the ark (1 Chr 13:3); Solomon, to seek the altar of Bezalel (1:5). (Raymond B. Dillard, Word Biblical Commentary, Vol. 15, 11)
III. Solomon worshiped and made a lavish sacrifice to the Lord (2 Chr 1:6; see also 1 Kgs 3:4-15;)
The question whether Solomon himself assumes priestly responsibilities is probably irresolvable and need not concern us. The point is that at the outset of his reign he affirms in signal fashion that everything he does will be in the context of worship and service. Despite his great office and the prestige attached to it he declares that he is subservient to the highest authority. (Cf. again the ideal of kingship in Dt 17:14-20). Herein lies his worthiness to be responsible for the construction of the house of worship. (J. G. McConville, The Daily Study Bible Series, 1 & 2 Chr, 111)
The burnt offering was given totally to the Lord, burned completely up, symbolizing the offerer’s consecration to Him. On the other hand, the peace offering, also referred to in Lv 3 as the fellowship offering, was partly given to the Lord and partly eaten by those making the offering. It symbolized communion with the Lord. Historically, in this part of the world, when a person ate with someone, they formed an intimate relationship in a sense. Thus the connection between the names–peace and fellowship. (Dr. Tremper Longman, Quicknotes, 1 Chr Thru Job, 61)
The large number of sacrifices may be a hyperbole, but depicts Solomon’s enthusiasm for the worship of God (see 1:6; 5:6; 7:4-5; 24:14; 29:32-35; 35:8-9). The Chronicler’s readers must be a people who have the same enthusiasm for worship. (Richard L. Pratt, 1 & 2 Chr, A Mentor Commentary, 213)
For the Chronicler prayer is the heart of worship, which ensures that ritual sacrifice is more than just the empty form of religion (6:21). Maintaining a proper relationship with God and restoring wholehearted worship is at times dependent on the forgiveness of God as a response to humble repentance (cf. 7:14). (Andrew E. Hill, The NIV Application Commentary: 1 & 2 Chr, 376)
IV. God blesses humble Solomon with a blank check (2 Chron 1:7-12; see also 1 Kgs 3:5;)
Solomon’s prayer is governed by no selfish motive, but by the needs of the nation for which he is responsible. The sense of his involvement with the rest of Israel over-rides all personal considerations. A people “as many as the dust of the earth” (1:9), “so great” (1:10), “over whom I have made you king” (1:11), Israel is, along with God’s greatness and his own inadequacy, Solomon’s prime concern. It is small wonder that a prayer framed so thoughtfully, based so solidly, directed so rightly, and motivated with such concern for his fellows, brings Solomon the blessing he asks, and much more besides, from the God who “is able to do far more abundantly than all that we ask or think.” (Michael Wilcock, The Message of Chr, 125-26)
What is the desire that would spring to your lips if God met you with this unlimited proffer, “Ask for whatever you want”? Solomon’s answer was ready. He had but one desire, one prayer, namely, that he might have from God the grace, the strength, the power, the wisdom, to meet the situation in which God had placed him, to be equal to his post, to be God’s best in the great trust which had been committed to his hands. He did not ask anything for himself, but all for his high calling and great work. What he wanted was the power to meet God’s will and satisfy God’s expectation concerning his life. (A.B. Simpson, The Christ in the Bible Commentary, Vol. 2, 373-74)
We must realize that Solomon is not approaching God as if he were a genie in a bottle or a cosmic slot machine. The righteous are free to petition God for the desires of their hearts, assuming this is done in a posture of faith and not of doubt or selfish motives (Ps 37:3-4; Mal 3:10; cf. Dt 6:16). The NT both expands and clarifies this invitation to the righteous to ask anything of God because Jesus expressly teaches that the faithful may ask, and seek, and knock–and it will be given, they will find, it will be opened to them (Mt 7:7-8; Jn 15:7). (Andrew E. Hill, The NIV Application Commentary: 1 & 2 Chr, 380)
