bp200

Psalm 112:3 Wealth and riches are in his house, and his righteousness endures forever. WEALTH & RIGHTEOUSNESS go hand in hand. Wealth and riches shall be in his house. Prosperity and its qualifications. I. What is prosperity? To be prosperous is to have that which will promote the well-being of man’s whole nature and which has that end secured. Material, moral, and intellectual wealth and its results. II. What is calculated to produce it? Please pray for my uncle Ray who just got out the hospital with Covid. Genesis 13:2  Abram was very rich: he was very heavy, so the Hebrew word is; for riches are a burden; and they that will be rich, do but load themselves with thick clay, Hab 2:6. There is a burden of care in getting riches, fear in keeping them, temptation in using them, guilt in abusing them, sorrow in losing them, and a burden of account at last to be given up about them. Yet God in his providence sometimes makes good men rich men, and thus God's blessing made Abram rich without sorrow, Pr 10:22. Though it is hard for a rich man to get to heaven, yet in some cases it may be, Mr 10:23,24. Nay, outward prosperity, if well managed, is an ornament to piety, and an opportunity for doing more good. Abram removed to Beth-el. His altar was gone, so that he could not offer sacrifice; but he called on the name of the Lord. You may as soon find a living man without breath as one of God's people without prayer. Now Abram was very wealthy in livestock, in silver, and in gold. God blessed Isaac. Be it observed, for the encouragement of poor tenants who occupy other people's lands, and are honest and industrious, that God blessed him with a great increase. The Philistines envied Isaac. It is an instance of the vanity of the world; for the more men have of it, the more they are envied, and exposed to censure and injury. Also of the corruption of nature; for that is an ill principle indeed, which makes men grieve at the good of others. They made Isaac go out of their country. That wisdom which is from above, will teach us to give up our right, and to draw back from contentions. If we are wrongfully driven from one place, the Lord will make room for us in another. Barnes' Notes on the Bible The growing prosperity of Isaac. "And Isaac sowed in that land." This does not imply a fixed property in the soil, but only an annual tenancy. "A hundred-fold." The rates of increase vary from thirty to a hundred. Sixty-fold is very good, and was not unusual in Palestine. A hundred-fold was rare, and only in spots of extraordinary fertility. Babylonia, however, yielded two hundred and even three hundred-fold, according to Herodotus (I. 193). Thus, the Lord began to "bless him." The amazing growth of the stranger's wealth in flocks and herds and servants awakens the envy of the inhabitants. The digging of the well was an enterprise of great interest in rural affairs. It conferred a sort of ownership on the digger, especially in a country where water was precious. And in a primeval state of society the well was the scene of youthful maidens drawing water for domestic use, and of young men and sometimes maidens watering the bleating flocks and lowing herds, and therefore the gathering center of settled life. Hence, the envious Philistines were afraid that from a sojourner he would go on to be a settler, and acquire rights of property. They accordingly took the most effectual means of making his abiding place uncomfortable, when they stopped up the wells. At length the sovereign advised a separation, if he did not enjoin the departure of Isaac. And the man became wealthier and wealthier until he was exceedingly wealthy. JACOB’S FLIGHT.—THE PURSUIT OF HIM BY LABAN, AND THEIR RECONCILIATION. (1) Laban’s sons.—No mention hitherto had been made of Laban having any other children than Leah and Rachel. If his sons were by the same wife, they would be men about fifty-five or sixty years of age. In saying that Jacob had taken “all that was their father’s” they were guilty of exaggeration; for Laban was still rich, and probably, upon the whole, was a gainer by the presence of one so highly gifted as Jacob. Their word “glory” suggests that, enriched by cattle and commerce, Jacob had now become a person of great importance in the eyes of the people of Haran. Benson Commentary Genesis 31:1. He heard the words of Laban’s sons — For it seems they spoke them in Jacob’s hearing. The last chapter began with Rachel’s envying Leah; this begins with Laban’s sons envying Jacob. Hath taken away all that was our father’s — Not all, sure: what was become of those cattle which were committed to the custody of Laban’s sons, and sent three days’ journey off? He has gotten all this glory — And what was this glory? It was a parcel of brown sheep, and speckled goats, and some camels and asses. But they meant wealth, which the possessors usually glory in, and whereby they gain much esteem from