Ch. 2Ch 1:1-6<\/span> (cp. 1Ki 3:4<\/span>). Solomon’s great Sacrifice at Gibeon<\/p>\n 1. was strengthened<\/em> ] or, strengthened himself<\/em>, a favourite expression of the Chronicler; cp. 2Ch 12:13<\/span>; 2Ch 13:21<\/span> ( waxed mighty<\/em>); 2Ch 17:1 ; 2Ch 23:1<\/span>, etc.<\/p>\n 2Ch 1:1-12<\/span><\/p>\n And Solomon the son of David was strengthened in his kingdom.<\/em><\/p>\n<\/p>\n The splendid beginning<\/strong><\/p>\n 1. <\/strong>In obedience to Divine law.<\/p>\n 2. <\/strong>In appropriate magnificence.<\/p>\n 1. <\/strong>Outward splendour: Riches and wealth and honour.<\/p>\n 2. <\/strong>Moral splendour: Wisdom and knowledge. (James Wolfendale<\/em>.)<\/p>\n THE SECOND BOOK OF THE CHRONICLES<\/B><\/P> <\/P> Chronological Notes relative to this Book<\/I><\/P> <\/P> -Year from the Creation, according to the English Bible, 2989.<\/P> -Year before the Incarnation, 1015.<\/P> -Year before the first Olympiad, 239.<\/P> -Year before the building of Rome, according to Varro, 262.<\/P> -Year of the Julian period, 3699.<\/P> -Year of the Dionysian period, 507.<\/P> -Cycle of the Sun, 3.<\/P> -Cycle of the Moon, 13.<\/P> -Year of Acastus, the second perpetual archon of the Athenians, 31.<\/P> -Pyritiades was king over the Assyrians about this time, according to Scaliger and others. He was the thirty-seventh<\/I> monarch, including Belus, according to Africanus; and the thirty-third<\/I> according to Eusebius.<\/P> -Year of Alba Sylvius, the sixth king of the Latins, 15.<\/P> -Year of Solomon, king of the Hebrews, 1.<\/P> <\/P> CHAPTER I<\/P> <\/P> Solomon, and the chiefs of the congregation, go to Gibeon,<\/I><\/P> where was the tabernacle of the Lord, and the brazen altar;<\/I><\/P> and there he offers a<\/I> thousand sacrifices<\/I>, 1-6.<\/P> The Lord appears to him in a dream, and gives him permission<\/I><\/P> to ask any gift<\/I>, 7.<\/P> He asks wisdom<\/I>, 8-10,<\/P> which is granted; and riches, wealth, and honour besides<\/I>,<\/P> 11, 12.<\/P> His kingdom is established<\/I>, 13.<\/P> His chariots, horsemen, and horses<\/I>, 14.<\/P> His abundant riches<\/I>, 15.<\/P> He brings horses, linen yarn, and chariots, at a fixed price,<\/I><\/P> out of Egypt<\/I>, 16, 17. <\/P> NOTES ON CHAP. I<\/P> <\/P> Verse 1<\/span>. And Solomon the son of David<\/B><\/I>] The very beginning of this book shows that it is a continuation<\/I> of the preceding, and should not be thus formally separated from it. See the preface<\/I> to the first book. (Above)<\/P> <\/P> The Lord his God<\/B><\/I> was <\/B>with him<\/B><\/I>] “The WORD of the Lord was his support.” – Targum<\/I>.<\/P> <\/p>\n Was strengthened, <\/B>or established<\/I>, 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. <\/P> <\/p>\n And Solomon the son of David was strengthened in his kingdom<\/strong>,…. Well settled and established on the throne of his father, after the death of some persons, from whom he might expect trouble, see 1Ki 2:46<\/span><\/p>\n and the Lord God was with him<\/strong>; directing and instructing him, prospering and succeeding him: the Targum is,<\/p>\n “the Word of the Lord was his help:”<\/p>\n and magnified him exceedingly; see 1Ch 29:25<\/span>.<\/p>\n 2Ch 1:1-6<\/span> <\/p>\n <\/strong> The sacrifice at Gibeon, and the theophany. – 2Ch 1:1-6<\/span>. 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<\/span> forms, as it were, the superscription of the account of Solomon’s reign which follows. In = 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<\/span>; 2Ch 13:21<\/span>; 2Ch 17:1<\/span>, and 2Ch 21:4<\/span>), 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<\/span>. <\/p>\n We have an account of the sacrifice at Gibeon (2Ch 1:7-13<\/span>) in 1Ki 3:4-15<\/span> 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<\/span> 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 is again taken up and explained by the apposition : to all Israel, viz., the heads of the fathers’-houses. is to be repeated before . 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 , i.e., place of sacrifice, is given in 2Ch 1:3<\/span>. 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<\/span> and 15). In the article in ba represents the relative = or ; cf. Jdg 5:27<\/span>; Rth 1:16<\/span>; 1Ki 21:19<\/span>; see on 1Ch 26:28<\/span>. 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<\/span>: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<\/span> and Exo 37:1<\/span>. Instead of , which most manuscripts and many editions have before , and which the Targ. and Syr. also express, there is found in most editions of the 16th century, and also in manuscripts, , which the lxx and Vulgate also read. The reading is unquestionably better and more correct, and the Masoretic pointing , posuit <\/em>, has arisen by an undue assimilation of it to Exo 40:29<\/span>. The suffix in does not refer to the altar, but to the preceding word ; cf. , 1Ch 21:30<\/span>; 1Ch 15:13<\/span>, etc.