And Solomon the son of David was strengthened in his kingdom. 2 Chronicles 1:1-12 The splendid beginning James Wolfendale. I. SOLOMON'S SUCCESSION TO THE THRONE WAS PROVIDENTIALLY SECURED: "The Lord his God was with him." II. SOLOMON'S CLAIMS TO THE THRONE WERE SANCTIONED BY A REPRESENTATIVE ASSEMBLY. III. SOLOMON'S ACCESSION TO THE THRONE WAS SIGNALISD BY SOLEMN ACTS OF WORSHIP. 1. In obedience to Divine law. 2. In appropriate magnificence. IV. SOLOMON'S 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. V. SOLOMON'S ACCESSION TO THE THRONE WAS UNEQUALLED IN SPLENDOUR (ver. 12). 1. Outward splendour: "Riches and wealth and honour." 2. Moral splendour: "Wisdom and knowledge." ( James Wolfendale. ) In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee. 2 Chronicles 1:7, 12 Solomon's choice E. Payson, D.D. I. THE ADDRESS WHICH GOD MADE TO SOLOMON, "Ask," etc ., He does in effect make to each of us, especially the young. II. THOUGH WE NEED NOT THE QUALIFICATION WHICH SOLOMON REQUIRED FOR KINGLY OFFICE, YET WE ALL NEED SPIRITUAL WISDOM AND UNDERSTANDING, AND MAY THEREFORE IMITATE HIS EXAMPLE. III. GOD IS PLEASED WITH THOSE WHO MAKE THE CHOICE AND OFFER UP THE PRAYER OF SOLOMON. Because — 1. It is the effect of His grace. 2. It indicates feelings and opinions similar to His own. 3. It indicates humility. 4. It shows a benevolent concern for His glory and for the happiness of their fellow-creatures. 5. It actually tends to promote His glory. IV. ALL WHO MAKE THIS CHOICE AND ADOPT THIS PRAYER SHALL CERTAINLY BE FAVOURED WITH A WISE AND UNDERSTANDING HEART. ( E. Payson, D.D. ) How to get the best blessing R. A. Griffin. For the acquiring the highest wealth, "asking" — 1. Is the simplest method. 2. The Divinely appointed method ( Matthew 7:7 ; Mark 14:38 ). 3. The only method. Purchase is impossible. 4. The certain method. 5. The abundantly enforced method. Enforced by the whole Bible. 6. Has ever been the abundantly successful method. ( R. A. Griffin. ) Solomon's opportunity J. Parker, D.D. We speak chidingly and upbraidingly of men who have had what we call their chance and have not availed themselves of it. Should a man come to poverty, we review his life and say, "He had no opportunity of doing better; he has made the best of his circumstances, he deserves sympathy; let us extend our help to him." Or we say, "He has had his chance; he might have been as high as most of us; we remember the time when his life was crowned with a gracious opportunity; he was slothful, incapable; he was busy here and there, and the king passed by; and now we do not feel any kindling of real regard and interest in relation to hun. God gives every man his opportunity. ( J. Parker, D.D. ) The prayer for wisdom J. Van Oosterzee, D.D. The pious prayer of the youthful Solomon at the beginning of his kingly life! There is in this narrative a blending of the natural and supernatural which surpasses all power of fabrication; in itself the high degree of fitness which marks the Divine manifestation here recorded, combined with its striking simplicity, reveals to us the personal intervention of Him "who dwelleth on high, who humbleth Himself to behold the things that are in heaven and in the earth." That the highly-lauded wisdom of Solomon had not originally the religious character which is ascribed to it in the text is indeed easily asserted, but is far from proved, and is moreover at variance with a multitude of facts. It may even with reason be doubted whether a wisdom and knowledge such as this King of Israel must have possessed in his day can be explained upon purely natural grounds; assuredly it is somewhat simpler to find, with the sacred writer, in Solomon's own experience the ground of his utterance, "The Lord giveth wisdom, out of His mouth cometh knowledge and understanding." I. "Come and see" A YOUTH WHO AT A CRITICAL MOMENT IS FOUND IN PRAYER. It is true every moment of this fleeting life has its own significance; but yet there are single hours which more than other cast a heavy weight into the trembling scale. What a difference between that which Solomon has hitherto been and that which he is henceforth to be; and how much depends, even for himself, upon the spirit in which the first step on the new path is taken! Until now child, boy, youth; nursed indeed in the bosom of luxury, but with a David as father, a Nathan as guide; beloved and happy among his brethren, but yet to a great extent on an equality with them. Now suddenly king, and — free; free from every bond. In a simple trait a whole difference of character and principle is sometimes made manifest. Thus it is in the conduct of Solomon at this hour, as compared with that of his brother, Adonijah but a few short months ago. While the latter, even during David's lifetime, grasps at the throne, he prepares only a banquet: as though he would at once be able as from the table to ascend the princely throne. When Solomon, on the other hand, after David's death assumes the reins, there is prepared almost as the first act a religious festival of homage and coronation. With what hallowed emotion this day fills his heart will be felt by every one who perceives yet in his prayer by night the after-vibrating of the finest chords of his heart which had .been touched by day! Not so attractive for him is the cedar palace in Jerusalem as this simple hill without, where the name of the God of his father is called upon. It is too little for him that his exaltation bears the stamp of human approval; he must consult the Lord in the palace of His holiness, and place himself with all his future under me gracious hand of the Holy One of Israel. Heart-gladdening sight — a king who feels himself God's subject; a youth who feels that his path cannot be pure unless he directs it according to Jehovah's Word! Is it not the ease that sincere piety, however often derided and disowned, is yet something glorious and fair; the ornament of every condition, and most of all of the highest; but especially amiable and august in the young man who with whole and joyful heart has chosen the service of God? It is true, when an aged sinner bows his head in penitence before God, Satan loses his prey; but when in a youthful heart a voice is awakened which cries for the living God, then angels give thanks to God around the throne for their new-born brother on earth, Oh, they know not what they say who assert that early piety has about it something unnatural and narrow-minded. How many a youth is at this hour brought to the decisive turning-point in his life, but who begins his course altogether differently, and who therefore very soon makes a progress entirely unlike that of Solomon! How many a bark, lightly laden and fairly equipped, leaves the secure haven and dances over the rippling waves, and seems for awhile to distance others, but anon with the turn of fortune falls quickly behind, and entirely loses her course, until, become a plaything of the storm, she is dashed on yonder rocks and disappears in the gloomy abyss! What wonder, the inexperienced steersman had thought of everything except the indispensable compass; had taken counsel with every one except that One who says, "Mine is the counsel and their strength"; had counted beforehand on the haven, but not upon the storm and Him who alone can quell the storm. There is now a fable going its round in the world: unbelief has invented it, and scepticism now whispers it from the mouth of one schoolboy into the ears of others. It is this — that for the whole doctrine of childlike prayer there is no longer any place within the compass of the modern view of the world. Thus sounds the gospel of despair, hailed by many a child of this age as the highest wisdom — a gospel before which the angel of prayer within flees from the unhallowed sanctuary; while in his place the genius of passive subjection, with rigid gaze, takes his seat by the grave of departed hope. Poor man, poor youth especially, who have all that is needful for outward life, but have lost prayer! "In all, thy ways acknowledge Him". II. Come and see, in the second piece, A KING'S SON WHO PRAYS EXCLUSIVELY FOR WISDOM. Assuredly, before the presence of the Infinite One the prince is no more than the begger; but is not the former exposed to far greater temptations? "Ask what I shall give thee." What a word, and how great the concession contained in that word! All the treasure-chambers of God's infinite favour opened up before the grasp of a single hand! "Ask of Me," says the Possessor of all things, "and choose thyself the