II Chronicles 1:15 · Bible study
2 Chronicles 1:15 Commentary: Abundance as Divine Gift
Hebrew · 7 what the commentators say
Meaning in one sentence
Explore how 2 Chronicles 1:15 portrays Solomon's wealth as fulfillment of God's promise, using hyperbole to connect divine favor with seeking wisdom.
Research Summary
- Meaning: The verse shows the visible fulfillment of God’s promise to bless Solomon with wealth after the king chose wisdom over personal gain.
- Key words: Silver (kesef), gold (zahav), stones (avanim), cedars (arazim), sycamores (shiqmim), abundance (rov).
- Main debate: Whether the chronicler endorses the accumulation of wealth as an unqualified good or subtly critiques it through the surrounding context (e.g., multiplication of horses).
- Theological theme: God’s faithful provision for those who seek His wisdom, and the relative value of material goods in light of divine priorities.
- Best use: Preaching or teaching on God’s faithfulness, the priority of wisdom over riches, and the proper place of material blessing in the life of faith.
Translation Comparison
BSB Berean Standard Bible 2020
The king made silver and gold as common in Jerusalem as stones, and cedar as abundant as sycamore in the foothills.
WEB World English Bible 2000
The king made silver and gold to be as common as stones in Jerusalem, and he made cedars to be as common as the sycamore trees that are in the lowland.
KJV King James Version 1769
And the king made silver and gold at Jerusalem as plenteous as stones, and cedar trees made he as the sycomore trees that are in the vale for abundance.
ASV American Standard Version 1901
And the king made silver and gold to be in Jerusalem as stones, and cedars made he to be as the sycomore-trees that are in the lowland, for abundance.
YLT Young's Literal Translation 1898
And the king maketh the silver and the gold in Jerusalem as stones, and the cedars he made as sycamores that are in the low country, for abundance.
Darby Darby Bible 1890
And the king made silver and gold in Jerusalem as stones, and cedars made he as the sycamores that are in the lowland for abundance.
Douay-Rheims Douay-Rheims Bible 1899
And the king made silver and gold to be in Jerusalem as stones, and cedar trees as sycamores, which grow in the plains in great multitude.
Translations in other languages (10 available)
Y puso el rey plata y oro en Jerusalem como piedras, y cedro como cabrahigos que nacen en los campos en abundancia.
E pôs o rei prata e ouro em Jerusalém como pedras, e cedro como sicômoros que nascem nos campos em abundância.
Le roi rendit l’ argent et l’ or aussi communs à Jérusalem que les pierres, et les cèdres aussi communs que les sycomores qui croissent dans la plaine.
Und der König machte, daß des Silbers und Goldes so viel war zu Jerusalem wie die Steine und der Zedern wie die Maulbeerbäume in den Gründen.
En de koning maakte het zilver en het goud in Jeruzalem te zijn als stenen, en de cederen maakte hij te zijn als wilde vijgebomen, die in de laagten zijn, in menigte.
E il re fece sì che l’argento e l’oro erano a Gerusalemme così comuni come le pietre, e i cedri tanto abbondanti quanto i sicomori della pianura.
I złożył król w Jeruzalemie złota i srebra, jako kamienia, a cedrów złożył jako sykomorów, których na polu rośnie bardzo wiele.
И сделал царь серебро и золото в Иерусалиме равноценным простому камню, а кедры, по множеству их, сделал равноценными сикоморам, которые на низких местах.
