by Ken Cayce
© Ken Cayce All rights reserved.
Copyright
Title: First and Second Kings were originally one book, called in the Hebrew text, "Kings," from the first word (in 1:1). The Greek translation of the Old Testament, the Septuagint (LXX), divided the book in two and this was followed by the Latin Vulgate version and English translations. The division was for the convenience of copying this lengthy book on scrolls and codexes and was not based on features of content.
The portrayal of the deeds of Israel's people, especially its kings, priests and prophets, is colored by the shade of spiritual faithfulness and purity they maintained toward God and His revealed standards. The selective rehearsal of the people's repeated spiritual failure, particularly among its leaders, point to Israel's need of a coming One who, as the heir to David's throne, would be not only its righteous King but its faithful Prophet and God's High Priest.
Modern Hebrew Bibles title the books "Kings A" and "Kings B." The LXX and Vulgate connected kings with the books of Samuel, so that the titles in the LXX are "The Third and Fourth Books of kingdoms" and in the Vulgate "Third and Fourth Kings." The books of 1 and 2 Samuel and 1 and 2 Kings combined are a chronicle of the entire history of Judah's and Israel's kingship from Saul to Zedekiah. First and Second Chronicles provides only the history of Judah's monarchy.
Historical Setting: The two books of Kings recorded the activities of the people of God, moving from the days of Solomon (971-931 B.C.), to the division of the kingdom under Rehoboam. And then through the history of the twin kingdoms to the occasion of the respective defeats and exiles. The northern border Kingdom falling (in 722 B.C.), and the southern kingdom (in 586 B.C.). Israel is seen as the focal point of God's dealing with the various nations of mankind, especially the Egyptians, Phoenicians, Aramaeans, Assyrians, and Babylonians. Israel's spiritual disobedience would repeatedly expose them to political threats at the hands of these nations, until the northern kingdom of Israel would fall under the weight of the mighty war machine of the Neo-Assyrian Empire. And the remaining southern kingdom of Judah would come to an end at the hands of the Chaldeans. The time thus covered, exclusive of the historical appendixes at the end of 2 Kings is about 385 years.
Authorship and Date: Jewish tradition proposed that Jeremiah wrote Kings, although this is unlikely because the final event recorded in the book (see 2 Kings 25:27-30), occurred in Babylon (in 561 B.C.). Jeremiah never went to Babylon, but to Egypt (Jer. 43:1-7), and would have been at least 86 years old by 561 B.C. Actually, the identity of the unnamed author remains unknown. Since the ministry of prophets is emphasized in Kings, it seems that the author was most likely an unnamed prophet of the Lord who lived in exile with Israel in Babylon.
Liberal scholars have conjectured that First and Second Kings in their present form are the work of a Deuteronomic School of writers whose basic theological viewpoint is woven into the books from Joshua to Kings and whose literary activity stretched from the eighth century B.C. through the sixth century B.C. However, no real proof exists of such a group and efforts to suggest the supposed parameters of their writing activities have yielded varying and often conflicting results. Moreover, the underlying idea that someone associated with the Book of Deuteronomy (also considered to be a late book), was associated with these books is unproven and fails in the growing body of evidence that increasingly shows that Deuteronomy was almost entirely a product of Moses' own writing.
The identity of the author of Kings is unknown, although Jewish tradition holds that its author was Jeremiah. Although there can be no final certainty in the matter, the fact that Jeremiah was not only a member of a priestly, teaching family, but as God's prophet was an eyewitness and active participant in the events surrounding Judah's demise, argues for such a possibility. The author of Kings has used many official records and unofficial sources in compiling his history (e.g. 11:41; 14:19, 29, etc.; see the note on 2 Kings 20:20).
Kings was written between 561-538 B.C. Since the last narrated event (2 Kings 25:27-30), sets the earliest possible date of completion and because there is no record of the end of the Babylonian captivity in Kings. The release from exile (538 B.C.), identifies the latest possible writing date. This date is sometimes challenged on the basis of "to this day" statements (in 1 Kings 8:8; 9:13, 20-21; 10:12; 12:19; 2 Kings 2:22; 8:22; 10:27; 14;7; 16:6; 17:23, 34, 41; 21:15). However, it is best to understand these statements as those of the sources used by the author, rather than statements of the author himself.
It is clear that the author used a variety of sources in compiling this book, including "the book of the acts of Solomon" (1 Kings 11:41), "the Chronicles of the Kings of Israel" (1 Kings 14:19; 15:31; 16:5, 14, 20, 27; 22:39; 2 Kings 1:18; 10:34; 13:8, 12; 14:15, 28; 15:11, 21, 26, 31), and "the Chronicles of the Kings of Judah" (1 Kings 14:29; 15:7, 23; 22:45; 2 Kings 8:23; 12:19; 14:18; 15:6, 36; 16:19; 20:20; 21:17, 25; 23:28; 24:5). Further (Isaiah 36:1 - 39:8), provided information used (in 2 Kings 18:9 - 20:19 and Jeremiah 52:31-34), seems to be the source for (2 Kings 25:27-29). This explanation posits a single inspired author, living in Babylon during the Exile, using these pre-Exilic source materials at his disposal.
Although the author has written Kings in a generally historically progressive fashion, he often writes thematically, grouping his facts in a way that is not strictly chronological. Thus, one must not assume that the details of a given chapter necessarily have happened after those of the preceding chapter (see the note on 2 Kings 20:1). However, especially in the details relative to the divided kingdom, there is a general historical progression from (1 Kings 12 to the end of 2 Kings; from the mid tenth to the mid-sixth century B.C.). The dates for the respective kings given here result from a careful evaluation of the various dating methods used in ancient Israel as they are compared with certain established anchor dates in the ancient Near East. The difficulty of affixing precise dates is hampered by the various ways in which dates were calculated in Israel. In the northern kingdom, dating was reached by a non-accession system (by which the year that a man became king was listed as both his first year and the last year of his predecessor). In Judah, an accession year system was used, whereby a new king's first year was calculated from the beginning of the new year in the fall after his enthronement, until about 841 B.C., after which a change was made to the non-accession system. However, both kingdoms switched to the accession year system in the early eighth century B.C., possibly under the influence of Assyria. Adding to the difficulty is the fact that the length of the reign of some kings included a period of serving as co-regent with their fathers. Despite the complexity of the problem, a relatively accurate system of dating has been established.
Setting and Background: A distinction must be made between the setting for the books' sources and that of the books' author. The source material was written by participants in and eyewitnesses of the events. It was reliable information, which was historically accurate concerning the sons of Israel, from the death of David and the accession of Solomon (971 B.C.), to the destruction of the temple and Jerusalem by the Babylonians (586 B.C.). Thus, Kings traces the histories of two sets of kings and two nations of disobedient people, Israel and Judah, both of whom were growing indifferent to God's law and His prophets and were headed for captivity.
The book of Kings is not only accurate history, but interpreted history. The author, an exile in Babylon, wished to communicate the lessons of Israel's history to the exiles. Specifically, he taught the exilic community why the Lord's judgment of exile had come. The writer established early in his narrative that the Lord required obedience by the kings to the Mosaic law, if their kingdom was to receive His blessing; disobedience would bring exile (1 Kings 9:3-9). The sad reality that history revealed was that all the kings of Israel and the majority of the kings of Judah "did evil in the sight of the Lord." These evil kings were apostates, who led their people to sin by not confronting idolatry, but sanctioning it. Because of the kings' failure, the Lord sent His prophets to confront both the monarchs and the people with their sin and their need to return to Him. Because the message of the prophets was rejected, the prophets foretold that the nation(s) would be carried into exile (2 Kings 17:13-23; 21:10-15). Like every prophecy uttered by the prophets in Kings, this word from the Lord came to pass (2 Kings 17:5-6; 25:1-11). Therefore, Kings interpreted the people's experience of exile and helped them to see why they had suffered God's punishment for idolatry. It also explained that just as God had shown mercy to Ahab (1 Kings 22:27-29), and Jehoiachin (2 Kings 25:27-30), so He was willing to show them mercy.
The predominant geographical setting of Kings is the whole Land of Israel, stretching from Dan to Beer-sheba (1 Kings 4:25), including Transjordan. Four invading nations played a dominant role in the affairs of Israel and Judah from 971 to 561 B.C. In the tenth century B.C., Egypt impacted Israel's history during the reigns of Solomon and Rehoboam (1 Kings 3:1; 11:14-22, 40; 12:2; 14:25-27). Syria (Aram), posed a great threat to Israel's security during the ninth century B.C., ca. 890 - 800 B.C. (1 Kings 15:9-22; 20:1-34; 22:1-4, 29-40; 2 Kings 6:8 - 7:20; 8:7-15; 10:32-33; 12:17-18; 13:22-25). The years from ca. 800 to 750 B.C., were a half-century of peace and prosperity for Israel and Judah, because Assyria neutralized Syria and did not threaten to the south. This changed during the kingship of Tiglath-Pileser III (2 Kings 15:19-20, 29). From the mid-eighth century to the late seventh century B.C., Assyria terrorized Palestine, finally conquering and destroying Israel (the northern kingdom in 722 B.C.; 2 Kings 17:4-6). And besieging Jerusalem (in 701 B.C.; 2 Kings 18:17 - 19:37). From (612 to 539 B.C.), Babylon was the dominant power in the ancient world. Babylon invaded Judah (the southern kingdom), 3 times (605, 597 and 586 B.C.), with the destruction of Jerusalem and the temple occurring (in 586 B.C.), during that third assault (2 Kings 24:1 - 25:21).
Although the historical trustworthiness of Kings has been demonstrated repeatedly, one must not read these two books simply as history. The two books are, above all, a telling of God's spiritual dealings with His vacillating people. It narrates how the people of God managed their God-given responsibilities before a sovereign and gracious God. It stands as a record of God's reward for obedience and faithfulness, and for His judgment of disobedience.
Before Israel entered the Promised Land, Moses had sternly cautioned the people about falling prey to pride and arrogance. Once they entered Canaan and became established in God's blessings, they would be tempted to say as a people, "My power and the might of my hand have gained me this wealth." But Moses exhorted them: "You shall remember the Lord your God, for it is He who gives you power to get wealth, that He may establish His covenant which He swore to your fathers ... then it shall be, if you by any means forget the Lord our God, and follow other gods ... I testify against you this day that you shall surely perish" (Deut. 8:17-19).
Those verses summarize First and Second Kings (one long book in the original Hebrew Bible). It is the story of how God blessed Israel and elevated her above all nations under the rule of Solomon. But it is also a story of decline and destruction and warnings unheeded.
The Nations divided into two. 10 tribes in the north with their capital of Samaria and two tribes in the south centered around Jerusalem. Two lines of kings, two capitals, two agendas and political divisions that symbolized the spiritual division in its heart. The people grew double- minded, living luxuriously in their wealth and following after idols instead of acknowledging the God who gave them everything. By the end of 2 Kings, both Israel and Judah had been taken into captivity into other lands.
The first and second books of Kings are sometimes thought of as one book. They originally were one book. It is not known who the penman was. It is well accepted that they are both from one pen. We see the rise and fall of Solomon in these books. We also see the building of the temple by Solomon. In 2 Kings, we will see the division of Israel and Judah. The highlight of 1 Kings is the prayer of Solomon at the dedication of the temple (in chapter 8). We will also get acquainted with Elijah and Elisha.
From verses 1:1 - 11:43: The first division of Kings chronicles the reign of Solomon. The literary structure is centered around the building activities of Solomon (6:1-9:9), and climaxes with the failure of Solomon to follow the Lord wholeheartedly (1:1-11:43).
Verses 1-4: The phrase "David was old and stricken in years" implies he was failing physically. Although the expression "lie in your bosom" often indicates sexual intimacy, here it means the young woman kept him warm by providing body heat, a common practice in that day. David did not have physical relations with ("knew") the young girl. This is a reflection of his impotence, signaling that he was vulnerable to a hostile takeover of his throne.
1 Kings 1:1 "Now king David was old [and] stricken in years; and they covered him with clothes, but he gat no heat."
"Stricken in years": David was 70 years old (2 Sam 5:4-5).
"But he gat no heat" by them; having no natural heat in him, clothes could not communicate any to him, only keep the cold from him (see Haggai 1:6). There are many persons at the age he was, that are lively, healthful, and robust, comparatively speaking at least. But David's strength was impaired, and his natural force abated by his many wars, fatigues by night and day in campaigns, and the many sorrows and afflictions he met with from his family and his friends. As well as enemies; which exhausted his natural moisture, weakened his nerves, and drank up his spirits, and brought upon him the infirmities of a decrepit old age very soon.
This is just another way of saying that David was extremely sick with old age diseases. He was cold because the circulation in his body was poor. The cover did not help him because the heat of his body was not enough to warm him up.
Verses 2-4: These verses describe a type of technique widely practiced in ancient times, in which the body of a healthy person was used to help a sick one.
1 Kings 1:2 "Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat."
"That my lord the king may get heat": In his old age, circulatory problems plagued King David so he had trouble keeping warm. The royal staff proposed a solution that a young virgin nurse watch over him, and at night, warm him with her body heat. This was in harmony with the medial customs of that day. Both the Jewish historian Josephus (first century A.D.), and the Greek physician Galen (second century A.D.), record such a practice.
In this particular instance, the servants are possibly speaking of his physicians. The youth of this virgin would cause her to be vitally alive. When she lay under the covers with David, her body would put off heat. A person in the condition of David, would welcome death to this old worn out body. This vibrantly, alive, young girl, prescribed by David's physician, was supposed to revitalize whatever life was left in David.
1 Kings 1:3 "So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king."
"Abishag a Shunammite": Abishag was a very beautiful teenager from the town of Shunem, in the territory of Issachar located 3 miles north of Jezreel (Joshua 19:18; 1 Sam. 28:4; 2 Kings 4:8). Though from the same town, she is not to be identified with the Shunammite in the Song of Solomon (6:13).
Abishag was from the tribe of Issachar. She was there to nurse David back to health. She had no choice in the matter. The king needed her and she came. She slept with him to warm his body up. He never knew her in a personal relationship however. The name, "Abishag" means father of error.
1 Kings 1:4 "And the damsel [was] very fair, and cherished the king, and ministered to him: but the king knew her not."
"But the king knew her not": Although apparently joining David's harem (2:17; 22-24), Abishag remained a virgin.
She was there as his nurse. She did sleep with him, but had no sexual relations with him.
Verses 5-6: David's fourth son, "Adonijah ... exalted himself"; that is, he stepped forward to be king, breaking the Israelite tradition of God choosing the king. This is ironic, given that the name "Adonijah" means "Yahweh is My Lord." The Bible is clear that God does not like people to exalt themselves (James 4:6, 10). Adonijah chose "fifty men to run before him" in order to look like a king before he was one. That "his father had not rebuked him at any time" speaks to David's failure to discipline his son, leading Adonijah to attempt to gain the throne.
1 Kings 1:5 "Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him."
"Adonijah": Adonijah was the fourth son of David (2 Sam. 3:4), and probably the oldest living son, since Amnon (2 Sam. 13:28-29), and Absalom (2 Sam. 18:14-15), had been killed, and Chileab apparently died in his youth, since there is no mention of him beyond his birth. As David's oldest surviving heir, Adonijah attempted to claim the kingship.
"Chariots and horsemen": Like Absalom (2 Sam. 15:1), Adonijah sought to confirm and support his claim to kingship by raising a small army.
David's first four sons were Amnon, Chileab, Absalom and "Adonijah" (compare 2 Sam. 3:2-4). Amnon and Absalom had suffered violent deaths (2 Sam. 13:28-29; 18:14). Chileab must have died in childhood. Therefore, Adonijah would assume that he had a legitimate right to the throne. However, even Adonijah knew that the Lord had selected Solomon as David's successor (2:15).
Adonijah was the fourth son of David and the oldest living son. He was in line to be king, he thought. With the Hebrews, the king was whoever God chose to be king. God had not spoken of him being king; however, he elevated himself to that position. David is not even dead and he wants to be king now. He got support from some of the people, and was doing the very same things that Absalom had done. The runners and the chariots and horses were to make him appear to be the next king.
1 Kings 1:6 "And his father had not displeased him at any time in saying, Why hast thou done so? and he also [was a] very goodly [man]; and [his mother] bare him after Absalom."
David had again failed to discipline a son properly (see the note on 2 Sam. 13:39).
We can understand why he wanted to be like Absalom, since he was the younger brother of Absalom. David either had not heard of what he had done, or was too sick to pay much attention to it. He had not told him not to do this. Adonijah was not an evil man. "Adonijah" means my Lord is Jehovah. Amnon had been his older brother.
Verses 7-10: "Adonijah's" plot began with the gaining valuable allies: "Joab," who "David" was unable to control (2:5-6), and "Abiathar the priest." Adonijah's plan next took the form of a feast for his supporters at which he would declare his kingship.
1 Kings 1:7 "And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped [him]."
"Joab": David's nephew (1 Chron. 2:16), the commander of the army of Israel (2 Sam. 8:16), and a faithful supporter of David's kingship (2 Sam. 18:2; 20:22). He was guilty of the illegal killings of Abner and Amasa (2:5; compare 2 Sam. 3:39; 20:10). Adonijah wanted his support in his bid for the throne.
"Abiathar": One of the two High-Priests serving concurrently during David's reign (2 Sam. 8:17), whose influence Adonijah sought.
They automatically assumed that he would be the next king, because he was the oldest living son of David. Joab has decided if he is to be accepted by the new king, he must help establish him now. Joab had been faithful to David in the past, but had not always done things exactly as David had commanded, if he thought it would help his position to do otherwise. Abiathar had been loyal to David as well. It is difficult to understand why he would follow Adonijah, against the wishes of David. At this point, David had not made it clear that this was against his wishes, however. Abiathar could have been jealous of the relationship Zadok had with David.
Verses 8-10: The lists of those who "were not with Adonijah" and those he "did not invite", are telling. He had neither his father's approval nor God's. Priestly sacrifices always accompanied anointing's or coronations in Israel, but this time, the self-appointed king was directing the action rather than allowing God to direct it.
1 Kings 1:8 "But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which [belonged] to David, were not with Adonijah."
"Zadok": The other High-Priest serving during David's reign (2 Sam. 8:17), whose ancestors will serve the millennial temple (see Ezek. 44:15). He had been High-Priest in the tabernacle at Gibeon under Saul (1 Chron. 16:39).
"Benaiah": The commander of the Cherethites and Pelethites (verse 44). David's official guards distinguished for bravery (see Sam. 23:20; see note on 1 Sam. 30:14). He was regarded by Joab as a rival.
"Nathan": The most influential prophet during David's reign (2 Sam. 7:1-17; 12:1-15, 25).
"Shimei" (compare 4:18). A different individual than the Shimei referred to (in 2:8, 36-46; 2 Sam. 16:5-8).
"The mighty men" (see 2 Sam. 23:8-39).
Nathan had been there, and actually named Solomon Jedidiah. He knew Solomon was to be the king after David. Usually there was just one High Priest, but at the time this is speaking of, both Zadok and Abiathar were priests. The mighty men had been with David through most of his trials. They were loyal and stayed with David against Adonijah. Benaiah was a Levite, and his father had been high priest. He was David's bodyguard however. It is believed that Shimei and Rei were brothers of David.
1 Kings 1:9 "And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which [is] by En-rogel, and called all his brethren the king's sons, and all the men of Judah the king's servants:"
"Zoheleth": Or "Serpent Stone," a standard landmark identified with a previous Jebusite snake worship location.
"En-rogel": Literally "the spring of the fuller." This is typically identified as being located at the northwest confluence of the Kidron and Hinnom Valleys. Here Adonijah held a political event to court popularity and secure his claim to the throne.
This was very similar to what Absalom had done. This was for sacrificing and the sacrificial feast that went along with it. This is a way of getting his men to vow their loyalty to him. It appears that the other sons of David are invited to the feast, except Solomon.
1 Kings 1:10 "But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not."
"Solomon? Was the third and last king of "united" Israel, and he reigned 40 years (970-930 B.C.). He is also known as Jedidiah ("Yahweh's Beloved," 2 Sam. 12:25). He was David's son by Bath-sheba. Solomon extended the kingdom to its greatest geographical limits, and achieved its greatest material prosperity. Though very intelligent (3:4-15; 4:29-34; 2 Chron. 9:1-12), Solomon in his later years lost his spiritual discernment. For the sake of political advantage and sensual living he succumbed to apostasy, for which he was severely chastened by God (11:1-28). His policies of oppression and luxury brought the kingdom to the verge of dissolution; when his son Rehoboam came to the throne, the kingdom divided (Chapter 12). Solomon is noted for many different accomplishments:
(1) He built the temple in seven years;
(2) He built the temple complex (a series of five structures), in 13 years;
(3) He built many cities to further the expansion of his trade empire;
(4) He made cities of storage and cities for his chariots and cavalry throughout the realm;
(5) He pioneered trade routes linking Africa, Asia, Arabia, and Asia Minor;
(6) He entered the horse trade based in Asia Minor;
(7) His naval fleet sailed from Ezion-geber in the Gulf of Aqabah to Ophir on the coast of the Red Sea;
(8) He wrote Proverbs, Ecclesiastes, the Song of Solomon, Psalms 72 and 127, and over one thousand songs;
(9) He had seven hundred wives and three hundred concubines;
(10) He built shrines for worshiping false gods, to satisfy his heathen wives.
The main reason he did not call them, is because he was aware of their loyalty to David. He was aware that Solomon would be his rival for the kingdom. He had probably, heard about Nathan giving Solomon a special name. He probably had heard talk also, that David would name Solomon king. Perhaps, that is what the rush is all about here.
"Solomon" was the tenth son of David and the second son of "David" and "Bath-sheba". Their first son died within days of being born (2 Sam. 12).
Verses 11-27: The revolt of Adonijah was defeated by Nathan, who knew the Lord's will (see 2 Sam. 7:12; 1 Chron. 22:9). And acted quickly, by having Bath-sheba go to David first to report what was happening, after which he would follow (verse 23).
1 Kings 1:11 "Wherefore Nathan spake unto Bath-sheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth [it] not?"
"Bath-sheba the mother of Solomon": The mothers of the kings of the Davidic line are continually noted (2:13-19; 14:21; 15:2; 2 Kings 8:26; 12:1; 14:2; 15:2, 33; 18:2; 21:1-19; 22;1; 23:31, 36; 24:8). The queen mother held an influential position in the royal court. For the story of how David sinfully took her (see 2 Sam. Chapter 11).
"Nathan" learned of "Adonijah's" plans to claim the throne and persuaded "Beth-sheba" to help him convince "David" that he should issue a public proclamation that "Solomon was king.
Nathan knew the great love that David had for Bath-sheba. He knew if anyone could influence David, it would be Bath-sheba. She was the mother of Solomon, so it would be to her best interest for Solomon to be king. Probably, she had not heard about Adonijah trying to seize the kingdom. David would let Bath-sheba approach him and tell him this, when he possibly, would not allow Nathan or anyone else, to tell him.
1 Kings 1:12 "Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon."
"Save ... the life of thy son": If Adonijah had become king, the lives of Bath-sheba and Solomon would have been in jeopardy, because often in the ancient Near East potential claimants to the throne and their families were put to death (15:29; 16:11; 2 Kings 10:11).
Since Solomon had not been invited to the feast of Adonijah, it is obvious he is counted a rival. If Adonijah were to become king, he would kill Solomon and Bath-sheba. This was done many times, to keep the brother from seizing control.
1 Kings 1:13 "Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign?"
"Didst not thou ... swear": This oath was given privately (un-recorded in Scripture), by David, perhaps to both Nathan and Bath-sheba. Solomon's choice by the Lord was implicit in his name Jedidiah, meaning "beloved of the Lord" (2 Sam. 12:24-25). And explicit in David's declaration to Solomon (1 Chron. 22:6:13; also compare verses 17, 20, 35).
This oath that David had made to Bath-sheba had obviously been well known by Nathan. It had, possibly, been known by Adonijah too. Nathan knows that David will keep his oath, if he can remember it. David was so feeble; it seemed it had not come to his attention what was going on.
1 Kings 1:14 "Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words."
I will also come in after thee": Directly into the king's chamber.
"And confirm thy words": As he could very well do, if he was present as a witness of the oath he had made to her, as well as he could confirm the truth of Adonijah's usurpation.
And could plead the will and promises of God he had formerly notified to him: or, "fill up thy words", make up what might be wanting in her address to him, in her account of things, or in the arguments used by her;
He means that he would second her in her motion in favor of Solomon, and press the king to take some steps for the security of the succession to him. Nathan knew it was the will of God that Solomon should succeed in the kingdom; he had promised it by him (see 2 Sam. 7:12). Yet, as a wise and good man, he thought it right to make use of all proper means to attain the end.
Nathan had been afraid to go in unto the king without Bath-sheba. The plan is that he will confirm the things that Bath-sheba tells David.
1 Kings 1:15 "And Bath-sheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king."
Where he lay, being bedridden; she took Nathan's advice, and directly went to the king's apartment.
"And the king was very old": And decrepit, borne down with the infirmities of old age, though but seventy years of age.
"And Abishag the Shunammite ministered unto the king": She was then waiting upon the king, and serving him with what was necessary and proper for him; and perhaps there was no other in the chamber at that time.
1 Kings 1:16 "And Bath-sheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?"
Not only as being her husband, but her sovereign; and this behavior might intimate, that she had something to say to him, and more than to inquire of his health.
"And the king said, wouldest thou?" What hast thou to say to me? Or to ask of me? What is thy will and pleasure, or thine errand to me?
David was so feeble, that he could not leave his chambers. Abishag was nurse to him, because of his terrible weakness. He possibly, was too weak to dress himself or do any of the ordinary things a person must do. The bowing here, was just a sign of great respect for David. She loved and respected him as her husband, but she also respected his authority.
1 Kings 1:17 "And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, [saying], Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne."
Which was a very solemn oath, and binding, and which she puts David in mind of, knowing that as conscientious a man as he was would religiously observe it.
Saying, assuredly Solomon thy son shall reign after me": And shall sit upon my throne; be his successor in it, and established on it.
1 Kings 1:18 "And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest [it] not:"
Has set up himself as king, and is by some saluted as such; but lest it should be thought by David that she suggested by this that he was guilty of the breach of his oath, or on any account to be blamed, she adds.
"And now my lord, O king, thou knowest it not": Which as it acquitted him from all blame, so it made the sin of Adonijah the more heinous, that he should do this without consulting his father about it. And was not only neglect of him as a father, and an act of disrespect and disobedience to him as such, but even of high treason, to assume the throne in his father's lifetime, without his consent.
1 Kings 1:19 "And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called."
Has made a grand entertainment, and is feasting and rejoicing; which was another instance of irreverence and disrespect to his aged father, laboring under the infirmities of old age, and on his dying bed. And he carousing, and showing all the tokens of pleasure in the view of his death, and wishing for it.
"And hath called all the sons of the king": Invited them to his entertainment, in order to gain them to his interest.
"And Abiathar the priest, and Joab the captain of the host": Two persons, though of eminent rank, she knew David had no respect for, and therefore it would not be pleasing to him to hear that they were invited, had this affair been more acceptable than it was. Bath-sheba, considering the shortness of the time she had to think, and the flurry she must be in, very artfully threw together the most material things that might work upon the mind of David in her favor.
"But Solomon thy servant hath he not called": Which made it a plain case that it was not a feast of a peace offering, nor a common friendly entertainment, but a feast made on account of his accession to the throne. And that he looked upon Solomon as his rival, and bore an ill will to him on that account, and bade a design upon him.
We see in this, Bath-sheba makes David aware of exactly what his oath had been to her, and also the fact that Adonijah is trying to take the kingdom, even before the death of David.
1 Kings 1:20 "And thou, my lord, O king, the eyes of all Israel [are] upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him."
The generality of the people is in suspense, whether Adonijah's practices be with thy consent or not, and wait for thy sentence, which they will readily embrace.
"Who shall sit upon the throne of my lord the king": She speaks only in general, as owning my king's prerogative to give the crown to which of his sons he pleased, if he had not restrained himself by his oath to Solomon.
"After him": I.e. after thy death; whereby she questions Adonijah's ambition, who usurped the crown whilst his father lived.
In a sense, Bath-sheba is reminding David of the power within his hands to stop this struggle for power before there is bloodshed among his sons. She says the entire nation is looking to you, to name a king. She feels if David would announce who the king is to be, the entire nation would be loyal to him. She reminds David, that the Hebrew throne does not necessarily go to the oldest son, but to the one God has chosen through David.
1 Kings 1:21 "Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders."
That is, shall die, and be buried in the sepulcher of his ancestors, where he shall lie till he awakes in the morning of the resurrection.
"That I and my son Solomon shall be counted offenders": Or "sinners"; not as if she would be reckoned an adulteress, and her son as illegitimate, as some think. And so be branded and treated as such; but as being traitors, making pretensions to the throne. She on the behalf of her son, and he for himself, when he had no right to it, being the younger son, and not declared successor by his father.
Bath-sheba knew of David's love for her. He would not let her and her son be destroyed. Bath-sheba's plea to David touches on that point. She feels that Adonijah would have her and Soloman killed if he becomes king. It is in the power of David to change this.
1 Kings 1:22 "And, lo, while she yet talked with the king, Nathan the prophet also came in."
Just as she was concluding her speech to him.
"Nathan the prophet also came in": As he promised he would. Perhaps was at the chamber door all the while Bath-sheba was speaking, and when he perceived she was just finishing, he entered in without ceremony. As he had used to do, being the king's seer and counsellor, and a prophet, who had admittance to the king at any time.
Probably, Nathan had been in the hall waiting. He now comes in to confirm what Bath-sheba has said.
1 Kings 1:23 "And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground."
Some who were attending at the door, or were in the chamber.
"Saying, behold, Nathan the prophet": Or he is in the room, which the king through his infirmities might not be sensible of.
"And when he was come in before the king": Nearer to him, and as to be properly in his presence.
"He bowed himself before the king with his face to the ground": Showing him the same reverence (though in bed), as if on his throne.
Nathan is a man of God. He had spoken boldly to David, when he had sinned before the LORD. David was aware that the words that came from Nathan were not Nathan's words, but the words of the LORD, so he was not angry with Nathan. Nathan is showing respect for David as king by bowing.
1 Kings 1:24 "And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?"
He addresses him as with great veneration and respect due to his office, so as if he knew nothing of Bath-sheba's supplication to him; and therefore begins and tells his story, as if the king had never heard anything relative to it.
"Hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?" Surely it can never be, because of the notice which he himself had given him from the Lord, that one to be born should succeed him, plainly pointing to Solomon. And also because of the oath which he had sworn, to which Nathan was privy, that Solomon should reign after him. And yet if he had not given such orders, it was exceeding strange that Adonijah should presume to do what he had done.
1 Kings 1:25 "For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah."
From Jerusalem which lay high, to the stone of Zoheleth, in En-rogel, which lay in the valley (1 Kings 1:9).
"And hath slain oxen, and fat cattle, and sheep in abundance". Not by way of sacrifice, but for a feast, on account of his coming to the kingdom.
"And hath called all the king's sons". Invited them to the entertainment.
"And the captains of the host": Or army; not only Joab it seems, the general of it, but the captains of thousands and hundreds under him. Being desirous of engaging the militia in his favor, and which was not an impolitic step.
"And Abiathar the priest": To consult with by Urim and Thummim, and to anoint him, and use his interest with the populace for him, who might be supposed a man of influence, being the High Priest of the nation.
"And, behold, they eat and drink before him": They were now at it, at this time. They were not only invited, but they accepted the invitation and came. Which is afore than what was before related. And they say:
"God save King Adonijah": They proclaimed and saluted him as king, and drank his health, and wished him all prosperity; and so the Targum, "may King Adonijah prosper!"
1 Kings 1:26 "But me, [even] me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called."
Meaning himself, Nathan the prophet, who was David's servant, his seer, and his counsellor.
"And Zadok the priest": For whom David had a great respect.
"And Benaiah the son of Jehoiada": Who was captain of his bodyguards. Here Nathan observes more than Bath-sheba had, and supplies what she had omitted, and so filled up her words (as in 1 Kings 1:14).
"And thy servant Solomon, hath he not called": Which showed his ill intention.
Nathan has given him an accurate explanation of what has happened. Nathan knows that David has the power to change this. Adonijah has neglected to include these people, because he knows their loyalty is not with him.
1 Kings 1:27 "Is this thing done by my lord the king, and thou hast not showed [it] unto thy servant, who should sit on the throne of my lord the king after him?"
With his knowledge and consent, and by his orders.
"And thou hast not showed it unto thy servant": Meaning himself, who had brought him a message from the Lord, signifying that Solomon should succeed him. And therefore if that had been countermanded, it seemed strange that he should not have acquainted him with it. Or "to thy servants", as the Arabic version. For the word has a plural ending, though pointed as singular. And so, it may mean not only himself, but the rest of David's faithful servants that were about him at court, as Kimchi observes.
"Who should sit on the throne of my lord the king after him?" If he had altered his mind, or had had any direction from the Lord to make any change, he wondered at it that he should neither acquaint him, nor any of his trusty friends, with it.
Nathan is absolutely assured that David would have told him, if Adonijah had been his choice for king in his stead. He says, have you chosen Adonijah and not told me?
1 Kings Chapter 1 Questions
1. Who was the penman of Kings?
2. What are some of the things contained in Kings?
3. Describe the condition of David in verse 1?
4. What suggestion did his servants make to improve his condition?
5. Who are the servants of verse 2?
6. Who was the young virgin girl they found?
7. Did David know her as a wife?
8. What does "Abishag" mean?
9. Which son of David took advantage of David's feeble condition, and exalted himself, saying he would be king?
10. How many men did he prepare to run before his chariot?
11. What made Adonijah think he should be the next king?
12. What is wrong with this?
13. What would the chariots, and the runners before him, make him appear to be?
14. Who were Adonijah's brothers?
15. Why had David not stopped Adonijah before now?
16. Who were two of David's men, who followed Adonijah?
17. Why had Joab followed him?
18. Who were some, who had not followed him?
19. What name had Nathan given to Solomon?
20. Who was David's bodyguard?
21. What did Adonijah do, when he met with his followers?
22. Who were not invited to the feast?
23. Who did Nathan get to go and talk to David about, what was going on?
24. What did Nathan tell her to say to David?
25. How did Bath-sheba show her respect for David?
26. In verse 20, how does she explain to him the importance of his decision?
27. When did Nathan come in and speak to David?
28. What did Nathan tell David?
29. What question did Nathan ask David in verse 27?
Verses 28-53 (see 1 Chron. 29:21-25).
1 Kings 1:28 "Then king David answered and said, Call me Bath-sheba. And she came into the king's presence, and stood before the king."
Observing that Nathan confirmed the account that Bath-sheba had given, and that it must be a matter of fact that Adonijah had usurped the throne, gave orders to those about him, saying.
"Call me Bath-sheba": Who either went out of the room when Nathan entered it, or however removed to some distant part of it, out of the sight of David.
"And she came into the king's presence, and stood before the king": Came to the side or foot of his bed, hearkening to what he had to say to her.
It appears from this, that Bath-sheba had spoken to David and then left the room. Now that Nathan has verified the fact that Adonijah is trying to make himself king, David requests Bath-sheba to come back into the room. We know from the last lesson that Adonijah was trying to become king, even before the death of his very weak father's death. We know also, that Joab and all of Adonijah's brothers, except Solomon, are in favor of Adonijah being the next king.
1 Kings 1:29 "And the king sware, and said, [As] the LORD liveth, that hath redeemed my soul out of all distress,"
"The king sware": David swore another oath to carry out his earlier commitment to make Solomon king, and he made good on it that very day.
1 Kings 1:30 "Even as I sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day."
And so owns and confirms the truth of what Nathan had suggested to Bath-sheba, and she had asserted (1 Kings 1:13).
"Saying, assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead": This was the substance of the oath.
"Even so will I certainly do this day": Perform this oath, and set Solomon on the throne.
David is speaking this to Bath-sheba in the presence of Nathan. There will be no doubting this proclamation with Nathan as a witness. Notice that even near death, David is careful to give the LORD credit for his life and his power. David is saying that he will keep the oath he had made to Bath-sheba. He will make Solomon king now.
1 Kings 1:31 "Then Bath-sheba bowed with [her] face to the earth, and did reverence to the king, and said, Let my lord king David live for ever."
Thereby she expressed her great respect of David; and thankfulness for his favor to her and her son in fulfilling his promise and oath.
Again, Bath-sheba shows her reverence for her husband and king. She truly means "Let my lord king David live forever".
Verses 32-34: "David" instructed "Zadok, Nathan," and "Benaiah," his chief aides in the spiritual and civil realms, to "cause Solomon ... to ride upon" David's "own mule ... to Gihon" and there "anoint him" publicly as "king." Although mules were forbidden in the Levitical law concerning crossbreeding (Lev. 19:19), the special mule was an ancient symbol of royalty, as demonstrated in the Mari Tablets. David's sons had ridden upon a mule (2 Sam. 13:29; 18:9).
Here is an account of a divinely approved coronation in Israel as "Zadok" (the priest), and Nathan the prophet, "anointed Solomon." Solomon's ride on David's "own mule" was a public endorsement of Israel's truly appointed king.
1 Kings 1:32 "And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king."
Not Abiathar the High Priest, for he had joined Adonijah; and besides Zadok was David's favorite priest, and for him the high priesthood was designed, as it was in a little time translated to him.
"And Nathan the prophet": Who very probably went out of the room when Bath-sheba was called in: and:
"Benaiah the son of Jehoiada": the captain of his guards.
"And they came before the king": Who it is very likely sat up in his bed, and they stood around him.
David may have been weak, but he was still thinking clearly and knew exactly what must be done. Notice that Zadok the priest was mentioned first. A Hebrew king must first be recognized by the man that God had put in power as the priest. The spiritual was always first. Remember that Benaiah was David's bodyguard.
1 Kings 1:33 "The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:"
"Mine own mule": The riding of David's royal mule showed Israel that Solomon was David's chosen successor (see 2 Sam. 13:29).
"Gihon" This spring, which was Jerusalem's main water supply, was located about one-half mile north of En-rogel (verse 9), and hidden from it by an intervening hill. Thus, the sound of Solomon's anointing ceremony could have been heard without being seen by Adonijah's party.
We know that the she mule that David rode was a mule proclaiming him as king. To allow Solomon to ride this special mule would mean that David was announcing that Solomon would take his place as king. Gihon was believed to be just to the west of Jerusalem.
1 Kings 1:34 "And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon."
"Anoint him there king": Saul and David had been anointed by Samuel, the Lord's priest and prophet (1 Sam. 10:1; 16:13). Solomon was also to be recognized by priest and prophet. The participation of the prophet Nathan gave Solomon's coronation evidence of the Lord's blessing. Throughout the book of Kings, God identified His chosen kings through prophets (11:37; 15:28-29; 16:12; 2 Kings 9:3).
"Blow ye with the trumpet": The blowing of the trumpet signaled a public assembly where the people corporately recognized Solomon's new status as co-regent with and successor to David (verses 39 and 40).
This seemed to be a place where most of the inhabitants in that area could hear the trumpet. Zadok and Nathan would represent not only the wishes of David in this, but the wishes of the LORD. As soon as they have anointed him king, they will shout, along with the servants of David's household, "God save king Solomon".
1 Kings 1:35 "Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah."
"Israel and over Judah": The two major geographical components of David's and Solomon's kingdoms. Even while still unified these two separate entities, that would later divide (12:20), were clearly identifiable.
Solomon will enter Jerusalem as the new king. He will already be anointed by Zadok and Nathan. David also, is still in power and he had declared Solomon as his successor. He will rule over all twelve tribes, not just Judah.
1 Kings 1:36 "And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so [too]."
In the name of the rest.
"And said, Amen": They all assented to it, and expressed their satisfaction in it.
"The Lord God of my lord the king say so too": Let it appear, by the prosperity and success that shall by divine Providence attend the new king, which this is according to the will of God.
"Amen" means so be it. Benaiah, is saying, "It will be as the king has proclaimed". We must remember that, Benaiah was a spiritual man. He knew, and said this pleased the LORD.
1 Kings 1:37 "As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David."
To guide and direct him, protect and defend him, succeed and prosper him the Targum is.
"As the Word of the Lord has been the help of my lord the king, so let him be for the help of Solomon: And make his throne greater than the throne of my lord King David": Which he knew would not displease David, who not only had an affectionate regard for Solomon his son, but wished heartily the prosperity of the kingdom of Israel. And the wish on all accounts was grateful to him, though to an envious and ambitious prince it might have been disagreeable.
This is an expression of his loyalty to Solomon. He had loved and respected David, and now he is willing to serve Solomon as king. It is a way of showing his continued loyalty to David. He speaks a blessing upon Solomon.
Verses 38-40: The public pronouncement made openly official what "David" had privately declared (verses 13, 17, 30). The noise of the great pomp and fanfare carried over the hill to Adonijah's party at En-rogel (verses 9, 41). "The Cherethites and the Pelethites" were foreign warriors who made up David's loyal bodyguard.
1 Kings 1:38 "So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon."
The three men that David sent for on this occasion.
"And the Cherethites and the Pelethites": Not the Sanhedrim, as Ben Gersom, but David's guards, over whom Benaiah was: these,
"Went down": From Jerusalem;
"And caused Solomon to ride upon King David's mule": as he had ordered.
"And brought him to Gihon": Or Siloam, as the Targum; hence the Jews say, they do not anoint a king but at a fountain; but this is the only instance of it.
The Cherethites and the Pelethites were spoken of earlier as the servants that went with them. They are probably, a number of people who had attended David in and around the palace. It is interesting that all of this was not Solomon's idea. He was God's choice for king, not Solomon's choice. He had not taken it upon himself to proclaim himself king. David's priest and prophet had proclaimed Solomon king.
1 Kings 1:39 "And Zadok the priest took a horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon."
"Tabernacle": This was the tent David set up in Jerusalem (2 Sam. 6:17; 1 Chron. 15:1), to house the Ark of the Covenant, not the tabernacle of Moses (see 3:4).
The anointing oil coming from the tabernacle shows that this is indeed, the choice of the LORD for king. The people mentioned here are, possibly, the Cherethites and the Pelethites who went with them.
1 Kings 1:40 "And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them."
They followed him from the fountain to the city, with their loud acclamations.
"And the people piped with pipes": Which were hollow instruments, and full of holes which they blew with their mouths, and upon with their fingers; Jarchi says they were and very probably were.
"And rejoiced with great joy": Which they expressed by such loud shouts.
"So that the earth rent with the sound thereof": A hyperbolical expression, showing the great numbers gathered together on this occasion, and the sonorous acclamations they made.
Verses 41-49: "Adonijah ... heard it": The loud shouts hailing Solomon as king reached the ears of those at Adonijah's feast at En-rogel nearby. A messenger came with the full report of the coronation of Solomon, so that the cause of Adonijah was lost and the party ended with the people leaving in fear.
1 Kings 1:41 "And Adonijah and all the guests that [were] with him heard [it] as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore [is this] noise of the city being in an uproar?"
It is one of the many life like touches of the narrative that it is the old warrior Joab who, amidst the revelry of his companions, notices the sound of the trumpet, and the acclamation following. Adonijah elects to disregard it.
It appears that all of this happened in a very short period of time. Adonijah and his followers had not even finished their feast when they heard the trumpet blowing, and the people proclaiming Solomon king. It seems that after the trumpet was blown, and the pronouncement made that Solomon was king, many people followed along behind the procession into Jerusalem. Joab, who had been the leader of David's army, heard this noise and wondered what was happening.
1 Kings 1:42 "And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou [art] a valiant man, and bringest good tidings."
"Jonathan": The son of Abiathar the priest was an experienced messenger (2 Sam. 15:36; 17:17).
1 Kings 1:43 " And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king."
Or, "nay, but" it is not so as you imagine. It is not good tidings, but bad tidings to thee I bring:
"Our lord King David hath made Solomon king": Of which he gives the following account in proof of it.
Abiathar the priest had followed Adonijah. It was his son who came and brought the news to them. Adonijah was pleased to see him, because he thought he was bringing them good news. This was quite a shock to Adonijah to hear that David himself, had declared Solomon king.
1 Kings 1:44 "And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king's mule:"
To the fountain of Gihon.
"Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites": Over whom the latter was captain.
"And they have caused him to ride upon the king's mule": By his order and direction.
1 Kings 1:45 "And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This [is] the noise that ye have heard."
Or at Gihon; that is, Siloam, according to the Targum. Here the act of anointing is ascribed to them both (as in 1 Kings 1:34). Zadok very probably applied the oil to him, and Nathan might be some way or other assisting in it, however he was here present. He not only was approving of it, but declaring it as a prophet. And that it was according to the will of God as well as of the king.
"And they are come up from thence rejoicing": With a multitude of people along with them.
"So that the city rang again": With the blowing of trumpets, the sound of piping's, and the shouts of the people.
"This is the noise which ye have heard; which had so alarmed them.
The fact that the priest Zadok and the prophet Nathan had anointed him with oil from the tabernacle, and put him on David's mule to ride into Jerusalem, shows the LORD's approval of Solomon as king. The noise they heard was the city of Jerusalem rejoicing over their new king.
1 Kings 1:46 "And also Solomon sitteth on the throne of the kingdom."
Where Solomon was placed to exercise his regal power when he returned to Jerusalem. As further confirmation of his being really and actually king.
David had already set Solomon upon his throne. "Sitteth" means continues to sit.
1 Kings 1:47 "And moreover the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed."
"To bless our lord king David": To praise and thank him for his great and good care, in leaving them in the hands of so excellent a successor, under whom they might expect peace and all prosperity. And to congratulate with him for God's great mercy to him, in giving him such a son and successor, and that his eyes had now seen the actual accomplishment of God's promise made to him concerning this thing.
"The king bowed himself upon the bed": Adoring God for this great mercy, and thereby declaring his hearty approbation and consent to this action (compare Genesis 47:31).
It appears the people are pleased with the selection David made of Solomon as king. As they come to recognize Solomon as king, they are speaking a blessing that Solomon's reign will be even greater than that of David. David was confined to his bed, but bowed in the bed to recognize Solomon as king.
1 Kings 1:48 "And also thus said the king, Blessed [be] the LORD God of Israel, which hath given [one] to sit on my throne this day, mine eyes even seeing [it]."
The expression "while my eyes see it" speaks of Solomon's peaceful succession along with David's personal satisfaction at knowing Solomon would be the next king.
David again recognizes this decision to be of the LORD. His blessings are for the LORD for choosing Solomon to succeed him on the throne. He was so pleased that the LORD let him live to see his son Solomon, become king in his stead.
Verses 49-53: The news of Solomon's kingship brought an end to "Adonijah's" plans. He sought mercy from Solomon by laying "hold on the horns of the altar," the time-honored place of refuge for those who had committed unintentional crimes (Exodus 21:12-14 with 1 Kings 2:28-34).
1 Kings 1:49 "And all the guests that [were] with Adonijah were afraid, and rose up, and went every man his way."
Nothing is more striking than the sudden and humiliating collapse of the attempt of Adonijah, strongly supported as it was by Joab and Abiathar, in contrast with the formidable character of the rebellion of Absalom. This is another indication that the royal power had been greatly consolidated during the last peaceful years of David's reign. Perhaps, moreover, the usurpation of Adonijah, not being viewed as a rebellion against David, but only a presumption on his favor, was accordingly crushed at once by the expression of his will. It is strange that of all the conspirators, Adonijah alone seems to have feared punishment at this time. His accomplices, the other conspirators, are apparently allowed to disperse in safety, and their rebellion is ignored.
There was a mass exodus from Adonijah that day. These people no longer wanted to be associated with Adonijah. They feared for their lives. If they were supporting Adonijah and Solomon decided to kill him, he might kill them also.
1 Kings 1:50 "And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar."
"Horns of the altar" (compare 2:28). The "horns" were corner projections on the altar of burnt offering on which the priests smeared the blood of the sacrifices (Exodus 27:2; 29:12). By taking hold of the horns, Adonijah sought to place himself under the protection of God (see Exodus 21:13-14).
Adonijah was the half-brother of Solomon. They had the same father, David, but different mothers. It would have been customary for the new king to kill Adonijah. He went to the tabernacle and took hold of the horns of the altar, begging for mercy. Adonijah had placed himself under the protection of the LORD by this action.
Verses 51-53: Conventional wisdom for newly established kings was to slaughter any potential threat to the throne, but Solomon initially spared the lives of Adonijah and Shimei. Godly leaders lead by acting justly and showing mercy (Micah 6:8). Taking hold of the "horns of the altar" was a way for those who had unintentionally committed crimes to seek mercy (Exodus 21;12-14; 27:2).
1 Kings 1:51 "And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me today that he will not slay his servant with the sword."
By some of his courtiers.
"Saying, behold, Adonijah feareth King Solomon": Lest he should take away his life.
"For, lo, he hath caught hold on the horns of the altar": Which was the last resort of the guilty when they despaired of mercy otherwise.
"Saying, let King Solomon swear unto me this day that he will not slay his servant with the sword": He owns Solomon to be king, and himself his subject and servant; this no doubt he did to conciliate his favor, nor did he think his life safe, unless Solomon promised with an oath, that he would not take it away.
Someone came and told Solomon of Adonijah's desire for forgiveness. He wanted Solomon's word that he would not kill him for desiring to be king. He knew if Solomon swore to him that he would not kill him, he would be safe. He greatly feared that Solomon would kill him. It would have generally meant death to Adonijah for what he had done. He had appealed to the LORD for help, however.
1 Kings 1:52 "And Solomon said, If he will show himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die."
Will behave himself well as a good subject, and be careful not to offend for the future, or appear to be one that fears sin, as the Targum; particularly the crimes of sedition, rebellion, and treason.
"There shall not a hair of him fall to the earth": Not the least harm should be done him.
"But if wickedness shall be found in him, he shall die": That is, if any crime worthy of death be committed by him, or any overt act of treason, and the like, he should surely be put to death, and find no mercy, notwithstanding the present general pardon. This was very wisely done by Solomon, to begin his reign without shedding blood even of delinquents. And especially his own brother, by granting him his life, depending on his future good behavior.
1 Kings 1:53 "So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house."
It being built upon a hill, as both that at Gibeon, and in Araunah's threshing floor was.
"And he came and bowed himself to King Solomon": In a way of reverence and subjection, acknowledging him to be king, and himself his subject.
"And Solomon said to him, go to thine house": In peace; signifying that he pardoned him, and he might go home, and enjoy his family and substance; and by this intimating that he should only regard the affairs of his family, and not trouble himself with those of the kingdom and state. Abarbinel fancies, that because Solomon said, that if he showed himself to be a worthy man, or a man of fortitude and valor That Adonijah thought that his meaning was, that he should go before him as a man of war, and minister to him. That this made him so ready to come and stand before him; in which he was mistaken. Solomon meant no such thing; nor would he take him into his court and service, but sent him home to his own house.
This was a generous offer, to forgive Adonijah. Solomon would not kill him, as long as he lived right. If he fell back into revolt against the king or started trouble in the kingdom, Solomon would have him killed. It appears; he did accept Solomon's rules and bowed to him, showing he accepted him as king.
1 Kings Chapter 1 Continued Questions
1. Who did David make his promise to?
2. Who were the witnesses?
3. What were the words of David's promise?
4. Who did David proclaim as king to follow him?
5. How did Bath-sheba react to this promise David made to her?
6. Which three men did David send for, to carry out his wishes?
7. A Hebrew king must, first, be recognized by the man that _________ had put in power to be priest.
8. Who were these three to take with them?
9. Why did David tell them to set Solomon upon his mule?
10. Who were to anoint Solomon king?
11. After they had anointed him king, what 2 things were they to do?
12. What does "Amen" mean?
13. What is the statement, in verse 37, an expression of?
14. Who went with Zadok, Nathan, and Benaiah?
15. Who actually poured the anointing oil on Solomon?
16. After the trumpet blew, what did the people say?
17. What caused the great noise coming into Jerusalem?
18. Who heard this noise, and wondered what it was?
19. Who came and told them what the noise was?
20. What news did he bring?
21. What things showed the LORD's approval of Solomon as king?
22. In verse 46, what had already happened?
23. What blessings were spoken on Solomon by the people?
24. How does David show that Solomon is now king?
25. When the people with Adonijah heard this news, what did they do?
26. What did Adonijah do?
27. What relation was Adonijah to Solomon?
28. What did Adonijah desire of Solomon?
29. What promise did Solomon make to Adonijah?
30. What were the conditions of this promise?
31. What did Adonijah do, that showed he accepted Solomon as king?
Verses 2:1-9: "Solomon", as David's co-regent, is given some needed advice concerning how to rule. It was traditional in the ancient Near East for a king to pass on a formal set of wise instructions to his "son" and successor. "Joab" and "Shimei" remained as unresolved problems of state for David. Joab had murdered two generals (2 Sam. 3:27; 20:10), not to mention Absalom (2 Sam 18:14). And as head of the military forces and party to David's most intimate activities (e.g. 2 Sam. Chapter 11), had become too strong for David to deal with. Shimei had openly opposed and even cursed David (2 Sam. 16:5-13; 19:6-23). "Barzillai," on the other hand, had supported the king in times of great need (2 Sam. 17:27-29; 19:31-39).
A dying man's final words are significant. David's charge consisted of instructions on being God's "man" (2:1-4) and securing the kingdom (2:5-9). The order is also important: fulfilling the second part without the first would render it useless. Christian leaders should always be men and women of "the Book", ones who do not just read the Word but live it (James 1:22).
1 Kings 2:1 "Now the days of David drew nigh that he should die; and he charged Solomon his son, saying,"
"He charged Solomon": Leaders typically exhorted their successors, e.g., Moses (Deut. 31:7-8), Joshua (Josh. 23:1-6), and Samuel (1 Sam. 12:1-25). So also, David gave Solomon a final exhortation.
This did not immediately follow the anointing of Solomon as king (in chapter 1). We read (in 1 Chronicles chapters 23 and 24), David recovered enough from the illness, that he gathered the princes of the tribes of Israel together to charge them with what they were to do. We will give just two Scriptures from that to show this.
1 Chronicles 23:1-2 "So when David was old and full of days, he made Solomon his son king over Israel." "And he gathered together all the princes of Israel, with the priests and the Levites."
It would be good to read it all, to see the impact of that.
1 Kings 2:2 "I go the way of all the earth: be thou strong therefore, and show thyself a man;"
"The way of all the earth": An expression for death (Josh. 23:14; compare Gen. 3:19).
"Be thou strong ... shew thyself a man": An expression of encouragement (Deut. 31:7, 23; Josh. 1:6-7, 9, 18; 1 Sam. 4:9) With which David sought to prepare Solomon for the difficult tasks and the battles in his future.
It appears from this, that Solomon had been dependent upon David for many of the decisions he made in his early reign as king. David is now explaining to Solomon that he must be brave, and stand as a man would stand. He must now accept the decision making that goes with being king as part of his duty as king. The weight of the government will now be on Solomon's shoulders. Going the way of the earth is speaking of dying.
1 Kings 2:3 "And keep the charge of the LORD thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself:"
"Keep the charge of the Lord thy God": David admonished Solomon to obey the Mosaic law so he could have a successful kingship (compare Deut. 17:18-20).
1 Kings 2:4 "That the LORD may continue his word which he spake concerning me, saying, If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel."
"His word": The unconditional Davidic Covenant was made by God with David (in 2 Sam. 7:4-17), and confirmed to Solomon (in 1 Kings. 9:5). Promising the perpetuation of the Davidic dynasty over Israel.
"If thy children take heed to their way": David declared that the king's obedience to the law of Moses was a necessary condition for the fulfillment of the divine promise. The book of Kings demonstrates that none of the descendants of David remained faithful to God's law. None of them met the conditions for the fulfillment of the divine promise. Rather, David's words provided a basis for explaining the Exile. Thus, the ultimate and final King of Israel would appear at a later, undesignated time.
David looks back over his time as king and realizes the importance of being totally obedient on the will of God. He explains to Solomon the blessings that go with him being obedient to that will of God. Prosperity in his reign is his own choice. He must keep the Law of Moses, not only in formality, but from his heart being stayed upon pleasing the LORD. David tells Solomon that even more blessings than had been bestowed upon him will be Solomon's, if he will remain faithful to the LORD. The word "continue", means establish in this particular instance. The blessings of the LORD are conditional however. Solomon and his children must walk in the truth of the LORD for a blessing to be upon them.
1 Kings 2:5 "Moreover thou knowest also what Joab the son of Zeruiah did to me, [and] what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that [was] about his loins, and in his shoes that [were] on his feet."
"Abner ... Amasa": These were victims of Joab's jealousy and vengeance, who were killed after warfare had ceased (2 Sam. 3:27; 20:10), thus bringing Joab's punishment as a murderer (Deut. 19:11-13).
Joab had done David an injustice when he killed Absalom, after David had said not to. This however, was during a war, and David did not kill him for this. The death of the other two captains of David's however, happened in a time of peace. They were treacherously done. In the case of Abner, he had pretended friendship to get him there, and then murdered him. It was not a fair fight because Abner was not aware there was a problem. He had no opportunity to defend himself. This type of murder requires the death of the person who is the murderer. This by itself would have been enough, but he actually killed a relative unmercifully when he murdered Amasa. The reference to the blood on "his girdle" and "shoes", was when he killed Amasa. The blood got on his girdle and even ran into the shoes of Joab. He had not killed them in war, they were at peace. Both of these things were worthy of death by Hebrew law.
1 Kings 2:6 "Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace ."
Which though young, wisdom began to appear in him, even in the life of his father, David. He therefore exhorts him to use the wisdom he had, and take the first and fittest opportunity to cut him off for his former murders and late treason, as a dangerous man to his government and the peace of it.
"And let not his hoary head go down to the grave in peace": That is, let him not die a natural, but a violent death; and let not his grey hairs be any argument for sparing him, or any reason for delaying the taking of him off, because he would in course die quickly. For he must be now an old man, as old as David, or perhaps older; since he had been his general forty years, even all the time of his reign (see 2 Samuel 2:13).
Joab was the leader of the army. It might cause trouble with the army, if he killed Joab. Solomon must carefully carry out David's wishes here. David does want Joab to pay with his life. He must not get old (hoar head), and die from natural causes. He must be killed for these sins.
1 Kings 2:7 "But show kindness unto the sons of Barzillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled because of Absalom thy brother."
"Sons of Barzillai": David told Solomon to repay Barzillai's kindness to David (2 Sam. 17:27-29), by showing similar kindness to Barzillai's sons.
(2 Sam. 17:27-29 and 19:31-39), describe what "Barzillai" did for David. Eating at the king's "table" was the equivalent of having a pension and royal allowance for food and clothing, with a house and land to support the guest and his or her family. When David exhorted Solomon to let the sons of Barzillai "eat at his table" (2:7), he had already provided a pattern for such generosity. Years before, David had made a covenant with Jonathan, the son of Saul, promising that Jonathan's descendants would always have his protection. After Jonathan was dead, David discovered his crippled son, Mephibosheth, living in exile and fear in the wilderness. David brought Mephibosheth into his royal household and promised him, "you shall eat bread at my table continually" (2 Sam. 9:7). Solomon learned firsthand from his father what it meant to honor those to whom honor was due.
"Eat at thy table": A position of honor that could include a royal stipend (2 Sam. 9:7; 1 Kings 18:19; 2 Kings 25:29).
Barzillai had befriended David when he was running from Absalom. David wants Solomon to befriend his sons now, by furnishing them the things for their livelihood. They were not living in the house of Solomon, but got provisions from the treasury of Solomon.
1 Kings 2:8 "And, behold, [thou hast] with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the LORD, saying, I will not put thee to death with the sword."
"Shimei": He had angrily stoned and vehemently cursed David when David was escaping from Absalom (2 Sam. 16:5-13). Shimei's actions were worthy of death (Exodus 22:28), and David counseled Solomon through subtle means to arrange for his just punishment (verses 36-46).
1 Kings 2:9 "Now therefore hold him not guiltless: for thou [art] a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood."
This is speaking of the Shimei, who cried out curses on David, as he fled from Absalom. Some of David's men wanted to kill him then. David would not for fear that this might have been a message from the LORD. When he was on his way back to Jerusalem, this same man begged David not to put him to death with his sword. David made him this promise. Now, David is explaining to Solomon that he must not let him live to be an old man, and die of natural causes. He must be punished for that long ago transgression.
Verses 10-11: This is speaking of David's death and his burial with honor with those who had gone on before him. He reigned as king 40 years. This is explained that 7 years of that time he reigned over just Judah. The other 33 years, he was king of all Israel.
Verses 10-12 (see 2 Sam. 5:5; 1 Chron. 29:26-28).
King David's death marked the end of a momentous 40 year reign in Israel's history. But the line of David would continue on Israel's throne, eventually culminating in the birth of the Messiah.
1 Kings 2:10 "So David slept with his fathers, and was buried in the city of David."
That is, evidently in Mount Sion. In (Nehemiah 3:16), the "sepulchers of David" are noticed, and they are plainly alluded to in (Ezekiel 43:7; 43:9). They became the regular tombs of the kings, with some exceptions particularly noticed. It was in token of special honor that the High Priest Jehoiada, the preserver of the royal dynasty, was buried therein (see 2 Chronicles 24:16).
"The city of David": I.e., Jerusalem (compare 8:1).
1 Kings 2:11 "And the days that David reigned over Israel [were] forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem."
"Forty years": David ruled from ca. 1011-971 B.C., probably with Solomon as co-regent during his final year (compare 11:41).
1 Kings 2:12 "Then sat Solomon upon the throne of David his father; and his kingdom was established greatly."
"Established greatly": Solomon's succession enjoyed the Lord's approval, and Solomon experienced unchallenged authority, prosperity, and renown (verse 46).
It seems that the actual reign of Solomon began at the death of David. He had been announced king before, but had let his father make the weightier decisions until his death. It seems now, that Solomon has taken over the responsibilities of king and has become strong. It helped for the kingdom to be established by David. Solomon built upon the foundation that was already there.
1 Kings 2:13 "And Adonijah the son of Haggith came to Bath-sheba the mother of Solomon. And she said, Comest thou peaceably? And he said, Peaceably."
Into her apartment; Abarbinel thinks it was a few days after the death of David.
"And she said, comest thou peaceably?" In a friendly manner, with no ill design, only to pay a friendly visit; for she might fear he came to avenge himself on her, and destroy her, because she had been the instrument of disappointing him of the kingdom, and of getting her son Solomon set upon the throne, and established in it And therefore could not tell what envy, rage, and disappointment, might prompt him to.
"And he said, peaceably": He meant no harm unto her.
Adonijah probably came to Bath-sheba, knowing that she had great influence on Solomon. He was possibly, afraid to go directly to Solomon. She remembered that he had tried to become king and now asks him if he has come in peace. He answers her, peaceably.
1 Kings 2:14 "He said moreover, I have somewhat to say unto thee. And she said, Say on."
He signified that he came upon business: and she said, say on; intimating her readiness to hear what it was.
Verses 15-18: For Adonijah to say, "The kingdom was mine, and all Israel had set their faces on me", was an exaggeration with the intent to undermine Solomon and manipulate "Bath-sheba," the queen mother (1:1:4, 15).
1 Kings 2:15 "And he said, Thou knowest that the kingdom was mine, and [that] all Israel set their faces on me, that I should reign: howbeit the kingdom is turned about, and is become my brother's: for it was his from the LORD."
"All Israel set their faces on me": A reference to Adonijah's perceived right to the kingship as the oldest surviving son according to ancient Near East custom.
Another possibility of why he came to Bath-sheba could have been that he knew she and Nathan went to David to tell him of Adonijah's take-over attempt. He still has not given up to the fact that Solomon is king. He says it should have been his, and that all the people supported him as king. It is as if he is angry with the LORD for choosing Solomon over him.
1 Kings 2:16 "And now I ask one petition of thee, deny me not. And she said unto him, Say on."
And but one, and a small one too, as Bath-sheba herself after calls it.
"Deny me not": Or "turn not away my face"; with shame and sorrow, which would be the case should he be denied.
"And she said unto him, say on": Let me hear it.
1 Kings 2:17 "And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me Abishag the Shunammite to wife."
Adonijah's request for David's concubine, "Abishag" (1:2-4), constituted a virtual claim upon the throne (see the note on 2 Sam. 3:7-10). Therefore Adonijah was executed (verses 24-25).
"Give me Abishag": In the ancient Near East, possession of the royal harem was a sign of kingship (compare 2 Sam. 3:8; 12:8; 16:20-22). Adonijah's request for Abishag was an attempt to support his claim to the kingship and perhaps generate a revolt to usurp the throne. Bath-sheba didn't see the treachery (verses 18-21).
Adonijah is fully aware that to have the king's wife to wife would be a way of saying he was king. He comes to Bath-sheba with this request because she might plead his case with Solomon. He perhaps feels she might not see that he is indirectly asking to be proclaimed the rightful king.
1 Kings 2:18 "And Bath-sheba said, Well; I will speak for thee unto the king."
Very well spoken, the thing is good and right.
"I will speak for thee unto the king": "And use her interest with him, not seeing into his design, but pitying an unfortunate man.
Verses 19-34: Women in antiquity were often considered political capital. Adonijah wanted "Abishag" so he would have a claim to the throne. It was a foolish request that proved him a traitor and cost him his life (1:52). Solomon also killed "Joab", further removing any threat to his throne from Adonijah's circle. The search for Joab took them to an outlying area of Israel ("Shunem"), southeast of Mount Carmel.
1 Kings 2:19 "Bath-sheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king's mother; and she sat on his right hand."
Solomon showed great respect for his mother, when she came to speak on behalf of Adonijah. To sit at the right hand of the king was a place of honor.
1 Kings 2:20 "Then she said, I desire one small petition of thee; [I pray thee], say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay."
It was but one, and a little one, and therefore she hoped it would be granted.
"I pray thee, say me not nay": Do not refuse it, or deny it me, or turn me away with shame and disappointment.
"And the king said, ask on, my mother, for I will not say thee nay": Since it is a small one, as thou says, and provided it is fit and lawful to be granted.
Solomon wanted to grant the wishes of his mother. He loved her and even owed his being king to her as well. If the petition is within his will to grant, he would certainly do it.
1 Kings 2:21 "And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife."
For so Adonijah was by his father's side; and Bath-sheba makes use of the relation, the more to move upon him to grant the request.
Bath-sheba is not aware of the implications of this. She reminds Solomon that Adonijah is his brother. She probably thinks that Adonijah is just in love with Abishag. She certainly is not aware, that this is a trick to take the kingdom from Solomon.
1 Kings 2:22 "And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he [is] mine elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah."
"Ask for him the kingdom": Solomon recognized Adonijah's request as the prelude to his usurping of the throne. Because Adonijah's' request violated the terms of loyalty Solomon had previously specified (1:52), he pronounced a formal, legal death sentence on Adonijah (verses 23-24).
Solomon tells his mother here, that she is actually asking for him to turn the kingdom over to Adonijah and his friends, Joab and Abiathar. She has asked something that was against the will of Solomon and against the will of David, if he were living. And most of all it was against the will of the LORD.
1 Kings 2:23 "Then king Solomon sware by the LORD, saying, God do so to me, and more also, if Adonijah have not spoken this word against his own life."
To prevent his mother pressing him to have her petition granted.
"Saying, God do so to me, and more also": Lay such and such evils upon me, and more than I care to express.
"If Adonijah have not spoken this word against his own life": To his own prejudice, and even to the loss of his life; in which Solomon suggests it would issue, being a fresh overt act of treason. He knew, from what Bath-sheba said, that this was his petition, and that he had spoken of this to her, and put her upon making it for him. And who no doubt related to Solomon the whole of the conversation that passed between them, and to which he seems to have some respect in his answer.
Solomon had sworn to let Adonijah live, as long as he did no evil. This is an evil act of deception by Adonijah. This is outside the oath that Solomon had made. Adonijah has broken the oath himself, with such a request.
1 Kings 2:24 "Now therefore, [as] the LORD liveth, which hath established me, and set me on the throne of David my father, and who hath made me a house, as he promised, Adonijah shall be put to death this day."
"As he promised": Solomon viewed himself as the fulfillment of the Lord's promise to David (in 2 Sam. 7:12-16; see also 5:5; 8:18-21). The ultimate fulfillment will be the Messiah, Jesus, who will return to Israel and set up His kingdom (see Isa. 9:6-7).
1 Kings 2:25 "And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him that he died."
The chief of the body-guard is the chief of "the executioners" (see 1 Kings 1:38), apparently, in the case of great criminals, carrying out the sentence of condemnation with his own hand (compare Judges 8:20-21).
Adonijah had brought this upon himself. He knew what he was doing. Solomon was not tricked by Adonijah. Solomon sent his bodyguard, Benaiah, and he killed Adonijah for this terrible sin. Solomon knew his mother was innocent of wrong doing. Adonijah had tricked her.
1 Kings Chapter 2 Questions
1. When David realized that the time for him to die was near, what did he do?
2. Where do we find Scriptures that let us know David lived a little while after Solomon was anointed king?
3. What is meant by "going the way of all the earth"?
4. David told Solomon to be strong and show himself a _________.
5. When David dies, the weight of the government will be on ___________ shoulders.
6. In verses 3 and 4, what does David tell him to do?
7. Why is David so sure this is the thing to do?
8. How must he keep the law of Moses?
9. "Continue", in verse 4, means what?
10. What terrible things had Joab done?
11. Why was this murder?
12. What does David want done to Joab?
13. Why will Solomon have to be careful how he goes about it?
14. What is meant by "hoar head"?
15. Who did David ask Solomon to show kindness to?
16. Why?
17. Who had sorely cursed David?
18. What does David want Solomon to do to him?
19. Where was David buried?
20. How long had David reigned?
21. Who did Adonijah come to, for help in speaking for him to Solomon?
22. Why was she chosen for this?
23. What did Adonijah say belonged to him?
24. Who did he blame for it not coming to him?
25. What was his request?
26. How did Solomon act on seeing his mother?
27. What is Adonijah really asking for?
28. What did she ask for Adonijah?
29. What does she remind Solomon of, as she asks?
30. What does Solomon tell Bath-sheba, she is really asking for?
31. What was the condition of the oath Solomon had made to Adonijah?
32. What did Solomon do to Adonijah for this sin?
33. Who actually caries out the punishment?
Verses 26-27: "Abiathar" had participated in Adonijah's plot to seize the throne (1:7). Because he had previously supported "David" (2 Sam. 15:24-29, 35), his life was spared. His banishment from the active priesthood fulfilled the prophecy concerning the "house of Eli" (1 Sam. 2:30-35).
1 Kings 2:26 "And unto Abiathar the priest said the king, Get thee to Anathoth, unto thine own fields; for thou [art] worthy of death: but I will not at this time put thee to death, because thou barest the ark of the Lord GOD before David my father, and because thou hast been afflicted in all wherein my father was afflicted."
"Anathoth": A priestly town, 3 miles northeast of Jerusalem (Jer. 1:1). There Abiathar, the disloyal High-Priest (1:7), lived in banishment.
Abiathar was in confederacy with Adonijah against Solomon. The only reason that Solomon does not kill him at this time is because he is a priest who had handled the Ark. Solomon has respect for the office of priest. It seemed he conspired with Adonijah to try to take the office of king from Solomon. He deserves to die, but the death is deferred because of his work as priest. He sends him to his family's farm to work.
1 Kings 2:27 "So Solomon thrust out Abiathar from being priest unto the LORD; that he might fulfil the word of the LORD, which he spake concerning the house of Eli in Shiloh."
"Fulfil the word of the Lord": Solomon's removal of Abiathar from the office of priest fulfilled God's prophecy that Eli's line of priests would be cut off (1 Sam. 2:30-35). This reestablished the line of Eleazar/Phinehas in Zadok (2:35), as promised by God (Num. 25:10-13).
1 Samuel 3:12-13 "In that day I will perform against Eli all [things] which I have spoken concerning his house: when I begin, I will also make an end." "For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not."
It seems Abiathar was of the personality of Eli's sons who sinned. Abiathar was the fourth generation from Eli. It is Abiathar's sin that was judged here.
Verses 28-34: Joab's guilt could not secure protection for him at "the horns of the altar" (see the note on 1:49-53).
David had urged Solomon to punish "Joab" (2:5-6), but he too took hold of the horns of the altar to avoid execution (see 1:51). However, as a murderer, even the "altar" could not protect him (Exodus 21:14; 2 Sam. 3:27; 18:14).
1 Kings 2:28 "Then tidings came to Joab: for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the tabernacle of the LORD, and caught hold on the horns of the altar."
"Joab fled unto the tabernacle" (compare 1:50). He knew he would have been killed already if he had not been so popular with the army. The altar provided no real sanctuary to the rebel and murderer (Exodus 21:14).
David had told Solomon to kill Joab for his sins. Joab knows he deserves to die for turning against Solomon, and scheming for his overthrow. He had been faithful to Adonijah, when he desired to be king. The tidings, spoken of above, are of Adonijah's death and Abiathar being sent away. Joab knows he is to be next, so he flees to the tabernacle, and takes hold of the horns of the altar for mercy.
1 Kings 2:29 "And it was told king Solomon that Joab was fled unto the tabernacle of the LORD; and, behold, [he is] by the altar. Then Solomon sent Benaiah the son of Jehoiada, saying, Go, fall upon him."
This account was brought him very probably by some of his courtiers.
"And, behold, he is by the altar": To which he took himself for refuge, laying hold on the horns of it.
"Then Solomon sent Benaiah the son of Jehoiada, saying, go, fall upon him": Slay him; Josephus says, the orders were to cut off his head; but perhaps it might be only to lay hold on him, and take him thence, and bring him to Solomon to have judgment passed upon him. For the Targum is "exercise your power over him, take him into custody"; and certain it is that the first orders were not to slay him, at least upon the spot where he was.
Benaiah had killed Adonijah for Solomon, and now he sends him to kill Joab. Just the fact that Joab fled to the tabernacle, admits his guilt.
1 Kings 2:30 "And Benaiah came to the tabernacle of the LORD, and said unto him, Thus saith the king, Come forth. And he said, Nay; but I will die here. And Benaiah brought the king word again, saying, Thus said Joab, and thus he answered me."
That the king gave him this command, though it was not mentioned before, is evident, both from the nature of the thing; for Solomon would not pollute the altar without necessity. And from Benaiah's affirmation of it; for why should he tell a lie without a cause? And from his return to the king for new orders upon Joab's resolution not to come thence.
"I will die here": for he supposed either that Solomon would not defile that place with his blood; or that he would spare him for his respect to it, as he had done Adonijah; or he had a superstitious conceit that his dying there might give his guilty and miserable soul some advantage.
Benaiah did not want to kill Joab while he was hanging on to the horns of the altar. He came back and told Solomon where he was and what he had said. Joab was probably, convinced they would not kill him at the altar.
1 Kings 2:31 "And the king said unto him, Do as he hath said, and fall upon him, and bury him; that thou mayest take away the innocent blood, which Joab shed, from me, and from the house of my father."
"Fall upon him": Like Adonijah (1:50), Joab sought asylum at the altar (2:28). The protection of the Lord at the altar applied only to accidental crimes, not premediated murder (Exodus 21:14), so Solomon ordered Benaiah to administer the violent death sought by David (2:26).
This latest attempt to take the kingdom away from Solomon was not really what Solomon wanted him killed for. He had brutally killed others. He had disobeyed David, and killed Absalom as well.
1 Kings 2:32 "And the LORD shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father David not knowing [thereof, to wit], Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah."
By way of retaliation, blood for blood.
"Who fell upon two men more righteous and better than he": Later named; for though they had been in open rebellion against David, yet had submitted, and were reconciled and received into favor. And even their open crimes were not so bad, Solomon judged, as his secret treacherous murders of innocent persons in cold blood. They were men of more honor and integrity than he was, not so cruel and barbarous, though guilty in other respects.
"And slew them with the sword, my father not knowing thereof": This is observed to remove all suspicion, and which doubtless had been entertained by some, that David had a hand in their death. And that Joab did what he did with his knowledge and consent, and by his advice and order. They having been both concerned in rebellion against him, the one under Ish-bosheth, and the other under Absalom.
"To wit, Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah": The reason of the two hosts, of which they were captains or generals, being thus distinguished, is, because the tribes of Israel were on the side of Ish-bosheth. Whose general Abner was, in opposition to Judah who made David their king. And, on the other hand, they were the men of Judah that were first and chiefly in the rebellion of Absalom, whose general Amasa was. Of the murder of these two men by Joab (see 2 Sam.3:27).
Joab had killed these other two, Abner and Amasa without any warning. He was not acting on orders from David when he had done this. These were murders. He tricked them and then killed them for self-gain. He was greedy for power and killed them. These murders are his alone to pay for. David did not tell him to do this.
1 Kings 2:33 "Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the LORD."
"Peace ... for ever": This pledge is ultimately to be fulfilled in the Messiah's kingdom (see Isa. 2:2-4; 9:6-7).
The killing of Joab would not be murder. His killing is in punishment for the sins he had committed. This killing is justified in the sight of the LORD. There would be no curse coming from this.
1 Kings 2:34 "So Benaiah the son of Jehoiada went up, and fell upon him, and slew him: and he was buried in his own house in the wilderness."
"Wilderness": The tomb of Joab's father was near Bethlehem (2 Sam. 2:32). Joab's house was probably on the edge of the Judean wilderness, east of Bethlehem.
Benaiah was the executioner. He killed Joab as Solomon had instructed him to do. They buried him in the garden of his own house.
1 Kings 2:35 "And the king put Benaiah the son of Jehoiada in his room over the host: and Zadok the priest did the king put in the room of Abiathar."
Benaiah succeeds to Joab's command over the host: but it is notable that in the Hebrew text (of 1 Kings 4:2-6), there is no mention of any successor to his command over the bodyguard.
Joab had been commander of the army. Since it was Benaiah who killed Joab, Solomon made him commander of the army. Zadok had been the priest for his father, David. We had already remarked how unusual it was to have two High Priests. This same Zadok will now be High Priest, in the place of Abiathar.
Verses 36-46: "Shimei was the only one left alive who belonged to the opposing party. David had spared Shimei's life years earlier (2 Sam. 16:5-14; 19:16-23), and Solomon proposed to do the same. But when he violated the terms of his freedom, Shimei was executed ("struck ... down"). There is a limit to longsuffering where mercy is ignored and sinful people persist.
1 Kings 2:36 "And the king sent and called for Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither."
"Go not forth": Shimei had not provoked Solomon directly as Adonijah had. Therefore, Solomon determined to keep Shimei under close watch by confining him to Jerusalem.
This order for Shimei to build a home in Jerusalem is so Solomon and his men can keep an eye on him. He is one who would stir up trouble, if he could. It would be better for him to be close under constant surveillance. He was not to travel to other towns. Solomon is suddenly being more careful since Adonijah tried to take the kingdom by trickery.
