1. The Queen of Sheba heard of Solomon's wisdom and came to Jerusalem to test him with difficult questions, bringing gifts of gold, precious stones, and spices. 2. She was greatly impressed by Solomon's wisdom in answering all her questions, as well as the grandeur of his palace and the orderliness of his household and worship. 3. The Queen praised God for giving such wisdom to Solomon and blessing Israel, and she exchanged generous gifts with Solomon before returning home.

1. 2 CHRO ICLES 9 COMME TARY
EDITED BY GLE PEASE
The Queen of Sheba Visits Solomon
1 When the queen of Sheba heard of Solomon’s
fame, she came to Jerusalem to test him with hard
questions. Arriving with a very great caravan—
with camels carrying spices, large quantities of
gold, and precious stones—she came to Solomon
and talked with him about all she had on her
mind.
BAR ES, "The narrative here is parallel with that in marginal reference,
from which it varies but little, and to which it adds nothing.
CLARKE, "The queen of Sheba - See all the particulars of this royal visit
distinctly marked and explained in the notes on 1Ki_10:1-10 (note). The
Targum calls her queen of Zemargad.
HE RY 1-12, "This passage of story had been largely considered in the
Kings; yet, because our Saviour has proposed it as an example to us in our
enquiries after him (Mat_12:42), we must not pass it over without observing
briefly, 1. Those who honour God he will honour, 1Sa_2:30. Solomon had
greatly honoured God, in building, beautifying, and dedicating the temple;
all his wisdom and all his wealth were employed for the making of that a
consummate piece: and now God made his wisdom and wealth to redound
greatly to his reputation. The way to have both the credit and comfort of all
our endowments and all our enjoyments is to consecrate them to God and
use them for him. 2. Those who know the worth of true wisdom will grudge
no pains nor cost to obtain it. The queen of Sheba put herself to a great deal
of trouble and expense to hear the wisdom of Solomon; and yet, learning
from him to serve God and do her duty, she thought herself well paid for her
pains. Heavenly wisdom is that pearl of great price which is a good bargain
to purchase by parting with all that we have. 3. As every man has received

2. the gift so he ought to minister the same for the edification of others, as he
has opportunity. Solomon was communicative of his wisdom and willing to
teach others what he knew himself. Being taught of God, freely he had
received, and freely he gave. Let those that are rich in wisdom, as well as
wealth, learn to do good and be ready to distribute. Give to every one that
asketh. 4. Good order in a family, a great family, especially in the things of
God, and a regular discharge of the duties of religious worship, are highly
expedient, and to be much admired wherever found. The queen of Sheba
was exceedingly affected to see the propriety with which Solomon's servants
attended him and with which both he and they attended in the house of God.
David's ascent to the house of the Lord was also pleasant and interesting,
Psa_42:4. 5. Those are happy who have the opportunity of a constant
converse with such as are knowing, wise, and good. The queen of Sheba
thought Solomon's servants happy who continually heard his wisdom; for,
it seems, even to them he was communicative. And it is observable that the
posterity of those who had places in his court were willing to have the
names of their ancestors forgotten, and thought themselves sufficiently
distinguished and dignified when they were called the children of
Solomon's servants (Ezr_2:55; Neh_7:57); so eminent were they that it was
honour enough to be named from them. 6. We ought to rejoice and give God
thanks for the gifts, graces, and usefulness, of others. The queen of Sheba
blessed God for the honour he put upon Solomon, and the favour he did to
Israel, in advancing him to the throne, 2Ch_9:8. By giving God the praise of
the prosperity of others, we share in the comfort of it; whereas, by envying
the prosperity of others, we lose the comfort even of our own. The
happiness of both king and kingdom she traces up to the fountain of all
bliss, the divine favour: it was because thy God delighted in thee and
because he loved Israel. Those mercies are doubly sweet in which we can
taste the kindness and good will of God as our God. 7. It becomes those that
are wise and good to be generous according to their place and power. The
queen of Sheba was so to Solomon, Solomon was so to her, 2Ch_9:9, 2Ch_
9:12. They both knew how to value wisdom, and therefore were neither of
them covetous of their money, but cultivated the acquaintance and
confirmed the friendship they had contracted by mutual presents. Our Lord
Jesus has promised to give us all our desire: Ask, and it shall be given you.
Let us study what we shall render to him, and not think any thing too much
to do, or suffer, or part with, for him.
JAMISO 1-4, "2Ch_9:1-12. The Queen of Sheba visits Solomon; She
admires his wisdom and magnificence.
when the queen of Sheba heard of the fame of Solomon — (See on 1Ki_
10:1-13). It is said that among the things in Jerusalem which drew forth the
admiration of Solomon’s royal visitor was “his ascent by which he went up
into the house of the Lord.” This was the arched viaduct that crossed the
valley from Mount Zion to the opposite hill. In the commentary on the
passage quoted above, allusion was made to the recent discovery of its
remains. Here we give a full account of what, for boldness of conceptions for
structure and magnificence, was one of the greatest wonders in Jerusalem.
“During our first visit to the southwest corner of the area of the mosque, we

3. observed several of the large stones jutting out from the western wall, which
at first seemed to be the effect of a bursting of the wall from some mighty
shock or earthquake. We paid little regard to this at the moment; but on
mentioning the fact not long after to a circle of our friends, the remark was
incidentally dropped that the stones had the appearance of having once
belonged to a large arch. At this remark, a train of thought flashed across
my mind, which I hardly dared to follow out until I had again repaired to the
spot, in order to satisfy myself with my own eyes as to the truth or falsehood
of the suggestion. I found it even so. The courses of these immense stones
occupy their original position; their external surface is hewn to a regular
curve; and, being fitted one upon another, they form the commencement or
foot of an immense arch which once sprung out from this western wall in a
direction towards Mount Zion, across the Tyropoeon valley. This arch could
only have belonged to the bridge, which, according to Josephus, led from
this part of the temple to the Xystus (covered colonnade) on Zion; and it
proves incontestably the antiquity of that portion from which it springs”
[Robinson]. The distance from this point to the steep rock of Zion Robinson
calculates to be about three hundred and fifty feet, the probable length of
this ancient viaduct. Another writer adds, that “the arch of this bridge, if its
curve be calculated with an approximation to the truth, would measure
sixty feet, and must have been one of five sustaining the viaduct (allowing
for the abutments on either side), and that the piers supporting the center
arch of this bridge must have been of great altitude - not less, perhaps, than
one hundred and thirty feet. The whole structure, when seen from the
southern extremity of the Tyropoeon, must have had an aspect of grandeur,
especially as connected with the lofty and sumptuous edifices of the temple,
and of Zion to the right and to the left” [Isaac Taylor’s Edition Of Traill’s
Josephus].
K&D 1-12, "The visit of the queen of Sheba. Cf. 1Ki_10:1-13. - This event is
narrated as a practical proof of Solomon's extraordinary wisdom. The
narrative agrees so exactly in both texts, with the exception of some few
quite unimportant differences, that we must regard them as literal extracts
from an original document which they have used in common. For the
commentary on this section, see on 1Ki_10:1-13.
COFFMAN, "(We have thoroughly discussed this visit of the queen of
Sheba to Solomon in our Commentary on First Kings, pp. 129-137; and there
is little that we wish to add here.) To summarize: (1) Sheba was most likely
that Ethiopia over which Haile Selassie was the ruler during this century.
(2) Solomon evidently was Haile Selassie's ancestor through this Ethiopian
queen.
PARKER, "1. And when the queen of Sheba heard of the fame of Song of
Solomon , she came to prove Solomon with hard questions [or, riddles. A
very pointed sentence, indicating a deeper truth and leading to thought.
(Comp. Ezekiel 17:2.) This Wisdom of Solomon , couched in apothegms and
riddles, in which Solomon not only distinguished himself, but had an

4. encounter with Hiram of Tyre, was quite a familiar exercise with the Arabs]
at Jerusalem, with a very great company, and camels [bearing the products
of her land] that bare spices [the spices of Arabia were famous in all ages.
Sheba is mentioned in Ezekiel 27:22 as trafficking with Tyre "in chief of all
spices, and precious stones, and gold "], and gold in abundance, and
precious stones: and when she was come to Song of Solomon , she
communed with him of all that was in her heart.
2. And Solomon told her all her questions: and there was nothing hid from
Solomon which he told her not ["not of the mysteries of religion and of the
worship of God, but only of questions, the meaning of which lay not on the
surface, but was deeply hidden; for it was not Solomon"s religious
character, but his Wisdom of Solomon , that brought her to Jerusalem."—
Keil].
3. And when the queen of Sheba had seen the Wisdom of Solomon , and
the house that he had built,
4. And the meat of his table, and the sitting [Heb. standing] of his
servants, and the attendance of his ministers, and their apparel; his
cupbearers [or, butlers] also, and their apparel; and his ascent by which he
went up into the house of the Lord; there was no more spirit in her.
The Queen of Sheba
"The queen of Sheba... came to prove Solomon with hard questions" ( 2
Chronicles 9:1).
SOLOMON grows in influence, in glory. As we had already said, whether
he may yet play the fool remains to be seen. Praise no man until he is dead.
In the meantime we can only speak in modified compliments even when
treating the case of Solomon. But he certainly advanced in social status of a
moral kind. He was visited by the queen of Sheba.
The queen of Sheba is a model to all inquirers. It was not enough for her
to have heard of the fame of Solomon and to have admired him at a distance
as a unique genius; her admiration excited her interest, and even her
suspicion, and being a woman of penetrating mind she desired to put
riddles and enigmas whereby she could test the proverbial wisdom of
Solomon. This is what the Bible itself asks for; in effect the Bible says, Prove
me, put me to the test, under all circumstances of triumph, joy, need, fear,
and see if I have not within me a better answer than can be found in any
other book. This is the criticism to which Jesus Christ is always willing to
submit himself. It is his complaint that we do not ask him questions enough,
the assumption of course being that all inquiries are put in a reverent and
faithful spirit. There is a question-asking to which the Bible will pay no
heed, and there is a question-asking which Christ will regard as impious
and frivolous. Whatever we really want to know with our hearts, whatever is

5. necessary for us to know, Jesus Christ is willing to answer. When we bring
our riddles and enigmas to Christ, they must be riddles and enigmas that
express the very agony of desire. To our speculation or curiosity Christ may
have nothing to say, or if he condescend to speak to us it may be in tones of
rebuke and repulse. Do not be afraid to put hard questions to Christ. The
queen of Sheba did not put any flippant questions to Solomon; she rather
sought out the most difficult inquiries which it was possible to propound.
The meaning of this is that we are to ask the very hardest questions which
our soul wishes to have answered, always remembering that there are some
questions which need not be answered in time, and which indeed could not
be answered to our present incomplete or depraved capacity and power. It
is on the literary record of the world that Jesus Christ has had more hard
questions put to him than any other teacher ever had. Properly considered,
it may be impossible to put any easy questions to Christ within the range of
the scope which his mission fills. Even were we to put what appears to us a
simple question, he would show us that there are no simplicities in human
thought and human education; he would instantly take up the filament and
thread of our inquiries and connect these with the very centre and life of the
universe. The simplest flower is rooted on the earth, and the earth is rooted
in the sun, and the sun and his whole system are rooted in some higher
relations of things. Thus all processes and organisations go back to the
eternal throne; so the violet in its retirement and modesty may claim to be
part of the household and treasure of God. Let it never be supposed that
hard questions are to be put only outside the Bible, that profound, exciting
discussion is not possible within the four corners of revelation; the contrary
is the fact: outside the Bible, the Church, outside everything that is involved
and signified by the name of Christ, there is nothing but superficiality,
evanescence, and the merest trifling. The Church of God should be full of
the brightest minds, of the very greatest intellects, that ever led the
civilisation of the world. No man need go out of the Bible or out of the
Church to find the best food for the mind, or to discover problems most
worthy of human intellect and genius. It is recorded that Solomon told the
queen all her questions, and there was nothing hid from Solomon which he
told her not. The queen was astounded by what she heard and what she saw.
She declared that the half had not been told her. This is precisely the result
of gospel inquiry. When men enter into the purpose of Christ, and begin to
comprehend what it is that Christ wants to do in the world, they are filled
with holy amazement, acknowledging at once not only the tenderness of his
pity, but the vastness of his mind, and the comprehensive range of his
outlook. Statesmen have been more astounded by his propositions than any
other men; great warriors and conquerors have stood in simple
astonishment before the revealed policy and purpose of the Son of God; the
greater the minds the greater the tributes which have been paid to Jesus
Christ. Without going into what may be called the piety or the sentiment of
his claim, the mere idea that he purposes the sovereignty of the world, the
government of all men, through all time, and through all the generations, is
a conception which invests his mind with claims to be considered as
amongst the greatest statesmen, leaders, and rulers of the world. There was
about Solomon something indicative of greatness: his palace was great, the
temple was great, the service of which he was the centre was elaborate and
costly; the meat of his table, the sitting of his servants, the attendance of his

6. ministers, and their apparel; his cupbearers also, and their apparel; and his
ascent by which he went up into the house of the Lord; all indicated great
pomp and splendour. So surrounded, Solomon required to be mentally
gifted, intellectually brilliant, in order to preserve in any suitable degree the
harmony between himself and his kingly state. It was different with Jesus
Christ; he had not where to lay his head; in his environment there was
nothing but bareness, poverty, simplicity; this also was in exquisite
harmony with the fitness of things, for Jesus Christ set up claims with which
nothing could compare that is of an earthly kind. It was better that no
attention should be attracted by his surroundings, that he should stand
forth in an almost naked simplicity before the ages, and that, dispensing
with all accessories, he should fix the attention of the world upon his mind,
his purpose, his love. In a palace education we should expect refinement
and intellectual resources of many kinds; but in the cottage at Nazareth, and
in all the homes of Christ, if we had found anything to account for his
greatness, it would have by so much detracted from our religious
amazement; the background of his material poverty seemed but to show in
greater vividness the wealth of his spiritual nature. Bring all your questions
to the Son of God. Go and tell Jesus everything, and ask him everything; in a
childlike, tender, loving, patient spirit, put all your inquiries to the
condescending Son of Prayer of Manasseh , and you will find when he
replies to you that you will be constrained to exclaim, "Behold, the one half
of the greatness of thy wisdom was not told me: for thou exceedest the fame
that I heard."
BI 1-12, "And when the Queen of Sheba heard of the fame of Solomon.
The Queen of Sheba’s visit to Solomon
I. The spirit which prompted the visit.
1. A spirit of curiosity.
2. A spirit of inquiry.
3. A spirit of restlessness.
4. A spirit of self-sacrifice.
She undertook a long and risky journey. A reproof, says Christ, to
indifference and stupidity concerning Himself.
II. The mutual inter- course during the visit.
1. Solomon answered her questions.
2. Received her gifts.
III. The impressions received from the visit.
1. She was astonished at the magnificence of Solomon.
2. She was surprised at the wisdom of Solomon.
3. She was confirmed in her belief concerning Solomon.
Faith exercised will be greatly strengthened. This just the result—

