Text -- 1 Kings 7:21 (NET)

7:21 He set up the pillars on the porch in front of the main hall. He erected one pillar on the right side and called it Jakin; he erected the other pillar on the left side and called it Boaz.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 7:21

Jachin signifies he; That is, God shall establish, his temple, and church, and people: and Boaz signifies, in it, or rather, in him (to answer the he in the former name) is strength. So these pillars being eminently strong and stable, were types of that strength which was in God, and would be put forth by God for the defending and establishing of his temple and people, if they were careful to keep the conditions required by God on their parts.

JFB: 1Ki 7:15-22

They were made of the brass (bronze) which was taken from the king of Zobah (1Ch 18:8). In 2Ch 3:15 they are said to have been thirty-five cubits high. There, however, their joint lengths are given; whereas here the length of the pillars is given separately. Each pillar was seventeen and a half cubits long, which is stated, in round numbers, as eighteen. Their dimensions in English measure are as follows: The pillars without the capitals measured thirty-two and a half feet long, and seven feet diameter; and if hollow, as WHISTON, in his translation of JOSEPHUS, thinks (Jer 52:21), the metal would be about three and a half inches thick; so that the whole casting of one pillar must have been from sixteen to twenty tons. The height of the capitals was eight and three-fourths feet; and, at the same thickness of metal, would not weigh less than seven or eight tons each. The nature of the workmanship in the finishing of these capitals is described (1Ki 7:17-22). The pillars, when set up, would stand forty feet in height [NAPIER, Metal].

JFB: 1Ki 7:21

These names were symbolical, and indicated the strength and stability--not so much of the material temple, for they were destroyed along with it (Jer 52:17), as of the spiritual kingdom of God, which was embodied in the temple.

Clarke: 1Ki 7:21

The right pillar - Jachin - That is, He shall establish. The left pillar - Boaz, that is, in strength. These were no doubt emblematical; for notwithstanding their names, they seem to have supported no part of the building.

TSK: 1Ki 7:21

And he set : 2Ch 3:17; Gal 2:9; Rev 3:12

the porch : 1Ki 7:12, 1Ki 6:3; Eze 40:48, Eze 40:49

Jachin : 2Sa 7:12; Isa 9:7

Boaz : Rth 4:21; Isa 45:24; Mat 16:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 7:21

The Septuagint in the parallel passage (margin reference), translate Jachin and Boaz by Κατόρθωσις Katorthōsis and Ἰσχύς Ischus - "Direction"and "Strength."The literal meaning of the names is given in the margin. The meaning was probably "God will establish in strength"(i. e. firmly) the temple and the religion connected with it.

Poole: 1Ki 7:21

In the porch of the temple where they were placed for mere ornament and magnificence, for they supported nothing.

Jachin signifies he , i.e. God, shall establish , to wit, his temple, and church, and people; and

Boaz signifies in it , or rather, in him , (to answer the he in the former name,) is strength . So these pillars being eminently strong and stable, were in a manner types or documents of that strength which was in God, and would be put forth by God for the defending and establishing of his temple and people, if they were careful to keep the conditions required by God on their parts.

Haydock: 1Ki 7:21

Temple. Against the wall, (Jeremias lii. 23,) on each side of the door which leads to the holy place. The pillars might be 28 cubits high, ver. 15. ---

Jachin intimated that God "will establish." ---

Booz means, "strength is in him." (Calmet) ---

Both together might foretel the stability of the temple. "He shall establish in strength." We have already mentioned the conjecture of Houbigant, that these two pillars were erected in honour of some of Solomon's progenitors, though the former be lost in his genealogy, Ruth iv. 22. (Haydock) ---

Jachin. That is, firmly established. ---

Booz. That is, in its strength. By recording these names in holy writ, the Spirit of God would have us understand the invincible firmness and strength of the pillars on which the true temple of God, which is the Church, is established. (Challoner)

Gill: 1Ki 7:21

And he set up the pillars in the porch of the temple,.... Not at the door or entrance into the temple, as Jarchi, but at the entrance into the porch:

and he set up the right pillar; or the pillar on the right hand as you went in, which was on the north, the front being east:

and called the name thereof Jachin; which signifies "he will establish", i.e. the house to which here was an entrance, so long as the pure worship of God should continue in it:

and he set up the left pillar; or the pillar on the left hand, which was to the south, unless the position of them was as you come out:

and called the name thereof Boaz; which signifies "in him", or "it is strength", namely, in the Lord that dwelt there; for this has no respect to Boaz, a prince of the house of Judah, from whom all its kings sprung, as the Targum, in 2Ch 3:17 suggests. These names were given them not by Hiram the artificer, but by Solomon, and which were very expressive; not so much of the nobility of the kingdom of the house of David, as the Targum intimates; or of the church of God, the pillar and ground of truth; as of Christ himself, and the two natures in him, and of his royal dignity, signified by the crowns or chapiters on them, decorated as they were, whose legs are as pillars of marble, and in whom are righteousness and strength; which is no small encouragement to those who are entering into the church of God the temple was a type of; who, should they fear, being feeble and weak, that they should totter and fall, here stands Jachin, to let them know the Lord will establish and settle them; or that they should never hold out to the end, here is Boaz to direct them to Christ, in whom their strength lies, see Son 4:15. Allusion is had to these, Rev 3:12.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 7:21

¹ tn Or “south.”

² sn The name Jakin appears to be a verbal form and probably means, “he establishes.”

³ tn Or “north.”

⁴ sn The meaning of the name Boaz is uncertain. For various proposals, see BDB 126-27 s.v. בעז. One attractive option is to revocalize the name as בְּעֹז (be’oz, “in strength”) and to understand it as completing the verbal form on the first pillar. Taking the words together and reading from right to left, one can translate the sentence, “he establishes [it] in strength.”