1 Kings 2:37 "For it shall be, [that] on the day thou goest out, and passest over the brook Kidron, thou shalt know for certain that thou shalt surely die: thy blood shall be upon thine own head."
Out of the city of Jerusalem: "and passest over the brook Kidron": Which is particularly mentioned, because this lay in his way to Bahurim, his native place. He must cross that to go to it (see 2 Sam. 15:23). And where it might reasonably be supposed he would some time or another be inclined to go, through business, or a desire to see it again.
"Thou shalt know for certain that thou shall surely die": It may be depended on as what will be most certainly the case; that neither reprieve nor pardon will be granted.
"Thy blood shall be on thine own head": Fair warning being given, he could blame none but himself, should he be guilty and suffer.
Shimei is really under house arrest. He is not to leave Jerusalem and go back toward his old land on threat of death. It was across the Kidron where he had spoken the curses on David. Solomon does not want him to have a chance to cause an uprising.
1 Kings 2:38 "And Shimei said unto the king, The saying [is] good: as my lord the king hath said, so will thy servant do. And Shimei dwelt in Jerusalem many days."
It was an act of goodness in the king, and what was good, grateful, and acceptable to him. For being sent for by him, and knowing how he had used his father, and hearing of several traitors being put to death, he expected this would have been his case. Wherefore, instead of being put to death, was only obliged to leave his habitation in the country, and come and live at Jerusalem, a pleasant and delightful city, and the metropolis of the nation. It was very agreeable to him.
"As my lord the king hath said, so will thy servant do": And he not only promised, but swore to it, which Solomon obliged him to (1 Kings 2:42).
"And Shimei dwelt in Jerusalem many days" He accordingly built or purchased a house in Jerusalem, and removed from Bahurim to it, where he lived for the space of three years, as follows.
Shimei had agreed to the terms. He was possibly, just thankful that David did not kill him before.
1 Kings 2:39 "And it came to pass at the end of three years, that two of the servants of Shimei ran away unto Achish son of Maachah king of Gath. And they told Shimei, saying, Behold, thy servants [be] in Gath."
He had dwelt at Jerusalem.
"That two of the servants of Shimei ran away to Achish the son of Maachah king of Gath; and they told Shimei, saying, behold, thy servant be in Gath": He being a churlish, ill-natured man, always cursing or beating them, or imposing too hard service upon them, or not allowing them the necessaries of life. Wherefore they broke away from him, and fled to Gath, and put themselves under the protection of the king of that place, who was now at peace with Israel, and a tributary to them. If this Achish was the same that was David's friend, who sheltered him when persecuted by Saul, he must be an old man. For that was between forty or fifty years ago; and as he seems to be, since he is called the son of Maoch (1 Sam. 27:2); which may be thought to be the same with Maachah here.
"Gath": A major Philistine city about 30 miles southwest of Jerusalem.
He kept to Jerusalem for three years without leaving. He possibly, had set up the escape of the servants to have an excuse to cross the Kidron. We do not know this to be true however. He might have just been excited by the news of his servants getting away.
1 Kings 2:40 "And Shimei arose, and saddled his ass, and went to Gath to Achish to seek his servants: and Shimei went, and brought his servants from Gath."
And demand them; through the passion he was in with his servants, and his hurry to get them home. And the covetous disposition which prevailed on him, he might forget, or be tempted to neglect, the prohibition he was under not to go out of Jerusalem. Or he might think Solomon had forgot it; or that he could come and go secretly without his knowledge; or if he should know of it, he might hope he would never punish him with death for so small a fault. However, so it was ordered by the providence of God leaving him to his own lust, and the temptations of Satan, that he might suffer just punishment for cursing David.
"And Shimei went and brought his servants from Gath": For the king being at peace with Israel, and a tributary to them also, did not choose to detain them, but delivered them up lest it should be resented, and bring him into trouble.
He did return home with his servants after he had found them.
1 Kings 2:41 "And it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again."
He was probably residing at Bahurim, his native place. But, as he was a suspicious character, Solomon condemned him henceforth to live in Jerusalem, on the penalty of death, for going without the gates. He submitted to this confinement for three years, and then when, violating his oath, he was arrested and put to death by Solomon for perjury, aggravated by his former crime of high treason against David (1 Kings 2:42-44).
We remember that Solomon had told him, if he did this, he would kill him. He has done what Solomon warned him not to do. Worse than that, someone saw him and reported it to Solomon.
1 Kings 2:42 "And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the LORD, and protested unto thee, saying, Know for a certain, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me, The word [that] I have heard [is] good."
The Septuagint add to (1 Kings 2:37), a clause stating that Solomon "made Shimei swear" on the day when he commanded him to reside at Jerusalem.
1 Kings 2:43 "Why then hast thou not kept the oath of the LORD, and the commandment that I have charged thee with?"
Which was made by him, and in his presence, and in which he was appealed to, and so by not keeping it was guilty of perjury.
"And the commandment that I have charged thee with?" And so he was guilty of disobedience to him as his sovereign; for which two reasons he ought to die.
Shimei had used very poor judgment in promising to do one thing and doing something else entirely. He should have realized that Solomon had spared his life, when he killed Adonijah. Solomon inquires why he would go across the Kidron, knowing he would be killed for it.
1 Kings 2:44 "The king said moreover to Shimei, Thou knowest all the wickedness which thine heart is privy to, that thou didst to David my father: therefore the LORD shall return thy wickedness upon thine own head;"
Not as another reason for his putting him to death, but to remind him of his former sins, and to observe to him the providence of God in suffering him to fall into others, that justice might take place upon him for them also.
"Thou knowest all the wickedness which thine heart is privy to, that thou didst to David my father": Which conscience must bear witness to, and accuse him of, not only of the words and actions themselves uttered and done by him, but of the malice and wickedness from whence they sprung.
"Therefore the Lord shall return thy wickedness upon thine own head": The punishment of it; which though not directly inflicted for that, yet in providence was brought about as a just retaliation for it.
It seems that Shimei was plotting privately against Solomon, as he had against his father. Solomon explains to him that he must kill him, because he is evil.
1 Kings 2:45 "And king Solomon [shall be] blessed, and the throne of David shall be established before the LORD for ever."
"Throne of David": In contrast to Shimei's curse (2 Sam. 16:5-8), the Lord's blessing was to come through the ruler of David's, not Saul's, line (2 Sam. 7:12-13, 16).
Solomon is getting rid of all of those his father had warned him of. He is setting up his kingdom for a peaceful kingdom.
1 Kings 2:46 "So the king commanded Benaiah the son of Jehoiada; which went out, and fell upon him, that he died. And the kingdom was established in the hand of Solomon."
Shimei's action violated the king's explicit command, which was designed to keep Shimei from gaining a base of possible support for an insurrection (verse 37). Therefore, for this and his long-standing offenses, he was executed.
With the death of Shimei, all the rival factions were eliminated.
Solomon sends Benaiah, his commander, to execute judgment on Shimei. He kills him with the sword. The uprising against Solomon is over. Solomon's promise to David is done as well.
1 Kings Chapter 2 Continued Questions
1 Kings 3:1 "And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about."
"Made affinity with Pharaoh": The Pharaoh was probably Siamun, the next-to-last ruler of the weak 21st dynasty. Solomon's treaty with Pharaoh signified that he held a high standing in the world of his day. Pharaoh's daughter was the most politically significant of Solomon's 700 wives (Compare 7:8; 9:16; 11:1).
The marrying of a princess of one royal house to someone in a foreign royal family customarily sealed a political alliance in the ancient Near East (see the note on 2 Sam 5:13-15). However, the giving of "Pharaoh's daughter' to a foreign king is virtually without precedent (but compare 1 Chron. 4:18). The fact that the "king of Egypt" did so testifies to his respect for "Solomon.
Egypt would not typically form a political alliance with such as small nation, but Solomon's marriage to "Pharaoh's daughter" shows that he enjoyed unusual fame.
We will find that many of the marriages Solomon made were actually for making peace with that nation. They were not marriages, as you and I know marriage. If Solomon was married to the daughter of the leader of that country, it would be highly unlikely that they would attack Israel. We will find that Solomon is a man of peace and not a man of war as his father, David, was. This then, is a marriage of state. This marriage would give him peace with Egypt, and give him a time to build his own house and the house of the LORD, without having to defend themselves against Egypt. We see that the name of the wife, or the name of the leader whose daughter she was, is not given. This shows that this is not a personal marriage, but one between Israel and Egypt.
Verses 2-3: The "high places" were open-air sanctuaries found on hilltops (13:32), or in special sacred enclosures (Jer. 7:31). The basic problem with the high places was that they too easily became spots where the religious practices of Canaan could creep into Israel's worship experience (Deut. 12:12-14; Jer. 2:20).
1 Kings 3:2 "Only the people sacrificed in high places, because there was no house built unto the name of the LORD, until those days."
"High places": The open-air, hilltop worship centers which the Israelites inherited from the Canaanites had been rededicated to the Lord; the use of pagan altars had been forbidden (Num. 33:52; 12:3). After the building of the temple, worship at the high places was condemned (11:7-8; 12:31; 2 Kings 16:17-20; 21:3; 23:26).
"No house ... unto the name of the Lord": "Name" represented the character and presence of the Lord (Exodus 3:13-14). He had promised to choose one place "to establish His name there for His dwelling" (Deut. 12:5). The temple at Jerusalem was to be that place (5:3, 5; 8:16-17; 18-20; 29, 43-44, 48; 9:3, 7). In the ancient Near East, to identify a temple with a god's name meant that the god owned the place and dwelt there.
This is an interesting way to start a sentence. "Only" shows that even though there is peace, the building of the temple has not begun. There is a great need for a central place for them to worship. We know that Jerusalem had been chosen of God as the place for the temple to be built, but the work had not begun at this point. They were earnest in their sacrificing in the high places. This was not pagan worship, but the worship of the one true God.
1 Kings 3:3 "And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places."
"Only": Solomon's failure in completely following the Lord was exhibited in his continual worship at the high places.
Solomon kept the great commandment when he loved the LORD with all his heart. The following is what Jesus said about this very thing.
Mark 12:30 "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this [is] the first commandment."
His father David had pleased the LORD, because he too had loved and obeyed God in everything, except the sin with Bath-sheba when he killed her husband Uriah. God did not want the sacrifices made in the high places but He accepted them, because they had sacrificed with great love in their hearts for the LORD.
Verses 4-15 (see 2 Chron. 1:7-13).
1 Kings 3:4 "And the king went to Gibeon to sacrifice there; for that [was] the great high place: a thousand burnt offerings did Solomon offer upon that altar."
The tabernacle was in "Gibeon" (1 Chron. 16:39-40; 2 Chron.1:3). The Ark, however, had been taken to Jerusalem (2 Sam. 6:12-17).
"Gibeon": A town about 7 miles northwest of Jerusalem, where the tabernacle of Moses and the original bronze altar were located (1 Chron. 21:29; 2 Chron. 1:2-6).
We can see, from this that Solomon was generous with his giving to the LORD. Gibeon was seven miles northwest of Jerusalem, and was the chosen place for sacrificing to the LORD. The entire congregation went with Solomon to this place to worship. This was the place where the tabernacle was located. This festival that accompanied the sacrifice of one thousand animals probably lasted 7 days or more. This was a time set aside for the entire congregation to focus on their LORD.
1 Kings 3:5 "In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee."
"Dream": This "dream" was a means of direct revelation from God, not a symbolic vision needing interpretation. Scholars estimate that Solomon was about 20 years old at this time. His answer to God's question marks his maturity as well as his love for the Lord (3:3).
God often gave revelation in dreams (Gen. 26:24; 28:12; 46:2; Dan. 2:7, 7:1; Matt. 1:20; 2:12, 19, 22). However, this dream was unique, a two-way conversation between the Lord and Solomon.
It is not to our benefit to argue over whether this was actually a vision or a dream. We must concentrate on the fact that this was a message from the LORD to Solomon. The message is that the LORD is pleased with Solomon and he may ask for one thing from the LORD. And it will be granted unto him. The LORD will bless Solomon, because of the great love and devotion he has shown to the LORD.
Verses 6-14: The humility of "an understanding heart" births a spirit that is sensitive to what God says through His Word and His people. "Discern" derives from the same root as the word between and refers to the ability to choose between two options. The additional gifts of "riches and honor," along with the conditional offer of a long life, signaled God's pleasure at Solomon's request.
1 Kings 3:6 "And Solomon said, Thou hast showed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as [it is] this day."
"Great mercy": This term implies covenant faithfulness. Solomon viewed his succession to David as evidence of the Lord's faithfulness to His promises to David.
Solomon begins by thanking the LORD for the great mercy and love that He had shown his father, David. Solomon is also, showing praise of his father, who walked before the LORD in righteousness and truth. David had a pure heart of love for the LORD. Solomon is even expressing that he believes the reason he is on the throne, is because the LORD is blessing David in this. We must remember that Solomon himself, did not seek to be king. The LORD chose Solomon to be king, and Solomon accepted that call.
1 Kings 3:7 "And now, O LORD my God, thou hast made thy servant king instead of David my father: and I [am but] a little child: I know not [how] to go out or come in."
"Little child": Since Solomon was probably only about 20 years of age, he readily admitted his lack of qualification and experience to be king (1 Chron. 22:5; 29:1; see note on Numbers 27:15-17).
Solomon's humble remark that he was but "a little child" is to be understood as a statement of his inexperience. He had already sired a son (14:21).
I see a very humble man in the statement of Solomon in this verse. He is not caught up in self-worship. He is aware of his inability within himself to lead such a great nation. He explains to the LORD, that he is like a little child, when it comes to leading the nation. He knows that without the LORD's help, he will not be able to rule this people. He is placing his faith in the LORD and not in himself.
1 Kings 3:8 "And thy servant [is] in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude."
"A great people": Based on the census, which recorded 800,000 men of fighting age in Israel and 500,000 in Judah (2 Sam. 24:9), the total population was over 4 million, approximately double what it had been at the time of the Conquest (see Num. 26:1-65).
Solomon is aware that this is not just any nation that he is leading. These are God's chosen people. They are vast in number. He knows that civil rule is not enough for these people. Every decision that is made must be pleasing unto the LORD first.
1 Kings 3:9 "Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?"
"Understanding heart": Humbly admitting his need, Solomon sought "a listening heart" to govern God's people with wisdom.
Solomon is not refusing the task that the LORD has given him to do. He is just asking for the LORD to empower him to do the task He has set before him. He wants wisdom from the LORD. This gift of wisdom that he is asking for, is not even for a selfish reason, but is so that he can better serve the chosen family of God.
1 Kings 3:10 "And the speech pleased the Lord, that Solomon had asked this thing."
"Pleased the Lord": The Lord was delighted that Solomon had not asked for personal benefits, e.g., long life, wealth, or the death of his enemies.
God had offered to give Solomon the one thing that he desired the most. We see, in this request that Solomon had made, a man who sincerely wants to be of service to the LORD. His first thought was of service. This greatly pleases the LORD.
1 Kings 3:11 "And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;"
It is obvious to note this verse as a fulfilment of the Divine law, "Seek first the kingdom of God and his righteousness, and all these things shall be added unto you" (Matthew 6:33). All these secondary blessings are good, just so far as they conduce to the supreme good, which is the growth of the human nature, by the knowledge of God and by faithfully doing His work on earth, to the perfection designed for it in His wisdom. So long as Solomon used them in subordination to true wisdom, they were a blessing to him; when he made them idols, they became a curse. The connection of these lower gifts with the moral and intellectual gifts of wisdom, is the result of the natural law of God's Providence, so far as that law overcomes the resistance of evil and folly, still allowed to strive against it.
1 Kings 3:12 "Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee."
"None like thee" Solomon was one of a kind in judicial insight, as illustrated (in verses 16-27).
Wisdom and justice were highly esteemed qualities for a good king in the ancient Near East (Prov. 20:26; 21:1-3). They would be a distinguishing mark of the messianic King (Isa. 9:6-7; 11:1-5; Jer. 23:5-6). Solomon's wisdom will be tested immediately (verses16-28). It will be demonstrated often (4:29-34; 10:1-13, 23-24).
We see, from this, that God gives Solomon the gift of wisdom and understanding. It becomes part of his very being, because it is in his heart. He became the wisest man who ever lived. Only One who was on this earth, ever had more wisdom, and he was God manifest in the flesh of man. He was Jesus. As far as humans who had an earthly father and an earthly mother, Solomon had the most wisdom. Jesus' Father was God. God is so pleased with the request that Solomon had made, that He will immediately answer his request.
1 Kings 3:13 "And I have also given thee that which thou hast not asked, both riches, and honor: so that there shall not be any among the kings like unto thee all thy days."
That is, intended to give him, and now promised it, and was about to bestow it on him, both riches and honor. The former through the presents and tribute of the nations about him, and his trading to foreign parts; and the latter chiefly through his wisdom, the fame of which was spread everywhere.
"So that there shall not be any among the kings like unto thee all thy days": That is, none like him for riches and honor among all the kings of the neighboring nations so long as he lived. Though there might be kings in later times as rich, or even richer than he, as Croesus, Alexander, etc., but then not so honorable as he. So, putting both together, there were no kings like him before or after, and especially if wisdom be added to them (as in 1 Chron. 1:12).
Solomon had not asked for riches and honor, but God gives them to him, because of his unselfish heart. He had put God first in his heart, thoughts and desires. The following Scripture explains exactly what happens when a person does that.
Matthew 6:33 "But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."
Solomon is abundantly blessed with physical blessings, because he asked for spiritual blessings.
1 Kings 3:14 "And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days."
"Lengthen thy days": In contrast to riches and honor that were already his, a long life was dependent on Solomon's future obedience to the Lord's commands. Because of his disobedience, Solomon died before reaching 70 years of age (Psalm 90:10).
This is the first conditional promise that we see. The LORD will give him long life, if he remains faithful and walks in the ways of the LORD. David lived a long life and died from old age. This is what the LORD is promising Solomon, if he will live a pleasing life before the LORD as David did. We will find later, that Solomon does not live to be old, because he does not remain faithful.
1 Kings 3:15 "And Solomon awoke; and, behold, [it was] a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants."
I.e. he perceived that it was a dream; not a vain dream, wherewith men are commonly deluded. But a Divine dream, assuring him of the thing which he partly by a Divine impression and inspiration thereof in his mind after he was awakened. And partly by the vast alteration which he presently found within himself in point of wisdom and knowledge.
"The Ark of the covenant of the Lord": Was there in the city of David (2 Sam. 6:17), before which he presented himself in the way of holy ministration and adoration, which may be noted by the word "stood". Or that word may note his abode there for some considerable time, as the offering of so many sacrifices required.
Offered up burnt-offerings": Chiefly for the expiation of his and his people's sins, through the blood of Christ, manifestly signified in these sacrifices.
"And offered peace-offerings": Solemnly to praise God for all his mercies, and especially for giving him a quiet and fixed possession of the kingdom. And for his glorious appearance to him in a dream, and for the great promise therein made to him, and the actual accomplishment of it since wrought in him.
Even though this is classified as a dream here, this is more than a dream. It was like a night vision. Solomon knew this was the LORD speaking to him. The standing before the Ark of the Covenant, was presenting himself to the LORD. These offerings were in acceptance and thanksgiving for the blessing the LORD had just placed within him. His father David had brought the Ark to Jerusalem, to show that this is the holy city.
Verses 16-28: "Harlots, unto the king": Here is an illustration of how wisely Solomon ruled. In Israel, the king was the ultimate "judge" of the land, and any citizen, even the basest prostitute, could petition him for a verdict (2 Sam. 14:2-21; 15:1-4; 2 Kings 8:1-6).
Solomon, now tested, solved the dispute by appealing to maternal instincts and human compassion, knowing that the real mother would rather give her child to another than watch him die. The people's response to Solomon's "judgment" further proved that "the wisdom of God" was on Solomon; this was an unusual, supernaturally supplied gift.
1 Kings 3:16 "Then came there two women, [that were] harlots, unto the king, and stood before him."
The same day, as Abarbinel thinks, the night after which the Lord had appeared to Solomon. This came to pass through the providence of God, that there should be immediately an instance and proof of the wisdom and understanding the Lord had given to Solomon. These women, according to the Targum, were persons who sold food, alcohol or were inn keepers. And so Ben Gersom thinks they were sellers of food, as Rahab. Though he observes it is possible they might, prostitute themselves. This may be said in their favor, that common prostitutes do not usually bear children, or, when they do, take no care of them. Or have no affection for them, and much less are fond of them, as these seem to be. But, on the other hand, no mention being made of their husbands, and living together in one house, and alone. And being impudent, brawling, and litigious, give great suspicion of the truth of the character they bear in our version and others.
"And stood before him": To lay their case before him, and each plead their own cause. It may be, it had been tried in another court before, and could not be determined, and so was brought to the king. If so, the wisdom of Solomon was the more conspicuous, in deciding it in the manner he did.
This is the first recorded test of the wisdom that he had just received from the LORD. The king was a judge in the land on weighty matters. This is possibly, a serious problem that others had not been able to decide. The two harlot women are to stand before Solomon to be judged of a dispute between them.
1 Kings 3:17 "And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house."
The woman who was the plaintiff.
"O my lord, I and this woman dwell in one house": Pointing to the defendant, who stood by her.
"And I was delivered of a child with her in the house": She being present at the delivery, and she only, as it should seem.
It is obvious that these women have no husbands. They have had the babies out of wedlock. They are living together, as in a house of prostitution, except there are just two living there.
1 Kings 3:18 "And it came to pass the third day after that I was delivered, that this woman was delivered also: and we [were] together; [there was] no stranger with us in the house, save we two in the house."
Of a child, as before expressed.
"That this woman was delivered also; of another child; and being both of the same sex and both sons, as afterwards it appears. And being so nearly of an age, it was difficult to distinguish them apart.
"And we were together": There was no stranger with us in the house.
"Save we two in the house": So that in this trial no evidences could be produced on either side.
They had both had their babies at home. Within a period of three days, they both had a baby. It appears they had not even had a midwife, when the babies were born. We see from the following Scripture that the Hebrew women, in the most part, did not have as much difficulty in childbirth as did the Egyptians.
Exodus 1:19 "And the midwives said unto Pharaoh, Because the Hebrew women [are] not as the Egyptian women; for they [are] lively, and are delivered ere the midwives come in unto them."
Perhaps, they did not need a midwife.
1 Kings 3:19 "And this woman's child died in the night; because she overlaid it."
Whether the same night following the day it was born is not certain.
"Because she overlaid it": Or laid upon it, being heavy through sleep, and not knowing what she did, turned herself upon it, and smothered it. Because it had no previous illness, or any marks of any disease it could be thought to die of, and perhaps there might be some of its being overlaid.
One of the women rolled over on her baby at night, and smothered it to death.
1 Kings 3:20 "And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom."
Perceiving what she had done, that she had overlaid her child, and it was dead; either through fear of punishment inflicted on persons thus negligent, or because of the disgrace of it, taking no more care of her child, she made use of the following stratagem.
"And took my son from beside me, while thine handmaid slept": This served to puzzle the cause, for how could she know what she did when she was asleep? This she could not prove as it was only conjecture.
"And laid it in her bosom, and laid her dead child in my bosom": Where she found it in the morning. But still what proof was there that it was the other woman's, and not her own, that lay dead in her bosom?
It appears, from this, that both women had male babies. The one whose child died during the night, is being accused of swapping babies during the middle of the night.
1 Kings 3:21 "And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear."
As she used to do.
"Behold, it was dead": Her own child, as she thought at first.
"But when I had considered it in the morning": It was towards morning, or just at break of day, when she arose to suckle it, and found it dead. But when it was broad day, and the light of the morning was increased, she more narrowly viewed it, and by its features, or some marks she had observed.
"Behold, it was not my son which I did bear": She was fully satisfied it was not her own child, but another.
She is saying that she tried to nurse the baby, not knowing that it was dead. When she un-wrapped the baby and looked at it, she discovered it was not her baby at all, but the woman's that lived with her.
1 Kings 3:22 "And the other woman said, Nay; but the living [is] my son, and the dead [is] thy son. And this said, No; but the dead [is] thy son, and the living [is] my son. Thus they spake before the king."
The defendant.
"Nay, but the living is my son, and the dead is thy son": She denied what the other said, but offered nothing in proof of it.
"And this said": She who was the plaintiff replied in the same language.
"No: but the dead is thy son, and the living is my son": Without being able to add anything in confirmation of what she had deposed.
"Thus they spake before the king": Several times, over and over again, what is before expressed, having nothing to produce on either side in proof of their assertions. So that it was very difficult to determine to whom the living child belonged.
Both of these women were claiming that the living baby was their natural child. They both cried out to the king, to get the living baby for themselves. This will be difficult to decide. Solomon is sorely tested in this circumstance.
1 Kings 3:23 "Then said the king, The one saith, This [is] my son that liveth, and thy son [is] the dead: and the other saith, Nay; but thy son [is] the dead, and my son [is] the living."
As judge, summing up what had been said on both sides, which were only bare assertions without proof; the one affirming what the other denied, and the other denying what the other affirmed.
"The one saith, this is my son that liveth, and thy son is the dead; and the other saith nay; but thy son is the dead, and my son is the living": This he repeated to show to all present that no determination could be made by what had been said on each side, and that some other method must be taken.
They are both claiming to be the mother of the live child. He thoroughly understands the problem now, what decision will he make?
1 Kings 3:24 "And the king said, Bring me a sword. And they brought a sword before the king."
The design of which might not at first appear to the court, and it might be thought strange and greatly wondered at: what should be the meaning of it.
"And they brought a sword before the king": His commands were obeyed.
1 Kings 3:25 "And the king said, Divide the living child in two, and give half to the one, and half to the other."
To one of his officers.
"Divide the living child in two": Not that he meant it should be actually done, though it might at first be thought he really intended it, and so strike the minds of some with horror, as it did, however, the mother. But he ordered this, to try the affections of the women, and thereby come to the true knowledge of the affair. Though, some think he knew it before by their countenances and manner of speech, but that he was desirous all present might see it, and be satisfied of it.
"Half ... half": In ordering his servants to cut the child in two, he knew the liar would not object, but out of maternal compassion the real mother would (Exodus 21:35).
This sounds like a cruel decision from Solomon. They will each have half of a dead baby.
1 Kings 3:26 "Then spake the woman whose the living child [was] unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, [but] divide [it]."
In haste, and with great vehemence, less the executioner should at once dispatch it.
"For her bowels yearned upon her son": Not being able to bear to see his life taken away.
"And she said, O my lord": Or, "on me, my lord"; let the sin, the lie that I have told, be on me, and the punishment of it. She rather chose to be reckoned a liar, and to endure any punishment such an offence deserved, than that her child should be cut in two.
"Give her the living child, and in no wise slay it": Being willing to part with her interest in it, rather than it should be put to death.
"But the other said, let it be neither mine nor thine, but divide it": For as she knew it was not her own, she had no affection for it, nor desire to have it. She chose rather to be clear of the expense of keeping and nursing it, and would, by its being put to death, be avenged of her adversary, who had brought this cause before the king.
The real mother speaks up, and says not to kill the baby. She would rather give it to the other woman, than for her son to be killed. The one to who the baby did not belong to was perfectly willing to divide the baby. This tells Solomon who this baby really belongs to.
1 Kings 3:27 "Then the king answered and said, Give her the living child, and in no wise slay it: she [is] the mother thereof."
That is, to her who desired it might not be slain, rather than to be given to the one who had no right to it.
"She is the mother thereof": Which might be strongly concluded from her compassion for it, her eagerness and earnestness to have its life spared, and from the indifference of the other. And from the other woman's cruelty and barbarity in agreeing to have it divided.
The one, who would rather give it up than for it to be killed, is the true mother. Solomon tells them to give the baby to her.
1 Kings 3:28 "And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God [was] in him, to do judgment."
"Feared the king": Israel was in awe of and willing to submit to the rule of Solomon because of his wisdom from God.
The way that Solomon settled this is wise indeed. We see the supernatural wisdom that God had bestowed on Solomon, in action in this. Of course, the news of this wise decision soon was all over town. Everyone knew that the LORD had filled Solomon with wisdom, greater than that of the natural man. They feared the king is really saying, they held him in high esteem. They knew his judgment was righteous and perfect, since it was from the LORD. They feared, because no one desires to be judged fairly. We all want mercy.
1 Kings Chapter 3 Questions
1. Whose daughter did Solomon take to wife in verse 1?
2. What kind of marriages were many that Solomon made with women from different countries?
3. What help to Solomon would this marriage to the Pharaoh of Egypt's daughter be?
4. What can we learn from the fact that her name is not given?
5. In verse 2, we read, the people were sacrificing in _______ _________.
6. What does the first word of verse 2 show us?
7. Solomon ________ the LORD.
8. Whose statutes did Solomon walk in?
9. How had David pleased the LORD?
10. Where did king Solomon go to sacrifice?
11. How many burnt offerings did he present to the LORD?
12. How long did this festival unto the LORD last?
13. Who celebrated with Solomon?
14. What does Solomon begin his reply to the LORD with?
15. Why did Solomon believe he was on the throne of David?
16. What does Solomon say that he is in verse 7?
17. What does he call himself in verse 8?
18. What is different about this nation, that God has called him to lead?
19. What does Solomon ask God for?
20. How did the LORD feel about Solomon's answer?
21. What else did the LORD give Solomon, besides what he asked for?
22. What was the conditional promise the LORD made to Solomon?
23. What did Solomon do immediately, after he woke from this dream?
24. Who stood before him for judgment of a matter?
25. What was the complaint he was to settle?
26. What did the woman say had happened to one of the babies?
27. How did Solomon decide which harlot the baby really belonged to?
28. Who got the baby?
29. What happened, when all Israel heard about this judgment of Solomon?
1 Kings 4:1 "So king Solomon was king over all Israel."
"All Israel": Solomon was in firm control of all of the people. Israel's squabbling factions had fallen in line behind the king.
Verses 1-6 constitute a list of "Solomon's" chief administrators.
Solomon ruled over all twelve tribes. After his reign, the twelve tribes will be broken into the ten tribes and two tribes. The ten will be spoken of as Israel, and the two as Judah.
1 Kings 4:2 "And these [were] the princes which he had; Azariah the son of Zadok the priest,"
"Azariah the son of Zadok": Actually, he was the son of Ahimaaz and the grandson of Zadok, as "son of" can mean "descendant of" (1 Chron. 6:8-9). In David's roster of officials, the army commander came first (2 Sam. 8:16; 20:23). Under Solomon, the priest and other officials preceded the military leader.
Princes in this instance probably are speaking of the men in authority in the government of Solomon. They were his subordinates but were over the people. In this particular instance, Azariah is actually the grand-son of Zadok. Azariah was a fairly common name of the priests who were in the lineage of Eleazar. "Eleazar" and "Azariah" both mean helped by Jehovah. This could possibly mean that Azariah was priest to Solomon. If he is not priest then; he could be a spiritual adviser. We can assume that he was high priest, because his name is the first one on the list given here.
1 Kings 4:3 "Elihoreph and Ahiah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder."
"Elihoreph and Ahiah": Probably they prepared royal edicts and kept official records.
"Recorder": Likely he maintained the records of all important daily affairs in the kingdom.
This listing is showing who did what job in the service of Solomon. The scribes wrote letters and proclamations from the king. They kept accounts as well. Jehoshaphat had done this same job for David. He wrote down the things the king had said. He kept records for the king himself, and kept records of all that was done.
1 Kings 4:4 "And Benaiah the son of Jehoiada [was] over the host: and Zadok and Abiathar [were] the priests:"
"Priests": Zadok and Abiathar had served together as High-Priests under David (2 Sam. 8:17; 20:25). Although Abiathar had been removed from priestly service and exiled (2:26-27, 35), he maintained his priestly title until his death.
We remember that Benaiah became the commander of the army, when he killed Joab. Zadok and Abiathar had served David. Abiathar was sent away and removed from serving as priest. This just means that during the reign of Solomon (the beginning), he acted as priest. Zadok had served David and was now getting old. This is perhaps, the reason for naming Azariah priest.
1 Kings 4:5 "And Azariah the son of Nathan [was] over the officers; and Zabud the son of Nathan [was] principal officer, [and] the king's friend:"
The twelve officers who provided food for Solomon's household after mentioned.
"And Zabud the son of Nathan": Another of the sons of Nathan the prophet: for he being a principal instrument of settling Solomon on the throne, had interest enough to promote his sons to the chief places of honor and trust. And this here,
"Was principal officer, and the king's friend": A chief minister about him, very intimate with him, that kept him company, privately conversed with him, was in his secrets, and admitted to great privacy and nearness to him.
It is obvious this Azariah is not the same one mentioned (in verse 2). This was a very common name. All we know for sure about this Azariah is just what we read here. He was the captain of Solomon's guards. Zabud had the honor of being called the king's friend.
1 Kings 4:6 "And Ahishar [was] over the household: and Adoniram the son of Abda [was] over the tribute."
"Over the household": One who managed Solomon's properties, both lands and buildings (16:9; 18:3; 2 Kings 18:18, 37; 19:2).
"Over the tribute": One who oversaw the conscripted workers of Solomon (5:13-18).
Ahishar was the steward, or keeper, of the household help. He was over the entire working staff of the palace, or household. Adoniram was in charge of forced labor and collecting the tribute.
Verses 7-19: Solomon had an extensive administrative system. The "governors" of these districts were responsible for raising revenue for sustaining the government and specifically providing for the needs of the royal household (4:26-27). These verses contain a roster of "Solomon's" district governors.
1 Kings 4:7 "And Solomon had twelve officers over all Israel, which provided victuals for the king and his household: each man his month in a year made provision."
"Twelve officers": Solomon divided the land into 12 geographical districts (different from the tribal boundaries), each supervised by a deputy. Each month a different deputy collected provisions in his district to supply the king and his staff.
These twelve were like superintendents, who took care of the need for food for this mass of people. Each of these men took a month that they were responsible for the food.
1 Kings 4:8 "And these [are] their names: The son of Hur, in mount Ephraim:"
Or rather the names of their fathers; for of many of them not their own names but their fathers' names are given, as being well known.
"The son of Hur, in Mount Ephraim": A fruitful country in the tribe of Ephraim, from whence this officer was to furnish the king with provisions for one month in the year.
This is the beginning of the list of those who provided the provision for the king's table. Mount Ephraim is a very fertile land.
1 Kings 4:9 "The son of Dekar, in Makaz, and in Shaalbim, and Beth-shemesh, and Elon-beth-hanan:
A place in the tribe of Dan, on the borders of it.
"And in Shaalbim, and Bethshemesh, and Elon-beth-hanan": All in the same tribe (see Joshua 19:41).
1 Kings 4:10 "The son of Hesed, in Aruboth; to him [pertained] Sochoh, and all the land of Hepher:"
Which seems to have been in the tribe of Judah by the places that follow.
"To him pertained Sochoh": There were two places of this name in that tribe (Joshua 15:35).
"And all the land of Hepher": There was an Hepher in the land of Canaan, which was a royal city in the times of the Canaanites, Joshua 12:17. And there was a Hepher, the name of a man, a descendant of Judah, to whom very probably, this land belonged (1 Chron. 4:6). Unless it can be thought to be the portion of land given to the daughters of Hepher (Joshua 17:3).
1 Kings 4:11 "The son of Abinadab, in all the region of Dor; which had Taphath the daughter of Solomon to wife:"
The same with Dor and her towns, belonged to the half tribe of Manasseh, on this side of Jordan (Joshua 17:11).
"Which had Taphath the daughter of Solomon to wife": Not when he was first put into this office, when, in all probability, Solomon had not a daughter marriageable. But behaving well in it, in process of time he bestowed a daughter of his on him.
In (verse 11), we see that the son of Abinadab married the daughter of Solomon. This tells us that this was later on in Solomon's life.
1 Kings 4:12 "Baana the son of Ahilud; [to him pertained] Taanach and Megiddo, and all Beth-shean, which [is] by Zartanah beneath Jezreel, from Beth-shean to Abel-meholah, [even] unto [the place that is] beyond Jokneam:"
All which were places in the tribe of Manasseh (Joshua 17:11).
"Which is by Zartanah beneath Jezreel": So described to distinguish it, as is thought, from Zaretan (in Joshua 3:16); and the country this officer presided over reached also.
"From Beth-shean to Abel-meholah, even unto the place that is beyond Jokneam": The two first of these were in the tribe of Manasseh and the last in the tribe of Zebulun (Joshua 19:11).
1 Kings 4:13 "The son of Geber, in Ramoth-gilead; to him [pertained] the towns of Jair the son of Manasseh, which [are] in Gilead; to him [also pertained] the region of Argob, which [is] in Bashan, threescore great cities with walls and brasen bars:"
A city in the tribe of Gad, and was a city of refuge (Joshua 20:8).
"To him pertained the towns of Jair the son of Manasseh, which are in Gilead": Of which (see Numbers 32:41).
"To him also pertained the region of Argob, which is in Bashan, threescore great cities with walls, and brasen bars": Called by Josephus Ragaba, beyond Jordan (see Deut. 3:4).
This is speaking of the area where the provisions came from. It included 60 cities. All of these cities were walled cities.
1 Kings 4:14 "Ahinadab the son of Iddo [had] Mahanaim:"
This is another city on the other side Jordan, where both Ish-bosheth and David sometimes dwelt (2 Sam. 2:8). This and the places adjacent must be very fruitful, since this officer was to furnish the king with provisions for a month once a year from there.
1 Kings 4:15 "Ahimaaz [was] in Naphtali; he also took Basmath the daughter of Solomon to wife:"
Out of that tribe he made a monthly provision annually.
"He also took Basmath the daughter of Solomon to wife": Another daughter of Solomon's, in the course of time (see 1 Kings 4:11).
We have not seen a list of the children of Solomon. We know of two daughters, he had from this lesson. Basmath is the second daughter of Solomon. Ahimaaz married her.
1 Kings 4:16 "Baanah the son of Hushai [was] in Asher and in Aloth:"
In the tribe of Asher. This was a very plentiful tribe, particularly for oil. This officer was perhaps the son of Hushai, the Archite, David's friend, and it may be promoted for his sake.
"And in Aloth": Which signifies ascensions, mountains went upon by steps; near to this place was a high mountain, called the ladder of Tyre. Perhaps that and the parts adjacent may be meant here.
1 Kings 4:17 "Jehoshaphat the son of Paruah, in Issachar:"
In the tribe of Issachar; he had the whole tribe at his command to make a monthly provision out of for the king once a year, as had the preceding officer and the following one.
We are seeing, in these Scriptures, the names of the people, who served Solomon in a place of importance. We are also seeing that they did not all live in Jerusalem.
1 Kings 4:18 "Shimei the son of Elah, in Benjamin:"
So described, to distinguish him from that Shimei that cursed David, who was of the same tribe (see 2 Sam. 16:5).
1 Kings 4:19 "Geber the son of Uri [was] in the country of Gilead, [in] the country of Sihon king of the Amorites, and of Og king of Bashan; and [he was] the only officer which [was] in the land."
Which was beyond Jordan, and inhabited by the tribes of Reuben and Gad and the half tribe of Manasseh; this must be understood of all the country, excepting what was under the jurisdiction of the son of Geber (1 Kings 4:13); and which had been:
"The country of Sihon king of the Amorites, and of Og king of Bashan": Until it was taken from them by Moses (Num. 21:25).
"And he was the only officer which was in the land": Which is not true of Geber; for there was another officer in the land of Gilead besides him, the son of Geber before observed. Unless it should be rendered "in that land", in that part of the land he had. But then the same might have been observed of all the rest of the officers. The words may be rendered best, "and there was one officer in the land"; which some understand of one officer over all the rest, Azariah the son of Nathan (1 Kings 4:5). But it seems best what other Jewish writers say, that this was another officer appointed for the intercalated month; when there were thirteen months in the year, there was an officer in the land fixed for that month to make provision out of the land. Perhaps anywhere, where he pleased, being not limited to any certain place. These twelve providers for Solomon's family were emblems of the twelve apostles of Christ, appointed to provide food for his family, the church; and if you add to them the Apostle Paul, it will make thirteen, as this officer did.
Shimei was a Benjamite name. Gilead, mentioned here, is on the eastern side of the Jordan River. The land, spoken of in the verse above, is east of the Jordan.
Verses 20-34: These descriptions of prosperity, safety, and peace reveal how extensively and extravagantly God blessed Solomon. Being "as numerous as the sand by the sea" recalls the Lord's covenant with Abraham (Gen. 22:17), and figuratively suggests population growth.
"From Tiphsah" (on the Euphrates River to the northeast), "even to Gaza" (on the western coast in the southern part of Philistia), speaks to the breadth of Solomon's empire.
1 Kings 4:20 "Judah and Israel [were] many, as the sand which [is] by the sea in multitude, eating and drinking, and making merry."
"Many as the sand ... by the sea": A clear allusion to the Lord's promise to Abraham (in Gen. 22:17). The early years of Solomon's reign, characterized by population growth, peace and prosperity, were a foreshadowing of the blessings that will prevail in Israel when the Abrahamic covenant is fulfilled.
The great growth and prosperity of Solomon's kingdom attest the faithfulness of God in carrying out the provisions of the Abrahamic covenant through the line of David.
There was peace and great prosperity during the time Solomon reigned. Israel and Judah made up the twelve tribes. The prosperity was felt by all of the Hebrews, not just Solomon's family. It truly was a time to eat, drink and be merry.
Verses 21-28: The wide dominion of Solomon's kingdom and the splendor of life at his court are clearly seen here (compare 2 Chron. 9:26).
1 Kings 4:21 "And Solomon reigned over all kingdoms from the river unto the land of the Philistines, and unto the border of Egypt: they brought presents, and served Solomon all the days of his life."
"All kingdoms" The borders of the kingdoms which Solomon influenced echoed the Lord's promise to Abram (in Gen. 15:18). However, Solomon's reign was not the fulfillment of the Abrahamic Covenant for 3 reasons:
(1) Israel still only lived in the land "from Dan even to Beersheba" (verse 25). Abraham's descendants did not inhabit all the land promised to Abraham;
(2) The non-Israelite kingdoms did not lose their identity and independence, but rather recognized Solomon's authority and brought him tribute without surrendering title to their lands;
(3) According to (Numbers 34:6), the Mediterranean Sea is to be the western border of the Land of Promise, indicating that Tyre was to be a part of the Promised Land. However, Hiram king of Tyre was a sovereign who entered into a bilateral or parity treaty (between equals), with Solomon (5:1-12).
The river mentioned here, is the Euphrates. The Mediterranean Sea was the western border of Solomon's kingdom. This is speaking of a peaceful kingdom where Solomon was highly thought of. The people brought him presents. He was king over all the land and they served him willingly. This was a time of peace that they had not known before.
1 Kings 4:22 "And Solomon's provision for one day was thirty measures of fine flour, and threescore measures of meal,"
"Provision": I.e., the daily provisions for Solomon's palace. Hebrew "cors"; each of which contained ten ephods (see Exodus 16:36). So this provision was sufficient for near three thousand persons.
"Meal": Of a coarser sort, for common use and for the inferior sort.
1 Kings 4:23 "Ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, beside harts, and roebucks, and fallow deer, and fatted fowl."
Such as were kept up in the stall and fatted.
"And twenty oxen out of the pastures": Which were killed as they were taken from thence, and not put up to be fed.
"And a hundred sheep": out of the folds.
"Beside harts, and roebucks, and fallow deer": Which were clean creatures, according to the Levitical law (Deut. 14:5). These were hunted in fields, or taken out of the park, or were presents from other countries. So that here was plenty of beef, mutton, and venison: for the spiritual application of this to the antitypical Solomon, and his provisions (see Matt. 22:4).
"And fatted fowl": Such as we call capons (a castrated domestic cock fattened for eating). Some Jewish writers, because of the likeness of sound in the word here used, take them to be Barbary fowls, or such as were brought from that country. There is a sort of birds called which were without a voice that neither heard men, nor knew their voice.
We see from this, that the people who worked in and around the household of Solomon, including his body guards and officers, would have numbered well over ten thousand. The food, mentioned above, would feed somewhere between ten and fifteen thousand people abundantly.
1 Kings 4:24 "For he had dominion over all [the region] on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river: and he had peace on all sides round about him."
"Tiphsah ... Azzah": Tiphsah was located on the west bank of the Euphrates and Azzah (Gaza), on the southwestern Mediterranean coast. These towns represented the northeast and southwest points of Solomon's influence.
We see that a government, which was over as many subjects as Solomon's was, would have to have a very large number of people working directly for him. The food was just one expenditure that they had. We must remember that there are millions of people under the rule of Solomon at this time. Probably, a few thousand of the men he fed, were his personal army that guarded Solomon. There was no war. One reason for this was the power and authority that Solomon had.
1 Kings 4:25 "And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beer-sheba, all the days of Solomon."
Dwelling "under his vine and his fig tree" was the ideal state for a Hebrew person, symbolic of daily happiness through God's blessing (Joel 2:22; Micah 4:4).
During the 40 year reign of Solomon, there was peace in the land. The men could stay at home and work the vineyards and the fig trees, because there was no war to fight.
1 Kings 4:26 "And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen."
"Had forty thousand stalls" Though the Hebrew text reads 40,000, this was probably a copyist's error in transcribing the text, and it should read 4,000 (as in 2 Chron. 9:25).
Solomon's accumulation of horses and chariots violated God's prohibition (in Deuteronomy 17:16).
This huge number of horsemen, chariots, and horses just show the tremendous wealth of Solomon. This could very well be the reason there was peace in the land. He had plenty of war machinery to put down any uprising. No one would dare come against Solomon in war.
1 Kings 4:27 "And those officers provided victual for king Solomon, and for all that came unto king Solomon's table, every man in his month: they lacked nothing."
The twelve before mentioned; and this is repeated here, after the account of his horses, to observe, that they provided for them also, as well as for the sake of what follows. That the large provision made by them was not only for Solomon's family and domestic servants, but for strangers from different arts, who came upon messages to him, or to visit him, and to behold the splendor of his court.
"And for all that came to Solomon's table": Which was an open table for all comers, as there were some from all parts of the earth (1 Kings 4:34).
"Every man in his month": Each of the twelve officers provided food in the month assigned to him.
"They lacked nothing": They always had enough to supply the king with, and they failed not in the performance of their duty, nor came short of their salaries, being fully and punctually paid them.
This is speaking of the officers we have read of earlier in the lesson. Of course, they had men under them, who took care of the actual work. Providing provender for this large group would not be the work of one man, but of large groups of people working under the officer.
1 Kings 4:28 "Barley also and straw for the horses and dromedaries brought they unto the place where [the officers] were, every man according to his charge."
Or rather mules, by comparing the passage with (2 Chronicles 9:24). The particular kind of creatures meant is not agreed on; though all take them to be a swifter sort of creatures than horses; or the swifter of horses, as race horses or posts horses. Barley was for their provender, that being the common food of horses in those times and countries, and in others, as Bochart has shown from various writers. And in the Misnah it is called the food of beasts. And Solomon is said to have every day his own horses. Two hundred thousand Neapolitan measures of called "tomboli"; so the Roman soldiers. The horses were allowed a certain quantity of barley every morning, and sometimes they had money instead of it, which they therefore called "hordiarium". And the "straw" was for the litter of them.
"Brought they unto the place; where the officers were": Not where the king was, as the Vulgate Latin version; where Solomon was, as the Arabic version, that is, in Jerusalem.
"Where the officers were": In their respective jurisdictions, as our version supplies it, which would be bringing them to themselves; but to the place where the beasts were. Whether in Jerusalem, or in any, other parts of the kingdom.
"Every man according to his charge": Which he was to perform monthly.
This is probably speaking of barley and straw for the horses. "Dromedaries" means a relay of animals on a post-route. These were probably mules. This means there were officers posted in various places and they had fast animals they used to run the post to bring messages to the king. The horses and men were stationed throughout the land and they were provided food, and food for the horses, at their outposts. Each provider had a place they served.
1 Kings 4:29 "And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that [is] on the sea shore."
"Wisdom" in the Old Testament begins with the fear of the Lord (Prov. 1:7; Eccl. 12:13-14), and its wise application to every facet of life.
The Hebrew word for wisdom means "skill": Living life according to the patterns God built into creation. So wisdom is best understood as the right use of knowledge, knowing what, when, and how to do something. God also gave Solomon a "largeness of" ("compassionate"), "heart". Jesus described Himself as one greater than Solomon (Matt. 12:42), for in Him are hidden all the treasures of wisdom and knowledge (Col. 2:3).
In earlier verses, we learned that Solomon's wisdom and understanding were placed in his heart in his inner-most being. Solomon's wisdom from God had brought all of this together. God blessed him in every way. He was wise and powerful, but had a tremendously understanding heart as well.
1 Kings 4:30 "And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt."
"The east ... Egypt": The men to the East of Israel in Mesopotamia and Arabia (Job 1:3), and in Egypt were known for their wisdom. Egypt had been renowned for learning and science, as well as culture. Solomon's wisdom was superior to all at home or abroad (verse 31).
The people from the east have always been thought of as wise. We read of the wise men from the east that came to see Jesus.
Matthew 2:1 "Now when Jesus was born in Beth-lehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,"
The wisdom of Egypt was worldly in nature. Some of the schools in America today are still studying things that originated in Egypt. Geometry, astronomy, and much of medicine are some of the things. Embalming of the dead came from Egypt as well.
1 Kings 4:31 "For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about."
"Ethan the Ezrahite" was likely the same Ethan originally appointed by David as one of the leaders among the temple musicians (1 Chron. 15:19). He also wrote (Psalm 89).
"Sons of Mahol": This probably meant "singers," a guild of musicians who created sacred songs.
After studying these 4 people mentioned above, I would say they were thought of as very wise people. A standard that was set for wisdom in the land until Solomon's wisdom far surpassed theirs. There are many opinions of who they were. Some believe they are all Ezrahites. Some believe the name Mahol is speaking of them being musicians and singers. "Mahol" means a dance. Two of the Psalms, (chapter 88 and 89), speak of Ezrahite in their title. The only part of this that pertains to our lesson, is the fact that they were thought of as very wise, but not as wise as Solomon.
Verses 32-34: Solomon's wisdom and creative genius was exceeded only by Jesus Christ (Matt. 12:42). Besides his "proverbs" and "songs," he wrote the Books of Proverbs, Song of Solomon, and Ecclesiastes. Kings in the ancient Near East would sponsor "wisdom conferences", where the wisest people would gather to discuss life's patterns and problems.
1 Kings 4:32 "And he spake three thousand proverbs: and his songs were a thousand and five."
"Proverbs ... songs": Hundreds of Solomon's proverbs have been preserved in the book of Proverbs. One of his songs is the Song of Solomon.
Wise Solomon wrote most of the "proverbs". As for "Songs," two psalms (72 and 127), and the Song of Solomon are traditionally ascribed to Solomon. Solomon has also been credited traditionally with the writing of Ecclesiastes. Because of his vast knowledge and wisdom, his literary productions cover every area of life (verse 33), and Solomon is therefore sought out by people from all areas. Solomon's prestige and honor grew all the more (10:23-24), and he became identified with wisdom itself (Matt. 12:42).
This is an outstanding accomplishment by anyone's standards. The book of Proverbs in the Bible is a tremendous example of the knowledge and wisdom that was bestowed upon him.
1 Kings 4:33 "And he spake of trees, from the cedar tree that [is] in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes."
"Trees ... beasts ... fowl": Solomon described and taught about all kinds of plant and animal life e.g. (Prov. 6:6-8; 28:15: 30:19).
This is explaining to us, that his wisdom was not in just one field of knowledge. He had been taught by one of the greatest song writers ever, his father king David. He had every advantage to accumulate learning that was available at that time. He was the son of a king. A person can be filled with knowledge (accumulated learning), and still not be wise. Solomon had experienced the fact first hand that wisdom is a gift from God. He had knowledge and wisdom in abundance. He knew about nature and about created things. His wisdom was a gift of the Spirit of God. He knew about the earth, sky and the sea. He knew of God's creations in them all.
1 Kings 4:34 "And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom."
"Came of all people": Solomon acquired an international reputation for his wisdom. Many important visitors came from faraway places to learn from Solomon's wisdom (10:1-13).
His wisdom so far surpassed the normal man that kings from all over the known world came to partake of his wise sayings. Isn't it strange, even today, people from all over the world study the Proverbs penned by Solomon that originated from God? His wisdom was a gift from God.
1 Kings Chapter 4 Questions
1. King Solomon was king over all __________.
2. Who are princes speaking of in verse 2?
3. "Azariah" and ____________ both mean "helped by Jehovah".
4. Why can we assume that Azariah was high priest?
5. What was the duty of the scribe?
6. Who had been the recorder for Solomon?
7. When had Benaiah become commander of the army?
8. What had happened to Abiathar?
9. Who was captain of the guard for Solomon?
10. Who had the honor of being called the king's friend?
11. Who was over the household help?
12. _____________ was in charge of collecting the tribute.
13. How many daughters of Solomon are mentioned in this lesson?
14. Shimei was a _________ name.
15. How could we describe Judah and Israel during Solomon's reign?
16. This time was a time to _____, __________, and be ________.
17. Where were the boundaries of Solomon's reign?
18. How much flour was needed for one day for Solomon?
19. How many people will the food (mentioned in verses 22 and 23), feed?
20. Why was it necessary for Solomon to have so many in his employ?
21. What is meant by verse 25?
22. How long did Solomon reign?
23. How many stalls of horses did Solomon have?
24. Who provided food for Solomon and his people?
25. The barley and straw were for the ___________.
26. What does "dromedaries" mean?
27. What three things do we read of (in verse 29), that God gave Solomon?
28. Verse 30 says, his wisdom excelled whose?
29. What wisdom has Egypt imparted to the world?
30. Embalming of the dead came from _________.
31. What observation did the author make about the 4 men in verse 31?
32. How many proverbs did Solomon speak?
33. How many songs did he write?
34. What is knowledge?
35. Where does wisdom come from?
36. Why did kings come to hear his wise sayings?
37. His wisdom was a ________ from _____.
Verses 1-18: The Lord granted Solomon not only material blessing and a prosperous kingdom but favor with other nations.
"Tyre" was known for its wood, particularly Lebanon's "cedar" and "cypress" trees. The pagan Phoenicians helped "prepare" the temple for the worship of God.
1 Kings 5:1 "And Hiram king of Tyre sent his servants unto Solomon; for he had heard that they had anointed him king in the room of his father: for Hiram was ever a lover of David."
The previous alliance between the Phoenician "king" and Israel in David's day was continued with "Solomon" (verse 12). Solomon's good relations with the Phoenicians added to the prosperity of his kingdom (10:22). The name "Hiram" is probably an abbreviation of Ahiram ("My Father Is Exalted"), a royal name known in the Phoenician inscriptions.
"Hiram king of Tyre": Tyre was an important port city on the Mediterranean Sea north of Israel. Two towering mountain ranges ran within Lebanon's borders, and on their slopes grew thick forests of cedars. Hiram I ruled there (ca. 978-944 B.C.). He had earlier provided building materials and workers for David to build his palace (2 Sam. 5:11). Solomon maintained the friendly relations with Hiram established by David. They were beneficial to both as Israel exchanged wheat and oil for timber (see verses 9-11).
Tyre was the capital of Phoenicia. Hiram and David had been friends. Tyre depended on Israel for much of its food, like corn; and Israel needed cedar trees from Tyre. These servants were to tell Solomon how sorry they were that his father David was dead, but they were also to congratulate Solomon on his becoming king.
1 Kings 5:2 "And Solomon sent to Hiram, saying,"
Menander of Ephesus, who wrote a history of Tyre in Greek, founded upon native Tyrian documents, about 300 B.C., mentioned this Hiram as the son of Abibaal king of Tyre, and said that he ascended the throne when he was nineteen; that he reigned thirty-four years, and, dying at the age of fifty-three, was succeeded by his son Baleazar. Menander spoke at some length of the dealings of Hiram with Solomon.
This is saying that Solomon sent a message back to Hiram.
Verses 3-5: Although "David" was not permitted to build the temple" (2 Sam. 7:13), he laid careful preparations for its erection (2 Sam. 24:18-25; 1 Chron. 21:18 - 22:19; 28:9 - 29:19).
3-18: Now that Israel was at peace ("rest on every side"), all available resources could be devoted to building the temple with excellence, in accordance with God's commands.
1 Kings 5:3 "Thou knowest how that David my father could not build a house unto the name of the LORD his God for the wars which were about him on every side, until the LORD put them under the soles of his feet."
As he designed, and was desirous of. And which Hiram might know not only by common fame, but from David himself, between whom there was an intercourse. And that in relation to cedars for building, which David had of Hiram (2 Chron. 2:3).
"For the wars which were about him on every side": Or warriors, as the Targum, the Philistines, Moabites, Edomites, and Syrians.
"Until the Lord put them under the soles of his feet": Made them subject and tributary to him, as he did at length (see 2 Sam. 7:1), etc. So the "Cetib", or textual reading, is; but the "Keri", or marginal reading, is, "under the soles of my feet". That is, Solomon's, which agrees with what follows; it was true of both.
Hiram probably was aware of the desire of David to build a temple to house the Ark of God. They were very good friends. David did not hide his love and respect for God, and probably did not hide his desire to build the temple. Hiram was also aware of the wars that seemed to be continuous during the reign of David. About the time of the death of David the wars stopped, and now there is a time of peace.
1 Kings 5:4 "But now the LORD my God hath given me rest on every side, [so that there is] neither adversary nor evil occurrent."
"Rest": The guarantee of peace with the peoples surrounding Israel allowed Solomon to build the temple (4:24).
We studied, in the last lesson, of the peace that all Israel was experiencing under the rule of Solomon. It was not only a time of peace, but prosperity as well. This would be the perfect time to build the temple.
"Evil occurrent" means misfortune.
1 Kings 5:5 "And, behold, I purpose to build a house unto the name of the LORD my God, as the LORD spake unto David my father, saying, Thy son, whom I will set upon thy throne in thy room, he shall build a house unto my name."
"The name": "Name" represents the character and nature of the person indicated (see note on 3:2).
"Thy son": Solomon claimed to be the promised offspring of David, the fulfillment of the Lord's promise to David (in 2 Sam. 7:12-13). However, Solomon's later disobedience proved that he was not the ultimate, promised offspring (11:9-13).
The following Scriptures are what God said to David about the building of the temple.
2 Samuel 7:12-13 "And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom." "He shall build a house for my name, and I will stablish the throne of his kingdom for ever."
1 Chronicles 28:6 "And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chosen him [to be] my son, and I will be his father."
Solomon is determined to build the temple to the LORD in Jerusalem. It is a permanent house, similar to the tabernacle God had commanded them to build in the wilderness.
1 Kings 5:6 "Now therefore command thou that they hew me cedar trees out of Lebanon; and my servants shall be with thy servants: and unto thee will I give hire for thy servants according to all that thou shalt appoint: for thou knowest that [there is] not among us any that can skill to hew timber like unto the Sidonians."
"Cedar trees out of Lebanon": The cedars of Lebanon symbolized majesty and might (Psalm 92:12; Ezek. 31:3). Because it was durable, resistant to rot and worms, closely-grained, and could be polished to a fine shine, its wood was regarded as the best timber for building. The logs were tied together and floated down the Mediterranean to Jerusalem, 35 miles inland.
"Sidonians": These are the inhabitants of the city of Sidon, located on the Mediterranean Sea about 22 miles north of Tyre. Here, the term probably referred, in a general sense, to the Phoenicians, who were skilled craftsmen.
The area where the cedars grew in Lebanon was under the rulership of Hiram. These were some of the most beautiful cedar trees in the world. The Phoenicians were well-known for their artistic woodwork. Solomon had plenty of accumulated wealth. It would be no burden at all to pay for the cutting of the trees. The Hebrews were not skilled woodsmen, and Solomon wanted to get the men of Tyre to do this work. The Sidonians were Phoenicians also. Tyre and Sidon are both Phoenician cities.
Verses 7-10: "Hiram" not only provided for "Solomon" the fabled "cedars" from "Lebanon," but he brought them to him and sent along skilled craftsmen to labor in the erection of the temple (verse 18). The whole venture was profitable for Hiram as well (verse 11).
1 Kings 5:7 "And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said, Blessed [be] the LORD this day, which hath given unto David a wise son over this great people."
"Blessed be the Lord": Perhaps Hiram was a worshiper of the true God, but it is equally possible that he was only acknowledging Jehovah as the God of the Hebrews (2 Chron. 2:16).
"A wise son": Hiram recognized Solomon's wisdom in seeking to honor his father David's desires.
Hiram was pleased that Solomon intended to build the temple. David had wanted so badly to build the temple himself. Since he was not allowed to do it, Hiram is pleased that Solomon will. Hiram was not a follower of the LORD himself, but he recognized the LORD of David.
1 Kings 5:8 "And Hiram sent to Solomon, saying, I have considered the things which thou sentest to me for: [and] I will do all thy desire concerning timber of cedar, and concerning timber of fir."
A letter to him, to the following purpose.
"Saying, I have considered the things which thou sentest to me for": Whether he could, and whether it was fitting he should grant his request; which was acting like a wise and prudent prince.
"And I will do all thy desire concerning timber of cedar, and concerning timber of fir": Or of cypress, as in Josephus's copy of this letter, and which grew on Lebanon; these were odorous, sound, and durable timber, especially the cedar, and therefore chosen by Solomon for building.
This was some of the finest timber in the world. They will be called cedars of Lebanon. At the time this request was made, these trees were in abundance. In recent years, they are not in abundance. God had given specific instructions to Solomon. These trees are necessary.
1 Kings 5:9 "My servants shall bring [them] down from Lebanon unto the sea: and I will convey them by sea in floats unto the place that thou shalt appoint me, and will cause them to be discharged there, and thou shalt receive [them]: and thou shalt accomplish my desire, in giving food for my household."
"Food for my household": Tyre's rocky terrain grew great trees, but little good food. Hiram asked Solomon for food for his court in exchange for his lumber.
We had mentioned earlier that they had been dependent on Israel for much of their grain. This would be a wonderful swap. Israel needs the trees and Hiram needs food for his people. He explains to Solomon exactly how he will get them to Jerusalem. Floating trees down rivers and large bodies of water is still being practiced today. This is an inexpensive way to transport them.
1 Kings 5:10 "So Hiram gave Solomon cedar trees and fir trees [according to] all his desire."
Ordered his servants to cut them down from Lebanon, and sent them to him in floats, which he received.
"According to all his desire": He had as many as he requested, and what he wanted.
There was such an abundance of trees that Hiram furnished all that Solomon needed.
1 Kings 5:11 "And Solomon gave Hiram twenty thousand measures of wheat [for] food to his household, and twenty measures of pure oil: thus gave Solomon to Hiram year by year."
This measure was the Hebrew measure "cor", or "corus", and, according to Bishop Cumberland, its contents were 17,477 solid inches. It was equal to ten ephods, each of which held two gallons and a half, and the cor held seventy five wine gallons and five pints (and somewhat more). According to some, what it held was equal to six hundred forty eight Roman pounds.
"And twenty measures of pure oil": Squeezed out of the olives without breaking them. The same kind of measure is here expressed as before, and the quantity answered to 12,960 Roman pounds. Another writer reckons a cor to contain 1080 Roman pounds; so that Hiram had every year 21,600 pounds of oil. In 2 Chronicles 2:10, it is twenty thousand baths of oil now not to take notice that the measures are different. A bath was but the tenth part of a cor. Reference is had to different things; here the writer relates what was given to Hiram for his own family, there what was given to the workmen, where several other things are mentioned besides these.
"Thus gave Solomon to Hiram year by year": So long as the building lasted, and the workmen were employed; but Abarbinel thinks that he gave it to him as long as he lived, out of his great munificence and liberality.
The household of Hiram was much smaller than that of Solomon and it took much less food. The oil was from olives that were slightly green, mashed to make the beautiful white oil. This would not have been enough to pay for the timber, but this was an amount given yearly for many years.
1 Kings 5:12 "And the LORD gave Solomon wisdom, as he promised him: and there was peace between Hiram and Solomon; and they two made a league together."
This among other things appeared in his preparations for building the temple; and in his agreements with Hiram for timber and workmen for that purpose. And by continuing and confirming friendship between himself and Hiram, who was so serviceable to him.
"And there was peace between Hiram and Solomon, and they two made a league together; in order to continue and establish peace and friendship between them, which Solomon might lawfully do, the Tyrians being no part of the seven nations with whom alliances were forbidden.
This was a very serious treaty made between these two men. They killed an animal and cut it in two, and walked between the two halves to have a blood covenant between them. Solomon was filled with wisdom from on high. The LORD had equipped him with the knowledge to build the temple, as well as rule the kingdom.
Verses 13-14: The instituting of forced labor by conscription (without pay), for work on public projects, while common in the ancient Near East, was an innovation in Israel. It would prove to be a source of irritation and complaint for the northern tribes (12:4). Samuel had given a prophetic warning concerning this social institution (1 Sam. 8:11-17).
1 Kings 5:13 "And king Solomon raised a levy out of all Israel; and the levy was thirty thousand men."
"Raised a levy out of all Israel": Literally "conscripted labor". These 30,000 men who labored in Lebanon were Israelites of the land. They were sent to Lebanon, 10,000 a month in rotation. For every month they worked, they were off two months, which meant they worked only 4 months per year. These Israelite laborers must be distinguished from the Canaanite remnant that was made into permanent slaves (see note on 9:21-22). The 30,000 Israelites were free and performed the task of felling trees.
This is like the draft. Solomon called for these thirty thousand men to come and work in his service. This means he took a few qualified men from each tribe to help build the temple.
1 Kings 5:14 "And he sent them to Lebanon, ten thousand a month by courses: a month they were in Lebanon, [and] two months at home: and Adoniram [was] over the levy."
In their turns; these are the servants of his he proposed to be with Hiram's servants, assisting in cutting down the trees, and squaring the timber in Lebanon (1 Kings 5:6).
"A month they were in Lebanon, and two months at home": That they might not be overworked; for they wrought but four months in the year in the hard service in Lebanon, the rest of their time was spent in managing their domestic affairs; these were Israelites.
"And Adoniram was over the levy": The same that was over the tribute or the collectors of the tax (1 Kings 4:6); and, according to the Targum, these were such persons.
The very first thing on the agenda was getting the supply of cedar and fir. The ten thousand of the thirty thousand went to Lebanon and worked a month. While they were resting at home for two months, the rest of the thirty thousand each took turns going to work in Lebanon for a month. This way the men worked alternating shifts, so that they all would be home two thirds of the time. This would allow them plenty of time to take care of their own affairs, while they were working for Solomon. Adoniram saw that this levy was conducted fairly.
Verses 15-16: The large "work' force detailed here was made up of non-Israelites and constituted a permanent group of slave laborers (9:22; 2 Chron. 2:17-18).
(2 Chronicles 2:2 and 18), record the number of supervisors as 3,600 Canaanites. To these were added 250 Israelite chief overseers (2 Chron. 8:10). In (1 Kings 9:23), the report that there were some 550 chief overseers in addition to the 3,300 Canaanite supervisors mentioned (in verse 16). Apparently, the total number of supervisors and chief overseers was 3,850. Of the chief overseers, three hundred were Canaanites and 250 were Israelites.
1 Kings 5:15 "And Solomon had threescore and ten thousand that bare burdens, and fourscore thousand hewers in the mountains;"
Seventy thousand to carry the stones from the mountains out of which they were dug, and which were near Jerusalem, to the city. These were strangers in Israel, as were those that follow.
"And fourscore thousand hewers in the mountains": Eighty thousand that dug the stones out of the quarries, and squared them. These, with the others, made 150,000 (see 2 Chron. 2:17). According to Jacob Leon, the number of workmen at the temple for seven years was 163,600, and some make them more.
This means there were seventy thousand burden-bearers, and eighty thousand who cut the timber and worked in the woods.
1 Kings 5:16 "Beside the chief of Solomon's officers which [were] over the work, three thousand and three hundred, which ruled over the people that wrought in the work."
"Solomon's ... three thousand and three hundred" (see note on 2 Chron. 2:2).
"The people that wrought in the work": According to (2 Chron. 2:17-18), these 150,000 laborers (5:15), and their supervisors, were non-Israelite inhabitants of the land.
We see from this, there were three thousand and three hundred superintendents. This is a tremendous undertaking.
Verses 17-18: These large "foundation stones" were cut to perfect size while still at the quarry (6:7).
1 Kings 5:17 "And the king commanded, and they brought great stones, costly stones, [and] hewed stones, to lay the foundation of the house."
Not in quality, but in quantity, large stones, fit to lay in the foundation. Strong, and durable against all the injuries of time, as Josephus says.
"Costly stones": Not what are commonly called precious stones, as gems, pearls, etc., but stones of value, as marble, porphyry, etc.
"And hewed stones": Not rough as they were taken out of the quarry, but hewed, and made smooth.
"To lay the foundation of the house": This, though out of sight, was to be laid with goodly stones for the magnificence of the building. So the church of Christ, its foundation is said to be laid even with sapphires and other precious stones (see Isa. 54:11).
We must remember that all of this had to be done by hand. They had no heavy equipment to help them. This is not speaking just of the heavy stones, but this is also speaking of the precious stones which were adornments. The foundation stones and the cornerstone must be perfect. They would be very heavy as well. Every stone had to fit exactly. There are spiritual stones that God builds His house of as well. Jesus is the cornerstone, and we Christians, are lively stones that fit together to make the house.
Ephesians 2:20 "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner [stone];"
1 Peter 2:5 "Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ."
1 Kings 5:18 "And Solomon's builders and Hiram's builders did hew [them], and the stonesquarers: so they prepared timber and stones to build the house."
These "stonesquarers" were Gebalites which were inhabitants of Gebal; a town located about 60 miles north of Tyre.
Notice the close cooperation between Solomon's men and Hiram's men. Each person did the job he was called to do, and did it well. The end result is they have the material needed to build the temple. We mentioned before that they were well-known for their beautiful artistry.
1 Kings Chapter 5 Questions
1. ___________ sent his servants to help Solomon.
2. ___________ was the Phoenician capital.
3. Why could David not build the house?
4. During the reign of Solomon, there was ________.
5. What did Solomon purpose to do?
6. Why had he chosen to do this?
7. What did the LORD tell David about Solomon?
8. What did Solomon want from Hiram?
9. Who would be the laborers?
10. The Phoenicians were well-known for their __________ _____________.
11. The ____________ were Phoenicians, as well.
12. What did Hiram say about Solomon in verse 7?
13. Hiram was not a follower of the __________.
14. What did Hiram want in exchange for the cedar and fir trees?
15. How much wheat did Solomon give Hiram yearly?
16. What was the oil made of?
17. What was the league they made, really?
18. How many men did Solomon levy to work in Lebanon?
19. How long did each man work?
20. How many men did Solomon use for burden-bearers?
21. How many men cut timber and worked in the woods?
22. How many superintendents were there?
23. What were the stones?
Verses 1-38 (see 2 Chron. 3:1-17; 7:15-22).
1 Kings 6:1 "And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which [is] the second month, that he began to build the house of the LORD."
Since the division of the kingdom can accurately be given as 931 B.C., the beginning of Solomon's 40-year "reign" (11:42), would be 971 B.C. Accordingly, the "fourth year" would be 967 B.C. Adding the 480 "years" given here to 967 gives a date of 1447 B.C. for the date of Israel's Exodus from "Egypt". Thus a literal reading (of verse 1), demands an early date for the Exodus as opposed to a thirteenth century date favored by many scholars.
"Fourth year": "Four hundred and eightieth year": Solomon began to build the temple by laying its foundation (verse 37), 480 years after the Exodus from Egypt. The 480 years are to be taken as the actual years between the Exodus and the building of the temple, because references to numbers of years in the book of Kings are consistently taken in a literal fashion. Also, the literal interpretation correlates with Jephthah's statement recorded (in Judges 11:26).
The tabernacle was portable; the temple was permanent. The permanence of this worship center was further proof that God had given Israel the Promised Land.
There are a number of things we need to see in all of this. The temple is a permanent structure of what the tabernacle was. They both faced east. Both the tabernacle and the temple had three parts. As we study the temple, watch for the similarities. We see in the verse above, 480 years after the children of Israel entered their Promised Land, work began on the temple. Some believe this began just over three thousand years after the birth of Adam. Solomon was born about 965 B.C., so this would be just about right. Zif on the Jewish calendar is about the same as our month of May. They have chosen Mount Moriah in Jerusalem for the location the temple was to be built. From this time on, Jerusalem will be known as the holy city.
Verses 2-4: The temple was about 90 feet long, 30 feet wide and 45 feet high. By modern standards, it was a fairly small worship center. "Windows with beveled frames" signaled the permanency of this structure. It would truly be a "house," an earthly home, for the Lord.
1 Kings 6:2 "And the house which king Solomon built for the LORD, the length thereof [was] threescore cubits, and the breadth thereof twenty [cubits], and the height thereof thirty cubits."
The temple is called a "house", for it was the place where a transcendent, sovereign, and Holy God condescended to dwell with His people. The basic plan of the temple was that of the previous tabernacle except for the doubling of the length and width of the sanctuary and the increasing of its height. For the temple site (see the note on 2 Sam. 24:24).
"Cubits": Normally the cubit was about 18 inches. This would make the temple structure proper 90 feet long, 30 feet wide and 45 feet high. However (2 Chron. 3:3), may indicate that the longer royal cubit of approximately 21 inches was used in the construction of the temple. On this measurement, the temple structure proper would have been 105 feet long, 35 feet wide and 52-1/2 feet high. The dimensions of the temple seem to be double those of the tabernacle (see Exodus 26:15-30; 36:20-34).
It was half as tall as it was long, and three times as long as it was wide. This did not include the porch, or the side chambers. This was the main building.
1 Kings 6:3 "And the porch before the temple of the house, twenty cubits [was] the length thereof, according to the breadth of the house; [and] ten cubits [was] the breadth thereof before the house."
"The porch" was situated before the front of "the temple" on its east side. According to (7:21), at the side of the entrance to the porch were erected two freestanding pillars. The pillar on the right or south side was named Jachin; the one on the left or north side was named Boaz (2 Chron. 3:15-17). The directions given with regard to the temple are from God's vantage point in the Holy of Holies (Most Holy Place), looking outward from west to east.
This porch was about 15 feet long in front of the temple building proper.
The length of the porch was 20 cubits or 30 feet, which made the entire building 80 cubits long. The porch was just 10 cubits wide. There seemed to be walls on both sides and a roof with the front of the porch open.
1 Kings 6:4 "And for the house he made windows of narrow lights."
"Windows": Placed high on the inner side of the temple wall, these openings had lattices or shutters capable of being opened, shut, or partially opened. They served to let out the vapors of the lamps and the smoke of incense, as well as to give light.
These were very narrow windows to let in a little light, but not as big as the windows in a home.
Verses 5-10: These verses describe the three storied side rooms.
1 Kings 6:5 "And against the wall of the house he built chambers round about, [against] the walls of the house round about, [both] of the temple and of the oracle: and he made chambers round about:"
"Chambers": Another attached structure surrounded the main building, excluding the porch. It provided rooms off of the main hall to house temple personnel and to store equipment and treasure (7:51).
It appears the side chambers were in three floors. The smaller chamber at the bottom and the next was a little larger. The third is larger than the second. The temple inside was not divided up like this.
1 Kings 6:6 "The nethermost chamber [was] five cubits broad, and the middle [was] six cubits broad, and the third [was] seven cubits broad: for without [in the wall] of the house he made narrowed rests round about, that [the beams] should not be fastened in the walls of the house."
"Nethermost chamber ... middle ... third": This attached structure to the temple was 3 stories high. Each upper story was one cubit wider than the one below it. Instead of being inserted into the temple walls, beams supporting the stories rested on recessed ledges in the temple walls themselves.
"Nethermost" means lower or bottom. This means the bottom floor was 5 cubits, or 7 1/2 feet wide. The floor just above this was 6 cubits, or 9 feet wide. The top floor was 7 cubits, or 10 1/2 feet wide. Each floor was held up by rests.
1 Kings 6:7 "And the house, when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor axe [nor] any tool of iron heard in the house, while it was in building."
"Stone made ready": The erection of the temple went much faster by utilizing pre-cut and pre-fitted materials moved on rollers to the temple site. In addition, the relative quiet would be consistent with the sacredness of the undertaking.
The temple was built with reverence, avoiding the use of any iron tool on the stones per God's command (in Exodus 20:25 and Deut. 27:5-6).
We read earlier of the thousands, who prepared the stones for use in the building of the temple. The stones were brought in, and not carved at the temple. There was to be no noise in the temple.
1 Kings 6:8 "The door for the middle chamber [was] in the right side of the house: and they went up with winding stairs into the middle [chamber], and out of the middle into the third."
"Door ... stairs": The entrance to the side rooms was on the south side, probably in the middle. Access to the second and third stories was by means of a spiral staircase that led through the middle story to the third floor.
This is speaking of the stairs that led from the first floor to the second and then to the third. The stairs were against the wall on the right side of the building.
1 Kings 6:9 "So he built the house, and finished it; and covered the house with beams and boards of cedar."
The body of it, including the walls of the holy and most holy place. With the chambers on the sides of them, and the porch at the end that led into them.
"And covered the house with beams and boards of cedar": With hollow boards, as the Targum, which formed an arch ceiling to it, and made it look very grand and beautiful. And then over them were laid beams and planks of cedar. Not properly as a flat roof to it, but rather as a flooring for other buildings. For upon this (as in 1 Kings 6:10), there were chambers built.
The "house", spoken of here, is speaking of the main part of the temple. The boards for the walls are cedar, which will not deteriorate. Beams of cedar would be strong and durable.
1 Kings 6:10 "And [then] he built chambers against all the house, five cubits high: and they rested on the house [with] timber of cedar."
Which some understand of the same chambers (in 1 Kings 6:5). Here made mention of again for the sake of giving the height of them, not before given. But they were built against, or upon the wall of the house, these against, or rather upon the whole house itself; and are the chambers referred to (see 1 Kings 6:2). This consisting of three stories of ninety cubits, raised the whole house to an equal height with the porch (2 Chron. 3:4). As is there intended; these are the upper chambers (in 2 Chron. 3:9). And they rested on the house with timber of cedar; or on the timber of cedar, the beams of cedar, with which the house was covered (as in 1 Kings 6:9). On these the chambers rested, being built upon them. And in one of these chambers the disciples might be after Christ's ascension (Acts 1:13).
The three floors of chambers were each 7-1/2 feet high. When it says against all of the house, it is speaking of the north, west, and south side. The east side of the temple had a porch and no chambers.
Verses 11-13: During the construction of the temple, the Lord spoke to Solomon, probably through a prophet, and reiterated that the fulfillment of His Word to David through his son was contingent on Solomon's obedience to His commands (2:3-4; 3:14; 9:4-8). The use of the same words, "I will dwell among the sons of Israel" (in verse 13 as in Exodus 29:45), implied that Solomon's temple was the legitimate successor to the tabernacle. The Lord forewarned Solomon and Israel that the temple was no guarantee of His presence; only their continued obedience would assure that.