Both Kings and Chronicles agree on the purpose of Solomon’s request: able leadership “to govern” the people of Israel (1:109, cf. 1 Kgs 3:9). Solomon asks for wisdom and knowledge and receives wealth, riches, and honor as a bonus (2 Chr 1:11-12). Selman cites God’s gracious endowment of gifts on Solomon as an OT example of God doing “immeasurably more than all we ask or imagine” (Eph 3:20). (Andrew E. Hill, The NIV Application Commentary: 1 & 2 Chr, 381)
In Chronicles, the point comes not in God’s offer, but in Solomon’s response: “Give me now wisdom and knowledge to go out and come in before this people, for who can rule this great people of yours?” (2 Chr 1:10; compare 1 Kgs 3:9). What Solomon wants is to be what God has called him to be. (Steven S. Tuell, Interpretation: 1 & 2 Chr, 120)
The object for the believer is not how to get more out of God. Rather, we are challenged to ask ourselves: what do we really want? Are our desires in keeping with God’s desires for us? Do we trust God’s direction for our lives? If so, then like Solomon, we can surely count on finding fulfillment in God’s will for us. (Steven S. Tuell, Interpretation: 1 & 2 Chr, 120)
God’s offer to Solomon stretches the imagination: “Ask for whatever you want me to give you” (1:7). But Solomon put the needs of his people first and asked for wisdom rather than riches. He realized that wisdom would be the most valuable asset he could have as king. Later he wrote, wisdom “is more precious than rubies; nothing you desire can compare with her” (Prv 3:15). The same wisdom that was given to Solomon is available to us; the same God offers it. How can we acquire wisdom? First, we must ask God, who “gives generously to all without finding fault” (Jas 1:5). Second, we must devote ourselves wholeheartedly to studying and applying God’s Word, the source of divine wisdom. (Tyndale House Publishers, Life Application Study Bible, 715)
Solomon could have had anything, but he asked for wisdom to rule the nation. Because God approved of the way Solomon ordered his priorities, he gave Solomon wealth, riches, and honor as well. Jesus also spoke about priorities. He said that when we put God first, everything we really need will be given to us as well (Mt 6:33). This does not guarantee that we will be wealthy and famous like Solomon, but it means that when we put God first, the wisdom he gives will enable us to have richly rewarding lives. When we have a purpose for living and learn to be content with what we have, we will have greater wealth than we could ever accumulate. (Tyndale House Publishers, Life Application Study Bible, 715)
Those who had returned from exile faced the temptation to treat religion as a means of gaining these kinds of things for themselves. Their motivations for reestablishing the kingdom of Israel were not to be their own gain, but the honor of divine kingship in Israel. Only then could they hope to receive the other benefits of security and prosperity that they needed so desperately. (Richard L. Pratt, 1 & 2 Chr, A Mentor Commentary, 214)
The central teaching of chapter 1 (cf. The introductory discussion) lies in Solomon’s selfless prayer for wisdom, which was the precise characteristic that his father David had already invoked for him (1 Chr 22:12). The newly inaugurated king’s desire to have it so that he might “lead this people” (Israel reads, literally, that he might “go out and come in before this people” (NASB). Such words referred originally to military leadership (1 Chr 11:2; cf. 1 Sm 18:13) but are here broadened into representing good governmental administratorship in general. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 4, 441)
V. God verifies that He is WITH Solomon by blessing Solomon with wisdom, knowledge, riches, and honor like no one else in history (save One). (2 Chr 1:11-17; see also 1 Kgs 3:11-13; 10:26-29; 2 Chr 9:22)
Wisdom – 1 Kgs 3:16-28 (see also 1 Kgs 4:32)
Knowledge – 1 Kgs 4:29-34
