2 Chronicleschapter 1
17 verses · Ezra, by tradition · 450 to 400 BC · History
Now Solomon son of David established himself securely over his kingdom, and the LORD his God was with him and highly exalted him.
Introduction
Ezra, by tradition, History, 2 Chronicles Overview.
This chapter opens the second half of Chronicles, a history written for the Jews who came back from Babylon to a small province under Persian rule. Tradition gives the book to Ezra, and its writer works from the older record of Kings with a purpose of his own. He begins the reign of Solomon at a place of worship and a night of prayer. Listen for what the young king asks for and for what he is given besides. The trade report at the end reads like a ledger, and it is there on purpose. The whole reign is being set up for the building of the temple.
Context
- Who
- A province governed by officials appointed from Susa, asking what a God given ruler looks like
- What
- A narrative of Solomon's first act as king, a national sacrifice at Gibeon and a night in which God offers him whatever he asks.
- Where
- Gibeon, where the tabernacle and the bronze altar stood, about six miles north west of Jerusalem, and then Jerusalem itself.
- When
- The first year of Solomon's reign, about 970 BC.
- Why
- To show the returned exiles what a ruler given by God asks for first, and that the blessing of the reign followed from that choice.
Historical context
The chapter belongs to Solomon in his first year, a young king already established over the kingdom and still to build anything. The date is about 970 BC.
Show the rest of the historical context, 5 more paragraphs
The place is Gibeon, and the chapter explains why a king of Jerusalem worshipped there. Israel's holy things stood in two places. The tabernacle Moses made in the wilderness stood at Gibeon with the bronze altar Bezalel built, and the ark stood in the tent David had pitched in Jerusalem. The thousand burnt offerings went up on the oldest altar in the nation.
The occasion is a national sacrifice, with the commanders of thousands and of hundreds, the judges and the heads of the families all present.
A first hearer knew two things a reader today has to be told. Spending a night at a sanctuary to seek a word from God was a recognised practice across the ancient world, and that is what happens here.
The closing paragraph is a trade report. The horses came from Egypt and from Kue, the region of Cilicia in what is now southern Turkey. The crown's own merchants bought at fixed prices, six hundred shekels of silver for a chariot and a hundred and fifty for a horse, and resold to the Hittite and Aramean kings farther north. Judah sat on the land bridge between Egypt and the north, and the crown taxed what crossed it.
Silver as common as stones in Jerusalem, and cedar as plentiful as the ordinary sycamore of the lowland, is a proverb of plenty rather than a measurement.
Significance
God offers an open hand and the young king asks for wisdom and knowledge to govern a people too numerous to count. The wealth follows as an addition he had not requested.
Show the rest of the significance, 1 more paragraph
Their own governors were appointed from Susa, and their fortunes turned on the character of a foreign official. This was a portrait of what a ruler asks for when his first thought is the people.
This chapter in Jewish lifeWhat this chapter is in Jewish life and reading.
What is done
2 Chronicles is not read in the synagogue. Chronicles stands among the Writings in the Hebrew canon rather than among the Prophets the Haftarah is drawn from. The division into two books came in through the Greek. The book therefore carries neither a weekly Torah portion nor a Haftarah, and this site's own reading table records the same for all thirty-six chapters. Solomon's night at Gibeon is met in the commentary and the midrash instead, and the rest of this card is drawn from them.
How it is read
Rashi reads the chapter as a young king taking hold of a kingdom he has not yet earned. At the second verse he asks who the all Israel Solomon speaks to were. He answers from the parallel in the first book, that they were the leaders of the thousands David had assembled. What Solomon said to them was "that they should come with him to the high place that was in Gibeon" (Rashi on II Chronicles 1:2:1, the Judaica Press Tanach with Rashi, CC-BY). At the third verse he treats the compressed wording as ordinary style: "It is customary for Scripture to abbreviate" (Rashi on II Chronicles 1:3:1).