1 Kings 6:11 "And the word of the LORD came to Solomon, saying,"
Since it was recorded that the "Lord" appeared personally only three times to "Solomon (3:5; 9:2; 11:11). These words probably came to Solomon by a prophet.
The word of prophecy, as the Targum. Foretelling what would be the case of this building according to the obedience or disobedience of him and the people of Israel. That was brought to him either by an impulse of the Spirit of God upon him. Or by the hand of a prophet, as Kimchi thinks and some of the Jewish writers, as he particularly, who name Ahijah the Shilonite as the prophet that was sent with this message to him (saying as follows in 6:12).
Verses 12-13: The permanent "temple" did not change the essentials of the relationship between Israel and God. All the conditions and privileges of the covenant were still in effect (Lev. 26:11-12; Luke 21:5-6; Acts 7:47-50).
1 Kings 6:12 "[Concerning] this house which thou art in building, if thou wilt walk in my statutes, and execute my judgments, and keep all my commandments to walk in them; then will I perform my word with thee, which I spake unto David thy father:"
Or with respect to that, these things are to be said as from the Lord.
If thou wilt walk in my statutes, and execute my judgments, and keep all my commandments to walk in them": Even all the laws of God, moral, ceremonial, and judicial. And this respects not only Solomon personally, but his successors, and even all the people of Israel.
"Then will I perform my word with thee, which I spake unto David thy father": By Nathan the prophet. Not only that he should build a house for God, which should be a settled dwelling place, but that his own house and kingdom should be established for a long time to come. And his posterity should enjoy the presence of God in this house, provided regard was had to the precepts and ordinances of the Lord (2 Sam. 7:12).
1 Kings 6:13 "And I will dwell among the children of Israel, and will not forsake my people Israel."
In this house now building, and which was in the middle of the land, and where he would meet with them, and accept their sacrifices, not only of slain beasts, but of prayer and praise.
"And will not forsake my people Israel": And leave them to the mercy of their enemies, and to be carried captive by them, but protect and defend them.
We are not told exactly how the Word of the LORD came to Solomon. We know that in the beginning, it was through Nathan. It is not impossible for the LORD to speak to Solomon directly however. Whether this was spoken directly to Solomon or through Nathan, it does not matter. The message is from the LORD. The promises the LORD had made to Solomon, and to Israel, were conditional on their keeping His commandments. Notice Solomon is to execute the LORD's judgments, and not his own. To be blessed of God, Solomon and the people must obey the LORD in all things.
1 Kings 6:14 "So Solomon built the house, and finished it."
Verse 14 deals with completing the exterior of the structure. Verses 15-35 have to do with the interior arrangements, beginning with the interior walls and flooring.
Verses 15-22: "The Most Holy Place", or Holy of Holies, was the resting place of the Ark of the Covenant and the place of annual atonement for the nation's sin.
"Overlaid ... with pure gold", it reflected God's rich beauty and incomparable value.
1 Kings 6:15 "And he built the walls of the house within with boards of cedar, both the floor of the house, and the walls of the ceiling: [and] he covered [them] on the inside with wood, and covered the floor of the house with planks of fir."
For as yet he had only built the stone walls of it without, but now he wainscoted it with cedar boards: and not only them, but:
"Both the floor of the house, and the walls of the ceiling": Or from "the floor of the house unto the walls of the ceiling". That is, from the floor, including that, to the walls on each side, reaching up to the ceiling.
"He covered them on the inside with wood": Of one sort or another, cedar or fir, or both.
"And he covered the floor of the house with planks of fir": Which Hiram sent him (1 Kings 5:8); which is differently interpreted; by Josephus cypress; by others, as the Tigurine version. Pine tree wood; it is very probable it was of the cedar kind, and not the floor only, but the ceiling also (2 Chron. 3:5).
Now we see that the fir was to make the floor. The walls and ceilings were made of cedar and the floor of fir.
Verses 16-22: Like the tabernacle, the Holy of Holies was partitioned off from the Holy Place. Within the Most Holy Place rested the "Ark of the covenant" (verse 19), the symbol of God's reigning presence among His people.
1 Kings 6:16 "And he built twenty cubits on the sides of the house, both the floor and the walls with boards of cedar: he even built [them] for it within, [even] for the oracle, [even] for the most holy [place]."
"The Most Holy Place": This inner sanctuary, partitioned off from the main hall by cedar planks, was a perfect cube about 30 feet on a side (verse 20), and was the most sacred area of the temple. The Most Holy Place is further described in verses 19-28. The tabernacle also had a "Most Holy Place" (Exodus 26:33-34).
This is speaking of a wall being built, to separate the Most Holy Place from the Holy Place. This wall is to be made of cedar. The temple, not including the porch, was 60 cubits long. This is saying the furthest 20 cubits from the entrance is where the Most Holy Place will be.
1 Kings 6:17 "And the house, that [is], the temple before it, was forty cubits [long]."
"The temple": "Or the nave": This was the Holy Place, just outside the Most Holy Place, 60 feet long, 30 feet wide and 45 feet high, that housed the altar of incense, the golden tables of the bread of the Presence, and the golden lampstands (7:48-49).
The front of the temple would take up the other 40 cubits.
1 Kings 6:18 "And the cedar of the house within [was] carved with knops and open flowers: all [was] cedar; there was no stone seen."
With which the inside of the place was lined.
"Was carved with knops; of an oval form; so the Targum says they had the appearance of eggs; and Ben Gersom likewise, that they were in the form of eggs.
"And open flowers": Not in the figure of buds, but flowers blown, and open, as lilies and others; so the Targum.
"All was cedar": The wainscoting of the house, the sides of it at least, if not the floor, and the carved work of it. And this was done, that the gold might be laid upon it, which could not be done on stone as on wood. And all was so covered, so that:
"There was no stone seen": Of which the outward walls were built. All this denotes the inward beauty of the church, and the curious workmanship of the Spirit of God in the hearts of his people. Whereby they become all glorious within, adorned with the graces of the blessed Spirit, their stony hearts being kept out of sight, yea, taken away.
This is just saying that the entire inside walls of the temple were made of cedar. The cedar would be similar to our brick homes today, which have wooden paneling on the inside walls. The stone was the outside wall. This inside wall of cedar will be overlaid with gold. The beautiful carvings would be on the wood.
1 Kings 6:19 "And the oracle he prepared in the house within, to set there the ark of the covenant of the LORD."
"The Ark of the covenant of the Lord": The Ark was a rectangular box made of acacia wood. The Ark was made at Sinai by Bezaleel according to the pattern given to Moses (Exodus 25:10-22; 37:1-9). The Ark served as the receptacle for the two tables of the Ten commandments (Exodus 25:16, 21; 40:20; Deut. 10:1-5), and the place in the inner sanctuary where the presence of the Lord met Israel (Exodus 25:22).
The Ark of the Covenant will be in the Most Holy Place. The Ark symbolizes the presence of the LORD with the people.
1 Kings 6:20 "And the oracle in the forepart [was] twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof: and he overlaid it with pure gold; and [so] covered the altar [which was of] cedar."
"Overlaid it with pure gold" (compare verses 21, 22; 28, 30, 32, 35). Gold was beaten into fine sheets, and then hammered to fit over the beautifully embellished wood (verses 18, 29), then attached to every surface in the temple proper, both in the Holy Place and in the Most Holy Place, so that no wood or stone was visible (verse 22).
The Most Holy Place is 20 cubits, by 20 cubits, by 20 cubits. It is a cube. This entire thing was overlaid with pure gold. Pure gold is 24 karat gold. This is the first mention of the altar, but it would be covered with pure gold also.
1 Kings 6:21 "So Solomon overlaid the house within with pure gold: and he made a partition by the chains of gold before the oracle; and he overlaid it with gold."
The inside of the Holy of Holies was overlaid with fine gold, which gold amounted to six hundred talents (2 Chron. 3:8). And these translate to 7,332,000 ducats of gold.
"And he made a partition by the chains of gold before the oracle": Between the Holy and the Most Holy, and were instead of a vail in the tabernacle of Moses between them. Here was also a vail beside the partition made by chains of gold across the oracle. For the partition was a wall of the thickness of a cubit, as Maimonides says; and in (2 Chron. 3:14), express mention is made of a vail of blue. And imitation of this had the Heathens their deities within vails.
"And he overlaid it with gold": The partition wall.
This is saying that the entire inside walls of the temple were covered over with pure gold. Gold symbolizes the pureness of God. This is why there was pure gold where God dwelled. It appears, there were golden chains before the Ark.
1 Kings 6:22 "And the whole house he overlaid with gold, until he had finished all the house: also the whole altar that [was] by the oracle he overlaid with gold."
Both the Holy Place and the Most Holy Place.
"Until he had finished all the house": In this splendid and glorious manner.
"Also the whole altar that was by the oracle": The altar of incense, which stood just before the entrance into the oracle, or Most Holy Place.
"He overlaid with gold": He overlaid it all over with gold; hence it is called the golden altar, and was an emblem of the excellent and effectual mediation and intercession of Christ (Rev. 8:3). Agreeably to this account Eupolemus, a Heathen writer testifies, that the whole house, from the floor to the tool, was covered with gold. As well as with cedar and cypress wood, that the stonework might not appear. And so, the capitol at Rome, perhaps in imitation of this temple, its roofs and tiles were glided with gold. A magnificent temple, like this, was at Upsal in Switzerland, as Olaus Magnus relates.
We must remember that the Holy of Holies is a replica of the place where God is in heaven. That is why the streets are paved with gold, and the entire city is gold.
Revelation 21:18 "And the building of the wall of it was [of] jasper: and the city [was] pure gold, like unto clear glass."
Revelation 21:21 "And the twelve gates [were] twelve pearls: every several gate was of one pearl: and the street of the city [was] pure gold, as it were transparent glass."
God is a Holy God. Wherever God is, there is pure gold. There is no silver in this city mentioned in Revelation, because the Christians have already been redeemed. Silver symbolizes redemption.
Verses 23-35: The interior of the Most Holy Place was dominated by 15 foot tall "cherubim" (Exodus 37:7-9, 1 Sam 4:4; Psalm 80:1). There were also cherubim on the mercy seat (8:6-8). The carvings on the "walls" may have suggested the original temple, the Garden of Eden, where God shared His presence with Adam and Eve.
According to (2 Chronicles 3:13), these two tall gold covered "cherubim" faced the door. The cherubim symbolized the awesome holiness of the sovereign God.
1 Kings 6:23 "And within the oracle he made two cherubims [of] olive tree, [each] ten cubits high."
"Cherubims": These two sculptured winged creatures, with human faces overlaid with gold (Gen. 3:24; Ezek. 41:18-19), stood as guards on either side of the ark (see 2 Chron. 3:10-13), and are not to be confused with the cherubim on the mercy seat (see Exodus 25:17-22). The cherubim represented angelic beings who were guardians of God's presence and stood on either side of the ark (8:6-7), in the Most Holy Place. They were 15 feet tall and 15 feet between wing tips (verses 24-26; see note on Exodus 25:18).
Olive oil symbolizes the Holy Spirit. This is interesting that the two cherubims for either end of the Ark are made of olive wood. This means the cherubims stood 10 cubits, or 15 feet high. As the children say today, that is awesome.
1 Kings 6:24 "And five cubits [was] the one wing of the cherub, and five cubits the other wing of the cherub: from the uttermost part of the one wing unto the uttermost part of the other [were] ten cubits."
When stretched out on one side.
"And five cubits the other wing of the cherub": On the other side him.
"From the uttermost part of the one wing, to the uttermost part of the other wing, were ten cubits": Half the breadth of the house.
1 Kings 6:25 "And the other cherub [was] ten cubits: both the cherubims [were] of one measure and one size."
That is, its wings stretched out measured so many cubits, as did those of the other.
"Both the cherubim were of one measure, and of one size": Of the same height and stature, of the same breadth of their wings, and of the same bulk of their bodies. They were of "image work" (2 Chron. 3:10); very probably in the form of men. And this uniformity may denote the perfect agreement of angels; or else the consent of the true faithful witnesses of Christ in all ages. Those who have all agreed in the person, office, and grace of Christ, as represented by the mercy seat and ark, which these cherubim covered with their wings.
The outstretched wings of the cherubims were 15 feet from the tip of one wing to the tip of the other. Both cherubs measured the same.
1 Kings 6:26 "The height of the one cherub [was] ten cubits, and so [was it] of the other cherub."
Which is repeated from (1 Kings 6:23); that it might be observed, being of an extraordinary size.
These cherubim stood toward the back at each end of the Ark of the Covenant.
1 Kings 6:27 "And he set the cherubims within the inner house: and they stretched forth the wings of the cherubims, so that the wing of the one touched the [one] wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house."
The Holy of Holies.
"And they stretched forth the wings of the cherubims": The carvers that framed them, they wrought them in that form; or impersonally, the wings of the cherubim were stretched out. This was the position of them, they overshadowed and covered the Mercy Seat and Ark, and even the other two cherubim that were at the ends of the Mercy Seat.
"So that the wing of the one touched the one wall": The southern wall.
"And the wing of the other cherub touched the other wall": The northern wall; they reached from wall to wall, even the whole breadth of the house, which was twenty cubits, as their wings thus spread were (1 Kings 6:24).
"And their wings touched one another in the midst of the house": Which were ten cubits, and that was the spread of the wings of each of them; so that the wing of the right side of the one, stretched out, touched the wing of the left side of the other fit the same position. In (2 Chron. 3:13); their faces are said to be "inward", or "toward the house". Either toward the Holy Place, and so faced those that came into that and saw them; or towards the inner part of the Holy of Holies, their backs being to the Holy Place. Or their faces were inward, and looked obliquely to each other.
The entire Holy of Holies was 20 cubits, or 30 feet across. The two cherubims touching wing to wing take up the entire 30 feet. The tip of their wings touch the outer wall on one side and touch the inner wing of the cherubim on the inside.
1 Kings 6:28 "And he overlaid the cherubims with gold."
This may denote the purity and excellency of angels. Or the precious gifts and graces of the Spirit; with which the witnesses of Christ are adorned.
This is saying that pure gold covered the cherubims.
1 Kings 6:29 "And he carved all the walls of the house round about with carved figures of cherubims and palm trees and open flowers, within and without."
"Palm trees": An image reminiscent of the Garden of Eden (in Genesis chapter 2). The palm tree represented the tree of life from the Garden.
This was the most magnificent structure ever constructed on the earth. Around the walls were carvings of cherubims, palm trees, and flowers.
1 Kings 6:30 "And the floor of the house he overlaid with gold, within and without."
Both the floor of the Holy Place and of the Holy of Holies. So that the streets of New Jerusalem is said to be of pure gold (Rev. 21:21). This expresses the purity and magnificence of it, particularly the holy conversation of them that dwell in the church and in heaven, signified hereby.
The floors were made of fir for durability, but they too were covered with pure gold.
Verses 31-35: There was distinct and magnificent separation by doors between the inner court of the temple (verse 36), and the Holy Place, as well as between the Holy Place and the Most Holy Place.
The "olive" wood "doors" were made for access between the Holy of Holies and the Holy Place. Still larger double-leaved doors made of "fir" were placed at the entrance to the Holy Place.
(2 Chronicles 3:14), mentions that a curtain was also in place between the Holy Place and the Holy of Holies, perhaps reminiscent of the inner veil of the tabernacle (Exodus 26:31-36).
1 Kings 6:31 "And for the entering of the oracle he made doors [of] olive tree: the lintel [and] side posts [were] a fifth part [of the wall]."
The door of the Holy of Holies was a two leaved or folding door, made of olive wood; typical of Christ. The door into the church above and below; the way to heaven and eternal life the true olive tree.
"The lintel and side posts were a fifth part of the wall"; four cubits, twenty cubits being the breadth of the oracle; or the lintel was four cubits. Twenty being the height of it also (1 Kings 6:20).
The wall between the Holy Place and the Most Holy Place was made of cedar covered with pure gold, but the door was made from an olive tree. The doors were covered with gold and hung on golden hinges. This is saying the door posts were 4 cubits square. This would mean these doors were together 6 feet wide. One fifth of the wall would be 6 feet.
1 Kings 6:32 "The two doors also [were of] olive tree; and he carved upon them carvings of cherubims and palm trees and open flowers, and overlaid [them] with gold, and spread gold upon the cherubims, and upon the palm trees."
The two leaves of the door, as before observed, repeated for the sake of the ornament of them, as follows.
"And he carved upon them carvings of cherubims, and palm trees, and open flowers": As upon the walls (1 Kings 6:29).
"And overlaid them with gold": The two doors.
"And spread gold upon the cherubims, and upon the palm trees": Thin plates of gold.
These two doors filled this 6 foot wide opening. They met in the middle and hung from the sides. They were beautifully carved, and were olive wood covered with pure gold. It is as if the Holy Spirit (olive oil), is between the Holy Place and the Holy of Holies. The Holy of Holies is symbolic of the throne of God in heaven.
1 Kings 6:33 "So also made he for the door of the temple posts [of] olive tree, a fourth part [of the wall]."
The Holy Place.
"Posts of olive tree, a fourth part of the wall": Which was five cubits, its breadth being twenty (1 Kings 6:20). This door was a cubit wider than that into the Most Holy Place (1 Kings 6:31), more entering into the one than into the other; as more go into the church on earth than into the heavenly glory.
This is perhaps speaking of the doors coming into the Holy Place. The entire wall would be thirty feet wide. The doors would take up one fourth of the wall, which would be 7-1/2 feet. Again, these doors are swinging from the side and meet in the middle. The posts are made of olive wood. Olive wood is not only beautiful, but easy to carve.
1 Kings 6:34 "And the two doors [were of] fir tree: the two leaves of the one door [were] folding, and the two leaves of the other door [were] folding."
The posts were of olive, but the doors of fir, and they were both folding doors, as appears by what follows.
"The two leaves of the one door were folding, and the two leaves of the other door were folding; which, taking up less room, made the passage wider (see Ezek. 41:24).
Fir is durable. These doors lead to the outer court. These doors got much more use than the doors to the Holy of Holies. Only the high priest went into the Holy of Holies.
1 Kings 6:35 "And he carved [thereon] cherubims and palm trees and open flowers: and covered [them] with gold fitted upon the carved work."
As upon the doors of the Most Holy Place (1 Kings 6:32; see Ezek. 41:25).
"And covered them with gold, fitted upon the carved work": Plates of gold were fitted, as to the dimensions of them, to the cherubim, palm trees, and open flowers.
These doors were carved beautifully and covered with gold.
1 Kings 6:36 "And he built the inner court with three rows of hewed stone, and a row of cedar beams."
"The inner court": This walled-in, open space that surrounded the temple was also called "the court of the priests" (2 Chron. 4:9), or the "upper court" (Jer. 36:10). The wall of that court had a layer of wood between each of the 3 courses of stone. The alternation of timber beams with masonry was common in Mediterranean construction.
The "inner court" surrounding the temple was also called the court of the priests (2 Chron. 4:9), for access to it was restricted to the priestly orders. For the outer or great court, to which all of the people were admitted (see the note on 7:12).
This just shows the strength needed for this court.
Verses 37-38: The temple construction took "seven years" to complete, but it stood for nearly four centuries. It would be the only structure of Solomon rebuilt after the exile.
1 Kings 6:37 "In the fourth year was the foundation of the house of the LORD laid, in the month Zif:"
"Fourth year ... month Zif" (see 6:1).
1 Kings 6:38 "And in the eleventh year, in the month Bul, which [is] the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it."
"Seven years": From foundation to finishing, the temple took 7 years and 6 mouths to build (see note on 2 Chron. 5:1).
This means that it took seven years and six months to build the temple. Their eighth month would be our November.
1 Kings Chapter 6 Questions
1. The temple was started, how many years after the children of Israel came out of Egypt?
2. How long had Solomon been king, when they started the temple?
3. Approximately how many years after Adam's birth was the temple started?
4. Zif is the same as what month on our calendar?
5. From this time on, _____________ will be known as the holy city.
6. How long was the temple?
7. How wide was it?
8. How tall was it?
9. The chambers had _________ floors.
10. What does "nethermost" mean?
11. What were the sizes of the three floors?
12. What was the house made of?
13. Where were the stones made ready?
14. How did they get from floor to floor in the chambers?
15. What is the "house" in verse 9?
16. How tall was each of the chambers?
17. Which was the only side that did not have chambers?
18. The Word of the LORD came to ___________.
19. What did the LORD promise to do, if Solomon and the people kept his commandments?
20. The inside walls of the temple were made with what?
21. The inside walls were covered with what?
22. What were the decorations on the walls?
23. What does the Ark symbolize?
24. What was the size of the Most Holy Place?
25. The Holy of Holies is a replica of what?
26. Why is there no silver in heaven?
27. Olive oil symbolizes the __________ _________.
28. What was the size of the cherubims?
29. The cherubims were overlaid with ________.
30. The floor was made of what?
31. The doors of the Holy of Holies were made of what?
32. How long did it take to build the temple?
1 Kings 7:1 "But Solomon was building his own house thirteen years, and he finished all his house."
"Thirteen years": Having built the house for the Lord, Solomon then built one for himself. Solomon's "house" was a complex of structures that took almost twice as long to build as the temple. The time involved was probably because there was not the same preparation for building or urgency as for the national place of worship. House refers to the entire complex of five buildings.
According to (9:10), Solomon had apparently finished the temple before undertaking the construction of his palace and its surrounding building, because 20 years is given as the time for the whole project. Solomon had put God's house before that of his own (by way of contrast, see Hag. 1:4). The architectural descriptions of the temple and the various edifices of the palace complex have been illuminated by ongoing archaeological excavations in Syro-Palestine and southern Turkey.
This is a break from the information about the temple and its contents. Perhaps the difference in the time it took to build his own palace is the difference in the size. Solomon had a large group of people who lived in his house, and the house necessarily had to be huge. The main reason for the house of the LORD being finished first was that his attention was mostly on the temple. The finishing of his own house was of less importance to him.
Verses 2-8: "The house of the forest of Lebanon": As a part of the palace complex, Solomon also built this large rectangular building, 150 foot long, 75 feet wide and 45 feet high. It was built of a "forest" of cedar pillars from Lebanon. Three rows of cedar columns supported trimmed cedar beams and a cedar roof.
The sequence of building in the palace complex is given in the order of approach to the palace
Verses 2-5: "The house of the forest of Lebanon", apparently used as an armory (10:16-17 with Isa. 22:8);
Verse 6: "the porch of pillars", apparently, a colonnaded entry hall;
Verse 7: The porch of "judgment", or throne hall, used as a place of justice where the king personally heard problem cases;
Verse 8: A special palace for "Pharaoh's daughter" (9:24 and the note on 3:1).
The chronicler adds that Pharaoh's daughter was quartered in a private residence due to the sacredness of Solomon's palace, because of its reception of the Ark of God (2 Chron. 8:11; see further the note on 1 Sam. 4:3).
Everything except the roofs of Solomon's palace complex was built of "costly stones," including the "foundation." Palestinian limestone can be cut with a saw when freshly quarried; it hardens upon exposure to the elements.
1 Kings 7:2 "He built also the house of the forest of Lebanon; the length thereof [was] a hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars."
Besides the temple, his own palace and the queen's; so called. Not because was it built on Mount Lebanon, which lay at the northern border of the land, at a great distance from Jerusalem, whereas this was both a magazine of arms, and a court of judicature (1 Kings 7:7; see 1 Kings 10:17). Neither of which can be supposed to be far from Jerusalem. But because not only was it built of the cedars of Lebanon, but in a situation, and among groves of trees which resembled it. It seems to have been a summer house; and so the Targum calls it, a royal house of refreshment.
"The length thereof was a hundred cubits, and the breadth thereof fifty and the height thereof thirty cubits": So that it was in every measure larger than the temple; and there was good reason for it, since into that only the priests entered. Whereas into this went not only Solomon's family but his courtiers and nobles and all foreign ambassadors, and whoever had any business with him, which required various rooms to receive them in.
"Upon four rows of cedar pillars": Or piazzas.
"With cedar beams upon the pillars": Which laid the floor for the second story.
This is probably, one of many buildings on the palace grounds. This was made of cedar. The house was 100 cubits, or 150 feet long. It was 50 cubits, or 75 feet wide, and 30 cubits, or 45 feet high. This was the size of a small hotel, or motel.
1 Kings 7:3 "And [it was] covered with cedar above upon the beams, that [lay] on forty five pillars, fifteen [in] a row."
On the second floor were three rows of pillars, fifteen in a row, which made forty five, that stood to east, north, and south. And upon these pillars beams, which were the floor of the third story, over which was a roof of cedar wood.
This is speaking of three rows of fifteen each.
1 Kings 7:4 "And [there were] windows [in] three rows, and light [was] against light [in] three ranks."
Both in the second and third stories, east, north, and south; there being none in the west, where the porch stood.
"And light was against light in three ranks": Or the windows, through which light was let, answered to each other.
Perhaps there were three stories, and the three rows of beams and the three rows of light show that there were windows on each floor.
1 Kings 7:5 "And all the doors and posts [were] square, with the windows: and light [was] against light [in] three ranks."
The doors into the several stories and apartments, and the posts and lintel of them, and the windows over them, were all square:
"And light was against light in three ranks": They answered one another as before.
This is possibly, saying that the windows were square and the doors were square.
1 Kings 7:6 "And he made a porch of pillars; the length thereof [was] fifty cubits, and the breadth thereof thirty cubits: and the porch [was] before them: and the [other] pillars and the thick beam [were] before them."
"A porch of pillars": This colonnade was probably an entry hall or waiting area for the Hall of Judgment, which was probably used for the transaction of public business.
This is speaking of the porch extending the width of the house. It appears to have a roof, which was held up by cedar beams. It did not appear to have walls however.
1 Kings 7:7 "Then he made a porch for the throne where he might judge, [even] the porch of judgment: and [it was] covered with cedar from one side of the floor to the other."
The ivory throne on which he sat to hear and try causes (1 Kings 10:18).
"Where he might judge, even the porch of judgment": Which had its name from thence; this was either in his house in the forest of Lebanon, or in his palace at Jerusalem; the former seems best.
"And it was covered with cedar from one side of the floor unto the other": That is, the whole floor.
This seems to be another porch on another building. The building, described before, probably, was not the one where the throne was. It appears the walls and the ceiling were made of cedar.
1 Kings 7:8 "And his house where he dwelt [had] another court within the porch, [which] was of the like work. Solomon made also a house for Pharaoh's daughter, whom he had taken [to wife], like unto this porch."
"House ... court ... house": Behind the Hall of Judgment was an open court. Within this court, Solomon built his own personal residence, a palace for his harem, and royal apartments for the Egyptian princess he had married.
We see in this, that the king had a personal house. There seemed to be a courtyard in the center of the house, and a porch at the entrance of the house. This house is not to be confused with the building mentioned earlier in this lesson. There seemed to be a number of buildings in the complex. The queen usually lived in the women's quarters. Solomon built a separate house for the daughter of Pharaoh.
Verses 9-12: A fortune was spent on building adjacent to the temple, the whole palace with its 3 parts:
(1) The king's home;
(2) The courtyard in the middle; and
(3) The house of the women on the other side.
1 Kings 7:9 "All these [were of] costly stones, according to the measures of hewed stones, sawed with saws, within and without, even from the foundation unto the coping, and [so] on the outside toward the great court."
Marble, porphyry, etc.
"According to the measure of hewed stones, sawed with saws, within and without": They were all hewed, and squared, and polished, and so they appeared both on the inside of the building, and without.
"Even from the foundation unto the coping": From the bottom to the top.
"And so on the outside toward the great court": Where the people used to assemble when they had causes to be tried, and was adjoining to the king's house.
The stones and the cedar used in the buildings that made up Solomon's complex, were expensively done. The palace buildings far surpassed anything in the known world at that time. These buildings, inside and out, were as near perfection as man could make them.
1 Kings 7:10 "And the foundation [was of] costly stones, even great stones, stones of ten cubits, and stones of eight cubits."
Enormous stones, corresponding exactly with the dimensions given, are found in Jerusalem at this day. Not only the walls from the foundation to the roof beams were built of large hewn stones, but the spacious court around the palace was also paved with great square stones.
The stones that made up the foundation were huge. They were 12 and 15 feet stones. The costly stones were speaking of stones of decoration.
1 Kings 7:11 "And above [were] costly stones, after the measures of hewed stones, and cedars."
Above the foundation, from thence to the top of the buildings; the whole walls were made of such, right up to the ceiling.
"After the measure of hewed stones": Which, according to the Rabbins, as Kimchi says, were five hands breadth.
And cedars": Beams of cedars over them, or these, both the foundation and the walls, were lined with them.
It appears here, that the smaller stones were more decorative than the foundation stones. Even the cedars were carved into beautiful decorations.
1 Kings 7:12 "And the great court round about [was] with three rows of hewed stones, and a row of cedar beams, both for the inner court of the house of the LORD, and for the porch of the house."
"The great court" was a large outer court that encircles the entire temple and palace complex. The inner court surrounded the temple (see the note on 6:36).
According to (2 Kings 11:19), access from the palace complex to the temple led through a gate called the gate of the guard.
This appears that the cedar beams were on top of the cut stones. We must remember that the great stones were 12 to 15 feet. Three rows of them would cover a very large area.
Verses 13-14: This "Hiram" is not the Phoenician king but a skilled craftsman from "Tyre." His mother was an Israelite who had married a Phoenician artisan, from whom young Hiram had doubtless learned his craft. Hiram had become a master craftsman in his own right (see the notes on 2 Chron. 2:13-14).
1 Kings 7:13 "And king Solomon sent and fetched Hiram out of Tyre."
"Solomon sent" specifically for "Hiram" the master craftsman. His similarities with Bezalel, who oversaw the craftsmanship of the tabernacle and created many of its objects, are striking, right down to both men "being filled with wisdom" (Exodus 36:1). God's people can never accomplish great works without the skill God provides. The church needs the talents of those with artistic gifts just as it does those with gifts of leading or teaching.
"Hiram": Although having the same Hebrew name, this individual was distinct from the King of Tyre (5:1). Hiram had a Tyrian father, but his mother was of the tribe of Naphtali. (2 Chronicles 2:14), states that Hiram's mother came from the tribe of Dan. Probably one verse refers to her place of birth and the other to her place of residence. Or, if his parents were originally from the two tribes then he could legitimately claim either. The description of Hiram's skills (in verse 14), is exactly the same as that of Bezaleel who made the tabernacle (Exodus 31:3; 36:1). Hiram made the pillars (verses 14-22; see note on 2 Chron. 3:15).
1 Kings 7:14 "He [was] a widow's son of the tribe of Naphtali, and his father [was] a man of Tyre, a worker in brass: and he was filled with wisdom, and understanding, and cunning to work all works in brass. And he came to king Solomon, and wrought all his work."
In 2 Chronicles 2:14, his mother is said to be of the daughters of Dan, as she might be, and yet her son of the tribe of Naphtali. For either she was of the city of Dan, which is placed in the tribe of Naphtali, or her mother was of the tribe of Dan. Therefore she is said to be of the daughters of Dan, when her father was of the tribe of Naphtali, as it is expressed by the Targum on (2 Chron. 2:14), and in which way most of the Jewish commentators reconcile this. Or she was of Dan, and her husband of Naphtali besides. If there was any mistake, it must be ascribed, not to the sacred historians, but to the king of Tyre, whose words they are in the above place, and who might not be so well acquainted with the tribe this man and his parents were of.
"And his father was a man of Tyre": Not a Tyrian by birth, but one who had dwelt there a while, and therefore so called, as Obededom, for a like reason, is called the Gittite.
"A worker in brass; and he was filled with wisdom, and understanding, and cunning to work all works in brass": Which might be true both of the father and of the son, and especially of the son, who had improved upon his father's knowledge and instructions. And who was skillful to work in other things besides brass, as gold, silver, iron, stone, timber, purple, blue and fine linen, crimson, and all sorts of engraving. And every device that could be put to him by the most ingenious workmen that either David or Solomon had (2 Chron. 2:14). But this is only mentioned, because it was in such work he was only employed by Solomon; and it seems, by the mode of expression, that, besides his natural genius, and his diligence and industry, he was filled with wisdom from God more immediately for this service. As Bezaleel and Aholiab were for the service of the tabernacle.
"And he came to King Solomon, and wrought all his work": In brass, as follows.
This Hiram is not the same person as the king. He was probably named Hiram in honor of the king. This man is a master in working with bronze. This young man was from a mixed marriage. His mother had been Hebrew from the tribe of Naphtali. His father was a man of Tyre. His father is dead at this point. He has been filled with the wisdom, understanding, and cunning to work in bronze or brass. These are natural talents from God that had been improved upon by practice. He immediately comes to Solomon, and wrought his work in the brass.
Verses 15-22: The nature of the "two pillars of brass" before the "porch of the temple" (2 Chron. 3:17), has been abundantly illustrated by excavations from all areas dealing with the ancient Near East. Their names, "Jachin" ("He Establishes"), and "Boaz" ("In Him Is Strength"), may well reflect Solomon's humble dependence upon God, the author of the Davidic Covenant. The accuracy of the height of the "two pillars" is confirmed by a comparison with (2 Kings 25:17 and Jeremiah 52:21). The measurement given in (2 Chron. 3:15), was apparently miscopied.
1 Kings 7:15 "For he cast two pillars of brass, of eighteen cubits high apiece: and a line of twelve cubits did compass either of them about."
"Two pillars": One bronze pillar was on each side of the temple's entrance (verse 21). Each pillar was 27 feet high and 18 feet around (see note on 2 Chron. 3:15).
These pillars were huge. They were 27 feet high by 18 feet completely around them (in circumference).
1 Kings 7:16 "And he made two chapiters [of] molten brass, to set upon the tops of the pillars: the height of the one chapiter [was] five cubits, and the height of the other chapiter [was] five cubits:"
"Chapiters" These distinctively treated upper ends of the bronze pillars added 7.5 feet to the height of each pillar.
The chapiters were decorated top pieces that went on the top of the pillars. This was 7-1/2 feet high. Each of them was made exactly alike.
1 Kings 7:17 "[And] nets of checker work, and wreaths of chain work, for the chapiters which [were] upon the top of the pillars; seven for the one chapiter, and seven for the other chapiter."
These were the ornaments of the chapiters; the former being like thick branches of trees, with their boughs and leaves curiously wrought, as the word signifies. And the latter like fringes, such as the Jews wore at the skirt of their garments.
"Seven for the one chapiter, and seven for the other chapiter": Perhaps with four rows of checker work, and three of chain work.
This speaks of the decoration on the chapiters. The chain work appeared from a distance to be rope dropped down across the other decoration.
1 Kings 7:18 "And he made the pillars, and two rows round about upon the one network, to cover the chapiters that [were] upon the top, with pomegranates: and so did he for the other chapiter."
"Pomegranates": One of the fruits of the Promised Land (Num. 13:23; Deut. 8:8), these were popular decorative motifs used on the hem of Aaron's priestly garment (Exodus 33-34).
The "pomegranates" symbolize fruitfulness in good works. This is as if these pillars are topped with this. There were two rows of pomegranates that went around each chapiter.
1 Kings 7:19 "And the chapiters that [were] upon the top of the pillars [were] of lily work in the porch, four cubits."
Or such as was in the porch of the temple; the work was like that wrought in the form of the flower of lilies open.
"Four cubits": Of the five cubits of which the chapiters consisted, four of them were of lily work, the two rows of pomegranates taking up the other. Though Dr. Lightfoot thinks, that at the head of the pillar was a border or circle of lily work, that stood out four cubits under the chapiter, into and along the porch; a four cubit circle, after the manner of a spread lily.
This has jumped from the two pillars to the other pillars, which were surrounding the court. The chapiters were decorated with lilies.
1 Kings 7:20 "And the chapiters upon the two pillars [had pomegranates] also above, over against the belly which [was] by the network: and the pomegranates [were] two hundred in rows round about upon the other chapiter."
The supplement is needless, according to Dr. Lightfoot; the sense being only, that the chapiters were above the lily work, which wrought out as far as the belly of the chapiters, or the middle cubit of them, which the pomegranates filled up.
"And the pomegranates were two hundred, in rows round about upon the other chapiter": There were so many in each, which in all made four hundred (as in 1 Kings 7:42). In (Jer. 52:23), it is said there were ninety six on a side, and yet one hundred round about. The meaning of which is, either that there were twenty four to every wind, as the word there is, and four on the four angles, and so in all one hundred. Or, as the above learned writer, when the pillars were set to the wall, only ninety six appeared in sight in a row, the other four being hid behind them.
The 200 pomegranates show the size of the pillars and their chapiters.
1 Kings 7:21 "And he set up the pillars in the porch of the temple: and he set up the right pillar, and called the name thereof Jachin: and he set up the left pillar, and called the name thereof Boaz."
"Jachin ... Boaz": "I.e. he shall establish", "in it is strength". It is likely that each name recalls promises given to the Davidic house, and that they perpetually reminded the worshipers of God's grace in providing the Davidic monarch as well as each king's need to depend on God for his success (see note on 2 Chron. 3:17). They were also symbolic of the strength and stability of God's promise of a kingdom forever, even though the temple would come down (see Jer. 52:17).
The two pillars were at the entrance. Everyone coming in had to come between them. "Jachin" means He will establish. "Boaz" means fleetness. Boaz is in the ancestry of Jesus. I believe these two posts are speaking of the fact that the Christians will be established in the LORD Jesus Christ.
1 Kings 7:22 "And upon the top of the pillars [was] lily work: so was the work of the pillars finished."
Which seems to be repeated from (1 Kings 7:19), and confirms that.
"And so was the work of the pillars finished": In the manner described.
These are the same as we read of earlier. These surrounded the court. The lilies were probably, open flowers instead of the bud. Some of this building we will probably never completely understand, until we get to heaven. I do know that the temple particularly, and the palace complex in general, were absolutely beautiful buildings.
1 Kings Chapter 7 Questions
1. How many years did it take to build Solomon's house?
2. What are some of the reasons it could have taken this long?
3. Solomon's house was built of what?
4. How large was the building mentioned in verse 2?
5. Verse 3 says, the beams were set upon how many pillars?
6. What does the author believe about the windows?
7. What was the size of the porch?
8. He made a __________ for the throne where he might judge?
9. What did Solomon make for the Pharaoh's daughter?
10. Where did the queen usually live?
11. How beautiful, comparative to the rest of the world, were these buildings?
12. How large were the stones in verse 10?
13. How many stones made up the court?
14. The smaller stones were more _____________ than the large ones.
15. Who did Solomon send for, from Tyre, to work the brass?
16. What tribe was his mother from?
17. He was filled with what three things?
18. How large were the two pillars of brass in verse 15?
19. What did he put on top of the brass pillars?
20. How tall were the chapiters?
21. What do the "pomegranates" symbolize?
22. How did the pillars around the court differ from these two pillars?
23. What were the two pillars in the porch named?
24. What do their names mean?
25. Putting the two names together symbolically means what?
Verses 23-39: The "molten sea" was cast in one
bronze piece by Hiram. It was set upon
"twelve" bronze "oxen" (or bulls), which were
later removed by Ahaz who replaced them with a
stone base (2 Kings 16:17). "The sea" took the
place of the laver of the tabernacle and was
used for the ritual washing of the priests.
Five moveable bronze basins stood on either
side of the molten sea, which were used for the
rinsing of the burnt offerings (Exodus 30:17-21
with 2 Chron. 4:6). The quantity of water held
by the molten sea is given here as "two
thousand baths," probably the correct figure in
the light of its measurements. The "three
thousand baths" (of 2 Chron. 4:5), was probably
miscopied.
1 Kings 7:23 "And he made a molten sea, ten cubits from the one brim to the other: [it was] round all about, and his height [was] five cubits: and a line of thirty cubits did compass it round about."
"Molten sea": A huge circular bronze basin corresponding to the laver of the tabernacle. According to (verse 26), this great basin's capacity was about 12,000 gallons (see note on 2 Chron. 4:5). The sea stood in the courtyard on the temple's southeast side and provided the priests water to wash themselves and their sacrifices (2 Chron. 4:5). It probably also supplied water for the 10 movable basins (verses 38-39; see note on 2 Chron. 4:2).
This is a tremendous brass bowl for water for the oblations. This is called a sea, because it is so big. It is made in the shape of a circle. This is 7-1/2 feet deep, the diameter is 15 feet across and it is approximately 45 feet in circumference. This is the size of a small swimming pool.
1 Kings 7:24 "And under the brim of it round about [there were] knops compassing it, ten in a cubit, compassing the sea round about: the knops [were] cast in two rows, when it was cast."
Of an oval form, and therefore the Targum calls them figures of eggs. In (2 Chron. 4:3), they are said to have the similitude of oxen, being like the heads of oxen, and the other parts oval. Or these were in the form of gourds, as sometimes the word is rendered, (2 Kings 4:39). These had on them the figures of the heads of oxen, and might serve as cocks to let out the water.
"Ten in a cubit, compassing the sea round about": It; and as the circumference was thirty cubits, there must be three hundred of these in the circuit.
"The knops were cast in two rows when it was cast": For these were cast together with the sea, and being in two rows, there must be in all six hundred of them.
It seemed this bowl had a lip turned under all around. This too, was decorated with knops. There appears to be two rows of these knops all the way around.
1 Kings 7:25 "It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east:
"Twelve oxen": Hiram arranged 3 oxen facing in each of the 4 directions of the compass to support the sea (see note on 2 Chron. 4:4).
These oxen were symbolically the bearers of the burden. The heads of the animals were facing outward toward the people. There were three on each of the four sides.
1 Kings 7:26 "And it [was] a hand breadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies: it contained two thousand baths."
"Two thousand baths" (see note on 2 Chron. 4:5).
The brass was as thick as the width of an adult's hand. A bath is the same as a little over 7 gallons. This means there would be over 14,000 gallons of water in this. It was decorated around the edge with lilies.
Verses 27-37: Huram made 10 movable stands of bronze 6 feet square and 4.5 feet high. Each consisted of 4 upright corner poles joined together by square panels. For mobility, the stands rode on 4 wheels of bronze (verse 30).
To hold the basins of water needed to clean the sacrificial animals, Solomon had Huram make "ten carts of bronze". Even these utilitarian objects were things of beauty and were placed symmetrically on the two sides of the Sea (2 Chron. 4:6). This beauty reflected the majesty and glory of God. Those who engage in the arts have an opportunity to likewise express God's majesty and glory.
1 Kings 7:27 "And he made ten bases of brass; four cubits [was] the length of one base, and four cubits the breadth thereof, and three cubits the height of it."
Seats, stands, or settles for the ten lavers after mentioned.
"Four cubits was the length of one base, and four cubits the breadth thereof; as broad as it was long, and so a square, that the laver might stand firm upon it.
"And three cubits the height of it": From the ground plates to the surface, that the priests might be able to reach the layers, and wash their sacrifices.
These bases were 6 feet long and 6 feet wide. They were 4-1/2 feet high. "Brass" symbolizes judgment.
1 Kings 7:28 "And the work of the bases [was] on this [manner]: they had borders, and the borders [were] between the ledges:"
The following was the form in which they were made.
"They had borders; plates of brass all around them, which enclosed them.
"And the borders were between the ledges": Which were short staves or bars of brass, that stood upright all around, like the staves of a cart on each side, or the rails of a balcony, only in double rows; and between these were the borders or plates of brass.
1 Kings 7:29 "And on the borders that [were] between the ledges [were] lions, oxen, and cherubims: and upon the ledges [there was] a base above: and beneath the lions and oxen [were] certain additions made of thin work."
The figures of them, for ornament sake; the cherubim, being distinguished from lions and oxen might be figures of men, or else of eagles, as Josephus (see Ezek. 1:10).
"And upon the ledges there was a base above": A flat piece of brass laid upon the top of the staves or bars.
"And beneath the lions and oxen were certain additions made of thin work": These, according to Dr. Lightfoot, whom I chiefly follow in this account, were shelving plates of brass at the bottom of the borders and bars, where the priests washed the sacrifice. The filth of which ran off the easier, through the angle of them.
This is speaking of the decorations between the ledges that hold up the laver.
1 Kings 7:30 "And every base had four brasen wheels, and plates of brass: and the four corners thereof had undersetters: under the laver [were] undersetters molten, at the side of every addition."
These were flat pieces or planks of brass on which the wheels stood, so they were not on the bare floor. So these wheels seem only to serve as supporters, not to carry the laver from place to place, as is usually said. These were not like chariot wheels, on two sides of the carriage, but set one at each square. Besides, when the lavers were placed upon them, they were fixed in a certain place (1 Kings 7:39).
"And the four corners thereof had undersetters": Or "shoulders", or pillars, which were placed on the plates of brass where the wheels were. They served with them to support the lavers when laid upon the bases, and so were of the same use as men's shoulders, to bear burdens on them.
"Under the layer were undersetters molten": Cast as, and when and where, the bases were, and the plates on which they stood. This explains the use they were of, being under the laver; these pillars stood at the four corners of the base.
"At the side of every addition": Made of thin work (1 Kings 7:29). They stood by the side of, or within side, the sloping shelves.
The water within this laver would get dirty and the wheels (undersetters), were to move it out, so it could be emptied and refilled (not to carry the laver from place to place as need required).
1 Kings 7:31 "And the mouth of it within the chapiter and above [was] a cubit: but the mouth thereof [was] round [after] the work of the base, a cubit and a half: and also upon the mouth of it [were] gravings with their borders, foursquare, not round."
On the lid of the base rose up a lesser base called the chapiter, which was circular, like a coronet as the word signifies. The inside of which was hollow, for the lower part of the laver to rest in. This ascended straight up half a cubit, and then widening, went up half a cubit more, and so in its whole height, as here a cubit. The circuit or circumference of which is called the mouth of the base, into which the feet of the laver were set, the measure of which is next given.
"But the mouth thereof was round, after the work of the base, a cubit and a half; which was either the circumference or the diameter of it; one should think the latter.
"And also upon the mouth of it were gravings, with their borders, four square, not round": Though the mouth was round, the border of it was four square, which had figures, engraved thereon, perhaps the same as on the other borders, lions, oxen, and cherubim.
These were not round like the larger laver, but were made like a wagon. Even these were decorated with the engravings.
1 Kings 7:32 "And under the borders [were] four wheels; and the axletrees of the wheels [were joined] to the base: and the height of a wheel [was] a cubit and half a cubit."
Not under the borders last mentioned, but those (n 1 Kings 7:29).
"And the axletrees of the wheels were joined to the base": to the four sides of it.
"And the height of a wheel was a cubit and half a cubit": That is, from the plate of brass on which it stood, to the axis or semicircle of it. So that the highest part of the ring being also a cubit and a half, reached to the top of the base, it being but three cubits high (1 Kings 7:27.)
The wheels were 27 inches high. They were connected together under the base by axles.
1 Kings 7:33 "And the work of the wheels [was] like the work of a chariot wheel: their axletrees, and their naves, and their felloes, and their spokes, [were] all molten."
In the same form and fashion as one of them; the Targum is.
"Like a chariot of glory" a splendid one, curiously wrought; unless reference is had in it to the chariot of Ezekiel's vision:
"Their axle trees, and their naves, and their felloes, and their spokes, were all molten": Cast together when the base was.
These were made for use in the temple, and they were decorated like the other fixtures in the temple. This entire thing was made of molten brass. These wheels were made to move like a chariot or wagon.
1 Kings 7:34 "And [there were] four undersetters to the four corners of one base: [and] the undersetters [were] of the very base itself."
Or pillars (as in 1 Kings 7:30).
"And the undersetters were of the base itself": They were cast together, and of the same piece of metal with it.
This is speaking of a reinforcement coming up from the base and covering the corners, where the most stress would be.
1 Kings 7:35 "And in the top of the base [was there] a round compass of half a cubit high: and on the top of the base the ledges thereof and the borders thereof [were] of the same."
The same with the chapiter (1 Kings 7:31), which rose up straight half a cubit, and widening upwards half a cubit more, here called the round compass of it.
"And on the top of the base, the ledges thereof and the borders thereof, were of the same": Of the same piece of brass with the base, all being cast together.
It seems that inside this flat sided wagon of brass, there was a circular bowl which was 3/4 of a foot deep.
1 Kings 7:36 "For on the plates of the ledges thereof, and on the borders thereof, he graved cherubims, lions, and palm trees, according to the proportion of every one, and additions round about."
In this, and the preceding verse, a different word is used, translated "ledges", from that in (1 Kings 7:28). The Targum renders it axle trees; as if the axle trees of the wheels, and the borders, circumferences, and rings of them, were meant, in which were the following engravings. It literally signifies hands or handles; and Procopius Gazaeus says, that the bases had, in the upper part of them, forms of hands holding a circle like a crown.
"He graved cherubims, lions, and palm trees, according to the proportion of every one": These figures were made as large as the plates of the ledges, and the borders, would allow room for.
"And the addition round about": Which were sloping shelves of brass around the base (1 Kings 7:29), these were ornamented in like manner.
Everything that was visible had been engraved for beauty.
1 Kings 7:37 "After this [manner] he made the ten bases: all of them had one casting, one measure, [and] one size."
This was the form and fashion of them as above described.
"All of them had one casting, one measure, and one size": They were all cast into the same mold, and were exactly alike in their form, figures, and size. Each stand of bronze was 6 feet square and 4.5 feet high. Each consisted of 4 upright corner poles joined together by 7 square panels. For mobility, the stands rode on 4 wheels of bronze (verse 30).
1 Kings 7:38 " Then made he ten lavers of brass: one laver contained forty baths: [and] every laver was four cubits: [and] upon every one of the ten bases one laver."
"Lavers": Hiram made 10 bronze basins as water containers for the stands. Each measured 6 feet across and held about 240 gallons of water.
This is explaining that all ten of them were the very same size, made the very same way.
1 Kings 7:39 "And he put five bases on the right side of the house, and five on the left side of the house: and he set the sea on the right side of the house eastward over against the south."
"On the right side", i.e. in the south side, as expressed in the end of the verse, and as the right side is used above, see (1 Kings 6:8 Psalm 89:12).
"On the right side of the house"; not within the house, but in the priests' court, where they washed either their hands or feet, or the parts of the sacrifices. On the left side of the house, i.e. on the north side; for this is here opposed to the right or south side.
"Over against the south", i.e. in the south-east part, where the offerings were prepared.
Verses 40-47: These verses contain a summary of the work done by "Hiram" the craftsman. The account here does not mention the brass altar (2 Chron. 4:1; see the note on 2 Chron. 2:14).
All the "furnishings" correspond to virtually identical utensils in the tabernacle. King "David" had prepared and dedicated these furnishings for "temple" service (2 Sam. 8:11; 1 Chron. 22:14; 29:1-9). The "treasuries" were probably the rooms of the temple in the surrounding structure (6:5-6).
1 Kings 7:40 "And Hiram made the lavers, and the shovels, and the basins. So Hiram made an end of doing all the work that he made king Solomon for the house of the LORD:"
"The shovels and the basins": Shovels were used to scoop up the ashes that were then emptied into the basins for disposal. The same tools served the same purpose in the tabernacle (Exodus 27:3).
The lavers are not the ten before mentioned, of the make of which an account is before given; but these, according to Jarchi and Ben Gersom, are the same with the pots (1 Kings 7:45). And so they are called (in 2 Chron. 4:11), the use of which, as they say, was to put the ashes of the altar into. As the "shovels", next mentioned, were a sort of besoms to sweep them off, and the "basins" were to receive the blood of the sacrifices, and sprinkle it. No mention is here made of the altar of brass he made (but is in 2 Chron. 4:11). Or of the fleshhooks to take the flesh out of the pots (as in 2 Chron. 4:16).
"So Hiram made an end of doing all the work that he made King Solomon for the house of the Lord": What he undertook, and was employed in, he finished, which were all works of brass. Of which a recapitulation is made in the following verses to the end of (verse 45), where they are said to be made of "bright brass", free of all dross and rust. "Good", as the Targum, even the best brass they were made of. The brass David took from Hadarezer (1 Chron. 18:8), which Josephus too much magnifies, when he says it was better than gold.
All of the utensils used in the outer court, where the sea was, were made of brass. "Brass" signifies judgment. These shovels were for taking away the ashes from the brazen altar. The basins were for the water. Hiram finished his work in the brass.
1 Kings 7:41-45 "The two pillars, and the [two] bowls of the chapiters that [were] on the top of the two pillars; and the two networks, to cover the two bowls of the chapiters which [were] upon the top of the pillars;" "And four hundred pomegranates for the two networks, [even] two rows of pomegranates for one network, to cover the two bowls of the chapiters that [were] upon the pillars;" "And the ten bases, and ten lavers on the bases;" "And one sea, and twelve oxen under the sea;" "And the pots, and the shovels, and the basins: and all these vessels, which Hiram made to king Solomon for the house of the LORD, [were of] bright brass."
From (verses 41to 45), is a re-cap of all the things made by Hiram for use in the temple service.
"Bright brass": I.e., bronze polished to a high shine.
All of these are made of brass, so they could not be used in the Holy Place, or in the Most Holy Place. These were in the first place, as you entered from the porch.
1 Kings 7:46 "In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zarthan."
"Between Succoth and Zarthan": Succoth was located on the east side of the Jordan River just north of the Jabbok River (Gen. 33:17; Josh. 13:27; Judges 8:4-5). Zarthan was nearby. This location was conducive to good metallurgy, because it abounded in clay suitable for mold and lay close to a source of charcoal for heat, namely the forests across the Jordan.
This was in the low area near the Jordan River. This area was probably chosen, because the sand or clay was the kind needed for this type of work. The names of the towns given here, are explaining that this graving was done near the old ford for river crossing. This was done on the western side of the Jordan because it would have been truly difficult to cross the Jordan with some of these extremely heavy items.
1 Kings 7:47 "And Solomon left all the vessels [unweighed], because they were exceeding many: neither was the weight of the brass found out."
The brass for these vessels had (1 Chron. 18:8), been taken by David from Tibhath and Chun, cities of the territory of Zobah, and laid up with other stores for the purpose of the Temple. How these cities were so rich in brass we are not told; but there are very ancient copper-mines, once worked by the Egyptians, in the Sinaitic peninsula. And the allusions to mining of various kinds (in Job 28:1-11), perhaps belonging to the time of Solomon, are very striking.
It would have been a monumental task to weigh all of this brass. The only way they could have done it, was weigh the amount they used. They could not have found anything capable of weighing things like the sea.
Verses 48-50: These are items for the Holy Place of the temple. "The altar of gold" replaced the altar of incense in the tabernacle (Exodus 30:2-4).
"The table of Gold" was equivalent to the table of the showbread (Exodus 25:23-40). Although only one table is mentioned here, there were actually 10 such tables (2 Chron. 4:8). Apparently the 10, together with their articles, were considered as one unit (2 Chron. 29:18). Instead of the one golden lampstand of the tabernacle (Exodus 25:31-40), 10 lampstands were set in the Holy Place of the temple.
1 Kings 7:48 "And Solomon made all the vessels that [pertained] unto the house of the LORD: the altar of gold, and the table of gold, whereupon the showbread [was],"
"Bright brass": The altar of incense stood in front of the Most Holy Place (Exodus 30:1-4).
"The altar of gold": The table on which the bread of the Presence was placed, which the Law required to be continually in God's presence (Exodus 25:30).
These items had to have nothing showing but the pure gold, because they were in the presence of God. The "showbread" symbolized the Lord Jesus, who was the bread of life.
1 Kings 7:49 "And the candlesticks of pure gold, five on the right [side], and five on the left, before the oracle, with the flowers, and the lamps, and the tongs [of] gold,"
"Candlesticks": Ten golden candlesticks standing directly in front of the Most Holy Place, five on either side of the doors, provided a corridor of light.
These candlesticks bring forth the light, symbolic of Jesus Christ, who is the Light of the world. This is really saying that there were ten candlesticks. It is not saying ten flutes on one candlestick. This is just saying there were ten candlesticks, and each of these candlesticks probably, had the seven flutes on them. The number "ten" has to do with world government. This just means that the Lord has enough light for the world. Everything in the near presence of God is pure gold, or 24 karat gold overlaid.
1 Kings 7:50 "And the bowls, and the snuffers, and the basins, and the spoons, and the censers [of] pure gold; and the hinges [of] gold, [both] for the doors of the inner house, the most holy [place, and] for the doors of the house, [to wit], of the temple."
To keep the oil in.
"And the snuffers": To trim the lamps with; though some interpret the word of musical instruments, as the Targum, of psalteries.
"And the basins": Which were to receive the blood of the sacrifices. And, Ben Gersom thinks, particularly the blood of those that were brought into the sanctuary (see Heb. 13:11). There were a hundred of them (2 Chron. 4:8).
"And the spoons": Which held the incense.
"And the censers of pure gold": With which the coals were carried from one altar to another, on which the incense was burnt. Not only those but all the other vessels were of pure gold.
"And the hinges of gold, both for the doors of the inner house, the most holy place, and for the doors of the house to wit, of the temple": The Holy of Holies and the Holy Place, the hinges of the doors of each, on which they were hung, and turned, were of gold. So grand and magnificent was this edifice, and so liberal was Solomon in the building of it.
These are the smaller instruments used in the service. They must all be gold. Even the hinges on the doors entering into the Holy of Holies must be made of pure gold.
1 Kings 7:51 "So was ended all the work that king Solomon made for the house of the LORD. And Solomon brought in the things which David his father had dedicated; [even] the silver, and the gold, and the vessels, did he put among the treasures of the house of the LORD."
"David ... had dedicated": Solomon deposited that which David had dedicated to the Lord (2 Sam. 8:7-12), in the side rooms of the temple.
"The treasures" were probably stored in one of the side chambers of the temple (6:5-10).
These were speaking of the things used in the tabernacle in the worship services. "Silver" means redemption and had been a part of the items in the Holy Place in the tabernacle. These were stored in the temple treasury.
1 Kings Chapter 7 Continued Questions
1. How big was the molten sea?
2. Why was it called a sea?
3. What was it for?
4. This is the size of a small _____________ pool.
5. What were the decorations on the sea?
6. How many oxen were under the sea?
7. What were these oxen symbolically?
8. The brass it was made of was how thick?
9. How big is a bath?
10. How many gallons of water would it hold?
11. The bases made of what?
12. Describe the size of the bases?
13. What were between the ledges of the base?
14. How many wheels did each base have?
15. What were the wheels connected to?
16. The wheels made this move like what?
17. How many lavers of brass did he make?
18. How much did each laver hold?
19. Where was the sea located?
20. What were the utensils made of, that were used in the outer court?
21. Who made the lavers and the utensils?
22. Where had he made these things?
23. Why was that place chosen?
24. The things used in the Holy of Holies were made of what?
25. What does the "showbread" symbolize?
26. Who does the light in the candlesticks symbolize?
27. What did they do with the things David furnished?
Verses 1-21 (see 2 Chron. 5:2-6:11).
1 Kings 8:1 " Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto king Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD out of the city of David, which [is] Zion."
"Elders ... heads": The "elders" of Israel were respected men who were in charge of local government and justice throughout Israel (Exodus 18:13-26; Num. 11:16-30; 1 Sam. 8:1-9). They advised the king on important matters of state (1 Sam. 15:30; 2 Sam. 17:5; 1 Kings 12:6-11). The "heads" of the tribes or "leaders" were the oldest living males within each extended family unit. They were the ones responsible for learning the law and leading their families to obey it.
"Zion" was the hill that David took from the Jebusites, but later the name was applied to the temple area northward, in "the City of David", Jerusalem. Solomon first assembled the leaders of Israel before addressing the "assembly of Israel" for the temple dedication (see 2 Sam. 7:12-13).
Solomon had possibly heard David tell of the problem they encountered when they moved the Ark to Jerusalem. Notice the elders, heads of the tribes, and the fathers of the children of Israel. We see that the Ark would be moved with great celebration. This is not really moving it out of Jerusalem, which is also known as Zion. This is the greatest event in their lives. They will be moving the Ark into the Holy of Holies in the temple. The Ark was called the Ark of the Covenant, because of the Ten Commandments carved on stone that were inside the Ark.
1 Kings 8:2 "And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which [is] the seventh month."
During the "feast" mentioned here, the Feast of Tabernacles (Lev. 23:33-43), the Israelites lived in temporary shelters to commemorate God's miraculous provision in their journey to the Promised Land.
"Seventh month": Solomon finished building the temple in the eighth month of the previous year (6:38; see 2 Chron. 5:1). All its detail signifying the magnificence and beauty of God's nature and His transcendent and uncommon glory. The celebration, then, did not take place until 11 months later. Apparently, Solomon intentionally scheduled the dedication of the temple to coincide with the Feast of Booths or Tabernacles held in the seventh month, when there would be a general assembly of the people in Jerusalem. That was also a Jubilee year, so it was especially appropriate (Lev. 23:33-36, 39-43; Deut. 16:13-15).
This seventh month is spoken of without telling us which year it was. This feast is probably the Feast of Tabernacles, that all of the males were required to attend. Ethanim or the seventh month would be the same as our October.
Verses 3-8: Just as God had prescribed, the "priests" carried the Ark using long "poles" that passed through rings on its sides (Num. 7:9). This reflects God's utter holiness, His separateness. No one can approach Him except on the conditions He sets. The priests kept the people from touching the Ark, an act that would lead to death (2 Sam. 6:7). Contrast this with the access God's people have to Him today, through Jesus Christ (Heb. 10:19-22).
1 Kings 8:3 "And all the elders of Israel came, and the priests took up the ark."
To Zion, the city of David.
"And the priests took up the Ark; from thence": In (2 Chron. 5:4), it is said the Levites did it, whose business it was (Deut. 31:25). And so the priests might be called; for every priest was a Levite, though every Levite was not a priest. And the priests did at all times bear the Ark (see Joshua 3:15).
We know how important it is for no one except the priests, to touch the Ark. Even they must do this with staves run through hoops, so that they will not actually touch the Ark. The elders accompanied but the priests carried it.
Verses 4-6: "Brought up the Ark": The Ark of the Covenant was transported by the priests and the Levites from the tent that David had made for it in Jerusalem (2 Sam. 6:17). They also brought to the temple the tabernacle and all its furnishings which had been located at Gibeon (2 Chron. 1:2-6). The Ark was placed into the Most Holy Place (verse 6).
1 Kings 8:4 "And they brought up the ark of the LORD, and the tabernacle of the congregation, and all the holy vessels that [were] in the tabernacle, even those did the priests and the Levites bring up."
For the significance of the Ark of the Covenant (see the note on 6:16-22). Although the Ark was now in permanent residence, the final abiding presence of God among His people would not occur here in Solomon's temple (Ezek. 10:18-19; 11:22-23). The chronicler reports that the bringing in of the Ark was accompanied by great rejoicing, praise, and song (2 Chron. 5:11-13).
God had set aside the Levitical tribe to care for the Ark and the things in the tabernacle. Each thing must be carried by those who are dedicated to the LORD for that purpose. Each thing must be handled with utmost care. All of the vessels in the tabernacle had been dedicated to the LORD. They must be handled by those, who the LORD has designated.
1 Kings 8:5 "And king Solomon, and all the congregation of Israel, that were assembled unto him, [were] with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude."
On this solemn occasion.
"Were with him before the Ark": While it was in the court of the priests, before it was carried into the Most Holy Place.
"Sacrificing sheep and oxen, that could not be told nor numbered for multitude": The phrase seems to be hyperbolical, and designed to denote a great number.
This sacrificing along the way was to show their gratitude to God for giving them the Ark (which symbolized His presence with them). The sacrifices were thank offerings. They sacrificed so many animals along the way that they lost count of how many.
1 Kings 8:6 "And the priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy [place, even] under the wings of the cherubims."
Destined for it, the like to which it had in the tabernacle.
"Into the oracle of the house, to the Most Holy Place": That part of the house where the divine oracle was, the Holy of Holies. For though into it none but the High Priest might enter, and he but once a year; yet in case of necessity, as for the repair of it, which the Jews gather from hence, other priests might enter, as was the case now. A High Priest could not carry in the Ark himself, and therefore it was necessary to employ others; and besides, as yet the divine Majesty had not taken up his residence in it.
"Even under the wings of the cherubim": The large ones which Solomon had made (1 Kings 6:23), not those of Moses.
The lesson we studied on the cherubims in the Holy of Holies, told us that the entire wall was covered with the wings of the cherubims. The Ark containing the Ten Commandments would be placed just before the cherubims. The mercy seat covered the Ark. We must remember that everything in the Holy of Holies was pure gold, or 24 karat gold overlaid, because it was in the presence of God.
1 Kings 8:7 "For the cherubims spread forth [their] two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above."
"Staves": God had originally commanded that staves or poles be used to carry the Ark (Exodus 25:13-15). They were left protruding to serve as a guide so the High Priest could be guided by them when he entered the dark inner sanctuary.
This is saying they actually hovered over the ark. The main thing they did was to keep curious eyes from seeing the Ark. No one was allowed into the Holy of Holies but the High Priest.
1 Kings 8:8 "And they drew out the staves, that the ends of the staves were seen out in the holy [place] before the oracle, and they were not seen without: and there they are unto this day."
"Unto this day": The phrase is used from the perspective of one who lived and wrote before the destruction of the temple (in 586 B.C.). The writer of 1 Kings incorporated such sources into his book (9:13, 21; 10:12; 12:19).
The staves were not to be removed from the Ark. This possibly means they were brought forward, and someone saw them. Perhaps the reason for the staves being removed would mean that the Ark is now in its home to stay. It will not go forth anymore.
1 Kings 8:9 "[There was] nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the LORD made [a covenant] with the children of Israel, when they came out of the land of Egypt."
"The Ark" contained only the "two tablets of stone" that communicated the "covenant" God made with His people (Deut. 9:9; 10:1-5, 8); and Ten Commandments (see note on Exodus 32:15-16).
"Two tables of stone": At this time, the Ark of the Covenant contained only the two tablets inscribed with the Ten Commandments. The pot of manna (Exodus 16:33), and Aaron's rod that budded (Num. 17:10), were no longer in the Ark (see Hebrews 9:4).
Earlier the Ark had contained the manna, the tables of the covenant, and the rod of Aaron that bloomed. The manna and the rod of Aaron were probably lost, when the Ark was taken by Israel's enemies, the Philistines, in battle. There was no monetary value to the two tables of stones, so the Philistines would not have taken them. The manna was in a pot of gold however, and the rod would have been usable as well.
Verses 10-12: As "the glory of the Lord had filled" the tabernacle at its inauguration (Exodus 40:34-35), so also it fills the temple. Rabbinic scholars spoke of the visible presence of God's dwelling with His people as the Shekinah glory. The Shekinah glory had been with Israel at Sinai, had gone with them through the wilderness wanderings, and had led them into the Promised Land. Although it would later leave the temple (Ezek. 10:18-19), it would return to the millennial temple (Ezek. 43:1-5), and to His redeemed people Israel (Isa. 4:5). However, before that future day, God again tabernacled among His people in the person of His Son, Jesus Christ (John 1:14), who, having secured man's redemption, now dwells within the believer, whom He has taken into union with Himself (Col. 1:15-22, 27; 2:9-10). Ultimately all believers will enjoy God's presence throughout all eternity (Rev. 21:2-3). Note that as "the glory of the Lord had filled" both tabernacle and temple at their inauguration, so the Holy Spirit came in visible power to the church at its inception (Acts 2:1-4).
The cloud symbolized God's mystery, obscuring the view of Him. It also represented His nearness, He was present in a tangible way.
1 Kings 8:10 "And it came to pass, when the priests were come out of the holy [place], that the cloud filled the house of the LORD,"
"The cloud": the cloud was "the glory of the Lord" (verse 11), the visible symbol of God's presence. It signaled the Lord's approval of this new temple. A similar manifestation took place when the tabernacle was dedicated (Exodus 40:34-35; see note on Lev. 9:23).
This is actually speaking of the Most Holy Place. This is the same cloud that went with the Israelites during the wilderness wanderings. This meant that God had accepted this temple. He would generally be in the Holy of Holies, but this is speaking of His presence all through the temple.
1 Kings 8:11 "So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD."
Either through the darkness it first caused, or through the light that broke out of it, which was dazzling to them, or through the terror it struck their minds with. They could neither minister in the Holy Place, by offering incense there; and as for the Most Holy Place. None but the high priest could minister there, and that on one day only, or in the court of the priests; at the altar of burnt offerings.
"For the glory of the Lord had filled the house of the Lord": A bright and glorious stream came forth from the cloud, and spread itself all over the house, and then took up its abode in the most Holy Place as in the tabernacle (Exodus 40:34).
The presence of the LORD was so great even in the Holy Place that the priests could not stand. The manifestation of the presence of the LORD had completely overcome them. They had been putting oil in the lamp, or another task of equal importance, when they were stopped ministering. No person can stand in the midst of the glory of the LORD. They will fall on their face in worship, as the priests did.
Verses 12-21: "Solomon's" dedicatory address (2 Chron. 6:1-42), takes the form of praise to "God" for His faithfulness to His "people" and to the terms of the covenant with "David". All that Solomon had accomplished had really been done by God's hand (verse 15).
See (2 Chron. 6:1-11).
Verses 12-13: Solomon's solemn declaration was addressed to the Lord. Solomon recognized the thick darkness as the manifestation of the Lord's gracious presence among His people (Exodus 19:9; 20:21; Lev. 16:2), and affirmed that he had built the temple so that the Lord could dwell there in the glory of thick darkness.
1 Kings 8:12 "Then spake Solomon, The LORD said that he would dwell in the thick darkness."
Perceived by this symbol that the Lord was come into his house to take up his dwelling in it. And then seeing the priests and people in consternation at it; spake the following words to their comfort.
"The Lord said that he would dwell in the thick darkness": And now was fulfilling his promise, and therefore to be considered not as a token of his displeasure, but of his gracious presence. This was done for the greater awe of the divine Majesty, and to denote the darkness of the former dispensation. Reference may be had to (Leviticus 16:2), or rather this was now said by the Lord. That is, it appeared to be his resolution and determination to dwell in this manner; the Targum is "the Lord is pleased to cause his Shekinah or divine Majesty to dwell in Jerusalem, in the temple there. This was imitated by the Heathens; hence the Lacedemonians had a temple dedicated to Jupiter Scotitas, or the dark, as Pausanias relates. And the Indian Pagans to this day affect darkness in their temples, and are very careful that no light enters into them but by the door, which is commonly strait and low, and by little crevices in the windows.
Solomon was overwhelmed that the LORD had obviously accepted the house he had built. The smoke was so thick, that it looked like darkness. Solomon was aware the LORD was in the midst of the darkness.
1 Kings 8:13 "I have surely built thee a house to dwell in, a settled place for thee to abide in for ever."
Turning himself from the priests and people, he quieted with a few words, he addressed the Lord; having built a house for him, for his worship and glory. With this view, that he might dwell in it, he was now, by the above token, fully assured it would be a habitation for him.
"A settled place for thee to abide in for ever": Which is observed in distinction from the tabernacle of Moses, which was often removed from place to place, otherwise this did not continue forever. Though Solomon might hope it would, at least unto the times of the Messiah. And indeed such a building on this spot, for such use, did continue so long, excepting the interval of the seventy years' captivity in Babylon.
As magnificent as the temple was, it was but an earthly house. Solomon's desire was for the LORD to live with his people. The temple was just a place for the Ark to rest. God is omnipresent (everywhere all at the same time). He could not be contained in this temple. He is pleased that Solomon and His people have built the temple, but it cannot, and will not house the LORD in His entirety.
Verses 14-21: Solomon turned around from addressing the Lord and spoke to the assembly of Israel gathered at the temple. Solomon (in verses 15-19), rehearsed the story of (2 Sam. 7:12-16), and claimed that he, having built the temple, had become the fulfillment of God's promise to this father David (verses 20-21). However, Solomon's claim was premature because the Lord later appeared to him declaring the necessity of obedience for the establishment of Solomon's throne (9:4-9), an obedience which would be lacking in Solomon (11:6, 9-10).
1 Kings 8:14 "And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood;)"
He was before the altar (1 Kings 8:22), with his face to that first, and looking towards the Holy and the Most Holy Place, filled with the cloud and glory. And now he turned himself and stood with the altar behind him, and looking to the court of the people.
"And blessed all the congregation of Israel": either blessed the Lord before them, or he prayed for blessings for them. Or congratulated them upon the Lord's taking up his residence in the temple, which was so great an honor and favor to them.
"And all the congregation of Israel stood": Ready to receive the king's blessing, and in honor of him, and reverence to the divine Being. The Jews say that none might sit in the court but the kings of the house of David.
The congregation was in honor of the occasion. Solomon blessed the people.
1 Kings 8:15 "And he said, Blessed [be] the LORD God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled [it], saying,"
All praise and glory, honor and blessing, be ascribed to the Lord; who had afresh shown himself to be Israel's covenant God, by taking up his residence among them in the temple he had filled with his glory.
"Which spake with his mouth to David my father, and hath with his hand fulfilled it": Who graciously promised him he should have a son that should build a house for him, and which he had by his power and providence faithfully performed. Or rather which spake concerning David, so Noldius; for God did not speak with his mouth to David, but to Nathan, of him.
"Saying": As follows.
This praise to the LORD is spoken in front of Nathan and the people. David had been the beloved of the LORD. He did not allow David to build the temple, because he was a warrior. David had asked to build the temple and God fulfilled it in David's son, Solomon.
1 Kings 8:16 "Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that my name might be therein; but I chose David to be over my people Israel."
This was now, about four hundred and eighty eight years prior (see 1 Kings 6:1).
"I chose no city out of all the tribes of Israel to build a house, that my name might be therein": He had chosen one in his mind from all eternity; but he had not made known this choice, nor the place he had chosen. He gave hints by Moses, that there was a place which he should choose, or declare he had chosen to put his name in, but did not express it (Deut. 12:5). But now it was a clear case that he had chosen Jerusalem. And that was the city he always had in view (see 2 Chron. 6:6).
"But I chose David to be over my people Israel": To be their king, and to him he gave the first hint of the place where the temple was to be built (1 Chron. 22:1). And he chose no man, and his family with him, before him, to rule over Israel, and be concerned in such a work (see 2 Chron. 6:5).
This is what the LORD had told David. God had not wanted them to have a king, but when they insisted on having a king like the other nations around them, so He gave them Saul. God was not pleased with Saul, because he did not obey the commandments of God. God sought out David to rule over his people. He was a man after God's own heart. God was pleased with David, and God was with him as the ruler of all Israel.
1 Kings 8:17 "And it was in the heart of David my father to build a house for the name of the LORD God of Israel."
His mind was disposed to it, his heart was set upon it, and he had taken up a resolution.
"To build a house for the name of the Lord God of Israel": For his worship and service, for his honor and glory (2 Sam. 7:3).
David wanted to build the LORD God a house, but he was not allowed to, because he was a man of war. With as much conflict as there was, it would have been impossible for David to work on the temple. David desired this in his heart so greatly that God promised him he would let his son, Solomon, build the temple.
1 Kings 8:18 "And the LORD said unto David my father, Whereas it was in thine heart to build a house unto my name, thou didst well that it was in thine heart."
By Nathan the prophet.
"Whereas it was in thine heart to build a house unto my name, thou didst well that it was in thine heart": His design was good, and so far it was acceptable to the Lord, that he thought of such a thing, though it was not his pleasure that should do it, as follows.
1 Kings 8:19 "Nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house unto my name."
This is implied in the question found in (2 Sam. 7:5).
"But thy son that shall come forth out of thy loins, he shall build the house unto my name": Which is expressed in (2 Sam. 7:12).
God knew that David loved Him with all his heart. He was very pleased at the condition of David's heart.
1 Kings 8:20 "And the LORD hath performed his word that he spake, and I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built a house for the name of the LORD God of Israel."
To David, concerning his son's building the temple.
"And I am risen up in the room of David my father, and sit on the throne of Israel, as the Lord promised": Succeeded him in the kingdom.
"And have built a house for the name of the Lord God of Israel": The temple he had now finished; and thus the promise to David was punctually fulfilled, that he should have a son that should succeed him in the throne, and build the house of the Lord.
Absalom had actually sought to be king, but Solomon never did. Solomon did not even ask to be king. He, like David, was chosen of God for this purpose. He was a man of peace, and there was plenty of time to build the Ark a permanent home. Solomon was chosen by David to be king. He was not even aware of this until he heard Nathan calling him king. Solomon was not conceited. He knew it was the LORD's love for David that put him into this position. He spoke of himself, as being as a little child in wisdom to lead the people. God miraculously endowed him with wisdom more than any other man of his time. God placed in the mind and heart of Solomon, the ability to build the temple.
1 Kings 8:21 "And I have set there a place for the ark, wherein [is] the covenant of the LORD, which he made with our fathers, when he brought them out of the land of Egypt."
The Most Holy Place.
Wherein is the covenant of the Lord": The two tables of stone, on which were the covenant of the Lord, as the Targum.
"Which he made with our fathers, when he brought them out of the land of Egypt": As in (1 Kings 8:9).
The purpose of the temple was to house the Ark. This was to be a permanent dwelling place. The tables with the Ten Commandments had been received by Moses, while they were on the way to the Promised Land. God had given specific instructions on how to build the Ark to contain the commandments. This temple in Jerusalem would be the first permanent house for the Ark.
1 Kings Chapter 8 Questions
1. Who did Solomon call to be in attendance, when the Ark was moved?
2. Jerusalem is known as __________.
3. What month was the feast?
4. What is the feast, probably?
5. What month on our calendar would be their 7th month?
6. Who carried the Ark?
7. How did they carry it?
8. What did they bring to the temple, besides the Ark?
9. What tribe had God set aside, to care for the things of the tabernacle, or temple?
10. What did they sacrifice before the Ark?
11. What did the Ark symbolize?
12. Where would the Ark be placed?
13. Why is it mentioned, they removed the staves from the Ark?
14. What was in the Ark?
15. What else should have been in the Ark?
16. When the priests came out of the Most Holy Place, what happened?
17. What effect did the presence of the LORD have on the priests?
18. In verse 13, what does Solomon say he has done for the LORD?
19. Why was David not allowed to build the temple?
20. Who blessed the congregation?
21. Who had God spoken to, in verse 15?
22. God chose __________ to lead His people Israel.
23. What had been in the heart of David?
24. Who chose for Solomon to build the temple?
25. Which of David's sons wanted to be king?
26. What was the purpose of the temple?
27. Where had they received the Ten Commandments?
Verses 22-53 (see note on 2 Chron. 6:12-40). Solomon then moved to the altar of burnt offering to offer a lengthy prayer of consecration to the Lord. First, he affirmed that no god could compare to Israel's God, the Lord (verses 23-24). Second, he asked the Lord for His continued presence and protection (verses 25-30). Third, he listed 7 typical Israelite prayers that would require the Lord's response (verses 31-54). These supplications recalled the detailed list of curses that (Deut. 28:15-68), ascribed for the breaking of the law. Specifically, Solomon prayed that the Lord would judge between the wicked and the righteous (verses 31-32); the Lord would forgive the sins that had caused defeat in battle (verses 33-34); the Lord would forgive the sins that had brought on drought (verses 35-36); the Lord would forgive the sins that had resulted in national calamities (verses 37-40); The Lord would show mercy to God-fearing foreigners (verses 41-43), the Lord would give victory in battle (verses 44-45); and the Lord would bring restoration after captivity (verses 46-54).