王 在耶路撒冷 使 金 銀 多如石頭， 香柏木 多 如高原 的 桑樹。
And the king made silver and gold as common as stones in Jerusalem, and cedar like the sycamore-trees of the lowland in number.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 1:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that 2 Chronicles 1:15 depicts the direct fulfillment of God’s promise to Solomon after he chose wisdom over riches. Keil and Delitzsch note that the chronicler deliberately adds “and gold” to the parallel in 1 Kings 10:27 (which mentions only silver) to stress the “quantity and variety” of prosperity God gave. The Cambridge Bible highlights the hyperbole: Jerusalem was one of the stoniest places in the world, so calling silver and gold as common as stones is extreme. Matthew Henry observes the passage immediately follows Solomon’s prayer at Gibeon, showing that God kept His word. There is broad agreement that the verse functions as evidence that seeking divine wisdom brings material blessing, though commentators differ on whether the chronicler subtly critiques Solomon for also multiplying horses (Deuteronomy 17:16). The central point is plain: God gave Solomon exactly what He promised, and the chronicler magnifies the scale to make the point unforgettable.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse poetically describes the extraordinary abundance of silver, gold, and cedars in Solomon's realm as a direct fulfillment of God's promise to bless him with riches after he chose wisdom.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Historicity of Solomon's wealth | Most commentators agree that the historical Solomon accumulated significant wealth, reflected in both biblical and extra-biblical sources. | Some read the hyperbole as precise historical description; others see it as deliberate exaggeration to make a theological point, not a factual inventory. |
| Chronicler's attitude toward wealth | All agree that the passage presents wealth as a gift from God in response to Solomon's prayer for wisdom. | Matthew Henry and others point out that the surrounding material includes horses (v.14), which Deuteronomy 17 forbids, suggesting a potential critique. Other readers see no criticism, only celebration of God's generosity. |
| Applicability to believers today | Christians agree that seeking God's wisdom is the primary calling; material blessings are secondary. | Traditions differ on whether individual believers can expect material prosperity as a direct result of faithfulness. Some view this verse as a unique historical promise to Solomon; others see a pattern for all who honor God. |
Historical & Cultural Context
This verse sits in a short unit (vv.14, 17) that the chronicler places right after Solomon’s prayer and God’s response. Unlike 1 Kings 10, where similar material appears much later in Solomon’s reign, the chronicler arranges it here to show the instant fruit of wisdom. The geography is precise. Jerusalem sits on hard limestone bedrock; stones are everywhere. To say silver and gold were as common as stones is a deliberate hyperbole unique to this context.
The “sycamore trees in the lowland” (the Shephelah) were a familiar sight. The Hebrew shiqmah refers to the sycamore fig, a tough tree that grew abundantly in the foothills between the coastal plain and the Judean mountains. Its wood was not prized like cedar. By contrast, cedars from Lebanon were the premium building material of the ancient Near East, used for palaces and temples. So the comparison works on two levels: precious metals become as plentiful as the most ordinary rocks, and the finest timber is as common as an everyday scrub tree.
The chronicler’s audience would have known that such abundance was extraordinary. The Queen of Sheba’s visit (ch. 9) confirms the international buzz. The hyperbole serves to magnify God’s generosity. It is not a literal inventory but a theological claim: when a leader prioritizes wisdom, God supplies everything needed for the kingdom to flourish.
Textual Notes
The consulted sources note no significant textual variants for this verse. The main scribal distinction is between the parallel passages: 1 Kings 10:27 mentions only silver, while 2 Chronicles 1:15 adds “and gold.” Keil and Delitzsch observe that the chronicler’s inclusion of gold is “very suitable in this connection” because it emphasizes the quantity. The Greek Septuagint translates “sycamore” with words that vary (συκαμίνους in Chronicles, συκομορέα in Luke 19:4), but the Hebrew remains consistent.
Reception History
Early church writers such as Chrysostom referenced this verse to show that material abundance can accompany spiritual devotion, but they stressed that wisdom must remain the goal. In the medieval period, the Glossa Ordinaria treated the passage as a type of Christ’s kingdom, where every spiritual blessing becomes abundant for the people of God. Reformation exegetes like Matthew Henry praised the generosity of God but balanced it with a warning about the king’s chariots and horses. In modern times, prosperity-oriented movements have sometimes used the verse to argue for God’s desire to make believers wealthy; mainstream commentators have consistently pushed back, emphasizing the priority of wisdom and the unique context of Solomon’s covenant blessing.
Preaching This Verse
Three-point outline
- God keeps His promises. God said He would give riches along with wisdom (v.12). This verse shows He did. The preacher can trace the through-line from prayer to provision.
- Undeserved abundance flows from seeking the right thing. Solomon did not ask for wealth; he asked for wisdom to govern. The wealth was a bonus, not the goal.
- Material blessing is not the ultimate treasure. The hyperbole itself warns against worshiping abundance. If silver is as common as stones, its value becomes relative. The real treasure is the wisdom that came first.
Five-point outline
- Context of prayer. Solomon’s sacrifice and request at Gibeon (vv.6, 10) show his heart for the people, not for himself.
- The divine response. God grants wisdom and adds “riches, wealth, and honor” (v.12).
- Visible fulfillment. The king’s chariots, horses, and this verse’s hyperbole prove God’s word is reliable.
- A note of tension. The same king also multiplies horses (v.14), which Deuteronomy 17:16 forbids. Matthew Henry flags this; it reminds us that even wise leaders fall short.
- Priority matters. Wisdom first, wealth second. When the order flips, the blessing becomes a snare.