others. Matthew Henry's Concise Commentary 31:1-21 The affairs of these families are related very minutely, while (what are called) the great events of states and kingdoms at that period, are not mentioned. The Bible teaches people the common duties of life, how to serve God, how to enjoy the blessings he bestows, and to do good in the various stations and duties of life. Selfish men consider themselves robbed of all that goes past them, and covetousness will even swallow up natural affection. Men's overvaluing worldly wealth is that error which is the root of covetousness, envy, and all evil. The men of the world stand in each other's way, and every one seems to be taking away from the rest; hence discontent, envy, and discord. But there are possessions that will suffice for all; happy they who seek them in the first place. In all our removals we should have respect to the command and promise of God. If He be with us, we need not fear. The perils which surround us are so many, that nothing else can really encourage our hearts. To remember favoured seasons of communion with God, is very refreshing when in difficulties; and we should often recollect our vows, that we fail not to fulfil them. Barnes' Notes on the Bible Circumstances at length induce Jacob to propose flight to his wives. His prosperity provokes the envy and slander of Laban's sons, and Laban himself becomes estranged. The Lord now commands Jacob to return, and promises him his presence to protect him. Jacob now opens his mind fully to Rachel and Leah. Rachel, we observe, is put first. Several new facts come out in his discourse to them. Ye know - Jacob appeals to his wives on this point - "that with all my might I served your father." He means, of course, to the extent of his engagement. During the last six years he was to provide for his own house, as the Lord permitted him, with the full knowledge and concurrence of Laban. Beyond this, which is a fair and acknowledged exception, he has been faithful in keeping the cattle of Laban. "Your father deceived me, and changed my wages ten times;" that is, as often as he could. If, at the end of the first year, he found that Jacob had gained considerably, though he began with nothing, he might change his wages every following half-year, and so actually change them ten times in five years. In this case, the preceding chapter only records his original expedients, and then states the final result. "God suffered him not to hurt me." Jacob, we are to remember, left his hire to the providence of God. He thought himself bound at the same time to use all legitimate means for the attainment of the desired end. His expedients may have been perfectly legitimate in the circumstances, but they were evidently of no avail without the divine blessing. And they would become wholly ineffectual when his wages were changed. Hence, he says, God took the cattle and gave them to me. Jacob seems here to record two dreams, the former of which is dated at the rutting season. The dream indicates the result by a symbolic representation, which ascribes it rather to the God of nature than to the man of art. The second dream makes allusion to the former as a process still going on up to the present time. This appears to be an encouragement to Jacob now to commit himself to the Lord on his way home. The angel of the Lord, we observe, announces himself as the God of Bethel, and recalls to Jacob the pillar and the vow. The angel, then, is Yahweh manifesting himself to human apprehension. [ Jacob Flees from Laban ] Now he heard the words of the sons of Laban, saying, “Jacob has taken all that our father has,” and “From that which was our father’s he has gained all this wealth.” The affairs of these families are related very minutely, while (what are called) the great events of states and kingdoms at that period, are not mentioned. The Bible teaches people the common duties of life, how to serve God, how to enjoy the blessings he bestows, and to do good in the various stations and duties of life. Selfish men consider themselves robbed of all that goes past them, and covetousness will even swallow up natural affection. Men's overvaluing worldly wealth is that error which is the root of covetousness, envy, and all evil. The men of the world stand in each other's way, and every one seems to be taking away from the rest; hence discontent, envy, and discord. But there are possessions that will suffice for all; happy they who seek them in the first place. In all our removals we should have respect to the command and promise of God. If He be with us, we need not fear. The perils which surround us are so many, that nothing else can really encourage our hearts. To remember favoured seasons of communion with God, is very refreshing when in difficulties; and we should often recollect our vows, that we fail not to fulfil them. For all the wealth that God has taken away from our father, it belongs to us and to our sons. So now, all that God has said to you, do.” Their little ones.