The request at Gibeon carries his longest note here, and he builds it as an argument Solomon makes to himself. Reading the clause about being enthroned, he has the king reason from the size of the people to the thing he lacks. "Since You have enthroned me over a numerous people like this, I require wisdom and strength to go forth before them and to wage their wars" (Rashi on II Chronicles 1:9:2). At the tenth verse he moves from the battlefield to the courtroom. Even a thousand wise men would struggle to judge so large a nation, he says, because the disputes never stop coming. He ends on a question. "Now who can decide a thousand legal decisions in one day, except one who is wise and astute, endowed with the spirit of God?" (Rashi on II Chronicles 1:10:1). At the eleventh verse he reads the answer from heaven as approval of the asking itself. "For a person does not request this thing unless he has the fear of Heaven in his heart" (Rashi on II Chronicles 1:11:1).
The wealth at the close he reads plainly. The chariots and horsemen were divided, some left in the cities the king's chariots gave their name to and some kept with him in Jerusalem (Rashi on II Chronicles 1:14:1). Silver made as common as stones he explains by sheer abundance. Solomon "was not particular about distributing silver and gold throughout the city to make tables and chairs" (Rashi on II Chronicles 1:15:1). The horses he restricts to one country, saying the king's whole supply came from Egypt (Rashi on II Chronicles 1:16:1).
Radak, Metzudat David and Malbim comment across this chapter as well. The corpus carries their refs with the reason that Sefaria holds no English version of them, so they stand here cited and unquoted. Metzudat David on II Chronicles 1:1:1, 1:4:1, 1:5:1, 1:6:1, 1:8:1 and 1:18:1. Radak on II Chronicles 1:2:1, 1:6:1, 1:13:1 and 1:17:1. Malbim on II Chronicles 1:3:1 and 1:7:1.
What the rabbis say
The corpus carries fourteen rabbinic locators for this chapter and the text of none. Each is cited and linked here rather than quoted. The gift of wisdom draws the heaviest run. On the tenth verse, where Solomon asks, it carries Midrash Tehillim 119:15 and Otzar Midrashim, Midrash on Psalms, Addendum to Psalm 118 18. On the twelfth, where the gift is granted with riches and honour beside it, it carries Pesikta Rabbati 14:1, Vayikra Rabbah 30:15 and Yalkut Shimoni on Torah 652:2.
The rest follow the chapter's own turns. The fifth verse, the bronze altar Bezalel made standing before the Tabernacle at Gibeon, carries Midrash Tanchuma Buber, Vayakhel 11:1. The seventh, the night God tells Solomon to ask, carries Yalkut Shimoni on Torah 76:8. The thirteenth, the return from the high place to Jerusalem, reaches three times for the Day of Atonement tractate. They are Ein Yaakov (Glick Edition), Yoma 5:4, Jerusalem Talmud Yoma 5:2:4 and Yoma 53a:21. The fifteenth, silver and gold made common as stones, carries Aggadat Bereshit 76:2, Jerusalem Talmud Sanhedrin 2:6:6, Jerusalem Talmud Sheviit 9:2:4 and Kohelet Rabbah 2:2:3.
One saying of the rabbis on this chapter reaches the card in words, and it comes inside Rashi's own note. Reading the same comparison at the fifteenth verse he reports what the rabbis said in Ecclesiastes Rabbah 2:3. "Like stones of ten or eight cubits: just as he cut stones, so did he cut silver" (Rashi on II Chronicles 1:15:1). What each locator above teaches is a saying of the rabbis, and is reported as theirs wherever this site quotes one. The quotations wait on a fetch that carries the text.
Sources: Rashi, Rashi on II Chronicles 1:1:1 to 1:16:1, twelve kept notes, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg, CC-BY; Radak, Radak on II Chronicles 1:2:1, 1:6:1, 1:13:1 and 1:17:1, cited by ref because the corpus carries no English text; Metzudat David, Metzudat David on II Chronicles 1:1:1, 1:4:1, 1:5:1, 1:6:1, 1:8:1 and 1:18:1, cited by ref because the corpus carries no English text; Malbim, Malbim on II Chronicles 1:3:1 and 1:7:1, cited by ref because the corpus carries no English text; Ecclesiastes Rabbah, Ecclesiastes Rabbah 2:3, reported inside Rashi on II Chronicles 1:15:1 in the Judaica Press edition; The Sefaria corpus, scripts/data/sources/sefaria/2-chronicles/1.json, the 14 Talmud and Midrash locators of this chapter; This site's reading table, src/lib/hebraic/readings.ts, probed in this lane: 2-chronicles parashot total 0, haftarah uses total 0, hasSynagogueReading true for 0 of 36 chapters, festivalReadingForBook null.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Solomon seeks God at the tent in Gibeon
2 Chronicles 1:1-2
established himself securely over his kingdom: Chronicles moves to a king who “established himself securely over his kingdom,” without Adonijah's threat and Solomon's purge from 1 Kings 1 and 2. Where Kings sends Solomon to Gibeon in one sentence, Chronicles first has him speak “to all Israel,” to commanders, judges and every leader.