According to 2 Chron. 6:13, Solomon had a tall scaffold erected; so the people might see him clearly, as he knelt before God in prayer. The chronicler reports that Solomon closed his dedicatory prayer with a plea for God's salvation and goodness to be realized by His people, and with the invoking of God's grace so as to remember the mercies of David (2 Chron. 6:40-42).
1 Kings 8:22 "And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven:"
"Spread forth his hands": The spreading of open hands toward heaven was a normal posture of individual prayer (Exodus 9:29; Isa. 1:15).
This is a picture of a man who is surrendering himself to the LORD. He stands with both hands raised to the LORD in praise, and then kneels. We know he kneels (because of verse 54), which says the following.
1 Kings 8:54 "And it was [so], that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven."
He raised his hands up to heaven as if to say, LORD I surrender all to you. Solomon was not ashamed to humble himself before God in front of the entire congregation. In my opinion, the most beautiful prayer in the Bible begins here.
Verses 23-26: The beginning of Solomon's prayer reminded the people that obedience (wholehearted devotion), is required to experience the blessings of God's presence.
1 Kings 8:23 "And he said, LORD God of Israel, [there is] no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart:"
Their covenant God and Father; whereby he was distinguished from all the gods of the Gentiles.
"There is no God like thee": In heaven above or on earth beneath; none among the angels in heaven, nor among kings and civil magistrates on earth. Who both are sometimes called "Elohim" gods; but only in a figurative sense. And not to be compared with the one only true God, for the perfection of his nature, or the works of his hands.
"Who keepest covenant and mercy with thy servants that walk before thee with all their heart": Performs his promises, by which he both declares his mercy or goodness and his faithfulness to such who walk before him, in his ways and according to his word. And in the sincerity and uprightness of their hearts.
Notice, this prayer begins by recognizing God for who He is, and for His greatness. This prayer begins with praise. The Israelites had been guilty of following false gods. Solomon explains that there is no other true God. Solomon recognizes the omnipresence of the LORD God, when he says in heaven, or on earth. God always keeps His covenant. Men break covenants. God is merciful, and no one should know this better than the Israelites, whom he had forgiven over and over. The only thing that the LORD wanted from them and wants from us, is to love him with all our heart.
1 Kings 8:24 "Who hast kept with thy servant David my father that thou promisedst him: thou spakest also with thy mouth, and hast fulfilled [it] with thine hand, as [it is] this day."
Concerning a son, his successor, and the builder of the temple.
"Thou, spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day": The temple being now finished by him (see 1 Kings 8:15).
The fact that God had allowed Solomon to build the temple reassures him that God does what He says he will do. God had promised David that his son would build the temple, and now it is done. Solomon is totally aware that it was the hand of God that brought this into being.
1 Kings 8:25 "Therefore now, LORD God of Israel, keep with thy servant David my father that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel; so that thy children take heed to their way, that they walk before me as thou hast walked before me."
That, as he had fulfilled one part of his promise respecting himself, his immediate successor, so that he would fulfil the other respecting his more remote offspring.
"Saying, there shall not fail thee a man in my sight, to sit on the throne of Israel": One of David's posterity to inherit his throne and kingdom, but with this proviso.
"So that thy children takes heed to their way": In what way they walk, and how they walk in it.
"That they walk before me as thou hast walked before me"; meaning as David walked (see Psalm 132:11).
This does not anger God for Solomon to remind Him of the promise He made to David, that "his descendants" would sit on the throne forever. He does remember that this promise is conditional on the people keeping the commandments of God. God will keep His part of the agreement, if they will keep theirs.
1 Kings 8:26 "And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father."
Truly made good, and punctually performed.
"Which thou spakest unto thy servant David my father": The same request in other words, repeated to show his ardent and vehement desire to have it fulfilled.
"Verified", in this particular instance, means built up. This is a building up of the Word that God had spoken to David. This is a proving, if you will. The temple for God is built.
Verses 27-29: God's "name" represents all that He is, but He cannot be confined by the temple because He is everywhere, transcending place and time.
1 Kings 8:27 "But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?"
"Heavens cannot contain thee": Solomon confessed that even though the Lord had chosen to dwell among His people in the cloud at the temple, He far transcended containment by anything in all creation.
Applied to God, immensity means that God cannot be limited by space and is in fact beyond space. Space is the area where physical reality (matter), and being (energy), exist, and to that degree is limited. Where space ends, God still persists infinitely beyond all limits.
Yes, He will dwell on the earth and in the heavens, all at the same time. He cannot however, be confined to one place at a time. There is no house big enough to hold him.
Deuteronomy 10:14 "Behold, the heaven and the heaven of heavens [is] the LORD'S thy God, the earth [also], with all that therein [is]."
1 Kings 8:28 "Yet have thou respect unto the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer, which thy servant prayeth before thee today:"
Meaning himself, who, though a king acknowledged himself, and esteemed it an honor to be the servant of the Lord, and who was also a humble suppliant of his, and desired his prayers and supplications might be attended to.
"To hearken unto the cry and to the prayer which thy servant prayeth before thee this day": The particulars of which follow (in 8:29).
One of the most unexplainable things about God is, since He is so great that all the world cannot hold Him, why does He bother to hear one man's prayer? And yet the very existence of man is an answer to prayer. If God stopped listening to the prayers of individuals, there would be no existence. Solomon knows that all his greatness is because God allowed it. He is great in the LORD.
1 Kings 8:29 "That thine eyes may be open toward this house night and day, [even] toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place."
That is, to the people that prays in it, as they are to his righteous ones (Psalm 33:14). Even towards the place of which thou hast my name shall be there. There should be some displays of his presence, power, and providence, of goodness, grace, and mercy.
"That thou mayest hearken unto the prayer which thy servant shall make towards this place": Not only to what he should make in it, but to what he should make in his own house, with his face directed towards this, as would be, and was the practice of good people in later times. Yea, even when the temple lay in ruins (see Dan. 6:10). Figuring the respect gracious souls have to Christ by faith in their prayers, in whom the Godhead dwells bodily (see Jonah 2:4). And it is observable, according to a Jewish canon, one at a distance, in another land, was not only to turn his face to the land of Israel, but direct his heart to Jerusalem, and the temple, and the Holy of Holies. And if in the land, to Jerusalem, etc. And if in Jerusalem, not only to the temple, and Holy of Holies, but if behind the mercy seat, he was to turn his face to it; which was a symbol of Christ, the propitiatory and throne of grace, to be looked unto by faith (Rom. 3:25).
God has chosen this temple to glorify His name in. Solomon wants the LORD to keep his eyes and ears turned toward the temple, and the people who are its congregation. Solomon calls himself, God's servant. God's eyes are on us all. He sees and hears everything we do. God also knows what is in our hearts. This temple will bear the name of the LORD. Now that God has revealed His presence in the temple, Solomon will look to this temple when he prays.
1 Kings 8:30 "And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive."
"Supplication" means to beg favor based on God's grace. The prayer of the people was to be directed toward the sanctuary, God's earthly dwelling. While "heaven" itself is His eternal "dwelling place" (8:39, 49; Psalm 11:4; Hab. 2:20), He also lives among His people.
Solomon is crying out for the LORD to hear him and these people, when they pray. He knows how forgiving God has been, but he wants Him to forgive them when they cry out to Him.
Verses 31-53: The bulk of Solomon's prayer recognizes that God's presence provides help for the difficulties people face in life, even their own failure.
1 Kings 8:31 "If any man trespass against his neighbor, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house:"
By being unfaithful in a trust committed to him, or the like.
"And an oath be laid upon him to cause him to swear": He denying that ever anything was committed to his trust, and there being no witnesses of it, the judge obliges him to take an oath he never had any.
"And the oath come before thine altar in this house": Where it was taken, as in the presence of God, and as appealing to him: hence in corrupt times they came to swear by the altar (Matt. 23:20). And so, the Heathens used to take their oaths in the temples of their gods, and at their altars, as the instances of Callicrates and Hannibal show. And others Grotius refers to; yea, they also laid hold on the altar, at least touched it when they swore to give the greater sanction to the oath.
1 Kings 8:32 "Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness."
When the injured person makes supplication to have justice done him.
"And do, and judge thy servants": Contending with one another, the one affirming, the other denying.
"Condemning the wicked, by bringing his way upon his head": Inflicting upon him the punishment imprecated by him in his oath.
"And justifying the righteous, to give him according to his righteousness": By making it appear that his cause is just.
Solomon recognizes the LORD as the righteous Judge in this. Only God can decide many matters. Some will even swear a lie, but God knows who is telling the truth. Only God knows who to condemn and who to bless.
Verses 33-34: God's presence makes it possible for those who have rebelled to turn back to him.
1 Kings 8:33 "When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house:"
Beaten and routed, many slain, and others carried captive; which had been their case, and might be again, and was, though now a time of peace.
"Because they have sinned against thee": Which always was the reason of their being given up into the hands of their enemies.
"And shall turn again to thee": To thy worship, as the Targum, having fallen into idolatry, which was generally the case when they fell before their enemies.
"And confess thy name": Own him to be the true God. Acknowledge his justice in their punishment, confess their sin, repent of it, and give him glory.
"And pray and make supplication unto thee in this house": Not the captives, unless it should be rendered, as it may, "toward this house". But those that escaped, or their brethren that went not out to battle, who should pray for them here.
1 Kings 8:34 "Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers."
It being not personal, but public sins, which would be the cause of such a calamity.
"And bring them again unto the land which thou gavest unto their fathers": As had been often their case in the time of the judges.
This has been the condition of Israel from the beginning. God always wants to bless them, but sometimes they sin and go after false gods. The wars they had lost were for that very reason. They were unfaithful to the LORD, and He would cause them to lose a battle. The minute they asked for forgiveness and turned back to the LORD, He would forgive their sins and bless them again. They are scattered into foreign lands over and over for their sins. Solomon prays that God will forgive them, and bring them back home.
1 Kings 8:35 "When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them:"
As it may be said to be when the air is quite serene, and not a cloud in it.
"And there is no rain": In its season, neither the former nor the latter, as it was in the times of Elijah.
"Because they have sinned against thee": Want of rain was threatened in case of sin, and was always the effect of it (Lev. 26:19).
"If they pray towards this place": In any part of the country where they were; for it sometimes rained on one city, and not on another (Amos 4:7).
"And confess thy name": Own his power and his providence, and the justness of his dealings with them.
"And turn from their sin, when thou afflictest them": Their affliction being made useful, to bring them to a sense of their sin, and to repentance for it, and reformation from it. Or, "when thou hearest" or "answerest them"; so the Targum, receives their prayer; thus the goodness of God leads to repentance.
1 Kings 8:36 "Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance."
By removing the judgment of drought upon them.
"That thou teach them the good way wherein they should walk": The way of worship and duty prescribed by the Lord which was good in itself, and good for them. Good things being enjoyed by them that walk therein. And this the Lord sometimes teaches by afflictions, as well as by his word. But whenever he does it, it is by his Spirit, and then afflictions are blessings (Psalm 104:19), where the same phrase is differently rendered.
"And give rain upon the land which thou hast given to thy people for an inheritance": As he did at the prayer of Elijah (James 5:18).
So much of this prayer is a statement of why it does not rain, or why storms come, or any of nature's disasters. The heaven is shut up and it does not rain, because the people have turned against God. The only solution to natural disasters, such as drought, is to pray for forgiveness for our sins, and ask God to change the situation. When God hears from heaven and answers the prayer, the drought is over. God had promised them rain at the right time for their crops, as long as they were faithful to Him.
1 Kings 8:37 "If there be in the land famine, if there be pestilence, blasting, mildew, locust, [or] if there be caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness [there be];"
Through want of rain, or any other cause, as there had been a three years' famine in the time of David, and it is supposed it might be again, though Canaan was a land flowing with milk and honey.
"If there be pestilence": As there had been, for David's numbering the people.
"Blasting": Or blights, occasioned by the east wind.
"Mildew": A kind of clammy dew, which falling on plants, corn, etc. corrupts and destroys them (see Amos 4:9).
"Locust": or:
"If there be caterpillar": Creatures very pernicious to the fruits of the earth, and cause a scarcity of them (see Joel 1:4).
"If their enemy besiege them in the land of their cities": So that they cannot go out to gather the increase of the earth, or till their land.
"Whatsoever plague, whatsoever sickness there be": Whatever stroke from the hand of God, or what judgment or calamity whatsoever befalls.
Notice, what causes these calamities. Notice also, that these come from God, not the devil. We might look at this Scripture and ask God to forgive us, so the plague of A.I.D.S would be stopped in our land. The only thing that will stop A.I.D.S. is repentance and prayer and turning to God for help. Everyone gets hurt by a plague. Some of the people who get this disease, are innocent. Everyone must return to true worship of God.
1 Kings 8:38 "What prayer and supplication soever be [made] by any man, [or] by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house:"
On account of any of the above things, or any other.
"Be made by any man, or by all the people Israel": By a private man, for such a one might go to the temple and pray by himself (see Luke 18:10), or by the public congregation.
"Which shall know every man the plague of his own heart": Be sensible of his sin as the cause of his distress, and own it, though ever so privately committed, which none knows but God and his own heart. And which may be only a heart sin, not actually committed; as all sin is originally in the heart, and springs from it, that is the source of all wickedness. It may respect the corruption of nature, indwelling sin, which truly deserves this name, and which every good man is led to observe, confess, and bewail (Psalm 51:4).
In 2 Chronicles 6:29), it is, "shall know his own sore and his own grief". What particularly affects him, and gives him pain and sorrow, as every man best knows his own affliction and trouble, and so can best represent his own case to the Lord.
"And spread forth his hands towards this house": Pray with his face towards it, and his hands spread out, a prayer gesture, and what was now used by Solomon (1 Kings 8:22).
The "plague of the heart" is speaking of the conscience of man. The heart is what we are. If a man has a heart stayed upon God, he is in good standing with God. Those who are evil in their hearts, are not pleasing unto the LORD. They should look to this temple, because that is where the LORD is.
1 Kings 8:39 "Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, [even] thou only, knowest the hearts of all the children of men;)"
Which was more properly so, than this Solomon had built and the Lord had taken possession of.
"And forgive": Remove the calamity and distress, be it what it may.
"And do, and give to every man according to his ways, whose heart thou knowest": That his prayer is cordial and sincere, his confession and repentance genuine, and that he is truly sensible of his sin, and sorry for it. And is pure in his intentions and resolutions through divine grace; to depart from it for the future.
"(For thou, even thou only knowest the hearts of all the children of men;)": He knows all men, the hearts of them all, what is in them, what comes out of them, and is according to them. Omniscience belongs only to God. It is his prerogative to know the heart and search the reins (see Jer. 17:9).
A prayer prayed from a repentant heart will get results. When our heart is changed, we are changed. Satan only knows what he sees and hears, but God knows the heart of man. God even knows our thoughts. My own personal belief is that our heart is what will condemn us on judgment day, or redeem us. Even our belief must begin in our heart.
1 Kings 8:40 "That they may fear thee all the days that they live in the land which thou gavest unto our fathers."
For his goodness sake in hearing their prayer, removing their affliction, and bestowing his blessings on them, particularly in forgiving their sins (see Psalm 130:4).
"All the days that they live in the land which thou gavest unto our fathers": Not only for the present, while the mercy is fresh, but all the days of their lives. To which they were the more obliged by the good land they possessed as a divine gift, and which they held by the tenure of their obedience (Isa. 1:19).
This fear is speaking of reverence. This fear is as a child fears a father.
Verses 41-43: The temple was not only for the Hebrew people. In the Court of the Gentiles, "foreigners" were welcome. Truly, as Jesus remarked, it became "a house of prayer for all nations" (Mark 11:17).
1 Kings 8:41 "Moreover concerning a stranger, that [is] not of thy people Israel, but cometh out of a far country for thy name's sake;"
Of another country not belonging to any of the tribes of Israel; yet having some knowledge of, and disposition to, the true worship of God.
"But cometh out of a far country for thy name's sake": As the Ethiopian eunuch did, to pray to him, worship him, and offer such sacrifices as were allowed a Gentile to do (Lev. 22:18); led thereunto by the fame of him, as follows.
1 Kings 8:42 "(For they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm;) when he shall come and pray toward this house;"
Of his great name Jehovah. Of him as the eternal, immutable, and self-existent Being. Of the perfections of his nature, as displayed in his mighty works.
"And of thy strong hand, and of thy stretched out arm": That had been done formerly such as the mighty works in Egypt, at the Red sea, in the wilderness, in the land of Canaan, in the times of David, and still under the reign of Solomon. And even in future ages, besides the works of creation and providence in general.
"When he shall come and pray towards this house": Not being admitted into it, only into a court, which in later times was called the court of the Gentiles (see Acts 21:19).
1 Kings Chapter 8 Continued Questions
1. Verse 1 is a picture of what?
2. How do we know that Solomon kneels to pray?
3. When he raises his hands to heaven, it is as if he is saying what?
4. What begins with verse 23?
5. How does the prayer begin?
6. Why does Solomon stress there is no other God?
7. What did God want from this people?
8. The building of the temple reassures Solomon of what?
9. What had God told David about the throne of Israel?
10. What does "verified" mean in verse 26?
11. What question does Solomon ask in verse 27?
12. What does the author believe to be unexplainable about God?
13. Why was Solomon saying, to look to the temple to pray?
14. In verse 32, Solomon recognizes God as what?
15. What had been the condition of Israel from the beginning?
16. Why does Solomon say, there is no rain?
17. What is the only solution to natural disasters?
18. What is a modern plague in our land?
19. What is the "plague of the heart" speaking of?
1 Kings 8:43 "Hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as [do] thy people Israel; and that they may know that this house, which I have builded, is called by thy name."
The prayer of the stranger.
"And do according to all that the stranger calleth to thee for": Which were consistent with the will of God and his glory, and for the good of the stranger. This is more absolutely and unconditionally expressed than the requests for the Israelites. It is not desired that he would do by them according to their ways, and if they turned from their sins, or knew the plague of their hearts. The reason of which is supposed to be, because the Israelites knew the will of God, when the strangers did not. And therefore, it is desired that, notwithstanding their ignorance, and their non-compliance with the divine will, through that, they might be heard and answered.
"That all people of the earth may know thy name, to fear thee, as do thy people Israel": Might know him to be a God, hearing and answering prayer, forgiving sin, and bestowing favors, which might lead them to fear him and his goodness, as Israel did.
"And that they may know that this house, which I have builded, is called by thy name": That he dwelt in it, granted his presence, heard and received the supplications of men, answered their requests, and accepted of their sacrifices here. Solomon seems to have had knowledge of the calling of the Gentiles, and to desire it.
We know that people did come to see the magnificent temple that Solomon had built to the name of the LORD. The queen of Sheba is a very good example of that. I believe this is much more far-reaching than that, and is speaking of the Gentiles who look to the LORD and believe in His name. Solomon is praying for the salvation of the whole world in this. It is speaking prophetically of the following Scripture.
Philippians 2:10 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;"
1 Kings 8:44 "If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and [toward] the house that I have built for thy name:"
In a foreign country, threatening to invade them, or having trespassed on their borders, or some way or other infringed on their liberties and privileges, and so given them just occasion to go to war with them.
"Whithersoever thou shalt send them": This case supposes their asking counsel of God, or having a direction and commission from him by a prophet, or some other way, to engage in war with the enemy.
"And shall pray unto the Lord toward the city which thou hast chosen, and toward the house I have built for thy name": For, notwithstanding the justness of their cause, and having a warrant from God to go to war, yet they were to pray to him for success when at a distance, even in a foreign land, and about to engage the enemy. And this they were to do, turning their faces towards the city of Jerusalem, and the temple there. Declaring thereby that their dependence was upon the Lord that dwelt there, and their expectation of victory was only from him.
1 Kings 8:45 "Then hear thou in heaven their prayer and their supplication, and maintain their cause."
For success.
"And maintain their cause": Do them justice, and avenge their injuries, as the Targum; let it appear that their cause is right, by giving them victory.
This is just asking God to be with His people in battle, as long as they pray and ask for His help.
Verses 46-47: The Bible states frequently that no one exists "who does not sin": (Psalm 14:1, 3; 53:1, 3; Eccl. 7:20; Rom. 3:12, 23; 1 John 1:8, 10). Sin is the universal condition of a fallen human race.
"Done wrong" is the phrase from which iniquity is derived, and it means "twisted or distorted."
1 Kings 8:46 "If they sin against thee, (for [there is] no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near;"
The same persons when they were gone forth to battle, not observing the divine commands as they should.
"For there is no man that sinneth not": Such is the depravity of human nature, the treachery of the heart, and the temptations of Satan, of which Solomon had early notice, and was afterwards still more confirmed in the truth of (Eccl. 7:20).
"And thou be angry with them": For their sins, and resent their conduct.
"So as to deliver them to the enemy": So that they carry them away captive unto the land of the enemy.
"Far or near": As into Assyria or Babylon, whither they were carried.
1 Kings 8:47 "[Yet] if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness;"
Or, "return to their heart"; remember their sins, the cause of their captivity, and reflect upon them.
"And repent of them, and make supplication unto thee in the land of them that carried them captives": Though and while they are in such a state.
"Saying, we have sinned, and have done perversely, we have committed wickedness": "Which phrases include all their sins, with all the aggravated circumstances of them, and their sense of them, and contrition for them.
This part of the prayer is speaking prophetically again, about the children of Israel falling into idolatry. They will lose their battle and be carried into the land of their captors. Specifically, those from Jerusalem who do not die in the battle will be carried to Babylon. They do repent, and God does return them to their land after about 70 years of captivity.
1 Kings 8:48 "And [so] return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name:"
In the most sincere and cordial manner, with great ingenuity and uprightness; the Targum is, "return unto thy worship, relinquishing false worship they had given into, and serve the Lord in the best manner they could.
"In the land of their enemies, which led them away captive": "And so at a distance from that temple, and the service of it, which led them away captive.
"And pray unto thee towards the way of their land": (see Dan. 6:10).
"Which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name": There is apparently a climax here, "land," "city," "house."
In the land of their enemies, they will be like slaves. It is much easier to repent and turn to God, when you are in terrible trouble. This is asking the LORD to hear them in their distress and help them.
1 Kings 8:49 "Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause,"
For their deliverance out of captivity: and maintain their cause; plead it, and do them justice, avenge their injuries, and deliver them.
1 Kings 8:50 "And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them:"
By returning them to their own land; by which it would appear that the Lord had forgiven their trespasses, as well as by what follows.
"And give them compassion before them who carried them captive, that they may have compassion on them. For it is in the power of God to work upon the affections of men, and dispose their minds to use his people well, and to pity them under their distresses, as the Chaldeans did the Jews in Babylon (Psalm 106:46).
They had been a sinful people, when God heard their cry from Egypt and saved them. They became the wife of God on the trip across the wilderness. They belong to God. They are God's people even though they have sinned. Solomon wants God to forgive them again and again, as He has already done. They will be freed from Babylon and come back to their homeland.
1 Kings 8:51 "For they [be] thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron:"
Whom the Lord had chosen above all people to be a special people to him. And to be his portion and possession (see Deut. 7:6).
"Which thou broughtest forth out of Egypt, from the midst of the furnace of iron": Hard and cruel bondage in Egypt (See Deut. 4:20).
1 Kings 8:52 "That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee."
That is, attentive to it, meaning himself and his present supplication": Or any other he should hereafter put up in this place.
"And unto the supplication of thy people Israel, to hearken unto them in all that they call unto thee": At any time, and upon any account; so far as may be agreeable to his will, make for his glory, and their good (see Deut. 4:7).
1 Kings 8:53 "For thou didst separate them from among all the people of the earth, [to be] thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord GOD."
By his choice of them in his own mind, by the redemption of them out of Egypt, by the peculiar laws he gave them, and by the special blessings he conferred upon them.
"As thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord our God": It was he that spake this to Moses, and by him to the people (Exodus 19:5). And it was he that did it, namely, separate them from all nations, to be his people and peculiar treasure. In this and the two preceding verses, Solomon makes use of arguments taken from what the people of Israel were to the Lord, and he had done for them, to engage him to hearken to their supplications. And here ends his long prayer (in 2 Chron. 6:1), some things are added at the close of it, and some omitted.
Our children never stop being our children, even when they are disobedient. God's Israel never stops being His, because they have disobeyed and been unfaithful. Israel belongs to God. Physical and spiritual Israel belongs to God. They are the chosen.
Verses 54-61: Solomon arose to pronounce a benediction on the people. His words were substantially a brief recapitulation of the preceding prayer in which he affirmed the faithfulness of the Lord to Israel (verse 56), and exhorted Israel to faithfulness to the Lord (verses 57-61).
In doing so he praises "God" for giving "rest unto his people" (verses 54, 56; Deut. 12:9-25). However, due to Israel's sin that rest was incomplete (Psalm 95:7-11), and would be entered into only through the Messiah, Jesus Christ (Hebrews Chapters 3-4). Solomon again invokes God's continued presence with His people (verses 57-58), working out His good pleasure through them to all men (verses 59-61). And closes his prayer with a challenge to Israel to "be perfect with the Lord," that is fully and wholly committed to His person and standards (Matt. 5:48) for a growing spiritual maturity. The chronicler reports that Solomon's prayer and benediction were greeted with the coming of fire from heaven to consume the sacrifice on the altar (2 Chron. 7:1-3).
1 Kings 8:54 "And it was [so], that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven."
In which he was a type of Christ, praying and interceding for his people before the golden attar (Rev. 8:3).
"He arose from before the altar of the Lord": The altar of burnt offering, over against which he was.
"From kneeling on his knees": Upon the brazen scaffold (see 2 Chron. 6:13), in which posture he was during this long prayer.
"With his hands spread up to heaven": Which gesture he had used in his prayer and now continued in blessing the people.
This prayer had been humbly given to God on Solomon's knees, while lifting his hands into the air praising God.
1 Kings 8:55 "And he stood, and blessed all the congregation of Israel with a loud voice, saying,"
To bless the congregation was the special duty and privilege of the priests (see Num. 6:23-27). But throughout the whole of this narrative the king, and the king alone, is conspicuous. It is, however, to be noted that Solomon's words here are not strictly of blessing, but rather of praise and prayer to God, and exhortation to the people.
Verses 56-61: Solomon's "purpose statement" (in verse 60), teaches the true motivation behind prayer: that the knowledge of God will spread throughout the earth. God's design was for Israel and its king to attract the nations, pointing them to His glory. Similarly, God's people today should be a "city on a hill" whose light reflects the glory of God (Matt. 5:14-16).
1 Kings 8:56 "Blessed [be] the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant."
A land of rest; and rest in the land from all enemies (see Deut. 12:9).
"There hath not failed one word of all his good promises, which he promised by the hand of Moses his servant": So, Joshua observed a little before his death (Josh. 23:14), to which Solomon seems to have respect. And who lived to see a greater accomplishment of the gracious promises of God, and his faithfulness therein. Both in the times of his father David, and his own.
Notice the blessing is directed to the LORD. Solomon tells them God has kept His promise.
1 Kings 8:57 "The LORD our God be with us, as he was with our fathers: let him not leave us, nor forsake us:"
Abraham, Isaac, and Jacob, and those that came out of Egypt. And especially that entered into the land of Canaan under Joshua, and subdued it. As the Lord had been with them to guide and direct them, protect and defend them, succeed and prosper them, so Solomon desires he might be with them. Nothing is more desirable than the presence of God. Solomon could not have prayed for a greater blessing for himself and his people. The Targum is, "let the Word of the Lord our God be for our help, as he was for the help of our fathers".
"Let him not leave us, nor forsake us": This was no doubt a prayer of faith, founded upon a divine promise (Joshua 1:5).
This is a request to the LORD for himself and the people.
1 Kings 8:58 "That he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers."
By his Spirit, to love, fear, and serve him; to attend to his worship, word, and ordinances.
"To walk in all his ways": He has prescribed and directed to.
"And to keep his commandments, and his statutes, and his judgments, which he commanded our fathers": All his laws, moral, ceremonial, and judicial.
Notice in this, Solomon requests the LORD to cause them to turn their hearts to Him. If their hearts are stayed upon God, they will walk in His ways and keep His commandments. God had given them His law. It is up to them to keep it.
1 Kings 8:59 "And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require:"
At this time.
"Be nigh unto the Lord our God day and night": Be continually remembered and regarded by him that so gracious answers, might always be returned to those who supplicated in this place.
"That he maintain the cause of his servant": Of himself and his successors in the throne that they may continue to possess it in peace, to the glory of God, and the good of the people.
"And the cause of his people Israel at all times": That their rights and privileges might be continued, and they supported in them; and both his cause and theirs be regarded.
"As the matter shall require": As they should stand in need of assistance, direction, and protection.
1 Kings 8:60 "That all the people of the earth may know that the LORD [is] God, [and that there is] none else."
By chastising the people of Israel when they sinned. By bearing and answering their prayers when they prayed unto him; by forgiving their sins, and delivering them out of their troubles; by maintaining their cause, and protecting them in the enjoyment of their blessings.
"And that there is none else": No God besides him; all being else fictitious deities, or nominal ones as he only is the one living and true God.
The prayers of Solomon, and in fact the prayers of all who put their trust in God, are at the throne of God continually. Solomon hopes that this temple will be a lighthouse to the world. That those that are in darkness will see the Light and come to it.
1 Kings 8:61 "Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day."
Sincere in their love to him, united in their worship of him, and constant in their obedience to him.
"To walk in his statutes, and to keep his commandments, as at this day": As they did that day, neither king nor people having as yet fallen into idolatry, but showing by their then present appearance a zeal for God, his house, and worship.
Solomon and all these people had very good intentions this day. At this moment, they had experienced the presence of Almighty God. This is a prayer for God to keep him and the people as they were this day.
Verses 62-66: The dedication ends with many special sacrifices. All of this took place at the Feast of Tabernacles (verse 2), which was lengthened to two weeks to make this a double festal period.
(See 2 Chron. 7:1-10).
1 Kings 8:62 "And the king, and all Israel with him, offered sacrifice before the LORD."
"Offered sacrifice": To complete the temple's dedication, Solomon led the people in offering peace offerings to the Lord (Lev. 3:1-17; 7:11-21), in which they consumed 22,000 bulls and 120,000 sheep (verse 63). Although the number of sacrifices offered seems high, it was in keeping with the magnitude of this event. Obviously, the single bronze altar could not accommodate such an enormous number of sacrifices. Solomon first had to consecrate the entire middle courtyard, the one directly in front of the temple (verse 64). After consecrating the court, Solomon probably had a series of auxiliary altars set up in the court to accommodate all the peace offerings.
The sacrifices were shared by all.
1 Kings 8:63 "And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and a hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD."
Part of which belonged to the offeror, and with those Solomon feasted the people all the days of the feast of the dedication, if not of tabernacles as well. For the number was exceeding large, as follows.
"Two and twenty thousand oxen, and a hundred and twenty thousand sheep": Which, as suggested, might be the number for all the fourteen days. Nor need it seem incredible, since, as Josephus says, at a Passover celebrated in the times of Cestius the Roman governor, at the evening of the Passover. In two hours' time, 256,500 lambs were slain; however, this was a very munificent sacrifice of Solomon's, in which he greatly exceeded the Heathens. Whose highest number of sacrifices were hecatombs, or by hundreds, but his by thousands.
"So the king and all the children of Israel dedicated the house of the Lord": Devoted it to divine and religious worship by these sacrifices: hence in imitation of this sprung the dedication of temples with the Heathens. The first of which among the Romans was that in the capitol at Rome by Romulus; the rites and ceremonies used therein by them may be read in Cicero, Livy, Tacitus, and others.
There were so many animals offered because all would partake of the meat, after the fat had been burned. Even though this speaks of Solomon offering this, it means them all. He was representing all of them in the sacrifice.
1 Kings 8:64 "The same day did the king hallow the middle of the court that [was] before the house of the LORD: for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brazen altar that [was] before the LORD [was] too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings."
The court of the priests that was before the Holy Place, adjoining to it, in which was the altar of burnt offering. This, or, however, the middle part of it, he sanctified for present use, to offer sacrifices on, for a reason hereafter given.
"For there he offered burnt offerings and meat offerings, and the fat of the peace offerings": Which was the reason why the middle of the great court was for this time set apart for this service.
This is speaking of the court of the priests. The magnitude of the offerings must have a large place. The brazen altar could not have handled it all.
1 Kings 8:65 "And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, [even] fourteen days."
"Entering in of Hamath unto the river of Egypt": "The entrance of Hamath" was located about 20 miles south of Kadesh on the Orontes River and was the northern boundary of the land promised to Israel (Num. 34:7-9; Josh. 13:5). "The river of Egypt" is to be equated with Wadi El-Armish in the northeastern Sinai, the southern boundary of the land promised to Israel. These locations show that people from all over Israel attended the dedication of the temple.
It seems the feast and the dedication of the temple continued for 14 days. There were people from all Israel there. For all good purposes, all Israel celebrated in this.
1 Kings 8:66 "On the eighth day he sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had done for David his servant, and for Israel his people."
Worship should end on a positive note of joyfulness, praise and thankfulness to God for all His "goodness."
This eighth day is speaking of the eighth day of the feast of Tabernacles. It is interesting that "eight" means new beginnings. This is a new beginning for all Israel. They are joyful, because the LORD is with them and they have a place of central worship.
1 Kings Chapter 8 Second Continued Questions
1. Who is a good example of a stranger, who came to see the magnificent temple?
2. Who do the children of Israel fall captive to, later?
3. Why should God forgive them?
4. When Solomon stopped praying, what did he do?
5. The blessings Solomon spoke were directed to the _______________.
6. What would cause them to walk in the ways of God?
7. Where do our prayers go?
8. Who sacrificed?
9. How many sheep were sacrificed?
10. How long did the feast and the dedication last?
11. What does the number "eight" symbolize?
Verses 1-2: "Finished ... the king's house": (According to 6:1), Solomon began building the temple in Apr/May 966 B.C. The temple was completed in Oct./Nov. 959 B.C. (6:38). The temple dedication and Solomon's prayer to the Lord occurred 11 months after the completion of the temple in Sep./Oct 958 B.C. The Lord did not appear to Solomon this second time (compare 3:5-14), until Solomon had completed the building of his own palace in 946 B.C. (7:1). Thus, the Lord's response came approximately 12 years after Solomon's prayer and supplication to the Lord recorded (in 8:22-53).
1 Kings 9:1 "And it came to pass, when Solomon had finished the building of the house of the LORD, and the king's house, and all Solomon's desire which he was pleased to do,"
Which was done in seven years (1 Kings 6:38).
"And the king's house; his own palace, which was finished in thirteen years (1 Kings 7:1).
"And all Solomon's desire which he was pleased to do": All his other buildings, the house for Pharaoh's daughter, the house of the forest of Lebanon, and may include his vineyards, gardens, orchards, and pools of water, made for his pleasure (Eccl. 2:4). In which he succeeded and prospered (2 Chron. 7:11).
1 Kings 9:2 "That the LORD appeared to Solomon the second time, as he had appeared unto him at Gibeon."
God had appeared to "Solomon previously at "Gibeon" (3:5; see the note on 6:11-13). Additional details as to God's challenge to Solomon on this occasion are recorded (in 2 Chronicles 7:11-22).
1 Kings 3:4-5 "And the king went to Gibeon to sacrifice there; for that [was] the great high place: a thousand burnt offerings did Solomon offer upon that altar." "In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee."
We are familiar with the message God gave Solomon at Gibeon. God offered Solomon one gift, and Solomon had asked for wisdom to rule his people fairly. God gave Solomon the wisdom, and the wealth to build the temple at this time. Now, everything was completed, and Solomon had dedicated the temple. Solomon's prayer had been in great detail at the dedication of the temple. God showed His approval by His appearance in the smoke that filled the temple. This appearance was possibly, partially in answer to Solomon's prayer. We need not speculate how long it was before the LORD answered the prayer. Prayers are sometimes, answered years later.
Verses 3-9: "The Lord" formally applies the terms of the Davidic covenant to Solomon with the reminder that although the covenant is unconditional, the blessings of that covenant are individually realizable only through the son of "David," who is faithful and obedient (see the note on 2 Sam. 7:12-16).
1 Kings 9:3 "And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually."
"Hallowed" The Lord made the temple holy by being present in the cloud (8:10). As proof of the temple's consecration, the Lord told Solomon that He had put His name there (3:2).
"For ever": God was not saying He will dwell in that building forever; since in less than 400 years it was destroyed by the Babylonians (verses 7-9). He was saying that Jerusalem and the temple mount are to be His earthly throne as long as the earth remains, through the millennial kingdom (see Isa.2:1-4; Zech. 14:16). Even during the New Heaven and New Earth, the eternal state, there will be the heavenly Jerusalem, where God will eternally dwell (see Rev. 21:1-2).
"Eyes ... heart": These symbolized, respectively, the Lord's constant attention toward and deep affection for Israel. By implication, He promised them access to His presence and answers to their prayers.
This was a direct answer to the things Solomon had asked for. God heard the prayer, and said yes. God had accepted the house dedicated to His name. The heart of God was full for the house they built to Him.
Verses 4-9: "Walk ... in integrity of heart" is covenant language. To "serve other gods" was the cardinal sin against the Mosaic Covenant. Apostasy coupled with idolatry would cause the Lord to remove Israel from Her land and abandon the temple.
1 Kings 9:4 "And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, [and] wilt keep my statutes and my judgments:"
"If thou wilt walk": The Lord reiterated to Solomon the importance of obedience to the Mosaic statutes in order to experience the blessings of the Davidic Covenant (2:3-4).
1 Kings 9:5 "Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel."
In a succession in his posterity, until the coming of the Messiah.
"As I promised unto David thy father, saying, there shall not fail thee a man upon the throne of Israel": Not fail that one of his posterity to sit upon it (see 2 Sam. 7:12).
David was not a perfect man, but his heart was stayed upon God. He loved the LORD with all his heart. Notice, the condition attached to this. The LORD would see that the throne of Solomon would be established from generation to generation, if Solomon remains faithful to the LORD. These are the things David had told Solomon, before he died. Solomon is a great man, but he must keep the laws and the commandments of God to continue in his greatness.
1 Kings 9:6 "[But] if ye shall at all turn from following me, ye or your children, and will not keep my commandments [and] my statutes which I have set before you, but go and serve other gods, and worship them:"
"If ye ... turn": If Israel ("you" is plural) abandoned the Lord to worship others gods, God would expel Israel from the Land and destroy the temple (verse 7).
1 Kings 9:7 "Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people:"
Suffer them to be carried captive into other lands, as the ten tribes were into Assyria, and the two tribes to Babylon; which is called a plucking them up by the roots in (2 Chron. 7:20).
"And this house, which I have hallowed for my name, will I cast out of my sight": As it was when burnt by Nebuchadnezzar.
"And Israel shall be a proverb and a byword among all people": Both for their sins and for their miseries (see Deut. 28:37). In (2 Chronicles 7:20), the house or temple is said to be made a proverb of.
Just as there were blessings, if he kept the commandments of God, there were curses if he did not keep them. God will leave this house and let it be destroyed, if they become unfaithful to Him. He will help Israel, as long as they are faithful to Him. If they do not remain faithful, He will help their enemies against them.
1 Kings 9:8 "And at this house, [which] is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the LORD done thus unto this land, and to this house?"
The house of the most High, as some render it, and in high esteem, fame, and glory, as well as it was built on an high hill, and was itself one hundred and twenty cubits high (2 Chron. 3:4), the Targum is.
"And this house which was high shall be destroyed": Everyone that passes by it shall be astonished; at the ruins of the temple, and of the city of Jerusalem, which had been so magnificent.
"And shall hiss": In scorn and derision of the people of Israel, rejoicing in their ruin.
"And they shall say, why hath the Lord done thus unto this land, and to this house?" Or suffered it to be done, to lay thus in waste and ruins. A land in which it had been said he delighted, and looked unto from one end of the year to the other, and a house he had taken up his dwelling in. Surely something more than ordinary, they suggest, must be the cause of all this.
As long as they stay faithful to the LORD, people will look at the temple with amazement. When they become unfaithful, God will allow the temple to be destroyed, and people will hiss at that fall.
Verses 9:10 - 10:29: On (chapters 4-5), Solomon's wealth was described in terms of food that was shared with his subjects rather than how much gold he possessed. This section emphasizes Solomon's accumulation of gold as a first indicator that Solomon's heart was being led astray by conspicuous wealth obtained from foreign locales. A "talent" was about 70 pounds, so Hiram's gift was an extraordinary amount of wealth.
1 Kings 9:9 "And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the LORD brought upon them all this evil."
"Evil": The destruction of Jerusalem and exile from the Land (verse 8), were predicted by Moses (in Deut. 29:24-28). The devastation of the temple, which came in 586 B.C., graphically demonstrated the Lord's anger against Israel's sin, particularly the sin of idolatry.
When Israel was faithful to the LORD, the people were afraid of them because of their God. When they turn from God to false gods, the LORD leaves the temple and refuses to help the people. Those looking on wonder why their greatness is gone. God loved them enough to bring them out of Egypt and set them up as His people. How could this happen? The LORD brought the evil on them for their unfaithfulness to Him.
Verses 10-14: There are hints of foolishness here as Solomon fails to provide fair compensation to "Hiram the king of Tyre", giving him 20 "cities" of questionable value "in the land of Galilee."
Verses 10-28 (see 2 Chron. 8:1-18).
1 Kings 9:10 "And it came to pass at the end of twenty years, when Solomon had built the two houses, the house of the LORD, and the king's house,"
"At the end of twenty years": The completion of the building of the temple (7 years), and the building of Solomon's palace (13 years), would be 946 B.C. (see note on 9:1-2).
1 Kings 9:11 "([Now] Hiram the king of Tyre had furnished Solomon with cedar trees and fir trees, and with gold, according to all his desire,) that then king Solomon gave Hiram twenty cities in the land of Galilee."
"Solomon gave Hiram twenty cities": Solomon sold these 20 cities in Galilee to Hiram in exchange for the gold (about 4.5 tons; mentioned in verse 14). Probably these cities lay along the border between Tyre and Israel, just outside the territory of Asher. Later, Hiram gave the towns back to Solomon (see note on 2 Chron. 8:2).
It appears from this, that Solomon took 20 years to build the temple and the palace (which consisted of several buildings). Hiram had furnished men, cedar trees, and now we read, gold. Solomon had given food to Hiram to feed his household, but Solomon appreciated the work and the raw materials Hiram furnished, more than what the food amounted to. Solomon gave him 20 cities to show his further appreciation for what he had done to help him in his building.
1 Kings 9:12 "And Hiram came out from Tyre to see the cities which Solomon had given him; and they pleased him not."
For these cities, being in or near Galilee, were not far from Tyre.
"And they pleased him not": Being either out of repair, as some think (see 2 Chron. 8:2), or the ground barren, and unfruitful. This was not likely, beings they were in a very fruitful country; as was the tribes on which they bordered. But they were not agreeable to him. They did not suit with the disposition of him and his people, who were given not to husbandry, but to merchandise. And the land about these would require a good deal of pains and labor to till, which they were not used to.
These cities lay on a mountain ridge, and were not very good for raising the food that he needed.
1 Kings 9:13 "And he said, What cities [are] these which thou hast given me, my brother? And he called them the land of Cabul unto this day."
Hiram was dissatisfied with Solomon's payment to him in border towns and so returned their jurisdiction to him (2 Chron. 8:2). The traditional meaning of "Cabul" comes from Josephus, who reads the word kabal "as nothing or displeasing". Apparently, some other means of payment must have been agreed upon, for the two kings remained friends.
"Unto this day" (see note on 8:8).
Hiram wanted some cities that would help with his problems at home. He thought that Solomon had been unfair with him.
1 Kings 9:14 "And Hiram sent to the king sixscore talents of gold."
The payment, on any calculation, was a large one, though little more than a sixth of Solomon's yearly revenue (see 1 Kings 10:14). How it is connected with the previous verses is matter of conjecture. It may possibly be a note referring back to (1 Kings 9:11), and explaining the amount of gold which Hiram had sent. If this is not so, it would then seem to be a payment in acknowledgment of the cession of the cities, as being of greater value than the debt which it was meant to discharge.
The cities had been in payment for the gold that Hiram had sent. This gold was worth a great deal of money. 120 talents of gold would have been ample payment for 20 prosperous cities. The cities Solomon gave him were not worth that much. A talent of gold is speaking of 125 pounds of gold. This would mean 15,000 pounds of gold.
1 Kings 9:15 "And this [is] the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer."
"And Millo": A landfill in the depression between the city of David and the temple and palace complex to the north (see 2 Sam. 5:9).
Millo means "the fill" and refers to a series of terraces built into a hillside to support homes (11:27; 2 Sam. 5:9; 1 Chron. 11:8; 2 Chron. 32:5).
"Hazor": Ten miles north of the Sea of Galilee, Hazor protected Israel's northeastern entrance from Syria and Mesopotamia.
"Megiddo": Megiddo guarded a crucial pass in the Carmel Mountains, which linked the valley of Jezreel and the international coastal highway to Egypt.
"Gezer": Twenty miles west of Jerusalem, Gezer lay in the coastal plain at the intersection of the coastal highway and the main road to Jerusalem.
"Hazor, Megiddo, and Gezer," along with "Jerusalem," were key Solomonic cities. Each has been carefully excavated and shown to have common characteristics clearly dateable to Solomon's era. These four cities held strategic importance not only militarily but commercially.
The levy was to raise the money to do all of this. It would be like taxes for us. Solomon spared nothing to build all of this. There were literally thousands of people working for 20 years on this project. The gold and other products used for this construction were tremendous as well. We see that Solomon had built much more than the temple and the palace. He built the wall around Jerusalem, and he built Millo, Hazor, Megiddo, and Gezer. These cities were built for their strategic positions.
1 Kings 9:16 "[For] Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it [for] a present unto his daughter, Solomon's wife."
"Gezer" had never been taken by the tribe of Ephraim. It came under control of Israel as a wedding present from "Pharaoh king of Egypt" on the occasion of "Solomon's" wedding to the Pharaoh's "daughter" (3:1).
Gezer had been taken and burned by Pharaoh of Egypt. He had given this city as a wedding gift to his daughter and Solomon. Solomon probably, built it in honor of their marriage.
1 Kings 9:17 "And Solomon built Gezer, and Beth-horon the nether,"
"Beth-horon": About 12 miles northwest of Jerusalem along a road connecting Gibeon with the western lowlands and providing a western approach to Jerusalem (see note on 2 Chron. 8:5).
1 Kings 9:18 "And Baalath, and Tadmor in the wilderness, in the land,"
"Baalath": The designation of several cities in Canaan (see note on 2 Chron. 8:6).
"Tadmor": This city was located 16 miles southwest of the Dead Sea on the southeastern boundary of the Land (Ezek. 47:19; 48:28).
1 Kings 9:19 "And all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion."
"Cities of store": Cities whose primary purpose was to store food (2 Chron. 17:12; 32:28).
"Cities for his chariots": Solomon built military outposts for his chariots and horses. To defend his kingdom, these garrisons were probably located along key roads throughout the nation. All the cities listed (in verses 15-19), met this requirement.
Solomon had built many cities and forts, and places to house his chariots and his horses. He built all of this for protection of his land and for simple pleasure as well.
Verses 20-23: For "Solomon's" instituting of forced labor, see the notes on (5:13-14; 5:15-16; see 2 Chron. 8:7-10).
1 Kings 9:20 "[And] all the people [that were] left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which [were] not of the children of Israel,"
Who were not destroyed in the times of Joshua or since, but dwelt in several cities of the land of Israel from those times (see Judges 1:1). Which were not of the children of Israel; not natives of the land of Israel, though they might be proselytes, at least some of them.
Verses 21-22: "A tribute of bondservice": I.e., "conscripted slave labor." See note on 5:13. Only resident aliens permanently became part of this force since the law did not allow Israelites to make fellow-Israelites slaves against their will (Exodus 21:2-11; Lev. 25:44-46; Deut. 15:12-18). Additionally, verse 22 adds that he did not move someone from an established post, even for a specific project.
1 Kings 9:21 "Their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice unto this day."
The posterity of those left unsubdued in the times of Joshua.
"Whom the children of Israel also were not able utterly to destroy": In later times, though now it is thought by some it was not for want of power, but because they had made a covenant with them, as the Gibeonites did. Therefore, they could not, because it would have been a breach of covenant to have destroyed them (see 2 Chron. 8:8).
"Upon these did Solomon levy a tribute of bond service unto this day": Not a tribute of money, which being poor they were not able to pay, but of service. And which being once laid on was continued, and even to the time of the writing of this book.
This is just saying they worked for Solomon and the Israelites, as bondsmen and women. Much of the hard labor was done by these people.
1 Kings 9:22 "But of the children of Israel did Solomon make no bondmen: but they [were] men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen."
For that was contrary to the law; they might be hired servants, but not bond servants (Lev. 25:39).
"But they were men of war": Which he kept in pay, a standing army, maintained even in time of peace. In case of necessity, should an enemy attempt to invade or surprise them.
"And his servants": In his family and court, who had offices and employments there.
"And his princes": Ministers of state, counsellors, governors of cities, etc.
"And his captains": Officers in his army.
"And rulers of his chariots and his horsemen": War chariots and troopers (see 1 Kings 9:19).
The Israelites worked in the army. Some of them were servants, but they did not do the heavy labor. Many of them were chosen for the leaders. Bondage was for the foreigners living in their land, not the Hebrews.
1 Kings 9:23 "These [were] the chief of the officers that [were] over Solomon's work, five hundred and fifty, which bare rule over the people that wrought in the work."
In building the above houses and cities.
"Five hundred and fifty which bore rule over the people that wrought in the work": (In 2 Chronicles 8:10), they are said to be but two hundred and fifty; now it may be observed, as is by the Jewish writers, that there were three sorts of those rulers. The lowest rank and order of them consisted of 3300, the next of three hundred which were over the 3300, and being numbered with them made 3600 (2 Chron. 2:18). And the highest rank of them was two hundred and fifty, and the middlemost and highest being joined together, as they are here, made five hundred and fifty. Abarbinel reconciles the places thus; the two hundred and fifty were only over those that wrought in the temple. And the five hundred and fifty here were those that were over such that were employed in the various parts of the kingdom.
There were 550 men who were in authority over all the work. These were even over the men that Hiram had sent to do the wrought work.
1 Kings 9:24 "But Pharaoh's daughter came up out of the city of David unto her house which [Solomon] had built for her: then did he build Millo."
For the separate palace for "Pharaoh's daughter" (see the note on 7:2-8).
We read earlier that Solomon built this wife, who was the daughter of Pharaoh, a separate house. She did not stay with the other wives and concubines of Solomon.
1 Kings 9:25 "And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the LORD, and he burnt incense upon the altar that [was] before the LORD. So he finished the house."
"Three times in a year" points to the three pilgrimage festivals: Unleavened Bread, Weeks, and Tabernacles (Exodus 23:14-16; 2 Chron. 8:12-16). Solomon was still worshiping God at this point, but his focus was increasingly on his wealth and his building projects.
"Did Solomon offer": Once the temple had been built, Solomon's practice of sacrificing to God at the various high places ceased (3:2-4). He kept Israel's three great annual feats, Passover, Weeks and Booth (Deut. 16:1-17), at the temple in Jerusalem.
There were three very special feasts each year that the Hebrews kept. This is speaking of those. Passover and Tabernacles were the two that were considered the most important. The other could have been Feast of Weeks. Passover and Unleavened Bread were at the same time basically. The burning of the incense was done by the priest on orders of Solomon.
Verses 26-28: Ezion-geber" lay at the northern tip of the Gulf of Aqaba, giving Israel access to the east and south by water.
"Ophir" was probably in southwestern Arabia (10:11; Job 22:24; 28:16). Hiram's Phoenician "seamen" were some of the most skillful of their day. The "gold" brought in from these expeditions helped finance and decorate Solomon's vast building projects.
1 Kings 9:26 And king Solomon made a navy of ships in Ezion-geber, which [is] beside Eloth, on the shore of the Red sea, in the land of Edom.
"Ezion-geber": Solomon's port located on the modern Gulf of Aqabah. Solomon's commercial enterprises with King Hiram of Tyre were doubtless very profitable for both men (10:11-12; 2 Chon. 8:17-18; 9:21).
This just means that Solomon acquired ships and men, to guard them on the seas. We know that some things were moved over the waterways, as the cedars of Lebanon were. Probably the gold from Hiram was sent by ship, as well. Ezion-geber was the site of Solomon's copper-refining port. The Phoenician technicians of Hiram built this port for Solomon. This Red sea is speaking of the redness of the water. This is also the Gulf of Akabah.
1 Kings 9:27 "And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon."
With respect to the acquaintance of the Phoenicians with this particular sea, it may be observed that they are not unlikely to have had trading settlements there, as they had in the Persian Gulf, even at this early period. The commerce with Ophir was probably an established trade, previously either in their hands or in those of the Egyptians, when Solomon determined to have a share in it. The Egyptians had navigated the other arm of the Red Sea, and perhaps its lower parts, from a much more ancient period (see 1 Kings 5:6).
"Shipmen that had knowledge of the sea": Of sea coasts and ports, of the manner of guiding and managing ships at sea. And of the whole art of navigation, so far as then known, for which the Tyrians were famous (see Ezek. 27:3).
"With the servants of Solomon": To instruct and assist them in naval affairs, they not having been used there unto.
This speaks of something else that Hiram had done for Solomon. The skilled seamen were from Hiram. The servants of Solomon had to be trained as seamen.
1 Kings 9:28 "And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought [it] to king Solomon."
"Ophir": The location of Ophir is unknown. It has been suggested it was located on the southwestern Arabian Peninsula. (1 kings 10:11-12), possible suggests that Ophir was close to or a part of the kingdom of Sheba.
"Four hundred and twenty talents" (2 Chronicles 8:18 has 450 talents).
Now, we see an astronomical amount of gold carried.
1 Kings Chapter 9 Questions
1. When did the LORD appear to Solomon the second time?
2. Where was Solomon, when he heard from the LORD the first time?
3. What had Solomon asked for from the LORD?
4. How had the LORD shown His approval of the temple?
5. What did the LORD say to Solomon in verse 3?
6. What was the condition God set before Solomon, for the kingdom to be established?
7. Why did the LORD love David so much?
8. How can Solomon remain in his greatness?
9. What will God do, if they begin to worship false gods?
10. What will the people, who pass by, do after the destruction?
11. What reason will they give for the destruction?
12. Hiram had furnished Solomon with what?
13. What did Solomon give Hiram in repayment?
14. How long had it taken for Solomon to build the palace and the temple?
15. How did Hiram feel about the cities Solomon gave him?
16. Why did Hiram not like them?
17. What did they begin to call the cities?
18. What does "Cabul" mean?
19. How many talents of gold had Hiram sent Solomon?
20. There were literally _____________ of people working for 20 years to build all of this.
21. Who had burned Gezer with fire?
22. What had he done with the city, after he burned it?
23. What were some of the other things Solomon built, besides the temple and the palace?
24. What did he do with the Amorites, Hittites, Perizzites, Hivites, and Jebusites, who were not killed?
25. What did Solomon make the children of Israel?
26. How many chief officers did Solomon place over the work?
27. How many times a year did Solomon offer burnt offerings and peace offerings?
28. What were the names of the feasts he was keeping?
29. Why did Solomon acquire ships?
30. Who sent shipmen that had knowledge of the sea?
31. How much gold did they ship by sea?
Verses 1-9: The "hard questions" (perplexing questions, riddles), for Solomon from the "queen of Sheba" (modern Yemen), probably pertained to the mysteries of life and must have weighed heavily on her heart. She came with an astounding show of "retinue" (wealth), to give to Solomon in esteem and appreciation (10:10).
"There was no more spirit in her" is like the modern idiom "took her breath away." Even as a pagan, she credited "the Lord with giving Israel such a wise "king."
Verses 1-29 (see 2 Chron. 9:1-28).
1 Kings 10:1 "And when the queen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came to prove him with hard questions."
"Sheba": Sheba was located in southeastern Arabia, about 1,200 miles from Jerusalem.
"Concerning the name of the Lord": The primary motive for the queen's visit was to verify Solomon's reputation for wisdom and devotion to the Lord.
"Hard questions": Riddles designed to stump the hearer (Judges 14:12).
The fame of Solomon had become apparent in the world of that day. The great wealth he had accumulated, along with all of the cities he built, had been widely known. His greatest achievement in building the temple to the LORD was also widely known. His palace was also of astounding beauty. The Queen of Sheba comes to see for herself, if all of this is really true or just a fable. We do know that her wealth was great. She was rich in gold, jewels, and spices. She had come to see for herself this greatness. She had been told of his great wisdom as well. She had many questions to ask him, to see if he was truly wise.
1 Kings 10:2 "And she came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart."
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 incense bearing 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.
"Gold, and precious stones": These may have been native products of Sheba, or have been brought from the farther East. Gold is not now known to exist in Arabia, nor any precious stones except the onyx and the emerald. But in ancient times it was commonly believed to produce both gold and precious stones largely.
The items she brought would indicate that she was an Arabian. Yemen is the country best known for spices. At this time, there appeared to be much gold there as well. One writer said there were huge nuggets of gold found in that area. The onyx, emerald, and turquoise were plentiful. This caravan of camels was loaded down with gifts for Solomon. He received her as royalty, and she talked with him at length to get her questions answered.
1 Kings 10:3 "And Solomon told her all her questions: there was not [any] thing hid from the king, which he told her not."
The queen of Sheba's hard "questions (verse 1), were typical of Arabic thinking. The literature of Arabia is filled with many riddles and proverbs. Apparently, her questions were not merely mental gymnastics but were born out of a sincere desire to learn (verse2).
It seems Solomon held nothing back. He answered all of her questions. It appeared that her questions were not easy ones. They had been of great interest to her, for her to make this long trip by camel.
1 Kings 10:4 "And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built,"
Verses 4-7: "The queen of Sheba" was impressed not only by "Solomon's great intelligence and knowledge, but by the practical end to which his "wisdom" had been applied.
1 Kings 10:5 "And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the LORD; there was no more spirit in her."
"No more spirit in her": Literally the experience "left her breathless".
When she saw and heard all of Solomon, she was overwhelmed. She saw Solomon's palace, and all of the beautiful cedar of Lebanon it was built with. The temple of the LORD she saw just from the outside. She could not believe the lavish way they lived. They had abundance of meat to eat. They had lavish clothing as well. Solomon had hundreds in attendance to him in his palace. This is far more than she had even heard. The ascent speaks of the burnt offering.
1 Kings 10:6 "And she said to the king, It was a true report that I heard in mine own land of thy acts and of thy wisdom."
These words (repeated almost word for word in (2 Chron. 9:5-8), are clearly from some contemporary document. They breathe at once the spirit of Oriental compliment, and a certain seriousness of tone, as of a mind stirred by unusual wonder and admiration. It is worth notice that they touch but lightly on external magnificence and prosperity, and go on to dwell emphatically on the wisdom of Solomon. With a wisdom enabling him to do judgment and justice; and as a gift from Jehovah, his God.
"It was a true report that I heard in mine own land of thy acts and of thy wisdom": Which she was ready to call in question when she first heard it. At least she thought it was greatly exaggerated, but now she found it was strictly true.
She had heard before she came, of the power, prestige, and wisdom of Solomon. Nearly every time a person hears a story such as she had heard, it was an exaggeration. She told Solomon that it certainly was no exaggeration in this case. It was all true; she had seen it for herself.
1 Kings 10:7 "Howbeit I believed not the words, until I came, and mine eyes had seen [it]: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard."
That is, she did not believe the whole of what was related to her. Somewhat of it she credited, and supposed there was something grand and extraordinary in it. Or she would never have taken such a journey; but she did not believe that all could be true; she thought things were too much magnified.
"And, behold, the half was not told me": Of what she now saw and heard.
"Thy wisdom and prosperity exceedeth the fame which I heard": The inward endowments of his mind, and the outward magnificence of his court, exceeded the relation of them to her. They were beyond expression; they were so great that reporters could not hyperbolize upon them. Or even come up to them in their account of them, and in which yet men are apt to exceed.
She admits to Solomon that she did not believe it, until she saw it with her own eyes. Not only was it all true, but it had been understated. Notice, she placed his wisdom before his prosperity.
Verses 8-9: The queen recognized that all Solomon was and had, as possibly Solomon himself had testified, was from "God".
1 Kings 10:8 "Happy [are] thy men, happy [are] these thy servants, which stand continually before thee, [and] that hear thy wisdom."
The men of Israel that had a king over them that was so wise, so great, and so good.
"Happy are these thy servants, which stand continually before thee, and hear thy wisdom": Who were now present, and to whom she pointed, and may respect not his nobles and courtiers only, but his menial servants, who had an opportunity of often hearing the wise sayings which dropped from his lips. And which no doubt were means of greatly improving their knowledge and understanding in things natural and divine.
The happiness of his men was also a surprise to her. She could not believe the loyalty and respect that even the servants had for Solomon.
1 Kings 10:9 "Blessed be the LORD thy God, which delighted in thee, to set thee on the throne of Israel: because the LORD loved Israel for ever, therefore made he thee king, to do judgment and justice."
"The Lord thy God": The queen was willing to credit Solomon's God with giving him wisdom that resulted in just and righteous decisions. Though she recognized the Lord as Israel's national God, there was no confession that Solomon's God had become her God to the exclusion of all others. There is no record that she made any offering to God at the temple.
The queen was pretty smart herself. She immediately realized that all of this had come from the LORD, Solomon's God. She said you are blessed with all of this, because the LORD loves you. She adds that the LORD had always loved Israel. The judgment and justice of Solomon were gifts from God. He judges righteously. She was very impressed with Solomon, and even more impressed with Solomon's God.
1 Kings 10:10 "And she gave the king a hundred and twenty talents of gold, and of spices very great store, and precious stones: there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon."
"A hundred and twenty talents" (about 3.5 tons).
This is a very large amount of gold. The spices were in great abundance as well. The stones have no number or amount, but we can assume they were great in number also. Solomon was the richest man in the world, and from these gifts of gold from the Queen of Sheba and from Hiram, we can understand why.
1 Kings 10:11 "And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of almug trees, and precious stones."
"Almug Trees": Probably the strong, long-lasting sandal-wood, which is black on the outside and ruby red inside.
"Almug" was probably sandal-wood which is beautiful for carving. It would have been suitable for making musical instruments. Again, we see gold and precious stones. Ophir was a prominent gold producing land in the days of Solomon.
1 Kings 10:12 "And the king made of the almug trees pillars for the house of the LORD, and for the king's house, harps also and psalteries for singers: there came no such almug trees, nor were seen unto this day."
Or terraces, (as in 2 Chron. 9:11), causeways. And means the ascent or causeway he made from his own house to the temple. The pavement of which, as Jarchi interprets the word here, was made of the wood of these trees. Or the supports of it, or rather the rails on each side, on which men might stay themselves as they passed along, as Ben Gersom. And since this ascent was admired by the queen of Sheba, it is particularly observed what wood it was made of, and from whence it came.
"Harps also, and psalteries for singers": These musical instruments were made of the same wood. Josephus says of amber, and that their number was 400,000.
"There came no such almug trees, nor were seen unto this day": Not in the land of Israel, neither before nor since (see 2 Chron. 9:11).
"Unto this day" (see note on 8:8).
This was beautiful wood used for fine woodworking. These pillars were as much for beauty as for strength.
Verses 10-13: Solomon expressed royal hospitality and esteem for the queen by giving her tangible gifts. The "almug wood" brought by Hiram's ships was an exotic, expensive commodity that testified to the stunning wealth of Solomon's kingdom.
1 Kings 10:13 "And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside [that] which Solomon gave her of his royal bounty. So she turned and went to her own country, she and her servants."
Some curious things she saw, and was desirous of, she asked for, and had them.
"Besides that which Solomon gave her of his royal bounty": Of his own good will and pleasure, without asking.
"So she turned and went to her own country": The country of Sheba in Arabia Felix.
"She and her sergeants": The train or retinue she brought with her, which was large (1 Kings 10:2).
We are not told what Solomon gave her. We do know that he would not send her back with nothing, after she had lavished such gifts upon him. We may safely assume that the things he gave her were things not plentiful in her country.
1 Kings 10:14 "Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold,"
This verse records the amount of gold Solomon received annually as 666 talents. This annual income was "besides that from the traveling merchants, traders, kings and governors (10:15).
In a sense, the rest of this chapter is an attestation to Solomon's God-given wisdom in action.
This is speaking of 666 talents of gold, which is 49,950 pounds (at 75 pounds per talent).
1 Kings 10:15 "Beside [that he had] of the merchantmen, and of the traffic of the spice merchants, and of all the kings of Arabia, and of the governors of the country."
Gold also came to Solomon from tolls and tariffs from traders, revenues from loyal administrators, and taxes from Arabian kings who used caravan routes under Solomon's control.
The ships were possibly, used for personal trade by Solomon. The merchantmen were traders for him.
Verses 16-17: "Shields": From his gold revenues, Solomon made 200 large shields, containing about 7.5 pounds of gold each, and 300 small shields, having 3.75 pounds of gold each, that were ornamental in design and restricted to ceremonial use.
1 Kings 10:16 "And king Solomon made two hundred targets [of] beaten gold: six hundred [shekels] of gold went to one target."
Which were a larger sort of shields, which covered the whole body; and these were made of gold beaten with the hammer, or drawn into plates, being melted like wax; so the Poeni or Carthaginians made shields of gold.
"Six hundred shekels of gold went to one target": Which is to be understood not of the weight, but of the price or value of them.
A shekel is a half-ounce of gold. This means there were 300 ounces of gold in each target.
1 Kings 10:17 "And [he made] three hundred shields [of] beaten gold; three pound of gold went to one shield: and the king put them in the house of the forest of Lebanon."
For "the house of the forest of Lebanon" (see the note on 7:2-8).
There were 36 ounces of gold in each shield. All of this shows the extreme wealth of Solomon and the Israelites. This sort of thing would be classed as an extravagance.
Verses 18-23: In Solomon's vast wealth, all of his gold made "silver" seem of comparatively little value ("as nothing"). The "apes and peacocks" may have been pets that were in vogue at the time. God allowed for the normal blessings that would accrue to a king, but He specifically warned against accumulating riches for personal gain because He knew it would prevent wholehearted devotion (Deut. 17:17).
1 Kings 10:18 "Moreover the king made a great throne of ivory, and overlaid it with the best gold."
To sit on and judge his people; and ivory being white, may denote the purity, justice, and equity with which he judged. The white throne (in Revelation 20:11), may be an allusion to this; the ivory he had from Tarshish (1 Kings 10:22).
"And overlaid it with the best gold": For the greater splendor and majesty of it; not that he covered it all over, for then the ivory would not be seen, but interlined it, or studded it with it, whereby it appeared the more beautiful and magnificent. Such a throne of gold and ivory was decreed to Caesar by the Romans.
We do not know if this chair was solid ivory or just ivory overlaid. Whatever was the case, the ivory was covered with gold. This was an extravagant throne, as was everything else in the palace.
1 Kings 10:19 "The throne had six steps, and the top of the throne [was] round behind: and [there were] stays on either side on the place of the seat, and two lions stood beside the stays."
Up to the footstool of the throne, which was of gold (2 Chron. 9:18), and was high, that everyone in court might see him, and the better hear the sentence he gave.
"And the top of the throne was round behind": Had a semicircle at the top of it, like an alcove.
"And there were stays on either side on the place of the seat": Or "hands", such as the arms of a chair, to lean and rest upon.
"And two lions stood beside the stays": Which were not only ornamental, and for support of the stays, but expressive of majesty, and of undaunted courage and resolution to do justice. And of the danger such expose themselves to, who oppose magistrates in the discharge of their office. And in which Solomon was a type of Christ, the lion of the tribe of Judah. And for the same reasons were the like portraits on the steps, as follows (in verse 20).
The lion is a symbol of power. Perhaps that is why they were at either side. These sound like intricate carvings on the throne. The steps were possibly, carved wood as well. The lions were possibly, wood overlaid with gold.
1 Kings 10:20 "And twelve lions stood there on the one side and on the other upon the six steps: there was not the like made in any kingdom."
There was a lion on each side of every step, a symbol of royal power, as before observed. So the Egyptians placed lions under the throne of Orus.
There was not the like made in any kingdom": For the matter and form of it, for its grandeur and magnificence. There was none at least at that time, whatever has been since; for this is the first throne of ivory we read of.
There was a carving of a lion at each end of each step.
1 Kings 10:21 "And all king Solomon's drinking vessels [were of] gold, and all the vessels of the house of the forest of Lebanon [were of] pure gold; none [were of] silver: it was nothing accounted of in the days of Solomon."
"House of the forest of Lebanon" (see note on 7:2-5.)
"Silver": To show the wealth of Solomon's kingdom, the writer explains that gold was so plentiful that the value of silver dropped to nothing.
This is speaking of the very lavish living conditions of Solomon. This gold was not alloyed with silver, it was pure gold. This was the most lavish palace in all the world.
1 Kings 10:22 "For the king had at sea a navy of Tharshish with the navy of Hiram: once in three years came the navy of Tharshish, bringing gold, and silver, ivory, and apes, and peacocks."
"Navy of Tharshish": These were large, all-weather cargo vessels designed to make long ocean voyages.
"A navy of Tharshish" (or "Tharshish ships") probably designates a type of merchant ship designed to carry ore and precious commodities. Various ports in the ancient world were designated by similar names, such as Tartessus in southern Spain and a spot near Nora on the island of Sardinia. Isaiah connects "Tharshish" with Greek seafaring commerce (Isa. 23:1; 66:19; Gen. 10:4). Some have attempted to link similar trading enterprises to such faraway places as the western Mediterranean seaports, the Atlantic seaboard, or the western hemisphere. Solomon's Tharshish ships put out from Ezion-geber (9:26; 2 Chron. 8:17-18). The Hebrew word traditionally translated as "peacocks" is probably better rendered "monkey" or "baboon."
We can easily see that these ships were gathering even more wealth for Solomon. It seemed to take three years for each voyage. There was so much wealth being brought in, that silver was not thought of too highly. Gold is generally, 15 to 20 times as valuable as silver by the ounce. Solomon preferred the most valuable for his palace.
Verses 23-25: The experience of the queen of Sheba (verses 6-7, 10), would be multiplied often. For Solomon's "wisdom" (see the notes on 3:12; 4:32 and 10:14).
1 Kings 10:23 "So king Solomon exceeded all the kings of the earth for riches and for wisdom."
The chief emphasis is laid on the wisdom of Solomon, acknowledged as the gift of God (see note on 1 Kings 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 which he was an eminent type of Christ (see Eph. 3:8).
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.
1 Kings 10:24 "And all the earth sought to Solomon, to hear his wisdom, which God had put in his heart."
For it was all of God, a peculiar gift of his. By "all the earth" is meant the inhabitants of it, and only them. And of those the more principal; who came from the several parts of it, hearing the fame of his wisdom, to know the truth of it, and to improve themselves by it.
This leaves no doubt that Solomon, truly, was the richest man in the world. His wisdom had helped him attain this great wealth and keep it. It was all because the blessings of God were upon him. The wisdom of Solomon was a gift the LORD had given him, because he asked for it to rule his people fairly. The wealth was also, a gift from God, because he did not ask for wealth.
1 Kings 10:25 "And they brought every man his present, vessels of silver, and vessels of gold, and garments, and armor, and spices, horses, and mules, a rate year by year."
"Silver ... gold ... horses": The wisdom God had given to Solomon (verse 24), caused many rulers, like the queen of Sheba (verses 1-13), to bring presents to Solomon as they sought to buy his wisdom to be applied in their own nations. These gifts led Solomon to multiply for himself horses, as well as silver and gold. Precisely that which God's king was warned against (in Deut. 17:16-17). Solomon became ensnared by the blessings of his own wisdom and disobeyed God's commands.
Whether this is tribute levied every year, or whether these are just gifts of gratitude, we are not told. The fact they are done yearly would indicate a tax. The word "present" makes them appear to be offerings of their own free will.
Verses 26-29: Once again, this reflects a disregard of God's command for Israel's king to abstain from acquiring great numbers of "horses" for himself (Deut. 17:16), a show of wealth and military strength.
Apparently "Solomon" was a merchandising middleman between "Egypt" to the south and "Syria" and Anatolia (modern Turkey), to the north (4:26; 2 Chron. 1:14, 17; 9:25, 28). The phrase "and linen yarn" was rendered as a place name in the ancient Greek and Latin versions. In a recently found Syrian inscription from the ninth century B.C., a land in southern Asia Minor known as Kue (or Que), was mentioned, a name that reflects precisely the reading of the Hebrew text. Accordingly, modern interpreters and recent translations have adopted the reading "from Kue." Kue was probably the same as the Cilicia of classical and New Testament Literature (Acts 6:9).
1 Kings 10:26 "And Solomon gathered together chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, whom he bestowed in the cities for chariots, and with the king at Jerusalem."
Both for war, though it was a time of peace. He provided against the worst, lest an enemy should come upon him suddenly, and when unprepared.
"And he had one thousand and four hundred chariots, and twelve thousand horsemen": Of the latter (see 1 Kings 4:26).
"Whom he bestowed in the cities for chariots, and with the king at Jerusalem": Some of the horsemen were quartered in the cities where the chariots were placed, and some of them in Jerusalem, to be near the king's person, and to be a guard to him on occasion. Josephus says, half of them were in Jerusalem about the king, and the rest were dispersed throughout the king's villages.
With all of this wealth he would have had to have an army to keep what he had. They had a large standing army, but they were well equipped as well, with the chariots and horses. Solomon was a man of peace, but the best way to have peace was to be very strong militarily.
1 Kings 10:27 "And the king made silver [to be] in Jerusalem as stones, and cedars made he [to be] as the sycamore trees that [are] in the vale, for abundance."
By the vast quantity he received from Tarshish; this is a hyperbolical expression.
"And cedars made he to be as the sycamore trees that are the vale for abundance": Not by the growth of them, but by the importation of them from the dominion of Hiram. This is said in the same figurative way; of the sycamore trees, Rauwolff says. They are what the Moors and Arabians calls "mumeitz"; which he describes to be as large and as high as white mulberry trees. And having almost the same leaves, but rounder, and their fruit not unlike our figs, only sweeter, and no little seeds within, and not so good. And are therefore not esteemed, and are commonly sold to the poorer sort. And that they grow in all fields and grounds (see Amos 7:14).
There was so much silver that came in, that it was not thought of as great value. The abundance of it made it seem almost worthless. There were so many cedars used in the buildings of the temple and the palace that they seemed to be more plentiful than the native trees. We remember they were floated down the river for use in the building of the temple and Solomon's palace.
1 Kings 10:28 "And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price."
To mount his horsemen upon, and to draw his chariots; which seems contrary to the command (in Deut. 17:16).
"And linen yarn: the king's merchants received the linen yarn at a price": Or rather linen itself. Or linen garments, as Ben Gersom; linen being the staple commodity of Egypt (see Isa. 19:9). But no mention is made of yarn (in 2 Chronicles 9:28), and the word rendered "linen yarn" signifies a confluence or collection of waters and other things. And the words may be rendered, "as for the collection, the king's merchants received the collection at a price". That is, the collection of horses, a large number of them got together for sale; these they took at a price set upon them.
The wealth of many nations had been congregated in Jerusalem. Israel had been an army on foot primarily. Now, it seems, they have imported horses.
1 Kings 10:29 "And a chariot came up and went out of Egypt for six hundred [shekels] of silver, and a horse for a hundred and fifty: and so for all the kings of the Hittites, and for the kings of Syria, did they bring [them] out by their means."
"Chariot ... six hundred shekels": About 15 pounds of silver.
"Horse for a hundred and fifty": About 3.75 pounds of silver.
"Hittites": The majority of Hittites lived in Anatolia (Asia Minor). From 1720-1200 B.C., a unified kingdom ruled over the Hittites. These kings spread the influence of the Hittites throughout the ancient Near East. The Hittite empire reached the peak of its power in 1380-1350 B.C. When the Hittite empire collapsed, 1200 B.C., many Hittite city-states developed, each with its own king. These rulers were called "the kings of the Hittites" and were scattered in Solomon's day throughout Anatolia and northern Aram (Syria).
"Syrians": (at that time called Arameans). The geographical area within the bounds set by the Taurus Mountains in the north, the western bend of the Euphrates River and the edge of the desert in the east, the Litani River to the south and the Mediterranean Sea to the west, had as its major city, Damascus. Later known by the Greek term "Syria", the land was known in Old Testament times as Aram.
A shekel was a half-ounce of silver. The chariot cost 300 ounces of silver. A horse cost 75 ounces of silver. The horses and chariots were primarily to ward off attack by the Syrians and the Hittites. They must show strength to keep from going to war.
1 Kings Chapter 10 Questions
1. What did the Queen of Sheba do, when she heard about Solomon?
2. What had been Solomon's greatest achievement?
3. Why did she ask him questions?
4. What did she bring to Jerusalem with her?
5. What were some of the gifts she brought Solomon?
6. What did Solomon tell her?
7. When she had seen his wisdom and all that he built, what effect did it have on her?
8. What did she notice about his servants?
9. What did she say to the king in verse 6?
10. What does she admit to Solomon?
11. In verse 9, who does the Queen of Sheba bless for all of this?
12. How much gold did she give Solomon?
13. The navy of Hiram brought gold from _________.
14. What kind of wood is "almug"?
15. What did Solomon make of the almug tree?
16. What did Solomon give the queen of Sheba?
17. What was the weight of gold that came to Solomon in one year?
18. What were the 200 targets made of?
19. How many shields did he make of beaten gold?
20. How much gold was in one shield?
21. What was Solomon's throne made of?
22. How many steps did the throne have?
23. What was on each step?
24. What were Solomon's drinking vessels made of?
25. How often did the ships come with more wealth?
26. What did all the earth seek Solomon for?
27. In verse 25, what makes this seem like a tax?
28. How many chariots did Solomon have?
29. Where did he get his horses?
30. How much did each chariot cost Solomon?
Verses 1-8: "Solomon's power, prestige and wealth became his undoing. The taking of foreign "wives," whether in the making of alliances or in order to increase his harem, was not only a violation of the law of Moses (Exodus 34:12-17), but extremely dangerous spiritually (see note on Judges 3:6-7).
Solomon was about 60 years old by this time. Among kings in the ancient Near East, taking "foreign" wives often produced political alliances; for Israel, it led to the worship of other gods (Exodus 34:12-17), a double disobedience.