Riches – 1 Kgs 10:14-29; 2 Chr 1:12-17
Honor – 1 Kgs 10:1-13; 2 Chr 1:12; 9:1-12
God granted Solomon’s request. His factual knowledge was to some extent limited by his cultural environment; but his “wisdom,” in the sense of that divinely given ability that can apply knowledge to life situations (as shown by his authorship of Proverbs, Ecclesiastes, and Song of Songs; cf. 1 Kgs 4:29, 32), has never been surpassed (1 Kgs 3:12). God also granted him an unparalleled concentration of wealth (v. 15; cf. 1 Chr 22:14) and honor (1 Chr 29:25; Mt 6:29), which illustrates Christ’s teaching: “Seek first his kingdom and his righteousness, and all these things will be given to you” (Mt 6:33). (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 4, 441)
Wisdom in the OT is above all a practical thing, not an abstract quality. Wisdom is the prerequisite of effective action. It is close to skill or ability. Bezalel, the architect of the tabernacle, mentioned in v. 5, is an outstanding exponent of it, his workmanlike arts having been imparted, we are told, by the Spirit of God (Ex 31:3). Solomon’s wisdom, therefore, is first and foremost a wisdom to rule, both effectively and according to God’s own standards (cf. David’s prayer, 1 Chr 22:12, where wisdom to rule is expressly linked with law-keeping). (J. G. McConville, The Daily Study Bible Series, 1 & 2 Chr, 112)
If the supreme example of Solomon’s wisdom is seen in the building of the temple, which forms the theme of the whole of the intervening chapters, his wisdom also expresses itself in his reputation as a ruler and in the wealth and prosperity of his reign. So his trading ventures are closely bound in with the wisdom theme, and at the same time they serve to undergird his building activity which depended so largely upon that prosperity. (Peter R. Ackroyd, 1 & 2 Chr, Ezra, Neh, 99)
The entire account focuses on the building of his Temple and its glory. All of Solomon’s other accomplishments are derived from his faithfulness as Temple builder. As with David, we learn nothing of his personal struggles or of the sin which brought about his punishment in the latter years of his reign (1 Kgs 11:1-40). We see only the man who was faithful to God in building the Temple and how God blessed him as a result. (Broadman & Holman Pub, Shepherd’s Notes, 1, 2 Chr, 50)
Solomon has unselfishly asked for that which will equip him for his particular work for God. In return he has “riches and wealth and honor” thrown in (v. 12). Here indeed is an extravagant example of the Master’s principle “Seek first…and all these things shall be added to you” (Mt 6:33). (Leslie Allen, Mastering the OT, 1, 2 Chr, 201-02)
Then, as now, one of the most highly profitable and sought after commodities was weaponry. Any kingdom hoping to compete in the power politics of the region had to be equipped with horses and chariots. Solomon was strategically located to serve as the middleman between Kue and Egypt, making trades also with the Hittites and Arameans to the north and west of him. The profit in being a middleman comes from the markup: buying low and selling high. In this way, no doubt, Solomon amassed a great deal of his wealth. . (Paul O. Wendland, The People’s Bible, 2 Chr, 29-30)
No government deserves to be prospered or can expect permanency of blessing which is founded upon injustice or any kind of wrong. We talk about our hard times and our national troubles as the results of political errors and the outworking of financial theories and principles. These things are God’s judicial chastenings for the selfishness of His people. It is because we do not use the blessing He bestows and the means He supplies for the real object which alone is dear to Him, of building up His kingdom and blessing mankind with the gospel and the truth, that He takes them away from us and sends distress of nations with perplexity. Solomon himself crystallized this principle into an eternal epigram when he said, “Righteousness exalts a nation,/ but sin is a disgrace to any people” (Prv 14:34). (A.B. Simpson, The Christ in the Bible Commentary, Vol. 2, 372)