Geneva Bible: 1Ki 7:21

And he set up the pillars in the ^{( l )} porch of the temple: and he set up the right pillar, and called the name thereof ^{( m )} Jachin: and he set up the left pillar, and called the name thereof ^{( n )} Boaz.

^{( l )} Which was in the inner court between the temple and the oracle.

^{( m )} That is, he will stablish, that is, his promise toward this house.

^{( n )} That is, in strength: meaning the power of it will continue.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 7:1-51

1 The building of Solomon's house.

2 Of the house of Lebanon.

6 Of the porch of pillars.

7 Of the porch of judgment.

8 Of the house for Pharaoh's daughter.

13 Hiram's work of the two pillars.

23 Of the molten sea.

27 Of the ten bases.

38 Of the ten lavers,

40 and all the vessels.

MHCC: 1Ki 7:13-47

The two brazen pillars in the porch of the temple, some think, were to teach those that came to worship, to depend upon God only, for strength and establishment in all their religious exercises. " Jachin," God will fix this roving mind. It is good that the heart be established with grace. " Boaz," In him is our strength, who works in us both to will and to do. Spiritual strength and stability are found at the door of God's temple, where we must wait for the gifts of grace, in use of the means of grace. Spiritual priests and spiritual sacrifices must be washed in the laver of Christ's blood, and of regeneration. We must wash often, for we daily contract pollution. There are full means provided for our cleansing; so that if we have our lot for ever among the unclean it will be our own fault. Let us bless God for the fountain opened by the sacrifice of Christ for sin and for uncleanness.

Matthew Henry: 1Ki 7:13-47

We have here an account of the brass-work about the temple. There was no iron about the temple, though we find David preparing for the temple iron for things of iron, 1Ch 29:2. What those things were we are not told, but some of the things of brass are here described and the rest mentioned.

I. The brasier whom Solomon employed to preside in this part of the work was Hiram, or Huram (2Ch 4:11), who was by his mother's side an Israelite, of the tribe of Naphtali, by his father's side a man of Tyre, 1Ki 7:14. If he had the ingenuity of a Tyrian, and the affection of an Israelite to the house of God (the head of a Tyrian and the heart of an Israelite), it was happy that the blood of the two nations mixed in him, for thereby he was qualified for the work to which he was designed. As the tabernacle was built with the wealth of Egypt, so the temple with the wit of Tyre. God will serve himself by the common gifts of the children of men.

II. The brass he made use of was the best he could get. All the brazen vessels were of bright brass (1Ki 7:45), good brass, so the Chaldee, that which was strongest and looked finest. God, who is the best, must be served and honoured with the best.

III. The place where all the brazen vessels were cast was the plain of Jordan, because the ground there was stiff and clayey, fit to make moulds of for the casting of the brass (1Ki 7:46), and Solomon would not have this dirty smoky work done in or near Jerusalem.

IV. The quantity was not accounted for. The vessels were unnumbered (so it may be read, 1Ki 7:47, as well as unweighed ), because they were exceedingly numerous, and it would have been an endless thing to keep the account of them; neither was the weight of the brass, when it was delivered to the workmen, searched or enquired into; so honest were the workmen, and such great plenty of brass they had, that there was no danger of wanting. We must ascribe it to Solomon's care that he provided so much, not to his carelessness that he kept no account of it.

V. Some particulars of the brass-work are described.

1. Two brazen pillars, which were set up in the porch of the temple (1Ki 7:21), whether under the cover of the porch or in the open air is not certain; it was between the temple and the court of the priests. These pillars were neither to hang gates upon nor to rest any building upon, but purely for ornament and significancy. (1.) What an ornament they were we may gather from the account here given of the curious work that was about them, chequer-work, chain-work, net-work, lily-work, and pomegranates in rows, and all of bright brass, and framed no doubt according to the best rules of proportion, to please the eye. (2.) Their significancy is intimated in the names given them (1Ki 7:21): Jachin - he will establish; and Boaz - in him is strength. Some think they were intended for memorials of the pillar of cloud and fire which led Israel through the wilderness: I rather think them designed for memorandums to the priests and others that came to worship at God's door, [1.] To depend upon God only, and not upon any sufficiency of their own, for strength and establishment in all their religious exercises. When we come to wait upon God, and find our hearts wandering and unfixed, then by faith let us fetch in help from heaven: Jachin - God will fix this roving mind. It is a good thing that the heart be established with grace. We find ourselves weak and unable for holy duties, but this is our encouragement: Boaz - in him is our strength, who works in us both to will and to do. I will go in the strength of the Lord God. Spiritual strength and stability are to be had at the door of God's temple, where we must wait for the gifts of grace in the use of the means of grace. [2.] It was a memorandum to them of the strength and establishment of the temple of God among them. Let them keep close to God and duty, and they should never lose their dignities and privileges, but the grant should be confirmed and perpetuated to them. The gospel church is what God will establish, what he will strengthen, and what the gates of hell can never prevail against. But, with respect to this temple, when it was destroyed particular notice was taken of the destroying of these pillars (2Ki 25:13, 2Ki 25:17), which had been the tokens of its establishment, and would have been so if they had not forsaken God.

2. A brazen sea, a very large vessel, above five yards in diameter, and which contained above 500 barrels of water for the priests' use, in washing themselves and the sacrifices, and keeping the courts of the temple clean, 1Ki 7:23, etc. It stood raised upon the figures of twelve oxen in brass, so high that either they must have stairs to climb up to it or cocks at the bottom to draw water from it. The Gibeonites, or Nethinim, who were to draw water for the house of God, had the care of filling it. Some think Solomon made the images of oxen to support this great cistern in contempt of the golden calf which Israel had worshipped, that (as bishop Patrick expresses it) the people might see there was nothing worthy of adoration in those figures; they were fitter to make posts of than to make gods of. Yet this prevailed not to prevent Jerusalem's setting up the calves for deities. In the court of the tabernacle there was only a laver of brass provided to wash in, but in the court of the temple a sea of brass, intimating that by the gospel of Christ much fuller preparation is made for our cleansing than was by the law of Moses. That had a laver, this has a sea, a fountain opened, Zec 13:1.

