2 Crônicas 1

2 Crônicas 1

Morgan - . 2 Chr 1.3. We now come to the chronicler's account of how Solomon entered into full possession of his kingdom, and took up the great work entrusted to him. He commenced by gathering his people to a sacred act of worship. Although the ark was in a temporary tent in Jerusalem which David had prepared for it, the Tent or Tabernacle, and the brazen altar, were still at Gibeon. Thither, therefore, the king and his people resorted. The description of the Tabernacle in these words is arresting, and helps us to see the value of the change the revisers made when they tendered "Tent of Meeting," instead of "Tabernacle of Congregation." "There was the Tabernacle of the Congregation of God," as the Authorized Version has it, conveys an inadequate impression, as it suggests that it was a place where the people assembled. It was that, but it was much more. It was "the Tent of Meeting of God"; that is, it was the place where the people met with God. That is always the idea; not the meeting of the people with each other, but their meeting with God. This gathering of the people around that Tent was according to Divine order, and it is interesting to note that notwithstanding the fact that the ark was not there, God met with Solomon and communed with him. Thus we have a revelation of the value of observing a true Divine order, and at the same time an illustration of the fact that where obedience is sincere, God is not bound by any strict letter, even of His own law. QUESTION - Why did Solomon worship at a high place? ANSWER - In 2 Chronicles 1 we are told that Solomon, early in his reign, worshiped at a high place. Verse 3 reads, “Solomon and the whole assembly went to the high place at Gibeon, for God’s tent of meeting was there, which Moses the LORD’s servant had made in the wilderness.” The text is clear that the reason Solomon worshiped at this high place was that the tabernacle (also called the tent of meeting) was located there. This was the same tabernacle that the children of Israel, under Moses’ leadership, had constructed in the wilderness many years previously. Prior to the construction of the Jewish temple in Jerusalem, the tabernacle was the place God had chosen for worship. In fact, King David had previously worshiped the Lord at this high place in Gibeon. First Chronicles 16:39 notes, “David left Zadok the priest and his fellow priests before the tabernacle of the LORD at the high place in Gibeon.” With the tabernacle was the altar of burnt offering (see 1 Chronicles 21:29). While in Gibeon, “Solomon went up to the bronze altar before the LORD in the tent of meeting and offered a thousand burnt offerings on it” (2 Chronicles 1:6). That night, the Lord appeared to Solomon and offered to give him anything he requested. When Solomon requested wisdom, God promised to give it to him, along with vast wealth, possessions, and honor (verse 12). In 2 Chronicles 2, Solomon prepared to build the Jewish temple as a place for his people to worship the Lord. First Kings 6:38 notes that construction of the temple took seven years to complete. Once the temple was finished, Solomon had the tabernacle and the Ark of the Covenant placed inside the temple, and from then on the temple was the place for Jewish worship. Though Solomon later was led astray into idol-worship by his many wives, his experience in 2 Chronicles 1 of worshiping at a high place was a noble one that God honored. It was only after the temple was completed that Gibeon was no longer considered a place to worship the Lord. After Solomon’s time, many wicked kings of Israel used “high places” for worshiping false gods. For example, King Jehoram of Judah “built high places on the hills of Judah and . . . caused the people of Jerusalem to prostitute themselves and . . . led Judah astray” (2 Chronicles 21:11). In most contexts, high places are associated with false worship. However, in Solomon’s worship at the high place in Gibeon, he worshiped at the tabernacle and presented offerings to the Lord God. GotQuestions.org High places (01116) bamah Six activities seem to be related to high places -- burning of incense, sacrificing, eating of sacrificial meals, praying, prostitution, child sacrifice (cf. bama in the valley, Je7:31). The first use in Lev 26:30 is God's declaration to Israel "I will destroy your high places." In Dt 32:13 speaking of Jacob (Israel) He declared "He made him ride on the high places of the earth," so clearly some uses of bamah are not negative. In a similar use God says Israel "you will tread upon their (Israel's enemies') high places." Another positive use is Psalm 18:33 where David declared Jehovah "makes my feet like hinds' feet, And sets me upon my high places." (cp Hab 3:19 - NET Note = David "compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.", cp Isa 58:14) We see he effect of Israel's high places on Jehovah in Ps 78:58 = "For they provoked Him with their high places and aroused His jealousy with their graven images." A sad phrase that is repeated again and again (speaking of Israel) is "the high places were not taken away" (1Ki 15:14, 2Chr 15:17 = King Asa but notice he did remove some of them - 2Chr 14:3, 5, 1Ki 22:43, 2Chr 20:33 = King Jehoshaphat, 2Ki 12:3 = King Jehoash, 2Ki 14:4 = King Amaziah, 2Ki 15:4 = King Azariah, 2Ki 15:35 = King Jotham son of Uzziah and look what his son did in 2Ki 16:1-4!, 2Chr 20:33). In many of these passages the context was of a king doing "spiritual house cleaning" so to speak and yet still failing to remove the high places. Isn't sin that way? We confess one or two sins but we have a little pet sin (better a "venomous viper") that we just don't have the heart to kill! God grant us spiritual eyes and hearts to learn from Israel's mistakes. Amen! Some kings like Hezekiah (1Ki 18:4, 2Chr 31:1, Isa 36:7) and Josiah (2Ki 23:4,8, 13, 15, 19-20, 2Chr 34:3 cp prophecy about Josiah 300 years earlier = 1Ki 13:2) did destroy the high places, but in Hezekiah's case his own son Manasseh rebuilt them (2Ki 21:1-2, 3, 2Chr 33:3) and in Josiah's case the people rebuilt them! We see the spiritual effect of high places on the people when King Jehoram (2Chr 21:5-10) "made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to play the harlot and led Judah astray." (2Chr 21:11) One of the most incredible (and saddest) verses in the OT (in my opinion) is "Then Solomon built a high place for Chemosh the detestable idol of Moab, on the mountain which is east of Jerusalem, and for Molech the detestable idol of the sons of Ammon." (1Ki 11:7, cp 1Ki 3:3 = Solomon had "half a heart" for God!) This was too much for Jehovah and He declared that the 12 tribes would be split as a result of Solomon's sin! Sin is costly. You may think you are getting away with it, but you are not! You may think you are the wisest man in the world (like Solomon) but you are really the most foolish (as Solomon was)! There was one high place that was not idolatrous (at least not at the outset) - "Then Solomon, and all the assembly with him, went to the high place which was at Gibeon; for God's tent of meeting was there, which Moses the servant of the LORD had made in the wilderness." (2Chr 1:3, cp 1Chr 16:39-40, 21:29). Related Resource: What is the significance of high places in the Bible? | GotQuestions.org 2 Chronicles 1:4 However, David had brought up the ark of God from Kiriath-jearim to the place he had prepared for it, for he had pitched a tent for it in Jerusalem. the ark (KJV): The tabernacle and the brazen altar still remained at Gibeon; but David had brought away the ark out of the tabernacle, and placed it in a tent at Jerusalem. 2Sa 6:2,17 1Ch 13:5,6 15:1,25-28 for he had pitched (KJV): 1Ch 16:1 Ps 132:5,6 However, David had brought up the ark of God from Kiriath Jearim to the place he had prepared for it, for he had pitched a tent for it in Jerusalem - See ARK OF THE COVENANT. Walton - Kiriath Jearim. This village had served as the storage place for the ark of the covenant after its return from the Philistines (1 Sam 7:1–2). The town has been identified with Tell el-Achar, nine miles west-northwest of Jerusalem, but this is unsubstantiated by archaeological finds or extrabiblical references. Its association with Mahaneh Dan in Judges 18:12 puts it in that general area (see the comment on Judg 13:25). This location places it only six miles from Gibeon. QUESTION - What is the Ark of the Covenant? ANSWER - God made a covenant (a conditional covenant) with the children of Israel through His servant Moses. He promised good to them and their children for generations if they obeyed Him and His laws; but He always warned of despair, punishment, and dispersion if they were to disobey. As a sign of His covenant He had the Israelites make a box according to His own design, in which to place the stone tablets containing the Ten Commandments. This box, or chest, was called an “ark” and was made of acacia wood overlaid with gold. The Ark was to be housed in the inner sanctum of the tabernacle in the desert and eventually in the Temple when it was built in Jerusalem. This chest is known as the Ark of the Covenant. The real significance of the Ark of the Covenant was what took place involving the lid of the box, known as the "Mercy Seat." The term ‘mercy seat’ comes from a Hebrew word meaning “to cover, placate, appease, cleanse, cancel or make atonement for.” It was here that the high priest, only once a year (Leviticus 16), entered the Holy of Holies where the Ark was kept and atoned for his sins and the sins of the