2 Crônicas 9

2 Crônicas 9

Guzik: Many commentators believe that Solomon began his reign when he was about 20 years old. This means that Solomon did not live a particularly long life and the promise made in 1 Kings 3:14+ was not fulfilled for Solomon, because of his disobedience. PAUL APPLE - DEVOTIONAL QUESTIONS: 1) Why does the Chronicler gloss over the obvious weaknesses and sins of Solomon in his idealized description of his kingdom success? 2) How does this passage reinforce the faithfulness of God to His promises? 3) Why was it so significant that other nations see the abundant prosperity of Solomon’s kingdom? 4) How does the NT reference this account of the visit of the Queen of Sheba and apply lessons to us today? QUOTES FOR REFLECTION: August Konkel: The Chronicler wanted to highlight the glory of Solomon’s kingdom under God’s grace in Israel. His goal was to present this era as the realization of an ideal in fulfillment of the promise to David. He has recast the narrative of Solomon as found in Kings to end with the splendor of Solomon’s kingdom, a testimony to his divinely ordained wisdom and blessing. Three elements compromise Solomon’s rule and result in disaster for his reign: (1) the importation of Egyptian horses and chariots, (2) intermarriage with Pharaoh’s daughter (and other wives), and (3) the influence of Egyptian rule. The Chronicler does take account of all three elements (Jeon: 241–69). The Chronicler mentions Pharaoh’s daughter in 2 Chronicles 8:11 in the context of not compromising the sanctity of the temple and palace. The Chronicler’s inclusion of this note is an indication that he and his readers are well aware of this compromise. The importation of horses and chariots is described in 2 Chronicles 1:16–17 as part of the description of Solomon’s economic activities. Two important distinctions must be observed in the Chronicler’s approach. The first is that Solomon’s engagement with Egypt is made prominent immediately in the introduction of his reign. The second is the disclosure that intermarriage with Pharaoh’s daughter was a problem for Solomon. Both of these items negatively qualify his reign. The Deuteronomistic History presents these elements as affecting Solomon at the end of his reign [Deuteronomistic History, p. 465]. This must be regarded as a schematic presentation. The objective of the prior history was to show how covenant failure resulted in the disasters that followed. Events are construed so that the failure of the covenant is made evident to the reader. The reality is that Solomon’s rule was compromised from the beginning. Intermarriage with Pharaoh’s daughter and provision of a separate residence for her is already indicated in 1 Kings 3:1–3, but it is glossed as not being a problem. Solomon loved the Lord following in all the regulations of David his father. The negative notation in the early part of Solomon’s reign is that he allowed the high places to flourish, a constant concern in the Deuteronomistic History. But the high places do not figure in the description of the demise of Solomon’s rule. Solomon is in conflict from the invasion of foreign powers and revolt within his own reign, led by Jeroboam. In Kings, these elements are presented at the end of Solomon’s reign, depicting his failure to keep the covenant. The Chronicler does not present a contrasting view of Solomon so much as he shapes the story to emphasize the divine blessing. Both he and his readers are well aware of the compromises and failures in the rule of Solomon, which are included within the Chronicler’s account. But they are included as a part of the description of Solomon’s achievements. The message would seem to be that God may bless in spite of these compromises, though it will become clear that there are consequences. But the Chronicler does show one aspect of the rule of Solomon that is not to be forgotten: God is faithful to his word, and the blessing of David has its effect. (See 1 & 2 Chronicles) Jamieson, Fausset, and Brown: Solomon undoubtedly carried the Hebrew kingdom to its highest pitch of worldly glory, and his completion of the grand work, the centralizing of the national worship at Jerusalem where the natives went up three times a year, has given his name a prominent place in the history of the ancient church. But his reign had a disastrous influence upon the “special people,” and the example of his deplorable