Text -- 2 Chronicles 1:2 (NET)

1:2 Solomon addressed all Israel, including those who commanded units of a thousand and a hundred, the judges, and all the leaders of all Israel who were heads of families.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 1:2

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

JFB: 2Ch 1:2-5

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 (Exo 38:1).

Clarke: 2Ch 1:2

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

TSK: 2Ch 1:2

Then Solomon : This seems to have taken place a short time after David’ s decease, and, according to some, in the second year of Solomon’ s reign; when being established in his kingdom, he convened his chief men, and spake to them concerning the solemn sacrifice which he purposed to offer to God.

to the captains : 2Ch 29:20, 2Ch 30:2, 2Ch 34:29, 2Ch 34:30; 1Ch 13:1, 1Ch 15:3, 1Ch 27:1, 1Ch 28:1, 1Ch 29:1

the chief : 1Ch 15:12, 1Ch 24:4, 1Ch 24:31

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 1:2-6

The narrative here corresponds with 1Ki 3:4; but is very much fuller. We learn from the present passage:

(1) that Solomon’ s sacrifice at Gibeon was a great public festivity, to which he collected vast numbers of the people;

(2) that it was made upon the brass altar of Bezaleel, which

(3) stood before the tabernacle; and

(4) that Solomon’ s vision was on the night of his sacrifice. Consult the marginal references

2Ch 1:5

Sought unto it - i. e., "frequented it"- "were in the habit of making use of it."

Poole: 2Ch 1:2

Then Solomon spake to wit, concerning his intention of going to Gibeon, and that they should attend him thither, as the next verse shows.

Gill: 2Ch 1:2

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, 1Ch 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 1Ki 3:1.

Commentary -- Verse Notes / Footnotes

Geneva Bible: 2Ch 1:2

Then Solomon ^{( a )} 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.

^{( a )} That is, he proclaimed a solemn sacrifice and commanded that all should attend.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 1:1-17

1 The solemn offering of Solomon at Gibeon.

7 Solomon's choice of wisdom is blessed by God.

13 Solomon's forces and wealth.

MHCC: 2Ch 1:1-17

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.

Matthew Henry: 2Ch 1:1-12

Here is, I. Solomon's great prosperity, 2Ch 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, 2Ch 1:2, 2Ch 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 (2Ch 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 (1Ch 27:29, 1Ch 27:31), and thus he gave God his dues out of them. The ark was at Jerusalem (2Ch 1:4), but the altar was at Gibeon (2Ch 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, 1Ki 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, 2Ch 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, 2Ch 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, 2Sa 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, 2Ch 1:11, 2Ch 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.

Keil-Delitzsch: 2Ch 1:1-13

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.

Constable: 2Ch 1:1--9:31

III. THE REIGN OF SOLOMON chs. 1--9

The Chronicler's main interest in David's reign, as we have seen, focused on the Davidic Covenant with its promises to David and his descendants. In recounting the events of Solomon's reign he proceeded to emphasize the temple that Solomon built. Almost everything he mentioned about Solomon ties in with the temple somehow. The writer of Kings, on the other hand, emphasized many different aspects of Solomon's reign, though his interest was particularly Solomon's fidelity to the Mosaic Covenant (1 Kings 1-11). In the rest of 2 Chronicles the writer likewise pointed out how the kings who succeeded Solomon cared for the temple and perpetuated temple worship.

When the Chronicler wrote his history there was controversy over the second temple (i.e., the temple that Ezra built). Some of the residents in and around Jerusalem opposed its construction (Ezra 4:4-24; Hag. 1:2-4). If the returned exiles were to renew their (Mosaic) covenant relationship with God, they had to have a temple. There they could obey the laws regarding expiation of sin, worship, and fellowship with God (cf. Exod. 25:8).