7. 1. Of honest search after truth.
2. Of personal intercourse with Christ.
3. Of engagement in God’s service. (J. Wolfendale.)
Hard questions
This is what the Bible itself asks for; in effect the Bible says, “Prove me, put
me to the test, under all circumstances of triumph, joy, need, fear, and see if
I have not within me a better answer than can be found in any other book.”
This is the criticism to which Jesus Christ is always willing to submit
Himself. It is His complaint that we do not ask Him questions enough, the
assumption of course being that all inquiries are put in a reverent and
faithful spirit. There is a question-asking to which the Bible will pay no
heed, and there is a question-asking which Christ will regard as impious
and frivolous. Whatever we really want to know with our hearts, whatever is
necessary for us to know, Jesus Christ is willing to answer. When we bring
our riddles and enigmas to Christ, they must be riddles and enigmas that
express the very agony of desire. To our speculation or curiosity Christ may
have nothing to say, or if He condescend to speak to us it may be in tones of
rebuke and repulse. Do not be afraid to put hard questions to Christ. The
Queen of Sheba did not put any flippant questions to Solomon; she rather
sought out the most difficult inquiries which it was possible to propound.
The meaning of this is that we are to ask the very hardest questions which
our soul wishes to have answered, always remembering that there are some
questions which need not be answered in time, and which indeed could not
be answered to our present incomplete or depraved capacity and power.
Properly considered, it may be impossible to put any easy questions to
Christ within the range of the scope which His mission fills. (J. Parker, D.
D.)
The Queen of Sheba’s visit to Solomon
I. The meeting together of these representatives of two different nations had
the happy effect of drawing closer the bonds or unity.
II. The beneficial effect which the exhibition or the works of national
industry may have upon the thoughtful and well-governed mind. The things
seen by the Queen of Sheba did much to correct and enlarge her mind; far
more than all her previous intelligence and inquiry.
III. The spectacle of works of art and man’s device, vast, multiform, and
beautiful, reflects as in a mirror the wondrous powers of man’s mind. As we
turn from the statue to the mind that sketched and the hand that chiselled
out the wonderful design, so let us turn from man with all his wonderful
skill and give to God the glory. The Queen of Sheba returned to her home
with higher thoughts of God than she had before.
IV. The impressive spectacle of Solom’s devotion. The Queen admired “the
ascent by which he went up into the house of the Lord.” Some understand
these words of a magnificent communication which Solomon had prepared

8. between his palace and the courts of the temple; while others explain them
of the cheerful and fervent solemnity with which he worshipped, showing
that his heart was deeply engaged in the hallowed and hallowing service. (S.
Bridge, M. A.)
Heart communing
We have in Christ one greater than Solomon.
I. We ought to communicate with Him of all that is in our heart. Neglect of
intercourse with Jesus—
1. Is very unkind.
2. Betrays the sad fact of something wrong.
3. Shows a want of confidence in His love, sympathy, and wisdom.
4. Will be the cause of uneasiness in ourselves.
5. Will involve the loss of counsel and help.
6. Is greatly aggravated by eagerness to tell our troubles to others.
II. We need not cease communing for want of topics.
1. Our sorrows.
2. Our joys.
3. Our service.
4. Our plans.
5. Our success and failures.
6. Our desires.
7. Our fears.
8. Our lives.
9. Our mysteries.
III. Nor shall we cease communing for want of reasons. Intercourse with
Christ—
1. Is ennobling and elevating.
2. Consoling and encouraging.
3. Sanctifying and refining.
4. Safe and healthy.
5. Delightful and heavenly. (C. H. Spurgeon.)
BENSON, "2 Chronicles 9:1. There is little in this chapter but what is
related in 1 Kings 10.; in the notes on which the reader will find it
explained at large.

9. ELLICOTT, "(ii) SOLOMON’S WISDOM, WEALTH, AND GLORY. HIS
DEATH.
(a) THE VISIT OF THE QUEEN OF SHEBA (2 Chronicles 9:1-12).
Comp. 1 Kings 10:1-13.
The Hebrew text coincides with Kings, allowing for a few characteristic
alterations, the chief of which will be noticed.
(1) And when the queen of Sheba heard.—Now the queen of Sheba had
heard. Kings, was hearing.
The fame of Solomon.—Kings, adds a difficult phrase (“as to the name of
Jehovah”) which the chronicler omits.
Hard questions.—Riddles, enigmas. LXX., αἰνίγµασιν (Judges 14:12).
At Jerusalem.—An abridgment but not an improvement of Kings. The
Syr. agrees with the latter.
Gold in abundance.—The chronicler has substituted a favourite
expression for the “very much gold” of Kings.
TRAPP, "2 Chronicles 9:1 And when the queen of Sheba heard of the
fame of Solomon, she came to prove Solomon with hard questions at
Jerusalem, with a very great company, and camels that bare spices, and
gold in abundance, and precious stones: and when she was come to
Solomon, she communed with him of all that was in her heart.
Ver. 1. And when the queen of Sheba.] See on 1 Kings 10:1. Saba forte α
σεβοµαι, for the plenty of frankincense and sweet odours there.
GUZIK 1-4, "2 CHRONICLES 9 - MORE ACHIEVEMENTS OF SOLOMON
A. Solomon hosts the Queen of Sheba.

10. 1. (2 Chronicles 9:1-4) The Queen of Sheba comes to Jerusalem.
Now when the queen of Sheba heard of the fame of Solomon, she came to
Jerusalem to test Solomon with hard questions, having a very great
retinue, camels that bore spices, gold in abundance, and precious stones;
and when she came to Solomon, she spoke with him about all that was in
her heart. So Solomon answered all her questions; there was nothing so
difficult for Solomon that he could not explain it to her. And when the
queen of Sheba had seen the wisdom of Solomon, the house that he had
built, the food on his table, the seating of his servants, the service of his
waiters and their apparel, his cupbearers and their apparel, and his
entryway by which he went up to the house of the LORD, there was no
more spirit in her.
a. The Queen of Sheba: Sheba (also known as Sabea) was where modern
day Yemen is today (Southern Arabia). We know from geography this
was a wealthy kingdom, with much gold, spices, and precious woods.
History also tells us that they were known to have queens as well as
kings.
i. This was a long trip - up to about 1,500 miles (2,400 kilometers). She
probably came as part of a trade delegation (1 Kings 10:2-5), but there is
no doubt that she was highly motivated to see Solomon and his kingdom.
b. To test him with hard questions: Because Solomon was internationally
famous for his wisdom, the Queen of Sheba came to test this great
wisdom.
c. Having a very great retinue: This queen traveled in the manner of
queens - with a large royal procession, heavily laden with gifts and goods
for trade.
c. When she came to Solomon, she spoke with him about all that was in
her heart: Solomon’s kingdom was famous not only for its material
prosperity, but also for his great wisdom. The Queen of Sheba had great -
and seemingly difficult - questions, and Solomon answered all her
questions.
i. “The hard questions were not just riddles, but included difficult
diplomatic and ethical questions . . . The test was not an academic
exercise but to see if he would be a trustworthy business party and a
reliable ally capable of giving help.” (Wiseman)

11. ii. “Bring your hard questions to Christ; He is greater than Solomon.”
(Meyer)
d. When the queen of Sheba had seen all the wisdom of Solomon, the
house that he had built, the food on his table . . . there was no more spirit
in her: This Queen was obviously familiar with the world of royal
splendor and luxury. Yet she was completely overwhelmed by the
wisdom of Solomon and the glory of his kingdom.
i. “What happened to the queen of Sheba is a natural and not an
uncommon effect which will be produced in a delicate sensible mind at
the sight of rare and extraordinary productions of art.” (Clarke)
PULPIT, "The writer is about to take his leave of Solomon and the
glowing memories of his golden reign; and, whether he designed it or
not, he has done so in a most dramatically successful manner in this
chapter, and especially in the episode, that narrates the ever-memorable
visit of the Queen of Sheba, contained in the first twelve verses of this
chapter (parallel, 1 Kings 10:1 - 13).
2 Chronicles 9:1
The parallel shows very little variation on this narrative. In its first verse
it adds the words (Authorized Version), "concerning the Name of the
Lord" (i.e. "to the glory of God"), after the words, the fame of Solomon.
Sheba. This was the name of a descendant of Cush, a Hamite (Genesis
10:7; 1 Chronicles 1:9); also of a son of Joktan, a Shemite (Genesis 10:28;
1 Chronicles h 22); also of a son of Jokshan, Abraham's son by Keturah
(Genesis 25:3; 1 Chronicles 1:32). It is quite uncertain who of these
constituted, or preponderated in, the country of Sheba here referred to.
This is probably Saba, the capital of Yemen, an important province of
Arabia, west of the Red Sea, north of the Indian Ocean, and extending
upward nearly to Idumaea. The city was reputed splendid, the country
wealthy, and long as the most southerly inhabited part of the world. If it
were, as is believed, first occupied by Cushites it was afterwards peopled
also by Joktanites and Jokahanites, as above. In addition- to the two
celebrated allusions to it, ever memorable, see as other references, Job
6:19; Psalms 72:10, Psalms 72:15; Isaiah 60:6; Jeremiah 6:20; Ezekiel
27:22, Ezekiel 27:23; Ezekiel 38:18; Matthew 12:42; Luke 11:31. The hard
questions consisted in riddles ( 14:2) and enigmas and primitive
casuistry, in which the Arabians found some considerable portion of
their mental gymnastics These, no doubt, bore some mild cousinly
relationship to the proverbs and songs of Solomon, and his treasures of
botanical and natural history facts (1 Kings 4:29-32). Spices; Hebrew,
‫ים‬ ִ‫מ‬ ָ‫ְׂש‬‫ּב‬, here as also in the parallel. This word is used twenty-one times, and in
a slightly varied form (as in the ninth verse of this same chapter) nine more

12. times. It is almost always translated (Authorized Version) by this same word
"spice" or "spices" (except Exodus 30:23 ; 2 Chronicles 16:14; Esther 2:12;
Isaiah 3:24). There are other Hebrew words for "spices," such as ‫ְכֹות‬‫נ‬ (Genesis
37:25; Genesis 43:11), ‫ים‬ ִ‫מ‬ ַ‫ס‬ (Exodus 30:7), ‫ח‬ ַ‫ק‬ ֶ‫ר‬ (So Luke 8:2; Ezekiel 24:10);
but the "spice" or "spices" designated by our present word, and the exact
name or nature of which cannot be certainly pronounced upon, was in great
request for domestic, ecclesiastical, funeral (2 Chronicles 16:14), and other
purposes, and was a chief export from Arabia, Syria, and Persia. Gold in
abundance. Of course, it is not necessary to suppose that the gold that came
either now from Sheba, or even from Ophir, was obtained from the immediate
region; as seen before, there may have been a special market or emporium for
them there. Precious stones. These were used for sacred purposes, and for
domestic and dress ornaments, and were graven upon in early times by the
Hebrews The chief of those mentioned in the Old Testament are the carbuncle,
sardius, topaz (Exodus 39:10; Ezekiel 28:13), diamond, emerald, sapphire
(Exodus 39:11); Ezekiel 28:13), agate, amethyst, ligure (Exodus 39:12), beryl,
jasper, onyx (Genesis 2:12; Exodus 39:6, Exodus 39:13; Ezekiel 28:13), ruby
(Job 28:18; Proverbs 3:15), chrysolite, chrysoprasus (Ezekiel 28:13). The
precious stones which the queen brought are likely enough, however, to have
comprised other varieties (including the pearl from the Persian Gulf), such as
Pliny describes; and see in particular 1 Chronicles 29:2; Ezekiel 27:16; and the
art. "Stones, Precious," in Smith's 'Bible Dictionary,' 3.1382. All that was in her
heart. The expression simply means all that she had so desired to get
information upon, since she had heard of the fame of Solomon.
2 Solomon answered all her questions; nothing
was too hard for him to explain to her.
TRAPP, "2 Chronicles 9:2 And Solomon told her all her questions: and there was
nothing hid from Solomon which he told her not.
Ver. 2. And Solomon told her all her questions.] Which were not of those curious
and frivolous ones condemned by St Paul: but weighty and necessary, concerning
God and his providence, concerning sin, good works, life eternal, &c., questions also
political and moral.

13. 3 When the queen of Sheba saw the wisdom of
Solomon, as well as the palace he had built,
TRAPP, "2 Chronicles 9:3 And when the queen of Sheba had seen the wisdom of
Solomon, and the house that he had built,
Ver. 3. Had seen the wisdom of Solomon.] 1 Kings 10:4.
4 the food on his table, the seating of his officials,
the attending servants in their robes, the
cupbearers in their robes and the burnt offerings
he made at[a] the temple of the Lord, she was
overwhelmed.
ELLICOTT, "(4) And his ascent by which he went up into the house of the Lord.—
Kings, “And his burnt offering which he offered in the house of the Lord.” The
LXX., Syr., and Vulg. here agree with Kings; and the Arab. reads, “the altar on
which he offered.” In all other passages, the word used in our text (‘alîyâh) means
not ascent, but upper chamber; it is likely, therefore, that in the present instance it
is merely an error of transcription for the term occurring in Kings (‘ôlâh, “burnt-
offering”).
TRAPP, "2 Chronicles 9:4 And the meat of his table, and the sitting of his servants,
and the attendance of his ministers, and their apparel; his cupbearers also, and their
apparel; and his ascent by which he went up into the house of the LORD there was
no more spirit in her.
Ver. 4. And their apparel] 1 Kings 10:5.
PULPIT, "The meat of his table (see 1 Kings 4:22, 1 Kings 4:23). Translating our
thoughts rather violently into modern language, we might picture the queen
inspecting the kitchens of the palace, and remember that the kitchens of an Oriental

14. court did the work, not of an individual "table," but of those of a very large
domestic and official retinue; much more these of Solomon now. Keil and Bertheau,
however, with others, refer this expression to the set-out of one meal-table (as e.g.
that of a modern banquet, wedding breakfast, or the like), where both the
abounding lading of the table and the ample variety of the courses, and the rich
foreign or home fruits, in season or out of season, and the furnishing and decorating
of the table, all come in to add their contribution of effect; and they quote not
inaptly our 2 Chronicles 9:20, elucidated by 1 Kings 10:21. This was a daily glory
with Solomon's palace-establishment. The immediate connection and the contents of
this verse, though difficult, favour this direction of explanation, as will be seen in the
succeeding clauses. The sitting of his servants. The word here used ( ‫ב‬ ָ‫מוֹשׁ‬ ) occurs
forty-three times, and is rendered in the Authorized Version thirty-two of these
times as "habitation" or "dwelling." Of the remaining eleven times, one or other of
those words would be almost the synonym of the word used, and in every ease the
rendering "dwelling," if kept to the general idea of a dwelling or resting-place more
or less temporary, would not be inappropriate or inconsistent with the evident drift
of the connection; only here and in the parallel is the inconvenient rendering
"sitting" adopted by the Authorized Version. Hence we disagree with Professor Dr.
Murphy's explanation, the sitting, i.e. "in council of his chief officers." What the
nature of the location (to use a term least specific) of the servants pointed to here is,
nevertheless, still not quite clear. It is evidently placed in some antithesis with the
standing (i.e. the standing-place) here rendered 'inadequately or incorrectly, the
attendance of his ministers. The attendance, i.e. "the station ( ‫ָד‬‫מ‬ֲ‫ע‬ַ‫מ‬ ) (see the four
other occurrences of this' word: 1 Kings 10:5; 1 Chronicles 23:28; 2 Chronicles
35:15; Isaiah 22:19). Of his ministers; Hebrew, ‫יו‬ָ‫ת‬ ְ‫ר‬ָ‫שׁ‬ְ‫מ‬, participle of a piel verb, ‫ת‬ ֵ‫ר‬ָ‫שׁ‬
. This word, in an amazing majority of the hundred occurrences of it, expresses
ministry of sacred service of some kind. It may, indeed, be said that the present
passage, with only one or two others, are doubtful in this meaning or character of
explanation. To our next clause, referring to their apparel, we find in the parallel
mention, as here, of the cupbearers, though the matter of their apparel is not
included as it is here. Part of the difficulty of the verse arises from the consideration
that up to this point the contents of the successive clauses of it may compose possibly
enough a sharp graphic description of the daily banquet scene. An apt reference to
similar description of Arabian banquets is given in the 'Speaker's Commentary ' as
to be found in vol. it. pp. 213-215 of 'Ancient Monarchies.' Our next clause,
however, brings us back into difficulty by its reference to Solomon's ascent by which
he went up into the house of the Lord (1 Chronicles 26:16 with our Exposition,
'Pulpit Commentary'), apparently so unseasonably; nor are we much helped by
reading, with the Septuagint, "the burnt offerings which he offered at the house of
the Lord." The obscurity and lack of coherence are not formidable, indeed, and
perhaps may be with moderate satisfaction set down again to the account of the
occasionally careless selection of the compilers from the material of the older work.
Possibly the allusion in our 1 Kings 10:11 to the terraces, or stairs, or highways to
"the house of the Lord," and to the king's palace, may hold some clue to the ascent
being adverted to here.