One important connection to the past is the recognition that the construction of shrines or sanctuaries for Yahweh require gifts of wisdom and knowledge, such as those bestowed on the tabernacle artisans like Bezalel (1:5; cf. Ex 31:3). Solomon’s petition for wisdom and knowledge (2 Chr 1:10) is rooted in his worship experience before Bezalel’s bronze altar (actually acacia wood overlaid with bronze; cf. Ex 38:1-2). It is clear that in identifying Solomon as a “second Bezalel,” the Chronicler understands the greatest demonstration of his wisdom to be the construction of the temple itself. (Andrew E. Hill, The NIV Application Commentary: 1 & 2 Chr, 378)
The Chronicler reminds his generation that God is enthroned in Israel through the worship of his people and that the Davidic kingdom (as the precursor of the kingdom of God) will be established through the prayers of the righteous. (Andrew E. Hill, The NIV Application Commentary: 1 & 2 Chr, 380)
Apparently the Chronicler’s rationale for framing the story of Solomon with the description of the staggering wealth possessed by the king is to demonstrate God’s faithfulness in fulfilling his promise cited in 1:12. Implicit in the reference to the size of Solomon’s “bank account” is the idea of God’s favor resting on a faithful king, since divine blessing results from obedience to the stipulations of the Mosaic covenant. In this way the Chronicler affirms God’s “adoption” of the Davidic dynasty as “his son” (cf. 1 Chr 17:13). (Andrew E. Hill, The NIV Application Commentary: 1 & 2 Chr, 381-82)
Wisdom is the ability to make good decisions based on proper discernment and judgment. Knowledge, in this verse, refers to the practical know-how necessary for handling everyday matters. Solomon used his wisdom and knowledge not only to build the temple from his father’s plans, but also to put the nation on firm economic footing. (Tyndale House Publishers, Life Application Study Bible, 715)
In the ancient Near East wisdom was not as much abstract as it was functional. Thus, from the perspective of the king, wisdom had functionality in important areas such as practical knowledge, decision making, and temple building. In the realm of knowledge, wisdom was characterized by mastery of areas such as botany, zoology, music, law, diplomacy, flora, fauna, literature, and other elements of the cultured life (cf. 1 Kgs 4:32-33). With respect to decision making, note that Solomon’s request for wisdom is connected to his ability to judge (govern) God’s people and facilitate an ordered society. In like manner, ancient Near Eastern kings are commonly portrayed as champions of justice and protectors of the disenfranchised. (John H. Walton, Zondervan Illustrated Bible Backgrounds Commentary, Vol. 3, 290-91)
The story of the harlots, so vividly told in 1 Kgs 3:16-28 to illustrate his wisdom, is passed over by the Chronicler but the material wealth of the king is accentuated not only here but throughout the narrative to prove the fulfillment of the divine promise of blessings–riches, wealth, and honor–such as no king before or after him possessed. (Jacob M. Myers, 1 Chronicles, a New Translation, 6-7)
Godly success can be the seeds of its own destruction:
. . . . “each revival has built within it the seeds of its own destruction, because as Christians put into practice the virtues of hard work and thrift, they prosper, and as they prosper they see less a need of God, and as they see less a need of God they turn away from the very principles that led to their prosperity and the whole cycle must repeat itself.” — John Wesley
Wealth acquired in opposition to God’s commands (Dt 17:16, 17). He must trust in the Lord God, not in chariots and horses (Ps 20:7). (Joseph S. Exell, The Biblical Illustrator, 2 Chronicles, 7)
For a king to have a large chariot force was a sign of his wealth and power. This is why God forbade their multiplication in Dt 17:16 and why Solomon’s disobedience (1 Kgs 10:28) was so serious.