Furthermore, when the Chronicler lived the Israelites realized that God had not fulfilled the promises concerning David's son completely in Solomon's day or during any of his successors' reigns. They looked for a Messiah to appear who would be both a king and a priest. The prophets had given revelation that such a person would come someday. He would be a perfect king who would rule the whole world, not just Israel (Ps. 2; et al.). Moreover he would be a priest, not of the Aaronic order, but of the order of Melchizedek (Ps. 110; et al.). David was the first king of Israel who served as a faithful priest after this order. He personally offered sacrifices and led the people in worship as well as in government. David's successors on the throne did the same things. The prophets promised that Messiah would build a house (temple) for God. He would give attention to His people's worship of God and their fellowship with God. He would be a man of peace compared to David who was a man of war (1 Chron. 22:7-9). David's rule was the kind of rule the coming King would establish. Consequently the writer of Chronicles measured all David's successors by the standard of David and his kingdom.

Concern for temple worship marked David's rule, as we have seen in 1 Chronicles 17-29. The King who would fulfill God's covenant promises to David would have to possess similar zeal for temple worship (cf. John 2:17). The writer viewed Solomon as a second David and compared him to David as Joshua compares to Moses.² The Chronicler reviewed the histories of David's successors to see if any one of them was that King. He showed in 2 Chronicles that none was. He was yet to come.

When Solomon began to rule he stepped onto a political stage in the ancient Near East that God had prepared. There were no major empires reaching out to conqueror surrounding territories because these empires had internal problems that demanded their attention. Some of them were experiencing harassment from their neighbors. Consequently Solomon was free to solidify David's gains in an atmosphere of peace.

Constable: 2Ch 1:1-17

A. Solomon's Wisdom and Prosperity ch. 1

Solomon had some serious weaknesses that the writer of Kings pointed out. However the Chronicler presented a generally positive picture of this great ruler because Solomon did well regarding Yahweh worship at the temple. His people's spiritual life was one of Solomon's primary concerns. He devoted himself to making worship and fellowship with God possible for the Israelites. In this he was similar to the promised ideal King.

One of Solomon's first official acts as king was to worship Yahweh (v. 3). This happened at Gibeon where the central sanctuary stood. David had taken the ark into Jerusalem, but the Mosaic tabernacle at Gibeon was still a legitimate place of worship. It was the only place where the priests could offer sacrifices on the bronze altar that apparently remained from the wilderness wanderings. The writer emphasized the legitimacy of Solomon's act of worship (vv. 3-6).

"The second book [of Chronicles] begins, theologically and not just geographically, at Gibeon, for the bronze altar . . . was there' (1:5a). The previous two chapters focus on what God does; these two [i.e., chs. 1 & 2] turn our attention to what man will do in response."³

Solomon requested the wisdom he needed to understand and obey the Mosaic Law by which Israel's kings were to shepherd the nation (v. 10; cf. Deut. 4:5-8; 17:18-20; Matt. 7:7; James 1:5). Solomon's heart was right, as David's had been. He wanted to serve God faithfully and to honor Him above himself. He was off to a good start as Israel's shepherd.

"Solomon's repeated reference to his father, David, shows that he was in a sense praying in David's name. That is, he was relying on his relationship as David's son for favor with God."⁴

"The central teaching of chapter 1 . . . lies in Solomon's selfless prayer for wisdom, which was the precise characteristic that his father David had already invoked for him (1 Chron. 22:12)."⁵

"The right place to begin was with God. His favor and direction alone could give health and peace to the nation. Once again, therefore, the king is portrayed in a favorable light not in order to obscure his sins but in order to make the point that the good things he did are what we should imitate."⁶

Guzik: 2Ch 1:1-17

2 Chronicles 1 - Solomon Seeks God

A. Solomon meets God at Gibeon.

1. (1-4) Solomon brings the leaders of Israel to the tabernacle at Gibeon.