blessing which thou desirest above all others. Shall the cedars of Lebanon fall that in thy capital there may arise an edifice of unrivalled splendour? Shall the laurel adorn thy brow, intertwined with the roses of love? Shall thy name be borne upon a thousand tongues, even to the Tigris and Euphrates? and a patriarchal age crown all these blessings?" Who does not involuntarily tremble at the sight of the hand in which such a decision is placed? "Give Thy servant an understanding heart" ( 1 Kings 3:9 ); and the meaning of his prayer may be easily conjectured, especially when we remember the sense in which Solomon in the Book of Proverbs constantly makes mention of wisdom. He means by it no mere learning, which may be attained to in another way; and just as little that acuteness, versatility, polish, which frequently is almost entirely disconnected with the first principles of moral life. He desires on the other hand, that practical wisdom which qualifies in every case for the recognising, choosing, and accomplishing of the right, the true, and the good. If he has only wisdom, what does he need besides? Happy Solomon, who hast understood thy deepest need; but who at the same time knowest where satisfaction for this need is to be sought. III. Come and see here A HUMBLE ONE, WHO PRAYS NOT IN VAIN. A humble one: upon that word I lay stress, because it is the key to the whole. How strikingly this humility expresses itself, especially in the words of the prayer as preserved in another place. First, thanksgiving for what is already bestowed or promised; and then, further, "And now, O Lord, my God" — the "my" of a humble faith — "Thou hast made Thy servant king instead of David my father; and I am but a little child, I know not how to go out or come in," as my position requires. Solomon, at least, has certainly experienced the truth of his own words, "With the lowly is wisdom," but also at the same time learnt that God will give grace to the humble. Immediately he receives the answer, "Because this was in thine heart . . . the wisdom and the knowledge is granted unto thee. "If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraids him not; and it shall be given him. But — the condition is equally simple as it is reasonable — "let him ask in faith, nothing doubting." How prayer is heard no one may be able fully to explain; but that it is heard is for the thoughtful faith raised above all doubt. "I will instruct thee and teach thee in the way which thou shalt go; I will guide thee with Mine eye." Not that you are to look for inner light apart from God's written Word, and still less that this heavenly instruction is to release from the necessity for your own labour and exertion. In the realm of true wisdom no one is crowned who has not in childlike spirit bowed before God. IV. Come and see here A FAVOURED ONE, WHO RECEIVES MUCH MORE THAN HE ASKS FOR. We have as yet listened to only half of the heavenly response: thus it continues, "Therefore will I give thee riches, and wealth, and honour," etc . No, He who gives that which is of the first necessity also refuses not that which is less so. Solomon had not even thought of temporal gifts; but his God forgets nothing of all that which may augment the lustre of His throne. "And Solomon awoke, and behold it was a dream." But what a dream; and what an awakening! The morning hour of a new life has dawned upon him, and while this master-dreamer descends at once from Gibson's crest, it is only very soon to rise to a more glorious height before the eye of his own and neighbouring nations. That which the king has received redounds, spiritually and materially, to the good of the nation, which shares in the benefit. God in answer to prayer usually gives the indispensable first; but straightway also adds thereto the useful, the agreeable, the comparatively superfluous. The Lord gives grace, and in that one thing all things lie hid; yet He adds to grace also honour, and withholds no good thing from them that walk in uprightness. "Happy is the man that findeth wisdom, and the man that getteth understanding... She is a tree of life to them that lay hold upon her, and happy is every one that holdeth her fast." V. AN UNHAPPY ONE WHO BY HIS OWN FAULT HAS FORFEITED THIS BLESSING OF HIS PRAYER. ( J. Van Oosterzee, D.D. ) What shall I ask? Dean Vaughan. It is an excellent discipline for such as would pray aright to begin by hearing God say to them, "Ask now what I should give you." Think with yourself before you kneel down to pray, "What shall I ask; what wish is upon my heart; is there anything distressing, vexing, paining me at this moment which I can ask God to alleviate or to remove; is there anything which I very much desire, anything which I think it would make me happy to have, anything which to be denied would embitter or desolate my life?" "Ask what I shall give thee," God says, and let Him not find silence, or find a double tongue in him to whom He says it. All this points to what Scripture calls "the preparation of the heart" for prayer. How different would be the very step of the worshippers as they left their homes, how different would be the very look of the countenances aa they came within these doors and took up their places, if each one felt that God was here, and that He was saying to each one, "What shall I give thee?" There is a moment in most lives when the question of the destination of the life is put to them, and must be answered. Even the destination of this life is very important. Often it has the destination of the other life in it. To s young man, the question takes the form of "What shall be your profession?" In proportion as the field of choice is wider and broader will be, of course, the difficulty and the gravity of the question, "What shall I make my life for the service of God and of my generation?" This is the most direct example to be found in our day, perhaps, of the young king in one of my texts. And what shall be the answer? Shall it be,"Give me wealth"? shall it be, "Give me honour"? shall it be, "Give me a front place in the ranks of fame, or of such repute and respectability as takes the place of fame among the lowly; give me success, give me applause, give me rapid progress towards a satisfactory position; or, give me a portion among them that know, that amass information, that write or make books, that are called men of literature, men of science, men of culture, men of education"? or, shall it be, "Lord, make me useful in my generation; let it not concern me whether I am great or small, may I but help a few others to know Thy comfort, may I but bring peace into a few unhappy souls or guide a few stray lives into the way of holiness"? If there were such a heart in us, how rich would be the reward! "The speech pleased the Lord that Solomon had asked this thing." There are times when the question, "What shall I do, Lord?" comes very prominently into view. It is so with the young Churchman at the season of confirmation; it is so at the first and at each successive communion; it is so when the hand of God is laid heavily upon the life in sorrow; it is so when sickness comes, not unto death; it is so when the formation of new ties, or providential disruption of old ones, compels a man to stand still and settle with himself — what shall the tenor of my life be, what the course, and what the goal? Happy if he can cast himself believingly on Him who is "a very present help," and say, "Give me understanding, give me grace, give me a useful course and a blessed end." ( Dean Vaughan. ) Solomon's choice N. Wiseman. Nowadays it is impossible to say that God never does speak to men in dreams, but it is not often that He does so. For one good reason — the Bible is now complete, and there His will may be learned, and there it is made known. Yet there are some dreams that certainly are remarkable!" I. First let us talk s little about THE PERMISSION: "Ask what I shall give thee! Suppose I were to put this question to each one here present, what a lot of singular requests would be heard. One old woman was once heard praying thus: "O Lord, give me plenty to eat and plenty to drink, and that's all I want." God wished Solomon to ask himself, "What do I really need most of all?" Of old the shopkeepers used to cry aloud, "What — do ye lack?" This is a good rule in prayer, to say, What do I actually want at this very moment? If you find out in what you are most deficient, you will learn your true character. Look around, and say now, "What do I really need? What ought a boy or girl just