2 Chronicles 1:1
“And Solomon the son of David was strengthened in his kingdom,.... Well settled and established on the throne of his father, after the death of some persons, from whom he might expect trouble, see 1Ki 2:46. and the Lord God was with him; directing and instructing him, prospering and succeeding him: the Targum is,"the Word of the Lord was his help:''and magnified him exceedingly; see 1Ch 29:25.”
2 more voices on this verseWhat preachers and commentators have said about this verse, in their own words.
2 Chronicles 1:1
“And Solomon the son of David - The very beginning of this book shows that it is a continuation of the preceding, and should not be thus formally separated from it. See the preface to the first book. The Lord his God was with him - “The Word of the Lord was his support.” - Targum.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 Chronicles 1:1
“Though he had a contested title, yet, God being with him, he was strengthened in his kingdom; his heart and hands were strengthened, and his interest in the people.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
the commanders of thousands: Barnes finds the Gibeon sacrifice a great public festival, with vast numbers of the people summoned to it. Jamieson, Fausset and Brown date the gathering to the second year of Solomon's reign. Zadok served there as high priest.
2 Chronicles 1:2
The narrative here corresponds with 1Ki 3:4; but is very much fuller. We learn from the present passage: (1) that Solomon’s sacrifice at Gibeon was a great public festivity, to which he collected vast numbers of the people; (2) that it was made upon the brass altar of Bezaleel, which (3) stood before the tabernacle; and (4) that Solomon’s vision was on the night of his sacrifice. Consult the marginal references 2Ch 1:5 Sought unto it - i. e., “frequented it” - “were in the habit of making use of it.”
1 more voice on this verse
2 Chronicles 1:2
“The date of this occurrence was the second year of Solomon's reign, and the high place at Gibeon was chosen for the performance of the sacred rites, because the tabernacle and all the ancient furniture connected with the national worship were deposited there. Zadok was the officiating high priest (1Ch 16:39).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 Chronicles 1:3-4
the high place at Gibeon: Solomon leads the assembly to Gibeon because the Tent of Meeting that Moses made still stood there. The ark sat in the tent David had pitched in Jerusalem. 1 Chronicles 16:1 and 16:39 had already recorded the ark brought to Jerusalem and Zadok left serving before the tabernacle at Gibeon.
2 Chronicles 1:3
“So Solomon, and all the congregation with him, went to the high place that was at Gibeon,.... They agreed to his motion, and went with him thither, see 1Ki 3:4. for there was the tabernacle of the congregation of God, which Moses the servant of the Lord had made in the wilderness: by the Lord's direction; where was also the altar of the Lord, and so most proper to offer sacrifice on, which was what Solomon went thither to do; see 1Ch 21:29.”
the ark of God: Clarke traces the move to 2 Samuel 6:2 and 6:17, where David brings the ark up and places it in a tent in Jerusalem. The tabernacle and the bronze altar stayed at Gibeon with the rest of the old furniture of national worship. The ark stood apart from them.
2 Chronicles 1:4
“But the ark - The tabernacle and the brazen altar remained still at Gibeon; but David had brought away the ark out of the tabernacle, and placed it in a tent at Jerusalem; 2Sa 6:2, 2Sa 6:17.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 Chronicles 1:5-6
the bronze altar made by Bezalel son of Uri: Solomon worships at “the bronze altar made by Bezalel son of Uri, the son of Hur,” the craftsman Exodus names for the tabernacle's furniture. Kings records the thousand offerings without naming the altar's maker; Chronicles supplies the craftsman and with him the line back to Moses.