3. Ten bases, or stands, or settles, of brass, on which were put ten lavers, to be filled with water for the service of the temple, because there would not be room at the molten sea for all that had occasion to wash there. The bases on which the lavers were fixed are very largely described here, 1Ki 7:27, etc. They were curiously adorned and set upon wheels, that the lavers might be removed as there was occasion; but ordinarily they stood in two rows, five on one side of the court and five on the other, 1Ki 7:39. Each laver contained forty baths, that is, about ten barrels, 1Ki 7:38. Those must be very clean that bear the vessels of the Lord. Spiritual priests and spiritual sacrifices must be washed in the laver of Christ's blood and of regeneration. We must wash often, for we daily contract pollution, must cleanse our hands and purify our hearts. Plentiful provision is made for our cleansing; so that if we have our lot for ever among the unclean it will be our own fault.

4. Besides these, there was a vast number of brass pots made to boil the flesh of the peace-offerings in, which the priests and offerers were to feast upon before the Lord (see 1Sa 2:14); also shovels, wherewith they took out the ashes of the altar. Some think the word signifies flesh-hooks, with which they took meat out of the pot. The basins also were made of brass, to receive the blood of the sacrifices. These are put for all the utensils of the brazen altar, Exo 38:3. While they were about it they made abundance of them, that they might have a good stock by them when those that were first in use wore out and went to decay. Thus Solomon, having wherewithal to do so, provided for posterity.

Keil-Delitzsch: 1Ki 7:15-22

The brazen pillars of the porch (compare 2Ch 3:15-17). - He formed the two brazen pillars, which were erected, according to 2Ch 3:15, "before the (temple) house, i.e., in front of the hall of the temple. One was eighteen cubits high, and a thread of twelve cubits surrounded (spanned) the other pillar."The statement of the height of the one pillar and that of the circumference of the other is to be understood as an abbreviated expression, signifying that the height and thickness mentioned applied to the one as well as to the other, or that they were alike in height and circumference. According to the Chronicles, they were thirty-five cubits long; which many expositors understand as signifying that the length of the two together was thirty-five cubits, so that each one was only 17 1/2 cubits long, for which the full number 18 is substituted in our text. But this mode of reconciling the discrepancy is very improbable, and is hardly in harmony with the words of the Chronicles. The number 35 evidently arose from confounding the numeral letters יח = 18 with לה = 35. The correctness of the number 18 is confirmed by 2Ki 25:17 and Jer 52:21. The pillars were hollow, the brass being four finger-breadths in thickness (Jer 52:21); and they were cast in the Jordan valley (1Ki 7:46).

1Ki 7:16

"And he made two capitals ( כּתרות ), to set them on the heads of the pillars, cast in brass, five cubits the height of the one and of the other capital."If, on the other hand, in 2Ki 25:17 the height of the capital is said to have been three cubits, this discrepancy cannot be explained on the supposition that the capitals had been reduced two cubits in the course of time; but the statement rests, like the parallel passage in Jer 52:22, upon an error of the text, i.e., upon the substitution of ג (3) for ה (5).

1Ki 7:17

"Plait (i.e., ornaments of plait), plait-work and cords (twist, resembling) chain-work, were on the capitals, which were upon the heads of the pillars, seven on the one capital and seven on the other capital."Consequently this decoration consisted of seven twists arranged as festoons, which were hung round the capitals of the pillars.

1Ki 7:18

"And he made pomegranates, and indeed two rows round about the one twist, to cover the capitals which were upon the head of the pillars; and so he did with the other capital."In the Masoretic text the words העמּוּדים and הרמּנים are confused together, and we must read, as some of the Codd. do, in the first clause את־הרמּנים for את־העמּוּדים , and in the middle clause העמּוּדים על־ראשׁ for הרמּנים על־ראשׁ . This is not only required by the sense, but sustained by a comparison with 1Ki 7:19. The relation between the two rows of pomegranates and the plaited work is indeed not precisely defined; but it is generally and correctly assumed, that one row ran round the pillars below the plaited work and the other above, so that the plaited work, which was formed of seven cords plaited together in the form of festoons, was enclosed above and below by the rows of pomegranates. If we compare with this the further statements in 1Ki 7:41, 1Ki 7:42, 2Ch 3:16 and 2Ch 4:12-13, and Jer 52:23, הכּתרת is there more precisely designated הכּתרת גּלות , "bowls of the capitals,"from which it is evident that the lower portion of the capitals, to which the braided work was fastened, was rounded in the form of a pitcher or caldron. the number of the pomegranates on the two festoons is given at 400, so that there were 200 on each capital, and consequently each row contained 100 (2Ch 3:16); and according to Jer. ( l.c .) there were 96 רוּחה , "windwards,"and in all 100 on the braided work round about. רוּחה , "windwards,"can hardly be taken in any other sense than this: in the direction of the wine, i.e., facing the four quarters of the heavens. This meaning is indisputably sustained by the use of the word רוּח , to denote the quarters of the heavens, in statements of the aspect of buildings (Eze 42:16-18), whereas there is no foundation whatever for such meanings as "airwards = uncovered"(Böttcher, Thenius), or hanging freely (Ewald).

(Note: It is hardly necessary to observe, that the expression רוּח שׁאף , to gasp for air, in Jer 2:24; Jer 14:6, does notwarrant our giving to רוּחה the meaning open oruncovered, as Böttcher supposes. But when Thenius follows Böttcher( Proben , p. 335) in adducing in support of this the fact "that thetangent, which is drawn to any circle divided into a hundred parts,covers exactly four of these parts,"the fact rests upon a simple error,inasmuch as any drawing will show that a tangent only touches one point of a circle divided into a hundred parts. And the remark ofBöttcher, "If you describe on the outside of a circle of twelve cubits incircumference a hundred small circles of twelve-hundredths of a cubitin diameter, a tangent drawn thereupon will cover to the eye exactlyfour small circles, although mathematically it touches only one ofthem in one point,"is not correct according to any measurement. Forif the tangent touches one of these smaller circles with mathematicalexactness, to the eye there will be covered either three or five halfcircles, or even seven, but never four.)