beginning life to possess? What — do I lack?" Perhaps you do not know how much you need some things, nor will you without inquiring. Tradesmen fill their shop-windows with toys, pictures, books, and dresses, so that people may feel inclined to want them, and come in and purchase. The Bible is full of descriptions of things that every one should require. Look at what it says, and you will find out what you want most, and first of all II. God asked this question of Solomon for another reason; He desired to show us the TRUE WAY TO OBTAIN WHAT WE REQUIRE; THAT IS, BY PRAYER OR ASKING. Solomon had received great gifts from his father David without asking for them. God, too, had given him many most valuable blessings, many of them without asking. "Now," says God, "ask and you shall have." You cannot purchase some things with money; no rich man has sufficient wealth to buy health or happiness. And you cannot buy the blessings of the gospel; you must receive them as a gift from the Lord Jesus. ( N. Wiseman. ) The prayer of King Solomon for wisdom to govern his peopl E. I. Hamilton, D.D. e : — Whatever in later life may have been Solomon's deviations from duty and from the fear of the Lord, the early years of his reign evidence a mind keenly alive to all the necessities and responsibilities of his station, and a heart sincere in love and loyalty towards God. This prayer of Solomon displays the spirit proper for every young man especially for every Christian young man — in entering upon the responsibilities of life. There are three prominent characteristics of the temper of his mind that are pre-eminently worthy of regard. I. HIS PREFERMENT OF THE WELFARE OF THE PEOPLE OVER WHOM HE RULED ABOVE ANY GRATIFICATION OR INTEREST OF HIS OWN. From the manner in which the Lord offered the king any gift that his heart might desire, it is evident that Solomon was at perfect liberty, if such had been his choice, to request the fulfilment of some purely personal or private end. If such an offer had been made to any of the mighty kings whose names are blazoned in history, what would his choice have been? What prayer would have expressed the heart's desire of Alexander, of Hannibal, of Caesar, or of Napoleon? Alexander would have asked for another world to conquer; Hannibal would have sought satiety of vengeance in the extermination of the Italian foes; Caesar would have demanded admittance among the gods and the perpetual worship of the citizens of Rome; Napoleon that his family should ever rule the destinies of France, and that France of all nations should ever be foremost and supreme. But the spirit of which the Lord approved in Solomon was free from all taint of ambitious or selfish or merciless desire. Would that all to whom the interests of others are committed were ever animated by the spirit of Solomon. II. THE HEARTY CONFORMITY TO THE DIVINE WILL OF HIS WISHES IN REGARD TO HIS POSITION. When God promised any of the kings of Israel or of Judah the establishment of his throne and aid against his enemies, it was always provided that that king should diligently observe the statutes and commandments and ordinances of the Lord. When He rejected Saul from being king over His people, it was not because he had proved himself unfaithful to the nation's welfare, but because he had rejected the word of the Lord, and had not kept the commandment which the Lord had commanded him. And when David was raised to the throne of Israel, it was because of this testimony, given him of God: "I have found David, the son of Jesse, a man after Mine own heart, which shall fulfil all My will." Hence in the lips of Solomon this prayer for wisdom had a most peculiar and comprehensive significance. Its spirit was not ambition to be the wisest monarch of his day, nor servile anxiety to secure the favour of a powerful friend; it was the desire to do the will of his gracious Father in heaven. This same spirit of loving and hearty conformity to the Divine will has controlled the prayers and the lives of God's true people in all generations — Abram; Moses; Joseph; Paul; the Redeemer Himself. Oh, what comfort in affliction, what support in trial, what delight in duty, spring from the thought, "It is the will of God"! III. HIS RECOGNITION OF HIMSELF AS WEAK AND LIABLE TO ERR, AND OF GOD AS THE GREAT SOURCE OF WISDOM AND STRENGTH FOR THE DISCHARGE OF DUTY. In the humility and diffidence of Solomon, we have an example of what seems to be commonly the case, that men of worth and of ability are the most deeply conscious of their deficiencies and faults. Utterly different from such a spirit was Rehoboam, the son and successor of Solomon on assuming the sceptre. Solomon evidenced his sense of weakness — not by shrinking from his duties, but by seeking God's help for the performance of them. Elisha, trembling to think how soon he should be called upon to wear the mantle of the greatest of the prophets, besought a double portion of his master's spirit. In a similar frame did Solomon pray for an understanding heart to judge the .people of the Lord. ( E. I. Hamilton, D.D. ) Wisdom Wisdom consists chiefly in three things. 1. Knowledge to discern. 2. Skill to judge. 3. Activity to prosecute. ( T. Watson . ) Solomon's wisdom Dean Stanley. He showed his wisdom by asking for.wisdom. ( Dean Stanley. ) Divine wisdom needed J. Parker, D.D. Every man needs Divine wisdom m order that he may do well his earthly work. You would light a lamp better if you first asked God to show you how to light it. ( J. Parker, D.D. ) The responsibility of a sovereign " Now you are Queen of the mightiest land in Europe, in your hand lies the happiness of millions," said young Prince Albert to Victoria in his letter of congratulation. He was going to Italy, in the freedom of a life less burdened, less full of splendid care than hers, yet not without a thought that his very wanderings were some time to be of service to her. "May Heaven assist you," he adds, "and strengthen with its strength in that high and difficult task." ' Solomon's desire for wisdom and the use he made of it A. K. Cherrill, M.A. 1. The practical wisdom by which we conduct the affairs of every-day life comes from God. Let us seek it, then, from its true source. If we seek to be wise without God, even our worldly wisdom will turn to folly. 2. We make a grand mistake in separating religious and every-day affairs. I do not mean merely to press the somewhat trite lesson that the morality which religion teaches must be practised in daily life. There are many who act up to this, yet still do not bring their religion enough into their daily work. Their trade or their business occupies them during me week. It is put away at stated intervals, to make room for higher thoughts; and these higher thoughts again are laid aside when they return to business. They cannot understand doing all things to the glory of God. The effect of this is twofold. First, it makes religion very weak and puny; instead of doing all things to the glory of God, we do a few things only to His glory. Secondly, it will mar our work; for nothing is really well done unless it is done in a religious spirit. But if Solomon exercised hie God-given wisdom on such matters as bringing up linen yarn from Egypt, why cannot we, too, understand that in our commerce, and other ordinary business, we are using God's gifts, and doing work which may and should be so done as to be to His glory? ( A. K. Cherrill, M.A. ) The best motives to action unselfish Great Thoughts. In private life, and in all life, the best motives to action are those which lie outside of salt and its supposed interests. To build the ship staunch and safe and the house firm and healthful for the sake of human lives that will be entrusted to them, to administer justice because of its equity, to heal disease and teach sanitary laws for the sake of suffering humanity, to cherish in every employment some glimpse of, and interest in, the good that it is to produce in the world, introduces a finer element into the labour and actually brings forth a better quality of work than can be educed by the mere hope of personal benefit to the worker. ( Great Thoughts. ) The folly of relying on our own wisdom in the conduct of Experience. life : — A few years ago a most painful sensation was created in the public mind by the intelligence of a distressing and fatal accident which had happened to a distinguished Archdeacon of the Established Church. This gentleman, eminent alike for his character and his writings, was spending a short time on the