Israelites. The priest sprinkled blood of a sacrificed animal onto the Mercy Seat to appease the wrath and anger of God for past sins committed. This was the only place in the world where this atonement could take place. The Mercy Seat on the Ark was a symbolic foreshadowing of the ultimate sacrifice for all sin—the blood of Christ shed on the cross for the remission of sins. The Apostle Paul, a former Pharisee and one familiar with the Old Testament, knew this concept quite well when he wrote about Christ being our covering for sin in Romans 3:24-25: "…and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith." Just as there was only one place for atonement of sins in the Old Testament—the Mercy Seat of the Ark of the Covenant—so there is also only one place for atonement in the New Testament and current times—the cross of Jesus Christ. As Christians, we no longer look to the Ark but to the Lord Jesus Himself as the propitiation and atonement for our sins. GotQuestions.org Related Resources: What happened to the Ark of the Covenant? | GotQuestions.org What was inside the ark of the covenant? | GotQuestions.org Why did God strike Uzzah dead for touching the Ark of the Covenant? | GotQuestions.org What is the ark of the testimony? | GotQuestions.org 2 Chronicles 1:5 Now the bronze altar, which Bezalel the son of Uri, the son of Hur, had made, was there before the tabernacle of the LORD, and Solomon and the assembly sought it out. the brazen (KJV): Ex 27:1-8 38:1-7 Bezaleel (KJV): Ex 31:2 1Ch 2:19,20 he put (KJV): or, was there sought unto it (KJV): went to seek the Lord there Now the bronze altar (note), which Bezalel the son of Uri, the son of Hur, had made, was there before the tabernacle of the LORD, and Solomon and the assembly sought it out Walton - bronze altar. See Exodus 38:30 and 39:39 for the construction of this altar, which was supposed to stand in front of the tent of meeting (see also 2 Kings 16:14). The presence of the tent of meeting and the bronze altar at Gibeon while the ark was moved to Jerusalem suggests two different, major religious centers prior to the construction of the Jerusalem temple. Frederick Mabie: Solomon’s extensive sacrifice at Gibeon (“a thousand burnt offerings”) is a tangible way of showing his reverence of God at the outset of his reign. Similarly abundant sacrifice is connected with the dedication of the temple (cf. 2Ch 7:5). As reflected in the dedication of the temple, there is a close connection between sacrifice and prayer in this setting. August Konkel: The Chronicler is fully supportive of the high place at Gibeon. This high place is part of the process by which a single location for centralized worship can be established. David had already moved the ark with its cherubim to Jerusalem, at the location he had designated. The bronze altar and worship at the tent of meeting were still accommodated at Gibeon. Solomon went there to worship, offer sacrifices, and seek divine guidance. The action and the location are both laudatory. Andrew Hill: The prayer and ritual sacrifice offered at Gibeon is symbolic of the new king’s primary task, as the acts of piety show Solomon to be a fitting candidate for building Yahweh’s temple. The worshipers convene at Gibeon (or Gibeah of God), a town with an adjacent worship center some five miles northwest of Jerusalem (2Ch 1:3a). The Chronicler reminds his audience (and us as later readers of his history) of the importance of Gibeon, a flashback to the account of David’s transfer of the ark of the covenant to Jerusalem (2Ch 1:3–5; cf. 1 Chron. 13–17). After a temporary shrine for the ark was established in Jerusalem, David appointed a group of priests and Levites to minister there before the Lord (1 Chron. 16:4–6). But the other priests and Levites remained stationed at Gibeon because “the tabernacle of the LORD [was located] at the high place” there (16:39). The draw of Gibeon for the new king is more than simply its reputation as the site of the Mosaic portable shrine or “God’s Tent of Meeting” and the original altar associated with Israelite sacrificial ritual. The pilgrimage to Gibeon is a return to first things for Solomon, a reconnection with the ancient Hebrew religious traditions. This report is in keeping with the Chronicler’s interest in the theological principles informing Solomon’s reign. . . The verb “to inquire of [drš; lit., to seek] the LORD” is an important theme in Chronicles. It denotes an act of faith, and the goal or aim of this spiritual quest is generally to seek God’s direction and help at a crucial moment in one’s life (or even confirmation of an earlier divine word of instruction). The propensity “to inquire” of God is one measure of the faithfulness of the leaders of Israel (e.g., 1 Chron. 10:14; 2 Chron. 