15. 5 She said to the king, “The report I heard in my
own country about your achievements and your
wisdom is true.
ELLICOTT, "(5) Of thine acts.—Literally, words. LXX., περὶ τῶν λόγων σου.
We might render matters, affairs.
TRAPP, "2 Chronicles 9:5 And she said to the king, [It was] a true report which I heard in
mine own land of thine acts, and of thy wisdom:
Ver. 5. It was a true report.] Praeclare de ipso loquitur. Lipsius conqueritur - an Iustus ipse
viderit - desiisse homines non mode laudanda facere, sed laudare. (a) Praise worthy
persons are not to be defrauded of their due praises. "If any virtue, if any praise."
[Philippians 4:8]
PARKER 6-9, "2 Chronicles 9:5-9
5. And she said to the king, It was a true report which I heard in mine own land of thine
Acts , and of thy wisdom:
6. Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold,
the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame
that I heard.
7. Happy are thy men, and happy are these thy servants, which stand continually before
thee, and hear thy wisdom.
8. Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be
king for the Lord thy God: because thy God loved Israel, to establish them for ever,
therefore made he thee king over them, to do judgment and justice.
9. And she gave the king an hundred and twenty talents of gold, and of spices great
abundance, and precious stones: neither was there any such spice as the queen of Sheba
gave king Solomon.
["These words," says Canon Barry, "are clearly from some contemporary document. They
breathe at once the spirit of Oriental compliment, and a certain seriousness of tone, as of a
mind stirred by unusual wonder and admiration. It is worth notice that they touch but
lightly on external magnificence and prosperity, and go on to dwell emphatically on the
wisdom of Solomon as a wisdom enabling him to do judgment and justice, and as a gift
from Jehovah, his God. The acknowledgment of Jehovah, of course, does not imply
acceptance of the religion of Israel. It expresses the belief that Hebrews , as the tutelary
God of Israel, is to be held in reverence, proportionate to the extraordinary glory which he
has given to the nation" (see 1 Kings 5:7)].

16. That is an honest verdict; that is a fair, magnanimous judgment. The utility of it is in the
fact that this would be the verdict of every other religion that came, so to say, to visit
Christianity. Change the term from Solomon to Christ, from the queen of Sheba to the
heart of the pagan world; and that heart come honestly to see for itself, to listen to
Christ,—not to contend with him or to interrupt him, but simply to yield itself to the spell of
his eloquence,—what would the verdict be? Precisely the verdict of the queen of Sheba in
reference to the wisdom of Solomon. Other religions would say, We have our greatness,
we have our Wisdom of Solomon , we have our morality, we are thankful for what our
religion has done for our nation, we are not ashamed of it. India has no occasion to be
ashamed of its religion. There are teachings in Confucius, the great philosopher of China,
which any man might be proud to quote and to apply to his own daily conduct. Yet when
they came to visit Christ they would listen, they would say, He does not look like what he
claims to be; there is no beauty that we should desire him; he is a root out of a dry ground;
he is without form or comeliness; his face is marred more than any man"s: yet he talks
wondrously:—Blessed are the pure in heart: for they shall see God. Blessed are the poor in
spirit: for their"s is the kingdom of heaven. Except a man be converted and become as a
little child he cannot see the kingdom of God. He took up little children in his arms and
blessed them, and said, Of such is the kingdom of heaven. He said he gave his flesh for
the hunger of the world, and his blood for its thirst. He said he came not to destroy men"s
lives, but to save them. He took the bearded Pharisees and shook them all with moral
indignation, and called them hypocrites. He went with sinners, and sat down with them,
and made their houses sanctuaries. He said to the lost, Go, and sin no more: begin again
tomorrow morning, and nothing shall be said about yesterday. Never man spake like this
man! Buddha, Confucius, and all the Oriental writers, and all the dreamers of ethics, would
say, He is a wondrous man: his words are gracious; not only are his words gracious, but
his tone—for the tone is the Prayer of Manasseh , not the word—his tone is a mystery of
wisdom and love.
GUZIK, "2. (2 Chronicles 9:5-8) The reaction of the Queen of Sheba.
Then she said to the king: “It was a true report which I heard in my own land about your
words and your wisdom. However I did not believe their words until I came and saw with
my own eyes; and indeed the half of the greatness of your wisdom was not told me. You
exceed the fame of which I heard. Happy are your men and happy are these your servants,
who stand continually before you and hear your wisdom! Blessed be the LORD your God,
who delighted in you, setting you on His throne to be king for the LORD your God!
Because your God has loved Israel, to establish them forever, therefore He made you king
over them, to do justice and righteousness.”
a. Indeed the half of the greatness of your wisdom was not told me: The Queen of Sheba
heard wonderful things about Solomon and his kingdom, but upon seeing it with her own
eyes she realized it was far greater than she had heard.
b. Happy are your men and happy are these your servants: It is a joyful thing to serve a
great, wise, and rich king. If it was a happy thing to serve Solomon, it is a much happier
thing to serve Jesus.
c. Blessed be the LORD your God, who delighted in you: This is an example of what God
wanted to do for Israel under the promises of the Old Covenant. God promised Israel that if
they obeyed under the Old Covenant, He would bless them so tremendously that the world
would notice and give glory to the Lord GOD of Israel.
i. Now it shall come to pass, if you diligently obey the voice of the LORD your God, to
observe carefully all His commandments which I command you today, that the LORD your
God will set you high above all nations of the earth. . . . Then all peoples of the earth shall

17. see that you are called by the name of the LORD, and they shall be afraid of you.
(Deuteronomy 28:1; Deu_28:10)
ii. God wanted to reach the nations through an obedient and blessed Israel. If Israel did not
obey, then God would speak to the nations through a thoroughly disciplined Israel.
d. Blessed be the LORD your God: It is fair to ask if this was a true confession of faith,
expressing allegiance to the God of Israel. Taken in their context, these may not be more
than the queen’s response to the astonishing blessing evident in Solomon’s Jerusalem.
i. “Her statement about the blessings of the Lord on Israel and Solomon in 2 Chronicles
9:9 were no more than a polite reference to Solomon’s God . . . There is no record that she
accepted Solomon’s God, who was so majestically edified by the temple.” (Dilday)
ii. “Praise to the LORD implies recognition of Israel’s national God and need not
necessarily be an expression of personal faith.” (Wiseman)
iii. If we take the Queen of Sheba as an example of a seeker, we see that Solomon
impressed her with his wealth and splendor, and also impressed her personally. But she
returned home without an evident expression of faith in the God of Israel. This shows that
impressing seekers with facilities and programs and organization and professionalism
isn’t enough.
iv. Regardless of the result of her search, we can admire her seeking.
— She came from a great distance.
— She came with gifts to offer.
— She came to question and to learn.
— She came and saw the riches of the king.
— She came for an extended period.
— She came telling all that was on her heart.
v. 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.
e. Because the LORD has loved Israel forever . . . therefore He made you king over them:
This statement is especially meaningful because Solomon was not necessarily the most
logical successor of his father David. There were several sons of David born before
Solomon. “It was God’s special act to make him king rather than his elder brother.” (Poole)
6 But I did not believe what they said until I came

18. and saw with my own eyes. Indeed, not even half
the greatness of your wisdom was told me; you
have far exceeded the report I heard.
ELLICOTT, "(6) The one half of the greatness of thy wisdom.—Kings has simply,
“the half was not told me.” The chronicler has made an explanatory addition. (See 1
Chronicles 12:29, and 2 Chronicles 30:18, for the word marbith, “increase,”
“multitude,” which occurs thrice in the Chronicles and twice elsewhere.)
Thou exceedest the fame.—Literally, Thou kast added to the report. Kings, more
fully, “Thou hast added wisdom and weal to the report.”
TRAPP, "2 Chronicles 9:6 Howbeit I believed not their words, until I came, and
mine eyes had seen [it]: and, behold, the one half of the greatness of thy wisdom was
not told me: [for] thou exceedest the fame that I heard.
Ver. 6. For thou exceedest, &c.] See 1 Kings 10:7.
7 How happy your people must be! How happy
your officials, who continually stand before you
and hear your wisdom!
ELLICOTT, "(7) And happy . . . and hear.—The conjunctions weaken the
rhetorical effect of the verse, and are not read in Kings.
TRAPP, "2 Chronicles 9:7 Happy [are] thy men, and happy [are] these thy servants,
which stand continually before thee, and hear thy wisdom.
Ver. 7. Which stand continually before thee.] Those that saw Christ in the flesh had
therein a happiness; [Matthew 13:17] how much more such as see him in heaven!
See on 1 Kings 10:8.

19. 8 Praise be to the Lord your God, who has
delighted in you and placed you on his throne as
king to rule for the Lord your God. Because of the
love of your God for Israel and his desire to
uphold them forever, he has made you king over
them, to maintain justice and righteousness.”
BE SO , "2 Chronicles 9:8. To set thee on his throne, to be king for the Lord thy
God — In the Lord’s name and stead, in a special manner, because he sat in God’s
own throne, and ruled over God’s peculiar people, and did, in an eminent manner,
maintain the honour of God in his land, and in the eyes of all the world. Those
mercies are doubly sweet, in which we can taste the kindness and good-will of God
as our God.
ELLICOTT, "(8) On his throne—i.e., Jehovah’s throne. (Comp. 1 Chronicles 28:5.)
Kings has, “on the throne of Israel.”
To be king for the Lord thy God.—A further insistance on the idea that Solomon
was but the vicegerent of Jehovah. The clause is added by the chronicler, but need
not be called “an evidently wilful alteration” (Thenius).
To establish.—This phrase is wanting in the Hebrew of Kings, but is probably
original, as the LXX. there has it.
TRAPP, "2 Chronicles 9:8 Blessed be the LORD thy God, which delighted in thee to
set thee on his throne, [to be] king for the LORD thy God: because thy God loved
Israel, to establish them for ever, therefore made he thee king over them, to do
judgment and justice.
Ver. 8. To establish them for ever.] She speaketh of the spiritual Israel.
PULPIT, "The abstinence on the part of the queen in her mention of the Lord God
of Israel, and of the Lord thy God, of any indication of a desire that he should
become her God, is as suggestive as it is noticeable (compare Hiram's language in 2
Chronicles 2:12).

20. 9 Then she gave the king 120 talents[b] of gold,
large quantities of spices, and precious stones.
There had never been such spices as those the
queen of Sheba gave to King Solomon.
BE SO , "2 Chronicles 9:9. She gave the king a hundred and twenty talents of
gold, &c. — This was indeed a royal gift, for the gold alone amounted to more than
sixty-nine thousand pounds sterling.
ELLICOTT, "(9) Spices.—B’sâmîm, from which come our words balsam and balm.
Great abundance.—See ote on 2 Chronicles 9:1. Here lârôb is substituted for the
ancient harbçh.
either was there any such spice.—Or, there had not been such spicery, i.e., in
Jerusalem. A defect in the chronicler’s MS. authority probably occasioned this
deviation from the phrase which we find in the older text, “There came no more
such abundance of spicery” (1 Kings 10:10).
TRAPP, "2 Chronicles 9:9 And she gave the king an hundred and twenty talents of
gold, and of spices great abundance, and precious stones: neither was there any such
spice as the queen of Sheba gave king Solomon.
Ver. 9. And she gave the king.] See 1 Kings 9:14.
GUZIK, "3. (2 Chronicles 9:9-12) An exchange of gifts.
And she gave the king one hundred and twenty talents of gold, spices in great
abundance, and precious stones; there never were any spices such as those the queen
of Sheba gave to King Solomon. Also, the servants of Hiram and the servants of
Solomon, who brought gold from Ophir, brought algum wood and precious stones.
And the king made walkways of the algum wood for the house of the LORD and for
the king’s house, also harps and stringed instruments for singers; and there were
none such as these seen before in the land of Judah. ow King Solomon gave to the

21. queen of Sheba all she desired, whatever she asked, much more than she had
brought to the king. So she turned and went to her own country, she and her
servants.
a. There never were any spices such as those the queen of Sheba gave to King
Solomon: She came from a region rich in spices and skilled in the processing of
spices.
b. Solomon gave to the queen of Sheba all she desired: Solomon would not allow the
Queen of Sheba to give him more than he gave back to her. This description of
Solomon’s measure of generosity to the Queen of Sheba also describes the measure
of God’s generosity towards us.
i. According to tradition - fanciful stories, perhaps - the Queen of Sheba wanted a
son by Solomon, and he obliged her. Her child was named Menilek, and he became
the ancestor of all subsequent Ethiopian monarchs.
PULPIT, "An hundred and twenty talents of gold. Putting the value of gold at £4
per ounce, the value of one talent would be £5476, making a total of £657,120. Poole
makes it £1,250,000; S. Clarke, f720,000. From our 2 Chronicles 9:13, 2 Chronicles
9:14 we learn that in one year Solomon received 666 talents, beside what merchants
brought. Any such spice. The parallel has "no more such abundance of spices," and
"of spices very great store." The Arabian spices, and their land and even sea borne
fragrance, as also the very lucrative trade they created, are often alluded to by
historians (see, among many others, Herod; 3.113; Diod; 3.46; Strabo, 16.4, § 19).
Much of all this so-termed giving was evidently matter of exchange. The queen got
quid pro quo, while 2 Chronicles 9:13 of the parallel (1 Kings 10:1-29.) seems to
speak of the other truer giving.
10 (The servants of Hiram and the servants of
Solomon brought gold from Ophir; they also
brought algumwood[c] and precious stones.
ELLICOTT, "(10) And the servants also of Huram, and the servants of Solomon.—Kings,
“And the fleet also of Huram which carried gold from Ophir.” The phrase is altered here to
correspond with 2 Chronicles 8:18.
Brought algum trees.—See 2 Chronicles 2:8. LXX., ξύλα πεύκιυα; Vulg., “ligna thyina;”
Syriac, “acacia (?) wood” (’eshkor‘ô); Kings, “brought from Ophir almug trees in great
abundance.” In the Mishna ’almûg is “coral;” and the Rabbis ascribe a red colour to the