—Heb., their taf. (See Note on Genesis 17:13.) How erroneous is the translation “little-ones” may be seen from Numbers 31:17-18, which in the Heb. is, “Now, therefore, kill every male in the taf . . . and all the taf of women that are unmarried.” It would be monstrous to suppose that boys were to be put to death, and men escape, nor would little girls be likely to be married. In 2Chronicles 31:18 the taf is distinguished both from the sons and daughters; and so also in Genesis 20:13, where we read “their tafs and their children. The LXX. have altered the order here, but otherwise translate correctly their persons, that is, their property in men-servants and maid servants, as opposed to their cattle and their wealth in goods. In Genesis 1:8 the LXX. translate clan, and in Genesis 34:21 household. The slaves thus seized would form the most valuable part probably of the spoil. They captured and plundered all that was in the houses—all their wealth, their little ones, and their women. The Israelites slew the Kings of Midian. They slew Balaam. God's overruling providence brought him thither, and their just vengeance found him. Had he himself rightly believed what he had said of the happy state of Israel, he would not have thus herded with the enemies of Israel. The Midianites' wicked wiles were Balaam's projects: it was just that he should perish with them, Ho 4:5. They took the women and children captives. They burnt their cities and castles, and returned to the camp. The Israelites took captive the women of Midian and their children, and they plundered all their domestic animals and all their livestock and all their wealth. Moses directs to the duty of a prosperous condition. Let them always remember their Benefactor. In everything we must give thanks. Moses arms them against the temptations of a prosperous condition. When men possess large estates, or are engaged in profitable business, they find the temptation to pride, forgetfulness of God, and carnal-mindedness, very strong; and they are anxious and troubled about many things. In this the believing poor have the advantage; they more easily perceive their supplies coming from the Lord in answer to the prayer of faith; and, strange as it may seem, they find less difficulty in simply trusting him for daily bread. They taste a sweetness therein, which is generally unknown to the rich, while they are also freed from many of their temptations. Forget not God's former dealings with thee. Here is the great secret of Divine Providence. Infinite wisdom and goodness are the source of all the changes and trials believers experience. Israel had many bitter trials, but it was to do them good. Pride is natural to the human heart. Would one suppose that such a people, after their slavery at the brick-kilns, should need the thorns of the wilderness to humble them? But such is man! And they were proved that they might be humbled. None of us live a single week without giving proofs of our weakness, folly, and depravity. To broken-hearted souls alone the Saviour is precious indeed. Nothing can render the most suitable outward and inward trials effectual, but the power of the Spirit of God. See here how God's giving and our getting are reconciled, and apply it to spiritual wealth. All God's gifts are in pursuance of his promises. Moses repeats the warning he had often given of the fatal consequences of forsaking God. Those who follow others in sin, will follow them to destruction. If we do as sinners do, we must expect to fare as sinners fare. And you may think in your heart, ‘My strength and the might of my hand acquired this wealth for me.’ Moses directs to the duty of a prosperous condition. Let them always remember their Benefactor. In everything we must give thanks. Moses arms them against the temptations of a prosperous condition. When men possess large estates, or are engaged in profitable business, they find the temptation to pride, forgetfulness of God, and carnal-mindedness, very strong; and they are anxious and troubled about many things. In this the believing poor have the advantage; they more easily perceive their supplies coming from the Lord in answer to the prayer of faith; and, strange as it may seem, they find less difficulty in simply trusting him for daily bread. They taste a sweetness therein, which is generally unknown to the rich, while they are also freed from many of their temptations. Forget not God's former dealings with thee. Here is the great secret of Divine Providence. Infinite wisdom and goodness are the source of all the changes and trials believers experience. Israel had many bitter trials, but it was to do them good. Pride is natural to the human heart. Would one suppose that such a people, after their slavery at the brick-kilns, should need the thorns of the wilderness to humble them? But