continent, and, having with some friends ascended a mountain, expressed a strong wish to return alone by a new route. His companions remonstrated, pointed out the danger of attempting to follow an unknown path, and urged that at least their friend would accept the services of a guide. Unhappily he would not be persuaded, and presently commenced his perilous descent. The rest of the party reluctantly pursued their course, and waited his arrival at the inn. As time passed on, and the Archdeacon did not appear, their fears were re-awakened, and search was ordered to be made. Soon they were horrified, yet not surprised, to hear that the lifeless body of their friend had been found beneath a precipice over which he had fallen in his attempt to reach the inn. How striking an illustration does this sad incident afford of the fatal obstinacy of those who persist in relying on their own wisdom and strength of purpose in the journey of life! What can await them but destruction if they refuse to accept guidance? Yet a guide is not enough at all times. Only recently a party of travellers on Mont Blanc, accompanied by skilful guides, were overtaken by an avalanche; and not only two of their number but one of the guides also perished in a moment. We need an unerring guide; and where shall it be found but in Him who is infinite Wisdom as well as infinite Love? ( Experience. ) The fruits of prayer J. Nicoll. "Do you really think that God will hear your prayers?" said a sceptic to a poor Christian woman. "Yes," she replied, "you might as well tell me that that ship, just arrived from a foreign port, was never there at all because I was not there to see. You believe it was there because of the things it has brought, and so I do not think God hears my prayers, I know He both hears and answers them, for I have fruits of them in my possession." ( J. Nicoll. ) Importance of knowledge The following words are from a letter written by Miss. Willard's mother to her children when they were quite small: "The dearest wish of my heart, except that my children shall be Christians, is that they shall be well-educated. A good education will open the world to you as a knife opens an oyster. Riches will not do this, because riches have no power to brighten the intellect. An ox and a philosopher look out on the same world, and perhaps the ox has the stronger and handsomer eyes of the two, but the difference between the brains behind the eyes makes a difference between the two beings that is wider than all the seas. I want my children's brains to be full of the best thoughts that great minds have had in all centuries; I want stored away in your little heads the story of what the world was doing before you came — who were its poets, its painters and philosophers, its inventors and law-givers. I want you to know what is in its noblest books, and what its men of science say about their study of the earth, the ocean, and the stars. I want you taught to be careful, and exact by your knowledge of figures; and, most of all, I want you to learn how to speak and write your own noble English tongue, for without the power of expression you are like an aeolian harp when there is no breeze." God's overflowing gift Sunday Companion. When the ice breaks up in Russia, the Czar goes in state to drink of the river Neva, and having drunk, it was long the custom for the Czar to return the cup to his attendants full of gold; but year by year it became so much larger that at length a stipulated sum was paid instead of the old penalty. But, however large the vessel we bring to God, and however much it increases in capacity with the discipline of years, God will make it to overflow with that peace and faith and love and joy which is better than much fine gold. ( Sunday Companion. ) And Solomon gathered chariots. 2 Chronicles 1:13, 14 Solomon's wealth J. Wolfendale. I. WEALTH DERIVED FROM TRADING SPECULATIONS. II. WEALTH ACQUIRED IN OPPOSITION TO GOD'S COMMANDS ( Deuteronomy 17:16, 17 ). He must trust in the Lord God, not in chariots and horses ( Psalm 20:7 ). III. WEALTH THEREFORE RISKY IN ITS POSSESION. Prosperity of Solomon his great misfortune. The smallest departure from rectitude may lead to grievous errors and fearful miseries. ( J. Wolfendale. ) The King's merchants received the linen yarn at a price. 2 Chronicles 1:16 The king's merchants J. Wolfendale. I. THE ADVANTAGES OF COMMERCE. In softening manners and breaking down prejudices, in helping industry, promoting peace, and stimulating into Nature's resources. II. THE BLESSINGS OF THE NATION WHOSE SOVEREIGN TAKES AN INTEREST IN COMMERCE ( J. Wolfendale. ).

Benson Commentary 2 Chronicles 1:1 And Solomon the son of David was strengthened in his kingdom, and the LORD his God was with him, and magnified him exceedingly. 2 Chronicles 1:1-2 . Solomon was strengthened in his kingdom — 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. Solomon spake unto all Israel — Namely, concerning his intention of going to Gibeon, and that they should attend him thither, as the next verse shows. Authority and interest are well bestowed on those that will thus use them for the glory of God, and the promotion of religion. But it is the duty of all men to engage all they have any influence upon in the solemnities of religion, and very desirable to have many to join with them therein: the more the better: it makes these solemnities the more like heaven. 2 Chronicles 1:2 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. 2 Chronicles 1:3 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. 2 Chronicles 1:3-4 . Solomon, &c., went to the high place at Gibeon — Upon which the tabernacle was placed; whence it is called the great high place, 1 Kings 3:4 . But the ark, &c. — David had separated the ark from the tabernacle, and brought it to Jerusalem, because there he intended to build a far more noble and lasting habitation for it. 2 Chronicles 1:4 But the ark of God had David brought up from Kirjathjearim to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem. 2 Chronicles 1:5 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. 2 Chronicles 1:5 . The brazen altar he put before the tabernacle, &c. — He continued it there, and did not remove it, as he did the ark, from the tabernacle. Solomon and the congregation sought unto it — Sought the Lord and his favour by hearty prayers and sacrifices in the place which God had appointed for that work, Leviticus 17:3-4 . 2 Chronicles 1:6 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. 2 Chronicles 1:6 . To the brazen altar before the Lord — It is said to be before the Lord, though the ark was not there, because God was pleased graciously to accept the sacrifices offered before the place, though wanting the token of his glorious presence. And offered a thousand burnt-offerings upon it — Namely, by the ministry of the priests, He probably offered as many peace- offerings, on which he and his company feasted before the Lord; unless, as Pellicanus thinks, burnt-offerings here signify peace-offerings, the general name being put for the special. 2 Chronicles 1:7 In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee. 2 Chronicles 1:7 . In that night — After those sacrifices were offered; did God appear to Solomon in a dream — Of which see the notes on 1 Kings 3:5 . And said, Ask what I shall give thee — God bid him ask what he would; not only that he might put him in the right way to obtain the favours which were intended him, Ask, and ye shall receive; but that he might try him how he stood affected, and give him an opportunity of knowing and manifesting what was in his heart. For men’s characters appear in their desires and choices. What wouldst thou have? tries a man as much as, What wouldst thou do? 2 Chronicles 1:8 And Solomon said unto God, Thou hast shewed great mercy unto David my father, and hast made me to reign in his stead. 2 Chronicles 1:8 . And hast made me to reign — Give me the spirit of my father David, that Israel may not suffer by the change. The eminence of those that went before us, and the obligation that lies upon us to keep and carry on the good work they were engaged in, should quicken our prayers for wisdom and grace, that we may do the work of God in our day as faithfully as they did in theirs. 2 Chronicles 1:9 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. 2 Chronicles 1:10 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? 