<\/p>\n 2Ch 1:7-10<\/span> <\/p>\n <\/strong> The theophany, cf. 1Ki 3:5-15<\/span>. 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<\/span> we are expressly informed that He appeared in a vision. Solomon’s address to God, 2Ch 1:8-10<\/span>, is in 1Ki 3:6-10<\/span> given more at length. The mode of expression brings to mind 1Ch 17:23<\/span>, and recurs in 2Ch 6:17<\/span>; 1Ki 8:26<\/span>. , with Pathach in the second syllable, elsewhere (2Ch 1:11<\/span>, 2Ch 1:12<\/span>), occurs elsewhere only in Dan 1:4<\/span>, Dan 1:17<\/span>; Ecc 10:20<\/span>.<\/p>\n 2Ch 1:11-13<\/span> <\/p>\n <\/strong> The divine promise. Here is strengthened by the addition , treasures (Jos 22:8<\/span>; Ecc 5:18<\/span>; Ecc 6:2<\/span>). , ut judicare possis <\/em>. In general, the mode of expression is briefer than in 1Ki 3:11-13<\/span>, and the conditional promise, “long life” (1Ki 3:14<\/span>), is omitted, because Solomon did not fulfil the condition, and the promise was not fulfilled. In 2Ch 1:13<\/span> is unintelligible, and has probably come into our text only by a backward glance at 2Ch 1:3<\/span>, instead of , 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<\/span>, 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<\/span>, 1Ch 21:26<\/span>. 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<\/span>, “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<\/span>, and forms the transition to what follows.<\/p>\n God’s Goodness to Solomon.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1015.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 And Solomon the son of David was strengthened in his kingdom, and the LORD<\/B> his God was<\/I> with him, and magnified him exceedingly. 2 Then Solomon spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governor in all Israel, the chief of the fathers. 3 So Solomon, and all the congregation with him, went to the high place that was<\/I> at Gibeon; for there was the tabernacle of the congregation of God, which Moses the servant of the LORD<\/B> had made in the wilderness. 4 But the ark of God had David brought up from Kirjath-jearim to the place which<\/I> David had prepared for it: for he had pitched a tent for it at Jerusalem. 5 Moreover the brasen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD<\/B>: and Solomon and the congregation sought unto it. 6 And Solomon went up thither to the brasen altar before the LORD<\/B>, which was<\/I> at the tabernacle of the congregation, and offered a thousand burnt offerings upon it. 7 In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee. 8 And Solomon said unto God, Thou hast shewed great mercy unto David my father, and hast made me to reign in his stead. 9 Now, O LORD<\/B> God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude. 10 Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so<\/I> great? 11 And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king: 12 Wisdom and knowledge is<\/I> granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been<\/I> before thee, neither shall there any after thee have the like.<\/P> Here is, I. Solomon’s great prosperity, v.<\/I><\/span> 1<\/span>. Though he had a contested title, yet, God being with him, he was strengthened in his kingdom;<\/I> his heart and hands were strengthened, and his interest in the people. God’s presence will be our strength.<\/P> 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.<\/P> 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<\/span>; 2Ch 1:3<\/span>. 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.<\/P> 2. He offered abundance of sacrifices to God there (v.<\/I><\/span> 6<\/span>): 1000 burnt-offerings,<\/I> and perhaps a greater number of peace-offerings, on which he and his company feasted before the Lord.<\/I> Where God sows plentifully he expects to reap accordingly. His father David had left him flocks and herds in abundance (1Ch 27:29<\/span>; 1Ch 27:31<\/span>), and thus he gave God his dues out of them. The ark was at Jerusalem (v.<\/I><\/span> 4<\/span>), but the altar was at Gibeon (v.<\/I><\/span> 5<\/span>), and thither he brought his sacrifices; for it is the altar that sanctifieth every gift.<\/I><\/P> 3. He prayed a good prayer to God: this, with the answer to it, we had before, 1 Kings iii. 5<\/span>, c. (1.) God bade him ask what he would not only that he might put him in the right way of obtaining the favours that were intended him (Ask, and you shall receive, that your joy may be full<\/I>), 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?<\/I> tries a man as much as, What wouldst thou do?<\/I> Thus God tried whether Solomon was one of the children of this world,<\/I> that say, Who will show us any good,<\/I> or of the children of light, that say, Lord, lift up the light of thy countenance upon us.<\/I> 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.<\/I> He owns those to be desirable gifts, and God to be the giver of them, Prov. ii. 6<\/span>. 