Now Solomon the son of David was strengthened in his kingdom, and the LORD his God was with him and exalted him exceedingly. And Solomon spoke to all Israel, to the captains of thousands and of hundreds, to the judges, and to every leader in all Israel, the heads of the fathers' houses. Then Solomon, and all the assembly with him, went to the high place that was at Gibeon; for the tabernacle of meeting with God was there, which Moses the servant of the LORD had made in the wilderness. But David had brought up the ark of God from Kirjath Jearim to the place David had prepared for it, for he had pitched a tent for it at Jerusalem.

a. Now Solomon the son of David was strengthened in his kingdom, and the LORD his God was with him: Solomon made a great start to his reign as king, and God blessed it. He had been left with almost every possible advantage by his father David and his kingdom was strong.

b. Then Solomon . . . went to the high place that was at Gibeon: Solomon made these special sacrifices at Gibeon because the tabernacle of meeting with God was there. Though the ark of the covenant had been brought to Jerusalem (the place David had prepared for it), the tabernacle itself stayed at Gibeon.

i. Morgan on the phrase, tabernacle of meeting: "That is, it was the place where the people met with God. That is always the idea; not the meeting of the people with each other, but their meeting with God."

ii. We can track the progress of tabernacle and the ark of the covenant in the Promised Land:

· Joshua brought both the ark and the tabernacle to Shiloh (Joshua 18)

· In the days of Eli the ark was captured and the tabernacle wrecked (1 Samuel 4, Psalm 78:60-64, Jeremiah 7:12 and 26:9)

· The ark came back to Kiriath-Jearim (1 Samuel 7:1-2)

· Saul restored the tabernacle at Nob (1 Samuel 21)

· Saul moved the tabernacle to Gibeon (1 Chronicles 16:39-40)

· David brought the ark to Jerusalem and built a temporary tent for it (2 Samuel 6:17, 2 Chronicles 1:4)

iii. There are several reasons to explain why David did not bring the tabernacle from Gibeon to Jerusalem.

· He may have believed if the tabernacle was there the people would be satisfied with that and they would lose the passion and vision for the temple God wanted built.

· It may be that the tabernacle was only moved when it was absolutely necessary - as when disaster came upon it at Shiloh or Nob.

· David simply focused on building the temple, not continuing the tabernacle.

2. (5-6) Solomon and the assembly seek God together.

Now the bronze altar that Bezalel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD; Solomon and the assembly sought Him there. And Solomon went up there to the bronze altar before the LORD, which was at the tabernacle of meeting, and offered a thousand burnt offerings on it.

a. Now the bronze altar that Bezalel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD: This was the same altar made in the wilderness between Egypt and the Promised Land (Exodus 36:1-2). This altar was at least 500 years old and had received many sacrifices over Israel's long history since the Exodus.

b. Solomon and the assembly sought Him there: Solomon and the people of God sought the LORD at the place of atoning sacrifice. This was the Old Testament equivalent to "coming to the cross" in seeking God.

i. This was an important event marking the "ceremonial" beginning of Solomon's reign. Solomon wanted to demonstrate from the beginning that he would seek God and lead the kingdom to do so.

c. And offered a thousand burnt offerings: This almost grotesque amount of sacrifice demonstrated both Solomon's great wealth and his heart to use it to glorify God.

3. (7-10) Solomon's request.

On that night God appeared to Solomon, and said to him, "Ask! What shall I give you?" And Solomon said to God: "You have shown great mercy to David my father, and have made me king in his place. Now, O 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. Now 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?"

a. God appeared to Solomon: 1 Kings 3:5 tells us that this remarkable visitation from God happened in a dream. This was one of the more significant dreams in the Bible.

i. "It is interesting to note that notwithstanding the fact that the ark was not there, God met with Solomon and communed with him." (Morgan) Here God made it clear that His presence was not to be superstitiously restricted to an association with the ark of the covenant.

b. Ask! What shall I give you? This was an amazing promise. God seemed to offer Solomon whatever he wanted. This wasn't only because Solomon sacrificed 1,000 animals. It was because his heart was surrendered to God, and God wanted to work something in Solomon through this offer and his response.

i. The natural reaction to reading this promise of God to Solomon is to wish we had such a promise. We do have them.

· Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. (Matthew 7:7)

· If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. (John 15:7)

· Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. (1 John 5:14)

ii. "The problem for many Christians, then, is not whether they will receive anything when they ask, but whether they will ask at all." (Selman)

c. You have shown great mercy: Before responding to God's offer and asking for something, Solomon remembered God's faithfulness to both David and now to Solomon himself.

d. Now give me wisdom and knowledge: Solomon asked for more than great knowledge; he wanted wisdom, and according to 1 Kings 3, he wanted it in his heart, not merely in his head.

e. That I may go out and come in before this people: This was a Hebrew expression that meant, "That I may fulfill my duties before this people." Solomon asked for the knowledge and wisdom necessary to be a good king.

i. "Such words referred originally to military leadership (1 Chronicles 11:2; cf. 1 Samuel 18:13) but are here broadened into representing good governmental administratorship in general." (Payne)

B. God answers Solomon's request.

1. (11-12) Solomon receives wisdom and more from God.