such is man! And they were proved that they might be humbled. None of us live a single week without giving proofs of our weakness, folly, and depravity. To broken-hearted souls alone the Saviour is precious indeed. Nothing can render the most suitable outward and inward trials effectual, but the power of the Spirit of God. See here how God's giving and our getting are reconciled, and apply it to spiritual wealth. All God's gifts are in pursuance of his promises. Moses repeats the warning he had often given of the fatal consequences of forsaking God. Those who follow others in sin, will follow them to destruction. If we do as sinners do, we must expect to fare as sinners fare. But you must remember Yahweh your God, for he is the one giving you strength to acquire wealth in order to confirm his covenant that he swore to your ancestors as it is today. That is, with them who stayed beyond Jordan for the defence of their land, and wives, and children, who therefore were to have a share, though not an equal share with these. “Nothing could be more just,” says Dr. Dodd, “than this command; for, notwithstanding those who remained beyond Jordan had not shared in the dangers of the war, like those who had gone through it; yet they had, during that period, watched over the families of the latter, and defended their possessions against the inroads of their surrounding enemies. This seems to have been constantly the custom among the Israelites: those who were detached upon any military expedition, gave the rest of the army a share of the booty they had taken from the enemy; the pagans acted in like manner; God himself enjoined this practice after the war against the Midianites. Those who fought kept half the spoil of the enemy, and gave the other half to the rest of the people. Probably the same proportion was observed on this occasion. David, on his return from pursuing the Amalekites, changed this custom into a law, 1 Samuel 30:24-25.” he said to them, “Return to your tents with much wealth, and with very much livestock, with silver, gold, copper, iron, and with very much clothing; divide the war-booty of your enemies with your kinsmen.” The inspired compiler of these books—having related the circumstances which accompanied the people’s request to the last of the judges for a king—closed the first part of the story of this momentous change in the fortunes of the chosen people with the words of the prophet-judge, bidding the representative elders to return to their homes, and wait the result of his solemn communing with the Eternal Friend of Israel on the subject of this king they so earnestly desired. [ Saul, the Requested King, Introduced ] Now there was a man from Benjamin whose name was Kish, the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjaminite, a very wealthy man. And make his father’s house free in Israel.—Among the lavish offers Saul made to the one who should vanquish the giant was this, “The family of the successful combatant should be free in Israel.” The exact signification here of the Hebrew word rendered “free” is disputed. The simple meaning would seem to be freedom from personal service in the army and elsewhere, what in mediaeval history is known by the general term Corvée. It also probably includes a certain exemption from taxation or enforced contributions to war expenses. And the men of Israel said, “Did you see this man who has come up? For he is going up to defy Israel! It will be that the man who defeats him, the king will make him very rich with great wealth and will give him his daughter in marriage and will make his father’s house free in Israel.” Provided the king of sustenance.—An old use of the preposition “of,” meaning with. The word is the same here as that translated in the next verse “feed thee,” and there is an especial fitness in the use of the same word in both cases which is lost in the English Version. It is translated “nourish” in Genesis 45:11; Genesis 47:12; Genesis 1:21, &c., and “sustain” in 1Kings 17:9, Nehemiah 9:21, &c. The king proposes to return Barzillai’s service in kind, but multiplied manifold. Now Barzillai was very old, eighty years old. Now he had provided the king with food while he was staying at Mahanaim, for he was a very wealthy man. 