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,<\/I> v.<\/span> 8<\/span><\/U><\/I><\/span>. “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,<\/I> v.<\/span> 9<\/span><\/U><\/I><\/span>. He means the promise of concerning his successor. “In performance of that promise, Lord, give me wisdom.<\/I>” We do not find that wisdom was any of the things promised, but it was necessary in order to the accomplishment of what was promised, 2 Sam. vii. 13-15<\/span>. The promise was, He shall build a house for my name, I will establish his throne, he shall be my son,<\/I> and my mercy shall not depart from him.<\/I> “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.<\/I>” Note, First,<\/I> God’s promises are our best pleas in prayer. Remember thy word unto thy servant. Secondly,<\/I> 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,<\/I> 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.<\/P> 4. He received a gracious answer to this prayer, 2Ch 1:11<\/span>; 2Ch 1:12<\/span>. (1.) God gave him the wisdom that he asked for because he asked for it. Wisdom is a gift that God gives as freely and liberally as any gift to those that value it, and wrestle for it; and will resolve to make use of it; and he upbraids not the poor petitioners with their folly, James i. 5<\/span>. 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.<\/P><\/p>\n <\/strong><\/p>\n Introduction to First and Second Chronicles<\/p>\n In the Hebrew original these two books were one book, but were divided in the Septuagint, or Greek version of the Old Testament. Their title in the Septuagint was Paralipomena, which means “things omitted, or left out,” evidently with reference to the Books of Samuel and Kings. However, this is not an accurate title, for much of the material in the Books of Chronicles is almost identically parallel to that in the other historical accounts of the kings. But they do also contain many things not related in Samuel and Kings, and in that sense are supplementary to those books. For that reason, and for the sake of chronological arrangement, most of the material of these books has been considered in this commentary in parallel with the accounts of Samuel and Kings.<\/p>\n Chronicles begins with an extensive listing of genealogy, beginning with Adam and coming up approximately to the end of the exile. There is, then, a brief account of the death of Saul, the first king of Israel, in battle. The crowning of David follows, and the account proceeds with a history of the united kingdom to the death of Solomon. With the accession of Rehoboam, following the death of his father Solomon, very little is related of the history of the northern tribes, the account being devoted almost entirely to the chronicles of the Kingdom of Judah to its fall to the Chaldeans.<\/p>\n Conservative opinion holds with the Jewish tradition that the scribe Ezra is the human author of the Chronicles, though some believe they may have been written as late as 250 B. C. Evidence in favor of Ezra’s authorship, after the exile, is preponderant, thus dating them about 400 B. C. The books have a decidedly priestly slant, for Ezra was a priest, and one purpose of their writing appears to be to show the preservation of the priestly line from Aaron and the kingly line from David. The author made considerable use of other sources, such as the books of the prophets: Nathan, Gad, Iddo, Abijah, Isaiah, and others. Of course these were not inspired writings, and the Holy Spirit guided the hand of the scribe of Chronicles in making a divinely accurate account from these. Differences between numbers and such, in comparison of Chronicles to the accounts of Samuel and Kings, are not of the original inspired account, but got into the present versions by scribal error.<\/p>\n THE SECOND BOOK OF CHRONICLES<\/strong><\/p>\n IN discussing the First Book of Chronicles we called attention to the fact that according to Usshers chronology, the two Books, not reckoning the table of genealogy, covered a space of 468 years of history; the First Book only 41 of these, and this second, 427. As to the authorship of these Books, Ezra is commonly accepted.<\/p>\n The analysis of any book is largely the presentation of a personal view. One man divides this Second Book of Chronicles into two portions: The Reign of Solomon, chapters 1 to 9, and The Kings of Judah, chapters 10 to 36.<\/p>\n Scofield in his reference Bible, says of this Book: It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.<\/p>\n It is our purpose to follow neither of these divisions, however natural they may be, but to discuss the volume under three heads: Solomon and the Temple; Rehoboam and the Division, and the History of Judah.<\/p>\n <\/span>SOLOMON AND THE TEMPLE<\/strong><\/p>\n The Book opens with a declaration concerning the new king, And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly (2Ch 1:1<\/em><\/span><\/em>).