22:9). Curiously (and sadly) Selman observes that the term is not used of Solomon again, despite his exhortation in the prayer of dedication for the temple (2 Chron. 7:14). Isaiah’s admonition is still pertinent for the Chronicler’s audience (and the church today)— “Seek the LORD while he may be found; call on him while he is near” -- Isa. 55:6 FROM RON DANIEL 2Chr 1:5-6 The Bronze Altar - When they got to Gibeon, they saw the bronze altar. This is the very altar which had been designed by God, described to Moses, and built by Bets-al-ALE. God had chosen this craftsman specifically: Ex. 31:1-5 Now the LORD spoke to Moses, saying, "See, I have called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah. I have filled him with the Spirit of God in wisdom, in understanding, in knowledge, and in all kinds of craftsmanship, to make artistic designs for work in gold, in silver, and in bronze, and in the cutting of stones for settings, and in the carving of wood, that he may work in all kinds of craftsmanship." Bets-al-ALE would make not only the altar of sacrifice (Exod. 38:1), but the ark of the covenant (Exod. 37:1), the table of showbread (Exod. 37:10), the golden lampstand (Exod. 37:17), the altar of incense (Exod. 37:25), and the bronze laver (Exod. 38:8). The altar and the tent (2Chron. 1:3) have survived these past 475 years! Solomon and the people offered a thousand burnt offerings on this ancient altar. QUESTION - What was the brazen altar? ANSWER - During Israel’s forty years of wandering in the wilderness, God commanded the people to build a moveable structure—the wilderness tabernacle—as a place of worship where He would come and dwell among them. The brazen altar, or “brass” altar, was a bronze structure upon which the burnt offerings of animal sacrifices were presented to the Lord. The brazen altar was a portable construct and the largest of the tabernacle’s seven pieces of furniture. Placed in the outer court of the wilderness tabernacle (Exodus 40:6), the brazen altar was the most prominent and imposing object in the court, and no worshiper could avoid seeing it upon entering. The brazen altar was also called “the altar of burnt offerings” (Exodus 30:28), “the altar of God” (Psalm 43:4), and “the altar of the Lord” (Malachi 2:13). Built from acacia wood and overlaid with bronze, it measured 7.5 feet square by 4.5 feet high. At each of the altar’s four corners was a horn-like projection, made of one piece with the altar. All of the utensils of the altar were made of bronze as well. The instructions God gave for the brazen altar also included a grating or network of bronze probably placed within the hollow center of the altar to hold the wood and sacrifice as it was being burnt. Two poles used for carrying the altar were overlaid with bronze and inserted into bronze rings at the altar’s corners (Exodus 27:1–8). Once the brazen altar was consecrated, whatever touched it became holy (Exodus 29:37). The Israelites made daily sacrifices to God on the brazen altar (Exodus 29:38). As the first priests began their service at the tabernacle, fire from the presence of the Lord consumed the sacrifice (Leviticus 9:24). According to Leviticus 6:13, the fire of the altar was to be kept burning at all times. The horns of the altar were to be covered with blood at the consecration of the priests (Exodus 29:1, 10–12; Leviticus 8:14–15; 9:9) and on the Day of Atonement (Leviticus 16:18). All of the elements of the wilderness tabernacle pointed to God’s plan of salvation through Jesus Christ, the coming Messiah. By instituting each ritual of worship, God was teaching His people the fundamental principles of salvation. The brazen altar—where Israel’s priests offered substitutionary animal sacrifices for the sins of the people—vividly illustrated the basics of atonement for sin. Only by blood sacrifice was sin atoned. The brazen altar, ever ablaze and covered in blood, always stood open to accept the guilt of any Hebrew person who wished to come near to God. There the guilty sinner would offer another life, an innocent one, in his stead. The brazen altar was situated prominently in the courtyard of the tabernacle. It was, in fact, the first thing one encountered upon entering the courtyard. The picture is clear: we cannot approach the holy presence of the Lord unless we first come to the place of sacrifice where atonement is made for our sin. The altar’s placement revealed that coming to God or receiving the benefits of His presence requires dealing with the problem of our sin first. Later, Jesus would say, “No one comes to the Father except through me” (John 14:6; cf. Jn 10:9). This ancient altar spoke unmistakably of Calvary, underscoring the meaning of Christ’s death on the cross, which was the ultimate substitutionary sacrifice