2 Chronicles 1:9

Preface to the Two Books of Chronicles Anciently these two books were considered but as one: for this we have not only the testimony of St. Jerome, but also that of the Masoretes, who gave the sum of all the sections, chapters, and verses, under one notation at the end of the second book, without mentioning any division; and although the modern Jews divide them, yet they give the Masoretic enumeration of sections, etc., as it was given of old; and all editors of the Masoretic Bibles, whether Jewish or Christian, follow the same plan. These books have had several names. In Hebrew they are denominated דברי הימים dibrey haiyamim; literally, The Words of the Days, i.e., The Journals, particularly of the kings of Israel and kings of Judah. But this name does not appear to have been given by the inspired writer. The Syriac has, The Book of the Transactions in the days of the Kings of Judah: which is called, Dibrey Yamim; referring to the Hebrew title. The Arabic has, The Book of the Annals, which is called in Hebrew, Dibrey Haiyamim. The Septuagint has, παραλειπομενων, of the things that were left or omitted; supposing that these books were a supplement either to Samuel and to the books of Kings, or to the whole Bible. To this the Greek translators might have been led by finding that these books in their time closed the Sacred Canon, as they still do in the most correct editions of the Hebrew Bible. The Vulgate uses the same term as the Septuagint, referring, like the Syriac and Arabic, to the Hebrew name. In our English Bibles these books are termed Chronicles, from the Greek χρονικα, from χρονος, i.e., A History of Times; or, as the matter of the work shows, "A History of Times, Kingdoms, States, Religion, etc., with an Account of the most memorable Persons and Transactions of those Times and Nations." Concerning the author of these books, nothing certain is known. Some think they are the works of different authors; but the uniformity of the style, the connection of the facts, together with the recapitulations and reflections which are often made, prove that they are the work of one and the same person. The Jews, and Christian interpreters in general, believe they were the work of Ezra, assisted by the prophets Haggai, Zechariah, and Malachi. That Ezra was the author is, on the whole, the most probable opinion. That he lived at the conclusion of the Babylonish captivity is well known; and the second book of Chronicles terminates at that period, barely reciting the decree of Cyrus to permit the return of the captivated Israelites to their own land; which subject is immediately taken up in the book of Ezra, in which the operation of that decree is distinctly marked. There are words and terms, both in Chronicles and Ezra, which are similar, and prove that each was written after the captivity, and probably by the same person, as those terms were not in use previously to that time, and some of them are peculiar to Ezra himself: e.g., we have כפורי זהב kipporey zahab, "golden cups;" Ezr 1:10 ; Ezr 8:27 ; and in 1Chr 28:17 ; and דרכמון darkemon or drakmon, "a drachma" or; drachm, 1Chr 29:7 ; Ezr 2:69 ; Neh 7:70 ; and רפסדות raphsodoth, "rafts" or floats, 2Chr 2:16 , widely differing from דברות doberoth, 1Kgs 5:9 , which we there translate in the same way. Calmet considers these words as strong evidence that these books were the work of Ezra, and penned after the captivity. We are not to suppose that these books are the Chronicles of the Kings of Judah and Israel so often referred to in the historical books of the Old Testament; these have been long lost, and the books before us can only be abridgments, either of such chronicles, or of works of a similar kind. That the ancient Jews took great care to register their civil, military, and ecclesiastical transactions, is sufficiently evident from frequent reference to such works in the sacred writings; and that these registers were carefully and correctly formed, we learn from the character of the persons by whom they were compiled: they were in general prophets, and seem to have been employed by the kings under whom they lived to compile the annals of their reigns; or most likely this was considered a part of the prophet's regular office. Samuel, Nathan, and Gad, wrote under the reign of David; 1Chr 29:29 . The acts of the reign of Solomon were written by Nathan, Ahijah, and Iddo; 2Chr 9:29 . Shemaiah and Iddo wrote those of Rehoboam; 2Chr 12:15 . Iddo wrote also those of Abijah; 2Chr 13:22 . It is likely that Hanani the seer wrote those of Asa; 2Chr 16:7 . Jehu the prophet, the son of Hanani, 1Kgs 16:1 , 1Kgs 16:7 , wrote the acts of Jehoshaphat; 2Chr 20:34 . Under this same reign we find Jahaziel the prophet, 2Chr 20:14 ; and Eliezer the prophet, 2Chr 20:37 . Isaiah recorded the transactions of Uzziah, 2Chr 26:22 ; and those of Hezekiah, 2Chr 32:32 ; and of Ahaz, of whose reign we find the principal facts in the fifth, sixth, and ninth chapters of his prophecies. Under this reign we find Oded the prophet, 2Chr 28:9 . Hosea wrote the history of the reign of Manasseh. See 2Chr 33:19 , in the margin. And Jeremiah wrote the history of Josiah and his descendants, the