How to be “in the world, but not of the world” (see John 17:14–16)? That issue runs through the account of Solomon’s kingdom in today’s text.

The temple and Solomon’s palace are complete (2 Chronicles 8:1). There are other building works (vv. 2–6): fortified cities, storage towns, chariot and cavalry towns—all designed to strengthen Israel’s defences and administrative structures. Descendants of the Canaanites supply the labour for these works (vv. 7–8).

A sign of Israel’s power was that Solomon married an Egyptian princess, presumably to cement a political alliance (v. 11). But Solomon was careful to keep her away from holy places in Jerusalem associated with the ark. He himself observed Sabbaths and holy days, and the priests and Levites carried out the duties assigned by David (vv. 12–15).

We read about Solomon’s trading ventures: ships were sent to Ophir on the Red Sea (vv. 17–18) and wealth flowed into Israel, some of which adorned Solomon’s palace (9:13–20). Solomon was the richest and wisest king of his day (vv. 22–24). Israel controlled the route between Egypt and Mesopotamia, and profited from the trade that passed through the land (vv. 25–28).

All this raises questions. In the light of texts like Exodus 23:28–33 and Deuteronomy 7:1–6, why are there still descendants of the Canaanites in the land? Should Solomon have married a foreign princess who didn’t worship the God of Israel? Is Solomon focusing too much on luxury items and royal splendour? Is Israel becoming too much like the surrounding nations?

The account of the Queen of Sheba’s visit gives a different perspective of Israel’s international standing in Solomon’s day (2 Chronicles 9:1–12). She is amazed at Solomon’s wisdom and the magnificence of his court, but she saves her special praise for the character of his rule: your God must love His people Israel; that is why He has made you king, to execute justice and righteousness. Blessed be the Lord your God! (vv. 7–8) Like Hiram (2:11–12), she sees Solomon’s kingdom and gives thanks to God.

In general, the Chronicler’s account of Solomon’s reign in 2 Chronicles 1–9 dwells on the positives, unlike the parallel account in 1 Kings. But he leaves hints in the text which in effect tell the reader: I could say more here, and what I could say would put Solomon in a different light. We see this at the end, where the Chronicler refers to Ahijah the Shilonite and Jeroboam son of Nebat (9:29), clearly assuming that his readers know the account in 1 Kings 11. In that chapter, Ahijah prophesies that God will judge Solomon for worshipping foreign gods. Jeroboam will be the instrument of judgment: he will become king over 10 tribes of Israel, so that Solomon’s son will rule over a much reduced kingdom (1 Kings 11:26–39).

The Chronicler knows (and assumes his audience knows) that there was another side to Solomon. But the main thing he wants us to take away from his account is that God blessed Solomon, and that this was reflected in the glories of his reign.

See also 1 Kings 9–11.