Illustration hooks
- Imagine a farmer who prays for good soil and rain, then receives a bumper crop he can barely store. The yield was never the prayer; the means to sustain the farm was. This verse is that kind of overflow.
- A student who studies to truly understand a subject, not just to get a grade. The good grades follow, but they were never the point.
- Consider the difference between a birthday gift you asked for and one the giver chose that you never knew you needed. Solomon asked for wisdom; God added wealth as the unsolicited gift.
Questions your congregation is asking
- Does God promise material wealth to everyone who seeks Him? How do we read this verse without turning it into a prosperity proof-text?
- Why did the chronicler place this wealth list right after the prayer, while Kings puts it later? Does the placement change the meaning?
- If silver was as common as stones, was it still valuable? What does that say about how we measure God’s blessings?
Leading a Discussion
This verse is a short, vivid snapshot of God keeping His word. The group’s task is to let the hyperbole land and then ask what it teaches about God’s character and our priorities. Begin by reading the passage aloud, then the promise in vv.11, 12.
Discussion questions
- What details stand out to you in the way the writer describes abundance? Why those details?
- Compare this verse with 1 Kings 10:27. What is the same? What is different? Why might the chronicler add “and gold”?
- Jerusalem is built on rock. Sycamore trees were everywhere in the lowland. What does comparing precious things to common things tell us about the quantity of the blessing?
- Read the earlier promise in v.12. How does this verse function as evidence that God fulfilled that promise? What does that say about God’s reliability?
- Solomon did not ask for riches. Does this verse imply that God always gives material wealth to those who seek wisdom? Why or why not?
- Matthew Henry notes that Solomon also multiplied horses, which the Law forbade (Deuteronomy 17:16). Does the chronicler’s placement of this verse hint at a mixed evaluation of Solomon? How do we hold both the blessing and the warning?
- What would it look like in your life to “seek first” wisdom and knowledge from God, trusting Him to add what else might be needed? Is that easy or hard for you right now?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Kings 10:27 | The king made silver as common as stones in Jerusalem, and cedars as common as the sycamore trees that are in the lowland. |
| I Kings 10:29 | A chariot was imported from Egypt for six hundred shekels of silver, and a horse for one hundred fifty shekels; and so they exported them to all the kings of the Hittites and to the kings of Syria. |
| II Chronicles 1:12 | therefore wisdom and knowledge is granted to you. I will give you riches, wealth, and honor, such as none of the kings have had who have been before you, and none after you will have.” |
| II Chronicles 9:27 | The king made silver as common in Jerusalem as stones, and he made cedars to be as abundant as the sycamore trees that are in the lowland. |
| Job 22:24 | Lay your treasure in the dust, the gold of Ophir among the stones of the brooks. |
| Job 22:25 | The Almighty will be your treasure, and precious silver to you. |
| Isaiah 9:10 | “The bricks have fallen, but we will build with cut stone. The sycamore fig trees have been cut down, but we will put cedars in their place.” |
| Isaiah 60:17 | For bronze I will bring gold; for iron I will bring silver; for wood, bronze, and for stones, iron. I will also make peace your governor, and righteousness your ruler. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke directs the reader to his own notes on earlier verses rather than offering a fresh comment here. He treats this verse as part of a larger pattern, suggesting that his explanation of Solomon's wealth in those earlier passages applies equally to this one.
Barnes' Notes on the Bible Protestant 1832
This passage is very nearly identical with 1 Ki 10:26-29 .
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that Jerusalem is one of the stoniest places on earth, making the description of stones as plentiful there a literal observation. He also clarifies that the "vale" in other translations refers specifically to the Shephelah, the low hill region between the coast and Judah's hill country.
Geneva Bible Notes Reformed 1599
And the King gaue siluer and gold at Ierusalem as stones, and gaue cedar trees as the wilde figge trees, that are abundantly in the playne.
Lange's Commentary Reformed 1857
Lange observes that the Chronicler presents Solomon's sacrifice at Gibeon with the full assembly of Israel’s leaders, a detail not in Kings. He emphasizes that the Chronicler omits Solomon’s peace offerings and the wise judgment between the two women, focusing instead on the brilliant and magnificent features that introduce the temple-building account.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Solomon's gathering of chariots and horsemen is not praiseworthy, since the king was forbidden to multiply horses from Egypt. He contrasts Solomon's grandeur with David's humility, who never rode in a chariot or on horseback but mounted only a mule. Henry urges excelling in goodness rather than in grandeur.