22. algum wood. The Pterocarpus Santalinus has blood-red wood with black streaks, is
fragrant, and is used in works of art, as well as for burning. The tree called Valgu or
Valgum is the Santalum album, which produces white and yellow sandalwood. Thenius
doubts whether the algum wood of Solomon was not the teak (Cytharexylon Tectona),
which abounds in East India, and is a hard, yellow-streaked, strongly-scented wood, used
in India for temple building.
TRAPP, "2 Chronicles 9:10 And the servants also of Huram, and the servants of Solomon,
which brought gold from Ophir, brought algum trees and precious stones.
Ver. 10. And the servants also of Huram.] See 1 Kings 10:11.
Brought algum trees.] Not corals, as some would have it, but brazil wood, or rather ebony.
PULPIT, "Either these two verses are misplaced (with their parallel, 1 Kings 10:11, 1 Kings
10:12), or they ought to have, though unstated, some occult bearing on the queen. There
are some slight indications pointing to this, and the meaning is perhaps that the terraces,
balustrades, stairs (which possibly is the idea in the "ascent," 2 Chronicles 9:4), pillars,
etc; made of the wood which Hiram's and Solomon's servants had formerly brought with
gold, were the artificial-work wonders which helped to astound the queen. Terraces to the
house of the Lord, and to the king's palace. These so rendered terraces were probably
stairs, and, as already intimated, may have composed the "ascent" (2 Chronicles 9:4), and
explain the mention of it in 2 Chronicles 9:4. The algum trees. This is the Hebrew text order
of the lamed and gimel alphabet characters, as the Authorized Version order in the parallel
almug is also the order of its Hebrew. The tree is mentioned only six times—three times in
Chronicles (2 Chronicles 2:8; 2 Chronicles 9:10,2 Chronicles 9:11) and three times in Kings
(1 Kings 10:11, 1 Kings 10:12). Apparently this wood did grow in Lebanon (2 Chronicles
2:8), though we think this not certain. Kimchi thinks it was the bukkum (Arabic word),
which Europeans call Brazil wood, and which (Keil) was found in Ethiopia, as well as India.
Some think it the sandal-wood of Malabar. Whatever it was, it no doubt was to be
purchased at the emporium of Ophir. The intrinsic nature of the wood, and its intrinsically
valuable nature, may easily be inferred from its use for the woodwork and sounding-board
woodwork of musical instruments like the harp and psaltery. This fact would much incline
to the view that the red sandal-wood is what is here called algum. The 'Speaker's
Commentary' quotes Max Muller for the statement that the vernacular for this wood in
India is valguka. Harps psalteries
left both here and in the parallel, before the words "men of," etc; in the compound English
word chapmen (Authorized Version), shows clearly the construction of this and the
following sentence; from the previous verse needs to come the words, after our "beside,"
"the weight of gold which came," etc. This gold probably came by way of tax payments
from the merchant travellers, and as tribute money from the kings of the part of Arabia
where the blood was mingled, Jewish and Arabian, and not exclusively and independently
Arabian (see the word used in place of our Arabian in the parallel, and Jeremiah 25:24), and
from those governors (perhaps in some cases superseding older kings) of adjacent
countries, that had become in some part tributary to Solomon. Governors. For this unusual
and un-Hebrew word ( ‫חֹות‬ַ‫פ‬ ) see Ezra 5:6; Haggai 1:1; Nehemiah 5:14. Gesenius mentions
Turkish, Persian, and Sanscrit derivations that would well suit it. It is very noticeable that it
is employed also by the writer of Kings. It is used of a ruler in the Assyrian empire (2 Kings
18:24; Isaiah 36:9), in the Chaldean (Ezekiel 23:6, Ezekiel 23:23; Jeremiah 51:23), in the
Persian (Esther 8:9; Esther 9:3), specially of the Persian governor of Judaea (Haggai 1:1,
Haggai 1:14; Haggai 2:2, Haggai 2:21; Nehemiah 5:14, Nehemiah 5:18; Nehemiah 12:26;
Malachi 1:8); while Gesenius reads this passage in our present text and its parallel, to

23. speak of governors of Judaea (the country). See also 1 Kings 20:24, where the word is
translated (Authorized Version) "captains," and is in the Syrian king's mouth. The word is
not used before Kings. It is used by the writer of Kings three times; of Chronicles, once; by
Ezra, six times; in Nehemiah, eight times; in Esther, three times; in Daniel, four times; and
in the remaining prophets, Isaiah, Jeremiah, Ezekiel, Haggai, Malachi, ten times in all. The
Authorized Version, out of the whole number of these occurrences of the word, has
rendered it "captains" thirteen times; "deputies," twice; and "governors," twenty times.
11 The king used the algumwood to make steps
for the temple of the Lord and for the royal
palace, and to make harps and lyres for the
musicians. othing like them had ever been seen
in Judah.)
BAR ES, "2Ch_9:11
Terraces - Rather, as in the margin, “stairs” (see the 1Ki_10:12 note).
ELLICOTT, "(11) Terraces.—M’sillôth, which usually means highways, that
is, raised paths. The word is an interpretation of mis‘âd, which only occurs
in 1 Kings 11:12. LXX., ἰναβἰσεις; Vulg., “gradus;” Arabic, “pillars.”
Singers.—The singers.
And there were none such seen before in the land of Judah.—A shortened
paraphrase of, “There came no such almug trees, nor were seen unto this
day” (Kings). “The land of Judah” is a phrase which indicates how utterly
the northern kingdom was excluded from the redactor’s thought.
12 King Solomon gave the queen of Sheba all she
desired and asked for; he gave her more than she

24. had brought to him. Then she left and returned
with her retinue to her own country.
BAR ES, "2Ch_9:12
Beside that which she had brought unto the king - It is difficult to assign
any sense to these words as they now stand in the Hebrew text. A slight
alteration will give the meaning: “Beside that which the king had brought
for her;” which is in conformity with 1Ki_10:13.
The narrative here is parallel with that in marginal reference, from which
it varies but little, and to which it adds nothing.
CLARKE, "Beside that which she had brought unto the king - In 1Ki_10:13
it is stated that Solomon gave her all she asked, besides that which he gave
her of his royal bounty. It is not at all likely that he gave her back the
presents which she brought to him, and which he had accepted. She had, no
doubt, asked for several things which were peculiar to the land of Judea,
and would be curiosities in her own kingdom; and besides these, he gave
her other valuable presents.
BENSON, "2 Chronicles 9:12. Besides that which she had brought unto the
king — Over and above that which was an equivalent for the presents she
had made him. See note on 1 Kings 10:13.
ELLICOTT, "(12) Beside that which she had brought unto the king.—It can
hardly be meant that Solomon returned her own presents. If the reading be
sound, we may understand return presents, i.e., gifts equal in value to those
which she had bestowed. Or better, we may regard the clause as a
parenthetic note of the chronicler’s, to the effect that the giving of presents
was not all on one side. Solomon showed himself as royally generous as his
visitor. Putting the clause first would make this meaning clearer: “And quite
apart from what she brought the king, Solomon gave the queen of Sheba all
her desire.” Bertheau, however, proposes a slight change in the Hebrew
text, so as to get the sense, “beside what the king had brought for her.” 1
Kings 10:13 is much clearer: “besides what he had given her, according to
the hand of king Solomon.” LXX. translates, “besides all that she brought to
king Solomon;” the Vulg., “and far more than she had brought him,” which
may be a trace of the original reading; the Syriac, “besides what he had
given her.” Syriac and Arabic add, “and he revealed to her all that was in her
heart.”
She turned.—Hâphak, for pânâh of Kings, which is more usual in this sense.

25. TRAPP, "2 Chronicles 9:12 And king Solomon gave to the queen of Sheba all
her desire, whatsoever she asked, beside [that] which she had brought unto
the king. So she turned, and went away to her own land, she and her
servants.
Ver. 12. And king Solomon gave to the queen.] 1 Kings 10:13.
Besides that which she had brought unto the king,] i.e., Besides that which
he gave her in exchange or requital of her presents, he added many more
thereunto, out of his own mere bounty and liberality; even the greatest
rarities of his country. Munster’s translation therefore is not to be
admitted, Sed non tantum quantum illa attulit regi. Ingenuous spirits love
not to lie behind in their courteous retributions.
Solomon’s Splendor
13 The weight of the gold that Solomon received
yearly was 666 talents,[d]
HE RY 13-28, "We have here Solomon in his throne, and Solomon in his
grave; for the throne would not secure him from the grave. Mors sceptra
ligonibus aequat - Death wrenches from the hand the sceptre as well as the
spade.
I. Here is Solomon reigning in wealth and power, in ease and fulness, such
as, for aught I know, could never since be paralleled by any king
whatsoever. In cannot pretend to be critical in comparing the grandeur of
Solomon with that of some of the great princes of the earth. But I may
observe that the most illustrious of them were famed for their wars,
whereas Solomon reigned forty years in profound peace. Some of those that
might be thought to vie with Solomon affected retirement, kept people in
awe by keeping them at a great distance; nobody must see them, or come
near him, upon pain of death: but Solomon went much abroad, and
appeared in public business. So that, all things considered, the promise was

26. fulfilled, that God would give him riches, and wealth, and honour, such as
no kings have had, or shall have, 2Ch_1:12. 1. Never any prince appeared in
public with great splendour than Solomon did, which to those that judge by
the sight of the eye, as most people do, would very much recommend him.
He had 200 targets and 300 shields, all of beaten gold, carried before him
(2Ch_9:15, 2Ch_9:16), and sat upon a most stately throne, 2Ch_9:17-19.
There was not the like in any kingdom. The lustre wherein he appeared was
typical of the spiritual glory of the kingdom of the Messiah and but a faint
representation of his throne, which is above every throne. Solomon's pomp
was all artificial; and therefore our Saviour prefers the natural beauty of
the lilies of the field before it. Mat_6:29, Solomon, in all his glory, was not
arrayed like one of these. 2. Never any prince had greater plenty of gold and
silver, though there were no gold or silver mines in his own kingdom. Either
he made himself master of the mines in other countries, and, having a
populous country, sent hands to dig out those rich metals, or, having a
fruitful country, he exported the commodities of it and with them fetched
home all this gold that is here spoken of, 2Ch_9:13, 2Ch_9:14-21. 3. Never
any prince had such presents brought him by all his neighbours as Solomon
had: All the kings of Arabia, and governors of the country, brought him
gold and silver (2Ch_9:14), not as tribute which he extorted from them, but
as freewill offerings to procure his favour, or in a way of exchange for some
of the productions of his husbandry, corn or cattle. All the kings of the earth
brought him presents, that is, all in those parts of the world (2Ch_9:24,
2Ch_9:28), because they coveted his acquaintance and friendship. Herein
he was a type of Christ, to whom, as soon as he was born, the wise men of
the east brought presents, gold, frankincense, and myrrh (Mat_2:11), and
to whom all that are about him must bring presents, Psa_76:11; Rom_12:1.
4. Never any prince was so renowned for wisdom, so courted, so consulted,
so admired (2Ch_9:23): The kings of the earth (for it was too great a favour
for common persons to pretend to) sought to hear his wisdom - his natural
philosophy, or his skill in physic, or his state policy, or his rules of prudence
for the conduct of human life, or perhaps the principles of his religion, and
the reasons of it. The application which they then made to Solomon to hear
his wisdom will aggravate, shame, and condemn, men's general contempt of
Christ and his gospel. Though in them are hidden all the treasures of
wisdom and knowledge, yet none of the princes of this world desire to
know them, for they are foolishness to them, 1Co_2:8, 1Co_2:14.
JAMISO , "2Ch_9:13-28. His riches.
Now the weight of gold that came to Solomon in one year — (See on 1Ki_
10:14-29).
six hundred and threescore and six talents of gold — The sum named is
equal to about $17,000,000; and if we take the proportion of silver (2Ch_
9:14), which is not taken into consideration, at one to nine, there would be
about $2,000,000, making a yearly supply of nearly $19,000,000, being a
vast amount for an infant effort in maritime commerce [Napier].
K&D 13-21, "Solomon's revenue in gold, and the use he made of it. Cf. 1Ki_

27. 10:14-22, and the commentary there on this section, which is identical in
both narratives, with the exception of some trifling differences. Before
‫י‬ ִ‫יא‬ ִ‫ב‬ ְ‫מ‬‫י‬ ִ‫יא‬ ִ‫ב‬ ְ‫מ‬‫י‬ ִ‫יא‬ ִ‫ב‬ ְ‫מ‬‫י‬ ִ‫יא‬ ִ‫ב‬ ְ‫מ‬ ‫י‬ ִ‫ר‬ֲ‫ח‬ֹ ַ‫ה‬ ְ‫ו‬‫י‬ ִ‫ר‬ֲ‫ח‬ֹ ַ‫ה‬ ְ‫ו‬‫י‬ ִ‫ר‬ֲ‫ח‬ֹ ַ‫ה‬ ְ‫ו‬‫י‬ ִ‫ר‬ֲ‫ח‬ֹ ַ‫ה‬ ְ‫ו‬ the relative pronoun is to be supplied: “and what the
merchants brought.” As to the derivation of the word ‫ת‬ ‫ח‬ ַ‫ת‬ ‫ח‬ ַ‫ת‬ ‫ח‬ ַ‫ת‬ ‫ח‬ ַ , which comes
from the Aramaic form ‫ה‬ ָ‫ח‬ ֶ‫ה‬ ָ‫ח‬ ֶ‫ה‬ ָ‫ח‬ ֶ‫ה‬ ָ‫ח‬ ֶ , governor (2Ch_9:14), see on Hag_1:1. - ‫י‬ ִ ְ‫ר‬ ַ‫י‬ ִ ְ‫ר‬ ַ‫י‬ ִ ְ‫ר‬ ַ‫י‬ ִ ְ‫ר‬ ַ
‫ת‬ ‫כ‬ ְ‫ל‬ֹ‫ה‬‫ת‬ ‫כ‬ ְ‫ל‬ֹ‫ה‬‫ת‬ ‫כ‬ ְ‫ל‬ֹ‫ה‬‫ת‬ ‫כ‬ ְ‫ל‬ֹ‫ה‬ ‫ת‬ ִ‫ֳנ‬‫א‬‫ת‬ ִ‫ֳנ‬‫א‬‫ת‬ ִ‫ֳנ‬‫א‬‫ת‬ ִ‫ֳנ‬‫א‬, in 2Ch_9:21, ships going to Tarshish, is an erroneous
paraphrase of ‫י‬ ִ ְ‫ר‬ ַ‫י‬ ִ ְ‫ר‬ ַ‫י‬ ִ ְ‫ר‬ ַ‫י‬ ִ ְ‫ר‬ ַ ‫ת‬ ִ‫ֳנ‬‫א‬‫ת‬ ִ‫ֳנ‬‫א‬‫ת‬ ִ‫ֳנ‬‫א‬‫ת‬ ִ‫ֳנ‬‫א‬, Tarshish-ships, i.e., ships built for long sea
voyages; for the fleet did not go to Tartessus in Spain, but to Ophir in
Southern Arabia (see on 1Ki_9:26.). All the rest has been explained in the
commentary on 1 Kings 10.
ELLICOTT, "(b) SOLOMON’S INCOME, SPLENDOUR, AND DOMINION—
(2 Chronicles 9:13-28). Comp. 1 Kings 10:14-29, and 1 Kings 4:26-27.
(13) Now the weight of gold.—See 1 Kings 10:14, with which this verse
coincides.
COFFMAN, ""And the kings ... and the governors ... brought gold and
silver to Solomon" (2 Chronicles 8:14). These `gifts' must not be understood
as voluntary in any sense of the word. Solomon's power which he had
inherited from David gave him the means of extorting every possible penny
out of the whole region. Solomon's conduct, as the Chronicler has outlined
it here, is an anthology of Solomon's gross disobedience of all of God's
commandments. God had specifically warned Israel's kings not to, "multiply
unto themselves silver and gold," (Deuteronomy 17:16-17); and it would
have been impossible for anyone to violate that commandment with any
more contempt than did Solomon.
Also the Decalogue had specifically forbidden God's people to make
images or likenesses of anything either in heaven or upon earth; but look at
what Solomon did in the matter of those images of lions on his throne.
TRAPP, "2 Chronicles 9:13 Now the weight of gold that came to Solomon
in one year was six hundred and threescore and six talents of gold;
Ver. 13. Now the weight.] See 1 Kings 10:14.
GUZIK, "B. Solomon’s great wealth.
1. (2 Chronicles 9:13-14) Solomon’s yearly income.
The weight of gold that came to Solomon yearly was six hundred and sixty-
six talents of gold, besides what the traveling merchants and traders
brought. And all the kings of Arabia and governors of the country brought
gold and silver to Solomon.

28. a. Six hundred and sixty-six talents of gold: This is a vast amount of gold,
which came to Solomon yearly. One commentator sets the value of the 666
talents of gold at $281,318,400. This speaks not only to the great wealth of
Solomon, but it also makes him the only other person in the Bible
associated with the number 666.
i. The other Biblical connection to 666 is the end-times world dictator and
opponent of God and His people often known as the Antichrist (Revelation
13:18). In fact, the Revelation passage specifically says that the number 666
is the number of a man, and the man may be Solomon.
ii. This isn’t to say that Solomon was the Antichrist or that the coming
Antichrist will be some weird reincarnation of Solomon. But it may indicate
that the Antichrist may not be someone purely evil from the very beginning.
Instead, he may be like Solomon - a good man corrupted.
b. Besides what the traveling merchants and traders brought: Solomon
received more than 666 talents of gold a year. The 666 talents was just his
beginning salary.
i. The writer of gives us a subtle warning signal here. He assumes that we
know of the instructions for future kings of Israel in Deuteronomy 17:14-20.
He assumes we know Deuteronomy 17:17 of that passage, which says: nor
shall he greatly multiply silver and gold for himself. God blessed Solomon
with great riches, but Solomon allowed that blessing to turn into a danger
because he disobediently multiplied silver and gold for himself.
14 not including the revenues brought in by
merchants and traders. Also all the kings of
Arabia and the governors of the territories
brought gold and silver to Solomon.
CLARKE, "The kings of Arabia - “The kings of Sistevantha.” - Targum.