last kings of Judah. This was such a succession of historians as no nation of the world could ever boast. Men, all of whom wrote under the inspiration of God's Holy Spirit; some of whom had minds the most highly cultivated, and of the most extraordinary powers. Whether the prophets who flourished in the reigns of the kings of Israel wrote the annals of those kings, we know not, because it is not positively declared. We know that Ahijah the Shilonite lived under Jeroboam, the son of Nebat; 1Kgs 11:29 ; 1Kgs 14:2 ; and Jehu, son of Hanani, under Baasha; 1Kgs 16:7 . Elijah and many others flourished under the reign of Ahab. Elisha, Jonah, and many more, succeeded him in the prophetic office. Besides these prophets and prophetic men, we find other persons, whose office it was to record the transactions of the kings under whom they lived. These were called secretaries or recorders; so, under David and Solomon, Jehoshaphat the son of Ahilud was recorder. מזכיר mazkir, "remembrancer;" 2Sam 8:16 , and 1Chr 18:15 . And under Hezekiah we find Joah, the son of Asaph; 2Kgs 18:18 . And under Josiah, Joah the son of Joahaz, who filled the office; 2Chr 34:8 . The real object of the author of these books is not very easy to be ascertained. But it is evident that he never could have intended them as a supplement to the preceding books, as he relates many of the same circumstances which occur in them, and often in greater detail; and, except by way of amplification, adds very little that can be called new, and omits many things of importance, not only in the ancient history of the Israelites, but even of those mentioned in the preceding books of Samuel and Kings. Nine chapters of his work are occupied with extensive genealogical tables, but even these are far from being perfect. His history, properly speaking, does not begin till the tenth chapter, and then it commences abruptly with the last unsuccessful battle of Saul and his death, but not a word of his history. Though the writer gives many curious and important particulars in the life of David, yet he passes by his adultery with Bath-sheba, and all its consequences. He says nothing of the incest of Amnon with his sister Tamar, nor a word of the rebellion and abominations of Absalom. He says very little of the kings of Israel, and takes no notice of what concerned that state, from the capture of Amaziah king of Judah by Joash king of Israel; 2Chr 25:17 , etc. And of the last wars of these kings, which terminated in the captivity of the ten tribes, he says not one word! The principal design of the writer appears to have been this: to point out, from the public registers, which were still preserved, what had been the state of the different families previously to the captivity, that at their return they might enter on and repossess their respective inheritances. He enters particularly into the functions, genealogies, families, and orders of the priests and Levites; and this was peculiarly necessary after the return from the captivity, to the end that the worship of God might be conducted in the same way as before, and by the proper legitimate persons. He is also very particular relative to what concerns religion, the worship of God, the temple and its utensils, the kings who authorized or tolerated idolatry, and those who maintained the worship of the true God. In his distribution of praise and blame, these are the qualities which principally occupy his attention, and influence his pen. It may be necessary to say something here concerning the utility of these books. That they are in this respect in low estimation, we may learn from the manner in which they are treated by commentators: they say very little concerning them, and suppose the subject has been anticipated in the books of Samuel and Kings. That the persons who treat them thus have never studied them, is most evident, else their judgment would be widely different. Whatever history these books possess, in common with the books of Samuel and Kings, may, in a commentary, be fairly introduced in the examination of the latter; and this I have endeavored to do, as the reader may have already seen. But there are various details, and curious facts and observations, which must be considered in these books alone: nor will a slight mention of such circumstances do them justice. St. Jerome had the most exalted opinion of the books of Chronicles. According to him, "they are an epitome of the Old Testament." He asserts, that "they are of such high moment and importance, that he who supposes himself to be acquainted with the sacred writings, and does not know them, only deceives himself; and that innumerable questions relative to the Gospel are here explained." Paralipomenon liber, id est, Instrumenti Veteris επιτομη, tantus ac talis est, ut abeque illo, si quis scientiam Scripturarum sibi voluerit arrogare, seipsum irrideat. Per singula quippe nomina, juncturasque verborum, et praetermissae in Regum libris tanguntur historiae, et innumerabiles explicantur Evangelii Quaetiones. - Epis. Secund. ad Paulinum Presbyterum., Oper. Edit. Benedict. vol. iv., col. 574. And in another place he asserts, that "all Scripture knowledge is contained