"Loved many strange women": Many of Solomon's marriages were for the purpose of ratifying treaties with other nations, a common practice in the ancient Near East. The practice of multiplying royal wives (prohibited in Deut. 17:17), because the practice would turn the king's heart away from the Lord, proved to be accurate in the experience of Solomon. His love for his wives (verses 1-2), led him to abandon his loyalty to the Lord and worship other gods (verse 3-6). No sadder picture can be imagined than the ugly apostasy of his later years (overs 50), which can be traced back to his sins with foreign wives. Polygamy was tolerated among the ancient Hebrews, though most in the east had only one wife. A number of wives were seen as a sign of wealth and importance. The king desired to have a larger harem that any of his subjects, and Solomon resorted to this form of state magnificence. But it was a sin directly violating God's law, and the very result which that law was designed to prevent happened.
1 Kings 11:1 "But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, [and] Hittites;"
"Moabites" Descendants of Lot (Gen. 19:37), who lived in the land east of the Dead Sea between the Arnon River to the north and the Zered Brook to the south.
"Ammonites": Descendants of Lot (Gen. 19:38), who were located in the area of the Transjordan beginning about 25 miles east of the Jordan River.
"Edomites": Descendants of Esau (Gen. 36:1), who located in the area south of Moab, to the southeast of the Dead Sea.
"Zidonians" (see note on 5:6).
"Hittites" (see note on 10:29).
The word "strange" indicates they were forbidden to the Hebrews. One of the dangers of great wealth and power is that we have a tendency to think too highly of ourselves. Solomon was no exception. He felt he could do no wrong. He obviously had forgotten the warnings of God about not keeping His commandments. Wealth, such as Solomon had accumulated, was associated with worldliness. God had never wanted Israel depending on horses and chariots to win their battles either. God was their strength. Perhaps many of these marriages were marriages of state to avoid war with the girl's family. That still is no excuse for these many marriages. Marrying women who worshipped false gods, would be Solomon's downfall.
1 Kings 11:2 "Of the nations [concerning] which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: [for] surely they will turn away your heart after their gods: Solomon clave unto these in love."
That is, they should not intermarry with one another. This is to be understood of the last mentioned, the Hittites, who were one of the seven nations this law respected (Deut. 7:1).
"For surely they will turn away your heart after their gods": Which is the reason given for the making the above law, and was sadly verified in Solomon.
"Solomon clave unto these in love": He not only took them, but kept them, and expressed a strong affection for them.
Solomon had done exactly what God told him not to do. He had married women who would turn his head away from the One True God to false gods.
1 Kings 11:3 "And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart."
In all 1000, a prodigious number; though these might not be all for use, but for state after the manner of the eastern monarchs. These were a far greater number than are alluded to (in SOS 6:8), unless the virgins without number there, were such of these as were not defiled by him. But the number here seems plainly referred to (in Ecclesiastes 7:28).
"And his wives turned away his heart": Both from his duty to his God, and from attendance to his business as a king, especially the former, as follows.
Lust of the flesh causes Solomon to fall into deep sin. It really does not matter whether the number of wives and concubines is an accurate number or not. He did have numerous wives and concubines. Solomon, like most men, should have been more selective in his wives. He should have chosen women who worshipped the One True God.
1 Kings 11:4 "For it came to pass, when Solomon was old, [that] his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as [was] the heart of David his father."
"Of David" (verse 6). David is consistently presented in Kings as the standard by which other kings were to act and be judged (3:14; 9:4; 14:8; 15:3; 2 Kings 8:19; 22:2). This was not because David had not sinned (2 Sam. 11-12), but rather because he repented appropriately from his sin (Psalm 32, 51), and because sin did not continue as the pattern of his life.
David sinned, but never turned his heart away from God. This is not the same with Solomon. He not only sinned, but his heart was turned away from God. He followed his wives into the worship of false gods.
1 Kings 11:5 "For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites."
"Ashtoreth," A deliberate distortion of the Canaanite "ashtart," re-vocalized based on the Hebrew word for "shame". She was the goddess of love and fertility, especially worshiped at Tyre and Sidon.
"Milcom": Another name for Molech (verse 7), the national god of the Ammonites. His name seems to mean "the one who rules". The worship of Molech was associated with the sacrifice of children in the fire (Lev. 18:21; 20:2-5; Jer. 32:35).
(See the note on Judges 2:11-15).
This is idolatry. Solomon has broken relationship with his God. When he built altars to these false gods for his wives to worship, he was agreeing that this was alright to do. Solomon did not stop worshipping the LORD. He just allowed his wives to worship their false gods with his approval. Ashteroth had to do with sensuous worship. Milcom included human sacrifice in its worship.
1 Kings 11:6 "And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as [did] David his father."
"Evil in the sight of the Lord": The evil of Solomon was his tolerance of and personal practice of idolatry. These same words were used throughout (the book of Kings), to describe the rulers who promoted and practiced idolatry (15:26, 34; 16:19, 25, 30; 22:52; 2 Kings 3:2; 8:18, 27; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2; 21;2, 20; 23:32, 37; 24:9, 19). Solomon became an open idolater, worshiping images of wood and stone in the sight of the temple which, in his early years, he had erected to the one true God.
The word "fully", in the verse above, lets us know that Solomon never stopped worshipping the LORD. His tolerance of the worship of false gods by his wives was not right however, and his associations made him guilty of idolatry.
1 Kings 11:7 "Then did Solomon build a high place for Chemosh, the abomination of Moab, in the hill that [is] before Jerusalem, and for Molech, the abomination of the children of Ammon."
"Chemosh": The god of the Moabites, to whom the sacrifice of children as a burnt offering was customary (2 Kings. 3:27).
"The hill ... before Jerusalem": Probably the Mount of Olives. This is the area called Tophet (in Jer. 7:30-34), and the mount of corruption (in 2 Kings 23:13).
For "Molech" (see the note on 2 Kings 23:10).
Solomon was being tolerant of the worship of his wives of false gods. He was the leader of the country and should not have permitted it. His success had come from the One True God.
1 Kings 11:8 "And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods."
That is, built high places for their idols, or suffered them to be built. For when he had done it for one, he could not refuse it to another, without greatly disobliging them; even for many of them.
"Which burnt incense, and sacrificed unto their gods": The gods of the countries from where they came, and in the worship of which they had been brought up. This shows that the best and wisest of men, when left to themselves, may do the worst and most foolish of all things; as nothing can be more so than the worship of such wretched deities.
There were places all over Jerusalem where they were erecting places of worship of these false gods.
Verses 9-12: Even God's blessing and wisdom cannot compensate for a divided heart. Solomon spoke with the God of Israel" in person "twice" (3:5; 9:2), and was singled out for special blessing. Yet he left a son who was more foolish that he was (Chapter 12), and Solomon died knowing that the great kingdom God had given him from his father would soon be torn asunder. God had warned Solomon, so he had no excuses.
1 Kings 11:9 "And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice,"
Or from the fear of him, as the Targum, which must in a great measure be cast off, or he could not have given in to idolatry in any shape as he did. For it was for that the Lord was displeased, the reason nothing is more provoking to him, as may be often observed.
"Which had appeared unto him twice": Once at Gibeon, and again after his prayer at the dedication of the temple (1 Kings 3:5), which is mentioned here as an aggravation of his sin, that he should fall into it, when the Lord had condescended to appear to him so graciously.
(See the note on 6:11-13).
1 Kings 11:10 "And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded."
Which is another aggravation of his sin that it was against an express command of God, and was particularly given him, and he was warned to observe it, and threatened with evil should he break it.
But he kept not that which the Lord commanded" (see 1 Kings 9:5).
He had broken the first of the Ten Commandments. Our God is a jealous God. He had been given everything his heart could desire, and yet, he was not faithful to the One who gave it to him. God had favored Solomon more than any man who had ever lived. He had even appeared to him twice. God had told him ahead of time of the consequences of going after false gods. He knew that there were blessings if he remained faithful, and curses if he did not. He had sinned in full knowledge.
Verses 11-13: "Solomon" was doubly blameworthy. God had personally appeared to him twice (verse 9), to give him great wisdom and wealth (3:12-13), and to instruct him explicitly in matters relative to the Davidic covenant (9:2-9). Despite Solomon's lack of fidelity, God would remain faithful. For the retaining of "one tribe" (see the note on verse 32).
1 Kings 11:11 "Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant."
"Not kept my covenant": Solomon failed to obey the commandments to honor God (Exodus 20:3-6), which were part of the Mosaic Covenant. Obedience to that Covenant was necessary for receiving the blessing of the Davidic covenant (see 2:3-4).
"Rend the kingdom from thee": The Lord's tearing of the kingdom for Solomon was announced in Alijah's symbolic action of tearing his garment (in verses 29-39). The tearing of the robe, picturing the loss of the kingdom, recalls the interaction between Samuel and Saul (1 Sam. 15:27-28), when the Lord took the kingdom away from Saul because of his disobedience. The great gifts to Solomon followed by his great abuse warranted such a judgment.
1 Kings 11:12 "Notwithstanding in thy days I will not do it for David thy father's sake: [but] I will rend it out of the hand of thy son."
"In thy days I will not do it": The Lord's great love for David caused Him to temper His judgment with mercy by not disrupting the kingdom in Solomon's lifetime (verse 34). This showed that Solomon's disobedience did not annul the Davidic Covenant; the Lord's commitment to fulfill His Word to David remained firm (2 Sam. 7:12-16).
God's great love and blessings for Solomon have turned to wrath. It is almost certain that the LORD did not speak directly to Solomon this time, because He was so angry with him. He probably spoke through a prophet. Solomon had been blessed greatly, but he also had worked hard to get the kingdom where it was. It would be quite a comedown to hear that one of his servants would inherit the kingdom. Solomon would have the rest of his life to think about what he had done, and what would happen to the kingdom. The LORD would let him remain king while he was alive, because of the love the LORD had for David. He would live in dread of the day, when the kingdom would not be in his family however.
1 Kings 11:13 "Howbeit I will not rend away all the kingdom; [but] will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen."
"One tribe": The one tribe that remained loyal to the Davidic dynasty was Judah (12:20).
"For Jerusalem's sake": The Lord had chosen Jerusalem as the place where His name would dwell forever (9:3). Therefore, Jerusalem and the temple would remain so that the divine promise might stand.
This one tribe of course, is Judah. God keeps reminding Solomon that this is not done because of Solomon. It is because God loved David. God also wanted Jerusalem to remain as the holy city. God had put his presence in the temple and in this city. It is much later, when the presence of the LORD leaves Jerusalem just before it burns.
Verses 14-18: King "Hadad" became a thorn in Solomon's side for the rest of his reign. Hadad lived to take revenge on Israel for David's slaughter of the Edomites (2 Sam. 8:13-14).
"Hadad the Edomite": Even though Hadad belonged to the royal family that ruled Edom, he escaped death at the hands of David's army when he was a child, and he fled to Egypt (2 Sam. 8:13-14; 1 Chron. 18:12-13).
(In verses 14-22), "Hadad" had escaped the slaughter of the "Edomite" army in David's day (2 Sam. 8:13-14; 1 Chron. 18:12-13), and had made his way to "Egypt. Pharaoh" had received him well, perhaps so that after Solomon died, he would have a strong ally for himself and a hated enemy of "Israel" in "Edom" on Israel's strategic eastern border.
1 Kings 11:14 "And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he [was] of the king's seed in Edom."
The verses that follow set the scene for the division of the kingdom and the difficulties that would occur after Solomon's death (verses 11-12).
Notice, this is from God. He chastises Solomon by sending enemies to cause problems. Hadad was an Edomite. He was a prince of the royal house. He married the sister-in-law of Pharaoh. He harassed Solomon.
1 Kings 11:15 "For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom;"
Fighting with the Edomites, and subduing them, and putting garrisons in the land (2 Samuel 8:14).
"And Joab the captain of the host was gone up to bury the slain": The Israelites that fell in battle, or whom the Edomites afterwards, through stratagem and surprise, fell upon in their garrisons and destroyed, and which caused Joab to go thither to bury them, and take vengeance on the Edomites for it. Or these were the Edomites slain by David and Joab; and it has been always reckoned a piece of humanity to bury the dead of an enemy, and is to the honor of the conqueror (see Ezek. 39:12). Or to suffer the enemy to bury them themselves. It is said, that Hercules was the first that brought up this practice and that before they were left on the field, to be devoured by dogs. So they were in the times of the Trojan war, as appears by the writings of Homer; but burying them, in later times, was used by the Romans and Greeks. And Josephus delivers it as a law of Moses to bury enemies, and not suffer any dead to lie without partaking of the earth, nor to pass by or overlook any unburied. But from whence he took it, or grounds it upon, is not very evident; this is the first mention of it; though the Targum is, "to strip the slain".
"After he had smitten every male in Edom": As he thought, intending to root out the name of them; being enraged at their falling upon the garrisons, if that was the case.
1 Kings 11:16 "(For six months did Joab remain there with all Israel, until he had cut off every male in Edom:)"
With the whole army.
"Until he had cut off every male in Edom": As he supposed; for it was not fact, since after this they increased again, and became a powerful people, and had a king over them, and revolted from Judah (2 Kings 8:20).
1 Kings 11:17 "That Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad [being] yet a little child."
While Joab was burying the slain.
"He and certain Edomites of his father's servants with him": Who either was a king and these some of his officers and courtiers; or however was of the royal family, and had an equipage, and these some of them.
"To go into Egypt": That was their view at first setting out, where they might hope for help, at least shelter.
"Hadad being yet a little child": Whom his father's servants hid, while Joab was making the slaughter he did, and took the opportunity of fleeing with him while he was burying the dead.
From other Scriptures in Chronicles and Psalms, it is uncertain actually who was in charge of David's army who killed the Edomites. We read (in Psalms), that Joab killed 12,000, and we read (in first Chronicles), that Abishai killed 18,000. Perhaps they both led troops into this battle, and each of them killed a large number. We do know it took Joab 6 months before he was satisfied they were all dead. Hadad might not have been killed even if he had remained, because he was a child.
1 Kings 11:18 'And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him a house, and appointed him victuals, and gave him land."
"Midian": The land directly east of Edom, to which Hadad first fled on his way to Egypt.
"Paran": A wilderness southeast of Kadesh in the central area of the Sinai Peninsula (Num. 12:16; 13:3).
1 Kings 11:19 "And Hadad found great favor in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen."
Perhaps due to his comely personage, princely qualities and good behavior as he grew up.
"So that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen": It seems the kings of Egypt used to marry their favorites to great personages (see Gen. 41:45).
This is an explanation of how Hadad was spared, when Joab killed all of the men of Edom. He had fled to Egypt for safety as a child, and grew up there. The Pharaoh liked him very much and actually gave him land to get a new start. He became brother-in-law to the Pharaoh. Pharaoh's wife, Tahpenes, was sister of the wife of Hadad.
1 Kings 11:20 "And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh's house: and Genubath was in Pharaoh's household among the sons of Pharaoh."
Which signifies "stealth", and the name might be given in memory of himself being carried away by stealth from his own land.
"Whom Tahpenes weaned in Pharaoh's house": Who was so fond of the child, that she took it, and weaned it for her in the king's palace.
"And Genubath was in Pharaoh's household among the sons of Pharaoh": Brought up among them, as if he was one of them.
Hadad was like a son to the Pharaoh. He and his wife lived with the Pharaoh when their son was born, and stayed there about three years until the baby was weaned.
1 Kings 11:21 "And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country."
"Let me depart": Like Moses (Exodus 2:10), Hadad's son grew up in Pharaoh's household. As did Moses (Exodus 5:1), Hadad requested that Pharaoh allow him to leave Egypt. Hearing of the deaths of David and Joab, he renounced his easy position and possessions in Egypt to return to Edom in order to regain his throne. His activities gave great trouble to Israel (verse 25).
Hadad wanted to go back and take his land back. The dreaded Joab was dead and so was David. The danger would not be as great now. Notice Hadad must get permission from the Pharaoh to go.
1 Kings 11:22 "Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise."
Either of furnishings suitable to his birth and marriage; or of provisions for his household, or of honor and respect, or of any favor from him.
"That, behold, thou seekest to go into thine own country?" As if not well used where he was, or would be better provided for there.
"And he answered, Nothing": He wanted nothing at all, as he had all he could wish for.
"Howbeit, let me go in any wise": He had such an extreme desire to go, that he begged it might not be denied him on any account. Whether he acquainted Pharaoh with his view in this request is not said, but it is probable he did, and it is certain Pharaoh gave him leave to go (see 1 Kings 11:25).
Pharaoh obviously did not want him to go, but would give him permission if he insisted. He first tried to talk him out of it by reminding Hadad how good he had been to him. Hadad agreed that he had wanted for nothing, but he still wanted to go.
1 Kings Chapter 11 Questions
1. King Solomon loved many ________ women.
2. Who had God forbidden the Israelites to intermarry with, that Solomon married?
3. What other things had Solomon done, that was displeasing to God?
4. What were many of these marriages?
5. What was wrong with marrying them?
6. He had _______ ___________ wives and _____ ___________ concubines.
7. What should Solomon have done about choosing wives?
8. What was different about his sin, and David's sin?
9. Who was the false goddess of the Zidonians?
10. Who was the abomination of the Ammonites?
11. What shows us that Solomon never stopped worshipping the LORD?
12. How was he guilty of idolatry?
13. What false gods did Solomon build high places for?
14. How did the LORD feel about this?
15. Who did the LORD speak through to Solomon?
16. Who would inherit his kingdom, when he died?
17. Why did the LORD not just remove Solomon immediately?
18. What will be left, when the LORD rends away the kingdom?
19. How does God chastise Solomon?
20. Who had killed the males in Edom?
21. Who escaped to Egypt?
22. Who helped him, in Egypt?
23. Who did Hadad marry?
24. Who was Tahpenes?
25. What was Hadad's first child named?
26. How long did they stay in Pharaoh's house, after the baby was born?
27. What did Hadad ask Pharaoh?
Verses 23-25: A second "adversary," an Aramaean named "Rezon," had survived David's crushing defeat of the Aramaeans of "Zobah" and "Damascus." He had managed to avoid "Solomon's" later thrusts against Zobah" (2 Chron. 8:3-4), and still later had managed to make himself king of Damascus.
After David conquered Zobar (2 Sam. 8:3-8), Rezon and his men took Damascus and established the strong dynasty of Syrian kings that severely troubled Israel in the ninth century B.C. (15:18; 20:1).
1 Kings 11:23 "And God stirred him up [another] adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:"
One from the north, as the other was from the south.
"Rezon, the son of Eliadah, which fled from his lord Hadadezer king of Zobah": When David fought with him; and this man seeing the battle go against his master, and that he was like to be worsted, deserted him and fled (see 2 Sam. 8:3).
In the last lesson, we saw Hadad as an adversary. Now, we see Rezon. When David defeated Hadadezer, Rezon fled with some of the men and began again in Damascus. It was from here that he became an adversary to Solomon.
1 Kings 11:24 "And he gathered men unto him, and became captain over a band, when David slew them [of Zobah]: and they went to Damascus, and dwelt therein, and reigned in Damascus."
Perhaps some of the scattered forces of his master.
"And became captain over a band, when David slew them of Zobah". Some that escaped enlisted under this man, and lived by plunder the remainder of David's reign, and so in the reign of Solomon unto his old age, when his heart was turned away from God to idols, by his wives.
"And they went to Damascus, and dwelt therein, and reigned in Damascus": Rezon and his men went thither, not in David's time, for he put a garrison there (2 Sam. 8:6), but towards the close of Solomon's days, and when Hadad set up in Edom. Which gave him the hint to do the same at Damascus, of which he became king, and was the founder of that kingdom. After him there was a long line of kings there.
David had defeated Damascus, just before Rezon took over and set himself up as king.
1 Kings 11:25 "And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad [did]: and he abhorred Israel, and reigned over Syria."
Not all the days of his life (see 1 Kings 5:4), but all his days, from his first going into idolatry, to the end of his life.
"Beside the mischief that Hadad did": And which, whatever it was, was not done till this time. For either, when he got leave from Pharaoh to go into his country, he lay hid there, waiting an opportunity to seize upon it. Or by means of Pharaoh he got himself to be king of it, through the permission of Solomon, paying a tribute to him. But when Solomon was grown old, he revolted and refused to pay it, and rebelled against him, and gave him much trouble.
"And he abhorred Israel, and reigned over Syria": Not Hadad, but Rezon. He had an aversion to them, was a thorn in their side. And gave them much trouble, as well as had them in contempt, and bid them defiance, having made himself not only master of Damascus, but of all Syria.
Both Hadad and Rezon hated Israel, and particularly Solomon. Rezon ruled over Syria at the time he harassed Solomon.
Verses 26-40: "Jeroboam", one of Solomon's servants, led a revolt against Solomon's administration until his banishment to Egypt. Jeroboam's actions, which were consequences of Solomon's divided heart, led to the division of "the kingdom" of Israel (11:11-13; 12:2-19).
Ahijah" the prophet demonstrated this division by tearing his own "new garment" in 12 "pieces", giving 10 to Jeroboam and leaving Solomon with "one tribe", Judah (11:32). Judah and Benjamin were often regarded as one and referred to as Judah.
1 Kings 11:26 "And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name [was] Zeruah, a widow woman, even he lifted up [his] hand against the king."
Solomon's third adversary was "Jeroboam, the son of Nebat," an Ephrathite with distinct leadership qualities (verses 27-28).
In contrast to Hadad and Rezon, who were external adversaries of Solomon, God raised up Jeroboam from a town in Ephraim as an internal adversary. Jeroboam was from Ephraim, the leading tribe of Israel's northern 10 tribes. He was a young man of talent and energy who, having been appointed by Solomon as leader over the building works around Jerusalem, rose to public notice.
This is the beginning of the fulfillment of the servant taking over the kingdom. Ephraim was always in opposition to Judah. We see that he was indeed, the servant of Solomon. The name "Jeroboam" means "whose people are many".
1 Kings 11:27 "And this [was] the cause that he lifted up [his] hand against the king: Solomon built Millo, [and] repaired the breaches of the city of David his father."
For "Millo (see the note on 2 Sam. 5:9). For the corvee (or forced labor; see the note on 5:13-14).
This was one of the cities that Solomon built, during the 20 years of building he did. It appears; he built a wall around the city to ward off invaders. Jeroboam was opposed to the building of the wall.
1 Kings 11:28 "And the man Jeroboam [was] a mighty man of valor: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph."
He was a man of great strength of body and great mental and emotional strength of mind.
"And Solomon seeing the young man that he was industrious": In what he was set about in the above buildings and repairs.
"He made him ruler over all the charge of the house of Joseph": the tribes of Ephraim and Manasseh, to be a prince or a deputy governor of them. Or rather to collect the king's tax from them, or the revenues of that part of the country (see Prov. 22:29).
"Charge" (forced labor; see note on 5:13).
It appears Solomon was unaware that Jeroboam was opposed to him, and made him ruler over the house of Joseph. He was industrious and a good fighter and Solomon thought he was loyal.
Verses 29-31: "Although "the prophet Ahijah" predicted the division of the "kingdom" (verses 35, 37), and Jeroboam's kingship over the northern "ten" tribes, he would later pronounce judgment against the house of Jeroboam (14:2-16).
1 Kings 11:29 "And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two [were] alone in the field:"
"Ahijah the Shilonite": Ahijah was a prophet of the Lord who lived in Shiloh, a town in Ephraim about 20 miles north of Jerusalem (see note on 1 Sam. 1:3).
Verses 30-32: Here is a monumental prophecy that because of Solomon's sins the kingdom would be divided and Jeroboam would rule in the northern area (verses 35-37).
1 Kings 11:30 "And Ahijah caught the new garment that [was] on him, and rent it [in] twelve pieces:"
This looks as if it was Jeroboam's garment, having got a new one to appear before the king in; though the sense may be this, that the prophet took hold of his own garment that was upon himself.
"And rent it in twelve pieces": As symbolical of the twelve tribes of Israel.
Jeroboam had on his new garment, denoting his elevated office that Solomon had given him. It appears that the prophet, Nathan, is dead at this time and Ahijah becomes active as a prophet. We know that the twelve pieces of the garment symbolize the twelve tribes of Israel. "It" being torn apart symbolizes the separation of the tribes into fragments.
1 Kings 11:31 "And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:"
Of the twelve, an emblem of the ten tribes he was to have.
"For thus saith the Lord God of Israel, behold, I will rend the kingdom out of the hand of Solomon": That is, out of his family.
"And will give ten tribes unto thee": To rule over.
The ten tribes are all, except Judah and Benjamin. The ten pieces that he takes shows that the ten tribes will be in the hands of Jeroboam. Solomon had offended God, and God will take the kingdom from him.
1 Kings 11:32 "(But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:)"
"One tribe": (verses 13, 36), probably means Judah plus one other. That second tribe has been variously understood as either Benjamin or Simeon (see the note on 12:20).
The one tribe he is speaking of is Judah, where the city of Jerusalem is and the tribe that Jesus will be from. Benjamin and Judah both control Jerusalem, so that is why they both make up the tribe of Judah. The only reason that God had spared Judah, is because of His love for David. He also wanted to spare Jerusalem, the holy city.
1 Kings 11:33 "Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do [that which is] right in mine eyes, and [to keep] my statutes and my judgments, as [did] David his father."
My worship (as the Targum), both Solomon and the children of Israel following this example; which is not to be wondered at, considering how prone they always were to idolatry.
"And have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon": Of which are their deities (see 1 Kings 11:5, 11:7).
"And have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father": The several laws of God relating to religious worship especially, which David was a strict observer of; and therefore Solomon, having such a pattern before him, was the more blameworthy.
(See notes on 11:5, 7).
One of the reasons the prophet mentions this again, is to remind Jeroboam that they had better not fall into this same evil sin. God still loves David and reminds them that David never stopped loving God.
1 Kings 11:34 "Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes:"
Not any part of it (1 Kings 11:12).
"But I will make him prince all the days of his life": That is, he shall continue to hold the government of all the tribes so long as he lives.
"For David my servant's sake, whom I chose, because he kept my commandments and my statutes" (see 1 Kings 11:12)). Or was well pleased with, as the Targum. For keeping the commands of God from right principles, and with right views, is well pleasing to him.
Solomon would remain prince as long as he lived, because God was showing favor to David. As we said before, David sinned but he never stopped wanting to be obedient to God in his heart.
1 Kings 11:35 "But I will take the kingdom out of his son's hand, and will give it unto thee, [even] ten tribes."
All but the tribes of Judah and Benjamin.
"And will give it unto thee, even ten tribes": Signified by ten pieces of the rent garment he had given him (1 Kings 11:31).
1 Kings 11:36 "And unto his son will I give one tribe, that David my servant may have a light always before me in Jerusalem, the city which I have chosen me to put my name there."
"Have a light always before me": A lighted lamp represented the life of an individual (Job 18:6; Psalm 132:17). God promised that from the tribe of Judah, David would continue to have descendants ruling in Jerusalem (2 Sam. 21:17; 1 Kings 15:4; 2 Kings 8:19).
Davidic kings were to shine as a "lamp" among the nations. Similarly (Revelation Chapter 1), speaks of the lampstands representing the church and her shining witness to the world (Matt. 5:14-16).
The light spoken of was more like a coal at this point. The Light of all the world will come through the tribe of Judah in just a few years. Jesus is the Light of the world. God never breaks his covenant.
1 Kings 11:37 "And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel."
From the low estate in which he was, to being king.
"And thou shall reign according to all that thy soul desireth": He being ambitious of the kingdom, and having already formed in his mind some designs upon it.
"And shall be king over Israel": The ten tribes.
At the time this verse is speaking of, there were no more twelve tribes of Israel. There were ten tribes of Israel and two of Judah. Jeroboam had desired to be king of Israel. Now, he will have his wish.
Verses 38-39: Although Jeroboam is given a great opportunity to have a strong kingdom and good success if he would but serve the Lord. Nevertheless, he was informed beforehand that his kingdom, which he would found, would not last forever. God would remain true to the Davidic covenant. Although the "house" of David must be punished when it is disobedient, it will ultimately reign (Gen. 49:10), through that One to whom the kingdom belongs.
1 Kings 11:38 "And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do [that is] right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee."
"If thou wilt hearken unto all that I command thee": The Lord gave to Jeroboam the same promise that He had made to David, an enduring royal dynasty over Israel, the 10 northern tribes, if he obeyed God's law. The Lord imposed on Jeroboam the same conditions for his kingship that He had imposed on David (2:3-4; 3:14).
Jeroboam had a chance to be great and be over the ten tribes of Israel. God had offered him the same thing He offered Solomon. God wants him to keep his commandments. God offered him the opportunity to be a king with a sure house.
1 Kings 11:39 "And I will for this afflict the seed of David, but not for ever."
"But not for ever": This statement implied that the kingdom's division was not to be permanent and that David's house would ultimately rule all the tribes of Israel again (Ezek. 37:15-28).
The chastisement that the LORD sends on Solomon will not be forever. In Jesus Christ, the everlasting kingdom will be set up.
1 Kings 11:40 "Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon."
"Sought ... to kill Jeroboam": Though the prophecy was private (verse 29), the king heard about it and Jeroboam became a marked man, guilty in Solomon's eyes of rebellion and worthy of the death penalty.
"Shishak": Shishak was the founder of the 22 nd dynasty in Egypt. He reigned 945-924 B.C. He invaded Judah during the reign of Rehoboam (14:25-26).
"Jeroboam" probably attempted to hasten the implementation of the prophecy, thus incurring Solomon's wrath.
"Shishak": was Pharaoh Sheshonq I (945-924 B.C.), of Egypt's Twenty second Dynasty (see the note on 14:25-26).
It would be impossible for Solomon not to find out about this. Solomon would try to kill Jeroboam so that he would not take over as king of Israel. Solomon is still very powerful at this time. Jeroboam runs to Egypt for safety. Shishak gives refuge to Jeroboam. Jeroboam remains in Egypt until Solomon dies.
1 Kings 11:41 "And the rest of the acts of Solomon, and all that he did, and his wisdom, [are] they not written in the book of the acts of Solomon?"
Either written by himself, as Kimchi suggests, though not in being; or by some chronologer or historiographer employed by him in writing the most memorable things that happened in his reign. Or by several prophets (as in 2 Chronicles 9:29), out of which the inspired writer of this book took what he was directed to by the Lord to be transmitted to future ages.
2 Chron. 9:29 "Now the rest of the acts of Solomon, first and last, [are] they not written in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?"
These books are unknown for the Christian. We will not assume things we are not sure of.
1 Kings 11:42 "And the time that Solomon reigned in Jerusalem over all Israel [was] forty years."
"Forty years": 971-931 B.C.
The number "40" symbolizes a time of testing. I will not make any assumptions, but it is interesting to me that Saul reigned 40 years, David reigned 40 years, and Solomon reigned 40 years. The 40 year reign of Solomon was one of the most spectacular of all history. Riches, fame, and worldly wisdom do not put you in right standing with God. All He ever wanted was for His people to love Him, and keep His commandments.
1 Kings 11:43 "And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead."
Died as they did.
"And was buried in the city of David his father": Not in Bethlehem, but Zion (1 Kings 2:10).
"And Rehoboam his son reigned in his stead": Of whom more in the following chapter. Though nothing is said of Solomon's repentance, there is no doubt but he was a good man, repented of his sins, and was saved": As may be concluded from the commendations of him after his death (2 Chron. 11:17). From the promise of God that he made, that his mercy should not depart from him, though he chastised him (2 Sam. 7:14), and from his being an inspired writer, who were all holy men (2 Peter 1:20). Especially from his writing the book of Ecclesiastes after his fall that contains a full acknowledgment of all his evils, a recantation of them, and repentance for them.
We are not told exactly how old Solomon was, when he died. I do not believe he lived to be very old however. We do not hear of him dying in his old age. He was buried in a tomb of honor with his father David in Jerusalem. Rehoboam ruled over Judah and Benjamin which was called Judah.
1 Kings Chapter 11 Continued Questions
1. Who was the adversary God stirred up, mentioned in verse 23?
2. Where did he reign?
3. How long was he an adversary of Israel?
4. Jeroboam the son of __________.
5. What tribe was he from?
6. Why was he an enemy of Solomon?
7. What kind of man was Jeroboam?
8. How many years was Solomon building?
9. What prophet searched out Jeroboam?
10. What did he do with Jeroboam's new garment?
11. How many pieces would Jeroboam take?
12. Why was the tribe of Judah saved out separately?
13. What was God so angry with them about?
14. Why would Solomon remain prince for as long as he lived?
15. What would David always have in Jerusalem?
16. What promise did the LORD make to Jeroboam?
17. In _________ _____, the everlasting kingdom will be set up.
18. Where are the rest of the acts of Solomon written?
19. How long did Solomon reign?
20. Where did he reign?
21. What does the number "40" symbolize?
22. How long did Saul reign?
23. How long did David reign?
24. Where was Solomon buried?
Verses 12:1 - 14:31: This section describes the disruption of the Kingdom (12:1-24), plus the establishment and royal sanctioning of idolatry in Israel (12:25 - 14:20), and Judah (14:21-31). The reigns of Solomon's son, Rehoboam, in the south (931-913 B.C.), and Solomon's servant, Jeroboam, in the north (931-910 B.C.), are discussed (see 2 Chron. 10:1 - 12:16).
1 Kings 12:1 "And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king."
"All Israel" refers to the representatives of the northern tribes that were assembled to accept Rehoboam as king (2 Sam. 5:3). The fact that "Rehoboam went to Shechem" for recognition by all the tribes; underscores the insecurity of his position. Shechem had a longstanding tradition of importance for the Hebrews that stretched back to the times of the patriarchs (Gen. 12:6-7).
Shechem" was an ancient rallying place for the tribes and the scene of periodic covenant renewal ceremonies, thus it was a fitting site for the coronation (Gen. 12:6-7; 33:18-20; Josh. 24:1:27, 32). This sacred spot reminded "all Israel" of God's faithfulness and their destiny as His people.
"Rehoboam" means "he who enlarges the people". The name given him by Solomon was what Solomon wanted for him, not what he became. Shechem was a city which was on or near Mount Ephraim. This would have been a central gathering place for all of Israel.
Verses 2-15: By the counsel he heeded, "Rehoboam" demonstrated his lack of political acumen and wisdom. The heavy-handed approach advised by the "young men" was quite the opposite of what Solomon had taught about a soft answer turning away wrath (Prov. 15:1), and the opposite of what Solomon's "elders" recommended.
1 Kings 12:2 "And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard [of it], (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;)"
"Heard of it": Jeroboam, in Egypt (11:40), learned about the death of Solomon (11:43).
We read in another lesson how Jeroboam was opposed to Solomon. He had been afraid of Solomon and fled to Egypt. Egypt, throughout the ages, has been a place of refuge. Even though he had been afraid of Solomon, he would not be afraid of Rehoboam. The news of Solomon's death had reached him in Egypt.
1 Kings 12:3 "That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying,"
"Jeroboam ... spake": The northern tribes summoned Jeroboam for Egypt to become their representative and spokesman in their dealings with Rehoboam.
1 Kings 12:4 "Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee."
The forced labor and heavy taxation needed to support the splendor of Solomon's vast enterprises were loathsome to the northern tribes (see the note on 5:13-14).
"Yoke": The hardships that resulted from Solomon's policy of compulsory labor service (5:13; 9:22; 11:28), and excessive taxes (4:7), came because the splendor of his courts, the magnitude of his wealth, and the profits of his enterprises were not enough to sustain his demands.
This shows us that Solomon had taxed the people heavily to support his lavish way of life. The people had not been satisfied with this heavy tax levied upon them, and they have an opportunity now to revolt. They were still willing to be part of the larger nation, if he will reduce their taxes. The nation is ready for change. The people can stand no more extremely high taxation. They are about to revolt. They will serve Rehoboam, if he reduces their taxes.
1 Kings 12:5 "And he said unto them, Depart yet [for] three days, then come again to me. And the people departed."
Suggesting that he would consider of their proposal and inquire into the merits of it and as things should appear to him he would give them an answer in three days' time. That at first sight may seem a point of prudence in him, to take time for deliberation and counsel in this affair. But in his case and circumstance it was very imprudent; for he might easily see there was discontent among the people, and a faction forming against him. And, by taking time to himself, he gave them time to take their measures, and hasten and ripen them for a revolt. For, by giving them such an answer, they might plainly perceive he was not inclined to give them satisfaction. It would have been the most advisable in him to have promised them at once that he would make them easy.
"And the people departed": To their quarters, and there remained to the third day.
Verses 6-7: These were older, experienced counselors and administrators who had served Solomon, they counseled Rehoboam to give concessions to the 10 tribes.
1 Kings 12:6 "And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people?"
Which was very prudently done; for as these were men in years, and had been his father's counsellors, from whom, do doubt, they had learnt much wisdom. Being often in cabinet council with him, they were capable of giving him the best advice.
"And said, how do you advise, that I may answer this people?" What answer would you advise me to give to them, and in what manner?
We will see that the gift of wisdom that his father, Solomon, possessed would not be his son's, Rehoboam. First of all, he asked for 3 days to decide this matter. Notice also, that he does not consult with the LORD about what he is to do. The consulting of the old men is the very next best thing to do. These old men are filled with the knowledge that experience brings. Since he has not prayed and asked God what to do, he should listen to these old men.
1 Kings 12:7 "And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever."
They gave their advice as follows: If thou wilt be servant unto this people this day and wilt serve them. Condescend to them, behave in a humble manner towards them, and gratify and oblige them. Though indeed a king is but a servant to his people, and his administration of government is doing service to them.
"And answer them, and speak good words unto them": Give them a soft answer, and speak kindly and gently to them, and make them fair promises, and give them reason to expect that their requests will be granted.
"Then they will be thy servants for ever": Such conduct would so win upon them, and make such an impression upon them, that they would forever after entertain high opinion of him, and be strongly affected and attached to him, and readily serve him.
A really good leader is a servant to the people he leads. It is a great honor to be king, but with that honor goes great responsibility to the people.
Verses 8-10: The young men": The contemporaries of Rehoboam, about 40 years of age (14:21), who were acquainted only with the royal court life of Solomon, recommended that Rehoboam be even harsher on the 10 tribes than was Solomon.
1 Kings 12:8 "But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, [and] which stood before him:"
He did not rightly relish it, nor cordially receive it. It did not suit with his haughty temper, he could not accept it, to stoop to his people; he thought it a lessening of his dignity to do anything that looked like courting their favor. Therefore, he was determined not to take the advice given him by the old men, but to seek for another.
"And consulted with the men, that were grown up with him, and which stood before him": The sons of nobles, with whom he had his education, and who were his companions from his youth upwards. And who were now officers in his court, and of his privy council, being his favorites, and those he consulted on this occasion. Although they are called young men, as they were in comparison of the old men, yet since they were contemporary with Rehoboam, who was now forty one years of age. They must be about forty, or not much under, and at an age to be wiser than they appeared to be.
Rehoboam did not like the answer they gave, so he sought someone else's advice, who would give him advice he wanted to hear. These young men have no experience and should really not have been consulted. They wanted to be the next leaders in Rehoboam's cabinet, so they tell him what he wants to hear.
1 Kings 12:9 "And he said unto them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter?"
(See 1 Kings 12:4).
1 Kings 12:10 "And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou [it] lighter unto us; thus shalt thou say unto them, My little [finger] shall be thicker than my father's loins."
"My little finger ... my father's loins": A proverbial manner of saying he was going to come at them with greater force than Solomon had exhibited (verses 11-14).
This is an egotistical remark to the people. A king is as strong as the people will allow him to be. He has been advised to turn against the people who had made Solomon great in the land. This is terrible advice. His strength lies in the LORD first, and then in the people of his kingdom. If he loses this, he has no power.
1 Kings 12:11 "And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions."
"Scorpions" means the multi-tailed whips to which barbed points or hooks were attached. Their sting was as severe as that of a scorpion.
Rehoboam was to threaten them. He would use his army to enforce the taxes.
1 Kings 12:12 "So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come to me again the third day."
For the importance of the "third day" (see the note on 2 Kings 20:8).
1 Kings 12:13 "And the king answered the people roughly, and forsook the old men's counsel that they gave him;"
In a blustering manner, gave them hard words and severe menaces, being worked up to such a spirit by his young counsellors.
"And forsook the old men's counsel that they gave him": To give them good words and kind promises.
Rehoboam was puffed up with pride. He took the advice of his friends, which was terrible advice, and spoke to the people as if he did not need their support. He counted them as nothing. He felt he could take the army, and force them to do what he wanted them to do. He had forgotten that even the army was made up of the people.
1 Kings 12:14 "And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father [also] chastised you with whips, but I will chastise you with scorpions."
And in the very language in which they gave it.
"Saying, my father made your yoke heavy, and I will add to your yoke": My father also chastised you with whips, but I will chastise you with scorpions (see 1 Kings 12:11).
He had decided to be even rougher on them than Solomon had been. He would whip them into submission to him. He not only will not reduce the taxes, he will take more.
1 Kings 12:15 "Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat."
"From the Lord": God sovereignly used the foolishness of Rehoboam to fulfill Ahijah's prophecy (11:29-39).
This angry reply to the people by Rehoboam was the tool the LORD used to bring Jeroboam to lead the 10 tribes into revolt. We remember the statement that the prophet Ahijah had said to Jeroboam.
1 Kings 11:31 "And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:"
Verses 16-19: It takes years to build unity, but only a moment to tear it apart. No wonder God's design is for church leaders to be gentle rather than quarrelsome (1 Tim. 3:3). Tragically, Rehoboam's answer alienated the people, causing them to rebel "against the house of David". Despite the words of Rehoboam's own grandfather, King David (Psalm 131:1). The Lord used these events to fulfill His word to Jeroboam.
1 Kings 12:16 "So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither [have we] inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents."
"David": These words of Israel (verse 16), expressed deliberate, willful rebellion against the dynasty of David (verse 19). Defiantly, the Israelites quoted the rallying cry used in Sheba's failed rebellion against David (2 Sam. 20:1). The northern tribes declared that they had no legal tie with David and went their way.
They are not represented fairly, so why should they follow Solomon's son? They are not receiving anything from the kingdom of Solomon, so why should they serve him? They feel they are giving and not receiving anything in return. The ten tribes left and went to their tents. They would not be ruled by such a tyrant.
1 Kings 12:17 "But [as for] the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them."
"Children of Israel": People from the northern tribes who had migrated south and settled in Judah.
Rehoboam was actually over Benjamin and Judah, which were spoken of as Judah. Jerusalem was located here.
1 Kings 12:18 "Then king Rehoboam sent Adoram, who [was] over the tribute; and all Israel stoned him with stones, that he died.
"Adoram": Sending the chief of taxation and forced labor (Adoniram in 4:6; 5:14), to negotiate with the northern tribes was foolish (verse 4).
Therefore, king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem."
1 Kings 12:19 "So Israel rebelled against the house of David unto this day."
"Unto this day" (see note on 8:8).
This is the first true revolt, when they refused to pay the tribute and killed the tax collector. Rehoboam fled for fear of his own life. He would set up his kingdom in Jerusalem. Actually, from that very day to this, there has been a separation of these people.
Verses 20-21: The people "made" Jeroboam "king", there is no mention of God's anointing or even a seeking after God's will. Only "Judah" (and Benjamin), remained loyal to Rehoboam (see note on 11:26-40).
The kingdom was divided at that point. Israel (the northern 10 tribes), had its own king.
1 Kings 12:20 "And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only."
Some scholars suggest that Simeon is subsumed under "Judah," hence "only" one "tribe" (11:36), remained loyal to Rehoboam. Others suggest that Simeon had migrated northward like Dan and that although Benjamin existed as a buffer state, its loyalties were divided and it soon came under the jurisdiction of Judah. This arrangement was to remain throughout the history of the divided kingdom (verses 21-23 with 2 Chron. 11:1-23; 14:8; 15:2, 8-9). Judah and Benjamin are consistently counted as the two southern tribes (2 Chron. 11:3; 14:8).
The ten tribes that now made up Israel, sent to Egypt for Jeroboam, and he became the first king of the separated ten tribes. He would be an evil king. He would cause Israel to sin against God. He was in fact, the beginning of a series of evil kings.
1 Kings 12:21 "And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, a hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon."
"The tribe of Benjamin": The tribe of Benjamin had split loyalty and land during the divided-kingdom era. According (to verse 20), only the tribe of Judah remained completely loyal to the house of David, but (in verses 21, 23), it is said that Benjamin was associated with "all the house of Judah," the emphasis being on the tribe of Judah. Certain towns of northern Benjamin, most notably Beth-el (verse 29), were included in the northern kingdom. Simeon, the tribe originally given land in the southern section of Judah's territory (Joshua 19:1-9), had apparently migrated north and was counted with the10 northern tribes (1 Chron. 12:23-25; 2 Chron. 15:9; 34:6). Thus, the 10 northern tribes were Reuben, Simeon, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Manasseh, and Ephraim. The southern kingdom was the tribe of Judah only. The 12th tribe, Benjamin, was split between the two kingdoms. The tribe of Levi, originally scattered throughout both kingdoms (Joshua 21:1-42), resided in Judah during the divided kingdom (see 2 Chron. 11:13-16).
I really believe that Benjamin came to the side of Judah, because their land divided Jerusalem. God wanted Jerusalem to remain the holy city. He did not want confusion in Jerusalem at this time. The 180,000 fighting men would have great war tools, like the chariots and horses. The strange thing is, so will the ten tribes, because many of the outposts were in those areas.
Verses 22-24: Rehoboam's plans to subdue the rebels by force were interrupted by the prophet "Shemaiah", who announced that civil war was not God's will. To his credit, Rehoboam "obeyed the word of the Lord" and did not go to war. The phrase "this thing is from Me" declares that God is the Lord of history who uses even disastrous rebellion to accomplish His purposes.
1 Kings 12:22 "But the word of God came unto Shemaiah the man of God, saying,"
According to the Septuagint, "Shemaiah" was the prophet who had met Jeroboam and prophesied of the division of the kingdom (11:29-40). Some suggest that he is to be identified with the man who coauthored a history of Rehoboam's reign (2 Chron. 12:15).
"The man of God": A common Old Testament expression designating a man with a message from God who would speak authoritatively on the Lord's behalf (Deut. 33:1; 2 Tim. 3:17).
This man of God could or could not, be a prophet. We do know that the message he brought was the Word of God. He was probably, a son of one of the prophets and had been trained in the school for the prophets.
1 Kings 12:23 "Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying,"
He is called king before, but of what tribe or tribes is not expressly said, only it is implied (in 1 Kings 12:17), and he is only acknowledged king of Judah by the Lord himself.
"And unto all the house of Judah and Benjamin": Which made but one house, as before but one tribe (1 Kings 11:36).
"And to the remnant of the people": Of the other tribes that might dwell among them at Jerusalem, and especially Simeon, whose inheritance was within the tribe of Judah (Joshua 19:1).
1 Kings 12:24 "Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD."
"For this thing is from me": Through the prophet Shemaiah, the Lord commanded Rehoboam and his army not to invade Israel. God, in judgment, had ordained the north-south split (verse 15; 11:29-39), so to attack Israel was to oppose God Himself.
This warning from God was enough to stop them. They would not go into battles against their brothers. This is the plan of God for taking the ten tribes away from the family of Solomon. God had warned him of this very thing, because he worshipped false gods. They are still listening to the Word of the Lord through the prophets at this time. There would be no war now.
1 Kings 12:25 "Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel."
"Shechem" apparently served provisionally as the capital of the northern kingdom (verse 1). Jeroboam fortified the city of Shechem and made it into his royal residence (Judges 9:1-47).
Penuel": Jeroboam also fortified Penuel, a city about 10 miles east of the Jordan River on the River Jabbok, asserting his sovereignty over the Israelites east of the Jordan.
We have left the study of Judah, and are now to the other ten tribes. Jeroboam had taken over as king and is now, building up the cities. Jeroboam will quickly build fortifications to ward against attack from Judah. He would headquarter in Shechem.
1 Kings 12:26 "And Jeroboam said in his heart, Now shall the kingdom return to the house of David:"
"Return to the house of David": The Lord had ordained a political, not a religious, division of Solomon's kingdom. The Lord had promised Jeroboam political control of the 10 northern tribes (11:31, 35, and 37). However, Jeroboam was to religiously follow the Mosaic law, which demanded that he follow the Lord's sacrificial system at the temple in Jerusalem (11:38). Having received the kingdom from God, he should have relied on divine protection, but he did not. Seeking to keep his subjects from being influenced by Rehoboam when they went to Jerusalem to worship, he set up worship in the north (verses 27-28).
Verses 27-29: The two new cult centers in the northern kingdom were designed to make Israel's religious experience convenient. The "calves of gold" probably reflect a syncretism between past Israelite symbolism and Canaanite religious practices. A hybrid religious symbol, the gold calf symbolized an animal on whose back God stood invisibly, as reflected in the early pagan literature of Canaan.
1 Kings 12:27 "If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, [even] unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah."
In the temple there, three times in the year, which all the males were obliged to, besides other times, when they had occasion to offer sacrifice, which they can't do anywhere else.
"Then shall the heart of this people turn again unto their Lord, even unto Rehoboam king of Judah": Being drawn by the magnificence of the temple, the beauty and order of worship in it, the holiness of the place, and the grandeur of the royal court. And the persuasions of the priests and prophets of the Lord, to keep the service of the Lord and to obey their lawful sovereign. And besides, they might be in fear they should be taken up and punished as traitors, and therefore would choose to submit to Rehoboam, that they might have the liberty of sacrificing without fear. Jeroboam seems conscious himself that Rehoboam was their liege lord and lawful king.
"And they shall kill me, and go again to Rehoboam king of Judah": His fears ran so high, that he should not only lose his kingdom, but his life, unless some step was taken to make an alteration in religious worship.
These people were devoted to their LORD. They would still want to sacrifice. At present, the place set aside for worship was in Jerusalem. Jeroboam knew that if the people went to Jerusalem to worship in the temple, they would not have broken ties with them. He really was afraid the people would be so attached to the temple that they would eventually re-attach themselves with Judah, and over-throw him as king.
Verses 28-33: Jeroboam's system of idolatry included installing his own priests, "not" of the tribe "of Levi" as God had commanded (Num. 3:10), and instituting his own festival to replace the Feast of Tabernacles. The chosen idol, the bull, was associated with the Canaanite gods El and Baal.
1 Kings 12:28 "Whereupon the king took counsel, and made two calves [of] gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt."
By separating the places of worship ("Dan" and "Bethel"), Jeroboam separated the people. He even claimed the idols had delivered Israel from "Egypt!" Thus, began the process of decline that would culminate in Israel's exile to Assyria (2 Kings 17:20-23).
"Two calves of gold": These two calves, probably made of wood overlaid with gold, were presented to Israel as pedestals on which the Lord supposedly sat or stood. He publicly presented them with the very words with which idolatrous Israel had welcomed Aaron's golden calf. He repeated Aaron's destructive sin of trying to make an earthly image of God (see note on Exodus 32:4).
These two golden calves were just as sinful to make as the golden calf that Aaron made. The calf worship was not intended to be idolatry, but in fact, was. Perhaps Jeroboam's stay in Egypt had affected his spiritual being to this extent. He is trying to give them a god they can look at with their eyes. This has always been wrong.
1 Kings 12:29 "And he set the one in Beth-el, and the other put he in Dan."
"Beth-el ... Dan": Beth-el was located about 11 miles north of Jerusalem within the territory of Benjamin (Joshua 18:11-13, 22). It lay at the southern end of Jeroboam's kingdom on the main north-south road to Jerusalem. Israel had long revered Beth-el as a sacred place because Jacob had worshiped there (Gen. 28:10-22; 35:1-15). Dan was located in the northernmost part of Jeroboam's kingdom, about 25 miles north of the Sea of Galilee. A paganized worship of the Lord was practiced at Dan during the period of the judges (Judges 18:30-31).
He set these terrible calves up for them in two different places, pretending it would be more convenient for them to worship. This is an evil leader and they do not recognize him as such. They accept these calves. The people have a false leader.
1 Kings 12:30 "And this thing became a sin: for the people went [to worship] before the one, [even] unto Dan."
"This thing became a sin": Jeroboam's policy promoted gross and flagrant violation of the second commandment (Exodus 20:4-6) and led to violation of the first commandment (Exodus 20:3).
It was a sin to make the golden calves, but it was a worse sin to go and worship before them.
Verses 31-32: "Jeroboam" also instituted other religious substitutions including a non-Levitical order of "priests," and a new religious "feast" in the "eighth month" that rivaled the Feast of Tabernacles in the seventh month in Jerusalem. The chronicler (2 Chron. 11:13-17), reports that Jeroboam's spiritual reforms caused a mass exodus of true priests and believers southward into Judah.
1 Kings 12:31 "And he made a house of high places, and made priests of the lowest of the people, which were not of the sons of Levi."
"High places": Jeroboam built minor sanctuaries on high places throughout the land of Israel. Over the centuries these high places became the breeding ground of Israel's idolatrous apostasy (Hosea 5:1; see note on 3:2).
"Priests": Jeroboam appointed priests to run his sanctuaries from all his tribes. His action blatantly violated the stipulation that only Aaron's descendants were to hold that office in Israel. (Num. 3:10).
These high places had been a place of worship from time to time throughout the history of the Israelites. The LORD had always been opposed to them. The law forbids anyone who was not of the Levitical tribe to be a priest. These were just people who knew nothing of the law that they made priests.
1 Kings 12:32 "And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that [is] in Judah, and he offered upon the altar. So did he in Beth-el, sacrificing unto the calves that he had made: and he placed in Beth-el the priests of the high places which he had made."
"Ordained a feast": Jeroboam instituted a religious festival to compete with the Feast of Booths held at the temple in Jerusalem and scheduled it for the 15th day of the 8th moon (Oct./Nov.), exactly one month after its divinely ordained Judean counterpart (exodus 34:22-23; Lev. 23:33-36, 39-40).
1 Kings 12:33 "So he offered upon the altar which he had made in Beth-el the fifteenth day of the eighth month, [even] in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense."
As he had done in Dan.
"Even in the month which he had devised of his own heart": The feast of tabernacles was of God's appointing, but the time of keeping he had devised himself, changing it from the seventh month, Tisri, which answers to our September and October, to the eighth month, Marchesvan, which answers to part of October and part of November.
"And ordained a feast unto the children of Israel": To be observed by them as the feast of tabernacles was by the priests of Judah and Benjamin.
"And he offered upon the altar, and burnt incense": Which none but the priests should do. Perhaps the reason why the same resentment was not shown as to Uzziah was, because this was not at the altar of the Lord. Whether he burnt incense after the manner of the Jewish priests, or as the priests of Egypt did to the sun, where he had been for some time, is not certain. The former burnt incense only twice a day, morning and evening, the latter three times; at sunrise they burnt rosin, about noon myrrh, and about sun setting "kuphi", which was a compound of sixteen sorts.
This is, possibly, speaking of the feast of Tabernacles, which was on the fifteenth day of the seventh month. He had chosen a time that suited him better. Notice, the sacrifices were not made to the LORD, they were made to the golden calves. This was an abomination in the sight of the LORD. Beth-el will be destroyed, when the Assyrians take Israel captive in a few years.
1 Kings Chapter 12 Questions
1. Where did Rehoboam go to be anointed king?
2. What does "Rehoboam" mean?
3. Where was Jeroboam at this time?
4. What request did the people of Israel make to Rehoboam?
5. Solomon had _________ the people heavily to support his lavish way of life.
6. What must Rehoboam do, to keep them from revolting?
7. How many days did he send them away, until he could consider their request?
8. Who did he first consult with?
9. Why was this a wise thing to do?
10. What should he have done even, before consulting with the old men?
11. What advice did the old men give him?
12. A really good leader is a ___________ of those he leads.
13. Who did he go to next?
14. What did they tell Rehoboam to do?
15. What kind of remark is this?
16. Whose advice did Rehoboam take?
17. What did Rehoboam tell them, after the three days?
18. Who had told Jeroboam he would reign over ten of the tribes of Israel?
19. What do they say in answer to Rehoboam?
20. Who did Rehoboam reign over?
21. Who was sent to collect the tribute?
22. What did they do to him?
23. Who set Jeroboam up as king?
24. What kind of king would Jeroboam be?
25. How many men did Rehoboam have, who were ready to fight?
26. Who did the Word of God come to for Judah?
27. What did God say to them through this man of God?
28. Where did Jeroboam dwell?
29. What did Jeroboam fear the people would do, if they worshipped in Jerusalem?
30. What terrible things did Jeroboam make for them to worship?
31. Where did he put them?
32. When did Jeroboam call a feast?
33. What feast of Judah was it supposed to be like?
Verses 1-3: The prophecy of the anonymous "man of God" was remarkable because it accurately foretold the name and actions of a king who would appear on the scene 290 years hence: "Josiah," who reigned from 640 to 609 B.C. (2 Kings 23:15-20).
1 Kings 13:1 "And, behold, there came a man of God out of Judah by the word of the LORD unto Beth-el: and Jeroboam stood by the altar to burn incense."
"Man of God" is one of several terms for prophet (see the note on 12:22 and 1 Sam. 9:6-11).
The worship in the land of Israel had deteriorated to the worship of calves. The man of God out of Judah was very similar to the man of God in the last lesson, who told Rehoboam not to war with Israel. The message the man brings is from the LORD. Jeroboam was standing by the altar. Everything about this worship was wrong.
1 Kings 13:2 "And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee."
"Josiah": He ruled Judah about 300 years later 640-609 B.C. (2 Kings 22:1-23:30).
"Of the priests of the high places": The prophet predicted that Josiah would slaughter the illegitimate priests of the high places of his day who made offerings on the altar at Beth-el. This prophecy was realized (in 2 Kings 23:15-20), executing the divine judgment on the non-Levitical priesthood established by Jeroboam (12:31-32).
This prophecy, which specifically predicts both an event and a distinct "name" centuries before it comes to pass (2 Kings 23:15-20), is paralleled by Isaiah's prophecy of Cyrus (Isa. 44:28; 45:1), and by Micah's prophecy of Bethlehem as the Messiah's birthplace (Micah 5:2). Only the living, sovereign God can give such information (Isa. 42:9).
In the following Scripture, we see the first fulfillment of this prophecy.
2 Kings 23:20 "And he slew all the priests of the high places that [were] there upon the altars, and burned men's bones upon them, and returned to Jerusalem."
I believe this is speaking prophetically of these priests at judgment day as well.
1 Kings 13:3 "And he gave a sign the same day, saying, This [is] the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that [are] upon it shall be poured out."
An immediate "wonder" that served to authenticate the reliability of the long-term prediction (Deut. 18:21:22), this sign came to pass (in verse 5).
"The ashes ... shall be poured out": Proper ritual required the disposal of sacrificial ashes in a special "clean" place (Lev. 4:12; 6:10-11). Contact with the ground would render the ashes "unclean" and nullify the procedure.
This man of God brought a message that Jeroboam did not want to hear. The sign that God was displeased with this worship will be the destruction of the altar, and the ashes will spill out on the ground.
Verses 4-6: When the king's outstretched "hand ... withered" and the "altar ... split apart", everyone knew that the prophecy came from "God", who controlled Jeroboam and would judge him. Jeroboam said, "your God," not "my God," indicating his idolatry. "Entreat the favor of the Lord" means literally "appease the face of Yahweh," a conventional yet striking expression for easing the Lord's angry countenance through prayer.
1 Kings 13:4 "And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Beth-el, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him."
He was highly provoked: so that he put forth his hand from the altar; on which he was burning incense.
"Saying, lay hold on him": He put forth his hand, and either shook it at the prophet, threatening what he would do to him; or as beckoning to the people to seize him, and which he also expressed.
"And his hand, which he put forth against him, dried up, so that he could not pull it in again to him": He could not move it one way or another, but it remained in the same position, the nerves and muscles being shrunk. This was a further confirmation of the prophet's mission from God, being one of those concerning whom he says, "do my prophets no harm", and a fresh token of the certain performance of what he had said.
This was instant punishment from God upon Jeroboam, when he tried to take the man of God. He was going to destroy the man of God and instead, had his hand dry up before him. This is like the withered hand in the New Testament.
1 Kings 13:5 "The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD."
Split into two parts perhaps, and one fell one way, and the other another.
"And the ashes poured out from the altar": The ashes of the burnt offering, these were spilled on the ground; all which was done without any outward force, or any visible means thereof.
"According to the sign which the man of God had given by the word of the Lord": By his direction and order.
God wasted no time with the sign either. The altar was rent, and the ashes poured out, just as he had said.
1 Kings 13:6 "And the king answered and said unto the man of God, Entreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king's hand was restored him again, and became as [it was] before."
In another tone than when he bid the people lay hold on him. Not in a haughty, but humble manner; not as threatening, but supplicating.
"Entreat now the face of the Lord thy God": He does not say "my God", for he had apostatized from him, and served other gods, but "thy" God, whose prophet he was, and who had an interest in him, as clearly appeared by what he had said and done by him.
"And pray for me, that my hand may be restored me again": Not that the anger of God might be turned away from him, and he enjoy the divine favor, and have an application of pardoning grace made to him. Only to have this outward mercy, this temporal favor restored to him, the use of his hand.
"And the man of God besought the Lord": Not rendering evil for evil; but being of a forgiving spirit, though the king had stretched out his hand against him, he lifted up his hands to heaven for him.
"And the king's hand was restored again, and became as it was before": Which was another instance of divine power, and a further proof of the prophet's divine mission. From whence it might be concluded, that what he had prophesied would be fulfilled, and was an instance also of divine goodness to the king, which should have led him to repentance, but did not.
Jeroboam realizes quickly that this man is truly from God. He knows that the only help he has in getting his hand restored is if the man of God will pray to God for him. The man prays, and God restores Jeroboam's hand.
1 Kings 13:7 "And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward."
By eating a meal with him, after such a journey he had taken, and delivered his prophecies, and put up his prayers for the king.
"And I will give thee a reward": For his prayers, by means of which his hand was restored to him. But takes no notice of the Lord, the author of this miraculous cure, nor expresses the least degree of thankfulness and gratitude to him.
Jeroboam wants to do something for the man who prayed to God for him. It was probably, through gratitude for what he had done, that Jeroboam asked him to go home with him so he could give him a present.
1 Kings 13:8 "And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place:"
In answer to his civility to him, to assure him it was not out of contempt to him, or ill will to him, or slight of his favor, but in obedience to the will of God.
"If thou wilt give half of thine house": Of the riches in it, and even of his kingdom.
"I will not go in with thee, neither will I eat bread nor drink water in this place": This idolatrous place; the reason follows (in verse 9).
The man of God would not be taken in by the bribes of Jeroboam. He would not eat from his table or take his gifts. He wanted to be under no obligation to Jeroboam. He had completed what God sent him to do, and he wanted to go home.
1 Kings 13:9 "For so was it charged me by the word of the LORD, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest."
"Charged me by the word of the Lord": The prophet's divine commission expressly forbade receiving any hospitality at Beth-el. It even required him to return home by a different route from the one by which he came, lest he should be recognized. The prophet's own conduct was to symbolize the Lord's total rejection of Israel's false worship and recognition that all the people had become apostates.
God told the man of God not to "eat" or "drink" in anyone's house so that he would not be hindered in his mission or influenced by corruption. Disobedience to this command proved to be his undoing (13:19-25).
1 Kings 13:10 "So he went another way, and returned not by the way that he came to Beth-el."
Neither ate nor drank with the king, though that is not expressed. Or did he go back the same way he came; but in each instance observed the divine command, and was obedient to it.
He did not want to partake of their evil. He must not fellowship with Jeroboam, because it would appear to those looking on, that he approved of him. He had bravely come into Rehoboam's territory, and told him exactly what God wanted him to say. He wants to follow God's instructions to the letter. He does just that.
Verses 11-19: By choosing to live in the territory of the apostate king, at the center of the false system of worship ("Beth-el"), the "old prophet" revealed his complacency concerning idolatry. His motive for riding "after" the prophet from Judah may have been jealousy, signaling intent to destroy the younger prophet. The decision to listen to lying voices leads people away from God's word (1 John 4:1-6), and God's will.
1 Kings 13:11 "Now there dwelt an old prophet in Beth-el; and his sons came and told him all the works that the man of God had done that day in Beth-el: the words which he had spoken unto the king, them they told also to their father."
"An old prophet": Here was a spokesman for the Lord who had compromised his ministry by his willingness to live at the very center of the false system of worship without speaking out against it.
The "old prophet" probably belonged to a school of the prophets at "Beth-el" that had earlier been true to the Lord, but under the influence of Jeroboam's new state religion had compromised its faith. Although he may have longed for old-time fellowship with the "man of God," he plainly lied to him. God's prophet was too easily taken in (1 John 4:1).
1 Kings 13:12 "And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah."
Having a strong inclination to see him, and converse with him.
"For his sons had seen what way the man of God went which came from Judah": They took notice of it; and, as the Targum, they showed it to their father.
Why this old prophet is living in this sinful place is difficult to understand. He had undoubtedly even allowed his sons to attend the feast, where the sacrifice was made to the calf. They run to tell their father of what went on at the feast. We do not know why the father was interested. Had he been a prophet in good standing with the LORD, he would have been protesting the sacrifice to the golden calf himself.
1 Kings 13:13 "And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon,"
Which he used to ride on; intimating he had a mind to ride after him, and overtake him, as he might reasonably think he might, since the man of God was on foot.
"So they saddled him the ass, and he rode thereon": After the man of God, taking the way his sons directed.
1 Kings 13:14 "And went after the man of God, and found him sitting under an oak: and he said unto him, [Art] thou the man of God that camest from Judah? And he said, I [am]."
To shelter him from the heat and being faint, hungry, and thirsty; so the ancients of old made use of oaks for a covering, before houses were invented. Thus, Abraham pitched his tent in the plain, or under the oak, of Mamre (Gen. 13:18).
"And he said unto him, art thou the man of God that camest from Judah?" Which he might guess at from his habit, and from the description his sons had given of him.
"And he said, I am": Acknowledged himself to be the person he inquired after.
Why the man of God had stopped here to rest, we do not know. He should have been in a hurry to get away from this evil city. The old prophet rode the ass out to where the man of God was, and asked if he was the man who had brought the message at the altar?
1 Kings 13:15 "Then he said unto him, Come home with me, and eat bread."
In which invitation no doubt he was hearty, and might have no ill design in it, only to have some conversation with him, as being a good man, and a prophet of the Lord. Especially upon the subject of his prophecies at Beth-el.
This is the same thing Jeroboam had asked him that he turned down. It was not just Jeroboam that he must not tarry with. Even this old prophet had a certain amount of sin, in standing by idly and allowing this to happen.
1 Kings 13:16 "And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place:"
Into the city, and into his house in it, being such an idolatrous place, and especially being forbidden of God.
"Neither will I eat bread nor drink water with thee in this place": He was resolute and determined to abide by the commandment of the Lord, though there is reason to believe that he was now both hungry and thirsty.
1 Kings 13:17 "For it was said to me by the word of the LORD, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest."
By the angel that was sent to him, who gave him his message and instructions; which he was persuaded came from the Lord himself, and therefore looked upon himself under obligation to regard them as such.
"Thou shall eat no bread": The same that he observed to the king (1 Kings 13:9).
His instructions had been clear. He knew he was not to go home and eat or drink with anyone here.
1 Kings 13:18 "He said unto him, I [am] a prophet also as thou [art]; and an angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. [But] he lied unto him."
"He lied unto him": Why the old prophet deceived the man of God the text does not state. It may be that his own sons were worshipers at Beth-el; or perhaps priests, and this man wanted to gain favor with the king by showing up the man of God as an imposter who acted contrary to his own claim to have heard from God. Accustomed to receiving direct revelations, the Judean prophet should have regarded the supposed angelic message with suspicion and sought divine verification of this revised order.
We see very quickly that this old prophet was not in good graces with the LORD. He lies to the man of God. The man of God should not have listened to the prophet, since it did not line up with what the LORD had told him. We are responsible for what we believe, just as this man of God was. We must make sure what someone is telling us is truly the Word of God before we believe him.
1 Kings 13:19 So he went back with him, and did eat bread in his house, and drank water.
In which he sinned. As he had most certainly disobeyed the command of God not to eat and drink in that place, he ought to have had the countermand from the Lord, and not trusted another person. There are some things indeed which may be said in his favor, and be an apology for him, as that this man was an ancient prophet of the Lord, as he appeared to him. And that though he was forbidden to eat and drink with idolaters, yet he thought he might with a prophet of the Lord, and especially as he affirmed he had the direction of an angel of the Lord for it. Or could he conceive that the prophet had any interest to serve by it, but rather it might be chargeable and burdensome to him. And he might think the Lord, out of compassion on him, had countermanded his former orders, and the circumstances he was in might the more incline him to listen to these plausible pretenses. But, after all, he ought to have taken no directions but from the Lord himself; and in this he failed.
"And did eat bread in his house, and drink water": Contrary to the express command of God.
He was deceived. It is almost as if he wanted to be deceived. He waited under the tree, when he should have been going home. He did just what the LORD told him not to do.
1 Kings 13:20 "And it came to pass, as they sat at the table, that the word of the LORD came unto the prophet that brought him back:"
"The word of the Lord": The lie arose from his own imagination (Jer. 23:16; Ezek. 13:2, 7), but the true prophecy came from the Lord (Exodus 4:16; Deut. 18:18; Jer. 1:9).
1 Kings 13:21 "And he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee,"
His mind being greatly affected with the word brought to him, partly on his own account, who, by a lie his conscience must accuse him of, had been the means of seducing the man of God, and partly on his account, who was threatened with death for complying with him.
"Saying, thus saith the Lord": Being obliged to deliver, in the name of the Lord, what was said unto him.
"Forasmuch as thou hast disobeyed the mouth of the Lord": The order that came out of his mouth, as follows.
"And hast not kept the commandment which the Lord thy God commanded thee": Not to eat nor drink in Beth-el.
1 Kings 13:22 "But camest back, and hast eaten bread and drunk water in the place, of the which [the LORD] did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulcher of thy fathers."
"Thy carcase shall not come unto the sepulcher of thy fathers": Israelites buried their dead with the bones of ancestors in a common grave (Judges 8:32; 2 Sam. 2:32). The lack of such a burial was considered in Israel a severe punishment and disgrace (see note of Eccl. 6:3-6).
The man of God has disobeyed God. He denounced Jeroboam and now he is denounced. The prophet is used of God to tell the man that he will be killed, before he gets home. He brought this upon himself by disobeying God.
1 Kings 13:23 "And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, [to wit], for the prophet whom he had brought back."
That is, had finished the meal. For he had begun to eat and drink before the word came, which came while they were eating and drinking. And it seems this did not hinder their proceeding to make an end of their meal, which one would have thought would have spoiled their appetite.
"That he saddled for him the ass, to wit, for the prophet whom he had brought back": He ordered his sons to get it ready for him, that he might not walk on foot as he had. Though it does not appear that either he or any of his servants accompanied him, but the contrary.
The prophet saddled his ass for the man of God to ride. This is one time that a man's stomach got him into a lot of trouble. He did what his flesh wanted to do, and now he is condemned of God.
Verses 24-28: The fact that the "lion" did not eat the body or tear the donkey, as lions normally would, was evidence of the Lord's doing.
1 Kings 13:24 "And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase."
"Ass ... lion": Both the donkey and the lion acted unnaturally: the donkey did not run and the lion did not attack the donkey or disturb the man's body. Unlike the disobedient prophet, the beasts bent their wills to God's sovereignty.
The LORD had sent the lion to carry out his purposes. If it were not so, he would have killed the ass also. The lion, which seemed to be plentiful in this area, killed the man of God and left him on the side of the road. The ass and the lion stood where the man died, watching over the body. The man of God was killed for disobeying the LORD. Truly, he was tricked into going back, but he should not have taken the word of man over the Word of God.
1 Kings 13:25 "And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told [it] in the city where the old prophet dwelt."
The travelers on the road; nor did the lion offer to seize on them, nor desert the carcass upon their approach.
"And saw the carcass cast in the way, and the lion standing by the carcass": As before described.
"And they came and told it in the city where the old prophet dwelt": Which was Beth-el, by which means he came to have knowledge of it.
1 Kings 13:26 "And when the prophet that brought him back from the way heard [thereof], he said, It [is] the man of God, who was disobedient unto the word of the LORD: therefore the LORD hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the LORD, which he spake unto him."
It had been the old prophet that had deceived him, by telling him a lie.
"He said, it is the man of God, who was disobedient unto the word of the Lord": But not a syllable does he say of his own sin in deceiving him; though one would think his own conscience must bother him for it.
"Therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him": And that by himself (1 Kings 13:21).
It was obvious that the man was killed by the LORD. He used the lion to carry it out. This should also be a warning to this old prophet. If God would have the man killed for this, what would he do to those who sacrifice to these golden calves? The prophet should fear for himself as well. He is allowing this to happen.
1 Kings 13:27 "And he spake to his sons, saying, Saddle me the ass. And they saddled [him]."
For it seems he had more than one, for he had sent away the man of God with one before: and they saddled him; the ass that he commonly rode on.
1 Kings 13:28 "And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass."
As before described.
"The lion had not eaten the carcass, nor torn the ass": both which were very marvelous; as also that the ass should stand so quietly, and without fear, by the carcass along with the lion and not run away. But here both stayed till the prophet came to take care of the carcass, which shows the singular providence of God in this affair. And that though he chastised the man of God with a temporal judgment for his offence, yet he was dear to him, and even his carcass precious in his sight.
The old prophet had to see for himself. He rides an ass out to where the body is. Notice, the lion had not eaten the man, nor attacked the ass. This tells you this is no normal lion. The lion is obeying the LORD.
1 Kings 13:29 "And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him."
The lion perhaps made off as soon as he came, or, if he stayed, the prophet was not afraid of him, seeing he did not attempt to devour the carcass, nor touch the ass, nor do any hurt to those that passed by.
"And laid it upon the ass, and brought it back": To his own city.
"And the old prophet came to the city to mourn, and to bury him": To perform the funeral rites, according to the custom of the place.
A normal lion would never have let him take up the body of this man of God. He would have been guarding him to eat later. The prophet would give him a decent burial.
1 Kings 13:30 "And he laid his carcase in his own grave; and they mourned over him, [saying], Alas, my brother!"
Which he had prepared for himself; for, as he came from Samaria, it could not be the sepulcher of his fathers; and this was showing all the respect, and doing all the honor to him, he well could.
"And they mourned over him": The prophet and his sons: saying.
"Alas, my brother": Which was a usual form of lamentation at funerals in later times (see Jer. 22:18).
In a sense, the old prophet cost the man of God his life. He would bury him, because he had respect for him as a man of God. He truly was sorry that he had caused his death.
1 Kings 13:31 "And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulcher wherein the man of God [is] buried; lay my bones beside his bones:"
He gave them the following charge.
"When I am dead, then bury me in the sepulcher wherein the man of God is buried": As it was his own, it might be reasonably thought they would bury him in it without such a charge; but, lest they should not, he gives it.
"Lay my bones beside his bones": His view in this was, that when Josiah came to burn the bones of the priests, he would spare the bones of this man of God": And so his, lying by them, and mingled with them, would be spared also, and so it proved (2 Kings 23:18).
He felt that this man of God was more honorable than he had been. He was honored to be buried beside him for his bravery in coming against Jeroboam.
1 Kings 13:32 "For the saying which he cried by the word of the LORD against the altar in Beth-el, and against all the houses of the high places which [are] in the cities of Samaria, shall surely come to pass."
The mention of the "cities of Samaria" before Samaria had political ramifications in the period of Omri (16:24), is probably an editorial updating by the author of Kings.
It is very obvious that the old prophet knew what Jeroboam was doing was wrong. It is as if he is asking himself, why he had not spoken out against this evil in their land. He greatly admired the man of God.
1 Kings 13:33 "After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became [one] of the priests of the high places."
From the idolatrous practices he had started, and was establishing. Though he had seen his altar rent, and the ashes poured out as the man of God predicted, his own hand withered, and that restored again upon the prayer of the prophet. And though he had heard of the death he died for his disobedience to the command of God, and the several marvelous things that attended it. These were so far from reforming him, that he seemed to be the more hardened thereby.
"But made again of the lowest of the people priests of the high places": And officiated there and indeed those of the tribe of Levi would not serve there, and therefore were expelled from their cities (see 2 Chron. 11:14).
The message the man of God brought was believed for a short while, because of the withered hand. Jeroboam quickly forgot, and went right back to sacrificing to the golden calf abominations. He still made priests of everyone he desired to, disregarding the fact that the priests must be of the Levitical tribe.
1 Kings 13:34 "And this thing became sin unto the house of Jeroboam, even to cut [it] off, and to destroy [it] from off the face of the earth."
All the above things were sins in themselves, as building high places, and putting priests in them, whoever would. But the sense is, that these were the causes of punishment, or of evil things being inflicted on Jeroboam's family; sin is put for the punishment of sin, as it often is.
"Even to cut it off, and to destroy it from off the face of the earth": So that it become utterly extinct; and the next thing we hear of is the sickness and death of his son.
This sin was so great, that God decides to cut the house of Jeroboam off from the earth. He was in total rebellion against God. God took the throne and cut them off forever.
1 Kings Chapter 13 Questions
1. The man of God came from __________.
2. Where did he come to bring his message?
3. What did the man of God say?
4. Where is this Scripture fulfilled?
5. What does the author think it to be speaking of prophetically?
6. What was the sign the LORD would send?
7. What did Jeroboam attempt to do to him?
8. What happened to Jeroboam?
9. This was instant ___________ from God upon Jeroboam?
10. What happened to the altar and the ashes?
11. What did Jeroboam ask the man of God to do for him?
12. After God healed Jeroboam, what did he ask the man of God to do?
13. What answer did he give Jeroboam?
14. Why would the man not go with Jeroboam?
15. Who came and told the old prophet about the man of God?
16. What did the prophet ask them of him?
17. How did the old man get to the place, where the man of God was?
18. What did the old prophet ask the man of God to do?
19. How did the man of God answer the prophet?
20. How did he trick the man of God into coming home with him?
21. What happened, as they sat at the table?
22. What punishment will be on the man of God for not obeying the LORD?
23. How did the man of God travel on his way home?
24. What happened to him?
25. What happened to the ass?
26. What unusual thing did the ass and the lion do?
27. When the prophet heard what happened, what did he do?
28. What is unusual about this?
29. Where did the prophet take the man?
30. Why did the prophet want to be buried by the man?
31. Did Jeroboam learn his lesson?
32. The sin of Jeroboam was so bad; God did what to him and his house?
Verses 1-6: In his desperation, "Jeroboam" attempted to manipulate a prophet of the Lord in hopes of receiving a favorable message about his ill son. Ahijah's physical eyesight was poor, but his spiritual sight was keen. He saw right through Jeroboam's deception.
1 Kings 14:1 "At that time Abijah the son of Jeroboam fell sick."
"At that time": Probably indicating a time shortly after the incident recorded (in chapter 13).
