Text -- 1 Kings 8:51 (NET)

8:51 After all, they are your people and your special possession whom you brought out of Egypt, from the middle of the iron-smelting furnace.

Commentary -- Word/Phrase Notes (per phrase)

TSK: 1Ki 8:51

thy people : 1Ki 8:53; Exo 32:11, Exo 32:12; Num 14:13-19; Deu 9:26-29; 2Ch 6:39; Neh 1:10; Isa 63:16-18, Isa 64:9; Jer 51:19

the furnace : Deu 4:20; Jer 11:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 8:51

The furnace of iron - Egypt is so called as a place of severe trial and affliction.

Poole: 1Ki 8:51

They be thy people for howsoever they may sin against thee, or suffer from men, yet still remember that they are thy peculiar people, and therefore do thou pity, and pardon, and save them.

The furnace of iron so called, either from the metal melted in it; or rather, from the matter of which it consisted, an iron furnace being more hot and terrible than one of brick or stone. He understands hereby their cruel bondage and painful labours. See Poole "Deu 4:20" .

Gill: 1Ki 8:51

For they be thy people, and thine inheritance,.... Whom the Lord had chosen above all people, to be a special people to him, and to be his portion and possession; see Deu 7:6.

which thou broughtest forth out of Egypt, from the midst of the furnace of iron; hard and cruel bondage in Egypt: See Gill on Deu 4:20.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 8:51

¹ tn Or “for.”

² tn Heb “inheritance.”

³ tn The Hebrew term כּוּר (kur, “furnace,” cf. Akkadian ku„ru) is a metaphor for the intense heat of purification. A כּוּר was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19). Thus Egypt served not as a place of punishment for the Israelites, but as a place of refinement to bring Israel to a place of submission to divine sovereignty.

sn From the middle of the iron-smelting furnace. The metaphor of a furnace suggests fire and heat and is an apt image to remind the people of the suffering they endured while slaves in Egypt.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 8:1-66

1 The feast of the dedication of the temple.

12 Solomon's blessing.

22 Solomon's prayer.

54 Solomon's blessing.

62 His sacrifice of peace offerings.

MHCC: 1Ki 8:22-53

In this excellent prayer, Solomon does as we should do in every prayer; he gives glory to God. Fresh experiences of the truth of God's promises call for larger praises. He sues for grace and favour from God. The experiences we have of God's performing his promises, should encourage us to depend upon them, and to plead them with him; and those who expect further mercies, must be thankful for former mercies. God's promises must be the guide of our desires, and the ground of our hopes and expectations in prayer. The sacrifices, the incense, and the whole service of the temple, were all typical of the Redeemer's offices, oblation, and intercession. The temple, therefore, was continually to be remembered. Under one word, " forgive," Solomon expressed all that he could ask in behalf of his people. For, as all misery springs from sin, forgiveness of sin prepares the way for the removal of every evil, and the receiving of every good. Without it, no deliverance can prove a blessing. In addition to the teaching of the word of God, Solomon entreated the Lord himself to teach the people to profit by all, even by their chastisements. They shall know every man the plague of his own heart, what it is that pains him; and shall spread their hands in prayer toward this house; whether the trouble be of body or mind, they shall represent it before God. Inward burdens seem especially meant. Sin is the plague of our own hearts; our in-dwelling corruptions are our spiritual diseases: every true Israelite endeavours to know these, that he may mortify them, and watch against the risings of them. These drive him to his knees; lamenting these, he spreads forth his hands in prayer. After many particulars, Solomon concludes with the general request, that God would hearken to his praying people. No place, now, under the gospel, can add to the prayers made in or towards it. The substance is Christ; whatever we ask in his name, it shall be given us. In this manner the Israel of God is established and sanctified, the backslider is recovered and healed. In this manner the stranger is brought nigh, the mourner is comforted, the name of God is glorified. Sin is the cause of all our troubles; repentance and forgiveness lead to all human happiness.

Matthew Henry: 1Ki 8:22-53

Solomon having made a general surrender of this house to God, which God had signified his acceptance of by taking possession, next follows Solomon's prayer, in which he makes a more particular declaration of the uses of that surrender, with all humility and reverence, desiring that God would agree thereto. In short, it is his request that this temple may be deemed and taken, not only for a house of sacrifice (no mention is made of that in all this prayer, that was taken for granted), but a house of prayer for all people; and herein it was a type of the gospel church; see Isa 56:7, compared with Mat 21:13. Therefore Solomon opened this house, not only with an extraordinary sacrifice, but with an extraordinary prayer.