in these books;" Omnis eruditio Scripturarum in hoc libro continetur. - Praefat. in lib. Paral. justa Septuaginta Interpret Oper. Edit. Bened., vol. i., col. 1418. This may be going too far; but St. Jerome believed that there was a mystery and meaning in every proper name, whether of man, woman, city, or country, in the book. And yet he complains greatly of the corruption of those names, some having been divided, so as to make two or three names out of one, and sometimes names condensed, so as of three names to make but one. To cure this evil he labored hard, and did much; but still the confusion is great, and in many cases past remedy. To assist the reader in this respect I wish to refer him to the marginal readings and parallel texts, which are here carefully represented in the inner margin; these should be constantly consulted, as they serve to remove many difficulties and reconcile several seeming contradictions. In addition to these helps I have carefully examined the different ancient versions, and the various readings in the MSS. of Kennicott and De Rossi, which often help to remove such difficulties. There is one mode of exposition which I have applied to these books, which has not, as far as I know, been as yet used: I mean the Targum, or Chaldee Paraphrase, of Rabbi Joseph. It is well known to all oriental scholars, that a Chaldee Targum, or Paraphrase, has been found and published in the Polyglots, on every book of the Old Testament, purely Hebrew, the books of Chronicles excepted. Neither in the Complutensian, Antwerp, Parisian, nor London Polyglot, is such a Targum to be found; none having been discovered when these works were published. But shortly after the London Polyglot was finished, a MS. was found in the University of Cambridge, containing the Targum on these books: this, with several other pieces, Arabic, Persian, Syriac, etc., Dr. Samuel Clarke collected, and intended to publish, as a supplementary volume to the Polyglot, but was prevented by premature death. The MS. was afterwards copied by Mr. David Wilkins, and printed, with a Latin translation, at Amsterdam, quarto, 1715. Of this work the reader will find I have made a liberal use, as I have of the Targum of Jonathan ben Uzziel, on the preceding books. Rabbi Joseph, the author, lived about three hundred years after the destruction of the second temple, or about a.d. 400. The MS. in question formerly belonged to the celebrated Erpen, and was purchased by the duke of Buckingham, then Chancellor of the University of Cambridge, and by him presented to the public library of that University. It is worthy of remark, that the term מימרא meymera, "word," and מימרא דיי meymera dayeya, "the word of Jehovah," is used personally in this Targum; never as a word spoken, but as a Person acting: see the notes on Joh 1:1 . The first book of Chronicles contains a sort of genealogical history from the creation of the world to the death of David, A.M. 2989. Solomon, and the chiefs of the congregation, go to Gibeon, where was the tabernacle of the Lord, and the brazen altar; and there he offers a thousand sacrifices, 2Chr 1:1-6 . The Lord appears to him in a dream, and gives him permission to ask any gift, 2Chr 1:7 . He asks wisdom, 2Chr 1:8-10 , which is granted; and riches, wealth, and honor besides, 2Chr 1:11 , 2Chr 1:12 . His kingdom is established, 2Chr 1:13 . His chariots, horsemen, and horses, 2Chr 1:14 . His abundant riches, 2Chr 1:15 . He brings horses, linen yarn, and chariots, at a fixed price, out of Egypt, 2Chr 1:16 , 2Chr 1:17 . Verse 1 And Solomon the son of David - The very beginning of this book shows that it is a continuation of the preceding, and should not be thus formally separated from it. See the preface to the first book. The Lord his God was with him - "The Word of the Lord was his support." - Targum. Verse 2 Then Solomon spake - This is supposed to have taken place in the second year of his reign. Verse 4 But the ark - The tabernacle and the brazen altar remained still at Gibeon; but David had brought away the ark out of the tabernacle, and placed it in a tent at Jerusalem; 2Sam 6:2 , 2Sam 6:17 . Verse 5 Sought unto it - Went to seek the Lord there. Verse 7 In that night - The night following the sacrifice. On Solomon's choice, see the notes on 1Kgs 3:5-15 (note). Verse 9 Let thy promise - דברך debarcha, thy word; פתגמך pithgamach, Targum. It is very remarkable that when either God or man is represented as having spoken a word then the noun פתגם pithgam is used by the Targumist; but when word is used personally, then he employs the noun מימרא meymera, which appears to answer to the Λογος of St. John, Joh 1:1 , etc. Verse 14 He had a thousand and four hundred chariots - For these numbers, see the notes on 1Kgs 4:26 . Verse 15 Made silver and gold - See on 1Kgs 10:27 (note), 1Kgs 10:28 (note). Verse 16 Linen yarn - See the note on 1Kgs 10:28 , where this subject is particularly examined. Verse 17 A horse for a hundred and fifty - Suppose we take the shekel at the utmost value at which it has been rated, three shillings; then the price of a horse was about twenty-two pounds ten shillings. On Solomon's multiplying horses, Bishop Warburton