2 Chronicles 1:10 . Give me now wisdom and knowledge — Like a genuine son of David and Abraham, he chose spiritual blessings rather than temporal. That I may go out and come in before this people — This is a proverbial speech for governing the people both at home and abroad, in peace and war. See Numbers 27:17 ; Deuteronomy 31:2 . For who can judge this thy people, that is so great? — Among such a numerous people he knew there would be so many, and so various, and, many times, difficult cases brought before him, that it would be impossible for him to hear them and judge aright, without wisdom more than human. See note on 1 Kings 3:9 . 2 Chronicles 1:11 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: 2 Chronicles 1:12 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. 2 Chronicles 1:12 . And I will give thee riches and wealth, &c. — Those that make this world their end, come short of the other, and frequently of this too. But those who make the other world their end shall not only obtain that, but shall have as much as is convenient of this world in their way. 2 Chronicles 1:13 Then Solomon came from his journey to the high place that was at Gibeon to Jerusalem, from before the tabernacle of the congregation, and reigned over Israel. 2 Chronicles 1:14 And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot cities, and with the king at Jerusalem. 2 Chronicles 1:14 . And Solomon gathered chariots and horsemen, which he placed in the chariot-cities, and with the king at Jerusalem — Of this and the three following verses, see the notes on 1 Kings 10:26 , &c. 2 Chronicles 1:15 And the king made silver and gold at Jerusalem as plenteous as stones, and cedar trees made he as the sycomore trees that are in the vale for abundance. 2 Chronicles 1:16 And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price. 2 Chronicles 1:17 And they fetched up, and brought forth out of Egypt a chariot for six hundred shekels of silver, and an horse for an hundred and fifty: and so brought they out horses for all the kings of the Hittites, and for the kings of Syria, by their means. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 2 Chronicles 1:1 And Solomon the son of David was strengthened in his kingdom, and the LORD his God was with him, and magnified him exceedingly. SOLOMON THE chronicler’s history of Solomon is constructed on the same principles as that of David, and for similar reasons. The builder of the first Temple commanded the grateful reverence of a community whose national and religious life centered in the second Temple. While the Davidic king became the symbol of the hope of Israel, the Jews could not forget that this symbol derived much of its significance from the widespread dominion and royal magnificence of Solomon. The chronicler, indeed, attributes great splendor to the court of David, and ascribes to him a lion’s share in the Temple itself. He provided his successor with treasure and materials and even the complete plans, so that on the principle, " Qui facit per alium, facit per se ," David might have been credited with the actual building. Solomon was almost in the position of a modern engineer who puts together a steamer that has been built in sections. But, with all these limitations, the clear and obvious fact remained that Solomon actually built and dedicated the Temple. Moreover, the memory of his wealth and grandeur kept a firm hold on the popular imagination; and these conspicuous blessings were received as certain tokens of the favor of Jehovah. Solomon’s fame, however, was threefold: he was not only the Divinely appointed builder of the Temple and, by the same Divine grace, the richest and most powerful king of Israel: he had also received from Jehovah the gift of "wisdom and knowledge." In his royal splendor and his sacred buildings he only differed in degree from other kings; but in his wisdom he stood alone, not only without equal, but almost without competitor. Herein he was under no obligation to his father, and the glory of Solomon could not be diminished by representing that he bad been anticipated by David. Hence the name of Solomon came to symbolize Hebrew learning and philosophy. In religious significance, however, Solomon cannot rank with David. The dynasty of Judah could have only one representative, and the founder and eponym of the royal house was the most important figure for the subsequent theology. The interest that later generations felt in Solomon lay apart from the main line of Jewish orthodoxy, and he is never mentioned by the prophets. Moreover, the darker aspects of Solomon’s reign made more impression upon succeeding generations than even David’s sins and misfortunes. Occasional lapses into vices and cruelty might be forgiven or even forgotten; but the systematic oppression of Solomon rankled for long generations in the hearts of the people, and the prophets always remembered his wanton idolatry. His memory was further discredited by the disasters which marked the close of his own reign and the beginning of Rehoboam’s. Centuries later these feelings still prevailed. The prophets who adopted the Mosaic law for the closing period of the monarchy exhort the king to take warning by Solomon, and to multiply neither horses, nor wives, nor gold and silver. { Deuteronomy 17:16-17 ; Cf. 2 Chronicles 1:14-17 and 1 Kings 11:3-8 } But as time went on Judah fell into growing poverty and distress, which came to a head in the Captivity and were renewed with the Restoration. The Jews were willing to forget Solomon’s faults in order that they might indulge in fond recollections of the material prosperity of his reign. Their experience of the culture of Babylon led them to feel greater interest and pride in his wisdom, and the figure of Solomon began to assume a mysterious grandeur, which has since become the nucleus for Jewish and Mohammedan legends. The chief monument of his fame in Jewish literature is the book of Proverbs, but his growing reputation is shown by the numerous Biblical and apocryphal works ascribed to him. His name was no doubt attached to Canticles because of a feature in his character which the chronicler ignores. His supposed authorship of Ecclesiastes and of the Wisdom of Solomon testifies to the fame of his wisdom, while the titles of the "Psalms of’ Solomon" and even of some canonical psalms credit him with spiritual feeling and poetic power. When the Wisdom of Jesus the Son of Sirach proposes to "praise famous men," it dwells upon Solomon’s temple and his wealth, and especially upon his wisdom; but it does not forget his failings. { Sir 47:12-21 } Josephus celebrates his glory at great length. The New Testament has comparatively few notices of Solomon; but these include references to his wisdom, { Matthew 12:42 } his splendor, { Matthew 6:29 } and his temple. { Acts 7:47 } The Koran, however, far surpasses the New Testament in its interest in Solomon; and his name and his seal play a leading part in Jewish and Arabian magic. The bulk of this literature is later than the chronicler, but the renewed interest in the glory of Solomon must have begun before his time. Perhaps, by connecting the building of the Temple as far as possible with David, the chronicler marks his sense of Solomon’s unworthiness. On the other hand, there were many reasons why he should welcome the aid of popular sentiment to enable him to include Solomon among the ideal Hebrew kings. After all, Solomon had built and dedicated the Temple; he was the "pious founder," and the beneficiaries of the foundation would wish to make the most of his piety. "Jehovah" had "magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel." { 1 Chronicles 29:25 } "King Solomon exceeded all the kings of the earth in riches and wisdom; and all the kings of the earth sought the presence of Solomon, to hear his wisdom, which God had put in his heart." { 2 Chronicles 9:22-23 } The chronicler would naturally wish to set forth the better side of Solomon’s character as an ideal of royal wisdom and splendor, devoted to the service of the sanctuary. Let us briefly compare Chronicles and Kings to see how he accomplished his purpose. The structure of the narrative in Kings rendered the task comparatively easy: it could be accomplished by removing the opening and closing sections and making a few minor changes in the intermediate portion. The opening section is the sequel to the conclusion of David’s reign; the chronicler omitted this conclusion, and therefore also its sequel. But the contents of this section were objectionable in themselves. Solomon’s admirers willingly forgot that his reign was inaugurated by the execution of Shimei, of his brother Adonijah, and of his