for sin (Hebrews 10:1–18). Access to God is ours only when we come to Him through the perfect, atoning sacrifice of the shed blood of Jesus Christ. Bronze is often associated with judgment in the Bible (see Numbers 21:9; Isaiah 60:17; Revelation 1:15). Bronze is harder than gold and silver and better able to resist heat and fire. In Deuteronomy 33:25 and Jeremiah 1:18, bronze is a symbol of the ability to endure. The bronze altar was a shadow of the reality found in Jesus Christ, who took our judgment and who alone possessed the power to endure the fire of God’s holiness. Only Christ could withstand the cross and not be consumed by the flames of God’s wrath and divine judgment. The altar, as the place of atonement, reminded worshipers of their sin and need of cleansing from sin’s guilt. It signaled forward to the coming of Christ, in whom the entire ritual of sacrifice would reach its consummation. The holiness and righteousness of God were displayed on the brazen altar. It was the place where sin was judged and its penalty paid. The brazen altar opened the way to approach God and find His mercy. Everything that touched the brazen altar was made holy. Jesus Christ is our brazen altar: “He personally carried our sins in his body on the cross so that we can be dead to sin and live for what is right” (1 Peter 2:24, NLT). GotQuestions.org 2 Chronicles 1:6 Solomon went up there before the LORD to the bronze altar which was at the tent of meeting, and offered a thousand burnt offerings on it. a thousand (KJV): 1Ki 3:4 8:63 1Ch 29:21 Isa 40:16 Solomon went up there before the LORD to the bronze altar which was at the tent of meeting, and offered a thousand burnt offerings on it - This could simply be a hyperbole for many, many offerings. Walton - one thousand burnt offerings. In its magnitude, this can be compared to the mass sacrifices in Exodus 24:5–8 and 1 Kings 8:5. Such extravagance generally marks major covenantal events or the initiation of a new relationship with Yahweh. The huge piles of offerings on tables depicted in Egyptian tomb paintings may parallel, at least in terms of quantity, the devotion and power exemplified in Solomon’s offerings at Gibeon. 2 Chronicles 1:7 In that night God appeared to Solomon and said to him, “Ask what I shall give you.” In that night (KJV): This was the night following the sacrifice which Solomon had offered. 1Ki 3:5-15 Pr 3:5,6 Ask (KJV): Mt 7:7,8 Mk 10:36,37,51 Joh 16:23 1Jn 5:14-15 In that night God appeared to Solomon and said to him, “Ask what I shall give you.” - Solomon asks a request which is not selfish and sets the stage for God answering exceeding, abundantly beyond all he could ever ask or think! (cf Eph 3:20+). THOUGHT God is not a Genie in a bottle but He is a God Who gives when we ask with clean hands, pure heart and in His will. John writes "This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him." (1Jn 5:14-15+) Frederick Mabie: Solomon’s dream (noted as such in the parallel passage at 1Ki 3) at Gibeon includes a theophany (appearance by God) and provides the setting for Solomon’s reception of wisdom from above. Note that Solomon’s temple building project is “framed” by revelatory dreams (here and at 2Ch 7:12–22, following the completion of the temple). Walton - incubation dreams. Though the passage in Chronicles does not mention a dream, 1 Kings 3 provides that detail. It was common practice for individuals or groups to travel to shrines, make offerings and then sleep before the altar in the hope of obtaining a dream message from the god of that place (see the comments on Gen 28:13–15 and 1 Sam 3:3). The setting therefore was extremely important to incubate a dream theophany (as in the dream of the Ugaritic hero-king Keret). In the vision the person is aroused by the god’s appearance and a call to be alert to their pronouncement. Among the many examples from ancient Near Eastern literature, the Assyrian king Ashurbanipal describes a dream in which Ishtar appeared to him, and the Neo-Babylonian king Nabonidus records several dreams in which Marduk or Sin stood before him in all of their glory. God’s offer. In auditory message dreams such as this (see comment on 1 Sam 3:4–10), it is not unusual at all for conversation to take place between the deity and the king. The dream functions to validate either the kingship or a proposed undertaking of the king. RON DANIEL 2Chr 1:7-10 Solomon Asks For Wisdom - The night that Solomon offered this incredible number of sacrifices, God appeared to him in a dream (1Kings 3:7) and asked Solomon, "Ask Me to give you something." Now, maybe you would have answered like Solomon did, but I know I wouldn't have. I'm almost certain that my first request would be, "Lord, please pay off my loans and get me out of debt. And while