has made some judicious remarks: - "Moses had expressly prohibited the multiplying of horses, Deu 17:16 , by which the future king was forbidden to establish a body of cavalry, because this could not be effected without sending into Egypt, with which people God had forbidden any communication, as this would be dangerous to religion. When Solomon had violated this law, and multiplied horses to excess, 1Kgs 4:26 , it was soon attended with those fatal consequences that the law foretold: for this wisest of kings having likewise, in violation of another law, married Pharaoh's daughter, (the early fruits of this commerce), and then, by a repetition of the same crime, but a transgression of another law, having espoused more strange women, 1Kgs 11:1 ; they first, in defiance of a fourth law, persuaded him to build them idol temples for their use, and afterwards, against a fifth law, brought him to erect other temples for his own. Now the original of all this mischief was the forbidden traffic with Egypt for horses; for thither were the agents of Solomon sent to mount his cavalry. Nay, this great king even turned factor for the neighboring monarchs, 2Chr 1:17 , and this opprobrious commerce was kept up by his successors and attended with the same pernicious consequences. Isaiah denounces the mischiefs of this traffic; and foretells that one of the good effects of leaving it would be the forsaking of their idolatries, Isa 31:1 , Isa 31:4 , Isa 31:6 , Isa 31:7 ." - See Divine Legation, vol. iii., p. 289 and Dr. Dodd's Notes.

Second Chronicles This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself— Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have ( ch. i.-ix. ), the blemished reign of Rehoboam ( ch. x.-xii. ), the short but busy reign of Abijah ( ch. xiii. ), the long and happy reign of Asa ( ch. xiv.-xvi. ), the pious and prosperous reign of Jehoshaphat ( ch. xvii.-xx. ), the impious and infamous reigns of Jehoram and Ahaziah ( ch. xxi.-xxii. ), the unsteady reigns of Joash and Amaziah ( ch. xxiv., xxv. ), the long and prosperous reign of Uzziah ( ch. xxvi. ), the regular reign of Jotham ( ch. xxvii. ), the profane and wicked reign of Ahaz ( ch. xxviii. ), the gracious glorious reign of Hezekiah ( ch. xxix.-xxxii. ), the wicked reigns of Manasseh and Amon ( ch. xxxiii. ), the reforming reign of Josiah ( ch. xxxiv., xxxv. ), the ruining reigns of his sons, ch. xxxvi. Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding. In the close of the foregoing book we read how God magnified Solomon and Israel obeyed him; God and Israel concurred to honour him. Now here we have an account, I. How he honoured God by sacrifice ( ver. 1-6 ) and by prayer, ver. 7-12 . II. How he honoured Israel by increasing their strength, wealth, and trade, ver. 13-17 . God's Goodness to Solomon. ( b. c. 1015.) 1 And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly. 2 Then Solomon spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governor in all Israel, the chief of the fathers. 3 So Solomon, and all the congregation with him, went to the high place that was at Gibeon; for there was the tabernacle of the congregation of God, which Moses the servant of the Lord had made in the wilderness. 4 But the ark of God had David brought up from Kirjath-jearim to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem. 5 Moreover the brasen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the Lord : and Solomon and the congregation sought unto it. 6 And Solomon went up thither to the brasen altar before the Lord , which was at the tabernacle of the congregation, and offered a thousand burnt offerings upon it. 7 In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee. 8 And Solomon said unto God, Thou hast shewed great mercy unto David my father, and hast made me to reign in his stead. 9 Now, O Lord God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude. 10 Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great? 11 And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king: 12 Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like. Here is, I. Solomon's great prosperity, v. 1 . Though he had a contested title, yet, God being with him, he was strengthened in his kingdom; his heart and hands were strengthened, and his interest in the people. God's presence will be our strength. II. His great piety and devotion. His father was a prophet, a psalmist, and kept mostly to the ark; but Solomon, having read much in his Bible concerning the tabernacle which Moses built and the altars there, paid more respect to them than, it should seem, David had done. Both did well, and let neither be censured. If the zeal of one be carried out most to one instance of religion, and of another to some other instance, let them not judge nor despise each other. 