29. ELLICOTT, "(14) Besides that which chapmen and merchants brought.—
The Hebrew is difficult, and probably corrupt. Literally it seems to run,
besides the men of the itinerants (a strange phrase), and that which the
merchants were bringing; or, perhaps, apart from the men of the itinerants
and the merchants bringing. The last word may be a clerical error, as it
occurs again directly. The conjecture of Thenius on 1 Kings 10:15 seems to
be borne out by the ancient Versions. He would read instead of ’anshê ha-
târîm, “men of the travellers,” ‘onshê ha-r’dûyîm, “fines or tributes of the
subjects.” The Syriac of Chronicles has “tributes of the cities.” Perhaps,
therefore, the true original reading was ‘onshê he‘arîm. The Vulg. renders
“envoys of divers peoples;” but the LXX., “men of the subjected (states).”
For the second half of the phrase Kings has, “and the merchandise of the
pedlars.”
The kings of Arabia.—Kings, “the kings of the mixed tribes;” that is, the
Bêdâwîs, bordering on and mingling with Israel. (Comp. Exodus 12:38.) The
difference depends on the vowel pointing only. (Comp. Jeremiah 25:24,
where both words occur; and Ezekiel 30:5.)
Governors.—Pachôth, i.e., pashas. Thenius is wrong in supposing this
word to be a token of the “later composition of the section.” (See Note on 2
Kings 18:24.)
Brought.—Were bringing = used to bring. (Comp. 2 Chronicles 9:23-24.)
TRAPP, "2 Chronicles 9:14 Beside [that which] chapmen and merchants
brought. And all the kings of Arabia and governors of the country brought
gold and silver to Solomon.
Ver. 14. See 1 Kings 10:15-17, &c.
15 King Solomon made two hundred large shields
of hammered gold; six hundred shekels[e] of
hammered gold went into each shield.

30. BAR ES 15-16, "Comparing 1Ki_10:16-17, it follows from the two passages
together that the “pound of gold” was equal to 100 shekels.
CLARKE, "And King Solomon made two hundred targets of beaten gold -
For a more correct valuation of these targets and shields than that in 1Ki_
10:17 (note), see at the end of the chapter.
ELLICOTT, "15) And king Solomon made.—Word for word as 1 Kings
10:16.
Beaten gold.—Rather, according to Gesenius, mixed or alloyed gold. But
the word (shahût, i.e., shatûah) seems to mean gold beaten out, gold-leaf. So
LXX., ἰλατοἰς.
Went to.—He put on, i.e., he plated the “targets,” which were large oblong
shields, with gold. (Comp. Amos 8:10, “And I will put upon all loins
sackcloth.”) So in 2 Chronicles 9:16.
GUZIK, "2. (2 Chronicles 9:15-28) Examples of Solomon’s wealth and
prosperity.
And King Solomon made two hundred large shields of hammered gold; six
hundred shekels of hammered gold went into each shield. He also made
three hundred shields of hammered gold; three hundred shekels of gold
went into each shield. The king put them in the House of the Forest of
Lebanon. Moreover the king made a great throne of ivory, and overlaid it
with pure gold. The throne had six steps, with a footstool of gold, which
were fastened to the throne; there were armrests on either side of the place
of the seat, and two lions stood beside the armrests. Twelve lions stood
there, one on each side of the six steps; nothing like this had been made for
any other kingdom. All King Solomon’s drinking vessels were gold, and all
the vessels of the House of the Forest of Lebanon were pure gold. Not one
was silver, for this was accounted as nothing in the days of Solomon. For the
king’s ships went to Tarshish with the servants of Hiram. Once every three
years the merchant ships came, bringing gold, silver, ivory, apes, and
monkeys. So King Solomon surpassed 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. Each man brought his
present: articles of silver and gold, garments, armor, spices, horses, and
mules, at a set rate year by year. Solomon had four thousand stalls for
horses and chariots, and twelve thousand horsemen whom he stationed in
the chariot cities and with the king at Jerusalem. So he reigned over all the
kings from the River to the land of the Philistines, as far as the border of
Egypt. The king made silver as common in Jerusalem as stones, and he

31. made cedar trees as abundant as the sycamores which are in the lowland.
And they brought horses to Solomon from Egypt and from all lands.
a. Two hundred large shields of hammered gold . . . three hundred shields
of hammered gold: These shields made beautiful displays in the House of
the Forest of Lebanon (1 Kings 10:17), but they were of no use in battle. Gold
was too heavy and too soft to be used as a metal for effective shields. This
shows Solomon had the image of a warrior king, but without the substance.
i. According to Dilday, each large shield was worth about $120,000. The
smaller shields were worth $30,000. $33 million was invested in gold
ceremonial shields
b. Not one was silver, for this was accounted as nothing in the days of
Solomon: This was a statement of wealth. If taken seriously, it shows the
tremendous abundance of Solomon’s kingdom. Truly, King Solomon
surpassed all the kings of the earth in riches and wisdom, and the promises
of Deuteronomy 28:1-14 were fulfilled in his reign: The LORD will open to
you His good treasure, the heavens, to give the rain to your land in its
season, and to bless all the work of your hand. You shall lend to many
nations, but you shall not borrow. (Deuteronomy 28:12)
c. All the earth sought the presence of Solomon to hear his wisdom, which
God had put in his heart: This was another fulfillment of the promises of
Deuteronomy 28 : And the LORD will make you the head and not the tail;
you shall be above only, and not be beneath, if you heed the commandments
of the LORD your God (Deuteronomy 28:13).
d. The king made silver as common in Jerusalem as stones: When we
think of Solomon’s great wealth, we also consider that he originally did not
set his heart upon riches. He deliberately asked for wisdom to lead the
people of God instead of riches or fame. God promised to also give Solomon
riches and fame, and God fulfilled His promise.
i. 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.
e. The brought horses to Solomon from Egypt and all lands: At the end of
this great description of Solomon’s wealth and splendor, we have the sound
of this dark note. This was in direct disobedience to Deuteronomy 17:16,
which said to the Kings of Israel: But he shall not multiply horses for
himself, nor cause the people to return to Egypt to multiply horses, for the
LORD has said to you, “You shall not return that way again.”
PULPIT, "2 Chronicles 9:15, 2 Chronicles 9:16

32. Targets … shields. The Authorized Version "target" is unfortunate, though
it may with somewhat grim truth represent fact. It was a very large solid
shield, originally made of some common material, as basketwork or wood,
and covered with leather; these with a plate of gold. The absence of the word
"shekel" in each clause, both here and in Kings, leaves it open to us to
suppose that the beka, or half-shekel, may be the right word. Now, the
maneh (see 1 Kings 10:17), or pound, meant 100 bekas, i.e. 50 shekels. Thus
the targets, or shields, had six manehs of gold to their plating each, and the
lesser bucklers three manehs each. On the estimate that the shekel weighed
9 dwt. 3 gr; since the maneh weighed fifty shekels, the gold to a shield
(target) may be put at something over 11 lbs. troy. The house of the forest of
Lebanon; i.e. an armoury (see 1 Kings 7:2-5; 2 Samuel 8:7; Song of Solomon
4:4; Isaiah 22:8). Shishak took these when he conquered Jerusalem (1 Kings
14:26).
16 He also made three hundred small shields of
hammered gold, with three hundred shekels[f] of
gold in each shield. The king put them in the
Palace of the Forest of Lebanon.
ELLICOTT, "(16) Shields.—Maginnîm. The mâgçn was a rouud or oval shield,
about half the size of the “target” (çinnah), with which it is often contrasted; e.g.,
Psalms 35:2; LXX., ἀσπίδα.
Three hundred shekels of gold.—Kings, three manehs of gold. The maneh or mina
(Assyrian, mana), was 1-60th part of a talent, and was equivalent to fifty or sixty
shekels. Either the reading of our text is an error of transcription (sh’losh mç’ôth
for sh’losheth manîm), or the word shekels is wrongly supplied in our version, and
we ought rather to read drachms (100 drachms = 1 mina). The Syriac reads, “And
three minas of gold wrought on the handle of one shield;” so also the Arabic.

33. 17 Then the king made a great throne covered
with ivory and overlaid with pure gold.
CLARKE, "Made a great throne of ivory - For a very curious description of
the throne of Solomon, see at the end of the chapter, 2Ch_9:29 (note).
COFFMAN, "d. Regarding that gold-plated, idolatrous throne:
"Moreover the king made a great throne of ivory, and overlaid it with pure
gold. And there were six steps to the throne, with a footstool of gold, which
were fastened to the throne, and stays on either side by the place of the seat,
and two lions standing beside the stays. And twelve lions stood there on the
one side and on the other upon the six steps: there was not the like made in
any kingdom. And all king Solomon's drinking vessels were of gold, and all
the vessels of the house of the forest of Lebanon were of pure gold: silver
was nothing accounted of in the days of Solomon. For the king had ships
that went to Tarshish with the servants of Huram; once every three years
came the ships of Tarshish, bringing gold, and silver, and ivory, and apes,
and peacocks."
In addition to all of the wealth brought to Solomon by his commercial
ventures, "the governors of the country" (the provincial authorities in
Israel, 2 Chronicles 8:14) were also subject to oppressive taxation, to such
an extent that the northern tribes demanded an easement of the burden
when Solomon's son succeeded him. And what did Solomon do with all that
wealth? He blew all of it in ostentatious decorations of his personal effects,
"a footstool of gold"! What earthly benefit was there in a thing like that? It
ministered to only one thing, Solomon's colossal, conceited pride!
One thing is absolutely a mystery to this writer. How could any scholar
ever have written a paragraph like the following?
These verses are closely paralleled in 1 Kings 10, the source upon which
the writer relied. There was no reason to deviate from the source for it
fitted quite well into his scheme for the glorification of King Solomon![1]
Contrary to this allegation, which is frequently parroted by critical
scholars, a more eloquent or convincing condemnation of Solomon's sinful
conceit and violation of God's Word, than that which we find right here,
could not possibly have been written.

34. TRAPP, "2 Chronicles 9:17 Moreover the king made a great throne of
ivory, and overlaid it with pure gold.
Ver. 17. Moreover the king made.] See on 1 Kings 10:18.
PULPIT, "2 Chronicles 9:17-19
It is not necessary to suppose that the throne was made of solid ivory
(Psalms 45:9; Amos 3:15; Amos 6:4), or that the overlaying gold concealed
the ivory, whether more or less of it. The parallel adds that "the top of the
throne was round behind" (1 Kings 10:19). Comparing also the two
accounts, it would appear that there were twelve lions on each side of the
throne, i.e. two to each step. When it is said that there were two lions
standing by the stays (or, arms) on each side of the sitting-place, we may
easily imagine, from ancient modelled thrones, that of them the arms were
themselves "no small part." It is remarkable that the parallel does not take
cognizance of the footstool. The lion is, of course, as natural a symbol as it is
an old one of sovereign power and place; and the use of the lion and the
number of them, reminding of the tribes of Israel, were specifically justified
to the people, whose oracles contained such words as those in Genesis 49:9;
Numbers 23:24; Numbers 24:9. Josephus tells us that a golden bull
supported the seat of the throne. If so, it is remarkable that the statement
should be omitted in both of our Old Testament narrations. The dimensions
of the throne we might have looked for, but they are not given. That they
were well proportioned to the height, marked by six steps, may be taken for
granted.
18 The throne had six steps, and a footstool of
gold was attached to it. On both sides of the seat
were armrests, with a lion standing beside each of
them.
BAR ES, "The footstool (not mentioned in Kings) was an essential
appendage to an Oriental throne; it appears everywhere in the Egyptian,
Assyrian, and Persian sculptures.

35. BENSON, "2 Chronicles 9:18. With a footstool of gold — This is not
mentioned in the parallel passage in 1 Kings 10:18, where see the note.
ELLICOTT, "(18) With a footstool of gold, which were fastened to the
throne.—Instead of this Kings has, And the throne had a rounded top
behind. Although the footstool is a prominent object in Oriental
representations of thrones, it is quite possible that our text is due to a
corruption of that which appears in Kings, and with which the Syriac here
agrees. The LXX. renders, “and six steps to the throne, fastened with gold,”
omitting the footstool. The Heb. is at all events suspiciously awkward.
For the remainder of this and the following verse see 1 Kings 10:19-20.
The chronicler has made two, slight verbal corrections in 2 Chronicles 9:19.
TRAPP, "2 Chronicles 9:18 And [there were] six steps to the throne, with a
footstool of gold, [which were] fastened to the throne, and stays on each
side of the sitting place, and two lions standing by the stays:
Ver. 18. And there were six steps.] Haec omnia fuerunt mystica. All about
this throne was mystical and significative.
19 Twelve lions stood on the six steps, one at
either end of each step. othing like it had ever
been made for any other kingdom.
TRAPP, "Verses 19-23
2 Chronicles 9:19 And twelve lions stood there on the one side and on the other
upon the six steps. There was not the like made in any kingdom.
Ver. 19-23, &c.] See 1 Kings 10:20-22, &c.
20 All King Solomon’s goblets were gold, and all
the household articles in the Palace of the Forest
of Lebanon were pure gold. othing was made of

36. silver, because silver was considered of little value
in Solomon’s day.
ELLICOTT, "(20) one were of silver; it was not anything accounted of.—The not
appears to be rightly supplied by our version; comp. 1 Kings 10:21, with which the
verse otherwise entirely agrees.
PULPIT, "The house of the forest of Lebanon, The circumstance of the vessels of
this house being mentioned in such close connection with the drinking-vessels of
Solomon, is another indication of the close connection of the buildings themselves (1
Kings 7:1, 1 Kings 7:2-5, 1 Kings 7:6, etc.); also that these" vessels of the house of
the forest of Lebanon" were like Solomon s drinking-vessels, infers the use of the
apartments of the house for social or, at any rate, state occasions.
21 The king had a fleet of trading ships[g]
manned by Hiram’s[h] servants. Once every three
years it returned, carrying gold, silver and ivory,
and apes and baboons.
CLARKE, "The king’s ships went to Tarshish - “Went to Africa.” - Targum.
JAMISO , "the king’s ships went to Tarshish — rather, “the king’s ships of
Tarshish went” with the servants of Huram.
ships of Tarshish — that is, in burden and construction like the large
vessels built for or used at Tarshish [Calmet, Fragments].
BI, "And apes, and peacocks.
Apes and peacocks
(to children):—We learn from this passage—
I. That a rich man can get, as far as worldly goods are concerned, almost