"Abijah": Meaning "my father is the Lord," Jeroboam's son's name implies that his father desired to be regarded as a worshiper of the Lord at the time of his son's birth. Abijah was referred to as a "child" (verses 12:17), a term which can be used from childhood through young adulthood. Of all of Jeroboam's family, Abijah was the most responsive to the Lord (verse 13). Jeroboam's son, Abijah, should not be confused with Rehoboam's son of the same name (see note on 15:1-8).
This is the son that Jeroboam had planned to take over the kingdom when he died. "Abijah" means 'the Lord is my father". This sickness is punishment to Jeroboam for his sin.
1 Kings 14:2 "And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there [is] Ahijah the prophet, which told me that [I should be] king over this people."
"Disguise thyself": Probably for the avoidance of recognition by the people. Jeroboam did not want his subjects to know that he was consulting a prophet of the Lord.
"Shiloh" (see note on 11:29).
The message that Jeroboam would send to Ahijah is too personal to warrant anyone else carrying it. He would not go himself, for fear of being found out, and also Ahijah might not see him because of his sins against the LORD. This would be a journey over rough land of about 30 miles. This would also be a dangerous journey if it were known this was Jeroboam's wife. This same Ahijah had told Jeroboam he would be king of the ten tribes of Israel.
1 Kings 14:3 "And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child."
"Take with thee ten loaves": A simple ordinary food gift added to the disguise (1 Sam. 9:7-8; 2 Kings 8:8). Then loaves of bread, some cakes and a jar of honey reflected the means of a common person, not royalty.
Jeroboam did not trust the people, he had put into office as spiritual leaders. He knew they were not called of God. The present that Jeroboam sent to the prophet was meager, not what a king's wife would bring. She is to inquire whether her child will live or not?
1 Kings 14:4 "And Jeroboam's wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. But Ahijah could not see; for his eyes were set by reason of his age."
Disguised herself and took this long journey, and found the prophet's house; which she did partly in obedience to her husband, and partly from affection to her child. But Ahijah could not see; her or anybody else that came into the room to him.
"For his eyes were set by reason of his age": Or "stood" fixed and immovable, as the eyes of blind men are. Or the nerves and muscles of his eyes stood within the holes thereof, so that he could not see objects.
She was as anxious as Jeroboam to know of the welfare of their son. Ahijah was blind and could not see her.
1 Kings 14:5 "And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he [is] sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself [to be] another [woman]."
Either in a dream or by an impulse upon his mind before Jeroboam's wife came in.
"Behold, the wife of Jeroboam cometh to ask a thing of thee for her son, for he is sick": To know whether he will recover or not.
"Thus and thus shall thou say unto her": As after expressed in some following verses.
"For it shall be, when she cometh in, that she shall feign herself another woman": To the people that let her in, and introduce her to the prophet, and to the prophet himself. She would pretend to be a country woman come to ask a question of the prophet concerning her son that was ill of a disease.
For "Ahijah" (see the note on 11:29-31).
The woman was doing as her husband had instructed her to do. Her disguise is so that Ahijah will receive her. The LORD tells Ahijah exactly what to say to the woman.
1 Kings 14:6 "And it was [so], when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou wife of Jeroboam; why feignest thou thyself [to be] another? for I [am] sent to thee [with] heavy [tidings]."
Which must have greatly surprised and confound her, as well as lay open to her the folly of her and her husband to imagine that she could be secreted from God, and a prophet of his. Or that a prophet could tell her what was future, and yet not know her that was present. This might serve to assure her, and her husband, that what the prophet says would certainly come to pass.
"For I am sent to thee with heavy tidings": Or hard things, such as would be very disagreeable to her and her husband.
Ahijah would not be deceived by the costume she was wearing, because the LORD had told him who she was. She had come to him, because he would be able to tell her what would happen to her son. She should not be surprised that he would know her also. Now, she knows the news is bad.
Verses 7-16: "Ahijah" the prophet made it clear that Jeroboam's disobedience would cost him his kingdom and his son. This is a sobering reminder that those who do not take God's word seriously put their future in jeopardy.
1 Kings 14:7 "Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel,"
The Hebrew term translated "prince" designates a spiritual leader. Unfortunately, Jeroboam scarcely proved to be one.
The LORD is speaking through Ahijah. The LORD God is still over Jeroboam, even though he had done this terrible thing. It was the LORD who exalted him, and it would be the LORD who brought him down.
1 Kings 14:8 "And rent the kingdom away from the house of David, and gave it thee: and [yet] thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do [that] only [which was] right in mine eyes;"
Even ten parts out of twelve.
"And yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes": Who never was guilty of idolatry, but always constantly and cordially attended the pure worship of God. And was careful to do everything in that according to the will of God, whatever else he might be deficient in.
The ten tribes that were torn away from Solomon, David's son, are the tribes that followed Jeroboam. David had loved God in his heart. It was the sin of idolatry that Solomon had gotten into that caused the tribes to be given to Jeroboam.
1 Kings 14:9 "But hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back:"
"Done evil": Jeroboam had not only failed to live up to the standard of David, but his wickedness had surpassed even that of Saul and Solomon. He had installed a paganized system of worship for the entire population of the northern kingdom (16:25, 30; 2 Kings 21:11).
This is specifically speaking of the two golden calves along with all the other idolatry. They not only made the golden calves, but worshipped them as well.
1 Kings 14:10 "Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, [and] him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone."
Calamities, destruction and ruin.
"And will cut off from Jeroboam him that pisseth against the wall": Not leave a dog of his, or rather a male (see 1 Sam. 25:22).
"And him that is shut up and left in Israel": In garrisons or in prisons, in cities or in fields, or in whatsoever situation or circumstances they may be. Some interpret it of wealth and substance; it signifies an entire destruction it may be of men and goods (see Deut. 32:36).
"And will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone": Signifying that Jeroboam's family was as loathsome and abominable to the Lord as dung is to men. And that he would make as clean a riddance of them as men do of dung when they sweep it out, and will not leave the least scrap behind.
This is speaking of cutting off all the men in the family of Jeroboam. To God they are like the dung. They will be cast away completely.
1 Kings 14:11 "Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the LORD hath spoken [it]."
"Dogs": "Dogs" were scavengers in ancient Israel, not pets. "Birds" refers to vultures and ravens. The offspring of Jeroboam would not receive burial in the family tomb; instead, their bodies would be ravaged by wild animals. The covenant curse (of Deut. 28:26), was applied to Jeroboam's male descendants.
In their sight, one of the most disgraceful things to happen to a person was to be left for the dogs, or the fowls, and not buried properly. Not only will they be killed, but disgraced as well.
1 Kings 14:12 "Arise thou therefore, get thee to thine own house: [and] when thy feet enter into the city, the child shall die."
With all haste, as soon as she could.
"And when thy feet enter the city": The city of Tirzah, very probably the king's palace stood at the entry of it (see 1 Kings 14:17).
"The child shall die": This is an answer to the question she was to ask, and at the same time a token of the sure and certain fulfilment of all the prophet had spoken in the name of the Lord.
This was not the news this mother wanted to hear. When the mother arrives home, and the baby dies immediately, she will know that all of the other part of the prophecy will certainly happen too.
1 Kings 14:13 "And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found [some] good thing toward the LORD God of Israel in the house of Jeroboam."
Some have suggested that this may be a companion proof text, along with (2 Sam. 12:23), of God's gracious reception of the souls of young children.
"The grave" (see note on 13:22).
This is speaking of Jeroboam's son. The mother was pleased that at least her son will have a decent burial. It appears that he had done something that had not gone unnoticed by the LORD. Some believe that he helped those who slipped out and went to Jerusalem to worship. He, at the least, was not involved in the worship of the golden calves.
1 Kings 14:14 "Moreover the LORD shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day: but what? even now."
"A king": I.e., Baasha (15:27:27-30).
Judgment had already begun. The house of Jeroboam will be so far removed, there will be no memory.
1 Kings 14:15 "For the LORD shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the LORD to anger."
Ahijah announced God's stern judgment on Israel for joining Jeroboam's apostasy. Struck by the Lord, Israel would sway like a reed in a rushing river, a biblical metaphor for political instability (Matt. 11:7; Luke 7:24). One day, the Lord would uproot Israel from Palestinian soil and scatter it in exile east of the Euphrates. The fulfillment of this prophecy is recorded (in 2 Kings 17:23).
The "groves" (literally, Asherim), were sacred trees or poles set aside for the Canaanite goddess Asherah (see the note at Judges 3:6-7).
The grove worship was yet another type of idolatrous worship condemned here. The people could have refused to worship the false gods of Jeroboam, but they did not. They were involved too. The punishment would reach to them all.
1 Kings 14:16 "And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin."
Into the hands of their enemies.
"Because of the sins of Jeroboam, who did sin, and who made Israel to sin": By his devices and stratagems, by his example and edicts, and by the methods he took to prevent Israel from worshipping in the manner and place he directed to.
It appears that Israel sinned along with Jeroboam, and the LORD had condemned them along with Jeroboam. He sinned himself, and led others into his sin. They are all guilty.
1 Kings 14:17 "And Jeroboam's wife arose, and departed, and came to Tirzah: [and] when she came to the threshold of the door, the child died;"
"Tirzah" was noted for its beauty (SOS 6:4), hence became the residence of several kings. The founder of Israel's Second Dynasty, Baasha, apparently made it his capital (15:33), and Zimri lost his throne and life there (16:15-20).
Jeroboam had apparently moved his capital from Shechem to Tirzah (12:25), located in the tribal region of Manasseh, about 7 miles northeast of Shechem and 35 miles north of Jerusalem.
This had to be a very long journey back, knowing that when she arrived, her son would be dead. The prophecy is true, the child died.
1 Kings 14:18 "And they buried him; and all Israel mourned for him, according to the word of the LORD, which he spake by the hand of his servant Ahijah the prophet."
He was buried in an honorable manner, suitable to his rank and pedigree.
"And all Israel mourned for him, according to the word of the Lord, which he spake by the hand of his servant Ahijah the prophet" (1 Kings 14:13).
The mother had to be relieved in a sense, that they buried her son. It is God's way of doing things, to have the destruction of Jeroboam spoken by the same prophet, who proclaimed he would be king.
1 Kings 14:19 "And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they [are] written in the book of the chronicles of the kings of Israel."
As he did with Rehoboam (1 Kings 14:30), and with Abijam his son, who was more than a match for him (see 2 Chron. 13:1).
"And how he reigned": Over the people of Israel, whether wisely, and justly, and in clemency, or not.
"Behold, they are written in the book of the chronicles of the kings of Israel": Not in that canonical book of Scripture, so called, for in that there is very little account of the reign of Jeroboam. But in the annals and diaries of the kings of Israel, written by persons appointed for that purpose, and out of which it is generally thought that inspired writers, by divine direction, took what was thought proper to be transmitted to future times. So with the Romans, from their very beginning to the times of Mutius, all the events of every year were committed to writing by the order of the Pontifex Maximus. And lay open to be read by the people in common; and these, as Tully says, were what are called annals.
It appears during this time, they had begun to record the happenings of the kings. The book mentioned above, is not the books of Chronicles that are part of the Bible.
1 Kings 14:20 "And the days which Jeroboam reigned [were] two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead."
So that he outlived Rehoboam five years, and lived to the second year of the reign of his grandson, Asa.
"And he slept with his fathers": Or died as they did.
"And Nadab his son reigned in his stead": Who perhaps was younger than Abijah, whose sickness and death are before related.
"Two and twenty years": 931-910 B.C.
We are not given the name of his mother. It does appear, however, that Jeroboam just had one wife; so perhaps, Nadab was another of her sons. Jeroboam reigned 22 years and died.
1 Kings 14:21 "And Rehoboam the son of Solomon reigned in Judah. Rehoboam [was] forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD did choose out of all the tribes of Israel, to put his name there. And his mother's name [was] Naamah an Ammonitess."
He reigned over the two tribes of Judah and Benjamin, when Jeroboam reigned over the other ten.
"Rehoboam was forty one years old when he began to reign": Being born one year before his father Solomon began to reign, and so it might have been expected he would have begun his reign more wisely than he did.
"And he reigned seventeen years in Jerusalem": Not half so long as his father and grandfather, being neither so wise nor so good a prince as either of them.
"The city which the Lord did choose out of all the tribes of Israel, to put his name there": To have a temple built for him, and his worship carried on in it. Which was an aggravation of the sin of Rehoboam that he should reign in such a place, and yet be guilty of the crimes he was. The three first years he reigned well, but afterwards forsook the law of the Lord (2 Chron. 11:17).
"And his mother's name was Naamah an Ammonitess": And which is observed again (1 Kings 14:31), she being the instrument of drawing him into idolatry, which it is very probable she practiced in the days of Solomon (1 Kings 11:5).
"Seventeen years": 931-913 B.C.
Rehoboam is the same as Reboam, and Roboam. This son of Solomon was 41 years old, when he began to reign, and he reigned for 17 years. Solomon had many wives. The mother of Rehoboam was Naamah. "Rehoboam" means "whom enlarges the people". "Naamah" means "pleasant". Jerusalem was the headquarters for Judah, and was the city where God had chosen to put His name.
Verses 22-24: Judah outdid her ancestors in evil, provoking the Lord to jealous anger (verse 22). Signs of idolatrous practice were everywhere (verses 23-24). She even practiced sacred prostitution to promote fertility (verse 24). Judah had begun the downward slide toward doom that Israel was in.
1 Kings 14:22 "And Judah did evil in the sight of the LORD, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done."
Judah served the Lord at the beginning of Rehoboam's reign (2 Chron. 11:5-17), but Rehoboam soon turned aside from serving God, and Judah fell into apostasy (2 Chron. 12:1). As important as it is to begin well, it is even more important for God's people to finish their lives following Him (2 Tim. 4:6-8).
The first three years of his reign, the kingdom was strong and kept the faith. The idolatry that was brought in with the many wives of Solomon seems to have influenced the people of Judah. It appears that many of them had fallen into idolatry. Solomon at first, and especially David, at least had their heart stayed upon God.
Verses 23:24: "High places" were sites of idol worship. Some scholars think the "sacred pillars (standing stones that symbolized a god), had sexual connotations in connection with Canaanite religion (Deut. 16:22).
"Images" were Asherahs, obscene carvings associated with the Canaanite deity Asherah.
"Sodomites": were those involved in the sexual rituals of the Canaanite fertility religions. They were cult prostitutes (both male and female), dedicated to a worship that proved a severe stumbling block to Israel. The history of Israel's faith is largely centered in the struggle between devotion to Yahweh or to Canaanite culture and religion.
1 Kings 14:23 "For they also built them high places, and images, and groves, on every high hill, and under every green tree."
(See the notes on Judges 3:6-7 and 1 Kings 3:2-3).
All of these things are speaking of the worship of false gods. It seems idolatry is rampant, even in Judah.
1 Kings 14:24 "And there were also sodomites in the land: [and] they did according to all the abominations of the nations which the LORD cast out before the children of Israel."
Cultic prostitution involving both sexes was carried on at the Canaanite religious shrines. These debased practices became a stumbling block to Israel's spiritual experience. They would contribute to God's judgment of Judah (2 Chron. 12:1-2).
"Sodomites" means those involved in sex with the same gender. This is speaking of homosexuality and lesbianism. They were primarily speaking of male prostitutes for other males. The worship of Astarte is what is indicated here. This is one of the reasons God wanted the people killed, when they took their land. He wanted to keep this sin down. "Abomination" means "a revolting sin".
Verses 25-26: The accuracy of the biblical note here is certain, for Pharaoh "Shishak" (or Sheshonq I), of Egypt's Twenty second Dynasty made an extensive invasion that encompassed both the northern and southern kingdoms. His triumphs are recounted particularly in an inscription found in the temple of Amon at Karnak. Only Rehoboam's repentance saved "Jerusalem" and Judah from full extinction at this time (2 Chron. 12:6-12). For Rehoboam's attempt at thwarting the rising menace of "Egypt" (see the note on 2 Chron. 11:5-12).
The southern kingdom of Judah fared no better than the northern kingdom of Israel! The beginning of its decline was evidenced by the looting of the "house of the Lord" by the "king of Egypt." The shields that had been made of gold (10:16-17), were taken, and "King Rehoboam" could only replace them with less costly "bronze shields."
1 Kings 14:25 "And it came to pass in the fifth year of king Rehoboam, [that] Shishak king of Egypt came up against Jerusalem:"
Two years after he and his people fell into the above wicked practices.
"That Shishak, king of Egypt came up against Jerusalem": Of whom (see 1 Kings 11:40), this was suffered as a chastisement from the Lord for their abominations.
"Fifth year" (927/926 B.C).
"Shishak" (see note on 11:40).
The chastisement of God came on Judah immediately. God wanted them to repent, and return to worship of the One True God. The reason Shishak thought he could win a war with them, is because the ten tribes had broken off from Judah.
1 Kings 14:26 "And he took away the treasures of the house of the LORD, and the treasures of the king's house; he even took away all: and he took away all the shields of gold which Solomon had made."
That perhaps Jeroboam had informed him of, and for the sake of which he came. As well as to make a diversion in favor of Jeroboam, who had contracted an intimacy with him when in Egypt. And who might have no regard for Rehoboam, who was not a son of Pharaoh's daughter, and so no relation to him. These were the treasures which David had left to his son Solomon, and had dedicated for the temple, even gold, silver, and vessels, which he put among the treasures of the house of the Lord, and perhaps added to them (1 Kings 7:51). And the treasures of the king's house; the riches, gold, silver, and jewels, whatever of worth and value he had in his chests and cabinets.
"He even took away all": That he could find and come at; for that there were some left is plain from (1 Kings 15:18).
"And he took away all the shields of gold which Solomon had made": And which were put in the house of the forest of Lebanon (1 Kings 10:16).
In a previous lesson, we had determined that these shields were worth hundreds of thousands of dollars in gold. These treasures would have been worth millions.
1 Kings 14:27 "And king Rehoboam made in their stead brasen shields, and committed [them] unto the hands of the chief of the guard, which kept the door of the king's house."
"Brazen shields" These bronze shields replaced Solomon's gold shields, which were used as a ransom paid to Shishak. The bronze shields illustrate the sharp decline from the reign of Solomon to Rehoboam.
Brass was very plentiful and also very durable. We see also, the great wealth of Solomon taken away. This son of Solomon, not only lost the treasury of the gold his father had accumulated, but he lost the God that David and Solomon had loved. It appears he went along with all of the idol worship. This might have been because of the influence of his mother, who was an Ammonite. They had turned their back on the One True God.
1 Kings 14:28 "And it was [so], when the king went into the house of the LORD, that the guard bare them, and brought them back into the guard chamber."
The temple: For though he had fallen into idolatry, he had not wholly forsaken the worship of God in the temple. And perhaps by the late humbling providence he might be stirred up to attend there more frequently.
"That the guard bare them": Before him, partly for pomp and grandeur, and partly to keep in awe such as were inclined to mutiny and sedition.
"And brought them back into the guard chamber": When the king returned, the place where the guard lodged and slept by turns.
This is speaking of the shields being kept in the guard chamber. It appears, that Rehoboam still went to the temple and worshipped, even though he was allowing the idol worship.
1 Kings 14:29 "Now the rest of the acts of Rehoboam, and all that he did, [are] they not written in the book of the chronicles of the kings of Judah?"
In the course of his reign, that was memorable.
"Are they not written in the book of the chronicles of the kings of Judah?" Who had annalists or historiographers to write for them, as the kings of Israel had (1 Kings 14:19). In the writing of which, especially with respect to genealogies, Shemaiah the prophet, and Iddo the seer, were concerned (2 Chron. 12:15).
1 Kings 14:30 "And there was war between Rehoboam and Jeroboam all [their] days."
"War ... all their days": Many border skirmishes erupted as the armies in the north/south maneuvered for tactical advantage and control of territory (14:19; 15:6). A major battle ultimately erupted during the reign of Abijam (2 Chron. 13:1-20).
This is not speaking of all-out war, but skirmishes they had from time to time. The book mentioned is not in the Bible.
1 Kings 14:31 "And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And his mother's name [was] Naamah an Ammonitess. And Abijam his son reigned in his stead."
"Abijam" is rendered "Abijah" (in 2 Chron. 13:1). The spelling here (in 1 Kings), probably represents a popular designation for the king. Some scholars have suggested that there were actually two kings named Abijah.
Rehoboam had an honorable burial. He was buried with Solomon, in Jerusalem. His mother was not a Hebrew. She possibly influenced him greatly about the idol worship that he allowed.
1 Kings Chapter 14 Questions
1. Who fell sick in verse 1?
2. What does "Abijah" mean?
3. Who was the prophet that told Jeroboam he would be king?
4. Why does he send his wife to see the prophet?
5. Where is the prophet?
6. What is she to take to the prophet?
7. How long is this journey?
8. Why could Ahijah not see?
9. Who told Ahijah about Jeroboam's wife?
10. What does the prophet say to her?
11. Who had made Jeroboam king?
12. What kind of a person was Jeroboam?
13. What had Jeroboam done, that had so angered God?
14. What judgment did the LORD speak on Jeroboam?
15. What did He compare him to in verse 10?
16. Those of Jeroboam that die in the city will be eaten of ______.
17. When will the child die?
18. Who is the only member of Jeroboam's family who will have a burial?
19. What was grove worship?
20. Where are the rest of Jeroboam's acts found?
21. How long did Jeroboam reign?
22. How old was Rehoboam, when he began to reign?
23. How long did he reign?
24. Who was the mother of Rehoboam?
25. What were some of their sins in verse 23?
26. Who are "sodomites"?
27. What is an "abomination"?
Verses 15:1-16:22: Having documented the establishment of idolatry in both Israel and Judah (12:1-14:31), the text moves to a quick survey of the kings of Judah and Israel from 913 to 885 B.C. The author notes that the high places remained in Judah (15:14), and the sins of Jeroboam continued in Israel (15:26, 34; 16:13, 19).
Verses 1-8: "Abijam": He was at first called Abijah (in 2 Chron. 13:1-2). Since Abijam means "father of the sea," and Abijah, "my father is the Lord," he may have had his name changed because of his sin (see notes on 2 Chron. 13:1-22).
1 Kings 15:1 Now in the eighteenth year of king Jeroboam the son of Nebat reigned Abijam over Judah.
That is, began to reign. And by this it appears that Rehoboam was in the eighteenth year of his reign when he died, for he and Jeroboam began their reign at the same time.
The name is sometimes spelled Abijam, other times it is spelled Abijah, or Abia. He was a wicked king. It is strange that this is dated by Jeroboam, instead of Rehoboam. Jeroboam is the king of the ten tribes. Perhaps this is saying that this is 18 years after the breaking away of the ten tribes. Rehoboam had 28 sons; this is probably his first-born.
1 Kings 15:2 "Three years reigned he in Jerusalem. And his mother's name [was] Maachah, the daughter of Abishalom."
"Maachah," the favorite of Rehoboam's 18 wives, was the daughter of Uriel of Gibeah (2 Chron. 13:2), and Tamar (2 Sam. 14:27), and, therefore, the granddaughter of David's son Absalom.
She was the mother of "Abijam" (or Abijah), and grandmother of Asa (verses 9-10). Like her grandfather, she was a strong-willed person, whose influence for evil was ended only by Asa's reforms (2 Chron. 15:16).
"Three years": 913-911 B.C. Parts of years were considered as whole years in this reckoning (verse 9).
He ascended the throne in the eighteenth year of Jeroboam's reign, and died in the twentieth year of Jeroboam's reign.
Verses 3-5: Whereas "David" maintained a loyal heart despite one huge failure (his sins in the "matter of Uriah the Hittite" (2 Sam. 11). Abijam simply descended into chronic idolatry and never fully devoted himself to Yahweh. God was faithful to David even when David's descendants were not faithful to God. The continuation of David's line is likened to a "lamp" that continues to shine (see 11:36).
1 Kings 15:3 "And he walked in all the sins of his father, which he had done before him: and his heart was not perfect with the Lord his God, as the heart of David his father.
His heart was not perfect with the Lord" (compare 11:4), where the same statement was made concerning Solomon (compare verse 14).
David was his great-grandfather. David had sin in his life, but he was not an idolater. In the sight of God, David was right, because he was faithful to the LORD. His heart was stayed upon God. David worshipped the One True God.
1 Kings 15:4 "Nevertheless for David's sake did the LORD his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem:"
"A lamp": A man's posterity (see note on 11:36).
We know that the love of the LORD for David is what actually caused God to keep Judah for the descendants of David. The Light of the world would come through this tribe to the earth. Jesus, the Light of the World, will be born into the tribe of Judah. The everlasting kingship promised to David will culminate in Him. God also wanted to establish Jerusalem as the city of God.
1 Kings 15:5 "Because David did [that which was] right in the eyes of the LORD, and turned not aside from any [thing] that he commanded him all the days of his life, save only in the matter of Uriah the Hittite."
"Which was right in the eyes of the Lord": "His heart was not perfect with the Lord": This commendation is frequently used in speaking of kings of Judah and means only that they did or did not do what was generally acceptable to God, e.g. (verse 11).
We would have to say that David did sin, when he had Uriah killed to get his wife, Bathsheba, for his wife. There were other things like the numbering of the people, but David loved the LORD with all his heart. He truly wanted to please the LORD. His heart was pure from his youth until his death.
1 Kings 15:6 "And there was war between Rehoboam and Jeroboam all the days of his life."
Not the days of Rehoboam, though that was true, and is observed (1 Kings 14:30), but all the days of Abijam, before he came to the throne, and in which, when a young man, he was concerned, and which still continued between him and Jeroboam. Though some think he is called by his father's name, as Rehoboam is called David (1 Kings 12:16).
This is not speaking of full scale war, because the LORD had stopped that at the very beginning of their separation. There were, from time to time, border problems. Rehoboam was disturbed that the ten tribes had separated from Judah and Benjamin.
1 Kings 15:7 "Now the rest of the acts of Abijam, and all that he did, [are] they not written in the book of the chronicles of the kings of Judah? And there was war between Abijam and Jeroboam."
"War": The chronicler reports a great victory by Abijah over the forces of the apostate Jeroboam (2 Chron. 13:2-20).
Abijam had not been warned by a prophet, not to war with Jeroboam. When he took power, there was war with Judah and the ten tribes. This book mentioned is not speaking of the bible, but chronicles they had written at the time of the happening. Abijam marched with 400,000 men against Jeroboam, who met him with 800,000 men. He had 14 wives, 22 sons, and 16 daughters.
1 Kings 15:8 " And Abijam slept with his fathers; and they buried him in the city of David: and Asa his son reigned in his stead."
That is, died as they did.
"And they buried him in the city of David": In the sepulcher of his royal ancestors, David, Solomon, and Rehoboam.
"And Asa his son reigned in his stead": Who perhaps was the eldest of his twenty two sons (2 Chron. 13:21).
Abijam was given a burial with honor near his father's tomb. His son, Asa, began to reign in his stead. Asa did right in the sight of the LORD. "Asa" is Arabic and means "to heal". We will find that Asa is opposed to idolatry. He worships the True God.
Verses 9-24: "Asa": He was the first of the religiously good kings of Judah (verse 11; see notes on 2 Chron. 14:1-16:14).
1 Kings 15:9 "And in the twentieth year of Jeroboam king of Israel reigned Asa over Judah."
How this is to be accounted for (see 1 Kings 15:2). Being a good king, had the blessing of a long reign, and reached, and even exceeded, the years of the reigns of David and Solomon.
"And his mother's name was Maachah, the daughter of Abishalom": That is the name of his grandmother (see 1 Kings 15:2) She is called his mother, not because she brought him forth, but because she brought him up. And this is observed to his commendation, that though he was educated by an idolatrous woman, yet was not corrupted by her as his father was.
Abijam died in the third year of his reign. It appears that Asa truly did want to heal this nation.
1 Kings 15:10 "And forty and one years reigned he in Jerusalem. And his mother's name [was] Maachah, the daughter of Abishalom."
"Forty and one years" (911-870 B.C.).
Being a good king, had the blessing of a long reign, and reached, and even exceeded, the years of the reigns of David and Solomon.
"And his mother's name was Maachah, the daughter of Abishalom": That is the name of his grandmother (see 1 Kings 15:2). She is called his mother, not because she brought him forth, but because she brought him up. And this is observed to his commendation that though he was educated by an idolatrous woman, yet was not corrupted by her as his father was.
During the reign of Asa, 8 different kings would be on the throne of the ten tribes; Jeroboam, Nadab, Baasha, Elah, Zimri, Tibni, Omri, and Ahab. The sad thing is that the Israelites (the ten tribes), had no kings that followed God. Judah had a few good kings, like Asa.
Verse 11-15: Asa did 4 good things:
Though he never engaged in idolatry, Asa's failure was his toleration of "the high places" (verse 14).
1 Kings 15:11 "And Asa did [that which was] right in the eyes of the LORD, as [did] David his father."
Asa's reforms are described in detail in 2 Chron. 14:2-5; 15:1-18.
This is very interesting that Asa was a follower of God, since his father was an evil king, and his mother was an idolater. Notice that he was right in the eyes of the LORD. He was not perfect, but his heart was stayed on God.
1 Kings 15:12 "And he took away the sodomites out of the land, and removed all the idols that his fathers had made."
Which were in the times of Rehoboam (1 Kings 14:24), and continued in his father's reign. Those he took away, either by driving them out of the land, or by putting them to death according to the law of God (Lev. 20:13). Even as many of them as he had knowledge of, for some remained (see 1 Kings 22:46).
"And removed all the idols that his fathers had made": Or suffered to be made, as Solomon, Rehoboam, and Abijam (see 1 Kings 11:7).
(See the note on 14:24).
Romans 1:26-28 "For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:" "And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet." "And even as they did not like to retain God in [their] knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;"
"Sodomites" are those who are practicing homosexuals and lesbians. This sin was so revolting to God that He gave them over to a reprobate mind.
1 Kings 15:13 "And also Maachah his mother, even her he removed from [being] queen, because she had made an idol in a grove; and Asa destroyed her idol, and burnt [it] by the brook Kidron."
"Maachah" was the granddaughter of Absalom and had been Rehoboam's favorite wife (2 Chron. 11:20-22).
"Made an idol": This term is derived from the verb "to shudder" (Job 9:6). She had made a "Horrible, repulsive thing" suggesting a shocking, perhaps even a sexually explicit, idol. Asa removed his mother ("grand-mother" in some translations), Maacha, the official queen mother, because of her association with this idol.
"Brook Kidron": A seasonal river that ran through the Kidron Valley that marks the eastern boundary of Jerusalem.
In (verse 12 above), we saw that he did away with the idols in the land. Maachah had been acting as queen. He removed her and her idols. He burned the idol of his queen. He would not tolerate idol worship wherever it was found. The idol was made of wood probably, because it burned.
1 Kings 15:14 "But the high places were not removed: nevertheless Asa's heart was perfect with the LORD all his days."
That is, such as had been used for the worship of God, before the temple was built, which yet now should have been removed, since sacrifice was now only to be offered there. But he might think they were still lawful, or the people had such an opinion of them, that it was difficult and dangerous to attempt to remove them. Otherwise high places for idolatry were removed by him (2 Chron. 14:3).
"Nevertheless, Asa's heart was perfect all his days": He was sincere in the worship of God, and did everything to the best of his knowledge and capacity for restoring true religion, and destroying idolatry.
(See the note on 3:2-3).
These high places were not places of idols, or they would have come down too. These had probably, been used in the worship of the LORD at some time or other. He loved the LORD in his heart and wanted to do what was right in the LORD's sight. It is interesting to note also, that his love of the LORD remained his whole life.
1 Kings 15:15 "And he brought in the things which his father had dedicated, and the things which himself had dedicated, into the house of the LORD, silver, and gold, and vessels."
The spoils he had taken in war from Jeroboam, and which he had devoted to religious uses, but lived not to perform his vows, which his son now did for him. So that it seems, notwithstanding the sins he fell into, he had some regard to God and his worship (see 2 Chron. 13:19).
"And the things which himself had dedicated": Out of the spoils taken from the Ethiopians (2 Chron. 14:13), these he brought into the house of the Lord, silver, and gold, and vessels; of various sorts.
This is a re-gathering of the things of the temple. These precious things from his father were things he had brought home, as spoil from his battles.
1 Kings 15:16 "And there was war between Asa and Baasha king of Israel all their days."
"Baasha": Asa, who ruled Judah (911-840 B.C.), enjoyed 10 years of peace after Jeroboam's defeat by Abijam (2 Chron. 13:19-20), until Baasha began attacking (see notes on 15:27-16:7; 2 Chron. 16:1-6).
Baasha became king, because he killed Nadab. Baasha was of the tribe of Issachar. The war mentioned here, is speaking more of skirmishes than all-out war. They did not get along at all. There were no alliances between them.
1 Kings 15:17 "And Baasha king of Israel went up against Judah, and built Ramah, that he might not suffer any to go out or come in to Asa king of Judah."
"Ramah": A strategic town in Benjamin, located about 5 miles north of Jerusalem along the main north-south highway, built by Baasha, king of Israel, to effectively blockade the city of Jerusalem.
This Ramah is like a fortress to keep the people of Israel from going to Jerusalem. There were probably many Israelites who would have liked to go to the temple, had it been allowed. Abijah had conquered the city of Ramah when he was in power. It appears that Baasha had taken it back and built the fort. He did not want any communication between his people and with Judah.
1 Kings 15:18 "Then Asa took all the silver and the gold [that were] left in the treasures of the house of the LORD, and the treasures of the king's house, and delivered them into the hand of his servants: and king Asa sent them to Ben-hadad, the son of Tabrimon, the son of Hezion, king of Syria, that dwelt at Damascus, saying,"
"Ben-hadad": Ben-hadad I, the grandson of Hezion (probably Rezon; see note on 11:23-25, ca. 940-915 B.C.), and the son of Tabrimon (ca. 912-890 B.C.). He was the powerful ruler of the Syrian kingdom (Aramea; see note on 10:29), centered in Damascus. The majority of historians think that Ben-hadad reigned ca. 900-860 B.C. and was succeeded by a son or grandson, Ben-hadad II, who ruled (ca. 860-841 B.C.; compare 20:34). Asa sent a sizable gift to influence Ben-hadad I to break his treaty with Israel, enter instead a treaty with Judah, and invade Israel from the north.
This is a very strange thing to do. Asa was in right standing with the LORD. He could have asked the LORD for help. He instead, takes the silver and gold in the treasury of the temple and his own gold and silver from the castle, to reach out to a heathen king. "Ben-hadad" means "son of the sun". There were several leaders of Syria who were named Ben-hadad. Damascus was the capital of Syria.
1 Kings 15:19 "[There is] a league between me and thee, [and] between my father and thy father: behold, I have sent unto thee a present of silver and gold; come and break thy league with Baasha king of Israel, that he may depart from me."
A treaty is a covenant, like Solomon's treaty with Tyre (5:12). Only this one was more military than commercial.
"Break thy league with Baasha" reveals how opportunistic the Arameans were in playing one kingdom against the other.
The "gift" was more like a bribe. He actually was hiring Ben-hadad to come against the ten tribes of Israel. The silver and gold, if accepted, confirm a league between Syria and Judah. It appeared that Baasha was harassing Asa. If Asa and Ben-hadad are allied, Baasha will leave them alone.
1 Kings 15:20 "So Ben-hadad hearkened unto king Asa, and sent the captains of the hosts which he had against the cities of Israel, and smote Ijon, and Dan, and Abel-beth-maachah, and all Cinneroth, with all the land of Naphtali."
"Ijon ... Naphtali": The army of Ben-hadad I invaded Israel and took cities in the land north of the Sea of Galilee, a conquest giving Syria control of the trade routes to the Mediterranean coast and Israel's fertile Jezreel Valley, and also making Syria a great military threat to Israel. Baasha gave up fortifying Ramah and went to live in Tirzah, the capital of the northern kingdom.
1 Kings 15:21 "And it came to pass, when Baasha heard [thereof], that he left off building of Ramah, and dwelt in Tirzah."
What was doing in the northern part of his kingdom.
"That he left off building of Ramah": Which was the thing designed to be answered by this diversion.
"And dwelt in Tirzah": In the tribe of Manasseh, nearer at hand, to observe and stop the motions of the Syrian king.
When Ben-hadad made league with Asa, it frightened Baasha and he stopped building on Ramah. It appears he abandoned it from the next few verses. Tirzah would be safer for him than Ramah. The taking of the cities, Ijon, Dan, Abel-beth-maachah and Cinneroth was a warning to Baasha.
1 Kings 15:22 "Then king Asa made a proclamation throughout all Judah; none [was] exempted: and they took away the stones of Ramah, and the timber thereof, wherewith Baasha had builded; and king Asa built with them Geba of Benjamin, and Mizpah."
"Geba ... Mizpah": With the threat to Judah from Israel removed, Asa conscripted a Judean labor force to fortify Geba, about 6 miles northeast of Jerusalem, and Mizpah, about 7 miles north of Jerusalem, using the very building material for those fortifications that Baasha had used at Ramah.
It seems from this that Asa used the material Baasha had intended for Ramah, and built up Geba and Mizpah. Geba would have been the furthest extremity of the southern kingdom. This would be like the fort at Ramah, but would belong to Asa. Geba would protect the pass. Mizpah means watch tower, so there is no question what this was used for. All Judah had to help with the tearing down of Ramah, and the building of Geba and Mizpah. This needed to be done quickly, so everyone was required to help.
1 Kings 15:23 The rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built, [are] they not written in the book of the chronicles of the kings of Judah? Nevertheless in the time of his old age he was diseased in his feet."
"Asa's good beginning changed in later years to times of spiritual defeat (2 Chron. 16:7-12). His death was an odoriferous one, being attended with various sweet spices and perfumes (2 Chron. 16:14). For added details relative to Asa's life and times (see 2 Chron. Chapters 14-16).
To read of Asa's reign would be a delight, because he was a man of God. "Happy is the nation whose God is the LORD". Even though these 41 years of reign were successful, we find that King Asa has something wrong with his feet in his old age. Most believe the disease, mentioned here, was the gout. Prosperity sometimes brings on gout. The cause is generally believed to be eating too many rich foods.
1 Kings 15:24 "And Asa slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoshaphat his son reigned in his stead."
In a sepulcher, there he himself had made, and in great pomp and solemnity, being laid on a bed filled with sweet odors and spices, prepared according to art, and which were burned for him (2 Chron. 16:14).
"And Jehoshaphat his son reigned in his stead": A very pious and worthy prince.
Asa had an honorable burial. He was righteous in the sight of the LORD. He was buried near David. Jehoshaphat, we will find, was like his father. He did right in the sight of the LORD. "Jehoshaphat" means "whom Jehovah judges". At the death of Asa, his son Jehoshaphat became king.
1 Kings 15:25 "And Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah, and reigned over Israel two years."
"Nadab ... two years": 910-909 B.C.
1 Kings 15:26 "And he did evil in the sight of the LORD, and walked in the way of his father, and in his sin wherewith he made Israel to sin."
Committed idolatry, than which nothing is a greater evil in his sight.
"And walked in the way of his father, and in his sin wherewith he made Israel to sin": In making and worshipping of golden calves.
Nadab, king of the ten tribes, just reigned 2 years. He was an evil, idolatrous king. The worst sin of all is when you cause others to sin. Leaders should set good examples for their people. Nadab set a bad example.
Verses 15:27-16:7: Baasha" (See note on 15:16).
1 Kings 15:27 "And Baasha the son of Ahijah, of the house of Issachar, conspired against him; and Baasha smote him at Gibbethon, which [belonged] to the Philistines; for Nadab and all Israel laid siege to Gibbethon."
"Gibbethon": This city, located about 32 miles west of Jerusalem within the territory of Dan, was given to the Levites (Josh. 19:44), but controlled by the Philistines, on whose border it lay.
Baasha was so evil, that he killed Nadab to get his throne. The reason the name Ahijah is explained here, to be of the tribe of Issachar is to separate him from the prophet Ahijah. Gibbethon was a Levitical city in the land of Dan. At the time of the battle, it belonged to the Philistines. The Levites all went to Judah when the division of the tribes was made. The Levites joined Judah, because the temple was in their territory. They did not want to be cut off from the temple.
1 Kings 15:28 "Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead."
Which seems to be his only or chief view in slaying him, was to get possession of his kingdom.
We clearly see the reason for Baasha killing Nadab. It was to get his throne.
1 Kings 15:29 "And it came to pass, when he reigned, [that] he smote all the house of Jeroboam; he left not to Jeroboam any that breathed, until he had destroyed him, according unto the saying of the LORD, which he spake by his servant Ahijah the Shilonite:"
"He smote all the house of Jeroboam": Baasha, the northern king, in a vicious practice too common in the ancient Near East, annihilated all of Jeroboam's family. This act fulfilled Ahijah's prophecy against Jeroboam (14:9-11). However, Baasha went beyond the words of the prophecy (since 14:10 specified judgment only on every male), while Baasha killed all men, women and children.
This fulfills Ahijah's prophecy (as recorded in 14:10-14).
1 Kings 15:30 "Because of the sins of Jeroboam which he sinned, and which he made Israel sin, by his provocation wherewith he provoked the LORD God of Israel to anger."
This epitaph for wicked Jeroboam of Israel follows through the history of the northern kingdom relentlessly as the standard of sin by which judgment fell on the successive kings (see 15:34; 16:2, 19, 31; 22:52; 2 Kings 3:3; 10:29, 31; 13:2, 11; 14:24; 15:9, 18, 24, 28).
This is speaking of when Baasha reigned. The statement "he left not to Jeroboam any that breathed" means he killed the women and the children, as well as the men. He fulfilled the prophecy of the prophet Ahijah. He had no intention of fulfilling prophecy however. He did it out of greed, not to please God, or anyone other than himself. The prophecy was pertaining to Jeroboam.
1 Kings 15:31 "Now the rest of the acts of Nadab, and all that he did, [are] they not written in the book of the chronicles of the kings of Israel?"
In his short reign, which yet were more than here related.
"Are they not written in the book of the chronicles of the kings of Israel?" In which those of his father Jeroboam were written (1 Kings 14:19).
Chronicles are records that were kept. They would be of a more historical nature.
1 Kings 15:32 "And there was war between Asa and Baasha king of Israel all their days."
For being a wicked man, and an idolater, Asa had no respect for him, though he had slain the family of Jeroboam. Or had Baasha any regard to Judah, nor to the worship of God at Jerusalem, so that there was no good understanding between them, but frequent acts of hostility (see 1 Kings 15:16).
1 Kings 15:33 "In the third year of Asa king of Judah began Baasha the son of Ahijah to reign over all Israel in Tirzah, twenty and four years."
"Twenty and four years": 909-866 B.C.
This is repeated. Partly to observe that the whole kingdom submitted to him though a usurper and murderer and the place where he kept his court; as also the time of his reign, as follows in the next verse.
"Twenty four years": Which were as long as both Jeroboam and his son reigned.
1 Kings 15:34 "And he did evil in the sight of the LORD, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin."
This makes it evident that Baasha did not cut off Jeroboam's family because they were idolaters, but because he aspired to the throne. Which, when he had obtained, he endeavored to establish himself in by the same impious policy which Jeroboam had used. As he reformed nothing in religion, but continued the idolatrous worship of the calves; which Jeroboam had set up, to keep the people from going to worship at Jerusalem.
"And in his sin wherewith he made Israel to sin": In worshipping the golden calves. So that it was not out of dislike to idolatry, but out of malice and ambition, that he slew the family of Jeroboam.
Baasha was a very evil king who reigned 24 years. He fought with Asa, who was righteous in the sight of the LORD. He was like his grandfather, Jeroboam. He was an idolater who led others into idolatry. Again, I will say; the ten tribes of Israel had only evil kings.
1 Kings Chapter 15 Questions
1. What other names was Abijam known by?
2. How many years, after the breaking away of the tribes, did Abijam begin to reign?
3. How many years did he reign?
4. What was another name for Maachah?
5. Who was her grandfather?
6. Was Abijam a good king, or an evil king?
7. Who does verse 3 compare Abijam with?
8. Why was David right in God's sight?
9. The Light of the world would come through the tribe of ________.
10. Who is the Light?
11. What was the only thing that God had against David?
12. How long was there war between Rehoboam and Jeroboam?
13. What book is mentioned, that has the rest of the acts of Abijam in it?
14. How many men did Abijam take with him to battle against Jeroboam?
15. How many men did Jeroboam have?
16. Where was Abijam buried?
17. Who took the reign after Abijam?
18. How many years did he reign?
19. Who were the kings of the ten tribes of Israel, while Asa was king of Judah?
20. Asa did that which was __________ in the eyes of the LORD.
21. What was unusual about this?
22. Verse 12 says he took away the ___________ out of the land.
23. Who are "sodomites"?
24. Why did he remove Maachah from being queen?
25. What did Asa do with her idol?
26. The _______ _________ were not removed.
27. Asa's heart was ________ with the LORD all of his days.
28. There was war between ___________ and ___________.
29. How did Baasha become king?
30. Why did Baasha build up Ramah?
31. Who did Asa make league with?
32. What does "Ben-hadad" mean?
33. Where did Baasha go from Ramah?
34. What did Asa do with the materials from Ramah?
35. Happy is the ___________ whose God is the LORD.
36. What does most believe was the disease of Asa's feet?
37. What terrible thing did Baasha do to the house of Jeroboam?
38. What are the chronicles mentioned in these lessons?
39. The ten tribes of Israel had only ________ kings.
Verses 1-7: The ministry of "Jehu the son of Hanani" demonstrated God's grace to His people. He consistently sent prophets to remind them of "the word of the Lord." God is not content to let His people experience His wrath without first warning them and calling them back to Him.
1 Kings 16:1 "Then the word of the LORD came to Jehu the son of Hanani against Baasha, saying,"
"Jehu the son of Hanani" (verses 7). This Hanani may have been the prophet who warned Judah's King Asa (2 Chron. 16:7-9). Jehu, like Ahijah before him (14:7-16), delivered the Lord's message of judgment to the king of Israel. The pattern emerges in the book of Kings that the Lord used His prophets as a legitimate means by which to confront the sin of Israel's kings.
He was also active in the reign of Jehoshaphat over Judah (2 Chron. 19:1-3). He is credited with authoring a book dealing with the era of Jehoshaphat which was included in "The Books of the Kings of Israel."
Jehu was a prophet of Judah. His father, Hanani, was the seer who rebuked Asa. Even though Jehu was a prophet of Judah, he spoke against Baasha here.
Verses 2-4: Baasha had angered the Lord by following the sinful paths of Jeroboam. Appropriately, he faced the same humiliating judgment Jeroboam had (14:10-11). Though he waded through slaughter to his throne, he owed it to the permission of God, by whom all kings reign. His judgment was that no long line of heirs would succeed him. Instead, his family would be totally annihilated and their corpses shamefully scavenged by hungry dogs and birds.
1 Kings 16:2 "Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins;"
From a very low estate, and mean family.
"And made thee prince over my people Israel": As they were of right, and ought to have been; and though Baasha got the kingdom by treachery and murder, yet the translation of the kingdom to him was according to the appointment of God, and by his overruling providence. And even his act of killing Nadab was a fulfilment of a prophecy of his. And had he done it in obedience to the will of God, and in vengeance for his sin, would not have been blameworthy, since then he would have been an executioner of the justice of God.
"And thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins": Committing and encouraging the same idolatrous practices, so very provoking to God.
For "prince" (spiritual leader; see the note on 14:7).
The LORD is speaking through Jehu. It was the LORD who elevated Baasha to be king over the ten tribes of Israel. This is a reprimand from the LORD, for the sinful lifestyle of Baasha. Jeroboam followed after false gods and so has Baasha. He and the people have angered God with their false gods.
1 Kings 16:3 "Behold, I will take away the posterity of Baasha, and the posterity of his house; and will make thy house like the house of Jeroboam the son of Nebat."
By death, there shall be none of his family remaining in any branch of it.
"And I will make thy house like the house of Jeroboam the son of Nebat": Execute the same judgment on it, and in the same manner, their sins being alike.
He had killed the family of Jeroboam, and that is just what will happen to his family. There will be none left to carry on the name of Baasha. God will see to that. His family will die, as Jeroboam's house had died.
1 Kings 16:4 "Him that dieth of Baasha in the city shall the dogs eat; and him that dieth of his in the fields shall the fowls of the air eat."
They should not have burial, which is just the same that was threatened to and executed on Jeroboam's family (1 Kings 14:11).
This is just saying they will not have a proper burial. Their carcases will be eaten by the dogs and the fowls.
1 Kings 16:5 "Now the rest of the acts of Baasha, and what he did, and his might, [are] they not written in the book of the chronicles of the kings of Israel?"
As those of Jeroboam and Nadab were (1 Kings 14:19).
These records are mentioned several times in these lessons.
1 Kings 16:6 "So Baasha slept with his fathers, and was buried in Tirzah: and Elah his son reigned in his stead."
Or died, not a violent, but a natural death.
"And was buried in Tirzah; where was the royal palace of the kings of Israel.
"And Elah his son reigned in his stead; yet but a short time.
The prophecy that had been given by Jehu was not specifically for Baasha, but for his descendants. Baasha was buried the usual way with his fathers.
1 Kings 16:7 "And also by the hand of the prophet Jehu the son of Hanani came the word of the LORD against Baasha, and against his house, even for all the evil that he did in the sight of the LORD, in provoking him to anger with the work of his hands, in being like the house of Jeroboam; and because he killed him."
This is here repeated, as Abarbinel thinks, because in the former prophecy the threatening was on account not of his own sin, but because he made Israel to sin. But here it is because of his own evil works, as it follows.
"Even for all the evil that he did in the sight of the Lord, in provoking him to anger with the work of his hands, in being like the house of Jeroboam": Worshipping the golden calves as they did.
"And because he killed him": Either Jeroboam; for, according to Dr. Lightfoot, he was alive this year; rather Nadab the son of Jeroboam, who it is certain was slain by Baasha. Though it may refer; as Abarbinel thinks; to the whole house of Jeroboam. Though it was agreeable to the will of God, yet was not done by Baasha with any regard to it, but to gratify his malice and ambition, and therefore punishable for it.
We see in this, the reason for the LORD not allowing Baasha's descendants to live and carry on his name. The most important reason was because of his idolatry. The reason his family would be killed the way they were, is because he showed no mercy to the family of Jeroboam but killed men, women, and children. We read that all who breathed of Jeroboam were killed. Whatever a person sows, he will reap. This was surely the case here.
Verses 8-14: "Elah ... two years" (ca. 886-885 B.C.).
1 Kings 16:8 "In the twenty and sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, two years."
Not complete, for he died in the twenty seventh of Asa (1 Kings 16:10). He reigned just the time that Nadab the son of Jeroboam did (1 Kings 15:25).
Elah was like his father. He was evil. It appears that his reign was very short, just two years.
Verses 9-15: Like other kings in the ancient Near East, "Zimri" killed every one of his predecessor's heirs, leaving no living rival to the throne. Nonetheless, Zimri was only able to stay in power for "seven days", the shortest rule in Israelite history.
1 Kings 16:9 "And his servant Zimri, captain of half [his] chariots, conspired against him, as he was in Tirzah, drinking himself drunk in the house of Arza steward of [his] house in Tirzah."
His military chariots; there were two captains of them, and this was one of them. So the Targum: "one of the two masters or captains of the chariots.
"Conspired against him, as he was in Tirzah drinking himself drunk in the house of Arza, steward of his house in Tirzah": Who had the charge of his wine and other liquors, to which he was addicted beyond measure. And this was a fit opportunity for Zimri to fall upon him, and slay him, when he was drunk, and off his guard. And his army at the same time was besieging Gibbethon (1 Kings 16:15), so that there was a very great likeness in what befell the family of Baasha, to that of the family of Jeroboam. For as the son of the one, and of the other, reigned but two years, so they were both slain by their servants, and both at a time when Gibbethon was besieged. The Targum takes this Arza to be the temple of an idol so called, near the royal palace.
Elah was a drunkard. "Elah" means "oak". Zimri was a descendent of Saul through Jonathan. Zimri perhaps, would try to take the throne back for his ancestor Saul. Whether there was a conspiracy between Zimri and Arza to get Elah drunk and take his kingdom, we do not know. He was not the leader that a king should be. He is drunk and not even in the palace, but in a servant's home.
1 Kings 16:10 "And Zimri went in and smote him, and killed him, in the twenty and seventh year of Asa king of Judah, and reigned in his stead."
When in his drunken fit: and this was in the twenty seventh year of Asa; when Elah had not reigned two full years.
"And reigned in his stead": That is, Zimri; his reign was short indeed, but seven days (1 Kings 16:15).
This is understandable, since Baasha killed Nadab to reign in his stead. Now we see Zimri killing Elah to become king.
1 Kings 16:11 "And it came to pass, when he began to reign, as soon as he sat on his throne, [that] he slew all the house of Baasha: he left him not one that pisseth against a wall, neither of his kinsfolks, nor of his friends."
"Friends": I.e., "relatives able to redeem" (compare Ruth 2:1). Zimri not only killed Elah and his immediate sons, but all of the extended relatives of Baasha who could help his family.
This is simply saying that he killed all of the males in the family of Baasha. This again, is because Baasha killed all of the family of Jeroboam. The only reason for killing his friends was because they might rise up against him.
1 Kings 16:12 "Thus did Zimri destroy all the house of Baasha, according to the word of the LORD, which he spake against Baasha by Jehu the prophet,"
That not only his posterity, but all any way related to him, should be cut off. It seems to have been carried further, even to all that were in any connection with him in point of friendship (see 1 Kings 16:3).
Jehu had prophesied this, but it did not happen because Zimri was doing the will of the LORD. It happened and God knew that it would happen ahead of time. It was not predestined, but foreknown.
1 Kings 16:13 "For all the sins of Baasha, and the sins of Elah his son, by which they sinned, and by which they made Israel to sin, in provoking the LORD God of Israel to anger with their vanities."
The Hebrew word translated "idols" (here and in 16:26), is from the Hebrew word "vapor, breath," implying that idols lack any lasting substance. This is why some translations render the word in both verses as "worthless idols." Elsewhere, scripture reveals that idolatry leads to emptiness and bondage (Judges 18:24, 31).
The golden calves are spoken of here. God was very angry about the worship of these calves. The Ten Commandments are specific about not worshipping anything, except the One True God. God is jealous, and He will not permit worship of false gods. The people, who do such things, have committed spiritual adultery.
1 Kings 16:14 "Now the rest of the acts of Elah, and all that he did, [are] they not written in the book of the chronicles of the kings of Israel?"
(See 1 Kings 16:5).
Elah was evil all the days of his life. His sins were part of the reason; he just reigned part of two years. This book of chronicles is the same book we have been reading about, that was the record kept of the kings.
1 Kings 16:15 "In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people [were] encamped against Gibbethon, which [belonged] to the Philistines."
"Seven days": Zimri's reign (885 B.C.), was the shortest of any king of Israel.
"Gibbethon" (see note on 15:27).
Zimri reigned for just 7 days. His only claim to fame was that he killed Elah and the entire family of Baasha. This all happened while they were at war with the Philistines at Gibbethon.
1 Kings 16:16 "And the people [that were] encamped heard say, Zimri hath conspired, and hath also slain the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp."
"Omri": When the soldiers of Israel in the field heard of Elah's death, they immediately acclaimed Omri, the commander of Israel's army, as the new king.
Omri is the first "king" of the Third Dynasty in "Israel." The revolt of "Zimri" (verses 9-13), ended the Second Dynasty. Omri and Tibni (verses 21-22), must be viewed as rivals to the throne, who never really secured the recognition of all Israel to establish a dynasty.
Omri was the commander of the armies of Elah. The army did not accept Zimri as king and they proclaimed Omri king. Omri pursues Zimri to kill him for murdering Elah. We will find that Omri will be the evilest of all of Israel's kings.
1 Kings 16:17 "And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah."
He, and the army under him, broke up the siege of that place, and marched to Tirzah. Which, according to Bunting, were thirty six miles distant from each other. And they besieged Tirzah; the royal city, in which Zimri was.
1 Kings 16:18 "And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king's house, and burnt the king's house over him with fire, and died,"
That Omri, and the army with him, had got into it, being a place not much fortified. And Zimri not having force enough to defend it against such an army.
"That he went into the palace of the king's house": Into the innermost and most splendid, as well as the strongest part of it.
"And burnt the king's house over him with fire, and he died": That he might not fall into the hands of his rival, who he might fear would use him ill, and that he might not enjoy the royal palace. Though Kimchi thinks that Omri set fire to the palace, and burnt it over the head of Zimri, in which he perished. And this sense the text will bear.
Tirzah was in the hill country, and that is why the statement "they went up" is given. Zimri had fled to the inner part of the palace of the king's house, and set fire to the palace. He burned to death in the fire. When he realized that Omri would take the city he feared a cruel death, so he committed suicide. Zimri was evil and the cruel death he died, was because of the terrible sins he committed.
1 Kings 16:19 "For his sins which he sinned in doing evil in the sight of the LORD, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin."
In the former part of his life, as well as now.
"In walking in the way of Jeroboam, and in his sin which he did to make Israel sin": Worshipping the golden calves, which he might do while a captain of the chariots, and also since he usurped the crown, sacrificing to them by way of thanksgiving, for being in possession of the kingdom. And though his reign was so short, he might give plain and strong intimations that he should continue the worship of idols.
There is very little to write, except the murders he committed. It appears it was a very dangerous thing to be king of Israel. It was even more dangerous to be a member of the family of the previous king. The Scripture above indicates that he too was promoting the worship of the calf.
1 Kings 16:20 "Now the rest of the acts of Zimri, and his treason that he wrought, [are] they not written in the book of the chronicles of the kings of Israel?"
What he did both before and after his usurpation, during the seven days he was king, and the manner of his conspiracy, and success in it.
The key word in the Scripture above is treason. He was working for the king that he killed.
Verses 21-28: "Omri" Ruled the northern kingdom ca. 885-874 B.C.
1 Kings 16:21 "Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri."
"Tibni": The death of Zimri (verses 17-18), automatically placed the kingdom in Omri's hands. Half of the population, including the army, sided with Omri, but the other half backed Tibni. Nothing further is known of Tibni, but he was strong enough to rival Omri for about 4 years (verse 15 with verse 23).
Perhaps this Tibni controlled a large number of the soldiers, and Omri controlled another group. We do see that the army was divided in its loyalty. This seemed to be a time of great confusion. The people had no idea who their next leader would be. If you chose the wrong leader, you would probably be killed when the other king took over.
1 Kings 16:22 "But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned."
Very probably they had a battle, in which the latter were worsted.
"So Tibni died": In the battle.
"And Omri reigned": Took possession of the throne, his rival being slain.
Being commander of the army would give Omri quite an advantage. He would have the most skilled fighters. They would also have been better equipped for battle. It appears this struggle went on for 4 years and finally Omri prevailed.
Verses 16:23 - 2 Kings 13:25: This section is strategic in the book(s) of Kings and contains over one third of the total narrative of the book(s). The coming of the dynasty of Omri to the kingship of Israel brought with it the introduction of Baal worship with official sanction in Israel 16:31-32). Through intermarriage with the house of Omri, Baal worship penetrated into Judah and corrupted the line of David (2 Kings 8:18, 27), initiating a gigantic struggle before Baalism was officially eradicated in both Israel and Judah (2 Kings 9:14 - 12:21).
1 Kings 16:23 "In the thirty and first year of Asa king of Judah began Omri to reign over Israel, twelve years: six years reigned he in Tirzah."
"Twelve years": Omri ruled 12 years (ca. 885-874 B.C.), from Asa's 27th year (16:15) to Asa's 38th year (verse 29). This notice of his beginning to reign in Asa's 31st year must be a reference to his sole rule.
All of the time that the ten tribes of Israel were changing from one king to the other because of their unfaithfulness to God, Asa reigned in Judah. Omri reigned for a longer period than most of them. The Scriptures indicate that he was the evilest of the rulers. He built Samaria and made it his capital. Omri was proclaimed king in the 27th year of the reign of Asa, and died in the 38th year of Asa's reign. This means then, that he reigned parts of twelve years.
1 Kings 16:24 "And he bought the hill Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria."
Omri's most acclaimed achievement was his construction of a new capital city, "Samaria." Situated along a chief commercial route, it was located on a hill that provided easy defense. Samaria remained Israel's capital until Assyria plundered it in 722 B.C.
"Samaria": The hill of Samaria, named after its owner, Shemer, was located 7 miles northwest of Shechem and stood 300 feet high. Though ringed by other mountains, it stood by itself so that attackers had to charge uphill from every side. This new capital amounted to the northern equivalent of Jerusalem. Its central location gave Israelites easy access to it.
Samaria was situated on a strategically located "hill." Militarily, its height made it easily defensible. Politically, it enjoyed a central location in the northern kingdom. Commercially, it commanded a spot overlooking the chief trading routes of the Esdraelon Plain.
A talent of silver was believed to weigh 125 pounds. This means then, that the land was purchased for 250 pounds of silver. The palace had been burned by Elah so Omri picks out a new capital and builds there. The new capital is Samaria. This capital, like many of the others, was built on a hill for safety.
1 Kings 16:25 "But Omri wrought evil in the eyes of the LORD, and did worse than all that [were] before him."
Both openly and publicly, as if it were in defiance of him.
"And did worse than all that were before him": Taking no warning by the judgments inflicted on them, which aggravated his sins. Besides, he not only worshipped the calves, as the rest, and drew Israel by his example into the same, as they did. But he published edicts and decrees, obliging them to worship them, forbidding them to go to Jerusalem. Called "the statutes of Omri" (Micah 6:16).
Calf worship had taken the place of the one True God. The people were strictly forbidden to go to the temple in Jerusalem.
1 Kings 16:26 "For he walked in all the way of Jeroboam the son of Nebat, and in his sin wherewith he made Israel to sin, to provoke the LORD God of Israel to anger with their vanities."
By worshipping the calves.
"To provoke the Lord God of Israel to anger with their vanities": These, and whatsoever idols else were worshipped by him (see 1 Kings 16:13).
Jeroboam had started the calf worship with the two golden calves. Omri carried it even further than Jeroboam had done. Jeroboam had mixed the worship of the LORD with the worship of the calves. Omri worshipped just the calves.
1 Kings 16:27 "Now the rest of the acts of Omri which he did, and his might that he showed, [are] they not written in the book of the chronicles of the kings of Israel?"
"Omri" is dismissed quickly in the biblical account but is well known in extrabiblical literature. The Moabite Stone records his conquest of the plains of Moab to the north of the Arnon River. In the Assyrian annals, Israel becomes known as Bit Humria, "House of Omri," from Omri's time and afterward. He also saw to the marriage of his son Ahab to the Phoenician princess Jezebel, daughter of the Sidonian king, again indicating some prominence for the dynasty that Omri established (verse 31).
1 Kings 16:28 "So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead."
He died a natural death.
"And was buried in Samaria": The city he had built, and now the royal seat and metropolis of the kingdom.
"And Ahab his son reigned in his stead": Of whom much is said in the following history.
The Israelites were great record keepers, and these chronicles, that continue to be mentioned, verify that. Omri was buried in the city of Samaria that he had built. Ahab, his son, would be another of the very evil kings. Omri had been the most evil up until his time, but Ahab was even more evil than Omri. "Ahab" means "uncle".
Verses 16:29 - 22:40: "Ahab ... twenty and two years" (ca. 874-853 B.C.; see notes on 2 Chron. 18:1-34).
1 Kings 16:29 "And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years."
At the latter end of it, the same year his father died (see 1 Kings 16:23).
"And Ahab the son of Omri reigned over Israel in Samaria twenty two years": The same number of years Jeroboam did (1 Kings 14:20).
The Jewish religion was at its very lowest ebb in Israel at the time that Ahab was king. He reigned 22 years. Every year was terrible. Asa was still king in Judah when Ahab began to reign. He left his capital in Samaria that his father Omri had built.
1 Kings 16:30 "And Ahab the son of Omri did evil in the sight of the LORD above all that [were] before him."
"Evil ... above all that [were] before him": With Ahab, Israel's spiritual decay reached its lowest point. He was even worse that his father, Omri, who was more wicked than all before him (verse 25). Ahab's evil consisted of perpetuating all the sins of Jeroboam and promoting the worship of Baal in Israel (verse 31-32). Of all Israel's kings, Ahab outraged the Lord most (verse 33).
Verses 31-32: "Baal": Meaning "lord, husband, owner," Baal was the predominant god in Canaanite religion. He was the storm god who provided the rain necessary for the fertility of the land. The worship of Baal was widespread among the Canaanites with many local manifestations under various other titles. The Tyrians calling him Baal Melqart. The worship of Baal had infiltrated Israel long before the time of Ahab (Judges 2:11, 13; 3:7; 10:6, 10; 1 Sam. 12:10). However, Ahab gave it official sanction in Samaria through building a temple for Baal (see 2 Kings 3:2). As David had captured Jerusalem and his son Solomon had built a temple for the Lord there, so Omri established Samaria and his son Ahab built a temple for Baal there.
1 Kings 16:31 "And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him."
"Jezebel": The wretched wife of Ahab became symbolic of the evil of false religion (Rev. 2:20).
"Ethbaal": His name meant "Baal is alive." The father of Jezebel was the king of Phoenicia (including Tyre and Sidon) who had murdered his predecessor and, according to Josephus, was a priest of the gods Melqart and Astarte.
As in the case of Solomon, political state marriage was to have a disastrous effect for Israel (21:25). Ahab's reign was to bring Israel to its spiritual depths. Jezebel's name means "Where Is the Prince?" (Baal).
The worship of Baal became prominent during the rule of Ahab. He was not only the most wicked ruler to this date, but he married the most wicked woman he could find. The name Jezebel, even unto this day, is a symbol of the worst kind of woman. "Jezebel" means "unmarried". Two strange meanings for her name are non-cohabited, or un-husbanded. She had 450 prophets of Baal and 400 prophets of Astarte. Her father was the king of the Zidonians. She not only worshipped Baal herself, but caused Ahab to worship Baal also.
Verses 32-33: All of the ugliness and depravity of the Canaanite religious practices now enjoyed the official sanction of the Israelite crown along with the continued state religion of Jeroboam I (see the notes on Judges 2:11-15; 1 Kings 14:15).
1 Kings 16:32 "And he reared up an altar for Baal in the house of Baal, which he had built in Samaria."
That he might not go so far as Tyre or Zidon; and for his wife's convenience also he built a temple in Samaria for Baal, and erected an altar there to offer sacrifices upon it unto him. So open and daring was he in his idolatrous practices.
This was even worse than the two golden calves. The golden calves, in some twisted way, were thought to represent God. In this building of the altar to Baal, there is no pretense. This is worship of a false god.
1 Kings 16:33 "And Ahab made a grove; and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him."
About the temple of Baal or anywhere else, in which he placed an idol. And where all manner of filthiness was secretly committed. Or rather "Asherah", rendered "grove", is Astarte, the goddess of the Zidonians, an image of which Ahab made.
"And Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him": His idolatries being more open and barefaced, and without any excuse, pretense, or color, as well as more numerous.
This had dropped to the lowest ebb that any had done up until this time. This is in open opposition to God. It was as if Ahab were deliberately trying to provoke the LORD.
1 Kings 16:34 "In his days did Hiel the Beth-elite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest [son] Segub, according to the word of the LORD, which he spake by Joshua the son of Nun."
"Hiel the Beth-elite build Jericho": The re-fortification of Jericho was forbidden by God, who had supernaturally destroyed it. But Joshua predicted that a man and his sons would violate God's restriction (see note on Joshua 6:26). Two of Hiel's sons died when they sought to assist him to fortify the city.
The rebuilding of "Jericho" was done in the face of Joshua's long-standing curse and prophetic declaration (Joshua 6:26-27). Ahab's granting of permission to build Jericho is further evidence of his basic disregard for spiritual things. Whether Hiel's sons were killed in the building activities or were sacrifices as foundation offerings, a well-known ancient Near Eastern practice, "Hiel" paid a high price for disregarding Joshua's curse. Which forbade the rebuilding of Jericho as a fortified city (Josh. 6:26-27 with Josh. 18:21; Judges 3:13; 2 Sam. 10:5).
Hiel possibly knew of the warnings Joshua had spoken about this re-building, and was doing this in defiance.
Joshua 6:26 "And Joshua adjured [them] at that time, saying, Cursed [be] the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest [son] shall he set up the gates of it."
This means that his firstborn died because of the building of the foundation, and his son, Segub, died as they set up the gates. God's word is true. Whatever He says will be.
1 Kings Chapter 16 Questions
1. Who was Jehu?
2. Who did Jehu speak against?
3. Who is he directly speaking to in verses 1 and 2?
4. Why is the condemnation spoken on Baasha?
5. What will happen to his family?
6. What will happen to those that die in the city?
7. Where was Baasha buried?
8. Why were Baasha's descendants not allowed to live?
9. When did Elah begin to reign?
10. How long did he reign?
11. Who conspired against Elah?
12. What was Elah doing, when the uprising began?
13. What does "Elah" mean?
14. Baasha killed _________ to reign in his stead.
15. What was Zimri's first act as king?
16. What were the vanities in verse 13?
17. How long did Zimri reign?
18. Who rose up against Zimri?
19. _______ was the commander of the armies of Elah.
20. What did Zimri do, when he saw the city was taken?
21. What was the only thing Zimri was known for?
22. Who opposed Omri?
23. What helped Omri to win power?
24. How long did Omri reign?
25. How much did Omri pay for the hill of Samaria?
26. What does a talent weigh?
27. What kind of king was Omri, in the sight of the LORD?
28. Where was Omri buried?
29. When did Ahab begin to reign?
30. Who did Ahab take to wife?
31. What became prominent during their reign?
32. What does "Jezebel" mean?
33. How many prophets of Baal did they have?
34. How was the worship of Baal worse than the calf worship?
35. What warning of Joshua did Hiel ignore, when he built Jericho?
1 Kings 17:1 " And Elijah the Tishbite, [who was] of the inhabitants of Gilead, said unto Ahab, [As] the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word."
"Elijah": A new prophet enters the story and he will live up to his name, "Yahweh Is My God." The Canaanites believed that Baal controlled the rain, so they understood Elijah to be declaring that his God had power over theirs (Deut. 28:12; 33:28). By this time there had been no "dew" or "rain" for six months. In Israel's agricultural economy, this meant famine, followed by pestilence, then death.
The prophet Elijah's ministry corresponded to his name: He was sent by God to confront Baalism and to declare to Israel the Lord was God and there was no other.
Elijah was a mighty prophet of God during the reigns of Ahab and Ahaziah in the northern kingdom of Israel (873-852 B.C.). Elijah shaped the history of his times and dominated Hebrew thinking for centuries afterward. His prophecies emphasized the unconditional loyalty to God required of the nation of Israel. His strange dress and appearance (2 Kings 1:8), his fleetness of foot (19:8), and his cave-dwelling habits (verse 3; 19:9), all suggest a robust, outdoor-type personality
Elijah appears as the protagonist in four stories in the books of Kings. In the first story (16:29-19:18), Elijah declares a drought to punish the nation for its idolatry. The second story (chapter 21), tells about the judicial murder of Naboth. Elijah confronts Ahab with a terrible prophecy of doom. The third story relates another prophecy of doom against Ahaziah (in 2 Kings 1:2-2:17). The final episode relates how Elisha became Elijah's servant (19:19-21; 2 Kings 2:1-18). In later Jewish thought, the messianic age was frequently associated with Elijah's return. Malachi speaks of the reappearance of Elijah (Matt. 4:5-6), before the day of the Lord arrives. The New Testament identifies John the Baptist with Elijah (Matt. 11:14; 17:10-13; Luke 1:17), and some even identified Jesus with Elijah (Matt. 16:14; Luke 9:8). Along with Moses, he appears with Jesus on the Mount of Transfiguration (in Matt. 17:3; 1 Kings 17:1; 1 Kings Chapters 17-21; 2 Kings 1:1-2:15).
"Tishbite": Elijah lived in a town call Tishbe, east of the Jordan River in the vicinity of the Jabbok River.
"Not be dew nor rain": The autumn and spring rains and summer dew were necessities for the crops of Israel. The Lord had threatened to withhold these from the Land if His people turned from Him to serve other gods (Lev. 26:18-19, Deut. 11:16-17; 28:23-24). Elijah had prayed for the drought (James 5:17). The drought proved that Baal, the god of the rains and fertility, was impotent before the Lord.
In the last lesson, we saw the ten tribes of Israel fall into the worst idolatry and worship of false gods; they had ever been involved in. They had two of the evilest leaders the world had ever known in Ahab and Jezebel. They now have 850 false prophets in the land. This terrible lapse from worshipping the True God calls for a prophet of great magnitude. This is the reason God sent Elijah. "Elijah" means "my God is Jehovah". The strangest thing about Elijah is that he just suddenly appears upon the scene with no lead in at all. There is really no record of a city in Gilead by the name of Tishbi, or Tishbe, which would have made him a Tishbite. It is not important where he was from. He is in front of Ahab with a very important prophecy. God will withhold the rain and dew, until Elijah says the drought is over. This would be a very dangerous statement to make to so wicked a king as Ahab.
Verses 2-5: Over and over again, the text says, "The word of the Lord came" to Elijah. Elijah's response here is typical: "So he went and did according to" that divine word (18:1-2). His obedience is what made him successful in his service. The way of faith is step-by-step obedience before the lord, as He instructs His servants obey one command, and then He gives another. Christians need not ask about tomorrow when today is before them.
1 Kings 17:2 "And the word of the LORD came unto him, saying,"
"Saying": As follows.
1 Kings 17:3 "Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that [is] before Jordan."
"Brook Cherith": Probably this was a seasonal brook that flowed during the rainy season but dried up when the weather turned hot. It was located east of the Jordan River.
Ahab did not immediately act on this statement that Elijah had made. The LORD speaks to Elijah, and tells him to get away from Ahab immediately for his own safety. He is to go eastward to Cherith, which was on the eastern side of the Jordan River. Ahab was probably at Samaria.
1 Kings 17:4 "And it shall be, [that] thou shalt drink of the brook; and I have commanded the ravens to feed thee there."
"The ravens": Of the accuracy of this rendering, which is that of almost all the ancient versions and of Josephus, there can be little doubt. The singularly prosaic interpretations, substituted for this striking and significant record of miracle by some ancient and modern writers (adopting slight variations of the Hebrew vowel points). Such as "Arabs," "merchants," "inhabitants of a city Orbi or the rock Oreb" seem to have arisen simply from a desire to get rid of what seemed a strange miracle, at the cost (be it observed), of substituting for it a gross improbability. For how can it be supposed that such regular sustenance by human hands of the persecuted prophet could have gone on in the face of the jealous vigilance of the king? But it is idle to seek to explain away one wonder in a life and an epoch teeming with miracles. It is notable, indeed, that the critical period of the great Baal apostasy, and of the struggle of Elijah and Elisha against it, is the second great epoch of recorded miracle in the Old Testament. The still more critical epoch of Moses and Joshua being the first. It is hardly less idle to determine that this or that miracle is so improbable, as to introduce any difficulty of acceptance which does not apply to miracles in general.
The water would be plentiful here. God had miraculously provided food for Elijah. Just as he rained Manna from heaven for the Israelites, He sends food to Elijah miraculously. The ravens would be unlikely fowl to bring food to him, because of their greed. This would make it an even greater miracle.
Verses 5-6: God often isolates people for a time, and even puts them in humbling circumstances, to teach them faith and patience and to prepare them for service. Moses, Jacob, Abraham, David, Elijah, and Jesus all spent time in the wilderness before their ministries began in earnest. God strengthened Elijah's faith by providing food for him, but Elijah could not enjoy that provision unless he went where God told him. Like God's servants today, he had to obey God in a humbling, challenging situation to receive God's blessing.
1 Kings 17:5 "So he went and did according unto the word of the LORD: for he went and dwelt by the brook Cherith, that [is] before Jordan."
Took his journey eastward, and hid himself in the place directed to.
"For he went and dwelt by the brook Cherith": That is before Jordan (see 1 Kings 17:3).
1 Kings 17:6 "And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook."
"Ravens brought": God's supernatural provision, much like the manna and quail during Israel's wilderness wanderings (Exodus 16:13-36).
Elijah had been obedient to the LORD. Because of his obedience, the LORD provides for his necessities. Twice a day, the Lord feeds Elijah. Some scholars believe it was men who brought the bread and flesh twice a day to Elijah. I, however, have no difficulty believing the LORD sent the ravens with the food. The food being brought by the ravens is no more miraculous than the withholding of the dew and the rain. When Elijah, or anyone else, puts the LORD first and is totally obedient to Him, God will provide their necessities.
Matthew 6:33 "But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."
1 Kings 17:7 "And it came to pass after a while, that the brook dried up, because there had been no rain in the land."
When the "brook" dries up is the true test of a person's faith. God wanted Elijah to trust in Him rather than in His provision.
The prophecy is coming true. The brook dries up from the drought. Elijah possibly was at the brook for an extended time. He would have to seek another supply of water.
Verses 8-10: Sometimes God uses unusual circumstances to test a person's faith. He told Elijah to go to an unlikely place, "Zarephath", the very center of Baal worship and the home of Queen Jezebel (16:31; 17:9). At an unlikely time, when the king of Israel (Ahab), was hunting him with the intent to kill him. Then the Lord sent him to an unlikely person, a poor Gentile "widow" from a Baal-worshiping nation. In addition to testing Elijah's faith, the circumstances provided an opportunity for God to demonstrate His power and His compassion to those outside of Israel (Luke 4:25-26).
1 Kings 17:8 "And the word of the LORD came unto him, saying,"
As before, after he had been a year at the brook, and that was dried up.
"Saying": as follows.
1 Kings 17:9 "Arise, get thee to Zarephath, which [belongeth] to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee."
"Zarephath": A town on the Mediterranean coast about 7 miles south of Sidon. Elijah was sent to live there, in a territory controlled by Ahab's father-in-law, Ethbaal. In this way, he showed the power of God in the very area where the impotent Baal was worshiped, as He provided miraculously for the widow in the famine (verses 10-16).
Zarephath was located somewhere between Tyre and Sidon. It is located on the seashore north of Tyre. A widow in this area would have been in destitute condition herself, especially because of the drought. She would need help, as well as Elijah.
Verses 10-16: When genuine faith is tested, it brings glory to God and works for the good of the believer (Luke 4:24-26; 1 Peter 1:7).
1 Kings 17:10 "So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman [was] there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink."
Which according to Bunting; was one hundred miles from the brook Cherith.
"And when he came to the gate of the city, behold, the widow woman was there gathering of sticks": Perhaps out of a hedge just without the city this shows her to be a poor woman, who had no other way of getting fuel but this, and no servant to fetch it for her. Bunting tells us that now before the gate of the city there was a certain chapel; where they say Elias first spoke with the widow.
"And he called to her, and said, fetch me, I pray thee, a little water in a vessel, that I may drink": Being thirsty through travelling, and supposing this to be the woman he was directed to, made trial of her this way. Some render it, "in this vessel", which he had with him, and made use of at the brook Cherith.