2 Chronicles 1:5
“Sought unto it - Went to seek the Lord there.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
a thousand burnt offerings: The ark, the sign of God's presence, stood in Jerusalem, yet Gill holds that God met His people at this altar and accepted their offerings. Osiander reads the clause about the Tent of Meeting as a statement that God Himself was there. Priests offered the thousand sacrifices for the king.
2 Chronicles 1:6
“And Solomon went up thither,.... To the high place at Gibeon: to the brasen altar before the lord; where he used to be, and accept the sacrifices of his people, though the ark, the symbol of his presence, was not there: which was at the tabernacle of the congregation; that is, which altar was there; or rather "who", that is, God, was there, as Osiander, hearing the prayers of his people, and accepting their offerings: and offered a thousand offerings upon it; by the priests, see 1Ki 3:4.”
Ask what I shall give thee: wisdom chosen over riches
2 Chronicles 1:7-10
The night vision runs parallel to 1 Kings 3:5-15, and Chronicles compresses it. Chronicles has “a people as numerous as the dust of the earth,” wording Kings does not use. It recalls the promise to Abraham and Jacob that their offspring would be like the dust of the earth.
2 Chronicles 1:7
“The verbal differences between this passage and the corresponding one of Kings 1Ki 3:5-14 are very considerable, and indicate the general truth that the object of the sacred historians is to give a true account of the real bearing of what was said: not ordinarily to furnish us with all or the exact words that were uttered.”
have made me king: Solomon grounds his request in two facts, God's loving devotion to David and his own appointment as king. Matthew Henry reads the appointment as the basis of the prayer. The God who placed Solomon on the throne could be asked in faith for grace to fill it.
2 Chronicles 1:8
"Lord, thou hast put me into this place, and therefore I can in faith ask of thee grace to enable me to do the duty of it." What service we have reason to believe God calls us to we have reason to hope he will qualify us for.
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
let Your promise to: Solomon asks the LORD God to let the promise be fulfilled, the promise of 2 Samuel 7. Henry observes that it concerned the king after David and named no gift of wisdom, yet Solomon needed wisdom for the promise to be fulfilled. Clarke notes the Hebrew reads Your word.
2 Chronicles 1:9
“Let thy promise - דברך debarcha, thy word; פתגמך pithgamach, Targum. It is very remarkable that when either God or man is represented as having spoken a word then the noun פתגם pithgam is used by the Targumist; but when word is used personally, then he employs the noun מימרא meymera, which appears to answer to the Λογος of St. John, Joh 1:1, etc.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
2 Chronicles 1:9
“He means the promise of concerning his successor. "In performance of that promise, Lord, give me wisdom. " We do not find that wisdom was any of the things promised, but it was necessary in order to the accomplishment of what was promised, 2 Sam. vii.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
grant me wisdom and knowledge: Solomon asks for wisdom and knowledge for the office itself, the skill to lead and govern the multitude of verse 9. Henry reads the plea as grace sought for a duty God had already laid on him. The closing question confesses the task too great for any man.
2 Chronicles 1:10
“The truth, and the whole Word, is full of difficulty and obscurity; and as it were with a small instrument we are undertaking a great work, when with merely human wisdom we pursue the knowledge of the self-existent, and in company with, or not apart from, the senses, by which we are borne hither and thither and led into error, we apply ourselves to the search after things that are only to be grasped by the mind, and we are unable by meeting bare realities with bare intellect to approximate somewhat more closely to the truth and to mold the…”
Gregory of Nazianzus · written before 390 · On Theology, Theological Oration 2(28).21patristic
1 more voice on this verse
2 Chronicles 1:10
"There was no wise man like you before you, and there will not be after you." Therefore, because the Lord had given [Solomon] an abundance of prudence, "like the sand of the sea," that he might judge his people "in wisdom," thus he could exercise many virtues at the same time.