1Ki 7:19-20

In 1Ki 7:19 and 1Ki 7:20 a second decoration of the capitals of the pillars is mentioned, from which we may see that the rounding with the chain-like plaited work and the pomegranates enclosing it did not cover the capital to the very top, but only the lower portion of it. The decoration of the upper part is described in 1Ki 7:19 : "And capitals, which were upon the top of the pillars, were (or, Hiram made) lily-work after the manner of the hall, four cubits."The lily-work occupied, according to 1Ki 7:20, the upper portion of the capitals, which is here called כּתרת , as a crown set upon the lower portion. It was lily-work, i.e., sculpture in the form of flowering lilies. The words אמּות ארבּע בּאוּלם are obscure. According to Böttcher and Thenius, בּאוּלם is intended to indicate the position of the pillars within the hall, so that their capitals sustained the lintel of the doorway. But even if בּאוּלם were rendered, within the hall, as it is by Böttcher, it is impossible to see how this meaning could be obtained from the words "capitals upon the head of the pillars lily-work within the hall."In that case we must at least have "the pillars within the hall;"and בּאוּלם would be connected with העמּוּדים , instead of being separated from it by שׁוּשׁן מעשׂה . Even if we were to introduce a stop after שׁוּשׁן and take בּאוּלם by itself, the expression "in (or at) the hall"would not in itself indicate the position of the pillars in the doorway, to say nothing of the fact that it is only in 1Ki 7:21 that anything is said concerning the position of the pillars. Again, the measurement "four cubits"cannot be understood, as it is by Thenius, as denoting the diameter of the capitals of the pillars; it must rather indicate the measure of the lily-work, that is to say, it affirms that there were four cubits of lily-work on the capitals, which were five cubits high, - in other words, the lily-work covered the four upper cubits of the capitals; from which it still further follows, that the plaited work which formed the decoration of the lower portion of the capitals was only one cubit broad or high. Consequently בּאוּלם cannot be understood in any other sense than "in the manner of or according to the hall,"and can only express the thought, that there was lily-work on the capitals of the pillars as there was on the hall. For the vindication of this use of בּ see Ges. Lex . by Dietrich, s.v. בּ .

(Note: This is the way in which the earlier translators appear to haveunderstood it: e.g., lxx ἕργον κρίνου κατὰ τὸ αὐλὰμ τεσσάρων πηχῶν ("lily-work according to the hall four cubits"); Vulg. Capitella... quasi opere lilii fabricata erant in porticu quatuor cubitorum; Chald. ארבע אמּין עובד שׁושׁנתא לקיט בוּלמּא ( opus liliaceum collectum in porticu quatuor cubitorum ); Syr. opus liliaceum idem fecit (Syr . wa -(^e kad ke)set[a4wa4) ) in porticuquatuor cubitis . These readings appear to be based upon the viewsupported by Rashi ( בּאוּלם for כּאוּלם ): lily-work as it was in the hall.)

There is no valid objection to the inference to which this leads, namely, that on the frontispiece of the temple-hall there was a decoration of lily-work. For since the construction of the hall is not more minutely described, we cannot expect a description of its decorations. - In 1Ki 7:20 a more precise account is given of the position in which the crowns consisting of lily-work were placed on the capitals of this columns, so that this verse is to be regarded as an explanation of 1Ki 7:19 : namely, capitals upon the pillars (did he make) also above near the belly, which was on the other side of the plait-work." הבּטן , the belly, i.e., the belly-shaped rounding, can only be the rounding of the lower portion of the capitals, which is called גּלה in 1Ki 7:41, 1Ki 7:42. Hence השּׂבכה לעבר ( Keri ), "on the other side of the plaited work,"can only mean behind or under the plait, since we cannot suppose that there was a belly-shaped rounding above the caldron-shaped rounding which was covered with plaited work, and between this and the lily-work. The belly-shaped rounding, above or upon which the plaited work lay round about, might, when looked at from without, be described as being on the other side of it, i.e., behind it. In the second half of the verse: "and the pomegranates two hundred in rows round about on the second capital,"the number of the pomegranates placed upon the capitals, which was omitted in 1Ki 7:18, is introduced in a supplementary form.

(Note: Hermann Weiss ( Kostümkunde , i. p. 367) agrees in the mainwith the idea worked out in the text; but he assumes, on the ground ofmonumental views, that the decoration was of a much simpler kind,and one by no means out of harmony with the well-knownmonumental remains of the East. In his opinion, the pillars consistedof "a shaft nineteen cubits in height, surrounded at the top, exactlyafter the fashion of the ornamentation of the Egyptian pillars, withseven bands decorated like plaited work, which unitedly covered acubit, in addition to which there was the lily-work of five cubits inheight, i.e., a slender capital rising up in the form of the calyx of alily, ornamented with pomegranates."Our reasons for dissenting fromthis opinion are given in the exposition of the different verses.)