I. The person that prayed this prayer was great. Solomon did not appoint one of the priests to do it, nor one of the prophets, but did it himself, in the presence of all the congregation of Israel, 1Ki 8:22. 1. It was well that he was able to do it, a sign that he had made a good improvement of the pious education which his parents gave him. With all his learning, it seems, he learnt to pray well, and knew how to express himself to God in a suitable manner, pro re nata - on the spur of the occasion, without a prescribed form. In the crowd of his philosophical transactions, his proverbs, and songs, he did not forget his devotions. He was a gainer by prayer (1Ki 3:11, etc.), and, we may suppose, gave himself much to it, so that he excelled, as we find here, in praying gifts. 2. It was well that he was willing to do it, and not shy of performing divine service before so great a congregation. He was far from thinking it any disparagement to him to be his own chaplain and the mouth of the assembly to God; and shall any think themselves too great to do this office for their own families? Solomon, in all his other glory, even on his ivory throne, looked not so great as he did now. Great men should thus support the reputation of religious exercises and so honour God with their greatness. Solomon was herein a type of Christ, the great intercessor for all over whom he rules.

II. The posture in which he prayed was very reverent, and expressive of humility, seriousness, and fervency in prayer. He stood before the altar of the Lord, intimating that he expected the success of his prayer in virtue of that sacrifice which should be offered up in the fulness of time, typified by the sacrifices offered at that altar. But when he addressed himself to prayer, 1. He kneeled down, as appears, 1Ki 8:54, where he is said to rise from his knees; compare 2Ch 6:13. Kneeling is the most proper posture for prayer, Eph 3:14. The greatest of men must not think it below them to kneel before the Lord their Maker. Mr. Herbert says, "Kneeling never spoiled silk stocking."2. He spread forth his hands towards heaven, and (as it should seem by 1Ki 8:54) continued so to the end of the prayer, hereby expressing his desire towards, and expectations from, God, as a Father in heaven. He spread forth his hands, as it were to offer up the prayer from an open enlarged heart and to present it to heaven, and also to receive thence, with both arms, the mercy which he prayed for. Such outward expressions of the fixedness and fervour of devotion ought not to be despised or ridiculed.

III. The prayer itself was very long, and perhaps much longer than is here recorded. At the throne of grace we have liberty of speech, and should use our liberty. It is not making long prayers, but making them for a pretence, that Christ condemns. In this excellent prayer Solomon does, as we should in every prayer,

1. Give glory to God. This he begins with, as the most proper act of adoration. He addresses himself to God as the Lord God of Israel, a God in covenant with them And, (1.) He gives him the praise of what he is, in general, the best of beings in himself (" There is no God like thee, none of the powers in heaven or earth to be compared with thee"), and the best of masters to his people: " Who keepest covenant and mercy with thy servants; not only as good as thy word in keeping covenant, but better than thy word in keeping mercy, doing that for them of which thou hast not given them an express promise, provided they walk before thee with all their heart, are zealous for thee, with an eye to thee."(2.) He gives him thanks for what he had done, in particular, for his family (1Ki 8:24): " Thou hast kept with thy servant David, as with thy other servants, that which thou promisedst him. "The promise was a great favour to him, his support and joy, and now performance is the crown of it: Thou hast fulfilled it, as it is this day. Fresh experiences of the truth of God's promises call for enlarged praises.

2. He sues for grace and favour from God.

(1.) That God would perform to him and his the mercy which he had promised, 1Ki 8:25, 1Ki 8:26. Observe how this comes in. He thankfully acknowledges the performance of the promise in part; hitherto God had been faithful to his word: " Thou hast kept with thy servant David that which thou promisedst him, so far that his son fills his throne and has built the intended temple; therefore now keep with thy servant David that which thou hast further promised him, and which yet remains to be fulfilled in its season."Note, The experiences we have had of God's performing his promises should encourage us to depend upon them and plead them with God: and those who expect further mercies must be thankful for former mercies. Hitherto God has helped, 2Co 1:10. Solomon repeats the promise (1Ki 8:25): There shall not fail thee a man to sit on the throne, not omitting the condition, so that thy children take heed to their way; for we cannot expect God's performance of the promise but upon our performance of the condition. And then he humbly begs this entail (1Ki 8:26): Now, O God of Israel! let thy word be verified. God's promises (as we have often observed) must be both the guide of our desires and the ground of our hopes and expectations in prayer. David had prayed (2Sa 7:25): Lord, do as thou hast said. Note, Children should learn of their godly parents how to pray, and plead in prayer.