God had placed the widow here, so Elijah could make immediate contact with her. The fact that she was gathering sticks showed that things were not very good with her. Probably as much as Elijah being helped by the woman, is the fact that God will help her through Elijah. Elijah requesting water from her for a drink opens the door to conversation with her.
1 Kings 17:11 "And as she was going to fetch [it], he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand."
For she made no difficulty of granting his request, but immediately set out to fetch him some water from the city, or some spring close by, or her own house. Being very ready to do a hospitable act to a stranger, and especially to a good man, and a prophet, as she might perceive by his habit he was wearing, as it seems by what follows.
"And said, bring me, I pray thee, a morsel of bread in thine hand": To eat before he drank. This he said still further to try her whether she was the person that was to sustain him, as well as in order to lead on to more discourse with her.
He has probably realized who this widow is by this time. He asks for the bread, to make sure this is the widow the LORD had sent him to.
Verses 12-16: The widow's resources were too limited to meet the need in her own family. But Elijah asked her to act in faith, feeding him first, and when she put God first, He provided. People often worry about tomorrow's needs, but Elijah's experience reveals God's miraculous provision for each day. When the supplier is God, He has what a person needs; He does not run dry (Phil. 4:19).
1 Kings 17:12 "And she said, [As] the LORD thy God liveth, I have not a cake, but a handful of meal in a barrel, and a little oil in a cruse: and, behold, I [am] gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die."
Which shows her to be a good woman, swearing by the living God, and him only, and that she took Elijah to be a good man, and a prophet of the Lord.
"I have not a cake": greater or less, not a morsel of bread in the house.
"But a handful of meal in a barrel, and a little oil in a cruse": These separate and unmixed, and not made into a cake, and dressed as she intended to do with them.
"And, behold, I am gathering two sticks": Or a few, which would be sufficient to bake such a quantity as her meal and oil would make. She speaks by the figure "meiosis", which expresses less than what is meant, as Ben Melech observes.
"That I may go in and dress it for me, and my son, that we may eat it, and die": Having nothing more left, and no expectation of any elsewhere, and the famine strong in the land. So that she could look for nothing but death after this was eaten.
This is a woman who still believes in the LORD. She gives this away by her reply. She and her son have just enough food for one more meal, and then they would die from starvation.
1 Kings 17:13 "And Elijah said unto her, Fear not; go [and] do as thou hast said: but make me thereof a little cake first, and bring [it] unto me, and after make for thee and for thy son."
That she and her son should die, it would not be the case.
"Go and do as thou hast said": Mix her meal and her oil, and make a cake thereof, and bake it.
"But make thereof a little cake first, and bring it unto me, and after make for thee and for thy son": Which was not said from a selfish spirit of the prophet, but to try the faith of the woman. And besides, as Abarbinel observes, the prophet was not only hungry and thirsty through his journey, and so required to be served first, but it was for the sake of his sustenance, that the Lord would command a blessing on the meal and oil. Wherefore, if she dressed it for herself and her son first, there would have been none left for the divine blessing to descend upon.
Elijah is sure now, that this is the widow the LORD had sent him to. Notice, the first thing he says to her is, "fear not". He realizes at this point, that the LORD had sent him for two purposes. He would be safe with this poor widow, and God would miraculously feed Elijah, the widow, and her son. Even this meager amount she had was to first be a gift to the prophet, and then she can feed her son and herself.
1 Kings 17:14 "For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day [that] the LORD sendeth rain upon the earth."
Whom the prophet perceived she had knowledge of, and faith in.
"The barrel of meal shall not waste, neither shall the cruse of oil fail": That is, the meal in the barrel, and the oil in the cruse.
"Until the day that the Lord sendeth rain upon the earth": Which was assuring her the rain would be sent, and that the Lord, who had the sole command of it, would send it. And that, until that time it should be sent, she would have no lack of provisions, and therefore need not hesitate dressing for the prophet first.
If we are living for the LORD, He will provide for our needs, not our greed. God will replenish their food, each time they go to the barrel. He sent the Manna every day, except Sabbath, for 40 years to nearly million people. It would be no problem for Him to feed these three, who were faithful to Him. There will be no lack of food for them.
1 Kings 17:15 "And she went and did according to the saying of Elijah: and she, and he, and her house, did eat [many] days."
Made a cake for him first, and brought it to him, which showed great faith in the word of the Lord by him.
"And she, and he, and her house, did eat many days": A year at least, if not two years (see 1 Kings 17:7). The widow, the prophet, and her family, lived upon the meal and oil so long. We read but of one son, but she might have more.
We know of one son in her house. This could however, speak of her relatives and her close friends. She was obedient to the LORD who spoke through Elijah, and God blessed her greatly.
1 Kings 17:16 "[And] the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which he spake by Elijah."
There being a continual increase and supply of both, through the mighty power of God working a continued miracle. The same as the loaves and fishes were increased while the disciples were eating in (Matt. 14:19).
God's Word is true. He did just as He had spoken through Elijah. There was plenty of food to take care of their needs.
Verses 17-18: In the ancient Near East, suffering was often mistakenly considered to be solely the result of sin (Job 4:7-8; John 9:3).
1 Kings 17:17 "And it came to pass after these things, [that] the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him."
Not only after the conversation that passed between the prophet, and the widow, but after they had lived together many days, a year or years, upon the miraculous provision made for them.
"That the son of the woman, the mistress of the house, fell sick": That is, the son of the widow woman in whose house the prophet dwelt. The Jews say this woman was the mother of Jonah, and that he was this son of hers.
"And his sickness was so sore that there was no breath left in him": It was a sickness unto death, it issued in it; for that he was really dead appears from all that follows.
The breath of life had left the young son of the widow. He was so sick, he had died.
1 Kings 17:18 "And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son?"
As if she should say, it would have been well for me if I had never seen thy face, or had any conversation with thee. This she said rashly, and in her passion and agony, being extremely affected with the death of her child, which made her forget and overlook all the benefits she had received through the prophet's being with her.
"Art thou come unto me to call my sin to remembrance, and to slay my son?" To punish her for her former sins, she was conscious she had been guilty of. For she supposed, that as it was by his prayer that the drought and famine were come upon the land, so it was in the same way that her son's death came, namely, through the prayer of the prophet.
She is afraid that the LORD had counted her keeping Elijah in her home a sin. Of course, this is not true. She had no personal relations with Elijah. She was helping him, because he was a man of God. She fears that sin in her life had taken the life of her child.
Verses 19-24: The Canaanites believed that Baal had to summit periodically to the god of death, Mot. But here, deep in Baal country, Yahweh demonstrated not only His power to sustain life in a time of drought but His power to overcome death. This is the first time in the Bible when a servant of God raises a dead person to life. But it will not be the last. Like Elijah, Jesus raised a widow's son from death, demonstrating that God had come to help His people (Luke 7:11-17).
1 Kings 17:19 "And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed."
"Loft": The "loft," an upper room or shelter on the roof, was reached from outside the house. Such accommodations often served as guest chambers (2 kings 4:10).
This son had to be very young for her to be able to carry him. The upper room was usually for guests, and was as good as the owner of the house had. The fact that he laid him upon the bed, shows the helplessness of the child. Elijah lay across him to listen for a heartbeat, and to pray for him.
1 Kings 17:20 "And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?"
Or prayed unto him, as the Targum, with great vehemence and importunity.
"And said, O Lord, my God, hast thou also brought evil upon the widow, with whom I sojourn, by slaying her son?" He pleads his interest in the Lord, and makes use of it as an argument with him to hear his prayer. He observes the character and condition of the woman, a widow, such as the Lord has a compassionate regard for. And he urges the kindness of her to him, with whom he had sojourned so long. And seems to represent the case as an additional evil or affliction to him, as well as to the widow.
1 Kings 17:21 "And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child's soul come into him again ."
The full power of the thrice-holy "God" is invoked by Elijah on behalf of the dead lad (Num. 6:24-26; Isa. 6:3). For other cases of a similar healing of a dead child (compare 2 Kings 4:34, Luke 7:11-16; and Acts 20:10).
These two verses show that the child had been dead. The stretching himself upon the child three times, is speaking of a laying on of hands similar to anointing for healing. Three times shows the involvement in the fullness of the godhead in the miracle restoration of this child. Notice in the prayer that Elijah prayed, it is in the power of God to let the child live or not. This problem with the son is not to punish the widow, but to glorify God.
1 Kings 17:22 "And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived."
In prayer, and answered it.
"And the soul of the child came into him again, and he revived": This is the first instance of anyone being raised from the dead. This Satan has imitated; hence the many fabulous stories with the Heathens of persons being raised to life after death.
It is God alone who puts the soul in us.
Genesis 2:7 "And the LORD God formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
1 Kings 17:23 "And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth."
"Thy son liveth": Canaanite myths claimed that Baal could revive the dead, but here it was the Lord, not Baal, who gave back the boy's life. This conclusively demonstrated that the Lord was the only true God and Elijah was His prophet (verse 24).
One of the beautiful messages about this miracle is the fact that he took him out of his mother's hands. The son was beyond human help. He laid him down as if offering his life to God. God brought the life back. We must all place ourselves in the hands of God, before we can experience new life. The son is miraculously alive and restored to his mother.
1 Kings 17:24 "And the woman said to Elijah, Now by this I know that thou [art] a man of God, [and] that the word of the LORD in thy mouth [is] truth."
"A man of God" (see note on 12:22). A man of God has a true word from God (see the note on 1 Sam. 9:6-11).
This miracle left no doubt at all that this prophet, Elijah, is a man of God. The restoration of her son had brought new confidence in this widow. She had unselfishly given to this prophet a place to stay and food that God provided. Now, she is reassured she had done the right thing.
1 Kings Chapter 17 Questions
1. What is Elijah called in verse 1?
2. Who does he stand before and prophesy to?
3. What is his prophecy?
4. How many false prophets do Ahab and Jezebel have?
5. What does "Elijah" mean?
6. How long will God withhold the rain?
7. What did the Word of the LORD tell Elijah to do?
8. How will Elijah get food and water?
9. How often did the ravens bring Elijah food?
10. What type of food did they bring?
11. What happened to the brook of water?
12. Where did the LORD send Elijah for food?
13. What did Elijah ask of the widow?
14. What else did he ask her to bring to him?
15. How did she answer the second request?
16. How much food does the widow have?
17. Who would this miracle of God help?
18. What did Elijah tell her would happen, until it rained upon the earth again?
19. Who became sick?
20. What was the woman afraid of?
21. How do we know her son was young?
22. How many times did Elijah touch her son, as he prayed for him?
23. How do we know that he was dead?
24. What is a beautiful message in this for all of us?
25. What did the woman say to Elijah, when her son was restored to her?
26. What two things were revealed to her about Elijah?
1 Kings 18:1 "And it came to pass [after] many days, that the word of the LORD came to Elijah in the third year, saying, Go, show thyself unto Ahab; and I will send rain upon the earth."
"Ahab" was the seventh king of Israel, the son and successor of Omri (16:30; in 873-853 B.C.). His queen and wife was Jezebel, a daughter of Ethbaal, king of Tyre. Jezebel influenced Ahab to give Baal equal place with God. He even built a temple to Baal with a "wooden image" of the Canaanite goddess Asherah (16:33). Jezebel finally urged Ahab to oppose the worship of the Lord, destroy His altars, and kill His prophets.
Ahab was the first king of Israel to come into conflict with Assyria. He was also the first to be recorded on the Assyrian monuments, for fielding two thousand chariots and 10,000 soldiers in the battle against Shalmaneser III at Qarqar in 853 B.C. Ahab had four significant encounters with the prophets, especially Elijah. The first concerned the great drought predicted by Elijah (17:1), culminating in the contest between Elijah and the prophets of Baal (verses 17-40), where he was present. The second involved two unnamed prophets; one of whom encouraged Ahab to resist Ben-hadad of Damascus (20:22). The prophet during this time was Micaiah ben Imlah. Ahab inflicted such horrors as tyranny (Chapter 21), religious persecution (verse 4), and human sacrifice (1 Kings 16:29; 15:29-22:40).
In an agrarian society, this three and a half year drought would have been an especially dire situation (Luke 4:25; James 5:17).
The time above, is speaking of about 3 and a half years. This Scripture following is a direct quote of the Lord Jesus.
Luke 4:25 "But I tell you of a truth, many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, when great famine was throughout all the land;"
James 5:17 "Elijah was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months."
There are so many times in the Bible, when three and a half years are mentioned. I am of the opinion that these three and a half years is a type and shadow of the three and a half years of the great tribulation. Notice, it is God who will send the rain at the announcement by Elijah.
1 Kings 18:2 "And Elijah went to show himself unto Ahab. And there was] a sore famine in Samaria."
"Famine": This was to give Ahab opportunity to repent. He was the cause of national judgment in the famine. If he repented, rain would come.
Elijah stepped up in a culture marked by spiritual infidelity, spiritual immorality, spiritual idolatry, and spiritual indifference among God's people.
Ahab probably remembers the drought that Elijah had predicted the last time they talked. Samaria is the capital city where Ahab lives with Jezebel.
1 Kings 18:3 "And Ahab called Obadiah, which [was] the governor of [his] house. (Now Obadiah feared the LORD greatly:"
"Obadiah": His name means "servant of the Lord." He was the manager of Ahab's royal palace and a devout worshiper of the Lord, who had demonstrated his devotion to the Lord by protecting 100 or the Lord's prophets from death by Jezebel (verses 4, 13), which had put him on tenuous ground with Ahab. This Obadiah was probably not the one who authored the biblical book by that name. In any case, he was a godly man and an official in Ahab's court.
This is so strange that a man of Obadiah's faith would be the governor for Ahab. "Obadiah" means servant of Jehovah. Perhaps Ahab had him in this place of authority, because he knew of his honesty.
1 Kings 18:4 "For it was [so], when Jezebel cut off the prophets of the LORD, that Obadiah took a hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)"
Associations of "Prophets," forming a sort of school of the prophets, seem to have existed since Samuel's day (1 Sam. 10:5-18). These prophets apparently met together for study, prophesying, service and mutual spiritual encouragement (1 Sam. 19:20, 24; 2 Kings 2:3-7, 15; 4:1, 38; 6:1; 9:1). Apparently, the great prophets exercised leadership over such schools (2 Kings 6:1-7).
We see that Obadiah, at the risk of his own life, had hidden 100 prophets of the Most High God. He had put 50 in each place and had sneaked out food to keep them going. Truly, there was very little more than bread and water for anyone during this drought. Notice also, that it was Jezebel who had cut off the prophets of the LORD. Perhaps Ahab did not want them destroyed.
1 Kings 18:5 "And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts."
Like Solomon before him, Ahab" had a considerable number of "horses," a fact confirmed by archaeological excavations in the Holy Land and in the Assyrian inscriptions.
We see the condition of the land had become a truly serious problem. If they do not do something fast, the animals will die from starvation. Ahab sends Obadiah one way and he goes the other, because he knows if Obadiah finds any pasture suitable for the animals, he will come back and tell him. If he sent someone else, they might stay and eat and drink themselves and not come back and tell him.
1 Kings 18:6 "So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself."
And one took one part, and the other the other part.
"Ahab went one way by himself, and Obadiah went another way by himself": Ahab not caring to trust any but Obadiah, who he knew was a faithful man, lest they should be bribed by those that had grass not to discover it.
This shows the great confidence that Ahab had in Obadiah.
1 Kings 18:7 "And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, [Art] thou that my lord Elijah?"
In his district, making his observations.
"Behold, Elijah met him": Where is not said; but he was, no doubt, upon the road from Zarephath to Samaria.
"And he knew him": That is, Obadiah knew Elijah, having seen him at Ahab's court before he absconded.
"And fell on his face, and said, art thou that my lord Elijah?" And in saying this, he did both honor and reverence by words and gesture, as being an extraordinary prophet of the Lord.
We see the tremendous respect that Obadiah had for Elijah. He realized Elijah was a man of God that miracles came through. He knew that Elijah could pray and God would answer.
1 Kings 18:8 "And he answered him, I [am]: go, tell thy lord, Behold, Elijah [is here]."
He did not desire to be concealed, his orders were to show and make himself known to Ahab, and Obadiah was one of his domestic servants.
"Go tell thy lord, behold, Elijah is here": In such a place, ready to face him at any time. Elijah, by calling Ahab the lord of Obadiah, as he tacitly reproves him for calling him lord, shows reverence to Ahab as a king, and yet that he was fearless of him, as he was the prophet and ambassador of the Lord of hosts to him.
1 Kings 18:9 "And he said, What have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me?"
Or in what have I offended God or his prophet that revenge should be taken on me in this way.
"That thou wouldest deliver thy servant into the hand of Ahab to slay me?" For that he supposed would be the consequence of it, as he argues and more plainly expresses his sense in the following words.
This seems like a normal request for Elijah to ask of Obadiah. Obadiah fears for his life if he goes and tells Ahab that Elijah is there.
1 Kings 18:10 "[As] the LORD thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when they said, [He is] not [there]; he took an oath of the kingdom and nation, that they found thee not."
Which is the form of an oath he thought fit to make, to ascertain the truth of what he was about to say.
"There is no nation or kingdom, whither my lord hath not sent to seek thee": Which is either a hyperbolical expression, signifying he had sought for him in many places, and in every place he could think of. Or it must be understood either of the ten tribes, which were as so many nations and kingdoms as they had been; or were more in the times of the Canaanites; or of the nations round about, that were in alliance with or tributary to the king of Israel.
"And when they said, he is not there, he took an oath of the kingdom and nation that they found thee not": Which he might exact of his own subjects, but could not of other nations, unless they were free to it of themselves. Or he might take it of their ambassadors or merchants that came into his land, of whom he inquired, and adjured them to tell him the truth.
We remember from the last lesson that the LORD told Elijah to go and hide from Ahab. It seems that Ahab had tried to no avail to find Elijah. Ahab blamed Elijah for the drought. He never once dreamed the drought had been sent by God.
1 Kings 18:11 "And now thou sayest, Go, tell thy lord, Behold, Elijah [is here]."
Which, if I should not be able to make good, would be of fatal consequence to me; and that it is plain he feared, by what he next says.
1 Kings 18:12 "And it shall come to pass, [as soon as] I am gone from thee, that the spirit of the LORD shall carry thee whither I know not; and [so] when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the LORD from my youth."
The spirit of the Lord shall carry thee": The servant had been asked to tell Ahab that Elijah was present to speak with him (verses 7, 18), but he was afraid because Ahab was seeking Elijah so intensely. Since Elijah had disappeared from sight earlier (17:5), Obadiah was afraid that the Holy Spirit would carry Elijah away again (2 Kings 2:16), and the irrational Ahab would kill him for the false report of Elijah's presence.
For the work of the Holy Spirit in the Old Testament (see the note on Judges 3:10).
Obadiah fears Ahab but he fears the LORD even more. Obadiah fears that if he goes to tell Ahab, God will send Elijah somewhere else, and he will be killed for saying he had found him. He fears Ahab will find out about him hiding the 100 true prophets of God.
1 Kings 18:13 "Was it not told my lord what I did when Jezebel slew the prophets of the LORD, how I hid a hundred men of the LORD'S prophets by fifty in a cave, and fed them with bread and water?"
This he said not in a way of ostentation, but to show that it would be very ungenerous and ungrateful, as well as impolitic, to sacrifice such a friend at court to the Lord's prophets as he had been, and might still continue to be.
(See 1 Kings 18:4).
1 Kings 18:14 "And now thou sayest, Go, tell thy lord, Behold, Elijah [is here]: and he shall slay me." Obadiah is convinced, if he tells Ahab about Elijah, Ahab will kill him.
That is, should he carry such a message to him, and Elijah should be removed elsewhere, and not to be found.
1 Kings 18:15 "And Elijah said, [As] the LORD of hosts liveth, before whom I stand, I will surely show myself unto him to day."
In whose presence he was, and whose prophet and minister he was; he takes this oath, to assure Obadiah that he would certainly be upon the spot, or to be found, and not expose him to any danger.
"I will surely show myself unto him today": He was determined at all events to present himself to him that day.
For "Lord of hosts" (see the note on 1 Sam. 1:3).
1 Kings 18:16 "So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah."
That Elijah was in such a place, and had desired him to inform him of it, and was ready to appear before him that day wherever he pleased. For upon the prophet's oath Obadiah was entirely satisfied, and was in no fear of delivering the message.
"And Ahab went to meet Elijah": Though perhaps the bold message of the prophet might make him fear he had something to say to him not very agreeable.
Now that Obadiah is convinced that Elijah will appear before Ahab, he goes and tells Ahab. When Elijah promises not to leave, Obadiah believes him. Ahab wants to see Elijah, to get this drought stopped.
Verses 17-18: "Ahab" called Elijah "he that troubleth Israel", blaming the drought on him. The irony, of course, is that Ahab was the true cause of Israel's trouble because he had brought idolatry into the land.
1 Kings 18:17 "And it came to pass, when Ahab saw Elijah, that Ahab said unto him, [Art] thou he that troubleth Israel?"
"He that troubleth": Such was one who brought misfortune on a community by breaking an oath or by making a foolish one (Joshua 6:18; 7:25).
Ahab thought that Elijah had some magic powers to make the drought. He asks Elijah if he is the one who started this drought.
1 Kings 18:18 "And he answered, I have not troubled Israel; but thou, and thy father's house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim."
"Baalim": These were local shrines where the cult worship of Baal was carried on. See the note on Judges 2:11-15.
These were the local idols of Baal. The prophet boldly told Ahab that the calamity of drought and famine was traceable directly to his and his family's patronage and practice of idolatry.
This is a very true statement. God had caused the drought because of their evil worship of Baal. They had brought this drought upon themselves with their worship of this false god, Baalim.
1 Kings 18:19 "Now therefore send, [and] gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table."
"Mount Carmel": The Carmel range of mountains rising to 1,800 feet at its highest point, extending about 30 miles to the southeast from the shores of the Mediterranean Sea into the south of the Jezreel Valley. A series of rounded peaks and valleys, it became a symbol of beauty and fruitfulness because of its lush tree cover (SOS 7:5; Isa. 35:2). It is not known at exactly what point along this ridge the contest between Elijah and the prophets of Baal took place. The queen cared for 850 false prophets who were associated with her.
The Canaanites built sanctuaries to the pagan weather deities on this mountain. Thus, Carmel was an appropriate site for a confrontation between Elijah, the prophet of the Lord, and the "prophets of Baal" (verses 19-20), the idolatrous Canaanite priests. From the crest of Carmel, Elijah observed the coming storm that signaled the end of a prolonged drought. He then preceded the chariot of Ahab to the gate of Jezreel (verses 42-43). Elijah may have used the mountain as a spiritual retreat. Elisha was a familiar visitor to Carmel also (2 Kings 2:25; 4:25). Today, a monastery belonging to the Carmelite Order of monks is located on the promontory of round earth that juts out toward the Mediterranean Sea.
"The prophets of the groves" were the priests of Asherah, whose cult worship was apparently sponsored by Queen "Jezebel". These prophets were not present at the contest on "mount Carmel" but apparently remained with Jezebel at Jezreel (verses 45; 19:1).
Three different mountains are prominent in Elijah's life: Mount Carmel, Mount Horeb (Chapter 19). And the New Testament, Mount Tabor, the presumed Mount of Transfiguration.
"Mount Carmel", located on the coast of the Mediterranean Sea, long held significance for both worshipers of Yahweh and worshipers of Baal. Commentator Pal House has observed: "What better place to decide who is God, what prophets tell the truth, and which leaders benefit or harm the people."
This meeting of all of the heads of the tribes of the people, and all of the people who wanted to come were to meet with Elijah and the false prophets on the top of Mount Carmel. The highest point on Mount Carmel is 1,800 feet. It is a beautiful spot overlooking the Mediterranean Sea. Notice all of these false prophets eat at Jezebel's table. God will manifest Himself in such a way they will not be able to deny that he is God.
1 Kings Chapter 18 Questions
1. The Word of the LORD came to Elijah the _______ year.
2. Who will send the rain, when it comes?
3. There was a sore famine in __________.
4. Who was Ahab's governor?
5. What was unusual about this?
6. What does "Obadiah" mean?
7. Why do you suppose Ahab had Obadiah in this place of authority?
8. What had Obadiah done, that could have cost him his life, if Ahab found out?
9. Where had Obadiah hidden them?
10. What had Obadiah fed them?
11. Where did Ahab send Obadiah?
12. Why were they going to this trouble to find fodder?
13. Who met Obadiah on his way?
14. How did Obadiah greet Elijah?
15. What did Elijah ask Obadiah to do?
16. What was his reply?
17. Who did Ahab blame for the drought?
18. What did Obadiah believe Ahab would do to him?
19. What convinced Obadiah to go?
20. What did Ahab ask Elijah the minute he saw him?
21. How did Elijah answer him?
22. Who really caused the drought?
23. Where were all Israel and the prophets of Baal to meet?
1 Kings 18:20 "So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel."
Ahab sent word by messengers, requiring their attendance at Mount Carmel at such a time, at least their chief and principal men.
"And gathered the prophets together unto Mount Carmel": The four hundred and fifty prophets of Baal, but not the four hundred prophets of the groves; for of them we have no account afterwards, only of the former. It may be they were not at the command of Ahab, only of Jezebel, at whose table they ate, who would not suffer them to go.
In the last lesson, Elijah told Ahab to gather all the people and the prophets of Baal, and also the prophets of the groves to Mount Carmel. Ahab wants to get this drought stopped, so he had done as Elijah asked.
1 Kings 18:21 "And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD [be] God, follow him: but if Baal, [then] follow him. And the people answered him not a word."
Elijah's call to choose sides rings into our hearts today. No place in the Word of God is there room for a middle-of-the-road position (Matt. 6:24).
"Halt ye between two opinions": Literally "limp along on or between two twigs." Israel had not totally rejected the Lord, but was seeking to combine worship of Him with the worship of Baal. The issue posed by Elijah was that Israel had to choose who was God, the Lord or Baal, and then serve God wholeheartedly. Rather than decide by his message, Elijah sought a visible sign for heaven.
This meeting on Mount Carmel is to decide once and for all, who is God. Elijah knows that many of them are still worshipping the LORD. Some are worshipping Baal. Others cannot make up their minds who they should worship. We see a very strange gathering here. The prophets of Baal and Ahab are on one side, and Elijah is on the other side. He says, "make up your mind". You cannot believe in both at the same time. Elijah is telling them if they are convinced after this confrontation on the mount, that God is God, worship Him, and no other. If they decide that Baal is god, then worship him. The people did not answer because their conscience was hurting them.
1 Kings 18:22 "Then said Elijah unto the people, I, [even] I only, remain a prophet of the LORD; but Baal's prophets [are] four hundred and fifty men."
At least as he thought, all the rest being slain, as he supposed; however, there were none present but himself.
"But Baal's prophets are four hundred and fifty men": Which were very great odds he had to contend with.
This does not mean that the 100 prophets Obadiah had hidden were dead. It just means they were not at Mount Carmel. Elijah alone stood for the One True God on Mount Carmel. The 450 prophets of Baal would make it more dramatic when God proves Himself here.
1 Kings 18:23 "Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay [it] on wood, and put no fire [under]: and I will dress the other bullock, and lay [it] on wood, and put no fire [under]:"
Who, being so many, were better able to be at the expense of them, and having the king on their party too. Though perhaps no more is meant than that two bullocks should be brought thither, and presented before them.
"And let them choose one bullock for themselves": Which of the two they would, if they thought one was any ways preferable to the other, it was at their option to take it.
"And cut it in pieces, and lay it on wood": As sacrifices usually were.
"And put no fire under": Which was accustomed to be done for burnt offerings, as this was designed to be.
"And I will dress the other bullock": By slaying and cutting it in pieces.
"And lay it on wood": As for a burnt offering.
"And put no fire under": To consume it.
Each of these bullocks was to be offered to their god. Elijah would offer one to the True God, and they would offer theirs to Baal. The offerings were the same, just dedicated differently. Each offering must be handled identically for this to be a true test.
1 Kings 18:24 "And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken."
"The God that answereth by fire": Since Baal's followers believed that he controlled the thunder, lightning, and storms, and the Lord's followers declared the same (Psalms 18:14; 29:3-9; 104:3), this would prove to be a fair test to show who was God.
This challenge is fair. No one can say that this is not a test of who the true God is. All are in agreement, that this should settle the question. There will be no doubt left.
1 Kings 18:25 "And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress [it] first; for ye [are] many; and call on the name of your gods, but put no fire [under]."
Who agreed to this proposal, though not expressed; or they signified it by their silence. Ben Gersom thinks they agreed to it, because that, according to their belief, Baal was Mars, and in the sign of Aries, one of the fiery planets, and therefore fancied he could send down fire on their sacrifice. But Abarbinel is of opinion that it was the sun they worshipped, under the name of Baal, the great luminary which presides over the element of fire, and therefore had power to cause it to descend. And if not, they agreed to it, he thinks, for three reasons. One was necessity, they could not refuse, after the people had approved of it, lest they should rise upon them, and stone them. Another was that Elijah proposed to offer without the temple, contrary to the law of his God, and therefore concluded he would not answer him by fire, and so they should be upon a par with him. And the third was that they thought they should offer their bullocks together, so that, if fire descended, it would come upon them both, and then the dispute would be, whether his God, or their god, sent it. And so, no proof could be made who was God, nor the matter in controversy decided.
"Choose you one bullock for yourselves, and dress it first": For ye are many; therefore, in civility to them gave the choice of the bullock and the altar first, he being one and they many.
"And call on the name of your gods, but put no fire under": Under the wood on which was the sacrifice cut in pieces; and when they had so done, then they were to call on their gods to cause fire to descend upon it.
He gives them every advantage. The more lee-way he gives them the greater the victory will be for God. The one thing they are not to do is put any fire under the offering. The fact that they go first is to show that Baal is truly a nothing. He will be defamed before all of his prophets this day.
Verses 26-29: If anyone could answer by fire, it should have been Baal, the storm god. His worshippers believed that he controlled lightning. "He is busy was a euphemism for going to the restroom. According to their customs of Baal worship, the dancing, shouting, and self-mutilation were meant to arouse Baal from death, from sleep or call him back from a journey.
1 Kings 18:26 "And they took the bullock which was given them, and they dressed [it], and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But [there was] no voice, nor any that answered. And they leaped upon the altar which was made."
By such of them as made the choice.
"And they dressed it": Slew it, and cut it in pieces, and laid it on the wood, but put no fire under it.
"And called on the name of Baal, from morning even until noon, saying, O Baal, hear us": And send fire down on the sacrifice. And if the sun was their Baal, they might hope, as the heat he gradually diffused was at its height at noon, that some flashes of fire would proceed from it to consume their sacrifice. But after, their hope was turned into despair, they became and acted like madmen.
"But there was no voice, nor any that answered": By word, or by sending down fire as they desired.
"And they leapt upon the altar which was made": Not by Elijah, but by themselves, either now or heretofore, and where they had formerly sacrificed. And they danced about it, and leaped on it, either according to a custom used by them; such as the Salii, the priests of Mars used, so called from their leaping, because they did their sacred things leaping, and went about their altars capering and leaping. Or rather they were mad on it, as the Targum renders it, and acted like madmen, as if they were agitated by a prophetic fury and frenzy.
The more they cried out to Baal, the quieter it got. They were so disappointed that Baal did not answer them that they began to leap on the altar.
1 Kings 18:27 "And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he [is] a god; either he is talking, or he is pursuing, or he is in a journey, [or] peradventure he sleepeth, and must be awaked."
"Mocked": The myths surrounding Baal portrayed him as musing on actions to take, fighting a war, traveling, and even dying and coming back to life. Elijah's sarcastic advice to the prophets of Baal played on these beliefs.
Elijah is trying to show that Baal is nothing but a false god. He cannot hear, see or speak. To believe in a false god, that has no power at all is foolish.
1 Kings 18:28 "And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them."
"The blood gushed out": Self-laceration was practiced to rouse a god's pity and response in the ancient world, but was prohibited by the Old Testament law (Lev. 19:28; Deut. 14:1).
The mocking of Elijah caused them to get more serious about trying to get the attention of their god. Cutting themselves showed they were very serious. They danced around the altar, while cutting themselves. The worship of false gods, sometimes even involve sacrificing humans. The cutting here is showing their willingness to die for their god.
1 Kings 18:29 "And it came to pass, when midday was past, and they prophesied until the [time] of the offering of the [evening] sacrifice, that [there was] neither voice, nor any to answer, nor any that regarded."
The prophets of Baal had by evening literally worked themselves into a frenzy (Jer. 29:26). "The evening sacrifice" was the main time of daily religious observance.
"Neither ... nor ... nor": The 3-fold declaration emphasized the complete lack of response on the part of Baal. The fact that there was no response indicated Baal's impotence and non-existence (Jer. 10:5).
Elijah gave them all the time they needed. To pray to a false god could go on forever without results. He allows them to continue all day until the time of the evening sacrifice. There was no response from Baal at all, because he was no god.
1 Kings 18:30 "And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the LORD [that was] broken down."
And observe what I do, and what will be done at my request.
"And all the people came near unto him": Left the prophets of Baal to themselves, and took no more notice of them, but attended to what the prophet should say and do.
"And he repaired the altar of the Lord that was broken down": Which had been set up when high places and altars were allowed of, while the tabernacle was unsettled, and the temple not built. This is supposed to have been erected in the times of the judges; though, according to a tradition of the Jews, it was built by Saul (see 1 Sam. 15:12). But had been thrown down by the idolatrous Israelites, who demolished such as were erected to the name of the Lord everywhere, and built new ones for their idols (1 Kings 19:10). Benjamin of Tudela says, that on the top of Mount Carmel is now to be seen the place of the altar Elijah repaired, which is four cubits round.
Now it is God's turn. They had gathered around the altar of Baal waiting for an answer all day, and nothing had happened. Now they are to gather around the altar of the LORD. Elijah restores the altar of God and proceeds.
1 Kings 18:31 "And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying, Israel shall be thy name:"
"Twelve stones": The 12 stones represented the 12 tribes, since this contest had significance for both Judah and Israel. Although the tribes had been divided into two nations, they were still one people in the Lord's plans, with the same covenants and a single destiny.
The "twelve stones" was a reminder that God was the covenant God of all "Israel," north and south. Although Baalism was a great problem in the northern kingdom, it was also a constant temptation for Judah (2 Kings 17:15-19).
It is interesting that he took the twelve stones, instead of the ten of just Israel. The kingdom might be divided, but with God they are still all his people. This reminds them that the law was given to all of them on the way to their Promised Land. The name of Jacob had been changed to Israel when he became a nation of twelve tribes.
Verses 32-35: Elijah soaked the altar, the offering and the wood "with water" in order to remove any chance of spontaneous combustion or any claim that he cheated once the offering was consumed with fire.
1 Kings 18:32 "And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed."
"Two measures": This was about 4 gallons or a third of a bushel of seed.
Altars of stones had been used from the time of Abraham. This altar built to glorify the LORD had represented all the tribes of Israel. Water will be put in the trench around it.
Verses 33-35: The "water" was applied three times. Again, Elijah calls on the full power of the trice-holy God (17:21).
1 Kings 18:33 "And he put the wood in order, and cut the bullock in pieces, and laid [him] on the wood, and said, Fill four barrels with water, and pour [it] on the burnt sacrifice, and on the wood."
Just in such manner as sacrifices usually were.
"And said, fill four barrels with water": Either from the brook Kishon, or, if that was dried up, from the sea; for both were near this mountain, and so to be had, though a time of drought.
"And pour it on the burnt sacrifice": That which was intended to be one.
"And upon the wood": Wherewith it was to be burnt, and so made unfit for it; and which would make the miracle appear the greater, when fire came down and consumed it.
The order of the wood and the sacrifice was the law observing these offerings. By doing this, he recognized the law of the LORD. The four barrels of water poured on the offering was to make the burning of this offering even more difficult.
1 Kings 18:34 "And he said, Do [it] the second time. And they did [it] the second time. And he said, Do [it] the third time. And they did [it] the third time."
That is, poured four barrels of water more upon the wood.
"And he said, do it the third time, and they did it the third time": So that there were in all twelve barrels of water poured on the wood, agreeably to the number of the twelve stones the altar was built with, and may have respect to the same as they.
This means there were twelve barrels of water poured over the offering. In the natural, it would have been impossible for this to burn.
1 Kings 18:35 "And the water ran round about the altar; and he filled the trench also with water."
There being such a large effusion of it on it.
"And he filled the trench also with water": Which surrounded the altar, so that it seemed impracticable that any fire should kindle upon it; and this gave full proof and demonstration there could be no collusion in this matter.
The water was so abundant that it ran into the trench as well.
Verses 36-37: In ancient times, each tribe or clan had a god, and each region had a god. The "God of Abraham, Isaac, and Israel (or Jacob), was unique in that He was identified with multiple persons, not a shrine, locale, or particular clan.
1 Kings 18:36 "And it came to pass at [the time of] the offering of the [evening] sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou [art] God in Israel, and [that] I [am] thy servant, and [that] I have done all these things at thy word."
"The evening sacrifice": This sacrifice was offered around 3:00 p.m. (Exodus 29:38-41; Num. 28:3-8).
The "God of Abraham, Isaac, and of Israel" (or Jacob), was the identifying phrase of God's relationship to the Abrahamic covenant., The faithful One is yet Israel's God, the only God, and the God with whom they must deal (verse 39 with Exodus 3:6; Deut. 5:7; 6:4; 29:12-13; 30:19-20).
The title "servant" reveals Elijah's function as a prophet and his status before a holy and righteous God. Elijah's request was twofold:
1 Kings 18:37 "Hear me, O LORD, hear me, that this people may know that thou [art] the LORD God, and [that] thou hast turned their heart back again."
Which repetition is made to express his importunity, and the vehement earnest desire of his soul to be heard in such a case, which so much concerned the glory of God. The Targum is, "receive my prayer, O Lord, concerning the fire, and receive my prayer concerning the rain. As if the one respected the sending down the fire on the sacrifice, and the other sending rain on the earth; and which sense is followed by other Jewish writers.
"That this people may know that thou art the Lord God": And not Baal, or any other idol.
And that thou hast turned their heart back again": From idolatry, to the worship of the true God. Though some understand this of God's giving them up to a spirit of error, and suffering them to fall into idolatry, and hardening their hearts, as he did Pharaoh's. But the former sense is best.
This is an unusual prayer, considering the prayer that the prophets of Baal had prayed. This prayer of Elijah is simple, but to the point. God of Abraham, Isaac, and Israel recognizes the LORD as God of all twelve tribes. He is saying; prove to these unbelieving people that you truly are God. He wants God to turn these people from the worship of false gods to worship of the One True God. He also, asks that God will reveal to them that he is a man of God. The words he speaks are not his, but the LORD speaking through him. They will not turn back to God on their own, so he wants God to turn them back to Him.
Verse 38-39: The "fire" from heaven dramatically revealed the power of God, the true God of the storm, who responded to a humble servant praying for Him to be known. The people "fell on their faces," prostrate, in acknowledgement that Elijah's God was real. Those who see God as He truly is will fall before Him in humility and reverence.
1 Kings 18:38 "Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that [was] in the trench."
An extraordinary fire from God out of heaven, as the effects of it shows.
"And consumed the burnt sacrifice": As it had done in former instances (Lev. 9:24), and besides this, which is still more extraordinary.
"And the wood, and the stones, and the dust": Of the altar, thereby signifying that even such were not to be used any more.
"And licked up the water that was in the trench": Around the altar (see 1 Kings 18:32).
This fire of God is so great; it burns everything that had been soaked with water. The fire even laps up all of the water.
Hebrews 12:29 "For our God [is] a consuming fire."
Notice, that the fire of God was so great, that it even burned the stones of the altar.
1 Kings 18:39 "And when all the people saw [it], they fell on their faces: and they said, The LORD, he [is] the God; the LORD, he [is] the God."
They did this in reverence of God. They were astonished at the miracle wrought, ashamed of themselves and their sins, particularly their idolatry, that they should turn their backs on the true God, and follow idols.
"And they said, the Lord, he is the God, the Lord, he is the God": Which acknowledgment of God, as the true God, in opposition to Baal, is repeated, to show their firm belief and strong assurance of it.
This would be enough to cause the people to fall on their faces before the LORD. There is no doubt that the LORD, He is God. The fire was the presence of the LORD with these people. It is such a shame that it took a visible manifestation of the LORD before they accepted Him as God.
1 Kings 18:40 "And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there."
"Take the prophets": Taking advantage of the excited feelings of the people over the manifestation of Jehovah as the true God, Elijah called on them to seize the priestly imposters and fill the river with their blood, the river that was dried up by their idolatry.
"Brook Kishon": This river, which drains the Jezreel Valley from east to the northwest, was in the valley north of Mt. Camel.
"Slew them": The killing of the 450 prophets of Baal (18:19), fulfilled the law's demands that false prophets be executed (Deut. 13:1-5), and that those embracing idolatry or inciting others to practice it were worthy of death (Deut. 13:13-18; 17:2-7). Further, these deaths were just retribution for Jezebel's killing of the Lord's prophets (verses 4, 13).
This is 450 prophets of Baal that are slaughtered at the brook Kishon. "Kishon" means "hardness". This does not mean that Elijah killed each one of them himself, but he was overseer.
Deuteronomy 18:20 "But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die."
1 Kings 18:41 "And Elijah said unto Ahab, Get thee up, eat and drink; for [there is] a sound of abundance of rain."
"Eat and drink": Elijah instructed Ahab to celebrate the end of the drought.
When this terrible false worship is removed from the land, the drought is over. Elijah speaks, and the rain comes.
1 Kings 18:42 "So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees,"
"Cast himself down": Elijah's actions expressed his and Israel's humble submission to God. Elijah prayed for rain this time (17:1; James 5:17), and God again answered (James 5:18). Since the lord's curse was lifted, the rains would be coming.
"Elijah ... put his face between his knees" in humble reverence. The significance of this posture is well attested in the literature of the ancient Near East (see Luke 18:13; James 5:18).
Ahab did as Elijah had told him; he ate and drank in expectation of the rain. Elijah went to the highest point of the mount, and knelt down with his head between his knees. He was totally humbled before the LORD.
Verses 43-44: Elijah prayed "seven times" for rain to fall on Carmel. Sometimes peace comes instantly; other times it comes slowly as a person lingers before God's throne. Elijah is an example of how the fervent prayer of a righteous man accomplishes much (James 5:16-18).
1 Kings 18:43 "And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, [There is] nothing. And he said, Go again seven times."
Whom some take to be the son of the widow of Sarepta, but he must be too young to be employed in such service as this was.
"Go up now": Still higher on Mount Carmel; than where he was, even to the highest point of it.
"Look towards the sea": Or the west, as the Targum, the Mediterranean Sea, which lay to the west of the land of Israel.
"And he went up and looked, and he said, there is nothing": There was nothing in the sky, or arising out of the sea, that looked like or foreboded rain.
"And he said, go again seven times": Till he should see something.
Elijah expected the rain. He knew it would be possible to see the rain from a distance from the top of the mount, looking across the sea. Seven times he had his servant to look, because he knew in his heart the rain would come. All the time he continued to pray.
1 Kings 18:44 "And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up, say unto Ahab, Prepare [thy chariot], and get thee down, that the rain stop thee not."
Either about the size or in the form of it; rain water comes out of the sea, and, being strained through the clouds and air, becomes fresh.
The "little cloud" proved to be a towering cumulonimbus cloud heralding the coming rainstorm.
"And he said, go up": The meaning seems to be, that he should first go down from the mount, and then go up to that part of it where Ahab was.
"Say unto Ahab, prepare thy chariot": Bind or fasten the horses to it, as the phrase seems to signify.
"And get thee down": From the mountain where he was, to go to Jezreel, which lay low in a valley.
"That the rain stop thee not": On the road, that might be made impassable by it, signifying that such abundance should fall as would make it so.
The rain would come in torrents once it began, so Elijah told Ahab to get in his chariot and hurry home, before the rain caught him.
1 Kings 18:45 "And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel."
"Jezreel": A town located in the tribal allotment of Issachar at the eastern end of the Jezreel Valley, north of Mt. Gilboa, about 55 miles north of Jerusalem. Jezreel was Ahab's winter capital (see 21:1), situated between 15 to 25 miles east of the Carmel Range.
This was not an ordinary rain, but really was a torrent. This is a storm with wind and rain, and would leave the valley very wet and difficult to cross. Ahab heeded Elijah and rode his chariot to Jezreel.
1 Kings 18:46 "And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel."
"Elijah" probably served as an out runner for the king, a privileged position in the ancient Near East. Despite his frequent condemnation of "Ahab," Elijah had a genuine concern both for God's testimony and the soul of the king. The girding up of "his loins" carries with it the ideas of energetic action and obedience (2 Kings 4:29; Prov. 31:17; 1 Peter 1:3).
"Ran": It was customary in the ancient Near East for kings to have runners before their chariots. The prophet showed Ahab his loyalty by rendering to him that service. Empowered by God, Elijah ran on foot ahead of Ahab's chariot the 15 to 25 miles from Mt. Carmel to Jezreel.
This is a tremendous strengthening of Elijah's body from the LORD. A man generally cannot out-run horses, but that is what Elijah did. He ran in front of the chariot pulled with horses, all the way to Jezreel.
1 Kings Chapter 18 Continued Questions
1. Where were the people and the false prophets gathered with Elijah?
2. What question did Elijah ask them in verse 21?
3. What challenge did Elijah place before the people?
4. Why did the people not answer Elijah?
5. Who stood with Elijah on Mount Carmel, for God?
6. How many false prophets represented Baal?
7. In verse 23, Elijah calls for what to be sacrificed?
8. How must the True God answer?
9. Who goes first in this challenge?
10. How long did they call on Baal?
11. What did Elijah say to them in a mocking way about Baal?
12. What did they do in desperation to get Baal to answer them?
13. When did Elijah decide to call on God?
14. What did Elijah do, before he offered the sacrifice?
15. How many stones did Elijah use in rebuilding the altar?
16. What did he build around the altar?
17. How many barrels of water did he pour on the sacrifice?
18. What prayer did Elijah pray?
19. What did he ask God to prove to these people?
20. How did God respond?
21. When the fire came down, what did the people do?
22. What did the people cry out?
23. What did Elijah tell the people to do with the prophets of Baal?
24. What did Elijah tell Ahab to do, and why did he tell him to do it?
25. Where did Elijah go to wait for the rain?
26. What did he do, while he was waiting?
27. How many times did Elijah send the servant to look for the rain?
28. What did the servant see the last time?
29. What did Elijah tell Ahab to do?
30. How did Elijah have strength enough to run in front of the chariot of Ahab?
1 Kings 19:1 "And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword."
"Jezebel" was a Phoenician princess (a daughter of Ethbaal, king of Sidon), who married King Ahab of Israel and enticed him to sin (16:31; 21:25). She was a tyrant who corrupted her husband, as well as the nation, with pagan idolatry. A worshiper of the Phoenician god Baal and a zealous missionary, she supported some 850 prophets of Baal and Asherah (18:19), and sought to suppress the worship of the Lord (18:4, 13). Jezebel was Elijah's formidable adversary; even instilling fear in him (verses 1-3). Her influence in Israel was strong during the reigns of her husband Ahab and of her sons Ahaziah and Jehoram. Her power extended to the southern kingdom of Judah, where her daughter Athaliah became queen (2 Kings 8:18). Elijah's prophecy, "The dogs shall eat Jezebel by the wall of Jezreel" (21:23), was fulfilled when Jehu seized power (2 Kings 9-10; Hos. 1:4).
(Revelation 2:20), mentions a false prophetess by the same name (1 Kings 16:31; 1 Kings Chapter 21).
Ahab is so excited about the presence of the LORD coming down and consuming the sacrifice with fire, that he tells Jezebel at the first opportunity. You would believe that such an account of the majesty of God would cause her to stop and think of her error in having these false prophets of Baal. Of course, Ahab is claiming this victory for Elijah.
Verses 2-3: Elijah had just stood on Mount Carmel and withstood 450 prophets of Baal, and he had outrun Ahab to Jezreel. But at the news that "Jezebel" was coming, he ran as fast and as long as he could. For a moment, Elijah forgot all that God had done and acted in fear rather than faith.
1 Kings 19:2 "Then Jezebel sent a messenger unto Elijah, saying, So let the gods do [to me], and more also, if I make not thy life as the life of one of them by tomorrow about this time."
How often mountaintops of spiritual victory are followed by valleys and deserts of testing. Vile "Jezebel" was a vicious and ruthless opponent (16:31-33; 21:11-15, 25).
Instead of her accepting Elijah as the man of God, she sends him word she intends to kill him. She is taking revenge for the death of the prophets of Baal. She made a bad mistake in her reply, when she says, if she does not kill him for the same thing to happen to her.
Verses 3-4: Perhaps Elijah had come to expect the spiritual high life of extraordinary events. He was to learn of another dimension of service. "A juniper tree" (or broom bush), often reaches a height of 10 feet.
1 Kings 19:3 "And when he saw [that], he arose, and went for his life, and came to Beer-sheba, which [belongeth] to Judah, and left his servant there."
"Went for his life": His hope shattered, Elijah fled as prophet, broken by Jezebel's threats (verse 2), her unrepentant Baalism, and her continuing power over Israel. Elijah expected Jezebel to surrender; when she did not capitulate, he became a discouraged man (verses 4, 10, 14).
"Beer-sheba": A city located 100 miles south of Jezreel (18:45-46), in the Negev. It marked the southern boundary of the population of Judah.
Fear entered Elijah, and he ran for his life. He knows just how ruthless this Jezebel is. Beer-sheba was now part of Judah. It had been Part of Simeon's holdings before. It appears that Elijah had carried a servant with him, and left him in Beer-sheba.
Verses 4-8: This journey should have taken, at most, a day and a half. Instead, God spent "forty days and ... nights" preparing Elijah, as He did so many other servants of His (see Chapters of Gen. 7; Deut. 9; Num. 13; Matt. 4; including Moses, twice in Exodus 24; 34).
1 Kings 19:4 "But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I [am] not better than my fathers."
"Juniper tree": A desert bush that grew to a height of 10 feet. It had slender branches featuring small leaves and fragrant blossoms.
"Take away my life": Since Israelites believed that suicide was an affront to the Lord; it was not an option, whatever the distress. So Elijah asked the Lord for death (Jonah 4:3, 8), because he viewed the situation as hopeless. Job (Job 6:8-9), Moses (Num. 11:10-15), and Jeremiah (Jer. 20:14-18), had also reacted in similar fashion during their ministries.
Elijah is human and he is tired of running and fighting. He desires to die and be with the LORD. Almost everyone who has ever done anything for the LORD has felt this same despair. Just because the calling is of God under inspiration, does not keep someone from feeling weary in the flesh. He had fled into the wilderness to get away from the rejection he had encountered. The juniper tree protects from the wind and the sun. It gives a nice shade and a place to rest. We will find that Elijah never really dies, but is transported into heaven without going the way of the grave. I see in this despair, a tired man who feels he had failed God.
Verses 5-7: God provided for Elijah's physical needs before meeting his spiritual and emotional needs. It has been suggested that what happened to Jesus after His temptation in the wilderness (Matt. 4:11), was very much like what happened when the "angel" ministered to Elijah.
1 Kings 19:5 "And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise [and] eat."
Being weary and fatigued with his journey, the same under which he sat; for there was but one, as that is said to be in the preceding verse.
"Behold, then an angel touched him, and said unto him, arise, and eat": So far was the Lord from granting his request to take away his life, that he made provision to preserve it. So careful was he of him, as to give an angel charge to get food ready for him, and then awake him to eat of it.
God is a very present help to those who do His will. He is with Elijah, and sends an angel to minister to him. Probably one of the reasons Elijah was so tired, was because he had not taken the time to eat. When we are tired, things look much worse than they do after we are rested.
1 Kings 19:6 "And he looked, and, behold, [there was] a cake baked on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again."
"Cake ... and ... water": As at Cherith and Zarephath (17:6, 19), God provided food and drink for Elijah in the midst of his distress and the surrounding famine.
Again, God had sent him miracle provisions. Now that his hunger is taken care of, he lays down to rest again.
1 Kings 19:7 "And the angel of the LORD came again the second time, and touched him, and said, Arise [and] eat; because the journey [is] too great for thee."
In order to awaken him out of sleep.
"And said unto him, arise, and eat, because the journey is too great for thee": Which he had to go to Horeb, without eating more than he had; and there were no provisions to be had in a common way and manner in his road thither.
For "The angel of the Lord" (see the note on Judges 2:1-5).
He was probably so tired at first that he ate very little. Now, he is told by the angel to eat heartily for the journey is hard. Angels are ministering spirits sent by God to help His children.
1 Kings 19:8 "And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God."
"Forty days": Elijah's trip took over double the time it should have taken. Therefore, the period had symbolic meaning as well as showing literal time. As the people of Israel had a notable spiritual failure and so wandered 40 years in the wilderness (Num. 14:26-35), so a discouraged Elijah was to spend 40 days in the desert. As Moses had spent 40 days on the mountain without bread and water, sustained only by God as he awaited a new phase of service (Exodus 34:28), so Elijah was to spend 40 days depending on God's enablement as he prepared for a new commission from the Lord. As Moses had seen the presence of God (Exodus 33:12-23), so Elijah experienced a manifestation of God.
The "forty days and forty nights" of wandering to "Horeb" (Sinai), were doubtless symbolic for Elijah. They reminded him of Moses and the children of Israel from whose experiences he was to learn a spiritual lesson (Exodus 34:28: Num. 14:26-35).
Mount Horeb (Sinai), is where Moses received his commissioning at the burning bush (Exodus Chapter 3), and where Moses smote the rock and water miraculously came out. More importantly, on this very mountain where God instructed Moses regarding the formation of Israel, He instructed Elijah about the reformation of Israel.
"Horeb": An alternate name for Mt. Sinai, located about 200 miles south of Beer-sheba.
Elijah ate and drank as he had been instructed to. This food and drink must sustain him for forty days and nights. Forty throughout the Bible, speaks of a time of trials and testing. Moses had gone forty days and nights when he went on the mountain to get the Ten Commandments. Jesus was tempted forty days and nights also. There are few who can truly fast for that length of time with no food or water. Mount Horeb was known as the Mount of God, because of the law of God received there.
Verses 9-21: By answering God's question, Elijah did what discouraged people do, he selectively, and inaccurately, reported the facts, magnifying the problem and minimizing the good. In this case, he underestimated the strength of God and overestimated the strength of the enemy. Yet God would minister to him through:
1 Kings 19:9 "And he came thither unto a cave, and lodged there; and, behold, the word of the LORD [came] to him, and he said unto him, What doest thou here, Elijah?"
This cave, some travelers say, is to be seen at this day, not far from a church dedicated to the prophet Elijah. And that the cave itself has the appearance of a chapel. But a more particular account of it is given in a journal lately published, which says, this cave exists to this very day. And is situated at the foot of Mount Sinai, and is now enclosed in a church built of red and white granite marble, the entrance into which is from the west. The dimensions of this cave are in length five feet, in depth four feet, and in height four and a half.
"And, behold, the word of the Lord came to him": An articulate voice was heard by him.
"And he said unto him, what dost thou here, Elijah?" This is not a proper place for a prophet to be in, in a wilderness, in a mountain, in a cave in it. What work could he do for God? Or what service to his people? In the land of Israel, he might bear his testimony against idolatry. And so be a means of reclaiming backsliders, and of establishing those that were in the true religion. But of what usefulness could he be here? Abarbinel takes it to be a reproof of Elijah, for going into a place as holy as it was, and in which Moses, the chief of the prophets, had been. And that it did not become such a man as he was to be in such a place.
Elijah had run to safety from Jezebel. There were so many caves in the area, that it would have been difficult for them to find him. Of course, the LORD knows where we are and what we are doing at all times. He knows that Elijah was in the cave. I do not agree that God was angry with him, as some of the scholars do. He had not disobeyed God. He had done exactly what God had asked him to do. I believe this was a comforting Word from God, and not a reprimand. We all get weary in our labors and our battles with the enemy. Sometimes we too want to run and hide. This just shows that Elijah was human.
Verses 10 and 14: Elijah viewed the Israelites as rebels against the Mosaic Covenant, a rebellion that his ministry had been unable to arrest (see verse 3). Paul used this incident as an illustration (in Rom. 11:3).
1 Kings 19:10 "And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, [even] I only, am left; and they seek my life, to take it away."
Through zeal for the glory of God he had slain four hundred and fifty prophets of Baal, and this had stirred up the malice and revenge of Jezebel against him, who sought his life. And which had obliged him to flee, and come to this place for shelter. This is the first part of his answer, others follow.
"For the children of Israel have forsaken thy covenant": The law, especially the two first commandments delivered in this very place; and therefore, he could hope for no protection from them, but was forced to leave his country.
"Thrown down thy altars": Which had been built in times past for the worship of God, to sacrifice thereon to him, but were now demolished, that those that would not bow the knee to Baal, and could not go to Jerusalem, might make no use of them.
"And slain thy prophets with the sword": Which was done by Jezebel, the Israelites conniving at it, and consenting to it, and not daring to oppose her. Slain all she had knowledge of, or even were known by the prophet: hence it follows.
"And I, even I only am left, and they seek my life to take it away": All this Elijah said, as it seems, not only to excuse himself for fleeing, and taking up his abode where he was, but to stir up the indignation of God against Israel for their idolatries and murders, and to put him upon inflicting his judgments on them for the same.
This is Elijah's reply to the LORD. He had boldly gone before the prophets of Baal, even though there had been 450 of them. He had proclaimed God to the whole land. His despair is because he believes he is the only one left who truly believes in God. He ran, because Jezebel had given orders to kill him. He had not run from the job God had given him. He ran after he completed it.
Verses 11-13: God used three signs that traditionally accompany His presence. "Wind, earthquake, fire" (Exodus 40:38; Zech. 14:4-5; Acts 2:2-3). To communicate to Elijah on the mountainside His presence in the "still small voice" suggests that God works in gentle ways as well as powerful ways.
All of these phenomena could, at times, be indicative of the Lord's presence. But God is not present just in extraordinary things.
1 Kings 19:11 "And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; [but] the LORD [was] not in the wind: and after the wind an earthquake; [but] the LORD [was] not in the earthquake:"
"The Lord passed by": The 3 phenomena, wind, earthquake and fire, announced the imminent arrival of the Lord (Exodus 19:16-19; Psalm 18:7-15; Hab. 3:3-6). The Lord's self-revelation to Elijah came in a faint, whispering voice (verse 12). The lesson for Elijah was that Almighty God was quietly, sometimes imperceptibly, doing His work in Israel (verse 18).
The strong wind has been mentioned many times in connection with the LORD. We know the rushing mighty wind brought the tongues of fire that sat on them at Pentecost. We also know that it was not unusual for the LORD to be associated with an earthquake. At Mount Sinai, we had seen this. On this particular occasion, the LORD was not in these. The forces of nature are generally so magnificent, that they cause people to bow to the LORD.
1 Kings 19:12 "And after the earthquake a fire; [but] the LORD [was] not in the fire: and after the fire a still small voice."
As he was when he descended on this mount, and spoke to Moses (Exodus 19:1). The Targum, and so Jarchi, interprets all these appearances of angels. And not amiss; the wind, of a host of angels of wind. The earthquake, of a host of angels of commotion. The fire, of a host of angels of fire (see Psalm 104:4). These ministers of the Lord went before him, to prepare the way of his glorious Majesty; which emblems may represent the power of God, the terribleness of his majesty. And the fury of his wrath, which he could display, if he would, to the destruction of his enemies. And could as easily destroy the idolatrous kingdom of Israel, which Elijah seems to be solicitous of, as the wind rent the mountains, and broke the rocks. And the earthquake shook the earth, and the fire consumed all in its way. But he chose not to do it now, but to use leniency, and show mercy, signified by the next emblem.
"And after the fire a still small voice": Not rough, but gentle, more like whispering than roaring; something soft, easy, and musical. The Targum is, the voice of those that praise God in silence. And all this may be considered as showing the difference between the two dispensations of law and Gospel. The law is a voice of terrible words, and was given amidst a tempest of wind, thunder, and lightning, attended with an earthquake (Hebrews 12:18). But the Gospel is a gentle voice of love, grace, and mercy, of peace, pardon, righteousness, and salvation by Christ. And may also point at the order and manner of the Lord's dealings with the souls of men, who usually by the law breaks the rocky hearts of men in pieces, shakes their consciences, and fills their minds with a sense of fiery wrath and indignation they deserve. And then speaks comfortably to them, speaks peace and pardon through the ministration of the Gospel by his Spirit. Blessed are the people that hear this still, small, gentle voice, the joyful sound (Psalm 89:15).
Our God is a consuming fire. Elijah had experienced that at Mount Carmel. He is a still quiet voice to bring peace to Elijah here. I have discovered that the LORD is whatever we need at the time of our crises. Elijah had been a teacher of the people through signs and wonders. God had shown him signs and wonders here as well.
Zechariah 4:6 "Then he answered and spake unto me, saying, This [is] the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts."
1 Kings 19:13 "And it was [so], when Elijah heard [it] that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, [there came] a voice unto him, and said, What doest thou here, Elijah?"
Through reverence of the divine Majesty he perceived was there, and through shame and confusion under a sense of his impurity, imperfections, and unworthiness, as the seraphim in (Isa. 6:2), and as Moses (Exodus 3:6), and went out and stood in the entering in of the cave. He attempted to come forth out of the cave upon the divine order (1 Kings 19:11), but was stopped by the terrible appearances of the wind, earthquake, and fire. A little within it; but now he came out, and stood at the mouth of it, to hear what the Lord would say unto him.
"And, behold, there came a voice unto him, and said, what dost thou here, Elijah?" The same question is here put as in (1 Kings 19:9), though there by an angel, here by the Lord himself.
Elijah was aware that you could not look upon God and live. He wraps his face with his mantle. All of the violent wind, earthquake, and fire cause Elijah to stay in the cave until it is over. He comes out when he hears the still quiet voice. This is the same question as earlier. The difference is the first time the Word of the LORD came to him. This time it is the audible voice of God.
1 Kings 19:14 "And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, [even] I only, am left; and they seek my life, to take it away."
Elijah, in answer to the question put, and he says the same as before.
"I have been very jealous": Which the question was designed to draw from him, in order to give him some instructions and directions. Which would suggest to him, that though he should not deal severely with Israel, or with Ahab and his house. Yet he would hereafter by the kings he should anoint over Syria and Israel, and by the prophet he should anoint in his room, as instruments of his vengeance.
Elijah is feeling futility in telling these idolatrous people of the LORD. He believes that all he had done was wasted. He could not understand Ahab allowing Jezebel to try to kill him, after he had been present at Mount Carmel. Elijah wants to do God's will, but he has lost confidence in his own ability to change things. God was showing Elijah in the wind, earthquake, fire, and the still quiet voice that God works in many different ways. More people are won to the LORD by peaceful measures, than by wars.
Verses 15-17: The Lord instructed Elijah to anoint Hazael of Aram (see 2 Kings 8:8), Jehu (see 2 Kings 9:2), and Elisha (verse 19), for the purpose of commissioning them to destroy Baal worship in Israel. Through these 3 men, the Lord completed the execution of Baal worshipers that Elijah had begun. Actually, Elijah commissioned only the last of these 3 men directly, the other two were indirectly commissioned through Elisha. Elisha was involved in Hazael's becoming Syria's king (2 Kings 8:7-14), and one of Elisha's associates anointed Jehu (2 Kings 9:1-3). By the time the last of these men died (2 Kings 13:24), Baalism had been officially barred from Israel.
God would assign three men to complete what Elijah had begun in removing Baal worship from Israel. One of them, "Elisha," would be God's answer to the solitary Elijah's need for a friend. Elisha's name means "God Saves".
1 Kings 19:15 "And the LORD said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael [to be] king over Syria:"
"The wilderness of Damascus": The Syrian Desert south and east of the city of Damascus, the city located to the northeast of Israel.
For "Hazael" (see the note on 2 Kings. 8:13-15).
The physical anointing of Hazael is not mentioned elsewhere. If Elijah did this, he did it in private. This could have been the LORD's way of telling Elijah that Hazael was His choice to lead Syria at this time. God raises up men of all kinds to do the job He has for them to do at the time.
1 Kings 19:16 "And Jehu the son of Nimshi shalt thou anoint [to be] king over Israel: and Elisha the son of Shaphat of Abel-meholah shalt thou anoint [to be] prophet in thy room."
"Elisha" was a prophet of the northern kingdom of Israel and succeeded Elijah (verse 16). Elisha ministered about 50 years, serving during the reigns of Jehoram, Jehu, Jehoahaz, and Joash. He presented the Word of God through prophecy, advised and anointed kings, helped the needy, and preformed various miracles. Elisha was called to ministry through Elijah (verse 21). He received a double portion of Elijah's spirit, performing twice as many miracles as Elijah (2 Kings 2:9-10).
Elisha's work within Israel was both personal and political. Some of his personal accomplishments include the follow:
But Elisha's greatest work was political:
Even Elisha's bones had miraculous power (2 Kings 13:21 see 1 Kings 19:16; 2 Kings Chapters 2-8, 13).
"Abel-meholah": The hometown of Elisha was located in the Jordan Valley, 10 miles south of Beth-shanon, in the tribal allotment of Manasseh.
This could be like the private anointing of David. It does not have to be mentioned specifically in the Bible, for it to have been done. I believe Elijah did just as he was commanded of God to do. It was the will of God for Jehu to be king of Israel. Sometimes God uses evil men to carry out His will. God does not make them evil. They are already evil. God just uses them. Elisha followed Elijah and served him for about ten years. He was in training, watching everything that Elijah did. "Elisha" means "my God is salvation". The Scripture above does not mean that Elisha is to immediately take over from Elijah, but when Elijah ceases to prophesy, Elisha will begin.
1 Kings 19:17 "And it shall come to pass, [that] him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay."
Which suggests that many should be slain in Israel by them both, as were by Hazael (2 Kings 10:32), and by Jehu (2 Kings 9:24).
"And him that escapeth from the sword of Jehu shall Elisha slay": Which may be understood either literally of the forty two children cursed by him, in consequence of which they were destroyed by bears (2 Kings 2:24). Or rather figuratively by his prophecies (see Hosea 6:5), who foretold the slaughters made by Hazael and Jehu, as well as others (see 2 Kings 8:12). These several things were not done in the order in which they are here put. For what Elisha did was before Hazael and Jehu, and Jehu before Hazael. These words therefore do not respect the exact order of time in which they should be done, only that each should do the part appointed and assigned unto him, and what could not be so well done by the other. Thus Hazael was to destroy those that came out to war; and Jehu, Ahab's family that did not. And Elisha the children of idolatrous parents at Bethel, that came not within the reach of either; though it may be observed, that Hazael began to distress Israel before Jehu appeared (2 Kings 8:28). And the prophecies of Elisha might not have their full accomplishment until after Hazael and Jehu had done what was appointed for them.
We see in this, that God had established Hazael to destroy the children of Israel, who had completely turned away from God. His sword was a physical sword, which killed the people. Elisha was a prophet of God, and he did not physically kill the people. Elisha's sword was the Word of God. This is speaking of slaying their beliefs with the Word of God. Elijah had complained that the entire nation had followed false gods. This probably, is to reassure him that God knows about all of that, and has it under control.
1 Kings 19:18 "Yet I have left [me] seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him."
Paul used God's response to Elijah (as an illustration in Rom. 11:4).
"Kissed him": Kissing the image or symbol of Baal was apparently a common act in worship (Hosea 13:2).
All true believers in Christ can relate to Elijah here. Sometimes we too, wonder just how many other true believers are out there. There are others, just as there was with Elijah. God reassures Elijah that there are 7,000 that still believe. This is a small percentage of the mass of the people. These represent the remnant, which had never stopped worshipping God. They had not followed the ways of the masses. They had never bowed to Baal. It appears it must have been the custom to kiss the hand of the idols. Sometimes they even kissed the idols on the mouth. This was their way of showing great admiration for the idol.
Verses 19-20: The "mantle," or cloak, was an outer garment that was symbolic of the prophet's office. Elisha wholeheartedly followed Elijah, pausing only to make a break with his old life by kissing his "father and ... mother" and destroying the "yoke of oxen" that were his livelihood.
19-21: "Elisha" did not mistake his prophetic summons. His response was decisive. He burned his past behind him. How different are those whose profession is merely external (Matt. 8:18-22; Luke 9:57-62). In serving Elijah, much as Joshua had served under Moses, Elisha would learn that the secret to a successful ministry lies in having a servant's heart (Mark 9:35).
1 Kings 19:19 "So he departed thence, and found Elisha the son of Shaphat, who [was] plowing [with] twelve yoke [of oxen] before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him."
"Elisha": This name means "my God is salvation" and belonged to Elisha, the successor to Elijah (see 2 Kings. 2:9-15).
"Shaphat": Elisha's father, whose name meant "he judges."
"Twelve yoke of oxen": It was a common practice for several teams of oxen, each with its own plow and driver, to work together in a row. After letting the others pass, Elijah threw his mantle around the last man, Elisha, thus designating him as his successor.
Even though Elijah had been afraid of Jezebel and ran to the cave, he came out on command of God and immediately sought out Elisha. As he passed by Elisha plowing in the field, he threw his mantle upon him. This was a call for Elisha to follow him. This was saying, someday you will take my place as prophet.
1 Kings 19:20 "And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee. And he said unto him, Go back again: for what have I done to thee?"
"Go back again": Elijah instructed Elisha to go, but to keep in mind the solemn call of God and not to allow any earthly affection to detain his obedience.
Elisha undoubtedly had heard of Elijah. He must have greatly admired him. He perhaps, knew what was meant by the mantle of Elijah being thrown upon him. He wasted no time. He came immediately to Elijah, and then asked for permission to go back and tell his parents goodbye. Elijah had done what the LORD wanted him to, but he had not asked the young man to give up his family to follow him.
1 Kings 19:21 "And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him."
"Gave": The slaughter of the oxen was a farewell feast for family and friends, indicating that Elisha was making a decisive break. He followed Elijah and became his servant (literally "aide"), the same term used for Joshua's relationship with Moses (in Exodus 24:13; 33:11). Just as Elijah resembled Moses, so Elisha resembled Joshua.
It is strange for a man plowing a field to kill the oxen he was plowing with, and use the wooden part of the plow to cook the oxen. This farewell dinner he prepared was also a sign that he would no longer be behind a plow. He had burned the plow and killed the oxen, which broke all ties with his old life. He made a quick, but thorough decision to follow Elijah and serve him. We will find later that he serves him and learns from him 10 years, before he takes his place as priest.
1 Kings Chapter 19 Questions
1. Who did Ahab tell about the happenings at Mount Carmel?
2. What Did Jezebel do, when she heard of this?
3. What is the terrible mistake she made in her answer?
4. Where did Elijah run to for safety?
5. Where did he leave his servant?
6. Why did he choose a juniper tree to rest under?
7. What did Elijah ask God to do for him?
8. What does the author see in Elijah's despair?
9. Who came and ministered to Elijah, while he was under the juniper tree?
10. What had the angel brought to Elijah?
11. What did the angel say to Elijah, when he touched him the second time?
12. The food he ate sustained him ________ days.
13. Mount Horeb was known as the mount of ______.
14. Horeb and ______ are the same.
15. Where did Elijah hide?
16. What does the fact that Elijah wanted to run and hide show us?
17. What question did the LORD ask Elijah?
18. What answer did Elijah give him?
19. Why is Elijah in despair?
20. What were some of the things that passed by Elijah, and God was not in them?
21. What was God in?
22. Our God is a __________ ______.
23. Why did Elijah wrap his face in his mantle?
24. Who had Elijah lost confidence in?
25. Who was Elijah to anoint king of Syria?
26. Who shall he anoint to be king of Israel?
27. How many were left, that had not bowed to Baal?
28. What unusual thing did Elijah do, that showed Elisha would be the prophet to follow Elijah?
29. What did Elisha do, immediately?
30. What did he ask permission to do?
31. What did the burning of his plow and the killing of the oxen show?
32. How many years did Elisha follow Elijah?
1 Kings 20:1 "And Ben-hadad the king of Syria gathered all his host together: and [there were] thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it."
"Ben-hadad": This was likely Ben-hadad II of Syria (see note on 15:18), who marched on the capital of Israel and demanded surrender by Ahab (verses 2-6).
"Thirty and two kings": These were probably rulers of client city-states in the land of Syria (see notes on 10:29).
Three Aramean "kings" bear the name "Ben-hadad: Ben-hadad I (885-860 B.C.), Ben-hadad II (860-842 B.C.), and Ben-hadad III (802-unknown), son of Hazael, the usurper.
We mentioned earlier, that there are many Ben-hadads. This one is possibly, king of Syria, because his father was king of Syria before him. The thirty-two kings with him were kings over very small kingdoms. They were probably leaders of some of the Hittites. At one time, this Ben-hadad was said to have 4,000 chariots. Whether these are the ones mentioned here, I do not know. Samaria was a city and a country. He probably was specifically mad at Ahab.
1 Kings 20:2 "And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Ben-hadad,"
Who there remained, and attempted not to go forth and meet him, and stop his progress, though he must have passed great part of his dominions to come to Samaria.
"And said unto him, thus saith Ben-hadad": By them, his messengers, as follows.
We see the messengers he sent were to Ahab. He might have been jealous of Ahab being king of Israel. This is certainly a message to humiliate Ahab.
1 Kings 20:3 "Thy silver and thy gold [is] mine; thy wives also and thy children, [even] the goodliest, [are] mine."
Ben-hadad's demands called for Ahab to surrender and Israel to become his vassal state.
Verses 4-6: "Ben-hadad" was no longer asking for a treaty, which Ahab had granted him, he was now demanding complete surrender.
1 Kings 20:4 "And the king of Israel answered and said, My lord, O king, according to thy saying, I [am] thine, and all that I have."
So he said to Ben-hadad's messengers, representing him, as acknowledging his sovereignty over him.
"According to thy saying, I am thine, and all that I have": Which he understood of holding all that he had of him, by giving him homage, and paying him tribute. Not that he was to deliver all his substance, and especially his wives and children, into his hands.
It seemed that Ahab was a weak man. When Ben-hadad asked for all of the silver and gold, and the wives and children, he agreed without a fight.
1 Kings 20:5 "And the messengers came again, and said, Thus speaketh Ben-hadad, saying, Although I have sent unto thee, saying, Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children;"
From Ben-hadad.
"And said, thus speaketh Ben-hadad, saying, although I have sent unto thee, saying": At the first message.
"Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children": Into his possession, and not as Ahab understood it, that he should be his vassal, and pay a yearly tribute for his quiet enjoyment of them. Yet even this he would not now abide by, growing still haughtier upon the mean submission of Ahab, as by what follows.
1 Kings 20:6 "Yet I will send my servants unto thee tomorrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, [that] whatsoever is pleasant in thine eyes, they shall put [it] in their hand, and take [it] away."
He gave him twenty four hours to consider of it.
"And they shall search thine house, and the houses of thy servants": The royal palace, and the houses of the noblemen, and even of every of his subjects in Samaria.
"And it shall be, that whatsoever is pleasant (or desirable) in thine eyes, they shall put it in, their hand, and take it away": Not be content with what should be given, but search for more; and if any in particular was more desirable to the possessor than anything else, that should be sure to be taken away. Which was vastly insolent and aggravating.
Ahab had agreed to his unreasonable request, but now he is not even satisfied with that. Ahab had offered to send what he had requested to him. He is not satisfied, but intends to send servants to search and make sure Ahab had done what he requested.
1 Kings 20:7 "Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this [man] seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not."
His poor sneaking spirit was a little aroused with the last message, and therefore called a council of the elders of the people upon it, which was a piece of wisdom in him.
"And said, mark, I pray you, and see how this man seeketh mischief": Nothing less than the entire ruin of the nation.
"For he sent unto me for my wives, and for my children, and for my silver, and for my gold, and I denied him not": In the sense he understood him, which was, that he was to be a vassal, and tributary to him, for the sake of holding these, which yet was very mean. But he wanted to have these in hand, and not them only, but the pillaging of all his subjects.
This meeting is to explain to these elders, that he had tried to comply with the request of Ben-hadad, but he is unreasonable. He wants not only the wealth of the king, but of all the people as well.
1 Kings 20:8 "And all the elders and all the people said unto him, Hearken not [unto him], nor consent."
They were unanimous in their advice.
"Hearken not unto him, nor consent": Promising, no doubt, that they would stand by him.
The people would certainly be opposed to this. They expressed their opinions knowing that they would be involved in this battle too.
1 Kings 20:9 "Wherefore he said unto the messengers of Ben-hadad, Tell my lord the king, All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again."
"I will do ... I may not do": Ahab was willing to give tribute to Ben-hadad as his vassal (verses 2-4), but he refused to allow the Syrian king to plunder his palace (verses 5-8).
Ahab still wanted to settle this without a battle if possible. He still offers his own wealth, but will not allow the second request.
Verses 10-11: Ben-hadad boasted that his army would level the hill of Samaria to dust (verse 10). Ahab replied that Ben-hadad should not boast of the outcome of the battle before it began (verse 11).
1 Kings 20:10 "And Ben-hadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me."
"Ben-hadad" suggests that his forces were so powerful and numerous that he not only could reduce "Samaria" to "dust," but his many men could carry it off by the "handfuls".
1 Kings 20:11 "And the king of Israel answered and said, Tell [him], Let not him that girdeth on [his harness] boast himself as he that putteth it off."
Very mildly and very wisely.
"Tell him, let not him that girdeth on his harness boast himself as he that putteth it off": That is, he that prepares for the battle as he that has got the victory; the sense is, let no man triumph before the battle is over and the victory won. The events of war are uncertain; the battle is not always to the strong.
They exchange insults here. Ben-hadad vows that he will leave Samaria as a heap of dust. In modern language, the king of Israel tells him to do whatever he is big enough to do. They will see who prevails.
Verses 12 and 16: Ben-hadad was an arrogant drunkard. He celebrated his victory before he had even begun the battle.
1 Kings 20:12 "And it came to pass, when [Ben-hadad] heard this message, as he [was] drinking, he and the kings in the pavilions, that he said unto his servants, Set [yourselves in array]. And they set [themselves in array] against the city."
Though it was at noon, or before (1 Kings 20:16), which shows that he and they were addicted to intemperance.
"That he said unto his servants": Some of the principal officers of his army.
"Set yourselves in array": Prepare for battle, betake yourselves to your arms, invest the city at once, and place the engines against it to batter it down.
"And they set themselves in array against the city": Besieged it in form, at least prepared for it. For it seems after all that it was not properly done.
They immediately set themselves around the city of Samaria for combat, when they get the news back. The fact that Ben-hadad was drinking is possibly to show that he was not thinking clearly. Ben-hadad sometimes had as many as 100,000 troops with him in battle. We are not told how many there were, but we know that they outnumber Ahab.