1Ki 7:21

"And he set up the pillars at the hall of the Holy Place, and set up the right pillar, and called its name Jachin , and ... the left... Boaz ."Instead of ההיכל לאוּלם we have in 2Ch 3:15 הבּית לפני , and in 2Ch 3:17 ההיכל על־פּני , "before the house,""before the Holy Place."This unquestionably implies that the two brazen pillars stood unconnected in front of the hall, on the right and left sides of it, and not within the hall as supporters of the roof. Nevertheless many have decided in favour of the latter view. But of the four arguments used by Thenius in proof that this was the position of the pillars, there is no force whatever in the first, which is founded upon Amo 9:1, unless we assume, as Merz and others do, that the words of the prophet, "Smite the capital, that the thresholds may shake, and break them (the capitals of the pillars), that they may fall upon the head of all,"refer to the temple at Jerusalem, and not, as Thenius and others suppose, to the temple erected at Bethel for the calf-worship. For even if the temple at Bethel had really had a portal supported by pillars, it would by no means follow that the pillars Jachin and Boaz in Solomon's temple supported the roof of the hall, as it is nowhere stated that the temple of Jeroboam at Bethel was an exact copy of that of Solomon. And even with the only correct interpretation, in which the words of Amos are made to refer to the temple at Jerusalem, the argument founded upon them in support of the position of the pillars as bearers of the hall rests upon the false idea, that the ספּים , which are shaken by the smiting of the capital, are the beams lying upon the top of the pillars, or the superliminaria of the hall. It is impossible to prove that סף has any such meaning. The beam over the entrance, or upon the doorposts, is called משׁקוՀ£ in Exo 12:7, Exo 12:22-23, whereas סף denotes the threshold, i.e., the lower part of the framework of the door, as is evident from Jdg 19:27. The words of the prophet are not to be interpreted architecturally, but to be taken in a rhetorical sense; "so that by the blow, which strikes the capital, and causes the thresholds to tremble, such a blow is intended as shakes the temple in all its joints"(Baur on Amo 9:1). " הכּפתּור , a kind of ornament at the top of the pillars, and הסּפּים , the thresholds, are opposed to one another, to express the thought that the building is to be shaken and destroyed a summo usque ad imum, a capite ad calcem "(Hengstenberg, Chrisol . i. p. 366 transl.). The other arguments derived from Eze 40:48 and Eze 40:49, and from Josephus, Ant . viii. 3, 4, prove nothing at all. From the words of Josephus, τούτων τῶν κιόνων τὸν μέν ἕτερον κατὰ τὴν δεξιὰν ἔστησε τοῦ προπυλαίου παραστάδα ... τὸν δὲ ἕτερον κ.τ.λ. , it would only follow "that the pillars (according to the view of Josephus) must have stood in the doorway,"if it were the case that παραστάς had no other meaning than doorpost , and προπύλαιον could be understood as referring to the temple-hall generally. But this is conclusively disproved by the fact that Josephus always calls the temple-hall πρόναον ( l.c ., and viii. 3, 2 and 3), so that προπύλαιον can only denote the fore-court, and παραστάς a pillar standing by itself. Consequently Josephus regarded the pillars Jachin and Boaz as propylaea erected in front of the hall. We must therefore adhere to the view expressed by Bähr ( d. Tempel , p. 35ff.), that these pillars did not support the roof of the temple-hall, but were set up in front of the hall on either side of the entrance. In addition to the words of the text, this conclusion is sustained (1) by the circumstance that the two pillars are not mentioned in connection with the building of the temple and the hall, but are referred to for the first time here in the enumeration of the sacred vessels of the court that were made of brass. "If the pillars had formed an essential part of the construction and had been supporters of the hall, they would certainly have been mentioned in the description of the building, and not have been placed among the articles of furniture"(Schnaase); and moreover they would not have been made of metal like the rest of the vessels, but would have been constructed of the same building materials as the hall and the house, namely, of stone or wood (Bähr). And to this we may add (2) the monumental character of the pillars, which is evident from the names given to them. No architectural portion of the building received a special name.

(Note: Stieglitz ( Gesch. der Baukunst , p. 127) aptly observes inrelation to this: "The architect cannot subscribe to Meyer's view (thatthe pillars were supporters of the hall), since it was only through theirindependent position that the pillars received the solemn characterintended to be given to them, and by their dignity subserved the enddesigned, of exalting the whole building and calling attention to thereal purpose of the whole.")

Jachin ( יכין ): "he establishes," stabiliet templum (Simonis Onom . p. 430); and Boaz ( בּעז ), ex עז בּו in illo , sc. Domino, robur (Sim. p. 460). Kimchi has correctly interpreted the first name thus: "Let this temple stand for ever;"and the second, "Solomon desired that God would give it strength and endurance."The pillars were symbols of the stability and strength, which not only the temple as an outward building, but the kingdom of God in Israel as embodied in the temple, received from the Lord, who had chosen the temple to be His dwelling-place in the midst of His people.

(Note: There is no necessity to refute the fanciful notion of Ewald,that these pillars, "when they were erected and consecrated, werecertainly named after men who were held in estimation at that time,probably after the younger sons of Solomon,"and that of Thenius,that בּעז יכין , "He (the Lord) establishes with strength,"wasengraved upon them as an inscription.)

1Ki 7:22

In 1Ki 7:22 it is stated again that there was lily-work upon the head of the pillars, - a repetition which may be explained from the significance of this emblem of the capitals of the pillars; and then the words, "So was the work of the capitals finished,"bring the account of this ornament of the temple to a close.

Constable: 1Ki 1:1--11:43

I. THE REIGN OF SOLOMON chs. 1--11

The Holy Spirit led the writer of Kings to give an interpretation of history, not just a chronologically sequential record of events. This is true of all the writers of the Old Testament historical books. Some of the events in Kings are not in chronological order. They appear in the text as they do to make a point that was primarily theological (i.e., to reveal a spiritual lesson from history). The writer chose the historical data he included for this purpose under the superintending inspiration of the Holy Spirit. The lesson that Kings teaches is that failure to honor the revealed will of God results in ruin and destruction.¹² For Israel the revealed will of God was the Mosaic Law and the later revelations of the prophets.