And God said to Solomon: "Because this was in your heart, and you have not asked riches or wealth or honor or the life of your enemies, nor have you asked long life; but have asked wisdom and knowledge for yourself, that you may judge My people over whom I have made you king; wisdom and knowledge are granted to you; and I will give you riches and wealth and honor, such as none of the kings have had who were before you, nor shall any after you have the like."

a. Because this was in your heart: God was pleased by what Solomon asked for, in that he knew his great need for knowledge and wisdom. God was also pleased by what Solomon did not ask for, in that he did not ask for riches or fame or power for himself.

i. Solomon's request was not bad. We are specifically told in 1 Kings 3:10 that the speech pleased the LORD. Yet we can also ask if this was the best Solomon could ask for. "Was this the highest gift that he could have asked or received? Surely the deep longings of his father for communion with God were yet better." (Maclaren)

ii. Solomon did his job well - as well or better than anyone. Yet as his falling away in the end showed (1 Kings 11:1-11) there was something lacking in his spiritual life. "There is no sign in his biography that he ever had the deep inward devotion of his father. After the poet-psalmist came the prosaic and keen-sighted shrewd man of affairs." (Maclaren)

b. Wisdom and knowledge are granted to you; and I will give you riches and wealth and honor: God not only answered Solomon's prayer, he answered it beyond all expectation. Solomon did not ask for riches and wealth and honor, but God gave him those also.

i. "God's answer was a beautiful instance of the overflowing love and grace of the divine heart. All the things Solomon set aside for the sake of wisdom were also given to him." (Morgan)

ii. Appearing in his dream, God answered Solomon's prayer and made him wise, powerful, rich, and influential. His reign was glorious for Israel. At the same time, his end was tragic. We can fairly say that Solomon wasted these gifts God gave him. Though he accomplished much, he could have done much more - and his heart was led away from God in the end (1 Kings 11:4-11).

ii. "Instead of being the wisest of men, did he not become more brutish than any man? Did he not even lose the knowledge of his Creator, and worship the abominations of the Moabites, Zidonians, and [so forth]? And was not such idolatry a proof of the grossest stupidity? How few proofs does his life give that the gracious purpose of God was fulfilled in him! He received much; but he would have received much more, had he been faithful to the grace given. No character in the sacred writings disappoints us more than the character of Solomon." (Clarke, commenting in 1 Kings)

2. (13-17) The great wealth of King Solomon.

So Solomon came to Jerusalem from the high place that was at Gibeon, from before the tabernacle of meeting, and reigned over Israel. And Solomon gathered chariots and horsemen; he had one thousand four hundred chariots and twelve thousand horsemen, whom he stationed in the chariot cities and with the king in Jerusalem. Also the king made silver and gold as common in Jerusalem as stones, and he made cedars as abundant as the sycamores which are in the lowland. And Solomon had horses imported from Egypt and Keveh; the king's merchants bought them in Keveh at the current price. They also acquired and imported from Egypt a chariot for six hundred shekels of silver, and a horse for one hundred and fifty; thus, through their agents, they exported them to all the kings of the Hittites and the kings of Syria.

a. So Solomon came to Jerusalem . . . and reigned over Israel: Solomon actually reigned - or began his reign - in the great wisdom God gave him at Gibeon. A famous example of this wisdom is found in 1 Kings 3:16-28, where he wisely judged between two mothers who each claimed the same baby as their own.

b. And Solomon gathered chariots and horsemen: The famous stables of Solomon show what a vast cavalry he assembled for Israel. Unfortunately, it also shows that Solomon did not take God's word as seriously as he should. In Deuteronomy 17:16, God spoke specifically to the future kings of Israel: But he shall not multiply horses for himself.