father’s faithful minister Joab, and by the deposition of the high-priest Abiathar. The chronicler narrates with evident approval the strong measures of Ezra and Nehemiah against foreign marriages, and he is therefore not anxious to remind his readers that Solomon married Pharaoh’s daughter. He does not, however, carry out his plan consistently. Elsewhere he wishes to emphasize the sanctity of the Ark and tells us that "Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her, for he said, My wife shall not dwell in the house of David, king of Israel, because the places are holy whereunto the ark of the Lord hath come." { 2 Chronicles 8:11 } In Kings the history of Solomon closes with a long account of his numerous wives and concubines, his idolatry and consequent misfortunes. All this is omitted by the chronicler; but later on, with his usual inconsistency, he allows Nehemiah to point the moral of a tale he has left untold: "Did not Solomon, king of Israel, sin by these things? Even him did strange women cause to sin." { Nehemiah 13:26 } In the intervening section he omits the famous judgment of Solomon, probably on account of the character of the women concerned, he introduces sundry changes which naturally follow from his belief that the Levitical law was then in force. His feeling for the dignity of the chosen people and their king comes out rather curiously in two minor alterations. Both authorities agree in telling us that Solomon had recourse to forced labor for his building operations; in fact, after the usual Eastern fashion from the Pyramids down to the Suez Canal, Solomon’s temple and palaces were built by the corvee. According to the oldest narrative, he "raised a levy out of all Israel." This suggests that forced labor was exacted from the Israelites themselves, and it would help to account for Jeroboam’s successful rebellion. The chronicler omits this statement as open to an interpretation derogatory to the dignity of the chosen people, and not only inserts a later explanation which he found in the book of Kings, but also another express statement that Solomon raised his levy of the "strangers that were in the land of Israel." { 2 Chronicles 2:2 ; 2 Chronicles 2:17-18 ; 2 Chronicles 8:7-10 } These statements may have been partly suggested by the existence of a class of Temple slaves called Solomon’s servants. The other instance relates to Solomon’s alliance with Hiram, king of Tyre. In the book of Kings we are told that "Solomon gave Hiram twenty cities in the land of Galilee." { 1 Kings 9:11-12 } There were indeed redeeming features connected with the transaction; the cities were not a very valuable possession for Hiram: "they pleased him not"; yet he "sent to the king six score talents of gold." However, it seemed incredible to the chronicler that the most powerful and wealthy of the kings of Israel should either cede or sell any portion of Jehovah’s inheritance. He emends the text of his authority so as to convert it into a causal reference to certain cities which Hiram had given to Solomon. { 2 Chronicles 8:1-2 . R.V} We will now reproduce the story of Solomon as given by the chronicler. Solomon was the youngest of four sons born to David at Jerusalem by Bathshua, the daughter of Ammiel. Besides these three brothers, he had at least six other eider brothers. As in the cases of Isaac, Jacob, Judah, and David himself, the birthright fell to a younger son. In the prophetic utterance which foretold his birth, he was designated to succeed to his father’s throne and to build the Temple. At the great assembly which closed his father’s reign he received instructions as to the plans and services of the Temple, { 1 Chronicles 28:9 } and was exhorted to discharge his duties faithfully. He was declared king according to the Divine choice, freely accepted by David and ratified by popular acclamation. At David’s death no one disputed his succession to the throne: "All Israel obeyed him; and all the princes and the mighty men and all the sons likewise of King David submitted themselves unto Solomon the king." { 1 Chronicles 29:23-24 } His first act after his accession was to sacrifice before the brazen altar of the ancient Tabernacle at Gideon. That night God appeared unto him "and said unto him, Ask what I shall give thee." Solomon chose wisdom and knowledge to qualify-him for the arduous task of government. Having thus "sought first the kingdom of God and His righteousness," all other things -" riches, wealth, and honor"-were added unto him. { 2 Chronicles 1:7-13 } He returned to Jerusalem, gathered a great array of chariots and horses by means of traffic with Egypt, and accumulated great wealth, so that silver, and gold, and cedars became abundant at Jerusalem. { 2 Chronicles 1:14-17 } He next proceeded with the building of the Temple, collected workmen, obtained timber from Lebanon and an artificer from Tyre. The Temple was duly erected and dedicated, the king taking the chief and most conspicuous part in all the proceedings. Special reference, however, is made to the presence of the priests and Levites at the dedication. On this occasion the ministry of the sanctuary was not confined to the course whose turn it was to officiate, but "all the priests that were present had sanctified themselves and did not keep their courses; also the Levites, which were the singers, all of them, even Asaph, Heman, Jeduthun, and their sons and their brethren, arrayed in fine linen, with cymbals, and psalteries, and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets." Solomon’s dedication prayer concludes with special petitions for the priests, the saints, and the king: "Now therefore arise, O Jehovah Elohim, into Thy resting-place, Thou and the ark of Thy strength; let Thy priests, O Jehovah Elohim, be clothed with salvation, and let Thy saints rejoice in goodness. O Jehovah Elohim, turn not away the face of Thine anointed; remember the mercies of David Thy servant." When David sacrificed at the threshing-floor of Ornan the Jebusite, the place had been indicated as the site of the future Temple by the descent of fire from heaven; and now, in token that the mercy shown to David should be continued to Solomon, the fire again fell from heaven, and consumed the burnt offering and the sacrifices; and the glory of Jehovah "filled the house of Jehovah," as it had done earlier in the day, when the Ark was brought into the Temple. Solomon concluded the opening ceremonies by a great festival: for eight days the Feast of Tabernacles was observed according to the Levitical law, and seven days more were specially devoted to a dedication feast. Afterwards Jehovah appeared again to Solomon, as He had before at Gibeon, and told him that this prayer was accepted. Taking up the several petitions that the king had offered, He promised, "If I shut up heaven that there be no rain, or if I send pestilence among My people; if My people, which are called by My name, shall humble themselves, and pray, and seek My face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. Now Mine eyes shall be open, and Mine ears attent, unto the prayer that is made in this place." Thus Jehovah, in His gracious condescension, adopts Solomon’s own words to express His answer to the prayer. He allows Solomon to dictate the terms of the agreement, and merely appends His signature and seal. Besides the Temple, Solomon built palaces for himself and his wife, and fortified many cities, among the rest Hamath-zobah, formerly allied to David. He also organized the people for civil and military purposes. As far as the account of his reign is concerned, the Solomon of Chronicles appears as "the husband of one wife"; and that wife is the daughter of Pharaoh. A second, however, is mentioned later on as the mother of Rehoboam; she too was a "strange woman," an Ammonitess, Naamah by name. Meanwhile Solomon was careful to maintain all the sacrifices and festivals ordained in the Levitical law, and all the musical and other arrangements for the sanctuary commanded by David, the man of God. We read next of his commerce by sea and land, his great wealth and wisdom, and the romantic visit of the queen of Sheba. And so the story of Solomon closes with this picture of royal state, - "The wealth of Ormus and of Ind, Or where the gorgeous East with richest hand Showers on her kings barbaric pearl and gold." Wealth was combined with imperial power and Divine wisdom. Here, as in the case of Plato’s own pupils Dionysius and Dion of Syracuse, Plato’s dream came true; the prince was a philosopher, and