"By way of contrast with the other two books covering the historical details of the united and divided kingdoms, one might say that whereas Samuel's author uses a biographical style and Chronicles is written from a theological standpoint, the author of Kings employs a largely narrative-annalistic approach."¹³

All three major sections of Kings emphasize many theological lessons, but each one repeats and reinforces the main motif, the importance of obeying the Mosaic Law to succeed. This motif stands out clearly in the first major section dealing with Solomon's reign (chs. 1-11). The nation of Israel reached the height of its power and prestige in Solomon's day. It began to decline because of Solomon's unfaithfulness and failure to honor the Mosaic Covenant.

One writer observed that the structure of the record of Solomon's reign is as follows. Chapters 1-2 and 11:14-43 draw a frame around the whole history of Solomon's rule. Within this frame two similar sections form the body of the revelation. The first (3:1-8:66) is favorable to Solomon and the second (9:1-11:13) is critical of him.¹⁴ Each of these sections begins with a dream (3:1-15; 9:1-10a), and each ends with a revelation of Solomon's attitude toward God (chs. 6-8; 11:1-13). The first section has two parts. Part one reveals Solomon's domestic policy with sub-sections on women and wisdom (3:16-28), and administration and wisdom (4:1-5:14). Part two deals with Solomon's labor relations and has sub-sections on the contract with Hiram (5:15-18) and the corvée (5:28-33). The second section also has two parts. Part one gives more information about Solomon's labor relations and has sub-sections on the contract with Hiram (9:10b-14) and the corvée (9:15-28). Part two explains Solomon's foreign policy with sub-sections on women and wisdom (10:1-13), and wealth and wisdom (10:14-29). Thus there is both a chiastic and an unfolding structure in chapters 1-11.¹⁵

Constable: 1Ki 5:1--8:66

C. Solomon's Greatest Contribution chs. 5-8

Solomon's outstanding contribution to the nation of Israel, I believe, was the provision he made for her spiritual strength. The writer of Kings gave this much emphasis in his book.

People generally regarded their king as the representative, son, and vice-regent of their chief god in the ancient Near East.⁶² This was really the true relation of Israel's king to Yahweh. People also viewed the temples of the gods as the palaces of those beings and regarded the magnificence of their houses as a reflection of their personal greatness. The temple represented the god.⁶³ Therefore Solomon wanted to portray the greatness of Yahweh by building Him the most glorious temple in the ancient Near East. This would have enabled Israel to fulfill the purpose for which God had raised her up better, namely, to bring people to God (Exod. 19:6; cf. Isa. 42:6-7).

Constable: 1Ki 7:13-51

4. The temple furnishings 7:13-51

The people also saw the glory of Yahweh reflected in the furnishings of the temple. These furnishings came from several sources but all contributed to the proper worship of Yahweh.

Constable: 1Ki 7:13-47

Furnishings outside the temple 7:13-47

This Hiram was obviously a different person from the King of Tyre (5:1). God evidently guided him as he fashioned the furnishings (cf. Exod. 31:1-11).⁸⁰

The two pillars on the temple porch were common features that flanked the main entrances to temples in Syria, Phoenicia, Cyprus, Assyria, and elsewhere in the ancient Near East at this time.⁸¹ Some of these pillars supported the porch roof, but others were free-standing, as these probably were.⁸² In various countries they symbolized various things.⁸³ In Israel their purpose seems to have been to remind the Israelites of Yahweh's establishment of Israel and strength for Israel. Jachin means "He shall establish," and Boaz "In Him is strength" (v. 21).⁸⁴ The lily and pomegranate designs probably symbolized the fertility and fruitfulness of God's blessing and presence.

The "sea" (vv. 23-26) was a reservoir for the temple courtyard. It had a total capacity of 17,500 gallons (2 Chron. 4:5), but it normally held 11,500 gallons (v. 26). It rested on symbols of strength and service (cf. the priests), and symbols of fertility adorned it (v. 24; cf. 6:18).⁸⁵ The 12 bulls may have represented the 12 tribes or Solomon's 12 administrative districts.⁸⁶

The priests evidently used the 10 movable stands (vv. 27-40a) when they butchered sacrificial animals. Each was six feet square, five and one-half feet high, and held up to 230 gallons of water.

The amount of detail the writer included gives us some appreciation of the external beauty, symmetry, glory, and value of the temple. All of this contributed to the greater glory of Yahweh and helped the Israelites appreciate Him.

Guzik: 1Ki 7:1-51

1 Kings 7 - Solomon's Palace and the Temple Furnishings

A. The construction of Solomon's palace.

1. (1) Solomon builds his house.

But Solomon took thirteen years to build his own house; so he finished all his house.

a. But Solomon took thirteen years to build his own house: 1 Kings 6:38 tells us that Solomon spent 7 years building the temple, but here we learn that he spent 13 years building his house. The temple was glorious, but it seems that Solomon wanted a house that was more glorious than the temple.

i. "It does show the place which his own personal comfort and luxurious tastes had come to occupy in the life of Solomon . . . It is often by such simple, and unexpected tests, that the deepest facts of a human life are revealed." (Morgan)

ii. We could say that Solomon finished the work of building the temple; the Christian cannot say that the work of spreading the gospel of Jesus Christ is finished.

b. So he finished all his house: The following passage describes what a magnificent house Solomon had.

2. (2-12) The splendor of Solomon's palace.