Placing a premium on human wisdom and human values issues in human self-worship, and the outcome is idolatry–conceiving of the divine in human terms. Again and again throughout the book, Isaiah mocks the practice of idolatry as the use of human hands to make gods and questions how something made by us can possibly take care of us (17:8; 30:22; 40:18-20; 44:9-10; 46:5-7). Putting our trust in the creation instead of the Creator and trying to elevate ourselves to the place of God can only result in humiliation when the true God is revealed.(John N. Oswalt, The NIV Application Commentary: Isaiah, 96-97)
As Solomon takes power in Jerusalem, he begins to amass wealth–and the seeds of destruction for the nation of Israel are being sown. Solomon is gathering chariots, horses, and riches. He becomes an arms merchant as he traffics in chariots, even going to Egypt to obtain them, and he also takes multiple wives. This is precisely what God had warned the Israelites against when He brought them into the promised land (Dt 17:14-17). God knew that these harbingers of military and economic power would distract His people from worshiping Him (2 Chr 1:13-17). (Dr. Tremper Longman, Quicknotes, 1 Chr Thru Job, 61)
CONCLUSION/APPLICATION: What does this message have to do with Christ and me?
A- Jesus is greater than Solomon (Mt 12:42; Lk 11:31)
B- Jesus came to earth to be WITH you and bless you (Isa 7:14; Mt 1:23)
God has left to us a greater promise. He has given us as the Wisdom of God nothing less than the very person of his own dear Son, the Lord Jesus Christ, “who has become for us wisdom from God” (1 Cor 1:30), and who comes to live in us and work out in our lives the very thought of God for us in all its fullness, blessedness and strength. It is not our wisdom that He gives us. It is not even the abstract quality of a higher sense, but it is a living personal mind, the very mind and thought and heart of Christ within us to lead us and guide us in all His will and work out for us and in us, all His plan. This is the wisdom we may have if we but truly seek Him, and the life thus guided and thus blessed can never fail of reaching God’s highest thought and life’s highest possibilities. (A.B. Simpson, The Christ in the Bible Commentary, Vol. 2, 374-75)
C- Jesus made a lavish sacrifice to the Lord for us ( Mt 20:28; Mk 10:45; Lk 19:10; Rom 3:20-26; 1 Cor 5:7; Eph 5:2; Heb 5:1-3; 7:27; 9:23-28; 10:1-18; 1 Jn 2:2; 4:10)
D- Jesus provides us with a blank check so we can be blessed (Mt 21:12; Mk 11:24; Jn 14:14; Jms 1:5; 4:1-7). But do we know which bank to go to to cash it?
E- Jesus will one day verify that He is with us by blessing us with wisdom, knowledge, a rich life, and honor. We will be partakers of the Divine nature, children of God, co-heirs with Christ and the Bride of Christ. Presently: It is now but not yet. (Jn 1:12-13; 10:10; 3:29; Rom 8:14-17; 11:33; Gal 3:26-4:7; 1 Cor 1:18-2:16; 12:8; 2 Cor 1;22; 5:5; Eph 1:8, 13-14, 17; 3:6; Col 1:9; 2 Tm 3:15; Ti 3:7; Jas 1:5; 3:13-17; 2 Pt 1:3-4; Rv 18:23; 19:7; 21:2, 9; 22:17)
Worship point: When you realize how lopsided our relationship with God is, you will worship Him in recognition of His patience, mercy, forgiveness, love, and grace to us. We are not worthy servants and yet God continues to bless us in innumerable ways we do not deserve.
Spiritual Challenge: I would like to challenge you to seek first God’s righteousness and kingdom. Begin to realize the radical change that takes place when we truly experience Immanuel or God with us. God desires for us to return to our former glory . . . our blessed, pre-fallen state. That can only happen when we die to our own agenda and allow God’s Spirit to have full and complete reign in our lives. Immerse yourself in God’s Word and His Spirit. Eat, breathe, think, dream and desire God. Look to Jesus . . . Immanuel! The greatest worship leader.