Origen of Alexandria · written before 253 · Homilies on Genesis 11.2patristic
2 Chronicles 1:11-12
God's answer lists riches, wealth, glory, the death of enemies and long life, before naming the one petition, “wisdom and knowledge to govern My people”. Chronicles keeps the shape of 1 Kings 3:11-13, and the wealth catalog fills the rest of this chapter and the next.
wisdom and knowledge have been granted: Henry reads the grant as God's answer to a sincere desire: wisdom is given freely to those who value it and resolve to use it. He links the verse to James 1, where God gives to those who ask without scolding them. The riches came unasked.
from the high place in Gibeon before the Tent of Meeting: Solomon returns to Jerusalem “from the high place in Gibeon before the Tent of Meeting” and reigns over Israel, closing the episode where it began. The wording has drawn textual comment, since the Hebrew reads more simply than the older English phrasing suggests, and the sense stands either way.
2 Chronicles 1:13
From his journey - These words are not in the original text, which is thought to be corrupt. It is best to correct the text, and then simply to translate: “And Solomon came from the high place that was at Gibeon to Jerusalem.”
1 more voice on this verse
2 Chronicles 1:13
“Then Solomon came from his journey to the high place that was at Gibeon,.... Or rather without the supplement, the words may be read as in the Septuagint and Vulgate Latin versions: Solomon came from the high places; having sacrificed there, so Vatablus; ל being put for מ, as R.”
Chariots, horses, and silver as common as stones
2 Chronicles 1:14-15
Solomon accumulated 1,400 chariots: The chariots, horsemen, silver, and gold read almost word for word like 2 Chr 9:25-27, the summary that will close Solomon's reign. Chronicles frames the wisdom with the wealth God added on both sides, an opening catalog and a closing one holding the same numbers.
2 Chronicles 1:14
“This was a prohibited indulgence, whether as an instrument of luxury or power. But it was not merely for his own use that he imported the horses of Egypt. The immense equestrian establishment he erected was not for show merely, but also for profit.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
2 Chronicles 1:14
“I do not remember that ever we find his good father in a chariot or on horseback; a mule was the highest he mounted. We should endeavor to excel those that went before us in goodness rather than in grandeur. The wealth and trade of his kingdom.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
silver and gold as common: The king made silver and gold in Jerusalem as common as stones, and cedar grew as abundant as sycamore. Henry observes that the more gold a city holds, the less each piece is worth, while grace is prized the more it grows. He counts wisdom a better gain than gold.
2 Chronicles 1:15
“The increase of gold lowers the value of it; but the increase of grace advances its price; the more men have of that the more they value it. How much better therefore is it to get wisdom than gold!”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 Chronicles 1:16-17
imported from Egypt and Kue: Solomon's horses and chariots come from Egypt and Kue, bought and resold through the crown's own merchants. Deuteronomy 17:16 had forbidden Israel's king to acquire many horses or to send the people back to Egypt for them. Chronicles sets that law beside Solomon's trade with no comment, as Kings does.
2 Chronicles 1:16
“Linen yarn - See the note on 1Ki 10:28, where this subject is particularly examined.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
six hundred shekels of silver: A horse from Egypt cost a hundred and fifty shekels of silver, which Clarke puts at about twenty-two pounds ten shillings. Clarke cites Warburton on Deuteronomy 17:16. Warburton reads that law as a ban on a cavalry for the king, whose horses could be imported only from Egypt.