1. All his great men must thus far be good men that they must join with him in worshipping God. He spoke to the captains and judges, the governors and chief of the fathers, to go with him to Gibeon, v. 2, 3 . Authority and interest are well bestowed on those that will thus use them for the glory of God, and the promoting of religion. It is our duty to engage all with whom we have influence in the solemnities of religion, and it is very desirable to have many join with us in those solemnities—the more the better; it is the more like heaven. Solomon began his reign with this public pious visit to God's altar, and it was a very good omen. Magistrates are then likely to do well for themselves and their people when they thus take God along with them at their setting out. 2. He offered abundance of sacrifices to God there ( v. 6 ): 1000 burnt-offerings, and perhaps a greater number of peace-offerings, on which he and his company feasted before the Lord. Where God sows plentifully he expects to reap accordingly. His father David had left him flocks and herds in abundance ( 1 Chron. xxvii. 29 , 31 ), and thus he gave God his dues out of them. The ark was at Jerusalem ( v. 4 ), but the altar was at Gibeon ( v. 5 ), and thither he brought his sacrifices; for it is the altar that sanctifieth every gift. 3. He prayed a good prayer to God: this, with the answer to it, we had before, 1 Kings iii. 5 , &c. (1.) God bade him ask what he would; not only that he might put him in the right way of obtaining the favours that were intended him ( Ask, and you shall receive, that your joy may be full ), but that he might try him, how he stood affected, and might discover what was in his heart. Men's characters appear in their choices and desires. What wouldst thou have? tries a man as much as, What wouldst thou do? Thus God tried whether Solomon was one of the children of this world, that say, Who will show us any good, or of the children of light, that say, Lord, lift up the light of thy countenance upon us. As we choose we shall have, and that is likely to be our portion to which we give the preference, whether the wealth and pleasure of this world or spiritual riches or delights. (2.) Like a genuine son of David, he chose spiritual blessings rather than temporal. His petition here is, Give me wisdom and knowledge. He owns those to be desirable gifts, and God to be the giver of them, Prov. ii. 6 . God gave the faculty of understanding, and to him we must apply for the furniture of it. Two things are here pleaded which we had not in Kings:—[1.] Thou hast made me reign in my father's stead, v. 8 . "Lord, thou hast put me into this place, and therefore I can in faith ask of thee grace to enable me to do the duty of it." What service we have reason to believe God calls us to we have reason to hope he will qualify us for. But that is not all. "Lord, thou hast put me into this place in the stead of David, the great and good man that filled it up so well; therefore give me wisdom, that Israel may not suffer damage by the change. Must I reign in my father's stead? Lord, give me my father's spirit." Note, The eminency of those that went before us, and the obligation that lies upon us to keep up and carry on the good work they were engaged in, should provoke us to a gracious emulation, and quicken our prayers to God for wisdom and grace, that we may do the work of God in our day as faithfully and well as they did in theirs. [2.] Let thy promise to David my father be established, v. 9 . He means the promise of concerning his successor. "In performance of that promise, Lord, give me wisdom. " We do not find that wisdom was any of the things promised, but it was necessary in order to the accomplishment of what was promised, 2 Sam. vii. 13-15 . The promise was, He shall build a house for my name, I will establish his throne, he shall be my son, and my mercy shall not depart from him. "Now, Lord, unless thou give me wisdom, thy house will not be built, nor my throne established; I shall behave in a manner unbecoming my relation to thee as a Father, shall forfeit thy mercy, and fool it away; therefore, Lord, give me wisdom. " Note, First, God's promises are our best pleas in prayer. Remember thy word unto thy servant. Secondly, Children may take the comfort of the promises of that covenant which their parents, in their baptism, laid claim to, and took hold of, for them. Thirdly, The best way to obtain the benefit of the promises and privileges of the covenant is to be earnest in prayer with God for wisdom and grace to do the duties of it. 4. He received a gracious answer to this prayer, v. 11, 12 . (1.) God gave him the wisdom that he asked for because he asked for it. Wisdom is a gift that God gives as freely and liberally as any gift to those that value it, and wrestle for it; and will resolve to make use of it; and he upbraids not the poor petitioners with their folly, James i. 5 . God's grace shall never be wanting to those who sincerely desire to know and do their duty. (2.) God gave him the wealth and honour which he did not ask for because he asked not for them. Those that pursue present things most earnestly are most likely to miss of them; while those that refer themselves to the providence of God, if they have not the most of those things, have the most comfort in them. Those that make this world their end come short of the other and are disappointed in this too; but those that make the other world their end shall not only obtain that, and full satisfaction in it, but shall enjoy as much as is convenient of this world in their way.