He also built the House of the Forest of Lebanon; its length was one hundred cubits, its width fifty cubits, and its height thirty cubits, with four rows of cedar pillars, and cedar beams on the pillars. And it was paneled with cedar above the beams that were on forty-five pillars, fifteen to a row. There were windows with beveled frames in three rows, and window was opposite window in three tiers. And all the doorways and doorposts had rectangular frames; and window was opposite window in three tiers. He also made the Hall of Pillars: its length was fifty cubits, and its width thirty cubits; and in front of them was a portico with pillars, and a canopy was in front of them. Then he made a hall for the throne, the Hall of Judgment, where he might judge; and it was paneled with cedar from floor to ceiling. And the house where he dwelt had another court inside the hall, of like workmanship. Solomon also made a house like this hall for Pharaoh's daughter, whom he had taken as wife. All these were of costly stones cut to size, trimmed with saws, inside and out, from the foundation to the eaves, and also on the outside to the great court. The foundation was of costly stones, large stones, some ten cubits and some eight cubits. And above were costly stones, hewn to size, and cedar wood. The great court was enclosed with three rows of hewn stones and a row of cedar beams. So were the inner court of the house of the LORD and the vestibule of the temple.

a. The House of the Forest of Lebanon: So much magnificent cedar wood from Lebanon was used to build Solomon's palace that they called it the "House of the Forest of Lebanon." Walking in the richly paneled walls of the palace was like walking in a forest.

i. The forty-five pillars set in the House of the Forest of Lebanon also gave the impression of being in a majestic forest.

ii. 1 Kings 10:16-17 mentions 500 gold shields that were hung in the House of the Forest of Lebanon. Isaiah specifically called this building an armory in Isaiah 22:8.

b. So were the inner court of the house of the LORD: At the end of the detailed, magnificent description of Solomon's palace, the writer also mentions that some of the great architectural features of the palace were also used in the house of the LORD. We are left with the idea that as great as the temple was, the Solomon's palace was better.

i. When one travels in old Europe today, you often come to magnificent cathedrals. These amazing building were mostly built hundreds of years ago at great labor and cost to poor people who could never dream of living in such spectacular places. When their most magnificent buildings were churches, it said something about their values. When Solomon made his palace more spectacular than the temple, it said something about his values. Our most magnificent buildings in the modern world - usually given over to business, shopping, or entertainment - say something about our values.

ii. Haggai 1:3-10 speaks powerfully to those who think more about their house than they do the house of God.

B. Huram makes the temple furnishings.

1. (13-14) Huram - half Israeli and the best craftsman around.

Now King Solomon sent and brought Huram from Tyre. He was the son of a widow from the tribe of Naphtali, and his father was a man of Tyre, a bronze worker; he was filled with wisdom and understanding and skill in working with all kinds of bronze work. So he came to King Solomon and did all his work.

a. Huram from Tyre: This man was half Israeli and half Gentile, and he was the best craftsman around. Solomon hired him to do all his work - that is, the fine artistic work of the palace and especially the temple.

2. (15-51) Huram makes the needed furnishings for the temple basically after the pattern of the tabernacle furnishings.

And he cast two pillars of bronze, each one eighteen cubits high, and a line of twelve cubits measured the circumference of each. Then he made two capitals of cast bronze, to set on the tops of the pillars. The height of one capital was five cubits, and the height of the other capital was five cubits. He made a lattice network, with wreaths of chainwork, for the capitals which were on top of the pillars: seven chains for one capital and seven for the other capital. So he made the pillars, and two rows of pomegranates above the network all around to cover the capitals that were on top; and thus he did for the other capital. The capitals which were on top of the pillars in the hall were in the shape of lilies, four cubits. The capitals on the two pillars also had pomegranates above, by the convex surface which was next to the network; and there were two hundred such pomegranates in rows on each of the capitals all around. Then he set up the pillars by the vestibule of the temple; he set up the pillar on the right and called its name Jachin, and he set up the pillar on the left and called its name Boaz. The tops of the pillars were in the shape of lilies. So the work of the pillars was finished. And he made the Sea of cast bronze, ten cubits from one brim to the other; it was completely round. Its height was five cubits, and a line of thirty cubits measured its circumference. Below its brim were ornamental buds encircling it all around, ten to a cubit, all the way around the Sea. The ornamental buds were cast in two rows when it was cast. It stood on twelve oxen: three looking toward the north, three looking toward the west, three looking toward the south, and three looking toward the east; the Sea was set upon them, and all their back parts pointed inward. It was a handbreadth thick; and its brim was shaped like the brim of a cup, like a lily blossom. It contained two thousand baths. He also made ten carts of bronze; four cubits was the length of each cart, four cubits its width, and three cubits its height. And this was the design of the carts: They had panels, and the panels were between frames; on the panels that were between the frames were lions, oxen, and cherubim. And on the frames was a pedestal on top. Below the lions and oxen were wreaths of plaited work. Every cart had four bronze wheels and axles of bronze, and its four feet had supports. Under the laver were supports of cast bronze beside each wreath. Its opening inside the crown at the top was one cubit in diameter; and the opening was round, shaped like a pedestal, one and a half cubits in outside diameter; and also on the opening were engravings, but the panels were square, not round. Under the panels were the four wheels, and the axles of the wheels were joined to the cart. The height of a wheel was one and a half cubits. The workmanship of the wheels was like the workmanship of a chariot wheel; their axle pins, their rims, their spokes, and their hubs were all of cast bronze. And there were four supports at the four corners of each cart; its supports were part of the cart itself. On the top of the cart, at the height of half a cubit, it was perfectly round. And on the top of the cart, its flanges and its panels were of the same casting. On the plates of its flanges and on its panels he engraved cherubim, lions, and palm trees, wherever there was a clear space on each, with wreaths all around. Thus he made the ten carts. All of them were of the same mold, one measure, and one shape. Then he made ten lavers of bronze; each laver contained forty baths, and each laver was four cubits. On each of the ten carts was a laver. And he put five carts on the right side of the house, and five on the left side of the house. He set the Sea on the right side of the house, toward the southeast. Huram made the lavers and the shovels and the bowls. So Huram finished doing all the work that he was to do for King Solomon for the house of the LORD: the two pillars, the two bowl-shaped capitals that were on top of the two pillars; the two networks covering the two bowl-shaped capitals which were on top of the pillars; four hundred pomegranates for the two networks (two rows of pomegranates for each network, to cover the two bowl-shaped capitals that were on top of the pillars); the ten carts, and ten lavers on the carts; one Sea, and twelve oxen under the Sea; the pots, the shovels, and the bowls. All these articles which Huram made for King Solomon for the house of the LORD were of burnished bronze. In the plain of Jordan the king had them cast in clay molds, between Succoth and Zaretan. And Solomon did not weigh all the articles, because there were so many; the weight of the bronze was not determined. Thus Solomon had all the furnishings made for the house of the LORD: the altar of gold, and the table of gold on which was the showbread; the lampstands of pure gold, five on the right side and five on the left in front of the inner sanctuary, with the flowers and the lamps and the wick-trimmers of gold; the basins, the trimmers, the bowls, the ladles, and the censers of pure gold; and the hinges of gold, both for the doors of the inner room (the Most Holy Place) and for the doors of the main hall of the temple. So all the work that King Solomon had done for the house of the LORD was finished; and Solomon brought in the things which his father David had dedicated: the silver and the gold and the furnishings. He put them in the treasuries of the house of the LORD.