<\/em><\/p>\n The history that follows gives occasion to say several things concerning this marvelous man of immortal reputation:<\/p>\n First, Solomons kingship enjoyed an auspicious beginning. <\/strong>The man who ascends the throne under the favor of the Lord necessarily begins a reign of promise. If, as in Solomons case, he sensibly recognizes his responsibility and seeks wisdom from the only sufficient source, he adds greater certainty to his success. When, in addition to this, his objectives are high and God-honoring, the glory of his kingdom advances accordingly. Certainly, Solomons preparation to build the temple was not only a noble objective, but one in line with his kingly fathers purpose and prayers, and the great Heavenly Fathers will for him.<\/p>\n The interesting history here of gathering materials and appointing men for this marvelous construction is made more interesting still by the kings personal supervision and spiritual interest. It takes some courage to conduct war, and we believe it takes almost more courage and even a clearer sense of God, to build sanctuaries, make their appointments according to the Divine pleasure, and call the people to worship within the spacious rooms of the same. Yet, when you have read but five chapters of this Book, you find such a work complete, and are not in the least amazed or even surprised to read, The glory of the Lord had filled the house of God (2Ch 5:14<\/em><\/span><\/em>).<\/em><\/p>\n It is doubtful whether any company of men have done more for the establishment of spirituality in the earth and for the strengthening of the souls of their fellows, than have those who brought sanctuaries into existence and led congregations of people to a genuine worship of the most high God.<\/p>\n The on-going of this Book reveals Solomons conscious dependence. <\/strong>When the altar was erected he stood by it with outstretched hands (2Ch 6:12<\/span><\/em>).<\/em> That is the attitude of prayer and possibly of adoration. When his lips parted to speak, he says,<\/p>\n O Lord God of Israel, there is no God tike Thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto Thy servants that walk before Thee with all their hearts:<\/em><\/p>\n Thou which hast kept with Thy servant David my father that which Thou hast promised him; and spakest with Thy mouth, and hast fulfilled it with Thine hand, as it is this day.<\/p>\n Now therefore, O Lord God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying, There shall not fail thee a man in My sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in My Law, as Thou hast walked before Me (2Ch 6:14-16<\/em><\/span>).<\/em><\/p>\n Now then, O Lord God of Israel, let Thy Word be verified, which Thou hast spoken unto Thy servant David (2Ch 6:17<\/em><\/span>).<\/em><\/p>\n Then follows an appeal that Gods eyes should be open upon their house day and night; that His ears should hearken to the prayers made in that place, and if sin were committed, that forgiveness should be granted, and if the people fail before the face of the enemy because of sin that they also should be pardoned; that if heaven be shut up on the same ground, upon repentance the dearth should end.<\/p>\n Then he concludes in a more personal petition to Him:<\/p>\n Then what prayer or what supplication soever shall be made of any man, or of all Thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:<\/em><\/p>\n Then hear Thou from Heaven Thy dwelling place, and forgive (2Ch 6:29-30<\/em><\/span>).<\/em><\/p>\n These are only samples of the long petition that followed the dedicatory sermon. They wind up with a sentence like this: O Lord God, turn not away the face of Thine anointed: remember the mercies of David Thy servant (2Ch 6:42<\/em><\/span><\/em>).<\/em> It is a model prayer; it is the petition of a sincere soul; it is the cry of one who knows that the mercy and love of God are the only grounds of hope.<\/p>\n The further text records Solomons fame and death. <\/strong>That fame was based upon Solomons wisdom, accentuated doubtless by the magnificence of the temple, but made more honorable still in the extent of his organization, the luxury of his court and the wealth of his treasury.<\/p>\n Evidently, among the rulers of the earth, the queen of Sheba held conspicuous place, and when the fame of Solomon reached her, she came to prove him with her questions, and impress him with her own riches and glory. The difficult questions were satisfactorily answered, the temple was adequately shown, the table of the king groaned with its good meats, the apparel of the servants was profoundly impressive, and the queen said to the king,<\/p>\n It was a true report which I heard in mine own land of thine acts, and of thy wisdom:<\/em><\/p>\n Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.<\/p>\n Happy are thy men, and happy are these thy servants, winch stand continually before thee, and hear thy wisdom.