2 Chronicles 1:17
“A horse for a hundred and fifty - Suppose we take the shekel at the utmost value at which it has been rated, three shillings; then the price of a horse was about twenty-two pounds ten shillings. On Solomon’s multiplying horses, Bishop Warburton has made some judicious remarks: - “Moses had expressly prohibited the multiplying of horses, Deu 17:16, by which the future king was forbidden to establish a body of cavalry, because this could not be effected without sending into Egypt, with which people God had forbidden any communication, as this would be dangerous to religion.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
How this psalm is built
The form: Narrative, the regnal opening of Solomon told as a national assembly and a night audience at a sanctuary, as Keil and Delitzsch classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| The two tents, with the altar between them | Chronicles sets two sanctuaries side by side before the king acts. Verses 3 and 5 put the Tent of Meeting Moses made and the bronze altar Bezalel made at Gibeon, and verse 4 puts the ark under the tent David pitched in Jerusalem. Jamieson, Fausset and Brown read the split as one Chronicles has already explained at 1 Chronicles 16:1 and 16:39, where David leaves the priests ministering at Gibeon while the ark comes up to the city. The 1 Kings account of the same night supplies no such explanation.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, 1871, on 2 Chronicles 1:3. | 2 Chronicles 1:3, 2 Chronicles 1:4, 2 Chronicles 1:5, 2 Chronicles 1:6 |
| Five gifts named before the one that was asked | God's answer at verses 11 and 12 works as a list. Riches, wealth, honour, the death of enemies and long life are all named in the sentence before wisdom and knowledge are granted as the thing actually requested. Matthew Henry reads the restraint of the prayer as the frame the chapter then sets around the wealth it goes on to count.Matthew Henry, Commentary on the Whole Bible, 1710, on 2 Chronicles 1:11. | 2 Chronicles 1:11, 2 Chronicles 1:12 |
| The chariots and the silver, counted at both ends of the reign | The catalogue of chariots, horses, silver and cedar at 1:14 to 17 stands again at 9:25 to 28, close to word for word, so the same figures open the reign and close it. Jamieson, Fausset and Brown work the parallel passages of Chronicles and Kings at this point, and the two Chronicles lists frame the wisdom Solomon asked for with the wealth God added.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, 1871, on 2 Chronicles 1:14. | 2 Chronicles 1:14, 2 Chronicles 1:15, 2 Chronicles 1:16, 2 Chronicles 1:17 |
Where the chapter stands in the book
5 more paragraphs on the patterns
The book page draws 2 Chronicles as a court chronicle shaped by the book's own proportions, and Solomon holds the first wide panel, 1:1 to 9:31. This chapter is that panel's opening. The dossier carries a proposed ring for the whole Solomon narrative. Solomon's wisdom, wealth and chariots at 1:1 to 17 are answered by the same three at 9:13 to 28. The ring is Raymond B. Dillard's, set out in the Journal for the Study of the Old Testament 30, 1984, and carried into his 2 Chronicles, Word Biblical Commentary, 1987. The ring is drawn in full on the study page for chapter 7, where its centre falls, and its status stays proposed.
The historical value
The dossier's timeline anchors this chapter at about 970 BC, Solomon established in the kingdom and asking for wisdom to govern, at 2 Chronicles 1:1. Gibeon is a real site north west of Jerusalem, and the chapter's own reason for going there is that the tent Moses made in the wilderness stood on its high place. The horse trade of verses 16 and 17 runs through Egypt and Kue, and the chariots are stationed in chariot cities as well as in Jerusalem. The five archaeological finds the dossier carries for this book all bear on later reigns, so this chapter's history rests on the text's own geography and on the parallel account in 1 Kings.
The debated concept
The horses and chariots of verses 14 to 17 stand against a standing command. Deuteronomy 17:16 forbids Israel's king to multiply horses to himself or to send the people back to Egypt for them, and this chapter records the king's merchants doing both. The site's exposition note on verses 16 and 17 states that Chronicles records the trade and adds no editorial word either way, which leaves two readings of the silence. On the first, the notice is a plain register of crown commerce, and Adam Clarke and Keil and Delitzsch handle it that way in their notes on the verse. On the second, the notice is a quiet citation of the law, and the account in 1 Kings answers it in the apostasy of 1 Kings 11, a chapter this book never tells. Chronicles leaves the law and the king's commerce side by side, and neither reading is settled by the text.
Keep studying
Places3
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The form and classifications
Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments, 1832 to 1869, on 2 Chronicles 1:7; Keil and Delitzsch, Biblical Commentary on the Old Testament: The Books of the Chronicles, on 2 Chronicles 1:1 to 1:6; Matthew Henry, Commentary on the Whole Bible, 1710, on 2 Chronicles 1:1 and Raymond B. Dillard, 2 Chronicles, Word Biblical Commentary, 1987.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Alfred Edersheim, The Temple: Its Ministry and Services; Jamieson Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill; Keil, The Books of the Chronicles and Matthew Henry, Commentary on the Whole Bible.