a. He cast two pillars of bronze: These impressive pillars were actually so noteworthy that they were given names. They were called Jachin and Boaz (mentioned also in 2 Chronicles 3:17).

i. "The one on the right was given the name 'Jachin,' meaning 'He shall establish,' and the one on the left the name 'Boaz,' meaning 'in strength.' " (Dilday)

ii. "In practical terms the pillars were to be an ever-present reminder to each successive king of the fact that he was ruling by God's appointment and by his grace, and that in God lay his strength. Just so ought believers today to be ever mindful of God's grace in their lives and of their utter dependence on him." (Patterson and Austel)

iii. Some believe that the pillars were meant to remind Israel of the twin pillars from the Exodus. The pillar of fire by night and the pillar of cloud by day were constant reminders of the presence of God in the wilderness.

iv. Every time someone came to the house of the LORD in the days of Solomon they said, "Look! There is 'He Shall Establish.' And there is 'In Him Is Strength.'" It set them in the right frame of mind to worship the LORD. When the crowds gathered at the morning and evening sacrifice to worship the LORD, the Levites led the people standing in front of the temple with these two great, bronze pillars behind them. It was always before them: He Shall Establish and In Him Is Strength.

v. One could say that the house of God itself was Jachin and Boaz. That temple was established by God, and built by the strength of God. Every time they looked at that temple, they knew that God liked to establish and strengthen things.

vi. The house of God was a place where people experienced what the pillars were all about. At that house, people were established in their relationship with God. At that house, people were given strength from the LORD. From this building, it should go out to the whole community: "Come here and get established. Come here and receive the strength of God."

b. He made the Sea of cast bronze, ten cubits from one brim to the other: The huge laver was more than 15 feet (5 meters) across, and was used for the ceremonial washings connected with the temple. In addition, Huram made ten lavers of bronze; each laver contained forty baths.

i. "It was used by priests for cleansing their hands and feet and perhaps also to supply water to the standing basins for the rinsing of offerings (2 Chronicles 4:10)." Poole believes that perhaps water came out of the bulls that formed the foundation of the Sea.

ii. "The volume of the Sea was 2,000 baths, generally calculated to be about 11,500 gallons." (Patterson and Austel)

c. The table of gold on which was the showbread: 2 Chronicles 4:8 says there were 10 tables of showbread. Here they are described collectively as a unit.

d. He put them in the treasuries of the house of the LORD: All these great works of art and articles of great value were placed in the temple. This included the ten carts and the shovels, bowls and other needed utensils for sacrifices.

e. Solomon brought in the things which his father David had dedicated: God told David that he could not build the temple, but David still collected furnishings and treasures for the temple that his son Solomon would build (1 Chronicles 29).

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 7 (Chapter Introduction)

Overview

1Ki 7:1, The building of Solomon’s house; 1Ki 7:2, Of the house of Lebanon; 1Ki 7:6, Of the porch of pillars; 1Ki 7:7, Of the porch of judgment; 1Ki 7:8, Of the house for Pharaoh’s daughter; 1Ki 7:13, Hiram’s work of the two pillars; 1Ki 7:23, Of the molten sea; 1Ki 7:27, Of the ten bases; 1Ki 7:38, Of the ten lavers, 1Ki 7:40, and all the vessels.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 7 (Chapter Introduction)

KINGS CHAPTER 7

The building of Solomon’ s house: the house of Lebanon, 1Ki 7:1-5 . The porch of pillars, and of judgment: the house of Pharaoh’ s daughter, 1Ki 7:6-12 . Hiram’ s work of the two pillars of brass, 1Ki 7:13-22 . Of the molten, sea, 1Ki 7:23-26 . Of the ten bases of brass, 1Ki 7:27-37 . The ten brasen lavers: all the vessels of brass and gold, 1Ki 7:38-50 . The dedicated things are brought into the temple, 1Ki 7:51 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 7 (Chapter Introduction)

(1Ki 7:1-12) Solomon's buildings.

(v. 13-47) Furniture of the temple.

(1Ki 7:48-51) Vessels of gold.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 7 (Chapter Introduction)

As, in the story of David, one chapter of wars and victories follows another, so, in the story of Solomon, one chapter concerning his buildings follows another. In this chapter we have, I. His fitting up several buildings for himself and his own use (1Ki 7:1-12). II. His furnishing the temple which he had built for God, 1. With two pillars (1Ki 7:13-22). 2. With a molten sea (1Ki 7:23-26). 3. With ten basins of brass (1Ki 7:27-37), and ten layers upon them (1Ki 7:38, 1Ki 7:39). 4. With all the other utensils of the temple (1Ki 7:40-50). 5. With the things that his father had dedicated (1Ki 7:51). The particular description of these things was not needless when it was written, nor is it now useless.

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 7 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 7

This chapter gives an account of some buildings of Solomon for himself, 1Ki 7:1; and of other things for the use of the temple; of two pillars of brass, 1Ki 7:13; of the molten sea, 1Ki 7:23; and of ten bases, and ten layers on them, 1Ki 7:27; with other utensils and ornaments, 1Ki 7:40.