You're at it, I'm really tired of being able to do a lot of things, but not really mastering any of them. I want to excel and music and art and foreign languages and sports and... Oh, also, I'm really tired of these people that hate my guts. Can you arrange a little accident...?" Solomon could have asked for wealth, long life, or vengeance upon people that had hurt him. But instead, he said, "My biggest desire is to be equipped with the ability to do this job that You've called me to do." This really is an amazing response. QUESTION - How did God respond when Solomon asked for wisdom? ANSWER - In 1 Kings 3:3, Solomon is described in the following positive terms: “Solomon loved the LORD, walking in the statutes of David his father.” One night, the Lord appeared to Solomon and said, “Ask what I shall give you” (verse 5). In response, Solomon answered, “Give your servant therefore an understanding mind to govern your people, that I may discern between good and evil, for who is able to govern this your great people?” (verse 9). The passage notes, “It pleased the Lord that Solomon had asked this” (1 Kings 3:10). God delights to give wisdom to those who truly seek it (Proverbs 2:6–8; James 1:5). God responds to Solomon’s request for wisdom by promising three different gifts. The first is the wisdom Solomon had asked for: “I now do according to your word. Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you” (verse 12). 1 Kings 4:29-34 records the details of Solomon’s wisdom: “And God gave Solomon wisdom and understanding beyond measure, and breadth of mind like the sand on the seashore, so that Solomon’s wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt. For he was wiser than all other men, wiser than Ethan the Ezrahite, and Heman, Calcol, and Darda, the sons of Mahol, and his fame was in all the surrounding nations. He also spoke 3,000 proverbs, and his songs were 1,005. He spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall. He spoke also of beasts, and of birds, and of reptiles, and of fish. And people of all nations came to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom.” The second gift God gave Solomon was wealth and fame: “I give you also what you have not asked, both riches and honor, so that no other king shall compare with you, all your days” (1 Kings 3:13). Solomon would become known as the wealthiest king of his era. The third gift God gave him was conditional—a long life based on Solomon’s obedience: “And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days” (1 Kings 3:14). After God made these promises, “Solomon awoke, and behold, it was a dream” (verse 15). The first two gifts were unconditional. Solomon was known as a man of great wisdom (1 Kings 3:28) and as a king of great wealth and influence. But was Solomon known as an obedient king who experienced a long life? By the grace of God, Solomon reigned for 40 years (1 Kings 11:42), a long period for one king to reign. However, Solomon’s obedience was mixed. He had many wives, including foreigners who influenced him to sacrifice to their gods. His great wealth also contributed to unwise excesses. Solomon began well, as his humble request for wisdom shows, but he later disobeyed God. Solomon was spared more severe punishment for the sake of his father, David (1 Kings 11:11–12).GotQuestions.org QUESTION - How did God use dreams and visions in the Bible? ANSWER - God used dreams and visions (visions are “waking dreams”; see Numbers 24:4) several times in the Bible to communicate with people. Visions seem to have been common enough that their lack was sorely noted. An absence of visions was due at times to a dearth of prophets (1 Samuel 3:1) and other times due to the disobedience of God’s people (1 Samuel 28:6). Old Testament Dreams and Visions God used visions in the Old Testament to reveal His plan, to further His plan, and to put His people in places of influence. Abraham (Genesis 15:1): God used a vision to restate the Abrahamic Covenant, reminding Abram that he would have a son and be the father of many nations. Abimelech (Genesis 20:1-7): Abraham’s wife, Sarah, was beautiful—so beautiful that when Abraham came into a new area he occasionally feared that the local ruler would kill him and take Sarah for himself. Abraham told Abimelech king of Gerar that Sarah was his sister (she was his half-sister). Abimelech took Sarah into his harem, but God sent him a dream telling him not to touch Sarah because she was Abraham’s wife. The king returned Sarah to her husband the next morning; the dream had protected Sarah and safeguarded God’s plan for Sarah to be the mother of His chosen people. Jacob (Genesis 28:10-17): Jacob, with his mother’s help, stole Esau’s firstborn inheritance. Jacob then fled Esau’s anger, and on his journey