the philosopher a prince. At first sight it seems as if this marriage of authority and wisdom had happier issue at Jerusalem than at Syracuse. Solomon’s history closes as brilliantly as David’s, and Solomon was subject to no Satanic possession and brought no pestilence upon Israel. But testimonials are chiefly significant in what they omit; and when we compare the conclusions of the histories of David and Solomon, we note suggestive differences. Solomon’s life does not close with any scene in which his people and his heir assemble to do him honor and to receive his last injunctions. There are no "last words" of the wise king; and it is not said of him that "he died in a good old age, full of days, riches, and honor." "Solomon slept with his fathers, and he was buried in the city of David his father; and Rehoboam his son reigned in his stead" that is all. When the chronicler, the professed panegyrist of the house of David, brings his narrative of this great reign to so lame and impotent a conclusion, he really implies as severe a condemnation upon Solomon as the book of Kings does by its narrative of his sins. Thus the Solomon of Chronicles shows the same piety and devotion to the Temple and its ritual which were shown by his father. His prayer at the dedication of the Temple is parallel to similar utterances of David. Instead of being a general and a soldier, he is a scholar and a philosopher. He succeeded to the administrative abilities of his father; and his prayer displays a deep interest in the welfare of his subjects. His record-in Chronicles-is even more faultless than that of David. And yet the careful student with nothing but Chronicles, even without Ezra and Nehemiah, might somehow get the impression that the story of Solomon, like that of Cambuscan, had been "left half told." In addition to the points suggested by a comparison with the history of David, there is a certain abruptness about its conclusion. The last fact noted of Solomon, before the formal statistics about "the rest of his acts" and the years of his reign, is that horses were brought for him "out of Egypt and out of all lands." Elsewhere the chronicler’s use of his materials shows a feeling for dramatic effect. We should not have expected him to close the history of a great reign by a reference to the king’s trade in horses. { 1 Chronicles 9:28 } Perhaps we are apt to read into Chronicles what we know from the book of Kings; yet surely this abrupt conclusion would have raised a suspicion that there were omissions, that facts had been suppressed because they could not bear the light. Upon the splendid figure of the great king, with his wealth and wisdom, his piety and devotion, rests the vague shadow of unnamed sins and unrecorded misfortunes. A suggestion of unhallowed mystery attaches itself to the name of the builder of the Temple, and Solomon is already on the way to become the Master of the Genii and the chief of magicians. When we turn to consider the spiritual significance of this ideal picture of the history and character of Solomon, we are confronted by a difficulty that attends the exposition of any ideal history. An author’s ideal of kingship in the early stages of literature is usually as much one and indivisible as his ideal of priesthood, of the office of the prophet, and of the wicked king. His authorities may record different incidents in connection with each individual; but he emphasizes those which correspond with his ideal, or even anticipates the higher criticism by constructing incidents which seem required by the character and circumstances of his heroes. On the other hand, where the priest, or the prophet, or the king departs from the ideal, the incidents are minimized or passed over in silence. There will still be a certain variety because different individuals may present different elements of the ideal, and the chronicler does not insist on each of his good kings possessing all the characteristics of royal perfection. Still the tendency of the process is to make all the good kings alike. It would be monotonous to take each of them separately and deduce the lessons taught by their virtues, because the chronicler’s intention is that they shall all teach the same lessons by the same kind of behavior described from the same point of view. David has a unique position, and has to be taken by himself; but in considering the features that must be added to the picture of David in order to complete the picture of the good king, it is convenient to group Solomon with the reforming kings of Judah. We shall therefore defer for more consecutive treatment the chronicler’s account of their general characters and careers. Here we shall merely gather up the suggestions of the different narratives as to the chronicler’s ideal Hebrew king. The leading points have already been indicated from the chronicler’s history of David. The first and most indispensable feature is devotion to the temple at Jerusalem and the ritual of the Pentateuch. This has been abundantly illustrated from the account of Solomon. Taking the reforming kings in their order:- Asa removed the high places which were rivals of the Temple, renewed the altar of Jehovah, gathered the people together for a great sacrifice, and made munificent donations to the Temple treasury. { 2 Chronicles 15:18-19 } Similarly Jehoshaphat took away the high places, and sent out a commission to teach the Law. Joash repaired the Temple; { 2 Chronicles 24:1-14 } but, curiously enough, though Jehoram had restored the high places and Joash was acting under the direction of the high-priest Jehoiada, it is not stated that the high places were done away with. This is one of the chronicler’s rather numerous oversights. Perhaps, however, he expected that so obvious a reform would be taken for granted. Amaziah was careful to observe "the law in the book of Moses" that "the children should not die for the fathers," { 2 Chronicles 25:4 } but Amaziah soon turned away from following Jehovah. This is perhaps the reason why in his case also nothing is said about doing away with the high places. Hezekiah had a special opportunity of showing his devotion to the Temple and the Law. The Temple had been polluted and closed by Ahaz, and its services discontinued. Hezekiah purified the Temple, reinstated the priests and Levites, and renewed the services; he made arrangements for the payment of the Temple revenues according to the provisions of the Levitical law, and took away the high places. He also held a reopening festival and a passover with numerous sacrifices. Manasseh’s repentance is indicated by the restoration of the Temple ritual. { 2 Chronicles 33:16 } Josiah took away the high places, repaired the Temple, made the people enter into a covenant to observe the rediscovered Law, and, like Hezekiah, held a great Passover { 2 Chronicles 34:1-33 ; 2 Chronicles 35:1-27 } The reforming kings, like David and Solomon, are specially interested in the music of the Temple and in all the arrangements that have to do with the porters and doorkeepers and other classes of Levites. Their enthusiasm for the exclusive rights of the one Temple symbolizes their loyalty to the one God, Jehovah, and their hatred of idolatry. Zeal for Jehovah and His temple is still combined with uncompromising assertion of the royal supremacy in matters of religion. The king, and not the priest, is the highest spiritual authority in the nation. Solomon, Hezekiah, and Josiah control the arrangements for public worship as completely as Moses or David. Solomon receives Divine communications without the intervention of either priest or prophet; he himself offers the great dedication prayer, and when he makes an end of praying, fire comes down from heaven. Under Hezekiah the civil authorities decide when the passover shall be observed: "For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month." { 2 Chronicles 30:2 } The great reforms of Josiah are throughout initiated and controlled by the king. He himself goes up to the Temple and reads in the ears of the people all the words of the book of the covenant that was found in the house of Jehovah. The chronicler still adheres to the primitive idea of the theocracy, according to which the chief, or judge, or king is the representative of Jehovah. The title to the crown rests throughout on the grace of God and the will of the people. In Judah, however, the principle of hereditary succession prevails throughout. Athaliah is not really an exception: she reigned as the widow of a Davidic king. The double election