Verses 13-15: God's battle plan was not logical according to the rules of warfare. He told Ahab to lead the battle with the "young leaders, those who were inexperienced and unschooled in the tactics of war. Once again, God arranged the details so that He could declare, "Thou shall know that I am the Lord", upon giving Ahab the victory (20:28). This same message was sent in the Exodus, when He led Israel in victory over Egypt (Exodus 6:7; 7:5; 10:2; 14:4; 16:12).
1 Kings 20:13 "And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I [am] the LORD."
"I will deliver it into thine hand this day": These were the words of assurance given before battles when the Lord was about to fight on Israel's side (Joshua 6:2, 16; 8:1, 18; Judges 7:2: 18:10; 1 Sam. 23:4; 24:4). Further, the victory would show Ahab that the Lord was in every respect the mighty God He claimed to be. Though the people and king of Israel had dishonored God, He would not utterly cast them off (verses 14-15).
How graciously God continued to deal with "Ahab!" the whole episode (verses 13-21), should have convinced Ahab of God's reality and claim upon his life.
Neither one of these kings deserve the help of the LORD. We may safely assume then, that this is the LORD protecting the priests and prophets, who are still here and protecting the thousands who have not bowed to Baal. Ben-hadad might have been even more evil at this time than Ahab. Notice, the LORD is doing this for Ahab to prove once again, that He is the LORD.
1 Kings 20:14 "And Ahab said, By whom? And he said, Thus saith the LORD, [Even] by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou."
Knowing he had no army with him sufficient to go out with against the Syrian army.
"And he said, thus saith the Lord, even by the young men of the princes of the provinces": Either such, as Kimchi thinks who were brought up with him. Or, as others, the sons of governors of provinces, who were kept as hostages that their fathers might not rebel. Neither of which is likely: but rather the servants of such princes who waited on them, and lived delicately and at ease, and were not trained up to military exercise, even by these should the victory be obtained.
"Then he said, who shall order the battle?" Begin the attack, we or they? Or who shall conduct it, or be the general of the army, go before it, and lead them on? Ahab might think, being an idolater, that the Lord would not make use of him, or otherwise who could be thought of but himself?
"And he answered, thou": Thou must be the commander, go forth with the army, and make the attack upon the enemy.
The LORD and even one is a majority. We will see the handful of men of Ahab fighting against the large army of Ben-hadad. These princes of the outlying area had probably come to Samaria, when they saw this large army of Ben-hadad. The LORD told Ahab that he would order the battle.
1 Kings 20:15 "Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two: and after them he numbered all the people, [even] all the children of Israel, [being] seven thousand."
This was a very small number to go forth against so great an army as the host of the Syrians, and these were raw unexperienced young men.
"And after them he numbered all the people, even all the children of Israel, being seven thousand": Which could never be the number of all the people in the land, nor even in the city of Samaria, who were able to bear arms. But it must mean such who were willing to go out to war on this occasion. And the number was the same as of those that would not bow the knee to Baal. This has led the Jewish commentators to conclude that these were the men that were numbered for war. But it is not likely that they were all in Samaria or that none but those would go to war, though it must be confessed that the number is remarkable.
This is a small army of 232 princes. It is interesting to me that there are 7,000 people here. This is the same number who has not bowed to Baal.
1 Kings 20:16 "And they went out at noon. But Ben-hadad [was] drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him."
From Samaria, the two hundred and thirty two young men, and the 7000 Israelites, openly, with great spirit and courage, fearless and undaunted. But it is not said that Ahab went out at the head of them; it seems as if he did not by what is said (1 Kings 20:21).
"But Ben-hadad was drinking himself drunk in the pavilions": Or booths, or tents.
"He, and the kings, the thirty two kings that helped him": Who either were his subjects, or his tributaries, or confederates. Being secure and having nothing to fear from Ahab, he and they gave themselves up to carousing and drinking even at noon. So destruction came upon them unawares, as on Belshazzar.
These 32 kings were the leaders of this group along with Ben-hadad. It appears they have been drinking so much that they are drunk.
Verses 17-21: The battle strategy was to send out the young leaders who could perhaps draw near to the Syrians without arousing too much alarm and then, at a given signal, initiate a charge joined by Ahab's main striking force that would catch the drunken Syrians off guard and throw them into confusion. The glorious victory won so easily and with such a small force, was granted so that Ahab and the people would know that God was sovereign.
1 Kings 20:17 "And the young men of the princes of the provinces went out first; and Ben-hadad sent out, and they told him, saying, There are men come out of Samaria."
From Samaria, before the 7000 did.
"And Ben-hadad sent out": Of his pavilion, a messenger or messengers to his sentinels, to know what news, and how matters stood, whether Ahab had sent any message, signifying his compliance with his terms.
"And they told him, saying, there are men come out of Samaria": But upon what account they could not say.
This seems to be a scouting expedition. They come back with the report, that some of the men have already come out of Samaria.
1 Kings 20:18 "And he said, Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive."
To propose terms of peace.
"Take them alive": Make them prisoners, which was contrary to the laws of nations.
"Or whether they be come out for war, take them alive": He made no doubt of their being easily taken. But he would not have them be put to death, that he might examine them, and know the state of things in Samaria, and what Ahab intended to do, that he might take his measures accordingly.
It appears that Ben-hadad is operating under the influence of the alcohol he drank. He tells his men to take the men of Samaria alive. Perhaps he wanted to take them captive, and then kill them. We are not told exactly why he gave these instructions.
1 Kings 20:19 "So these young men of the princes of the provinces came out of the city, and the army which followed them."
First, as before observed, and marched forwards towards the Syrian camp.
"And the army which followed them": Consisting of 7000 men.
This is speaking of the 232 princes coming out of Samaria with the 7,000 close behind them.
1 Kings 20:20 "And they slew every one his man: and the Syrians fled; and Israel pursued them: and Ben-hadad the king of Syria escaped on a horse with the horsemen."
The Syrian army, or at least a body of men detached from them, met them, opposed them, and fought them, and they slew of them 7232 men. They killed as many as they themselves had.
"And the Syrians fled": Not expecting such a rebuff.
"And Israel pursued them": To make some further advantage of their victory.
"And Ben-hadad the king of Syria escaped on a horse, with the horsemen": With two couple of horsemen, as the Targum; with these to guard him he galloped away as fast as he could for his life.
Ben-hadad and his men of authority, we must remember, were drunk. This is saying the men of Ahab killed the men that Ben-hadad had sent out to meet them in battle, and Ben-hadad and all those with horses fled for safety.
1 Kings 20:21 "And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaughter."
Of Samaria; when he saw the Syrians fleeing, and his army pursuing, he went forth, perhaps, with more forces, which were now willing to join with him. Josephus says, Ahab had another army within the walls.
"And smote the horses and chariots": That is, the men that rode on horses; and in chariots, the Syrian cavalry.
"And slew the Syrians with a great slaughter": How many were slain is not said; but the Jewish historian says they plundered the camp, in which were much riches, and great plenty of gold and silver, and took their chariots and horses, and returned to the city of Samaria.
Ahab's army killed all of the Syrians they found. Ahab had remained inside of Samaria, until the Syrians began to run. He then came out with the men, and killed the remaining Syrians and then disabled their horses and chariots.
1 Kings 20:22 "And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee."
"The return of the year": Spring was the usual time for battles in the ancient Near East (see note on Sam. 11:1), and a prophet warned Ahab that Ben-hadad would retaliate in the following year.
We are not told which prophet this is. He could possibly be one that had been hidden for safety in the caves. He is now actively being used of God. Perhaps the reason the Lord is not using Elijah here, is because of the remark Jezebel had made about Elijah. She had sworn to kill him. Ahab probably did not agree with her, but she was his queen. Whoever the prophet is, he warns Ahab that they must prepare for a war with Ben-hadad a year from that time.
Verses 23-25: The Aramaeans believed all "gods" were limited to specific geographical regions; thus Israel's "gods" were mountain gods ("of the hills"), who specialized in warfare in this terrain, while the horses and chariots of Aram would be more effective on level land. These men did not understand that the true God is not limited by space or time (Psalms 90:2; 139:7-12).
1 Kings 20:23 "And the servants of the king of Syria said unto him, Their gods [are] gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they."
"Their gods are gods of the hills": The advisors of Ben-hadad believed that Israel had won the previous battle because it occurred in mountainous terrain; the area they believed was ruled by Israel's "gods". They counseled Ben-hadad to strengthen his army and fight Israel again, only on level ground (verse 25). Obviously, this attitude insulted Israel's God, the Lord, who is sovereign over the whole earth (2 Kings 19:16-19). That blasphemous depreciation of the Lord's power meant certain defeat for the Syrians (verse 28).
This is speaking of the servants of Ben-hadad. They do not recognize the God of Israel. They think of Him being limited. They are saying the reason they lost the battle, was because it was fought in the hills. The hills would be a disadvantage to Syria. They do not believe that Israel's God will help them in the plains. If they choose the place of the battle, they believe they can win. They have underestimated the God of Israel.
1 Kings 20:24 "And do this thing, Take the kings away, every man out of his place, and put captains in their rooms:"
Also take this further piece of advice.
"Take the kings away, every man out of his place": For being brought up delicately, they were not given to war or expert in the art of it. And being addicted to pleasure, gave themselves to that, and drew the king into it, which they observed was the case before, though they did not care to mention it. And if they were tributaries or allies, they would not fight as men do for their own country. Also take this further piece of advice.
"And put captains in their rooms": Of his own people, men of skill and courage, and who would fight both for their own honor, and for the good of their country.
The kings were to be replaced, to get captains who were more skilled in the ways of war. They would be the choicest of the army.
1 Kings 20:25 "And number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, [and] surely we shall be stronger than they. And he hearkened unto their voice, and did so."
Raise an army of an equal number, which they supposed he was able to do.
"Horse for horse and chariot for chariot": As many horses and chariots as he had before.
"And we will fight against them in the plain": Where they could make use of their horses and chariots to greater advantage than on hills and mountains (see Judges 1:19).
"And surely we shall be stronger than they": And beat them.
"And he hearkened unto their voice, and did so": Took their counsel, and prepared an army, and placed captains in it instead of kings.
He is not asking Ben-hadad for more men or chariots, because he wants to prove the superiority of the Syrians. It is true that the Syrians were superior to the army of Ahab, but the LORD is stronger than them all. Ben-hadad had been embarrassed by the loss of the battle at Samaria, so he is eager to do this.
1 Kings 20:26 "And it came to pass at the return of the year, that Ben-hadad numbered the Syrians, and went up to Aphek, to fight against Israel."
"Aphek": Though several towns in Israel bore the name Aphek, the one mentioned here probably lay about 3 miles east of the Sea of Galilee, north of the Yarmuk River.
"Aphek" means fortress, and this could be speaking of any of several fortresses. We do know that it would be located on the plain, because they do not want to fight in the hills.
1 Kings 20:27 "And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country."
"Like two little flocks of kids": Compared to the massive herd of Aramaeans covering the land, Israel looked like two little goat flocks. Goats were never seen in large flocks or scattered like sheep; hence the description of the two compact, small divisions.
The army of Israel is very small compared to the vast army that the Syrians had. The Israelites were gathered in two parts.
1 Kings 20:28 "And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD [is] God of the hills, but he [is] not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I [am] the LORD."
"Man of God" (see note on 12:22).
"God" continued to deal with Ahab. Like the first victory, the second was designed to bring about Ahab's repentance, the knowledge of God, and obedience.
God had shown Israel, over and over, that He was God. They perhaps had begun to fear this tremendous number of Syrians who had come to fight them. God wanted to prove to Israel, as well as to these Syrians that He is indeed, the God of all the earth. He is just as powerful in the valleys as He is in the hills. God is above all the earth.
1 Kings 20:29 "And they pitched one over against the other seven days. And [so] it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians a hundred thousand footmen in one day."
Very probably the Israelites pitched upon a hill, and the Syrians waited till they changed their position, not caring to fall upon them, though so very supernumerary to them, for the reason before given.
"And so it was, that in the seventh day the battle was joined": Or they that made war drew nigh, as the Targum, and both sides engaged in battle.
"And the children of Israel slew of the Syrians a hundred thousand footmen in one day": Which was a prodigious slaughter to be made by so small an army; the hand of the Lord was visible in it.
The Syrians greatly outnumbered the Israelites, but they both seemed reluctant to start the battle. On the seventh day, the Israelites killed 100,000 footmen. This would seem to be impossible, if we had not been informed earlier that The LORD would deliver Syria into their hands. The reason for the great slaughter was because they had defied God. They said He was not powerful in the valley, but just in the hills.
1 Kings 20:30 "But the rest fled to Aphek, into the city; and [there] a wall fell upon twenty and seven thousand of the men [that were] left. And Ben-hadad fled, and came into the city, into an inner chamber."
That perhaps was in the hands of the Syrians, and was designed for a retreat for them, should they be beaten.
"And there a wall fell upon twenty seven thousand of the men that were left": Not slain in the battle. Here again the Lord might be seen, who, as Abarbinel observes, fought from heaven, and either by a violent wind, or an earthquake, threw down the wall upon them just as they had got under it for shelter.
"And Ben-hadad fled, and came into the city into an inner chamber": Or, "into a chamber within a chamber", for greater secrecy. Literally "a room in a room", a safe, well-hidden place.
Aphek was a fortress and they probably, fled to that for coverage from the oncoming Israelites. We see that it truly was God who destroyed them. The fact that 27,000 had a wall fall on them cannot be explained any other way. This chamber could have been like a tunnel built under the street.
1 Kings 20:31 "And his servants said unto him, Behold now, we have heard that the kings of the house of Israel [are] merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life."
"Sackcloth ... and ropes": Sackcloth traditionally symbolized mourning and penitence. Ropes around the heads were symbols of surrender.
This would be a sign of humbling themselves before Ahab and his men. Probably, he was a little more merciful than some of the heathen kings. They are in mourning clothes, and perhaps, the ropes show that they are at the mercy of Ahab.
1 Kings 20:32 "So they girded sackcloth on their loins, and [put] ropes on their heads, and came to the king of Israel, and said, Thy servant Ben-hadad saith, I pray thee, let me live. And he said, [Is] he yet alive? he [is] my brother."
Ben-hadad's counselors wore the traditional symbols of mourning, supplication, and subservience.
This appears to be the captains, or the leaders, that had advised Ben-hadad to go to this battle. It appears that they lived long enough to plead for the life of their king. These are the same men, who had bragged about how they could win this battle easily. Now the tables are turned, and they are begging for their lives.
1 Kings 20:33 "Now the men did diligently observe whether [any thing would come] from him, and did hastily catch [it]: and they said, Thy brother Ben-hadad. Then he said, Go ye, bring him. Then Ben-hadad came forth to him; and he caused him to come up into the chariot."
That would be a good omen to them, and encourage them to hope for success. They observed him as diligently by his words and behavior as soothsayers do when they look out for a lucky sign; for the word is sometimes used of divining.
"And did hastily catch it": As soon as it was out of his mouth, and laid hold on it to improve it to advantage, being wiser than him.
"And they said, thy brother Ben-hadad": Him whom thou calls thy brother; he is thy brother, and is alive. This they caught, and expressed it, to observe whether it was a slip of his tongue, and whether he spoke it heartily, and would abide by it, or whether he would retract it.
"Then he said, go ye, bring him": Meaning from the city to the place where he was.
"Then Ben-hadad came forth to him": Out of his chamber, upon the report of his servants.
"And he caused him to come up into the chariot": To sit and converse with him there.
Ben-hadad was not truly his brother, but the men believed that he was, and went and got Ben-hadad out of hiding. He received Ben-hadad into his chariot with him, which was a sign of respect for him.
1 Kings 20:34 "And [Ben-hadad] said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then [said Ahab], I will send thee away with this covenant. So he made a covenant with him, and sent him away."
"Streets": Literally "outside places". Bazaars were set up in a foreign land (Neh. 13:16), a lucrative market for Israelite goods.
"Ahab" probably knew the times well, for even then Shalmaneser III, the king of Assyria (859-824 B.C.), was pushing westward toward the Mediterranean Sea. Ahab doubtless hoped for a friendly "Ben-hadad" and his Aramean allies to form a buffer for Israel against Assyria. Ahab, Ben-hadad, and several other Aramean kings soon faced Shalmaneser III in the Battle of Qarqar in 853 B.C. God had twice delivered Ahab (verses 13-22; 28-30), in the face of overwhelming odds. God calls for His servants to trust Him and obey Him implicitly, rather than trusting in self or other men (Deut. 28:1-7; Prov. 3:5-6; Micah 6:8).
The agreement they made was satisfactory to both kings, and Ahab sent Ben-hadad back to his home without killing him.
Verses 35-42: To show King Ahab his sin, the prophet used a tactic similar to the one Nathan used with David (2 Sam. Chapter 12). In this instance, he disguised himself and told the story of an ordinary soldier who was required to pay an exorbitant fine of a "talent of silver" or forfeit his life. When Ahab agreed with the death sentence for this soldier, the prophet gave him the same sentence for allowing an enemy king to go free (20:34; 22:29-40).
Verses 35-36: The prophet needed to be wounded as if in battle to carry out the drama. The refusal to do as the prophet said was wrong, as it was a withholding of necessary aid to a prophet of God in the discharge of his duty. It was severely punished as a warning to others (13:2-24).
1 Kings 20:35 "And a certain man of the sons of the prophets said unto his neighbor in the word of the LORD, Smite me, I pray thee. And the man refused to smite him."
"Sons of the prophets": An association of prophets that met and possibly lived together for study, encouragement and service (see note on 1 Sam. 10:5).
It appears that after the defaming of the prophets of Baal at Mount Carmel, some of the prophets had come out of hiding. This prophet wanted to be smitten, because of the disobedience of Ahab in letting a man go that God had planned to destroy. This could also be a visible sign of what will happen to Ahab for disobeying God.
1 Kings 20:36 "Then said he unto him, Because thou hast not obeyed the voice of the LORD, behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him, and slew him."
In not smiting him; which, if he was a prophet, he must know how great an evil it was to disregard or disobey what was said by a prophet in his name. This would be inexcusable.
"Behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him, and slew him": Which may seem severe, yet being an act of disobedience to the command of God, by a prophet of his, was punishable with death.
This is the prophet speaking to his neighbor, who was probably a prophet also. This prophet had disobeyed God as well. The lion does slay him just as he said.
1 Kings 20:37 "Then he found another man, and said, Smite me, I pray thee. And the man smote him, so that in smiting he wounded [him]."
This is not said to be his neighbor, nor one of the sons of the prophets, but a rustic man, and so stuck not to take him at his word.
"And the man smote him, so that in smiting he wounded him": In his face; made some incision in his flesh, broke the skin, and fetched blood of him. Perhaps somewhere about his eyes, by what follows: this he got done to him, that he might look like a wounded soldier, and thereby get the more easily to the speech of Ahab.
1 Kings 20:38 "So the prophet departed, and waited for the king by the way, and disguised himself with ashes upon his face."
As he went from Aphek; the place where the battle had been fought, to Samaria, his royal seat.
"And disguised himself with ashes upon his face": The Targum is, he covered his eyes with a vail, or piece of cloth, which he wrapped about his head, as men do when they have got a wound or bruise in such a part, which seems very probable. For if he had smeared his face with ashes, clay or dust, or any such thing; he could not so easily have got it off (as in 1 Kings 20:41).
The fact that he was injured proved that he probably, was not a prophet. He also disguised himself, hoping to get audience with the king. The king will think he was injured in the battle.
Verses 39-43: The prophet illustrated that, just as a soldier pays dearly for losing a prisoner in war, Ahab will pay for letting Ben-hadad, the idolatrous enemy of God, live.
1 Kings 20:39 "And as the king passed by, he cried unto the king: and he said, Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver."
"A talent of silver": This was about 75 pounds of silver, more than a common soldier could afford and for which debt he would face death.
This is showing Ahab that just as a soldier in battle should obey his commanding officer, Ahab should have obeyed God. "Silver" speaks of redemption, and a talent was 125 pounds. We see this is speaking of someone very important for the amount to be so great.
1 Kings 20:40 "And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So [shall] thy judgment [be]; thyself hast decided [it]."
"Thy judgment": This "judicial parable' was designed to trap Ahab into announcing the punishment for his own crime (see 2 Sam. 12:1-12). Unknowingly, Ahab declared his own judgment (verse 42).
Ahab told the servant, that it would be as he had said. He had sealed his own doom.
1 Kings 20:41 "And he hasted, and took the ashes away from his face; and the king of Israel discerned him that he [was] of the prophets."
Took off the linen cloth from his eyes, unveiled or unmasked himself.
"And the king of Israel discerned him, that he was of the prophets": He knew him again, having seen him once or twice before. Otherwise there could be nothing in his face that could discover him to be a prophet; rather he was to be known by his habit.
1 Kings 20:42 "And he said unto him, Thus saith the LORD, Because thou hast let go out of [thy] hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people."
"Destruction": By declaring the battles to be holy war (verses 13, 22, 28), the Lord had put Ben-hadad and the Syrians under the ban, a reference to something belonging to the lord and destined to be destroyed (Deut. 7:2; 20:16). By freeing Ben-hadad, Ahab had disobeyed the law and would suffer the ban in place of Ben-hadad.
The king, Ahab, had spoken his own judgment upon himself unknowingly. Now that the prophet had disclosed who he is, it is too late, it is already done. This may seem to be cruel punishment for releasing Ben-hadad, but we must remember that Ahab is a cruel king himself. He was evil. He really was not on the LORD's side from the beginning. The only reason the LORD allowed him victory, was because of the rash remarks Ben-hadad had said about God. The prophet speaks the judgment of death on Ahab and his people. Ahab had not won the war, the LORD had. Ahab had no right to make this decision.
1 Kings 20:43 "And the king of Israel went to his house heavy and displeased, and came to Samaria."
"Heavy and displeased": Ahab was resentful and angry because of the Lord's reaction to his actions (21:4).
The victory is a shallow one now, knowing that he and his people will die. Instead of being repentant, he was mad at God.
1 Kings Chapter 20 Questions
1. How many kings were with Ben-hadad?
2. What city did they besiege?
3. What were these kings over?
4. How many chariots did Ben-hadad have?
5. What humiliating message did he send to Ahab?
6. How did Ahab answer him?
7. Was Ben-hadad satisfied with Ahab's answer?
8. Who did Ahab call together for advice?
9. What advice did they give Ahab?
10. When Ben-hadad found out that Ahab would not comply with his second request, what message did he send to Ahab?
11. What were Ben-hadad and his kings doing, when they got the final message?
12. What message did the LORD send Ahab in verse 13?
13. Who was to order the battle?
14. How many princes were with Ahab?
15. How many did the other people number?
16. What was the condition of Ben-hadad, when the confrontation began?
17. What did Ben-hadad say to do with the men of Ahab that came out?
18. What happened to the Syrians under the leadership of Ben-hadad?
19. As soon as the battle was over, what message did the prophet bring to Ahab?
20. How did the Syrians underestimate God?
21. What will be different about the next battle?
22. How were the troops of Syria compared to the troops they had in the first battle?
23. Where was this second battle fought?
24. How was the army of Israel compared to the army of Syria?
25. What message did God send to Ahab just before the battle?
26. How many days did they wait, before the battle began?
27. How many footmen of Syria were killed in one day?
28. What happened to twenty-seven thousand of their men?
29. What did the Syrians do to themselves before they came out to beg for mercy from the army of Ahab?
30. What did Ahab do to Ben-hadad?
31. What did the prophet ask his neighbor to do to him?
32. How did the prophet disguise himself to Ahab?
33. What does "silver" speak of?
34. How much does a talent of silver weigh?
35. Why did Ahab go to his house heavy and displeased?
1 Kings 21:1 "And it came to pass after these things, [that] Naboth the Jezreelite had a vineyard, which [was] in Jezreel, hard by the palace of Ahab king of Samaria."
"Jezreel" was a town on the southern border of Issachar (Josh. 19:18), but belonged to the tribe of Manasseh. It commanded the valley of Jezreel and was identified with modern Zerin. Jezreel was called Esdraela in the time of the Maccabees, and is now replaced by a small and ruinous Arab village, called Zerin, at the northwest point of mount Gilboa.
Jezreel was about 56 miles north of Jerusalem and lay between Megiddo and Beth-shean (4:12). Here, in the days of Saul, the Israelites encamped before battling the Philistines (1 Sam. Chapter 29), and this was one of the towns over which Ish-bosheth, son of Saul, briefly reigned (2 Sam. 2:9). Ahab had a royal residence here (18:45-46), and Naboth's vineyard, which Jezebel plotted to obtain was beside the palace (Chapter 21). At Jezreel, Jezebel met her bloody death (2 Kings 9:30-37), as did the remainder of the house of Ahab (2 Kings 10:1-11).
See note on 18:45. Ahab had built a second palace in Jezreel, where he lived when not in the capital at Samaria.
Verses 2-3: Israelites were not to sell their land permanently, for the Promised Land belonged to God (Lev. 25:23; Num. 36:7).
"Naboth" knew the dangers of disobeying a ruthless king, but refused to violate God's law and courageously refused Ahab's request for his land.
1 Kings 21:2 "And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it [is] near unto my house: and I will give thee for it a better vineyard than it; [or], if it seem good to thee, I will give thee the worth of it in money."
"Give me thy vineyard": In Canaanite culture, since land was simply a commodity to be traded and sold for profit, Ahab's offer to Naboth of an exchange of property or offer of purchase was a common transaction in the Near East.
"Naboth" means "fruits". It appears Naboth was an honest man working his vineyard. The problem was that the vineyard was near Ahab's house. Ahab had everything being a king could get him, but he was greedy and wanted Naboth's vineyard. He did offer to buy Naboth another vineyard, or pay him for this vineyard, but Naboth should not have to let go of his vineyard if he did not want to.
1 Kings 21:3 "And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee."
"The Lord forbid": Naboth's words implied that trading or selling his property would be a disregard of the law and thus displeasing in God's eyes (1 Sam. 24:6; 26:11; 2 Sam. 23:17). The reason was that the vineyard was his ancestral property. The Lord, the owner of all of the land of Israel, had forbidden Israelite families to surrender ownership of family lands permanently (Lev. 25:23-28; Num. 36:7-9). Out of loyalty to God, Naboth declined Ahab's offer.
"Naboth" refused to sell his property to "Ahab" on the basis of the inheritance regulations of the law of Moses.
Naboth believed in the LORD. He probably was one of the 7,000 who had not bowed his knee to Baal. The inheritance that the LORD had given them was not to go out of their family. We see in this that Naboth believed in God and wanted to keep His commandments, even in this land of idol worship. It was a very dangerous thing to deny a king his wishes. Naboth had stood up for the LORD to the point of death.
1 Kings 21:4 "And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread."
Just in the same mood he was after the prophet had delivered his message to him (1 Kings 20:43), where the same words are used as here.
"Because of the word which Naboth the Jezreelite had spoken to him, for he had said, I will not give thee the inheritance of my fathers": Neither by way of exchange nor of purchase. And such a denial he could not bear, since it looked like treating him with contempt, and taxing him with imprudence at least, if not with injustice, or both.
"And he laid him down upon his bed": Or couch, which might be not in his bedchamber, but in one of his halls, where his courtiers were.
"And turned away his face": To the wall, not choosing to have conversation with any of his nobles.
"And would eat no bread": The vexation took away his stomach, and he became melancholy, at least sullen.
Ahab is acting like a spoiled child. He had been pampered to the point that he thought whatever he wanted should be his, regardless of what it did to someone else. Naboth could do nothing else than what he said, unless he angered God. Ahab should have understood. He did not consider Naboth in this, only himself.
1 Kings 21:5 "But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread?"
She perceived he was low spirited, and supposed he had met with something that had ruffled him, and made him so uneasy that he could not eat his food. And she desired to know what it was, that she might relieve him if possible.
Jezebel had missed him, when it came time to eat, and went to inquire what was wrong with him.
1 Kings 21:6 "And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee [another] vineyard for it: and he answered, I will not give thee my vineyard."
Sell it him at his own price.
"Or else, if it please thee": If he liked it better.
"I will give thee another vineyard for it": As good, or better; and he answered, I will not give thee my vineyard. He represents this answer as surly and ill natured, and as the effect of obstinacy, concealing the reason Naboth alleged for his denial.
We must realize that as evil as Ahab was, he was not as evil as Jezebel. Ahab tells her the problem, without telling Jezebel the reason for Naboth not complying with his wishes. Probably Ahab had somewhat of a fear of the LORD, even though he did not live by the commandments. We must remember that Ahab had seen the fire come from heaven on Mount Carmel. He had, also seen his handful of men drive off hundreds of thousands of the Syrians, because God helped them. He had a healthy fear of the LORD, even though he could not be classified as living for the LORD.
1 Kings 21:7 "And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, [and] eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite."
"Dost thou now govern the kingdom": Jezebel was sarcastically rebuking Ahab for not exercising absolute royal power in the matter.
Jezebel is telling Ahab that he is the king, and can take whatever he wants. In this case, she says she will do it for him.
Verses 8-14: To acquire Naboth's vineyard for her husband, Queen Jezebel committed several crimes: forgery, hypocrisy (using the religious ritual of fasting to cover up her scheme), perjury, and murder. She even had Naboth's sons killed (2 Kings 9:26).
1 Kings 21:8 "So she wrote letters in Ahab's name, and sealed [them] with his seal, and sent the letters unto the elders and to the nobles that [were] in his city, dwelling with Naboth."
She wrote letters": Written by the royal scribe, ancient letters were mainly in the form of a scroll sealed in clay or wax with the sender's personal sign. The seal made the contents of the letters a royal mandate and implied that disobedience would certainly lead to some kind of punishment.
Jezebel had no authority to do this, unless the king had given her authority. She did not let that stop her. She wrote using the king's name and his seal. The people receiving these letters, assumed they were from the king.
1 Kings 21:9 "And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people:"
"Proclaim a fast": To call an assembly for solemn fasting implied that a disaster threatened the people that could be averted only if they would humble themselves before the Lord and remove any person whose sin had brought God's judgment upon them (compare Judges 20:26; 1 Sam. 7:5-6; 2 Chron. 20:2-4).
Ahab died in battle shortly after these events, and "dogs licked" his "blood" at the pool in Samaria (22:34-38). Confidence in God's willingness to avenge wickedness is what gives believers the courage not to take revenge into their own hands (Rom. 12:19).
This fast was supposedly to cleanse the land of some sin. Naboth was in the place of prominence at the fast. He might have been of noble birth, or else she was just setting him up to destroy him.
1 Kings 21:10 "And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And [then] carry him out, and stone him, that he may die."
"Two men": The Mosaic law required two witnesses in capital cases (Num. 35:30; Deut. 17:6; 20:2-3).
"Sons of Belial": These were utterly wicked men (see note on 1 Sam. 2:12 and Judges 19:22).
"Blaspheme God and the king": The penalty for cursing God and the king was death (Exodus 22:28).
"Sons of Belial" means they were worthless men. Notice even here there had to be at least two witnesses to establish guilt. Naboth is a type and shadow of Jesus in this. He was innocent, yet accused for something he did not do. In both cases they were accused of blaspheming God. He will die an innocent man upholding God to the end. He is killed because of his faith.
1 Kings 21:11 "And the men of his city, [even] the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, [and] as it [was] written in the letters which she had sent unto them."
That Jezebel should contrive so extremely bad a scheme and that there should be such sons of Belial among the common people to swear to such falsehoods, need not seem strange. But that the elders and nobles of the city, the chief magistrates thereof, should be so sadly and universally depraved as to execute such a piece of villainy is really surprising. Idolatry, when it prevails, takes away all sense of humanity and justice.
"And as it was written in the letters which she had sent unto them": They punctually, exactly, obeyed the orders in them, as follows.
The men of the city were Israelites, the same as Jesus' accusers. These people were not aware this message was from Jezebel, because she had used Ahab's name and seal to send the letters. They would not dare to disobey the king.
1 Kings 21:12 "They proclaimed a fast, and set Naboth on high among the people."
Or called a court (see 1 Kings 21:9).
"And set Naboth on high among the people; placed him at the bar as a criminal (see 1 Kings 21:9), though Josephus thinks he was set on a high place in the court, because he was of an illustrious birth.
1 Kings 21:13 "And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, [even] against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died."
"Out of the city": They hypocritically climaxed their violent murder by killing the innocent Naboth in a place that was in accordance with the Mosaic law (Lev. 24:14; Num. 15:35-36). He was stoned to death in the open fields and his sons were killed with him (2 Kings 9:26), eliminating all possible heirs.
It appears, this trial was by night, just as Jesus' trial was at night. It appears that Naboth's children were killed at the same time, so there would be no one left to inherit the land.
1 Kings 21:14 "Then they sent to Jezebel, saying, Naboth is stoned, and is dead."
Naboth's sons were apparently put to death at the same time (2 Kings 9:26). Since there was now no male heir for the property, and because "Naboth" supposedly had committed blasphemy, custom dictated that the king could lay a claim to the property for the crown.
At least those who carried the message knew that it was sent by Jezebel, because they came back to her with the report of what happened.
1 Kings 21:15 "And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead."
To whom she communicated the news as soon as possible.
"Arise, take possession of the vineyard of Naboth the Jezreelite": Which he refused to give thee for money, for Naboth is not alive, but dead. Some think that Naboth was a near relation to Ahab, his father's brother's son; which they endeavor to support from his estate lying next to Ahab's, and from his being ordered to be set in a high place among the people. And Josephus, as before observed, says he was of illustrious descent. So Ahab upon his death, his sons being also put to death with him, was next heir to his estate. Therefore, Jezebel bid him enter on the possession of it, he being dead, and his sons also. And therefore, there was nothing in his way to obstruct him. But rather her meaning was that Naboth was dead, not of a natural but a violent death, by the hand of the civil magistrate, as for blasphemy against God. So, for treason against the king, in virtue of which his estate was forfeited to the crown and that Ahab had a right to possess it. And so, it was certainly condemned in later times however among the Jews, that if a man was condemned to die by the Sanhedrim, his goods came to his heirs, but if for treason against the king, they ceded to him.
When a person was found guilty of unfaithfulness to the king, his possessions went to the king, at his death. Jezebel's evil plan had gotten the vineyard for nothing.
1 Kings 21:16 "And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it."
Of which he was informed by Jezebel.
"That Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it": If it was in Jezreel, that was sixteen miles from Samaria, and lay lower than that, in a valley, and therefore he is said to go down to it. And which he did very likely in great state and pomp, many of his nobles and captains accompanying him, as we read that Jehu and Bidkar did ride after him at this time (2 Kings 9:25).
It is hard to understand why Ahab does not require the details of Naboth's death. He is so glad to get the vineyard, that he probably does not care how Jezebel got it.
1 Kings 21:17 "And the word of the LORD came to Elijah the Tishbite, saying,"
Where he was now when this word came to him, is not certain. Or what he had been employed in for some time past, since we hear nothing of him since the unction of Elisha, other prophets of lesser note being employed in messages to Ahab from time to time. Perhaps Elijah, while Ahab was engaged in war with the king of Syria, spent his time in founding or reviving the schools of the prophets, and instructing and training up those that were in them for public usefulness, since we afterwards hear of them. The word that came to him is, by the Targum, called the word of prophecy, as indeed it was, foretelling the destruction of Ahab and his house: saying; as follows.
1 Kings 21:18 "Arise, go down to meet Ahab king of Israel, which [is] in Samaria: behold, [he is] in the vineyard of Naboth, whither he is gone down to possess it."
Whose seat was there in his palace where he dwelt. And Benjamin of Tudela says that in his time might be discerned in Samaria the palace of Ahab king of Israel, that is, some traces of it. Some connect the last clause with Israel, as if the sense was, that Ahab was king over those tribes of Israel, of which Samaria was the head.
"Behold, he is in the vineyard of Naboth": Or "will be" by the time he gets there; though the Arabic version is, he is "now" in the vineyard of Naboth.
"Whither he is gone down to possess it": As if it was his legal inheritance.
The LORD sends Elijah to the vineyard to denounce the act of violence against Naboth. Jezebel had a death warrant out for Elijah. This would have been a dangerous thing for Elijah to do, had not God sent him. The LORD knew that Ahab would be in the vineyard, and sent Elijah ahead to wait for him. When Ahab is walking through the vineyard, Elijah confronts him.
1 Kings 21:19 "And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine."
Elijah's' first announcement of judgment applied to Ahab personally. He said that the dogs would lick Ahab's blood in the same place that Naboth died, outside the city of Jezreel. This prophecy was not fulfilled because of his repentance (verses 27-29), but was partially fulfilled in the licking of Ahab's blood by dogs at the pool in Samaria (22:37-38).
The judgment of the LORD is spoken against Ahab. Indirectly he had murdered Naboth. He had allowed Jezebel to do this terrible thing. It had been within his power to stop her, and he did not. The judgment is that he will die in the same spot where Naboth was killed.
1 Kings 21:20 "And Ahab said to Elijah, hast thou found me, O mine enemy? And he answered, I have found [thee]; because thou hast sold thyself to work evil in the sight of the LORD."
So he reckoned him, because he dealt faithfully with him, and reproved him for his sins, and denounced the judgments of God upon him for them:
"And he answered, I have found thee": As a thief, a robber and plunderer, in another's vineyard. He had found out his sin in murdering Naboth, and unjustly possessing his vineyard, which was revealed to him by the Lord. Now was come as his enemy, as he called him, as being against him, his adversary, not that he hated his person, but his ways and works.
"Because thou hast sold thyself to work evil in the sight of the Lord": Had given up himself wholly to his lusts and was abandoned to them, and as much under the power of them as a man is that has sold himself to another to be his slave. And that he served openly, publicly in the sight of the omniscient God, and in defiance of him. Abarbinel gives another sense of the word we render "sold thyself", that he "made himself strange", as if he was ignorant, and did not know what Jezebel had done. Whereas he knew fully the whole truth of the matter, and that Naboth was killed through her contrivance and by her management purposely; and so he did evil in the sight of that God that knows all things, pretending he was ignorant when he was not. And this Elijah found out by divine revelation; so the word is used (in Genesis 42:6), but the former sense is best (as appears from 1 Kings 21:25).
Suddenly, Ahab realizes the magnitude of the sin against Naboth. When he sees Elijah, he knows the LORD is about to speak condemnation upon him. It is as if he is asking Elijah, how did you know I would be here? He really knows the LORD had sent him. Elijah immediately tells him of his sin. Even though Jezebel did this, Ahab allowed it. He is guilty too.
Verses 21-24: Elijah's second announcement of judgment applied to Ahab and his house. The judgment was virtually identical with one made to Jeroboam (14:10-11), and similar to the one made to Baasha (16:3-4).
1 Kings 21:21 "Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel,"
Distinct from that message of personal judgment is the doom of utter destruction pronounced on the dynasty of Omri.
"And will cut off from Ahab him that pisseth against the wall, and him that is shut up and left Israel": (see 1 Kings 14:10).
This is not just speaking judgment on Ahab, but on all of his male descendants. There will be no one to carry on his family.
1 Kings 21:22 "And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked [me] to anger, and made Israel to sin."
Two of his predecessors, whose families were destroyed (1 Kings 15:29).
"For the provocation wherewith thou hast provoked me to anger, and made Israel to sin": Not only by his worship of the calves, but of the idols of the Zidonians, particularly Baal, and also of the Amorites (1 Kings 21:26).
Jeroboam and Baasha had all of their people killed. There was no son to carry on their names either. Ahab, not only sinned himself, but he led Israel to sin as well.
Verses 23-24: This prophecy "concerning Jezebel" was fulfilled during the reign of Jehu (2 Kings 9:30-37).
1 Kings 21:23 "And of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the wall of Jezreel."
"Of Jezebel": Jezebel was singled out for judgment because of her initiative in driving Ahab in the promotion of Baalism (verse 25). Elijah's prophecy concerning her was literally fulfilled in 2 Kings 9:10, 30-37).
Jezebel is so evil, that she will not even be buried. The dogs will eat her body. It will happen at Jezreel in full view, so that all will see that the LORD condemned her for her evil.
1 Kings 21:24 "Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat."
That is, they shall have no burial (see 1 Kings 14:11). Hitherto are the words of the Lord by Elijah; next follow the remarks of the historian.
This is saying there will be no mourning and burials for the family of Ahab. They are among the cursed. They will be eaten of the dogs in the city, and the fowls will eat them in the country.
Verses 25-29: Despite his idolatry and evil deeds, God had mercy when Ahab repented and did not bring judgment on his house during his lifetime. Even the worst Israelite king ("there was no one like Ahab who sold himself to do wickedness"), was not beyond the mercy of God. There were still consequences, God brought judgment of Ahab's house", just not during Ahab's lifetime ("in his days"). God gives grace to the humble (Prov. 3:34; James 4:6).
1 Kings 21:25 "But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up."
Not of any of his predecessors, even those whose families had been destroyed, as his would be (1 Kings 21:21 and see 1 Kings 21:20).
"Whom Jezebel his wife stirred up": To idolatry, revenge, and murder, and to whose will he was a slave, and is one instance of his being a captive to sin, and giving up himself to the power of it.
Jezebel was one of the most wicked women that ever lived. She had no power to do these things however, without the permission of Ahab. She had great influence on her husband, but it was his power they used to do the evil.
1 Kings 21:26 "And he did very abominably in following idols, according to all [things] as did the Amorites, whom the LORD cast out before the children of Israel."
It is not just the wickedness he had committed in having Naboth killed that Ahab is judged for. He was an idol worshipper. He and Jezebel brought the worship of Baal to the forefront in the land that should have belonged to God. The people of Israel that they ruled were the chosen of God. Ahab and Jezebel had turned God's people to the worship of false gods.
Verses 27-29: "Ahab" performed the traditional acts of mourning and repentance. Ahab had a complex personality. At times he could respond to divine rebuke and instruction. However, despite God's long-suffering kindness to him, there is little indication of any spiritual reality in Ahab. God is patient and gracious (2 Peter 3:9).
1 Kings 21:27 "And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly."
"Rent his clothes": The tearing of garments was a common expression of grief, terror, or repentance in the face of great personal or national calamity (Num. 14:6; Josh. 7:6; Judges 11:35; 2 Sam. 1:2; 3:31).
Ahab humbled himself before God and truly repented of the evil he had done. All of the things mentioned above show great remorse for the sins he committed. He became nothing before the LORD that the LORD might forgive him.
1 Kings 21:28 "And the word of the LORD came to Elijah the Tishbite, saying,"
Ahab did not like the prophet "Micaiah" because he would not conform to the king's expectations. The parallel account of these events is (in 2 Chron. 18:8-27).
1 Kings 21:29 "Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: [but] in his son's days will I bring the evil upon his house."
"His son's days": Since Ahab had truly humbled himself before the Lord, he did not see the disaster forecast for him (verse 19). Instead, God postponed it until the reign of his son, Joram, ca. 852-841 B.C. (2 Kings 9:25-26). Joram died in the field of Naboth (verse 19).
God postponed punishment to the time of Ahab's son, because Ahab truly repented. The son was very evil, as well. He was probably, greatly influenced by his wicked mother.
1 Kings Chapter 21 Questions
1. Who had a vineyard that Ahab wanted?
2. What did Ahab offer to do for Naboth in exchange for the vineyard?
3. What does "Naboth" mean?
4. How did Naboth answer Ahab?
5. Who does the author suppose that Naboth was one of?
6. Ahab is acting like a __________ ________.
7. What did Jezebel ask Ahab?
8. What did Ahab tell her?
9. Why did Jezebel tell him to eat and be merry?
10. What did she do in Ahab's name?
11. What was this fast supposedly for?
12. What does "sons of Belial" mean?
13. How does Naboth shadow Jesus in this?
14. Why were the elders deceived?
15. What time did they judge Naboth?
16. What was Naboth accused of?
17. What message did they bring back to Jezebel?
18. What did Jezebel tell Ahab to do, now that Naboth is dead?
19. What prophet did the Word of the LORD come to for Ahab?
20. Where was this prophet to go to tell Ahab the message from God?
21. What was the message?
22. What does Ahab suddenly realize?
23. In verse 21, what judgment is given on Ahab?
24. What other two kings had like judgment spoken on them?
25. What will happen to his relatives, who die in town?
26. What else was Ahab guilty of, besides killing Naboth?
27. What would happen to Jezebel?
28. What did Ahab do in the way of repentance?
29. Because Ahab humbled himself before the LORD, what did God do?
Verses 1-3: Probably the Battle of Qarqar, in which the Assyrians fought the Aramaeans and the Israelites, had kept Ahab from occupying "Ramoth in Gilead" after the previous Aramean battles. With the Assyrian threat minimized for the present, the old antagonism (Chapter 20), between ben-hadad and Ahab quickly resurfaced. Possession of Ramoth-gilead was the key to controlling the plain of Jezreel.
1 Kings 22:1 "And they continued three years without war between Syria and Israel."
"Three years": Israel had peace for 3 years following the two years of war with Syria described (in 20:1-34). During this peace, Ben-hadad, Ahab and 10 other kings formed a coalition to repel an Assyrian invasion. Assyrian records described the major battle fought at Qarqar on the Orontes River in 853 B.C. Though Assyria claimed victory, later events show that they were stopped from further advance southward at that time. With the Assyrian threat neutralized, Ahab turned his attention to the unfinished conflict with Syria.
This peaceful time began immediately after the second war with Ben-hadad.
1 Kings 22:2 And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.
"Jehoshaphat": The king of Judah, ca 873-848, whose reign is described (in verse 41-50; see notes on 2 Chron. 17:1 - 21:3).
Jehoshaphat was a good king. There had not been good relations between Israel and Judah, since the breakup of the twelve tribes into Judah and Israel. Jehoshaphat's son, Jehoram, had married the daughter of Ahab and Jezebel though. We know from that, there was some communication between the two. Now we see the king of Judah coming to meet with the king of Israel. One sure thing was that Syria was their mutual enemy.
1 Kings 22:3 "And the king of Israel said unto his servants, Know ye that Ramoth in Gilead [is] ours, and we [be] still, [and] take it not out of the hand of the king of Syria?"
"Ramoth in Gilead": Ramoth-gilead was a Levitical city east of the Jordan River in Gilead, on the north border of Gad the home of Jephthah (Judges 11:34), and a key administrative center in Solomon's kingdom (4:13). It seems to have been one of the cities that Ben-hadad should have returned to Israel (20:34).
The king of Israel that Jehoshaphat went to see was Ahab. We find from this, that Ben-hadad had not kept his word. He was still holding Ramoth of Gilead which he had promised to give to Israel. We see that Ahab does not have confidence that his troops alone, without the help of God, could take the city back. He not only wants the troops of Judah to help him, but Judah's God.
1 Kings 22:4 "And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I [am] as thou [art], my people as thy people, my horses as thy horses."
"Jehoshaphat" of Judah was now legally related to Ahab through the marriage of his son Jehoram (2 Kings 8:18, 27), to Athaliah, the daughter of Ahab and Jezebel accordingly, Ahab's disputes now became family affairs for all Israel.
He could have answered no, but he probably did not like Syria holding a town so close to his own territory. Jehoshaphat jumps in quickly by saying, that what is his is also Ahab's.
1 Kings 22:5 "And Jehoshaphat said unto the king of Israel, Inquire, I pray thee, at the word of the LORD today."
"Inquire ... at the word of the Lord": Jehoshaphat was willing to help Ahab fight Syria (verse 4), but reminded Ahab of the need to seek the will of the Lord before going into battle (1 Sam. 23:1-5, 9-13; 2 Sam. 2:1; 5:19-25; 2 Kings 3:11-20).
It is interesting that Jehoshaphat waited to call the prophets in, until after he had promised to help Ahab. Why did Jehoshaphat not ask his prophets? It is a credit to Jehoshaphat that he wanted to inquire of the Word of the LORD.
Verses 6-7: Ahab's "four hundred" prophets were prophets of Asherah (18:19), and they gave the king a unanimous green light to go to war. But Jehoshaphat wanted a "prophet of the Lord." Perhaps he sensed that Ahab's prophets had a lying spirit (22:23).
These "four hundred prophets" were doubtless proponents of the false state religion first instituted by Jeroboam I. Only "Micaiah" appears as a true "prophet of the lord".
1 Kings 22:6 "Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver [it] into the hand of the king."
"Prophets": These 400 prophets of Ahab were not true prophets of the Lord. They worshiped at Bethel in the golden-calf center set up by Jeroboam (12:28-29), and were supported by Ahab, whose religious policy also permitted Baal worship. Their words were designed to please Ahab (verse 8), so they refused to begin with the authoritative "thus says the Lord" and did not use the covenant name for Israel's God, "Lord."
These 400 prophets could have been the prophets of Astarte, but I would assume these are prophets of the LORD even if they had been the ones who practiced calf worship mingled with worship of God.
1 Kings 22:7 "And Jehoshaphat said, [Is there] not here a prophet of the LORD besides, that we might inquire of him?"
"A prophet of the Lord": Jehoshaphat recognized that the 400 prophets were not true prophets of the Lord, and wished to hear from a true prophet.
Jehoshaphat for some reason, did not trust the 400 prophets. He senses that these prophets are not in good standing with God.
1 Kings 22:8 "And the king of Israel said unto Jehoshaphat, [There is] yet one man, Micaiah the son of Imlah, by whom we may inquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so."
Ahab did not like the prophet "Micaiah" because he would not conform to the king's expectations. The parallel account of these events is in (2 Chron. 18:8-27).
"Micaiah": His name means "Who is like the lord?"
There are several things we must see in this. Jehoshaphat did not trust the message of the 400 prophets. Ahab hated Micaiah. Micaiah was a prophet who told the truth, and he had nothing good to say about Ahab.
1 Kings 22:9 "Then the king of Israel called an officer, and said, Hasten [hither] Micaiah the son of Imlah."
A eunuch, as the word is sometimes used, one of the pages.
"And said, hasten hither Micaiah the son of Imlah": Who, as it seems from (1 Kings 22:26), was in prison, where perhaps Ahab had cast him for his last prophecy to him, and where he had lain ever since. And this gives a reason why he could so readily send for him, knowing where he was.
Ahab felt he needed the help of Jehoshaphat so badly, that he would chance a bad report from him. He sends for him to come to the palace.
1 Kings 22:10 "And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them."
In great state and majesty.
"Throne": A portable, high-backed chair made of wood with arm rests and separate foot stool.
"Having put on their robes": Their royal robes, which they wore when they appeared in pomp and grandeur.
"In a void place in the entrance of the gate of Samaria": Where courts of judicature were held, and there was an open void space for the people to assemble in to hear. The word has the signification of a corn floor, and the Jews suppose they and their attendants sat in a semicircle like the half of a corn floor, after the same manner in which they say the Sanhedrim at Jerusalem sat.
"And all the prophets prophesied before them": Concerning this affair of going to Ramoth-gilead.
These were their robes of authority as kings of their people. It is interesting that Jehoshaphat sat on his own throne. It was possibly a portable throne, carried with him for just such an occasion. The 400 prophesied even as they sent for Micaiah.
1 Kings 22:11 "And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them."
"Zedekiah": He was the spokesman for the false prophets. In contrast (to verse 6), he used the introductory formula and God's covenant name.
The "horns of iron" was a familiar symbol of strong victory. It is found not only in the Scriptures (Dan. 8:7; Micah 4:13; Zech. 1:18-19), but also in the inscriptions and art of the ancient Near East.
"Zedekiah" means "Justice of Jehovah". The name lets us know that these were not prophets of Astarte. "Horns" denote power. The fact they were made of iron, means they are almost unbreakable.
1 Kings 22:12 "And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper: for the LORD shall deliver [it] into the king's hand."
Saying, go up to Ramoth-gilead, and prosper": All encouraged the king to go up against this place, and prophesied of victory, as Zedekiah did.
"For the Lord shall deliver it into the king's hand": (see 1 Kings 22:6).
It seems all 400 prophets agreed that they should attack Syria and take Ramoth-gilead. They are promising the blessings of the LORD on the army of Israel and the army of Judah.
1 Kings 22:13 "And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets [declare] good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak [that which is] good."
By the way, as they came along together, as Josephus observes.
"Behold, now, the words of the prophets declare good unto the king with one mouth": They are unanimous that he shall prosper in his undertaking against the Syrians.
"Let thy word, I pray thee, be like the word of one of them, and speak that which is good": Which, as an ignorant man, he might advise from good will to the prophet, that he might not be branded with singularity, and a spirit of contradiction. And that he might have the favor of the king, and be released from prison, pitying his miserable condition in which he found him.
Not only had Ahab sent for him to come and prophesy, but the messenger is trying to tell Micaiah what to say. He would not be a true prophet, if he prophesied what the king wanted to hear. He would have to speak the Words the LORD put into his mouth.
1 Kings 22:14 "And Micaiah said, [As] the LORD liveth, what the LORD saith unto me, that will I speak."
He swore by the living God, for the confirmation of what he was about to say.
"What the Lord saith unto me, that will I speak": Truly and faithfully, keeping nothing back, nor adding anything, whether it be good or evil, pleasing or displeasing. It looks as if as yet he had no instruction from the Lord what to say, and yet the vision he later declares seems to have been had by him before (1 Kings 22:17).
Micaiah would go, but he would say exactly what God tells him to say.
1 Kings 22:15 "So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth-gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver [it] into the hand of the king."
"Micaiah" apparently gave to the "king" the words that he wanted. However, the sarcastic tone of his voice was clearly recognizable, and Ahab demanded that he speak what he really believed (verse 16).
"Go, and prosper": Micaiah sarcastically repeated the message of the false prophets as he had been encouraged to do (verse 13). Ahab clearly sensed the sarcasm and demanded that Micaiah tell him the truth.
The king asked the same question of Micaiah that he did of the other prophets, and got the same answer the other prophets had given. So far it seems there is no reason why the kings should not proceed.
1 Kings 22:16 "And the king said unto him, How many times shall I adjure thee that thou tell me nothing but [that which is] true in the name of the LORD?"
Not that he had as yet adjured him at all, or not till now; but he asks him how often he must be obliged to do it. And now he adjures him once for all, that he might not be forced to repeat it.
"That thou tell me nothing but that which is true in the name of the Lord?" For he observed he did not speak in the name of the Lord before, and what he said was not in a serious but ludicrous manner, and not to be regarded as truth.
This is the reply the king gives to Micaiah. He wants the absolute truth from the LORD.
1 Kings 22:17 "And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace."
"Sheep that have not a shepherd": The image of the king as a shepherd and his people as the sheep was a familiar one (Num. 27:16-17; Zech. 13:7). Micaiah's point was that Israel's shepherd, King Ahab, would be killed and his army scattered.
This parabolic vision depicts the shepherdless Israelite forces trying to find their way home after being defeated in the battle.
Micaiah had not given this part of the prophecy, until he was pressed by King Ahab. Now he speaks that the soldiers who were sent to battle will live, but the king will die and leave them with no leader. They will return to their homes because they have no leader.
1 Kings 22:18 "And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil?"
Plainly perceiving that the prophet foretold that he should fall in battle.
"Did not I tell thee that he would prophesy no good concerning me, but evil?" Intimating that this proceeded from spite and malice, from ill will to him and hatred of him, and was not from the Lord, and therefore not to be regarded. He had told him three years ago his life should go for letting Ben-hadad go; but it had not proved true, and no more would this. And Jehoshaphat being an easy man, and too credulous, believed what Ahab said of the character of this prophet, or otherwise it is not to be accounted for that he should go with him to war after such a declaration made.
The king of Israel these verses keep referring to is speaking of Ahab. Ahab knew that he had displeased God. He could expect nothing more than what the prophet had said if he is a true prophet.
Verses 19-23: These verses contain a second parabolic vision dramatizing Ahab's sure defeat and death at "Ramoth-gilead."
1 Kings 22:19 "And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left."
Since he had represented what he had said as proceeding from hatred to him, he would make it clear and plain that what he had said was the word of the Lord, and according to his mind. And that what the other prophets had said was owing to a lying spirit in them, which the Lord suffered for his ruin. All which are represented as in a vision, in which things are brought down to the capacities of men, and not as really transacted.
"I saw the Lord sitting on his throne": So it was represented to his mind, as if he had seen with his bodily eyes the divine Being in a glorious form, as a king sitting on his throne, to do justice and judgment. As Ahab and Jehoshaphat were now sitting on their thrones, only as a far greater King, even the King of kings, and in a more splendid manner.
"And all the host of heaven standing by him on his right hand and on his left": The ministering angels ready to do his will.
This is Micaiah speaking on. He says let me tell you even more. This is a statement from the prophet, that it is truly the LORD who is the King of all the earth and the heavens. It is His will that is done. Those standing around Him are subject to do whatever He wishes.
1 Kings 22:20 "And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner."
Not that it can be supposed that the Lord entered into a consultation with the angels upon this subject; only that it was the decree of God that he should go thither, and fall by the hand of the man whom he had let go, as a just punishment of him.
"And one said on this manner, and another said on that manner": Not that there was such an altercation among them; it only signifies, that there are various ways and means, by which the purposes and decrees of God may be and are brought about.
1 Kings 22:21 "And there came forth a spirit, and stood before the LORD, and said, I will persuade him."
Not from the heavenly host on the right hand or the left, for they are pure and holy spirits, and impeccable, and cannot lie or deceive. But the evil spirit, Satan, the father of lies, the old deceiver, who came forth from his own place and his own company.
"And stood before the Lord presented himself before him" (as Satan did, Job 1:6).
"And said, l will persuade him": Or prevail upon him; evil spirits love to be employed in doing harm to men, they go about seeking whom they may devour. This could not be the spirit of Naboth, as the Jews say, seeking revenge on Ahab; that was in a state of happiness, could not move from thence, and be capable of sinning.
This is the vision that Micaiah had of what goes on in the heavenlies. The LORD dispatches a spirit to go, and persuade Ahab to go to the battle at Ramoth-gilead and fall there.
1 Kings 22:22 "And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade [him], and prevail also: go forth, and do so."
"A lying spirit": This must be Satan, whom the Lord allowed to speak through 400 demons who indwelt the 400 false prophets.
1 Kings 22:23 "Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee."
That is, suffered the lying spirit to suggest a lie to them, and sent them strong delusions to believe that lie, whose minds were disposed at any rate to flatter Ahab, to whom they told it. Which was the way designed to bring him to the ruin appointed for him.
"And the Lord hath spoken evil concerning thee": He had decreed it in himself, declared it by Micaiah his prophet, and suffered all those steps to be taken by Satan and the false prophets, to bring him to it.
In a sense, he is accusing the 400 prophets, first brought before Ahab to be lying. He explains that the LORD, Himself sent the lying spirit to deceive even the prophets. They have given the message sent from the throne of the LORD, but it is placed in their mouths by the lying prophet.
1 Kings 22:24 "But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the spirit of the LORD from me to speak unto thee?"
"Smote ... on the cheek": This was a rebuke by the leader of the false prophets (verse 6), for the perceived insolence of Micaiah and his claim to truly speak for God. It was followed by a sarcastic question asking if the prophet could tell which direction the spirit in Zedekiah had gone.
Now Zedekiah is accusing Micaiah of lying. He strikes him on the face, to show his disgust for his prophecy.
1 Kings 22:25 "And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself."
Who would accompany Ahab to the battle, and upon his being wounded, flee to the first place of secrecy for safety. Or, upon the news of his defeat brought to Samaria, would betake himself to a private chamber for security, fearing the enemy would pursue to the very place. Or else through fear of the populace, who would attribute the death of the king to the advice of him and the other prophets.
This is a true statement. Time will prove which of the prophets are telling the truth. Zedekiah will hide in an inner chamber when he discovers that Micaiah's prophecy is true.
1 Kings 22:26 "And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king's son;"
To some of his officers.
"Take Micaiah, and carry him back unto Amon the governor of the city": The chief magistrate under the king; a sort of sheriff, who had the care of malefactors, and of all committed to prison, from whom he was received by the messenger, and now sent back to him.
"And to Joash the king's son": Who might be over his household, as sometimes the king's son was (2 Chron. 26:21). Or might be viceroy while the king was without the city, and at the gate of it, and about to go to war.
1 Kings 22:27 "And say, Thus saith the king, Put this [fellow] in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace."
In the common prison of the city, where he had been before, as it seems; and might be now ordered into a more confined place in it, and what might be called "little ease".
"And feed him with bread of affliction, and with water of affliction": With bad bread and foul water, and but little of either; just enough to keep alive, and to continue starving.
"Until I come in peace": Which he seemed confident of, and intimates that then he would punish him more severely, even with death, as a false prophet.
1 Kings 22:28 "And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you."
"If thou return": In accordance with (Deut. 18:21-22); Micaiah declared to Ahab that if he lived to return from the battle, then he had uttered a false prophecy.
A prophet had a rough life if he told the truth. Many times, the message for the king was not what he wanted to hear and he punished the prophet. In this particular case, they put him in prison and gave him nothing but bread and water. Ahab had believed a lie, and would go to war. He believes he will come back successful, so he says, "until I come in peace". If Ahab returns, Micaiah is a false prophet.
1 Kings Chapter 22 Questions
1. How long does verse 1 say that Israel and Syria continued without war?
2. When had this peaceful time begun?
3. What kind of king was Jehoshaphat?
4. Who had married the daughter of Ahab and Jezebel?
5. Who did the king of Judah go to see?
6. What city did Syria still have, that was to have been Israel's?
7. What did Ahab ask Jehoshaphat to help him do?
8. How did Jehoshaphat answer him?
9. What did he ask the king of Israel to do?
10. How many prophets came?
11. Was Jehoshaphat satisfied with their prophecy?
12. Who was the lone prophet sent for next?
13. Why had Ahab not called him with the first group?
14. Where did the kings receive the prophets' messages?
15. Which prophet made the horns of iron?
16. What does "Zedekiah" mean?
17. What did all the prophets tell the kings to do?
18. What did the messenger to Micaiah try to get him to agree to do?
19. What was his response?
20. What vision did Micaiah have of heaven?
21. Who sent the lying spirit?
22. What did Zedekiah do to Micaiah, after he told his vision?
23. What did Ahab have done to Micaiah?
24. If a prophet told the truth, he had a ________ life.
25. If Ahab returns, Micaiah is a __________ prophet.
1 Kings 22:29 "So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead."
Which, according to Bunting, was twenty four miles from Samaria. That Ahab went is no wonder, it was his own idea first, his inclination led to it, his prophets encouraged him, and in bravado to the prophet of the Lord, was determined upon it. But it may seem much stranger that Jehoshaphat should, after such an account as Micaiah had given, and who, doubtless, could observe a great difference between him and the prophets of Ahab. And yet there is much to be said which might incline him to go, as that there were four hundred prophets all agreed, and who made use of the name of the Lord, and pretended to be true prophets. And though he might suspect them, he could not confute them. And Micaiah, he prophesied evil of Ahab only, and therefore Jehoshaphat might think himself safe in going. Besides, he had given his word to Ahab, and he did not choose to go from it; to which may be added, that Ahab's cause was just, to recover a part of his own dominions.
Jehoshaphat would have been willing to listen to Micaiah's advice and call off the battle against Syria. Ahab was determined that Micaiah was a false prophet, so he went ahead with the battle.
1 Kings 22:30 "And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle."
Ahab never acted on spiritual advice, but he was taking no chances in the upcoming battle.
"Disguise myself": Rejecting the prophecy, but fearing it also, Ahab decided not to wear his official robe, but the clothes of an ordinary soldier.
Ahab thought he could outsmart God by disguising himself. But God's purposes are never thwarted by human schemes (14:1-18; 1 Sam. 28:8).
This is a very evil request in itself. Ahab thought if anyone should be killed, it would be Jehoshaphat. He thought the king of Syria would mistake Jehoshaphat for him. Ahab put on the clothes of the common soldier and went into battle.
1 Kings 22:31 "But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel."
"Save only with the king of Israel": The very Syrian king, Ben-hadad, whose life Ahab had spared (20:34), ungratefully singled him out for death.
Ben-hadad was still angry with Ahab for the two battles they had fought, when Ben-hadad lost thousands of his men. His anger is vented against Ahab personally. These thirty-two captains are specifically over the chariots, which are the strongest and best of the army. He is not saying that they should not kill any of the soldiers, if it is necessary. He is saying, concentrate on killing Ahab.
Verses 32-33: Jehoshaphat's "family loyalty" in the face of Micaiah's stern warning nearly cost him his life. For his actions he was severely denounced by God's prophet (2 Chron. 19:1-3).
1 Kings 22:32 "And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it [is] the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out."
"Jehoshaphat cried out": According to (2 Chron. 18:31), this was a prayer for the Lord's deliverance. Jehoshaphat's cry showed the Syrians that he was not Ahab.
1 Kings 22:33 "And it came to pass, when the captains of the chariots perceived that it [was] not the king of Israel, that they turned back from pursuing him."
Against whom only their orders were to fight.
"That they turned back from pursuing him": For upon so great a force coming upon him he could not withstand, so he fled.
Perhaps, the king of Judah cried out and told them he was not Ahab. It was possible that the thirty-two captains knew Ahab's voice and the voice of Jehoshaphat were not recognized as Ahab. He could have actually shouted something about Judah, which would have also caused them to know he was not Ahab. We do not know what showed them he was not Ahab, only that they did realize he was not Ahab. Their recognition of Jehoshaphat is what turned them away.
1 Kings 22:34 "And a [certain] man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded."
"A bow at a venture": The Syrian bowman shot at an Israelite soldier, not knowing that it was the disguised Ahab. The arrow found a small groove between the breast piece and the flexible scale armor that covered the lower abdomen and thighs. Instantly, Ahab slumped in his chariot, mortally wounded and bleeding to death.
Humanly speaking, the bow strike that killed Ahab was "random," but it illustrates the imperfection of human armor, and human righteousness. Satan will exploit any chink in the believer's spiritual armor in an attempt to take him or her down (Eph. 6:16). This is why it is critical for Christians to live consistently righteous lives.
An unknown archer shot the king of Israel without any knowledge that he was the king. Some would say this was an accidental happening, but I would say this was the will of God. The arrow shot him in the chest area near the breast bone. He was in the chariot with one of his men, and asked the driver to take him out of the battle zone.
1 Kings 22:35 "And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot."
Whatever his faults might have been, Ahab did not die as a coward. He did not allow his mortal "wound" to be a source of discouragement, hence defeat for his troops.
It seemed he remained in his chariot, even though he was wounded and removed from the front lines. He possibly even continued to fight at his retreated position, until he died. There seemed to be a pool of blood in the bottom of the chariot.
1 Kings 22:36 "And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country."
Much about the time that Ahab died; and this proclamation by a herald might be made by his order, as he was dying. Or by Jehoshaphat, when he understood he was dead.
"Saying, every man to his city, and every man to his own country": The order was to cease fighting, and make the best of their way as fast as they could to their own homes, since their shepherd and master was dead, which fulfilled the vision of Micaiah (1 Kings 22:17). It seems to have been a drawn battle, at least there is no account of the advantage on either side.
This is just what Micaiah had prophesied. The army was disbanded and everyone went home. Just as the prophet had said, this army was scattered because they had no leader.
Verses 37-38: Various prophecies came to pass at Ahab's dramatic death (20:42; 21:19; 22:17, 20). Ahab's death came about just as prophesied.
1 Kings 22:37 "So the king died, and was brought to Samaria; and they buried the king in Samaria."
In the chariot he died in.
"And they buried the king in Samaria": Where his father Omri was buried (1 Kings 16:28).
Ahab was buried in his capital city. He was buried in Samaria with his father.
1 Kings 22:38 "And [one] washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armor; according unto the word of the LORD which he spake."
"And they washed his armor": The Hebrew text may read "where" or "while". In either case, the point is the same: Ahab, the spiritual harlot (i.e. idolater), was associated with the physical harlots at his death.
"According unto the word of the Lord": Ahab's death fulfilled the prophecies spoken by Elijah (21:19), and Micaiah (verse 17).
The following prophecy was fulfilled in the Scripture above.
1 Kings 21:19 "And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine."
1 Kings 22:39 "Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, [are] they not written in the book of the chronicles of the kings of Israel?"
"The ivory house": Ahab's palace at Samaria had internal walled panels that were made of inlaid ivory, indicative of his kingdom's economic prosperity.
Confirmation of the fact of Ahab's "ivory house" comes from the excavations at Samaria. Internally, the furniture was inlaid with ivory panels, the walls, were covered with inlaid ivory, and ivory figures and plaques were found in abundance. Externally, the building was covered with a polished white limestone that in the gleaming sunlight gave the appearance of ivory to those who approached it. The use of ivory in the various palaces of the ancient Near East is widely attested. Amos complained that the indolent rich of the northern kingdom in the eighth century B.C. sprawled themselves out "upon beds of ivory" (Amos 6:4).
"Cities that he built": Archeological excavations show that Ahab strengthened the fortifications of Samaria, Megiddo, and Hazor.
This record book is mentioned over and over in the book of Kings. His house was not solid ivory, but he had used ivory widely in the inlay work. Ahab was a very evil, self-indulgent king. In the following, we read of a throne made of ivory.
1 Kings 10:18 "Moreover the king made a great throne of ivory, and overlaid it with the best gold."
Amos 3:15 "And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the LORD."
1 Kings 22:40 "So Ahab slept with his fathers; and Ahaziah his son reigned in his stead."
Of whom more is said in the latter part of this chapter (and in 2 Kings).
Ahaziah had no son to carry on for him. Ahab would not live on through grandsons. Joram would be the last of his line. Ahaziah was evil as his father, Ahab, had been evil. He worshipped Baal. "Ahaziah" means "whom Jehovah upholds". We see that Ahab had great plans for this son. God had helped Ahab against Syria, but Ahab continued to worship false gods, and so God destroyed him.
Verses 41-50: Little is said of "Jehoshaphat" here. For a full account of his life (see 2 Chronicles Chapters 17-20). His later accompanying of Jehoram of Israel on a campaign across the Jordan is recounted (in 2 Kings 3:6-27).
1 Kings 22:41 "And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel."
"Fourth year": A reference to the beginning of Jehoshaphat's reign, after being co-regent with his father Asa, in 870 B.C.
This is a break from the last few verses. This goes back to when Jehoshaphat became king of Judah. We must remember that he is of Judah, and not the ten tribes of Israel. Ahab had been reigning in Israel 4 years when Jehoshaphat became king of Judah.
1 Kings 22:42 "Jehoshaphat [was] thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother's name [was] Azubah the daughter of Shilhi."
"Twenty and five years": 873-848 B.C. So that he must be sixty years of age when he died.
"And his mother's name was Azubah, the daughter of Shilhi": But of what family they were is not said.
He reigned until he was 60 years old. Jehoshaphat tried to keep the people of Judah faithful to the LORD. He even sent those who taught the law, to the people the third year of his reign. He was faithful to the commandments of the LORD. His headquarters was in Jerusalem. He was a good king to the people.
1 Kings 22:43 "And he walked in all the ways of Asa his father; he turned not aside from it, doing [that which was] right in the eyes of the LORD: nevertheless the high places were not taken away; [for] the people offered and burnt incense yet in the high places."
"Doing that which was right": Jehoshaphat faithfully followed in his father Asa's footsteps, doing what pleased the Lord. His only major fault, like that of his father, was his failure to close down the high places.
For all of his struggles trying to teach them the law of God, the people still worshipped in high places. They claimed to be worshipping the LORD there, but the worship should have taken place in the temple.
1 Kings 22:44 "And Jehoshaphat made peace with the king of Israel."
"Made peace" (In 2 Chron. 19:2), Jehu the prophet rebuked Jehoshaphat for this alliance.
In the verses preceding, we learned of his peace with Ahab of Israel until the death of Ahab.
1 Kings 22:45 "Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, [are] they not written in the book of the chronicles of the kings of Judah?"
"He warred" (see 2 Kings 3:7-27; 2 Chron. 17:11; 20:1-30).
Chronicles in the Bible have quite a bit more to say about Jehoshaphat, but this is speaking of another book which is not in the Bible.
1 Kings 22:46 "And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land."
His father Asa removed many of these filthy creatures, but not all. As many, no doubt, as came within his knowledge. But some remained, whom this his son removed, being of the same disposition with his father (see 1 Kings 15:12).
We have discussed in previous lessons, those who practiced sodomy. It is interesting to note, again this king who did right in the sight of the LORD, drove out the "sodomites". These were religious prostitutes in false religions, doing the same thing homosexuals and lesbians do today.
"Verses 47-49: Jehoshaphat controlled Edom, which gave him access to Ezion-geber. He sought to emulate Solomon's fleet and wealth (9:26-28), but was unsuccessful. According to (2 Chron. 20:36-37), the Lord destroyed his fleet because of Jehoshaphat's alliance to build it with Ahaziah, the king of Israel. (1 Kings 22:49), apparently refers to a subsequent attempt by Ahaziah to continue the joint venture after the disaster.
1 Kings 22:47 "[There was] then no king in Edom: a deputy [was] king."
Which had been the case from the times of David, who subdued Edom, and placed garrisons in it, and governors over it (2 Sam. 8:14). And continued through the reign of Jehoshaphat, unto the times of his son, under whom the Edomites revolted, and set up a king of their own (2 Kings 8:20). With a view to which is observed, as to account for how Jehoshaphat could build ships in Ezion-geber, which was in the land of Edom, of which in the next verse, because the whole country was governed by a viceroy, or deputy under him.
Edom must have been under the control of Judah at this time. Perhaps, Jehoshaphat appointed a deputy to lead Edom.
Verses 48-49: Jehoshaphat's projected commercial venture with "Ahaziah" was denounced by God's prophet Eliezer (2 Chron. 20:36-37). Moreover, the "ships" were destroyed while they were still in port at "Ezion-geber. Jehoshaphat" wisely refused a second business proposal by Ahaziah. For Ezion-geber and the merchant "ships of Tharshish" (see the notes on 9:26 and 10:22). For "Ophir" (see the note on 9:28).
1 Kings 22:48 "Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber."
Ships to go to sea, particularly the Indian sea (1 Kings 10:22). Tarshish is used for the sea in general (Psalm 48:7). In the Cetib, or text, it is "ten". In the Keri, or margin, it is "made", which we follow, and may be put together, as in the Tigurine version, and read, "he made ten ships to go by sea".
"Even to go to Ophir for gold": As Solomon did; of which place (see 1 Kings 9:28).
"But they went not, for the ships were broken at Ezion-geber": The port where they were built: as soon as they were launched, or sailed, they were broken to pieces against the rocks near the harbor, which stood up like a man's backbone. That's where the port had its name (see 1 Kings 9:26). And if this was Calzem, as there observed, near to it was a dangerous place for ships, and where many were lost, and is supposed to be the place where Pharaoh and his host were drowned. The reason of this shipwreck was, because Jehoshaphat joined himself with Ahaziah king of Israel, for which he was reproved by the prophet Eliezer, and this was his punishment (2 Chron. 20:35).
Solomon had a great fleet of ships which traded with the known world when he was in power. It appears, Jehoshaphat tried to build a fleet and send them out on similar missions. We see from this that they were destroyed in rough seas.
1 Kings 22:49 "Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not."
Who very probably had built some more ships on his own, having broken off his partnership with Ahaziah.
"Let my servants go with thy servants in the ships": Since he was refused a part in the ships themselves, he desires leave to send men aboard them to traffic for him abroad.
"But Jehoshaphat would not": Having been reproved by a prophet of the Lord, and had suffered the loss of his ships by joining with him already.
It appears that Ahaziah and Jehoshaphat had worked together on the building of the ships.
2 Chronicles 20:35-36 "And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly:" "And he joined himself with him to make ships to go to Tarshish: and they made the ships in Ezion-geber." It appears that God sunk these ships, because of this evil alliance with Ahaziah.
1 Kings 22:50 "And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead."
In the city of Sion, where David, Rehoboam, Abijam, and Asa, were buried.
"And Jehoram his son reigned in his stead": Who was now thirty two years of age, and he reigned ten years.
Jehoram married the daughter of Ahab and Jezebel and he became an evil king, unlike his father. Jehoshaphat was buried with honor in the city of David.
Verses 51-52: Fathers or mothers can influence their children to evil. After Ahab was killed in battle, Jezebel continued to live on, poisoning the kingdom with her Baal worship and provoking the Lord's "anger." And "Ahaziah," Ahab's son, was so captivated by it all that he did not learn from the mistakes of history.
22:51 - 2 Kings 1:18: "Ahaziah ... two years" 853-852 B.C.
1 Kings 22:51 "Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel."
It is observed, that Jehoshaphat began to reign in the fourth year of Ahab, and Ahab reigned twenty two years (see 1 Kings 22:41). Therefore, Ahab's son must begin to reign in the eighteenth year of Jehoshaphat. But perhaps he was made king in his father's lifetime, before he went on his expedition to Ramoth-gilead, or Ahab's reign was not twenty two years completely.
"And reigned two years over Israel": Not complete (as appears from 2 Kings 3:1).
This goes back a step to pick up the very short reign of Ahaziah, the evil king of Israel.
1 Kings 22:52 "And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin:"
His father Ahab, who worshipped Baal.
"And in the way of his mother": His mother Jezebel, who was still living, and served Baal and Astarte, the deities of her country.
"And in the way of Jeroboam the son of Nebat": Who set up and worshipped the golden calves.
"Who made Israel to sin": By the worship of the same, into which he drew them by his example and authority.
1 Kings 22:53 "For he served Baal, and worshipped him, and provoked to anger the LORD God of Israel, according to all that his father had done."
"He served Baal": Ahaziah continued the official promotion of Baal worship (compare 6:31-32).
(1 Kings ends at this point), in the middle of Ahaziah's reign which is picked up in 2 Kings 1:1-18).
You can easily see why the LORD would not have been pleased with Jehoshaphat making an alliance with this very evil king of Israel.
1 Kings Chapter 22 Continued Questions
1. Why did Ahab go to war, after the warning from the prophet Micaiah?
2. What did Ahab do, so no one would suspect he was at the sight of the battle?
3. What did he tell Jehoshaphat to do?
4. What did the king of Syria tell his 32 captains to do?
5. How did Jehoshaphat stop them from killing him?
6. Who shot Ahab?
7. What part of his body was hit?
8. Where was Ahab, when this happened?
9. What did Ahab do the rest of the day?
10. What proclamation was given at the end of the day?
11. Where was Ahab carried to be buried?
12. What happened to his blood?
13. What kind of house had Ahab made in his lifetime?
14. Who reigned in Ahab's stead?
15. Who was the last of Ahab's linage?
16. What does "Ahaziah" mean?
17. When did Jehoshaphat begin to reign in Judah?
18. How old was he when he began?
19. What kind of king was he?
20. What was he never able to break the people from doing?
21. Who were the "sodomites"?
22. What did Jehoshaphat do to them?
23. Who ruled in Edom?
24. What happened to the ships Jehoshaphat built?
25. Where was Jehoshaphat buried?
26. How long did Ahaziah reign in Israel?
27. What kind of a king was Ahaziah?
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