idolatries, the connections he formed with foreign princes, the commercial speculations he entered into, and the luxuries introduced into the land seem in a great measure to have altered and deteriorated the Jewish character. David Guzik: Jesus used the queen of Sheba as an example of a seeker: The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here. (Matthew 12:42) If the queen of Sheba sought Solomon and the splendor of his kingdom so diligently, how much more should people today seek Jesus and the glory of His Kingdom. She will certainly also rise up in judgment with this generation. . . We also consider that Solomon gave an eloquent testimony to the vanity of riches as the preacher in the Book of Ecclesiastes. He powerfully showed that there was no ultimate satisfaction through materialism. We don’t have to be as rich as Solomon to learn the same lesson. Raymond Dillard: The concluding portions of the Solomon narrative in Kings and Chronicles are a study in contrasts. Where the one reports Solomon’s lack of wisdom shown in his apostasy with his gentile wives, the other ends with Solomon’s wisdom displayed before a gentile woman (9:1–12) and admired by the nations (9:22–26). Where the one reports the tokens of divine displeasure seen in the announcement of the division of the kingdom and in the disintegration of the empire through successful rebellions (1 Kgs 11:9–40), the other brings Solomon to his death in tranquility, enjoying the submission of his vassals, the honor of other nations, and ruling over his empire at its maximal extent (9:22–26). The compiler of Kings wrote a tract for exiles, answering to the “why” for the great exile and captivity, judgment to which even David and Solomon contributed; the Chronicler provided a description of the past in terms of his aspirations for the future. (See 2 Chronicles, Volume 15 - Page 74) Iain Duguid: Various literary features in Chronicles, some found also in Kings, serve to associate blessings of national prosperity with temple building and worship: (1) Hiram’s involvement with Solomon frames the temple narrative, aiding temple building (ch. 2) and enhancing prosperity through trade (8:17–18; 9:10–11, 21). (2) The weaving together of the queen of Sheba’s visit, details of trading assisted by Hiram, and wealth and recognition brought by others (9:13–20, 22–24) provides a multifaceted picture of how God blessed Solomon, this time subsequent to temple building. (3) Another element linking temple and prosperity is how the queen’s words of praise (9:8) and those earlier from Hiram (2:11–12; not in Kings) both speak of the Lord’s “love” for “his people/Israel.” These are the only instances in Chronicles of the Hebrew term ʼahab (“love”) with God as subject (apart from description of Abraham as “your friend” [ʼohabka]; 20:7). For both rulers God’s “love” is evident through his making Solomon king. Hiram saw the purpose as to build the temple; the queen points to establishing Israel forever. (4) Following God’s promise to Solomon (1:11–12), repeated details on “chariots and horsemen/horses” are both the first and the last evidence of securing the whole territory, so establishing the people in the land (1:14–17; 9:25–28). Temple and national prosperity belong together. (See ESV Expository Commentary (Volume 3): 1 Samuel–2 Chronicles) Andrew Hill: In the last chapter we learned that one of the Chronicler’s concerns was to demonstrate the continuity between the reigns of King David and King Solomon. His purpose was not to celebrate human achievement in the building of the Jerusalem temple. Rather, he sought to glorify God by accenting both divine sovereignty and divine faithfulness in fulfilling promises made to David (cf. 1 Chron. 17:10–12). This was an important reminder to a community that only a generation or two earlier had responded to Yahweh’s prophets with skepticism and contempt (cf. Mal. 1:1; 3:13–14). Yet, the more cynical living in postexilic Jerusalem might be less than impressed with this rehearsal of united kingdom history—that was then. The more pertinent question for the Chronicler’s audience may have been one along the lines of “what about God’s faithfulness to Israel—now?” For this reason, the Chronicler is keen to display the theological continuity between David and Solomon and his own time. It is one thing for God to prove himself faithful to the ancestors of a bygone