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.” The spices of “the incensebearing sands” of Arabia are constantly dwelt upon both in Greek and Roman literature. Frankincense especially was imported from Arabia into Palestine (see Isaiah 60:6; Jeremiah 6:20), although now it comes chiefly from India. Myrrh also was in ancient times drawn chiefly from Arabia. Cassia is a product of Arabia and India. Of all spices, the frankincense for sacrifice and the myrrh for embalming the dead would be most in request. So she came to Jerusalem with very great wealth; with camels carrying spices, very much gold, and precious stones. She came to Solomon, and she spoke to him all that was on her heart. These verses indicate the character of the empire of Solomon, as a loosely-compacted group of tributary states round the dominant kingdom of Israel, kept to their allegiance mainly by the ascendency of his personal wisdom and ability, partly by the ties of commercial intercourse and the attractions of his wealth and splendour, and to some degree (though in his case to a less extent than usual) by an imposing military force. It rose rapidly in the comparative abeyance of the great neighbouring empires of Egypt and Assyria, and fell as rapidly on the death of Solomon and the disruption of the kingdom. In the grand description of it in Psalms 72, we observe that while its wealth and prosperity are painted in bright colours, the chief stress is laid on its moral greatness, as a kingdom of righteousness and peace: “All kings shall fall down before him; all nations shall serve him. For he shall deliver the needy when he crieth . . . He shall judge thy people with righteousness, and thy poor with judgment.” Here, with the same general idea, but with a characteristic difference of expression, the chief emphasis is laid on the wisdom of Solomon, acknowledged as the gift of God (see Note on 1Kings 4:29), and being a moral and religious at least as much as an intellectual power. In this higher character it was the type of the kingdom of the true Son of David. In this, rather than in wealth and power, lay its true glory; and the falling away from this in the later days of Solomon brought at once decay and ruin. King Solomon was greater than all the kings of the earth with respect to wealth and wisdom. Rather, And it came to pass at that time. Literally, during that day, referring to the period of the miracle just related. Perhaps, too, the contrast of the poor and rich woman is intentional. Passed.—Crossed over—scil., the plain of Jezreel, which he would have to do, whether he went from Samaria, or from Carmel to Shunem, which lay on the slope of Little Hermon, about midway between the two. [ Elisha at Shunem ] It happened one day that Elisha passed through to Shunem where there was a wealthy woman, and she urged him to eat bread; so it happened each time he passed through, he would stop there to eat. Both riches and honour come of thee.—Literally, And the riches and the honour are from before thee. (Comp. Proverbs 3:16; 1Kings 3:13.) Power and might.—Power, rendered “might” in 1Chronicles 29:2. Might.—Rendered “power” in 1Chronicles 29:11. And in thine hand it is to make great (1Samuel 2:7-8; Luke 1:52). Matthew Henry's Concise Commentary 29:10-19 We cannot form a right idea of the magnificence of the temple, and the buildings around it, about which such quantities of gold and silver were employed. But the unsearchable riches of Christ exceed the splendour of the temple, infinitely more than that surpassed the meanest cottage on earth. Instead of boasting of these large oblations, David gave solemn thanks to the Lord. All they gave for the Lord's temple was his own; if they attempted to keep it, death would soon have removed them from it. They only use they could make of it to their real advantage, was, to consecrate it to the service of Him who gave it. And wealth and glory are from you, and you rule over all. And in your hand is power and might. And in your hand is power to make great and to give strength to all. Full of days.—From LXX. and Vulg. (πλήρης ἡμερῶν —plenus dierum). Literally, satisfied with days. Syriac, “And he was satisfied with the days of his life.” (Comp. 1Chronicles 23:1; Genesis 35:29.) Riches and honour.—1Chronicles 29:12. Syriac, “And he was great in the riches of the world, and in the honour thereof.” And Solomon his son reigned in his stead.—The regular formula, from 1Kings 11:43 to the end of the history of the kings. And he died in a good old age, full of days, wealth, and honor. And Solomon his son reigned in his place.  Because this was in thine heart.—For this phrase see 1Chronicles 22:7. Wealth, or honour.—Added by chronicler. Wealth (nĕkāsîm) is a late word, common in the Targums, and in Syriac (neksîn). The phrase “riches, wealth, and honour” occurs in Ecclesiastes 6:2. Long life.—Many days. But (and) hast asked wisdom and knowledge for thyself, that thou mayest judge . . . king.—An expansion of what we find in Kings: “And hast asked discernment for thyself, to hear judgment.” The verb hast asked is expressed in better idiom than in King. Matthew Henry's Concise Commentary 1:1-17 Solomon's choice of wisdom, His strength and wealth. - SOLOMON began his reign with a pious, public visit to God's altar. Those that pursue present things most eagerly, are likely to be disappointed; while those that refer themselves to the providence of God, if they have not the most, have the most comfort. Those that make this world their end, come short of the other, and are disappointed in this also; but those that make the other world their end, shall not only obtain that, and full satisfaction in it, but shall have as much of this world as is good for them, in their way. Let us then be contented, without those great things which men generally covet, but which commonly prove fatal snares to the soul. Then God said to Solomon, “Because this was with your heart and you did not ask for wealth, possessions, honor, and the lives of your enemies, and also did not ask for long life, but have asked for wisdom and knowledge that you might judge my people over whom I have made you king, Wisdom and knowledge.