2 Chronicles 1:1–17

1:2–6 Solomon’s first action is to gather the leaders and go to Gibeon, the place of the tabernacle made by Moses, to “seek” the “bronze altar.”³ This matches David’s first act after his being established in Jerusalem, as he gathered the leaders to “seek” the ark (1 Chron. 13:1–4).

Whereas 1 Kings 3:4 is concise, mentioning only Solomon and briefly describing Gibeon as the “great high place” among several “high places” (1 Kings 3:2–4; cf. the central sanctuary of Deut. 12:1–14), the Chronicler is more expansive. Twice he names “Solomon and (all) the assembly”—it is a corporate act. He emphasizes the legitimacy of Gibeon because of its association with Moses and the “tent of meeting” and “bronze altar” made by Bezalel (Ex. 28:43; 38:22, 30). Like David with the ark, Solomon in going to Gibeon honors the Mosaic tradition, but that tradition is now divided as the ark is in a “tent” in Jerusalem (cf. comment on 1 Chron. 16:37–42). The scene is set for bringing all together (2 Chron. 5:5).

Outside of Exodus, Bezalel is mentioned only here and in 1 Chronicles 2:20 (cf. comment on 1 Chron. 2:18–24). In Exodus 31:3 he is described as one whom God called and filled “with the Spirit of God, with ability [khokmah]”; khokmah is a common word, generally translated “wisdom” (as in 2 Chron. 1:10–12) and used to describe a variety of skills, including moral and spiritual discernment (Prov. 1:7). Bezalel was in charge of crafting the tabernacle and its associated items (Ex. 31:1–11), and his naming here prepares for the granting of “wisdom” to Solomon for building the temple (cf. comment on 2 Chron. 2:13–16). Another literary parallel between Solomon and Bezalel is seen later in the Chronicler’s specific reference to the “bronze altar Solomon had made” (7:7).

Offering at Bezalel’s “bronze altar” is the focus, with Solomon’s generous piety highlighted in a slight change of verb form: in 1 Kings 3:4 Solomon “used to offer” suggesting a number of occasions, whereas the Chronicler’s “offered” (2 Chron. 1:6) points to this one occasion.

1:7–13 God’s appearance to Solomon brings the gift of wisdom (khokmah) and a promise of riches and honor above all kings. The broad details of 1 Kings 3:5–15 are followed (cf. comments there), shortened by a third. Changes point to a different perspective, directing attention to a God who has been in a relationship with his people from the times of Abraham and Moses and who leads into the future with a promise.

Kings briefly mentions “at Gibeon” and concludes with offerings back in Jerusalem before the ark (1 Kings 3:5, 15). The emphasis in Chronicles is on the “tent of meeting” in “Gibeon,” with its “bronze altar” (2 Chron. 1:3, 6, 13), and Solomon next makes offerings at the temple on the new “bronze altar” he made (4:1; 7:1, 7; 8:12; cf. 2:4, 6). The “tent of meeting” was the place at which God had spoken to Moses and the people (Ex. 29:42–43; Lev. 1:1), and now he speaks there to Solomon. Continuity with the past is seen further in the Chronicler’s description of the people’s being “as numerous as the dust of the earth” (2 Chron. 1:9), the fulfillment of the promise to Abraham, repeated to Jacob/Israel (Gen. 13:16; 28:14; cf. “stars of heaven”; Gen. 22:17; 26:4; 1 Chron. 27:23).

Solomon’s acknowledgment that God has made him king in place of David is briefly summarized, but added is appeal to “your word to David” (2 Chron. 1:9), which in Chronicles includes both temple and dynasty. As in Kings, Solomon affirms they are “this people of yours,” reinforced in Chronicles by God’s words, “my people over whom I have made you king” (vv. 10, 11). People and king are together in God’s purposes.

Kings’ inclusion of the faithfulness of David and the injunction for Solomon to “walk in my ways” (1 Kings 3:6, 14) are omitted here in Chronicles (although included earlier; 1 Chron. 22:12–13; 28:7); attention is solely on God’s gracious promise of “wisdom and knowledge . . . , riches, possessions, and honor” (2 Chron. 1:12).

1:14–17 A brief summary of business activities that brought riches demonstrates fulfillment of that component of God’s promise. This material comes much later in 1 Kings (10:26–29) and will be repeated at the end of the account of Solomon’s reign (2 Chron. 9:25–28).

In Kings the granting of “wisdom” leads directly to ways in which Solomon ruled wisely, with increasing influence (1 Kings 3:16–4:34). The Chronicler’s early statement of wealth associates the riches with the building of the temple that immediately follows and will require wisdom. A parallel can be seen in his account of David, in which the early listing of his military support (1 Chron. 11:10–12:40) prepares for the bringing up of the ark and eventual “rest” that will characterize Solomon’s reign. Wisdom and wealth are to be used above all for the building of the temple and provision for its ongoing worship.

Solomon’s gathering of chariots and horsemen marked a new development. These were the advanced military equipment of the day, although not useful in hilly terrain. David had hamstrung captured horses (1 Chron. 18:4; cf. Deut. 17:16; Ps. 20:7), but it appears that the expansion of territory led to changes.⁴ With David’s reign bringing peace and wide hegemony, Israel’s location on the land bridge between Africa, Asia, and Europe was ideal for prosperity through trade involving Egypt to the south and Kue (in Cilicia, southern Turkey) and Syria to the north. The image of Solomon becoming prosperous through trade in military equipment is noted without comment! Horses provided much silver, but there was also acquisition of “cedar” from Lebanon (2 Chron. 2:8), prized much more than the common sycamore-fig tree of the slopes leading to the coast.

Here is a picture of both wealth and reputation among surrounding nations; for the Chronicler, this is a setting for building the temple.