era, but quite another for him to make good on “Davidic covenant” and “new covenant” promises that at best lay dormant in the rubble of prophetic rhetoric or at worst were rendered null and void by the Babylonian exile. Surely God appeared to David and Solomon. But the Chronicler’s challenge is to illustrate that God’s faithfulness spans the intervening five centuries from the “golden age” of Israel to his own “tarnished” era. Yet, in the second temple, God has accomplished that very feat! The historical transition from the first temple to the second temple provides numerous theological touchstones for the Chronicler. Three specific examples will be examined: the idea of sacred space, the polarity of divine immanence and divine transcendence, and the ancient Near Eastern motif of restoring order out of chaos by means of temple building. We must not lose sight of the fact that the Chronicler is both a historian and a preacher. This means Chronicles is both report and sermon. There is virtue in retelling the history of Israelite kingship for the Chronicler primarily as a “historian” rather than a “preacher.” This permits him to accomplish his agenda as a “meddling preacher” much more subtly by simply describing selectively the “facts” about Israel’s past in his effort to instruct, exhort, and admonish postexilic Judah. Given the emphasis on “story” and narrative theology in postmodern thought, we do well to learn a lesson from the Chronicler with respect to effective pulpit communication in the twenty-first century. (See 1 and 2 Chronicles - Page 75) Geoffrey Kirkland: What About the Tragic Sins in Solomon’s Life? Why does 2 Chronicles Omit All of It? You remember Solomon’s many abominable & willful sins in 1 Kings 11 (& his own testimony in Ecclesiastes!). In 1 Kings 11... Solomon’s polygamous & pagan & sinful marriages led him to idolatry (1Ki 11:1-6) the idolatry was manifested in the building of pagan high places for wives/their gods! (1Ki 11:7-8) this drew forth Yahweh’s threat of judgment and loss of the united kingdom/monarchy (1Ki 11:9-13) Yahweh raised up enemies against Solomon in his last years (external/internal!) (1Ki 11:14-25) the last of these was Solomon’s own appointed official, Jeroboam, whom Solomon tried in vain to assassinate (1Ki 11:26-40) Why does the Chronicler omit this? THE GOAL is not to present a full-fledged biography and every detail of the life of Solomon. BUT the Chronicler wants to promote and glorify the dynasty of David to show the faithfulness of God. Mark Boda: The Chronicler interweaves Solomon’s economic achievements and international fame, depicting both the centripetal and centrifugal force of these signs of success. That is, Solomon established contacts far beyond his own borders, and other nations began to take an interest in Israel in return. Solomon took the initiative to move beyond his borders (8:17-18; 9:10-11, 21) partnering with Hiram of Tyre to do business with other nations, bringing back precious metal (gold), wood (red sandalwood), stones (jewels), ivory, and exotic animals (apes, peacocks). . . While Solomon moved out to the nations for trade, “kings from every nation” were coming to Solomon seeking wisdom (9:1-9, 12-14, 23-24), represented for the Chronicler by the Queen of Sheba and the kings of Arabia, depositing into the coffers of Israel precious metal (gold and silver), spices, stones (jewels), clothing, weapons, and animals (horses, mules). Sheba, traditional home of the Sabeans, was located in the southwest corner of the Arabian Peninsula. . . The Chronicler granted the Queen of Sheba an elongated piece of dramatic narrative that draws considerable rhetorical weight (9:5-8). Her words focus not on the material wealth of the kingdom, but rather on the magnitude of Solomon’s words and wisdom, noting in one breath that what seemed to be exaggerated reports of his wisdom had spread abroad, while in the next that these reports were clearly inadequate descriptions. She expressed the blessed state not only of those who served in his court but also of this nation over whom Solomon ruled and dispensed wise justice and righteousness. Her speech recognizes the divine source of Solomon’s wisdom, blessing Yahweh for delighting in Solomon and setting him on the throne of a nation he had loved and established forever. Solomon’s reign is inextricably linked to Israel’s covenant relationship with