<\/p>\n Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God (2Ch 9:5-8<\/em><\/span>).<\/em><\/p>\n The compliment to the king is followed with a statement of Solomons annual income, the magnificence of his throne, the rich appointments of the palace, the extensive commercial importance of his kingdom, and the willing tributes of the earths lesser lords.<\/p>\n Then, as if the task of telling all was too great, we have this record,<\/p>\n Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the Prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?<\/em><\/p>\n And Solomon reigned in Jerusalem over all Israel forty years.<\/p>\n And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead (2Ch 9:29-31<\/em><\/span>).<\/em><\/p>\n It is a surprising end, and yet strangely true to human history. How many men spend all their days in preparing to live, and when the preparation seems almost complete, proceed to die? The last enemy is no respecter of persons. His bow is drawn against the great as well as the humble, the rich as well as the poor, the wise as well as the ignorant. Death respects neither thrones nor kings; he holds the key to the palace room, and even to the throne room. Kings may command their humbler fellows, and even counsel their equals; but where death calls, they also obey.<\/p>\n REHOBOAM AND THE DIVISION<\/strong><\/p>\n The emptying of a throne is forever fraught with perils. The eternal and pertinent question is this, Who shall come after the king? The tenth chapter answered that concerning the throne of Israel. The answer was an ill omen! Rehoboams tyrannical spirit split the kingdom. <\/strong>When Jeroboam and all Israel came to him, saying, Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee (2Ch 10:4<\/em><\/span><\/em>), <\/em>they delicately referred to the increased taxation to which the luxurious court and the personal orgies of Solomon had given rise. They thought, as people commonly do, that the new rule would prove the peoples friend. Their hope was in vain.<\/p>\n The old men, former counselors of Solomon, advised kindness and compassion; but the young bloods, spoiled by their fellowship with royalty, counseled increased oppression; and under their influence he said,<\/p>\n My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions (2Ch 10:14<\/em><\/span><\/em>).<\/em><\/p>\n It was enough. The war was on; and that war has never ended until this day, for Israel and Judah are not yet one. A man who divides brethren and sets them to battle, little understands the infinite reach of his mischief. The father of Modernism in America, when he fell asleep at a comparatively early age, little dreamed that he had set influences to work that would divide every denomination on the continent, destroy the fellowship of men who loved one another as twins are commonly supposed to love, wreck schools and churches by the thousand, and start a war that may easily exceed the famous Hundred Year War of history.<\/p>\n Israel and Judahblood brothersbecame the bitterest of enemies. <\/strong>For some reason Second Chronicles pays little attention to Israel, but proceeds to trace Judahs history to the year of Cyrus, king of Persia, or through a period of almost a half millennium. The family feud occasionally projects itself into the record, but for the most part, Israel is forgotten, and the doings of Judah are recorded in detail.<\/p>\n The explanation of this is found in the circumstance that Jeroboam rejected the worship of Jehovah (2Ch 11:14-15<\/em><\/span><\/em>).<\/em> When God is once put away, when Gods priest is disposed of, and His minister is heard no more, then degeneracy compels a declining record.<\/p>\n Unitarianism three quarters of a century ago denied the Lord. Its history has amounted to little; and if it were recorded, it would simply prove, as the Jeroboam movement, a breeding place of apostasy; and yet this record regards not one apostasy only, but two.<\/p>\n The man of many favors may forget God.<\/strong><\/p>\n When Rehoboam had established the kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him (2Ch 12:1<\/em><\/span><\/em>Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I. <\/strong>Solomons succession to the throne was providentially secured: The Lord his God was with him.<\/p>\n
II. <\/strong>Solomons claims to the throne were sanctioned by a representative assembly.<\/p>\n
III. <\/strong>Solomons accession to the throne was signalisd by solemn acts of worship.<\/p>\n
IV. <\/strong>Solomons accession to the throne was in a spirit of devout supplication. When Victoria learned that she was about to become Queen of England, her first words to the Archbishop of Canterbury were, I beg your grace to pray for me. Together they knelt, and the new reign began with prayer.<\/p>\n
V. <\/strong>Solomons accession to the throne was unequalled in splendour (2Ch 1:12<\/span>).<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n