of David by Jehovah and by Israel carried with it the election of his dynasty. The permanent rule of the house of David was secured by the Divine promise to its founder. Yet the title is not allowed to rest on mere hereditary right. Divine choice and popular recognition are recorded in the case of Solomon and other kings. "All Israel came to Shechem to make Rehoboam king," and yet revolted from him when he refused to accept their conditions; but the obstinacy which caused the disruption "was brought about of God, that Jehovah might establish His word which He spake by the hand of Ahijah the Shilonite." Ahaziah, Joash, Uzziah, Josiah, Jehoahaz, were all set upon the throne by the inhabitants of Judah and Jerusalem. { 2 Chronicles 22:1 , 2 Chronicles 23:1-15 , 2 Chronicles 26:1 , 2 Chronicles 33:25 , 2 Chronicles 36:1 } After Solomon the Divine appointment of kings is not expressly mentioned; Jehovah’s control over the tenure of the throne is chiefly shown by the removal of unworthy occupants. It is interesting to note that the chronicler does not hesitate to record that of the last three sovereigns of Judah two were appointed by foreign kings: Jehoiakim was the nominee of Pharaoh Neco, king of Egypt; and the last king of all, Zedekiah, was appointed by Nebuchadnezzar, king of Babylon. In like manner, the Herods, the last rulers of the restored kingdom of Judah, were the nominees of the Roman emperors. Such nominations forcibly illustrate the degradations and ruin of the theocratic monarchy. But yet, according to the teaching of the prophets, Pharaoh and Nebuchadnezzar were tools in the hand of Jehovah: and their nomination was still an indirect Divine appointment. In the chronicler’s time, however, Judah was thoroughly accustomed to receive her governors from a Persian or Greek king; and Jewish readers would not be scandalized by a similar state of affairs in the closing years of the earlier kingdom. Thus the reforming kings illustrate the ideal kingship set forth in the history of David and Solomon: the royal authority originates in, and is controlled by, the will of God and the consent of the people: the king’s highest duty is the maintenance of the worship of Jehovah; but the king and people are supreme both in Church and state. The personal character of the good kings is also very similar to that of David and Solomon. Jehoshaphat, Hezekiah, and Josiah are men of spiritual feeling as well as careful observers of correct ritual. None of the good kings, with the exception of Joash and Josiah, are unsuccessful in war; and good reasons are given for the exceptions. They all display administrative ability by their buildings, the organization of the Temple services and the army, and the arrangements for the collection of the revenue, especially the dues of the priests and Levites. There is nothing, however, to indicate that the personal charm of David’s character was inherited by his descendants; but when biography is made merely a means of edification, it often loses those touches of nature which make the whole world kin, and are capable of exciting either admiration or disgust. The later narrative affords another illustration of the absence of any sentiment of humanity towards enemies. As in the case of David, the chronicler records the cruelty of a good king as if it were quite consistent with loyalty to Jehovah. Before he turned away from following Jehovah, Amaziah defeated the Edomites and smote ten thousand of them. Others were treated like some of the Malagasy martyrs: "And other ten thousand did the children of Judah carry away alive, and brought them unto the top of the rock, and cast them down from the top of the rock, that they all were broken in pieces." { 1 Chronicles 25:11 } In this case, however, the chronicler is not simply reproducing Kings: he has taken the trouble to supplement his main authority from some other source, probably local tradition. His insertion of this verse is another testimony to the undying hatred of Israel for Edom. But in one respect the reforming kings are sharply distinguished from David and Solomon. The record of their lives is by no means blameless, and their sins are visited by condign chastisement. They all, with the single exception of Jotham, come to a bad end. Asa consulted physicians, and was punished by being allowed to die of a painful disease. { 2 Chronicles 16:12 } The last event of Jehoshaphat’s life was the ruin of the navy, which he had built in unholy alliance with Ahaziah, king of Israel, who did very wickedly. { 2 Chronicles 20:37 } Joash murdered the prophet Zechariah, the son of the high-priest Jehoiada; his great host was routed by a small company of Syrians, and Joash himself was assassinated by his servants. { 2 Chronicles 24:20-27 } Amaziah turned away from following Jehovah, and "brought the gods of the children of Self, and set them up to be his gods, and bowed down himself before them, and burned incense unto them." He was accordingly defeated by Joash, king of Israel, and assassinated by his own people. { 2 Chronicles 25:14-27 } Uzziah insisted on exercising the priestly function of burning incense to Jehovah, and so died a leper. { 2 Chronicles 26:16-23 } "Even Hezekiah rendered not again according to the benefit done unto him, for his heart was lifted up in the business of ambassadors of the princes of Babylon; therefore there was wrath upon him and upon Judah and Jerusalem. Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of Jehovah came not upon them in the days of Hezekiah." But yet the last days of Hezekiah were clouded by the thought that he was leaving the punishment of his sin as a legacy to Judah and the house of David. { 2 Chronicles 32:25-33 } Josiah refused to heed the warning sent to him by God through the king of Egypt: "He hearkened not unto the words of Neco from the mouth of God, and came to fight in the valley of Megiddo"; and so Josiah died like Ahab: he was wounded by the archers, carried out of the battle in his chariot, and died at Jerusalem. { 2 Chronicles 35:20-27 } The melancholy record of the misfortunes of the good kings in their closing years is also found in the book of Kings. There too Asa in his old age was diseased in his feet, Jehoshaphat’s ships were wrecked, Joash and Amaziah were assassinated, Uzziah became a leper, Hezekiah was rebuked for his pride, and Josiah slain at Megiddo. But, except in the case of Hezekiah, the book of Kings says nothing about the sins which, according to Chronicles, occasioned these sufferings and catastrophes. The narrative in the book of Kings carries upon the face of it the lesson that piety is not usually rewarded with unbroken prosperity, and that a pious career does not necessarily ensure a happy deathbed. The significance of the chronicler’s additions will be considered elsewhere: what concerns us here is his departure from the principles he observed in dealing with the lives of David and Solomon. They also sinned and suffered; but the chronicler omits their sins and sufferings, especially in the case of Solomon. Why does he pursue an opposite course with other good kings and blacken their characters by perpetuating the memory of sins not mentioned in the book of Kings, instead of confining his record to the happier incidents of their career? Many considerations may have influenced him. The violent deaths of Joash, Amaziah, and Josiah could neither be ignored nor explained away. Hezekiah’s sin and repentance are closely parallel to David’s in the matter of the census. Although Asa’s disease, Jehoshaphat’s alliance with Israel, and Uzziah’s leprosy might easily have been omitted, yet, if some reformers must be allowed to remain imperfect, there was no imperative necessity to ignore the infirmities of the rest. The great advantage of the course pursued by the chronicler consisted in bringing out a clearly defined contrast between David and Solomon on the one hand and the reforming kings on the other. The piety of the latter is conformed to the chronicler’s ideal; but the glory and devotion of the former are enhanced by the crimes and humiliation of the best of their successors. Hezekiah, doubtless, is not more culpable than David, but David’s pride was the first of a series of events which terminated in the building of the Temple; while the uplifting of Hezekiah’s heart was a precursor of its destruction. Besides, Hezekiah ought to have profited by David’s experience. By developing this contrast, the chronicler renders the position of David and Solomon even more unique, illustrious, and f