—The wisdom and the knowledge, viz., which thou hast asked for. Is granted unto thee.—The Hebrew expression is found only here and in Esther 3:11. The parallel passage gives three verses for this one (1Kings 3:12-14). And I will give thee.—Kings, “I have given.” The perfect tense (I will certainly give) is more idiomatic than the chronicler’s simple imperfect. Such as none of the kings have had that have been before thee . . . the like.—Rather, Such as hath not been to the kings before thee, and after thee shall not be. (Comp. 1Chronicles 29:25 and Note.) The Assyrian kings were fond of similar comparisons between themselves and their predecessors. Kings: “That there hath not been (i.e., shall not be) a man like thee among the kings, all thy days,” a different promise. The conditional promise, “And if thou wilt walk in my ways . . . I will lengthen thy days” (1Kings 3:14), is hero omitted, although 2Chronicles 1:11 has mentioned long life; perhaps because Solomon fell short of it. But comp. 2Chronicles 7:17 seq. Of course the omission may be a mere abridgment. wisdom and knowledge is given to you. And I will also give to you wealth, possessions, and honor, the like of which was not had by the kings who were before you, nor will there be the like after you.” Solomon’s “riches, and wealth, and honour” illustrated (comp. 1Kings 10:26-29). In the parallel passage of Kings, this short section closes the account of Solomon’s wealth and glory. 2Chronicles 9:25-28 is very similar; a fact which will not surprise those who bear in mind that the chronicler is careless of repetition. (14) And Solomon gathered chariots and horsemen.—Word for word as in 1Kings 10:26; see the Notes there. Which he placed.—And he placed, or bestowed them (wayyanhîhem) (2Chronicles 9:25). Kings 50100 reads, “and he brought them into the chariot cities” (wayyanhem). The difference turns on the pointing only, and the versions there support our text; LXX., “he put; “Vulg., disposuit; Targum, ’ashrinnūn, “he lodged them;” Syriac, “he left them.” The chariots (rekeb; see 1Chronicles 18:4; 1Chronicles 19:6) and horsemen were, of course, military. The “chariot cities” probably lay in the south towards Egypt. The Simeonite Beth-marcaboth (house of chariots), and Hazar-susim (court of horses) may have been included amongst them. (See 1Chronicles 4:31.) [ Solomon’s Wealth ] And Solomon gathered chariots and horsemen. And he had one thousand four hundred chariots and twelve thousand horsemen, and he placed them in the chariot cities and with the king in Jerusalem. SOLOMON’S WISDOM, WEALTH, AND GLORY. HIS DEATH. (a) THE VISIT OF THE QUEEN OF SHEBA (2Chronicles 9:1-12). Comp. 1Kings 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. [ Solomon and the Queen of Sheba ] Now the queen of Sheba heard of the fame of Solomon, and she came to Jerusalem to test Solomon with hard questions, with much wealth and camels, bearing spices and much gold and precious stones. And she came to Solomon and told him all that was on her mind. SOLOMON’S INCOME, SPLENDOUR, AND DOMINION—(2Chronicles 9:13-28). Comp. 1Kings 10:14-29, and 1Kings 4:26-27. (13) Now the weight of gold.—See 1Kings 10:14, with which this verse coincides. Matthew Henry's Concise Commentary 9:13-31 The imports here mentioned, would show that prosperity drew the minds of Solomon and his subjects to the love of things curious and uncommon, though useless in themselves. True wisdom and happiness are always united together; but no such alliance exists between wealth and the enjoyment of the things of this life. Let us then acquaint ourselves with the Saviour, that we may find rest for our souls. Here is Solomon reigning in wealth and power, in ease and fulness, the like of which could never since be found; for the most known of the great princes of the earth were famed for their wars; whereas Solomon reigned forty years in profound peace. The promise was fulfilled, that God would give him riches and honour, such as no kings have had or shall have. 