37. what he likes in this world.
II. What even wise men will do, when they have more money than they know
how to use. Such was Solomon’s position; apes and peacocks were costly,
and so he had a special desire to have s goodly number about him. (D.
Davies.)
Apes
I. The ape is something like us, and yet he is very much unlike us.
1. He cannot speak.
2. He cannot learn.
3. He has no foresight or forethought. It is wonderful how deceptive
appearances can be.
II. The ape is only a caricature of a man, and does not imitate him in his
better movements or habits; so you generally find that if a child or man apes
another, he apes him only in his failings. I saw a boy the other day, who
could not have been more than eleven, vigorously puffing the end of a cigar
that he had picked up somewhere. He evidently thought he looked like a
man, but I need not tell you how disgusted I felt, and wished that he could
imitate the man in a more manly way. He stupidly aped a gentleman whose
failing was that he smoked at all. Learn to be natural. Let the one desire of
your life be to be true. Never put on a false look or try to live under false
pretences. (D. Davies.)
Peacocks
The peacock has a beautiful tail, and in this respect no bird can match him.
But the more you know about him the less you think of his tail. He can only
screech hideously when he tries to sing. He is also a very gluttonous and a
very selfish and destructive character. The beautiful bird has nothing to
commend it except its beautiful feathers. Its characteristic failing is vanity.
I. I want you to remember that there are some people in the world like that
peacock. Everything depends upon their dress, or their outward
appearance. But if you get to know their disposition and their conduct, you
will very often cease to be charmed with their dress.
II. I want you to guard yourselves against attaching too much importance to
appearances. God does not. Learn that the truest ornament is “a meek and
gentle spirit, which in the sight of God is of great price.” (D. Davies.)
ELLICOTT, "(21) For the king’s ships went to Tarshish.—1 Kings 10:22, “For
the king had a Tarshish fleet on the sea, with the fleet of Hiram.” It is
generally assumed that the words of the chronicler are an erroneous
paraphrase of the expression, “Tarshish fleet,” i.e., a fleet of ships fitted for
long voyages. (Comp. Isaiah 2:16.) The identity of the present fleet with that
mentioned above in 2 Chronicles 9:10 is not evident. Solomon may have had

38. a fleet in the Mediterranean (“the sea” of 1 Kings 10:22) trading westward,
as well as in the Red Sea, trading south and east. Some have identified
Tarshish with Cape Tarsis in the Persian Gulf. (See Note on 2 Chronicles
20:36.)
COKE, "2 Chronicles 9:21. The ships of Tarshish— That this was some place
in the East Indies, appears, as Bochart thinks, from the commodities,
elephants' teeth, apes, and peacocks, brought from thence; and because the
ships sent thither were built at Ezion-geber, on the Red Sea. He is of
opinion, that this Tarshish was properly the promontory Cory, on the north
of the island of Ceylon, which, according to him, was the land of Ophir,
whither the ships of Solomon went. If this opinion be admitted, Tarshish
may seem to have been so called from being the farthest place then known
eastward, as Tarshish in Spain was westward; just as we from the East
Indies call part of America, since discovered, the West Indies. But, after all
that Bochart has written on this subject, I must not omit to observe, that
another very ingenious writer is of opinion, that the Tarshish to which
Solomon's fleet sailed, was no other than the Tarshish in Spain, whither the
Phoenicians had before traded with vast advantage; that he fitted out his
fleet from Ezion-geber on the Red Sea, because he had no other convenient
port on the Mediterranean; that this fleet coasted along the shore of Africa,
and, doubling the cape of Good Hope, came to Tarshish in Spain, and thence
back again the same way. In this manner our author accounts for their
spending so long a time as three years in their voyage out and home; and
remarks, that Spain and the coast of Africa furnish all the commodities
which Solomon's fleet is said to have brought back: and to confirm this, it
seems certain, from the account given by Herodotus, lib. 4: cap. 42 that in
the reign of Necus, or Pharaoh Necho, king of Egypt, above six hundred
years before Christ, some Phoenicians sent out by him did, in like manner,
set sail from the Red Sea, and coast round Africa to the straits of Gibraltar;
though indeed, instead of going back by the cape of Good Hope, they
returned to Egypt the third year by the Mediterranean. See Nature
Displayed, vol. 4:, and Parkhurst's Lexicon on the word.
PULPIT, "To Tarshish. The parallel has, in both clauses of its verse (1 Kings
10:22), "ships of Tarshish." The order of the words in the former clause of
our present verse, that compels us to read, "going to Tarshish," certifies the
correct meaning. The word "Tarshish" (the subsequent Tartessus) covered a
district in South Spain, as well as named a town and river, and stretched
opposite the coast of Africa. Both coasts were beneath Phoenician rule, and
a voyage to Tarshish would most naturally mean calling at many a port, and
many an African port, from one and another of which all the imports here
spoken of would be obtainable. The meaning of the Hebrew root of Tarshish
is "to subjugate." The town lay between the two mouths of the river Baetis,
now Guadal-quiver. Gesenius thinks that the writer of Chronicles says, in
ignorance, "to Tarshish." and that the ships went to Ophir! These passages
do not say that the voyage, whatever it was, took three years; much less that
that length of time was necessary. Whether voyages were in Solomon's time

39. made from the Red Sea, circumnavigating Africa, into the Mediterranean, is
not certain. If they were such voyages, taken at a sauntering pace, with calls
at many ports and easygoing delays, they may easily have consumed as long
a space of time as three years! The theory that Tarshish was Tarsus in Cilicia
is easily and conclusively negatived. The names in Hebrew of "ivory, apes,
and peacocks" have been said to be of Indian origin. This is far from proved,
and, as regards the first two, may be said to be sufficiently disproved. But if
it all were so, still the fact that the Hebrew names were of an Indian
language derivation would go very short way to prove that the Hebrew
people got the things represented by them direct, or at all, from India.
Ivory; Hebrew, ‫ִים‬‫ּב‬ ַ‫ְח‬‫נ‬ ֶ‫ׁש‬ . The Authorized Version rendering "ivory" occurs ten
times in the Old Testament, having for its original the Hebrew ‫ן‬ ֵ‫ׁש‬)1 Kings 10:18; 1
Kings 22:39; 2 Chronicles 9:17; Psalms 45:8; So 5:14; Psalms 7:4; Ezekiel 27:6,
Ezekiel 27:15; Amos 3:15; Amos 6:4). In all these cases, two of them being in
closest juxtaposition with the present and its parallel occasion, the word speaks
of ivory that is being used, i.e. as though it were manufactured material or ready
for manufacture. But in our passage and its parallel, where the different word
given above is found, it is manifest that it speaks of the material, so to say, in the
rough, as just "tooth or tusk of—;" but, further, what the ‫ִים‬‫ּב‬ ַ‫ח‬ is is not yet
ascertained. It is not a word known in the Hebrew vocabulary. Gesenius finds the
Sanscrit ibhas, which signifies an "elephant;" Canon Rawlinsen finds in some
Assyrian inscriptions a word habba, used of both elephant and camel, but
probably having for its generic signification "a great animal;" Keil (on the parallel)
finds a Coptic word, eboy, the Latin elephas, to which he prefixes the Hebrew
article ‫ה‬ . The Targum Jonathan shows at once ‫יל‬ִ‫ן־ּדפ‬ ֵ‫.ׁש‬ Gesenius, in his
'Thesaurus,' calls also timely attention to Ezekiel 27:15, where we read, "They
brought thee a present, horns of ivory and ebony" (Hebrew, Chethiv, ‫ִים‬‫נ‬ְ‫ב‬‫ו‬ ָ‫ְה‬‫ו‬ ; Keri,
‫ִים‬‫נ‬ְ‫ב‬ ָ‫ְה‬‫ו‬ ‫ן‬ ֵ‫ׁש‬ ‫נֹות‬ ְ‫ר‬ ַ‫.)ק‬ But no use of "ebony" happens to be mentioned in the connection
of our present passages or subject. Thus it will be seen that no little ingenuity has
been employed to hunt down this little word, though as yet not quite successfully.
More may be seen in Smith's 'Dictionary of the Bible,' 1.906. Apes; Hebrew, ‫ים‬ִ‫קופ‬ .
Conder says, "This word is identical with the name of the monkey in Tamil." Keil
connects it with the Sanscrit kapi, but does not believe, with Gesenius, that the
animal came from India, but Ethiopia. In a valuable note in the' Speaker's
Commentary' we read, "It is found" (not stated where) "that the word was an
Egyptian word, signifying a kind of monkey, in use in the time of Thothmes II; i.e.
about the time of the Israelites' exodus." (For Herodotus's testimony respecting
ivory and apes in North Africa, see his 'Hist.,' 4.91.) Peacocks; Hebrew, ‫ִים‬‫ּי‬ִ‫ּכ‬ ֻ‫ּת‬ .
Conder says a Tamil word, tokei, means "peacock." Keil proposes to consider it
one of the later Romans' luxurious delicacies, aves Numidicae, from Tuoca, a
town in Mauretania or Numi-alia. Some translate it "guinea-fowl," and some
"parrots." The peacock did not belong to Africa, yet still it may have been
purchaseable at some port there.
22 King Solomon was greater in riches and

40. wisdom than all the other kings of the earth.
K&D, "In 2Ch_9:22-28, all that remained to be said of Solomon's royal
glory, his riches, his wisdom, and his revenues, is in conclusion briefly
summed up, as in 1Ki_10:23-29. From 2Ch_9:25 onwards, the account given
in the Chronicle diverges from that in 1Ki_10:26., in so far that what is
narrated in 1Ki_10:26-28 concerning Solomon's chariots and horses, and
his trade with Egypt in horses, is here partly replaced by statements similar
in import to those in 1 Kings 5, because the former matters had been already
treated of in Chr. 2Ch_1:14-17.
COFFMAN, "e. Solomon's riches and his alleged wisdom,
"So 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. And they brought every
man his tribute, vessels of silver, and vessels of gold, and raiment, armor,
and spices, horses and mules, a rate year by year. And Solomon had four
thousand stalls for horses and chariots, and twelve thousand horsemen,
that he bestowed in the chariot cities, and with the king at Jerusalem. And
he ruled over all the kings from the River even unto the land of the
Philistines, and to the border of Egypt. And the king made silver to be in
Jerusalem as stones, and cedars made he to be as the sycamore-trees that
are in the lowland, for abundance. And they brought horses for Solomon out
of Egypt, and out of all lands."
"Solomon exceeded all the kings ... in riches and wisdom" (2 Chronicles
8:22). Solomon's wisdom was unrelated to what we know as true wisdom,
that kind of wisdom is defined in God's Word: "The fear of Jehovah is the
beginning of wisdom; a good understanding have all they that do his
commandments" (Psalms 111:10). The meaning of the word wisdom, as it
was used by the Chronicler, was evidently something else. As the term was
used by his self-seeking flatterers, it meant little or nothing; and it could be
that the Chronicler here was using it in exactly the same way. One thing is
certain; namely, that Solomon neither feared God nor honored his
commandments.
The passage that we have so often cited in Deuteronomy 17:16-17
specifically forbade Israel's kings to multiply unto themselves (1) wives, (2)
silver and gold and (3) horses. Solomon wantonly violated all these
commandments in the most extravagant manner.
"A rate year by year" (2 Chronicles 9:24). These words identify all those
`gifts' that came to Solomon by those rulers throughout the world of that

41. era, as `taxes,' or `tribute,' imposed, not occasionally, but continually year
by year. This also explains why they, "sought the presence of Solomon to
hear his wisdom." Their @@fulsome compliments paid to Solomon were
nothing but the flattery of vassal underlings seeking to make a good
impression on the conceited Solomon, whom they unwillingly served as his
vassals.
PARKER, ""And king Solomon passed all the kings of the earth in riches
and wisdom" ( 2 Chronicles 9:22).
We are not to understand by "all the earth" what is signified by that
definition now: we are to understand rather that in relation to all the known
kings of his time, Solomon was head and chief. What was meant by "the
earth" is defined in 2 Chronicles 9:26—"And he reigned over all the kings
from the river unto the land of the Philistines, and to the border of Egypt."
That Solomon should have been elevated to this supremacy is in fulfilment
of the divine promise. When God sets his mind upon a man that he may give
to that man elevation, dignity, honour and dominion, who can set bounds to
the divine appointment? If the passage had read, "King Solomon passed all
the kings of the earth in riches," it would have been a poor display of vanity.
What is it that one man should have ten thousand horses more than another
man? What is it that one kingly crown should weigh many ounces of gold
more than another kingly crown? All this is external, ostentatious, and
transitory. The passage, however, proceeds to add wisdom to riches, and
therein the honour of Solomon is complete. Solomon was not only a man of
knowledge,—which any man may be by careful reading and patient inquiry
and study; Solomon"s was a wealth of Wisdom of Solomon , knowledge,
made practical and available, knowledge turned to account; a kind of
intellectual seed coming to bud and blossom and ample fruitfulness.
Wisdom is better than knowledge. The wise man takes in all circumstances,
constructs events so as to make of them an edifice that should lead him
correctly to infer the ability, character and purpose of the Architect of
history. Many a man has knowledge who has not wisdom. Some have
knowledge who cannot communicate it, so it becomes a mere selfish luxury;
others have knowledge that is so imperfect as to be worse than ignorance,
hence such men deal in half truths which are no better than sophisms and
even falsehoods. True wisdom is large, comprehensive in its outlook; at
once microscopic and telescopic, seeing the small and near, the vast and
distant. The wise man cannot always move at a very eager or violent pace;
he has many things to look at which fools or superficial thinkers do not see;
he has a thousand calculations to make which do not enter into the
reckoning of the popular mind; he is therefore obliged to refer his
judgments to time, and to reap his honours after he has passed through this
scene of life. In this matter many wise men have suffered; they have been
misunderstood, they have been imperfectly represented, and in not a few
instances they have been unable adequately to explain themselves, for they
seemed to have passed beyond the immediate currency of words, and to
have required a special language for the utterance and illustration of their
thought and meaning. If Solomon was so great, what should be said of him
who described himself as "One greater than Solomon"? Jesus Christ did not

42. hesitate to use these words, and we know that he never threw words away,
or used them in any false or vicious sense. It would seem as if we must first
understand Solomon before we can understand Christ. As the queen of
Sheba was overpowered and overwhelmed by what she saw, so we are to
estimate all previous history, especially as that history culminates in its
brightest characters, its noblest heroes, its wisest Solomons; then
advancing to Christ we hear him distinctly say that he is greater than all that
went before. This very claim would seem to involve his right to be
worshipped as the Son of God. When a teacher declares himself to be
greater than Jonah , greater than Song of Solomon , greater than Moses,
who can he be? Is it enough to look upon him simply as a good man? Does it
satisfy the religious imagination to give him a place by himself and offer to
him unique distinctions? Does it not rather seem to be right to acknowledge
that he proceeded forth and came from God, and that he brought with him
glory from a state of existence immeasurably older than earth and time and
the limitations by which we are bounded and defined? Without saying in so
many words that he was God, Jesus Christ so affected the mind and the
imagination of men as to throw them into a state of bewilderment which
could only be cleared away by the distinct acknowledgment that in him
dwelt all the fulness of the Godhead bodily.
PULPIT, "2 Chronicles 9:22, 2 Chronicles 9:23
All the kings of the earth; i.e. of the laud of tributary sovereignties, from
Euphrates to the borders of Egypt, and to the Philistines (1 Kings 4:21; also
note Genesis 15:18; Exodus 23:31; Numbers 22:5; Joshua 1:4; 2 Samuel
10:16).
23 All the kings of the earth sought audience with
Solomon to hear the wisdom God had put in his
heart.
BAR ES, "All the kings of the earth - Rather, “all the kings of the land:” all
the monarchs, that is, whose dominions were included in So omon’s empire
(see 1Ki_4:21).
BENSON, "2 Chronicles 9:23. All the kings of the earth sought the
presence of Solomon — All in those parts of the world. To hear his wisdom

43. — Either his knowledge of the works of God in creation and providence, or
his skill in physic, or his state-policy, or his rules of prudence for the
conduct of human life, or perhaps the principles of his religion, and the
evidences of it. That God put in his heart — Which was God’s supernatural
gift to him, in answer to his prayer. The application which they then made,
with such eagerness, to Solomon, to hear his wisdom, will aggravate,
shame, and condemn men’s general contempt of Christ and his gospel, in
which are hid all the treasures of wisdom and knowledge; but which none of
the princes of this world desire to know, for they are foolishness to them, 1
Corinthians 2:8; 1 Corinthians 2:14.
24 Year after year, everyone who came brought a
gift—articles of silver and gold, and robes,
weapons and spices, and horses and mules.
ELLICOTT, "(24) And they brought.—Used to bring. (Comp. 2 Chronicles 9:14.)
Harness—i.e., weapons and armour. Compare Macbeth’s
“At least we’ll die with harness on our back.”
A rate year by year.—Literally, a year’s matter in a year. Solomon’s vassal kings
are intended.
PULPIT, "Every man his present; Hebrew, ‫ָתי‬‫ח‬ְ‫נ‬ִ‫מ‬ ; which word represents the treats,
paid partly in money, partly in kind (2 Samuel 8:2; 2 Kings 17:3, 2 Kings 17:4; and
the parallel). A rate year by year; Hebrew, ‫ָח‬‫נ‬ ָ‫ַר־שׁ‬‫ב‬ְ‫דּ‬ ; which might be simply
rendered, "a yearly thing."
25 Solomon had four thousand stalls for horses
and chariots, and twelve thousand horses,[i]
which he kept in the chariot cities and also with
him in Jerusalem.