Yahweh. The appearance and speech of this foreign queen is a reminder of Israel’s role among the nations. . . The account highlights not only Solomon’s interactions with those outside his borders but also his organization within his borders. Solomon built a strong military presence throughout the land as well as around his royal city, Jerusalem (9:25, 28), and extended the borders of the land from the Euphrates River in the north to the land of the Philistines and the Egyptian border in the south (9:26). Solomon received resources from “governors of the provinces,” a sign of the efficient taxation within his kingdom. Furthermore, the account of the queen of Sheba shows that Solomon’s successes were to be traced to the advanced character of his royal court (9:4). . . These descriptions showcase Solomon’s reign as one of unparalleled success, evidence of God’s blessing on this king who built the Temple and established its services. (See 1-2 Chronicles - Page 283) BIBLIOGRAPHY FOR 1-2 CHRONICLES NOTE: SOME CAN BE BORROWED FROM ARCHIVE.ORG Archer, Gleason L. Jr. A survey of Old Testament introduction (BORROW). Chicago, IL: Moody Press, 1964. Baxter, J. Sidlow. Explore the Book Vol. 2 Judges to Esther . Grand Rapids, MI: Zondervan, 1960. Boda, Mark J. Cornerstone Biblical Commentary – 1-2 Chronicles. (Digital version) Carol Stream, IL: Tyndale House Publishers, 2010. Braun, Roddy. Word Biblical Commentary – Volume 14 –1 Chronicles (BORROW). Grand Rapids, MI: Zondervan, 2018. Cooper, Derek. Reformation Commentary on Scripture – Old Testament V – 1-2 Samuel, 1-2 Kings, 1-2 Chronicles. (Digital version) Downers Grove, IL: IVP Academic, 2016. Constable, Thomas - 1&2 Chronicles (ONLINE) Daniel, Ron - Teaching Notes - 1 Chronicles; 2 Chronicles (ONLINE) Dillard, Raymond B. Word Biblical Commentary – Volume 15 – 2 Chronicles (BORROW) Grand Rapids, MI: Zondervan, 2018. Ellison, H. L. The New Bible commentary, revised – 1 & 2 Chronicles (BORROW). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1970. Guzik, David. Enduring Word Bible Commentary 1 Chronicles; 2 Chronicles (ONLINE) Hill, Andrew E. The NIV Application Commentary – 1 & 2 Chronicles. (Digital version) Grand Rapids, MI: Zondervan, 2003. Keil, C. F. and Delitzsch, F. Commentary on the Old Testament – 1 Chronicles & 2 Chronicles. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1975. Konkel, August H. Believers Church Bible Commentary – 1 & 2 Chronicles. (Multipart video series also available) Harrisonburg, VA: Herald Press, 2016. Mabie, Frederick J. The Expositor’s Bible Commentary Revised Edition – 1 & 2 Chronicles. (Digital Version) Grand Rapids, MI: Zondervan, 2010. MacArthur, John. The MacArthur Study Bible (BORROW). Nelson Bibles, 2006. Olley, John W. (ED: IAIN DUGUID) ESV Expository Commentary, Vol. III – 1 Samuel – 2 Chronicles. (Digital Version) Wheaton, IL: Crossway, 2019. Payne, J. Barton. The Expositor’s Bible Commentary – 1 & 2 Chronicles. Grand Rapids, MI: Zondervan Publishing House, 1988. Schultz, John. - 1 Chronicles (177 pages), 2 Chronicles (239 pages) (ONLINE) Selman, Martin J. Tyndale Old Testament Commentaries – 1 Chronicles. (BORROW)Downers Grove, IL: InterVarsity Press, 1994. Selman, Martin J. Tyndale Old Testament Commentaries – 2 Chronicles. (BORROW) Downers Grove, IL: InterVarsity Press, 1994. Sherwin, Simon & Mabie, Frederick J. Zondervan Illustrated Bible Backgrounds Commentary -- 1 & 2 Chronicles. (Digital Version) Grand Rapids, MI: Zondervan, 2009. Thompson, J.A. The New American Commentary – Volume 9 – 1, 2 Chronicles. (Digital Version) Nashville, TN: B&H Publishing Group, 1994. Utley, Bob. 1 Chronicles Table of Contents; 2 Chronicles Table of Contents http://www.freebiblecommentary.org/old_testament_studies/VOL07BOT/VOL07BOT.html Walton, John, et al - The IVP Bible Background Commentary Old Testament IVP - InterVarsity Press 2000. Wiersbe, Warren W. Be Restored – Trusting God to See Us Through – OT Commentary – 2 Samuel & 1 Chronicles. (BORROW) Colorado Springs, CO: David C. Cook, 2010. Wiersbe, Warren W. Be Distinct – Standing Firmly Against the World’s Tides – OT Commentary – 2 Kings & 2 Chronicles. (BORROW) Colorado Springs, CO: David C. Cook, 2010. Williamson, H.G.M. New Century Bible Commentary – 1 and 2 Chronicles. Eugene, OR: Wipf and Stock Publishers 1982. Wood, Leon. A Survey of Israel’s History. (BORROW) Grand Rapids: MI: Zondervan Publishing House, 1970.