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. Here is Solomon dying, and leaving all his wealth and power to one who he knew would be a fool! Ec 2:18,19. This was not only vanity, but vexation of spirit. Neither power, wealth, nor wisdom, can ward off or prepare for the stroke of death. But thanks be to God who giveth the victory to the true believer, even over this dreaded enemy, through Jesus Christ our Lord. [ Solomon’s Great Wealth ] And it happened that the weight of the gold that came to Solomon in one year was six hundred and sixty-six talents of gold, The imports here mentioned, would show that prosperity drew the minds of Solomon and his subjects to the love of things curious and uncommon, though useless in themselves. True wisdom and happiness are always united together; but no such alliance exists between wealth and the enjoyment of the things of this life. Let us then acquaint ourselves with the Saviour, that we may find rest for our souls. Here is Solomon reigning in wealth and power, in ease and fulness, the like of which could never since be found; for the most known of the great princes of the earth were famed for their wars; whereas Solomon reigned forty years in profound peace. The promise was fulfilled, that God would give him riches and honour, such as no kings have had or shall have. 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. Here is Solomon dying, and leaving all his wealth and power to one who he knew would be a fool! Ec 2:18,19. This was not only vanity, but vexation of spirit. Neither power, wealth, nor wisdom, can ward off or prepare for the stroke of death. But thanks be to God who giveth the victory to the true believer, even over this dreaded enemy, through Jesus Christ our Lord. Thus King Solomon was greater than all the kings of the earth in wealth and wisdom. Therefore.—And (so “also,” “so that,” in 2Chronicles 17:7; 2Chronicles 17:10). The Lord stablished the kingdom in his hand.—Comp. 2Kings 14:5. Presents.—Minchah. This word often means tributary offerings, as in 2Chronicles 17:11, but here it obviously denotes the voluntary gifts of loyal subjects, usual at the beginning of a reign (1Samuel 10:27). And he had (or got) riches and honour in abundance.—Like David and Solomon (1Chronicles 29:28; 2Chronicles 1:12). 2 Chronicles 17:5-6. Therefore the Lord established the kingdom in his hand — Those stand firm that have the presence of God with them. If the beauty of the Lord our God be upon us, that will stablish the work of our hands, and establish us in our integrity. And all Judah brought to Jehoshaphat presents — As subjects, in those times and places, used to do to their kings, in token of their respect and subjection to them. The more there is of true religion among a people, the more conscientious loyalty there will be. A governor, that answers the end of government, will be supported. And he had riches and honour in abundance — The effect of the favour both of God and his people. It is undoubtedly true, though few will believe it, that religion and piety are the best friends to outward prosperity. And his heart was lift up in the ways of the Lord — Riches and honour in abundance prove to many a clog and a hinderance in the ways of the Lord, an occasion of pride, security, and sensuality: but they had a quite contrary effect upon Jehoshaphat: his abundance was oil to the wheels of his obedience; and the more he had of the wealth of this world, the more cheerfully and resolutely he went on in the ways of the Lord. His heart also was lifted up above all discouragements, difficulties, and fears, by which men’s hearts are wont to be cast down. He was valiant and resolute for God and his ways. He took away the high places and groves — That is, those in which idols were worshipped; for those that were dedicated to the true God only were not taken away, chap. 2 Chronicles 20:33. And though Asa had done the same before, yet either he did not do it thoroughly, or the people, who were mad upon their idols, had secretly made new ones, in the latter part of his reign, when he grew more infirm in body, and more remiss in God’s cause. So Yahweh established the kingdom in his hand. And all Judah gave tribute to Jehoshaphat, and he had much wealth and honor. Now Jehoshaphat had.—And Jehoshaphat got. Riches and honour in abundance.—Repeated from 2Chronicles 17:5. And joined affinity with Ahab.—He married his son Jehoram to Athaliah, daughter of Ahab and Jezebel (2Chronicles 21:6; 1Kings 18:8). The high degree of prosperity to which the king of Judah had attained is indicated by the fact that so powerful a monarch as Ahab entered into such an intimate connection with him. (The vav of the second clause is not adversative, as Zöckler asserts, but rather consecutive.) Jehoshaphat joins affinity with Ahab, and consents to go with him to Ramoth- gilead, 2 Chronicles 18:1-3. The false prophets promise them success, 2 Chronicles 18:4-11. Micaiah foretels the death of Ahab, 2 Chronicles 18:6-27. Jehoshaphat hardly escapes, 2 Chronicles 18:28-32. Ahab slain, 2 Chronicles 18:33, 2 Chronicles 18:34. [ Jehoshaphat’s Alliance with Ahab ] Now Jehoshaphat had much wealth and honor, and he became son-in-law to Ahab.