44. CLARKE, "Four thousand stalls for horses - See the note on 1Ki_4:26,
where the different numbers in these two books are considered. The
Targum, instead of four thousand, has ‫מאה‬ ‫ארבע‬‫מאה‬ ‫ארבע‬‫מאה‬ ‫ארבע‬‫מאה‬ ‫ארבע‬ arba meah, four hundred.
JAMISO , "Solomon had four thousand stalls — It has been conjectured
[Gesenius, Hebrew Lexicon] that the original term may signify not only stall
or stable, but a number of horses occupying the same number of stalls.
Supposing that ten were put together in one part, this would make forty
thousand. According to this theory of explanation, the historian in Kings
refers to horses [see 1Ki_10:26]; while the historian in Chronicles speaks of
the stalls in which they were kept. But more recent critics reject this mode
of solving the difficulty, and, regarding the four thousand stalls as in
keeping with the general magnificence of Solomon’s establishments, are
agreed in considering the text in Kings as corrupt, through the error of
some copyist.
K&D, "2Ch_9:25 does not correspond to the passage 1Ki_10:26, but in
contents and language agrees with 1Ki_5:6, and 2Ch_9:26 with 1Ki_5:1.
Only the general estimate of Solomon's riches in gold and silver, in 2Ch_
9:27, repeated from 2Ch_1:15, corresponds to 1Ki_10:27. Finally, in 2Ch_
9:28 the whole description is rounded off; all that has already been said in
2Ch_1:16, 2Ch_1:17 as to the trade in horses with Egypt (1Ki_10:28-29)
being drawn together into one general statement.
ELLICOTT, "(25) And Solomon had four thousand stalls for horses and
chariots, and twelve thousand horsemen.—See 1 Kings 4:26 (where the
number of stalls is erroneously stated at 40,000).
The remainder of the verse coincides with 1 Kings 10:26.
Having already given an account of Solomon’s chariots and horses, and
his importation of the latter from Egypt, in 2 Chronicles 1:14-17, an account
which is identical with 1 Kings 10:26-29, the chronicler naturally avoids
mere repetition of that passage in 2 Chronicles 9:25-28.
TRAPP, "2 Chronicles 9:25 And Solomon had four thousand stalls for
horses and chariots, and twelve thousand horsemen; whom he bestowed in
the chariot cities, and with the king at Jerusalem.
Ver. 25. And Solomon had, &c.] See 1 Kings 10:26.

45. PULPIT, "Four thousand stalls. Not forty thousand, as by error in 1 Kings
4:26. The parallel mentions one thousand four hundred as the number of
the chariots (2 Chronicles 1:14). Both agree in twelve thousand as the
number of horsemen. Chariot cities (1 Kings 9:19; 2 Chronicles 1:14). Some
of the horse and chariot depots were kept near the king, but the rest in
those specially chosen and prepared cities, which might be nearest or fittest
against time of war-need.
26 He ruled over all the kings from the Euphrates
River to the land of the Philistines, as far as the
border of Egypt.
ELLICOTT, "26) And he reigned over all the kings.—This verse corresponds to 1
Kings 4:21.
TRAPP, "2 Chronicles 9:26 And he reigned over all the kings from the river even
unto the land of the Philistines, and to the border of Egypt.
Ver. 26. And he reigned.] See 1 Kings 4:21.
27 The king made silver as common in Jerusalem
as stones, and cedar as plentiful as sycamore-fig
trees in the foothills.
ELLICOTT, "(27) And the king made silver.—Identical with 1 Kings 10:27. On this
and the following verse, comp. the prohibitions of Deuteronomy 17:16-17.
TRAPP, "2 Chronicles 9:27 And the king made silver in Jerusalem as stones, and
cedar trees made he as the sycomore trees that [are] in the low plains in abundance.
Ver. 27. That are in the low plains.] That grow in every hedgerow.

46. PULPIT, "The foundations of the evil of exceeding metropolitan centralization were
being too surely laid now. Silver … sycomore trees (see 1 Chronicles 27:28; 2
Chronicles 1:16).
28 Solomon’s horses were imported from Egypt
and from all other countries.
BAR ES, "And out of all lands - An addition to the words in Kings. The
principal countries would no doubt be Arabia and Armenia - the former
always famous for its excellent breed; the latter mentioned in Ezekiel Eze_
27:14 as trading with horses in the fairs of Tyre.
JAMISO , "they brought unto Solomon horses out of Egypt — (See on
2Ch_1:14). Solomon undoubtedly carried the Hebrew kingdom to its highest
pitch of worldly glory. His completion of the grand work, the centralizing of
the national worship at Jerusalem, whither 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 peculiar 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.
ELLICOTT, "(28) And they brought.—Used to bring. The verse summarises
1 Kings 10:28-29 (=2 Chronicles 1:16-17), and adds that Solomon imported
horses “out of all the lands,” as well as from Egypt.
TRAPP, "2 Chronicles 9:28 And they brought unto Solomon horses out of
Egypt, and out of all lands.
Ver. 28. And they brought.] See 1 Kings 10:28.
PULPIT, "The parallel mentions horses from Egypt only, but adds that
"linen yarn" was brought. The all lands alluded to with us, would manifestly
include Armenia (Ezekiel 27:14) and Arabia. The parallel also, in its 2
Chronicles 9:29, states the prices of a chariot from Egypt as "six hundred
shekels [qu. bekas] of silver" (i.e. about either £90 or £45); and of a horse
for the cavalry, perhaps, not for the chariot, as "one hundred and fifty
shekels [qu. bekas] of silver" (i.e. £22 10s. or £11 5s; estimating the shekel as
worth three shillings with us). Other estimates (see 2 Chronicles 1:17) would

47. make the prices £70 and £17 (see our Exposition, 2 Chronicles 1:15-17).
Solomon’s Death
29 As for the other events of Solomon’s reign,
from beginning to end, are they not written in the
records of athan the prophet, in the prophecy of
Ahijah the Shilonite and in the visions of Iddo the
seer concerning Jeroboam son of ebat?
BAR ES, "The book of Nathan ... - On the “books” here mentioned, see the
introduction to Chronicles, the second note.
We hear nothing of Iddo in Kings: but he is mentioned below twice 2Ch_
12:15; 2Ch_13:22. In the latter of these passages he is called not “the seer,”
but “the prophet.” He seems to have been the author of three works:
(1) Visions against Jeroboam;
(2) A book of genealogies; and
(3) A commentary or history.
According to some, he was identical with Oded, the father of Azariah, who
prophesied in the reign of Asa (see the 2Ch_15:1 note).
CLARKE, "Nathan the prophet - These books are all lost. See the account
of Solomon, his character, and a review of his works, at the end of 1Ki_11:43
(note).
I. By the kindness of a learned friend, who has made this kind of subjects
his particular study, I am able to give a more correct view of the value
of the talent of gold and the talent of silver than that which I have
quoted 1Ki_10:17, from Mr. Reynold’s State of the Greatest King.
1. To find the equivalent in British standard to an ounce troy of pure
gold, valued at eighty shillings, and to a talent of the same which
weighs one thousand eight hundred ounces troy.

48. The ounce contains four hundred and eighty grains, and the guinea
weighs one hundred and twenty-nine grains, or five pennyweights
and nine grains.
(1) As 129 grains: 21 shillings:: 480, the number of grains in an
ounce: 78.1395348s. or 3l. 18s. 1d. 2.69767q.; the equivalent in our
silver coin to one ounce of standard gold.
(2) As 78.1395348 shillings, the value of an ounce of standard gold,:
80 shillings, the value of an ounce troy of pure gold,:: 80 shillings:
81.9047619 shillings, the equivalent in British standard to one
ounce of pure gold.
Instead of the preceding, the following proportions may be used: -
(1) As 21.5 shillings: 21 shillings:: 80 shillings: 78.1395348 shillings.
This multiplied by 1800, the number of troy ounces in a Hebrew
talent, gives 140651.16264s. or 7032l. 11s. 1d. 3.8q., the equivalent
to one talent of standard gold.
(2) As 21 standard: 21.5 pure:: 80 pure: 81.9047619 standard. This
multiplied by 1800 gives 147428.67142s. or 7371l. 8s. 6d. 3.4q., the
equivalent to one talent of pure gold.
2. To find the equivalent in British standard to a talent of pure silver,
which is valued at four hundred and fifty pounds sterling, or five
shillings the ounce troy.
The pound troy is 240 pennyweights; and our silver coin has 18
pennyweights of alloy in the pound. From 240 pennyweights take 18,
and there will remain 222 pennyweights, the pure silver in the
pound.
Now as 240 pennyweights: 222 pennyweights:: 20 pennyweights,
the weight of a crown piece,: 18 1/2 pennyweights, the weight of the
pure silver in the crown.
Then, as 18.5 pennyweights: 6 shillings:: 36000, the number of
dwts. in a talent,: 9729.729729729729 shillings, or £486 9s. 8 3/4d.,
the equivalent in our coin to a talent of pure silver.
Example 1. To find the equivalent in British standard to the one
hundred and twenty talents of gold which the queen of Sheba gave
to King Solomon, 2Ch_9:9.
147428.57142 s. equivalent to one talent of pure
gold,
120 number of talents [as found
above].
17691428.5704 = £884,571 8 s. 6 3/4 d., the
equivalent to 120 talents.
Example 2. To find the equivalent in British standard to Solomon’s
two hundred targets of beaten gold, each six hundred shekels; and
to his three hundred shields, each three hundred shekels, 2Ch_
9:15, 2Ch_9:16.
A talent is three thousand shekels; therefore six hundred shekels
are one-fifth, and three hundred are one-tenth of a talent. -
5)147428.57142s. equivalent to one talent.

49. 29485.71428 equivalent to one target.
200 the number of targets.
2|0)589714|2.856
£294,857 2 s. 10 1/4
d.
equivalent to 200 targets.
One-tenth of a talent is
14742.857142 = one shield.
300 number of
shields.
2|0)442285|7.1426
£221,142 17 s. 1 1/2
d.
= 300 shields.
Example 3. To find the equivalent in British standard to the weight of
gold which came to Solomon in one year, independently of what
the chapmen and merchants brought him.
147428.57142 s. = one talent.
666 number of talents.
88457142852
88457142852
88457142852
2|0)9818742|8.56572
£4,909, 371 8 s. 6 3/4 d. equivalent to 666
talents.
Example 4. To find the equivalent in British standard to the hundred
thousand talents of gold, and to the million of talents of silver,
which were prepared by David for the temple, 1Ch_22:14.
The Gold
147428.57142 s. = one talent.
100000 number of talents
2|0)1474285714|
2
£737,142, 857 2
s.
the equivalent.
Or, seven hundred and thirty-seven millions, one hundred and
forty-two thousand, eight hundred and fifty-seven pounds, two
shillings sterling, for the gold.
The Silver
9729.729729729 s. = one talent.
1000000 number of
talents.
2|0)9729729721|9.729
£486,486, 486 9 s. 8
1/2 d.
the equivalent.

50. Or, four hundred and eighty-six millions, four hundred and
eighty-six thousand, four hundred and eighty-six pounds, nine
shillings, and eightpence halfpenny sterling, for the silver.
II. I have referred, in the note on 2Ch_9:17, to a curious account of
Solomon’s throne, taken from a Persian MS. entitled beet al mukuddus,
the Holy House, or Jerusalem. It has already been remarked, in the
account of Solomon at the end of 1Ki_11:43, article 12, that among the
oriental writers Solomon is considered, not only as the wisest of all
men, but as having supreme command over demons and genii of all
kinds; and that he knew the language of beasts and birds, etc.; and
therefore the reader need not be surprised if he find, in the following
account, Solomon employing preternatural agency in the construction
of this celebrated throne.
“This famous throne was the work of the Deev Sukhur; it was
called Koukab al Jinna. The beauty of this throne has never
been sufficiently described; the following are the particulars: -
“The sides of it were pure gold; the feet, of emeralds and
pearls, intermixed with other pearls, each of which was as
large as the egg of an ostrich.
“The throne had Seven steps; on each side were delineated
orchards full of trees, the branches of which were composed of
precious stones, representing ripe and unripe fruits.
“On the tops of the trees were to be seen fowls of the most
beautiful plumage; particularly the peacock, the etaub, and the
kurgus; all these birds were artificially hollowed within, so as
occasionally to utter a thousand melodious notes, such as the
ears of mortals had never before heard.
“On the First step were delineated vine-branches, having
bunches of grapes, composed of various sorts of precious
stones; fashioned in such a manner as to represent the
different colors of purple, violet, green, and red, so as to
exhibit the appearance of real fruit.
“On the Second step, on each side of the throne, were two
lions, of massive gold, of terrible aspect, and as large as life.
“The property of this throne was such, that when the prophet
Solomon placed his foot upon the First step, all the birds
spread their wings, and made a fluttering noise in the air.
“On his touching the Second step, the two lions expanded
their claws.
“On his reaching the Third step, the whole assembly of deevs,
peris, and men, repeated the praises of the Deity.
“When he arrived at the Fourth step, voices were heard
addressing him in the following manner: Son of David be

51. grateful for the blessings which the Almighty has bestowed
upon thee.
“The same was repeated on his reaching the Fifth step.
“On his touching the Sixth step, all the children sang praises.
“On his arrival at the Seventh step, the whole throne, with all
the birds and other animals, became in motion, and ceased not
till he had placed himself in the royal seat; and then the birds,
lions, and other animals, by secret springs, discharged a
shower of the most precious musk upon the prophet; after
which two of the kurguses, descending placed a golden crown
upon his head.
“Before the throne was a column of burnished gold; on the
top of which was placed a golden dove, which had in its beak a
roll bound in silver. In this roll were written the Psalms of the
prophet David, and the dove having presented the roll to King
Solomon, he read a portion of it to the children of Israel.
“It is farther related that, on the approach of wicked persons
to this throne for judgment, the lions were wont to set up a
terrible roaring, and to lash their tails about with violence; the
birds also began to erect their feathers; and the whole
assembly of deeves and genii uttered such loud cries, that for
fear of them no person would dare to be guilty of falsehood, but
instantly confess his crimes.
“Such was the throne of Solomon, the son of David.”
Supposing even this splendid description to be literally true,
there is nothing here that could not have been performed by
ingenuity and art; nothing that needed the aid of supernatural
influence.”
In another MS., on which I cannot now lay my hand, the whole value of
this throne, and its ornaments, is computed in lacs of rupees! The above
description is founded in the main on the account given here, 2Ch_9:17-19.
The Six steps, and the footstool of the sacred writer, make the Seven steps,
in the above description. The twelve lions are not distinguished by the
Mohammedan writer. Other matters are added from tradition.
This profusion of gold and precious stones was not beyond the reach of
Solomon, when we consider the many millions left by his father; no less a
sum than one thousand two hundred and twenty-three millions, six
hundred and twenty-nine thousand, three hundred and forty-three pounds,
eleven shillings, and eight pence halfpenny, besides what Solomon himself
furnished.
HE RY 29-31, "II. Here is Solomon dying, stripped of his pomp, and
leaving all his wealth and power, not to one concerning whom he knew not
whether he would be a wise man or a fool (Ecc_2:19), but who he knew

52. would be a fool. This was not only vanity but vexation of spirit, 2Ch_9:29-31.
It is very observable that no mention is here made of Solomon's departure
from God in his latter days, not the least hint given of it, 1. Because the Holy
Ghost would teach us not to take delight in repeating the faults and follies of
others. If those that have been in reputation for wisdom and honour
misbehave, though it may be of use to take notice of their misconduct for
warning to ourselves and others, yet we must not be forward to mention it,
once the speaking of it is enough; why should that unpleasing string be
again struck upon? Why can we not do as the sacred historian here does,
speak largely of that in others which is praise-worthy, without saying any
thing of their blemishes, yea, though they have been gross and obvious?
This is but doing as we would be done by. 2. Because, though he fell, yet he
was not utterly cast down. His sin is not again recorded, because it was
repented of, and pardoned, and became as if it had never been. Scripture-
silence sometimes speaks. I am willing to believe that its silence here
concerning the sin of Solomon is an intimation that none of the sins he
committed were mentioned against him, Eze_33:16. When God pardons sin
he casts it behind his back and remembers it no more.
BENSON, "2 Chronicles 9:29. In the visions of Iddo the seer — Mentioned
also 2 Chronicles 12:15, and supposed by some to be the same person who is
called Obed, 2 Chronicles 15:1. This and the other prophets here mentioned
were also historians, and wrote annals of their times, out of which these
sacred books were taken, either by these or other prophets.
ELLICOTT, "(c) REFERENCE TO DOCUMENTS.—CLOSE OF THE REIGN
(2 Chronicles 9:29-31). (Comp. 1 Kings 11:41-43.)
(29) Now the rest of the acts of Solomon.—Or, story, history; literally,
words. (Comp. 1 Chronicles 29:29.)
First and last.—Or, the former and the latter. Instead of this, Kings has,
“and all that he did, and his wisdom.”
In the book.—Or, history. For the sources named here, see the
Introduction. Kings has simply, “are they not written in the book of the
history of Solomon? “His name conveyed the idea of peace to the Hebrew
ear. But there is no doubt that it was originally identical with Shalman
(Assyrian Salmânu), the name of a god. Tiglath-pileser II. mentions a
Salamânu king of Moab. This name exactly corresponds to Solomon.
Ahijah the Shilonite.—See 1 Kings 11:29-39; 1 Kings 14:2-18.
Iddo.—Hebrew, Ie‘dî or Ie‘dô. This seer is not mentioned in Kings. (See 2
Chronicles 12:15; 2 Chronicles 13:22 for further references to his works.)