he had his famous dream of a ladder reaching to heaven on which angels ascended and descended. In this dream Jacob received God’s promise that Abraham’s blessing would be carried on through him. Joseph (Genesis 37:1-11): Joseph is one of the most famous dreamers, and one of the most famous dream-interpreters, in the Bible. His first recorded dreams are found in Genesis 37. They showed through easily deciphered symbols that Joseph’s family would one day bow to him in respect. His brothers didn’t appreciate the dream and in their hatred sold Joseph into slavery. Eventually, Joseph ended up in prison in Egypt. Pharaoh’s cupbearer and baker (Genesis 40): While in prison Joseph interpreted some dreams of Pharaoh’s cupbearer and baker. With God’s guidance, he explained that the cupbearer would return to Pharaoh’s service, but the baker would be killed. Pharaoh (Genesis 41): Two years later, Pharaoh himself had a dream which Joseph interpreted. God’s purpose was to raise Joseph to second-in-command over Egypt and to save the Egyptians and the Israelites from a horrible famine. Samuel (1 Samuel 3): Samuel had his first vision as a young boy. God told him that judgment was coming upon the sons of Samuel’s mentor, Eli. The young Samuel was faithful to relay the information, and God continued to speak to Samuel through the rest of his life. The Midianite and Amalekite armies (Judges 7:12-15): The pagan enemies of Israel had a divinely inspired dream. God told Gideon to sneak into the enemy camp at night, and there in the outposts of the camp, Gideon overheard an enemy soldier relate a dream he had just had. The interpretation, from another enemy soldier, mentioned Gideon by name and predicted that Israel would win the battle. Gideon was greatly encouraged by this revelation. Solomon (1 Kings 3:5): It was in a dream that God gave Solomon the famous offer: "Ask what you wish Me to give you." Solomon chose wisdom. Daniel (Daniel 2; 4): As He had done for Joseph, God placed Daniel in a position of power and influence by allowing him to interpret a foreign ruler’s dream. This is consistent with God’s propensity to use miracles to identify His messengers. Daniel himself had many dreams and visions, mostly related to future kingdoms of the world and the nation of Israel. New Testament Dreams and Visions Visions in the New Testament also served to provide information that was unavailable elsewhere. Specifically, God used visions and dreams to identify Jesus and to establish His church. Zacharias (Luke 1:5-23): God used a vision to tell Zacharias, an old priest, that he would soon have an important son. Not long after, Zacharias and his wife, Elizabeth, had John the Baptist. Joseph (Matthew 1:20; 2:13): Joseph would have divorced Mary when he found out she was pregnant, but God sent an angel to him in a dream, convincing him that the pregnancy was of God. Joseph went ahead with the marriage. After Jesus was born, God sent two more dreams, one to tell Joseph to take his family to Egypt so Herod could not kill Jesus and another to tell him Herod was dead and that he could return home. Pilate’s wife (Matthew 27:19): During Jesus’ trial, Pilate’s wife sent an urgent message to the governor encouraging him to free Jesus. Her message was prompted by a dream she had—a nightmare, really—that convinced her that Jesus was innocent and that Pilate should have nothing to do with His case. Ananias (Acts 9:10): It would have taken nothing less than a vision from God to convince Ananias, a Christian in Damascus, to visit Paul, the persecutor of Christians. But because Ananias was obedient to God’s leading, Paul regained his sight and found the truth about those he was trying to kill. Cornelius (Acts 10:1-6): God spoke to an Italian centurion named Cornelius who feared the God of the Jews. In his vision, Cornelius saw an angel who told him where to find Simon Peter and to send for him and listen to his message. Cornelius obeyed the vision, Peter came and preached, and Cornelius and his household full of Gentiles were saved by the grace of God. Peter (Acts 10:9-15): While Peter was praying on the rooftop of a house in Joppa, God gave him a vision of animals lowered in something like a sheet. A voice from heaven told Peter to kill the animals (some of which were unclean) and eat them. The vision served to show that Christians are not bound by kosher law and that God had pronounced Gentiles “clean”; that is, heaven is open to all who follow Jesus. Paul: Paul had several visions in his missionary career. One sent him to preach in Macedonia (Acts 16:9-10). Another encouraged him to keep preaching in Corinth (Acts 18:9-11). God also gave him a vision of heaven (2 Corinthians 12:1-6). John (Revelation): Nearly the entire book of Revelation is a vision