The Biblical point of view seems to be that wisdom comes from God, is to be found with God, rather than that God is wise. After asking where is the place of understanding, Job answers by saying “God understands the way to it, and he knows its place” (28:23). Human wisdom is then given by God. It is given in answer to prayer, as previously noted, when men seek His counsel. In the NT God’s wisdom is especially associated with His Spirit. In the last analysis man possesses wisdom only as a gift from God; it comes by divine revelation. This is especially the view of the NT (Acts 6:10; 1 Cor 2:6; 12:8; Eph 1:17; Col 1:9; 3:16; Jas 1:5; 3:15-17); but is indicated in the OT also (1 Kgs 3:11ff; Eccl 2:26; Isa 11:2; Dan 1:17). (Merrill Tenney, Gen ed.; Zondervan Pictorial Encyclopedia of the Bible: Vol V. Q-Z, p. 942)
Quotes to Note:
Solomon’s reign illustrates the saying that “When a man’s ways please the LORD, he makes even his enemies to be at peace with him.” Having sought the Lord, and asked the blessing, Solomon learns to face the world. He sees it clearly for the mixture of good and evil that it is, and from it he learns to draw all the wealth it can afford for his people’s benefit as well as his own. (Michael Wilcock, The Message of Chr, 127)
In the post-exilic period we can detect various “reform” movements–we have fairly full information about the later stages of the Samaritan and Qumran communities, though the origins of both remain difficult to describe with any precision. There may well have been other “reforming” groups which have left little trace, and it would occasion no surprise if we were to discover that there were some who believed that Jerusalem, having been destroyed and thus divinely judged, was to be regarded as contaminated; true continuity with the ancestral faith was perhaps to be sought in a return to some other more ancient center–might it be Shechem? or Bethel? or Gibeon? The Chronicler could be countering such pressures by saying at one and the same time: Jerusalem is the one and only true shrine, the true successor of ancient practice, and: those things which belong to other shrines or those things which have been said about them, really belong to Jerusalem or have been properly transferred there (cf. further on 3:1). (Peter R. Ackroyd, 1 & 2 Chr, Ezra, Neh, 100-01)
The historical books (1 and 2 Samuel and 1 and 2 Kings, and 1 and 2 Chronicles) have provided the basis for that hope in the account of the Davidic covenant (2 Sm 7; 1 Chr 17). According to that covenant, the promised King (the Messiah) would be a descendant of David and would build a house (Temple) for God. The Messiah would not only be a political leader, but a religious leader as well. He would be king and priest, and although of the family of David and the tribe of Judah, He would not be of the priestly line of Aaron. Nevertheless, His concern for the proper worship and fellowship with God through the Temple would characterize Him as one who had priestly concerns.
King David epitomized that kind of king. It is clear that David was not that king, for David was a man of war and bloodshed, and the King to come will be a man of peace (1 Chr 22:7-9). Nevertheless, David’s kingdom characterized the kind of rule of the promised King. Henceforth, all kings in Jerusalem would find their measure in the degree to which they were like or unlike David. (John Sailhamer, Everyman’s Bible Commentary: 1 & 2 Chr, 67)
These spiritual truths have profound implications for Israelite worship. Since God is everywhere present, the spontaneous and informal worship of the Lord of heaven knows no restriction of space or time. The righteous may rejoice in his presence continually (Ps 16:8; 34:1). Such praise is infectious–as praising the splendor of the God of heaven generates hope that in turn elicits even more praise (71:8, 14-15). In fact, this continual praise and worship of God is the whole purpose of life (63:4; 119:175). This was the implicit exhortation in the Chronicler’s retelling of the story of Solomon’s temple: “This is the day the LORD has made, let us rejoice and be glad in it” (118:24). (Andrew E. Hill, The NIV Application Commentary: 1 & 2 Chr, 417)
1 Kgs 3:2 does recognize the reality of deviation in popular practice; but the principle of centralized worship, of services of sacrifice only where God revealed himself, had been established by Moses almost 500 years earlier (Ex 20:24; Lv 17:3-9; Dt 12:5). Other “high places,” even if used in the name of Yahweh, God of Israel, were necessarily excluded. This was because of their contamination through association with Canaanitish Baal worship; they stood under God’s ban (Nm 33:52; Dt 12:2). Indeed Solomon’s first drift toward sin became apparent by his recognition and use of such unauthorized high places (plural, 1 Kgs 3:3). (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 4, 440-41)
Christ:
wisdom personified
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