53. COKE, "2 Chronicles 9:29. Now the rest of the acts of Solomon, &c.—
According to Abarbanel there were two books of the acts of Solomon: one
containing an account of the beginning of his reign, written by Nathan the
prophet; and the other an account of what passed in the latter part of his
life, written by Ahijah the Shilonite, and Iddo the Seer. Antiquity scarcely
produces a more illustrious (though I must not say a more holy) personage
than Solomon: wise, wealthy, magnificent, peaceful; honoured like his
father to be the penman of a considerable and useful part of the inspired
writings; by which he has made great compensation to the church of God for
the offence he has given to all good men by the sad apostacy of his advanced
years. That he was a figure of the Messiah seems evident, from what God
said concerning him by the prophet Nathan; which is applied by a New
Testament writer to Jesus Christ; (I will be to him a father, and he shall be
to me a son;) from what David says in the 72nd Psalm, and from the Song of
Songs, which is generally supposed to refer to the marriage of Christ with
his church; nor is it difficult to find out several things in Solomon's
character and history, which greatly resemble the character and history of a
far greater personage than he.
REFLECTIONS.—1st, The account of the queen of Sheba has been
considered, 1 Kings 10. It remains only to observe, (1.) That they who know
the value of divine truth will account no pains too great to search after it.
(2.) They are truly great, whose piety and zeal for God distinguish them. (3.)
Whatever gifts we enjoy, they are lent us for the edifying of the body of
Christ, and to be employed diligently. (4.) We have abundant cause to bless
God for the useful instruments that he is pleased to raise up for the service
of his church, and especially for those who have been made instruments of
good to our own souls. (5.) Great souls are ever generous. (6.)
Though for a time absence from home may be needful and profitable, yet
we must, whatever pleasing engagements intervene, remember that there is
our post, and hasten our return.
2nd, 1. Solomon appears in the zenith of his grandeur. Wealth flowing in
upon him like a river; surrounding potentates courting his favour with the
most noble presents, and eager to hear his wisdom; and his magnificence,
palaces, guards, throne, &c. all tended to excite the admiration of his
neighbours, and the reverence of his subjects. Note; (1.) Great was the glory
of Solomon; but our Prince of Peace shines with glory infinitely more
transcendant: before his throne all human magnificence vanishes, as the
stars lose their lustre before the meridian sun. (2.) It will be our happiness
as well as duty to pay our grateful homage at his feet; and offer, not the gold
of Arabia, but that more valuable present, our bodies, souls, and spirits, a
living sacrifice, holy and acceptable, which is our reasonable service.
2. Solomon is laid low in the grave. Mors aequa pede pulsat, &c. No
greatness bars death from entering. A veil is here drawn over his former
miscarriages, of which, no doubt, he had repented; and which, being
forgiven, shall not be mentioned any more against him. His sun sets in

54. glory; but his crown descends to a son whose folly quickly tarnishes all this
greatness. Note; (1.) The faults of great good men should be forgotten, and
their virtues remembered for imitation. (2.) One foolish son will quickly run
out all the acquisitions of his wise and illustrious ancestors.
COFFMAN, "f. Death of Solomon and the accession of Rehoboam:
"Now the rest of the acts of Solomon, first and last, are they not written in
the history of Nathan the prophet, and in the prophecy of Ahijah the
Shilonite, and in the visions of Iddo the seer concerning Jeroboam the son
of Nebat? And Solomon reigned in Jerusalem over all Israel forty years. And
Solomon slept with his fathers, and he was buried in the city of David his
father: and Rehoboam his son reigned in his stead."
The important thing here is the Chronicler's mention of several of his
sources. (See our Introduction to this volume for a more complete list of
these.) We reject as worthless the allegation of some critics that the
Chronicler invented or composed much of his material; for it is quite
evident that he followed all of his sources very accurately, a fact indicated
by the truth that he was careful in the use of 1Kings, a source that we know
he used.
As often noted, the only reason for the critic's rejection of much of the
material in Chronicles is the havoc that it plays with a number of their
favorite fairy tales, such as (1) the gradual evolution of Israel's conception
of the person and nature of God, (2) the discovery of that alleged
Deuteronomic document in the reign of Josiah, and (3) the late dating of the
Mosaic Pentateuch.
The death of Solomon and the accession of his harem-bred son Rehoboam
marked the end of the united kingdom and the beginning of a long chain of
tragic events that would result in the destruction of Jerusalem and the
temple, and the Babylonian captivity of the People of God.
TRAPP, "2 Chronicles 9:29 Now the rest of the acts of Solomon, first and
last, [are] they not written in the book of Nathan the prophet, and in the
prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against
Jeroboam the son of Nebat?
Ver. 29. Now the rest, &c.] And worst. See 1 Kings 11:41.
First and last.] His first were best: of his last this historian saith nothing,
but layeth his finger on the scar.

55. In the book of Nathan.] In part of the First Book of Kings, written by these
three prophets.
GUZIK, "4. (2 Chronicles 9:29-31) The end of Solomon’s reign.
Now the rest of the acts of Solomon, first and last, are they not written in
the book of Nathan the prophet, in the prophecy of Ahijah the Shilonite, and
in the visions of Iddo the seer concerning Jeroboam the son of Nebat?
Solomon reigned in Jerusalem over all Israel forty years. Then Solomon
rested with his fathers, and was buried in the City of David his father. And
Rehoboam his son reigned in his place.
a. Solomon reigned in Jerusalem over all Israel forty years: 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. This
means that the promised made in 1 Kings 3:14 was not fulfilled to Solomon,
because of his disobedience.
i. So if you walk in My ways, to keep My statutes and My commandments,
as your father David walked, then I will lengthen your days. (1 Kings 3:14)
ii. “When we consider the excess in which he lived, and the criminal
passions which he must have indulged among his thousand wives, and their
idolatrous and impure worship, this life was as long as could be reasonably
expected.” (Clarke)
b. Then Solomon rested with his fathers: This does not necessarily mean
that Solomon died a saved man. It is a familiar phrase used in 1 and 2 Kings
(used 25 times) and was used of such wicked kings as Ahab (1 Kings 22:40).
It simply means that Solomon passed to the world beyond. We cannot say
with certainty that he is in heaven.
i. “Yielding to certain lower things of his nature, he became a slave to
them, and dragged down his nation with him. So long as he remained on the
throne, the people were solaced and drugged by the material magnificence;
but underneath, the spirit of rebellion and revolt was at work, ready to
break out into open manifestation directly he was removed.” (Morgan)
ii. “The story is perhaps one of the most striking illustrations of the fact
that opportunity and privilege, even God bestowed, are not enough in
themselves to assure full realization.” (Morgan)
PULPIT, "Nathan the prophet … Ahijah the Shilonite … Iddo the seer. For
these original authorities of the history, see our Introduction. The present
quotation of the name of Ahijah in connection with his work, and the brief
allusion to himself in our 2 Chronicles 10:15, are the only appearances of
Ahijah in Chronicles. He and the importance of his work are clear enough

56. from 1 Kings 11:28-40; 1 Kings 14:1-20. As the compiler of Chronicles
evidently by a law omits any even reference to the defection of Solomon, it is
natural that the name and special ministry of Ahijah should fall into the
shade with him. Uniformly it is observable in Chronicles that the personal is
not enlarged upon where it is not directly and indispensably ancillary to the
ecclesiastical and national history. On the other hand, the writer of Kings
does not once mention Iddo the seer, whereas we read of him again twice in
Chronicles (2 Chronicles 12:15; 2 Chronicles 13:22).
30 Solomon reigned in Jerusalem over all Israel
forty years.
K&D, "2Ch_9:30-31
The length of his reign, his death and burial, and his successor, as in 1Ki_
11:42.
ELLICOTT, "(30) And Solomon reigned.—So 1 Kings 11:42, “And the days
that Solomon reigned,” etc., as here.
Over all Israel—i.e., the undivided nation.
31 Then he rested with his ancestors and was
buried in the city of David his father. And
Rehoboam his son succeeded him as king.
BI, "And Solomon slept with his fathers.
The death of Solomon

57. Such is the sole record of the departure of the most magnificent king of the
Israelitish nation.
1. Why is this? For it was not so with David, his father, whose last days,
and almost last thoughts, last prayers and exhortations, are fully
detailed.
2. Nothing on the first sight, in popular judgment, appears more
excellent and full of hope than that petition of Solomon when, just called
to the throne, he asked of God wisdom and knowledge, “that I may go out
and come in before this people.” God granted him his request. His reign
proved to be one of unexampled splendour. Prosperity almost to
overflow poured in upon the nation. But as the monarch’s glory
increased, his personal character declined. He sank morally and
religiously. He became tyrannical and despotic, and grievously
oppressed his subjects. Then intense sensuality set in. So deeply did he
fall that his name has been connected with the practice of the magical
arts and sorceries denounced in the law of Moses.
3. How shall we account for this? Was it that from the first his heart was
not set upon God, but upon self? that when he asked at first for wisdom
to rule God’s people, he only thought of the honour he would gain
thereby? Or is it that we here witness in an individual the corrupting
influences of a civilisation not merely luxurious, but high and cultivated,
when it discards the faith in God?
4. Whichever it be, by both alternatives we are warned that wisdom, even
high, intellectual, and varied, is not godliness, and cannot take its place;
that where it is unsanctified, a worm lies at its root.
5. It is a solemn thought that the temple, the culminating point of
Solomon’s glory, was the harbinger, and in a degree the cause, of the
decline of his nation. The exactions and the oppressive burdens its
extravagant cost entailed upon the people alienated them, made the
monarchy hateful, and prepared the nation for revolt:
6. Twice since has the same thing been witnessed. The sale of
indulgences to help the building of St. Peter’s led to the disruption of a
large part of Christendom. So also the gorgeous palace of the French
monarch, the memorial of his boundless luxury and consequent
oppression, was the prelude of that great convulsion from which the
nation has never recovered. Such is the logic of mere human splendour
and luxury.
7. What was the end of this renowned monarch? What was the final
stamp set upon his character? Scripture is silent on the point, and
Christendom has always been divided in regard to it. Those who have
thought and hoped the best of him have rested their hopes chiefly on the
tenor of the Book of Ecclesiastes. But no tone of repentance pervades
this solemn writing; no utterance of contrition or even personal
remorse; not one such anguished cry for forgiveness as pervades several
of David’s psalms; no humiliation appears in it, not even such as Ahab’s;
no confession, even such as Saul’s. Solomon appears to pass away and,
“make no sign,” (Archdeacon Grant, D. C. L.).

58. BENSON, "2 Chronicles 9:31. And Solomon slept with his fathers — We
have here Solomon in his throne, and Solomon in his grave; for the
throne could not secure him from the grave. Here is he stripped of his
pomp, and leaving all his wealth and power, not to one whom he knew
not whether he would be a wise man or a fool, but one he knew would be
a fool! This was not only vanity, but vexation of spirit.
PARKER, ""And Solomon slept with his fathers, and he was buried in the
city of David his father: and Rehoboam his son reigned in his stead" ( 2
Chronicles 9:31).
This seems to be a lame and impotent conclusion. Yet it distinctly sets
forth the common humanity of this most extraordinary and brilliant
king. Literally the passage means, Solomon lay down with his fathers. He
might hardly be recognised from the humblest of them. The sun dies at
evening with scarcely a reminder of the glory which shone from him at
mid-day. On the last day of his life, Solomon in weakness and
decrepitude was hardly to be discriminated from the humblest of the
kings that had gone before him. A marvellous difference is discovered in
the case of Jesus Christ. We might not at first understand what he meant
when he said he was greater than Song of Solomon , but if we follow him
to his cross, and his grave, and afterwards to his resurrection, we shall
find that this King of kings did not sleep with his fathers, for fathers in
the ordinary sense he had none; he rose from the dead, he vanquished
the grave, he led captivity captive; and as he went up into heaven, we
might have heard him say, Behold, a greater than Solomon is here. A
mournful and pensive thing it is to read through all the history of kings:
that they came, and reigned, and slept. And so the splendid monotony
rolls on—they came, they reigned, they slept. The mightiest and most
brilliant of the host of the kings of the earth came, and reigned, and
slept; but of the King of kings, and Lord of lords, we read that he rose
again the third day from the dead, and went up into glory that he might
sit on the right hand of God. If this be a piece of mere imagination it is
the sublimest effort of the human mind. It was no ordinary genius that
could begin at Bethlehem, and work its way through all the political,
social, educational, theological differences and difficulties, and yet not
leave its hero until he died upon the cross, and was buried in the tomb;
and should go on the third day to find the grave empty, and should see
the descending cloud coming to receive him as into a chariot that he
might be conveyed into heaven. If it was a dream it was the grandest
dream that ever entranced the brain of man. We believe that it was an
historical fact, a distinct revelation of the purpose of eternity, a blessed
manifestation of the thought and love of God, and, therefore as we watch
the amazing scene, with all its light and shadow, its beauty, its grief, its
joy, its tragedy, its triumph, we say concerning him who is the central
figure in it all, "My Lord and my God.

59. Footnotes:
2 Chronicles 9:4 Or and the ascent by which he went up to
2 Chronicles 9:9 That is, about 4 1/2 tons or about 4 metric tons
2 Chronicles 9:10 Probably a variant of almugwood
2 Chronicles 9:13 That is, about 25 tons or about 23 metric tons
2 Chronicles 9:15 That is, about 15 pounds or about 6.9 kilograms
2 Chronicles 9:16 That is, about 7 1/2 pounds or about 3.5 kilograms
2 Chronicles 9:21 Hebrew of ships that could go to Tarshish
2 Chronicles 9:21 Hebrew Huram, a variant of Hiram
2 Chronicles 9:25 Or charioteers