John had while exiled on the island of Patmos. John’s vision explains in more detail some of the events that God had shown Daniel. Today’s Dreams and Visions With the completion of the Bible, God does not have to use dreams and visions as much as He did before. That is not to say that He cannot or does not; God can communicate with us however He chooses. But when we have a decision to make, our first stop should always be the Bible, not a dream.GotQuestions.org 2 Chronicles 1:8 Solomon said to God, “You have dealt with my father David with great lovingkindness, and have made me king in his place. Thou has showed (KJV): 2Sa 7:8,9 12:7,8 22:51 23:1 Ps 86:13 89:20-28,49 Isa 55:3 to reign (KJV): 1Ch 28:5 29:23 Solomon said to God, “You have dealt with my father David with great lovingkindness (hesed/chesed/heced), and have made me king in his place. Frederick Mabie: Solomon’s attitude of thanksgiving and declaration of God’s covenantal faithfulness within a context of prayer and worship form a significant reminder and exhortation to the Chronicler’s postexilic audience (cf. Solomon’s prayer in conjunction with the dedication of the temple; 2Ch 6:14–42). Following Solomon’s expression of thanksgiving, Solomon asks for two things: (1) that God will continue to bring the fullness of the Davidic covenant to pass (2Ch 1:9), and (2) that God will grant him wisdom and knowledge (2Ch 1:10). As with the theme of divine favor (cf. 2Ch 1:1), Solomon’s words stress continuity with Yahweh’s covenantal promises to David. In addition, the phraseology describing the people as being “as numerous as the dust of the earth” implies continuity with the Abrahamic covenant (cf. Ge 13:16; 28:14). It is interesting to note that Solomon’s words here together with the previous verse imply that while some aspects of the Davidic covenant have been fulfilled, other elements have not yet come to pass (compare David’s prayer in 1Ch 17:16–27, esp. 2Ch 17:17:23). In addition, both verses imply that Solomon understands himself as being part of God’s promise to David. . . With respect to decision making, Solomon’s request for wisdom is connected to his ability to govern (judge) God’s people and facilitate an ordered, God-honoring society. It is significant to note that the term translated “govern” (GK 9149) is the verbal form of the noun “judge.” The relationship between judgeship and kingship is stressed repeatedly at the outset of the Israelite monarchy (see 1Sa 8:1–22, esp. 1Sa 8:5–6, 20). The overlap between the role of judge and king may imply that the office of king in Israel could be likened to a national (supratribal) judgeship. Along these lines, Solomon’s first “wise” act is an act of judgeship (see 1Ki 3:16–28). In order to judge wisely, Solomon must be able to discern and apply God’s will. This element of wisdom is paramount in leading a God-pleasing life for all believers. Andrew Hill: The Chronicler seems to emphas Andrew Hill: The Chronicler seems to emphasize Solomon’s recognition of the theocratic ideal, that he as the Davidic king is God’s vice-regent because the people of Israel are “God’s people” (2 Chron. 1:10). This is the gist of the Chronicler’s message for his own audience. Israel is still God’s people after the return from the Exile, and God is still the de facto sovereign of Israel. The Chronicler reminds his generation that God is enthroned in Israel through the worship of his people and that the Davidic kingdom (as the precursor of the kingdom of God) will be established through the prayers of the righteous. . . Here Solomon is a model of how the righteous should pray because - he first inquires or seeks God (implying he approaches God in good faith, 2Ch 1:5). - He then couches his prayer in the history of God’s “great kindness” to David (2Ch 1:8), acknowledging that the Lord has indeed proven himself as a good God (cf. Ps. 25:7–8; 31:19; 34:8). - Next, Solomon voices his humility and dependence on God in his rhetorical question, “Who is able to govern this great people of yours?” (2Ch 1:10). - Beyond this, Solomon seeks spiritual blessing over material blessing in asking God for wisdom and knowledge to rule instead of personal wealth and riches (2Ch 1:10–11). 2 Chronicles 1:9 “Now, O LORD God, Your promise to my father David is fulfilled, for You have made me king over a people as numerous as the dust of the earth. let thy promise (KJV): 2Sa 7:12-16,25-29 1Ch 17:11-14,23-27 28:6,7 Ps 89:35-37 Ps 132:11,12 for thou hast (KJV): 1Ki 3:7,8 like the dust (KJV): Heb. much as the dust, Ge 13:16 22:17 Nu 23:10 Now, O LORD God, Your promise to my father David is fulfilled, for You have made me king over a people as numerous as the dust of the earth - Solomon is referring to the Davidic Covenant (2Sa 7:12-16,25-29 1Ch 17:11-14,23-27)