c. The king made silver and gold as common in Jerusalem as stones: When we think of Solomon's great wealth, we also consider that he originally did not set his heart upon riches. He deliberately asked for wisdom to lead the people of God instead of riches or fame. God promised to also give Solomon riches and fame, and God fulfilled His promise.

i. We also consider that Solomon gave an eloquent testimony to the vanity of riches as the preacher in the Book of Ecclesiastes. He powerfully showed that there was no ultimate satisfaction through materialism. We don't have to be as rich as Solomon to learn the same lesson.

ii. Certainly, Solomon presided over a prosperous and wealthy kingdom. Yet the Chronicler is also warning us here. He assumes that we know of the instructions for future kings of Israel in Deuteronomy 17:14-20. He assumes we know verse 17 of that passage, which says: nor shall he greatly multiply silver and gold for himself. God blessed Solomon with great riches, but Solomon allowed that blessing to turn into a danger because he disobediently multiplied silver and gold for himself.

iii. "There was nothing wrong in all this, but it created a very subtle peril. Prosperity is always a more insidious danger to men of faith than adversity." (Morgan)

d. Solomon had horses imported from Egypt and Keveh: At the end of this great description of Solomon's wealth and splendor, we have the sound of this dark note. This was in direct disobedience to Deuteronomy 17:16, which said to the Kings of Israel: But he shall not multiply horses for himself, nor cause the people to return to Egypt to multiply horses, for the LORD has said to you, "You shall not return that way again."

i. Keveh (also known as Cilicia) was "in what is now southern Turkey, at the east end of the Mediterranean, was a prime ancient supplier of horses." (Payne)

e. Thus, through their agents, they exported them to all the kings of the Hittites and the kings of Syria: This may explain why Solomon broke such an obvious commandment. Perhaps the importation of horses from Egypt began as trading as an agent on behalf of other kings. From this, perhaps Solomon could say, "I'm importing horses from Egypt but I am not doing it for myself. I'm not breaking God's command." Many examples of gross disobedience begin as clever rationalizations.

i. It is hard to know in what order Solomon's compromise was expressed. Yet it is possible to say that this disobedience to this seemingly small command began the downfall of Solomon.

· First, in disobedience he multiplied horses for the service of his kingdom and he obtains them from the Egyptians (1 Kings 4:26, 10:28-29).

· Then, because of these connections with Egypt he married Pharaoh's daughter (1 Kings 3:1).

· Then, because he started by marrying an Egyptian he married many other foreign women (1 Kings 11:1-4).

· Then, because of the presence of the foreign wives he built temples to their gods for their use (1 Kings 11:7-8).

· Then, because of the presence of these temples he began to worship these other gods himself (1 Kings 11:4-5).

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 1 (Chapter Introduction)

Overview

2Ch 1:1, The solemn offering of Solomon at Gibeon; 2Ch 1:7, Solomon’s choice of wisdom is blessed by God; 2Ch 1:13, Solomon’s forces and wealth.

Poole: 2 Chronicles 1 (Chapter Introduction)

SECOND BOOK OF THE CHRONICLES

2 CHRONICLES CHAPTER 1

King Solomon’ s solemn offering at Gibeon, 2Ch 1:1-6 . His choice of wisdom is blessed by God, 2Ch 1:7-12 . His strength and wealth, 1Ch 1:13-17 .

Was strengthened 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.

MHCC: 2 Chronicles 1 (Chapter Introduction)

Solomon's choice of wisdom, His strength and wealth.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of 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. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). 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.

Matthew Henry: 2 Chronicles 1 (Chapter 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 (2Ch 1:1-6) and by prayer (2Ch 1:7-12). II. How he honoured Israel by increasing their strength, wealth, and trade (2Ch 1:13-17).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

Bibliography

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 1 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 1

This chapter relates, how that Solomon being confirmed in his kingdom, went to Gibeon to sacrifice 2Ch 1:1, that the Lord appeared there to him, and what passed between them, 2Ch 1:7 and that when he returned from thence to Jerusalem, he increased in splendour, wealth, and riches, 2Ch 1:13.