(2.) That God would have respect to this temple which he had now taken possession of, and that his eyes might be continually open towards it (1Ki 8:29), that he would graciously own it, and so put an honour upon it. To this purpose,

[1.] He premises, First, A humble admiration of God's gracious condescension (1Ki 8:27): " But will God indeed dwell on the earth? Can we imagine that a Being infinitely high, and holy, and happy, will stoop so low as to let it be said of him that he dwells upon the earth and blesses the worms of the earth with his presence - the earth, that is corrupt, and overspread with sin - cursed, and reserved to fire? Lord, how is it? " Secondly, A humble acknowledgment of the incapacity of the house he had built, though very capacious, to contain God: " The heaven of heavens cannot contain thee, for no place can include him who is present in all places; even this house is too little, too mean to be the residence of him that is infinite in being and glory."Note, When we have done the most we can for God we must acknowledge the infinite distance and disproportion between us and him, between our services and his perfections.

[2.] This premised, he prays in general, First, That God would graciously hear and answer the prayer he was now praying, 1Ki 8:28. It was a humble prayer ( the prayer of thy servant ), an earnest prayer (such a prayer as is a cry ), a prayer made in faith ( before thee, as the Lord, and my God): "Lord, hearken to it, have respect to it, not as the prayer of Israel's king (no man's dignity in the world, or titles of honour, will recommend him to God), but as the prayer of thy servant." Secondly, That God would in like manner hear and answer all the prayers that should, at any time hereafter, be made in or towards this house which he had now built, and of which God had said, My name shall be there (1Ki 8:29), his own prayers ( Hearken to the prayers which thy servant shall make ), and the prayers of all Israel, and of every particular Israelite (1Ki 8:30): " Hear it in heaven, that is indeed thy dwelling-place, of which this is but a figure; and, when thou hearest, forgive the sin that separates between them and God, even the iniquity of their holy things. " a. He supposes that God's people will ever be a prayer people; he resolves to adhere to that duty himself. b. He directs them to have an eye, in their prayers, to that place where God was pleased to manifest his glory as he did not any where else on earth. None but priests might come into that place; but, when they worshipped in the courts of the temple, it must be with an eye towards it, not as the object of their worship (that were idolatry), but as an instituted medium of their worship, helping the weakness of their faith, and typifying the mediation of Jesus Christ, who is the true temple, to whom we must have an eye in every thing wherein we have to do with God. Those that were at a distance looked towards Jerusalem, for the sake of the temple, even when it was in ruins, Dan 6:10. c. He begs that God will hear the prayers, and forgive the sins, of all that look this way in their prayers. Not as if he thought all the devout prayers offered up to God by those who had no knowledge of this house, or regard to it, were therefore rejected; but he desired that the sensible tokens of the divine presence with which this house was blessed might always give sensible encouragement and comfort to believing petitioners.

[3.] More particularly, he here puts divers cases in which he supposed application would be made to God by prayer in or towards this house of prayer.

First, If God were appealed to by an oath for the determining of any controverted right between man and man, and the oath were taken before this altar, he prayed that God would, in some way or other, discover the truth, and judge between the contending parties, 1Ki 8:31, 1Ki 8:32. He prayed that, in difficult matters, this throne of grace might be a throne of judgment, from which God would right the injured that believingly appealed to it, and punish the injurious that presumptuously appealed to it. It was usual to swear by the temple and altar (Mat 23:16, Mat 23:18), which corruption perhaps took its rise from this supposition of an oath taken, not by the temple or altar, but at or near them, for the greater solemnity.

Secondly, If the people of Israel were groaning under any national calamity, or any particular Israelite under any personal calamity, he desired that the prayers they should make in or towards this house might be heard and answered.

a. In case of public judgments, war (1Ki 8:33), want of rain (1Ki 8:35), famine, or pestilence (1Ki 8:37), and he ends with an et cetera - any plague or sickness; for no calamity befals other people which may not befal God's Israel. Now he supposes, ( a. ) That the cause of the judgment would be sin, and nothing else. "If they be smitten before the enemy, if there be no rain, it is because they have sinned against thee. "It is sin that makes all the mischief. ( b. ) That the consequence of the judgment would be that they would cry to God, and make supplication to him in or towards that house. Those that slighted him before would solicit him then. Lord, in trouble have they visited thee. In their afflictions they will seek me early and earnestly. ( c. ) That the condition of the removal of the judgment was something more than barely praying for it. He could not, he would not, ask that their prayer might be answered unless they did also turn from their sin (1Ki 8:35) and turn again to God (1Ki 8:33), that is, unless they did truly repent and reform. On no other terms may we look for salvation in this world or the other. But, if they did thus qualify themselves for mercy, he prays, [ a. ] That God would hear from heaven, his holy temple above, to which they must look, through this temple. [ b. ] That he would forgive their sin; for then only are judgments removed in mercy when sin is pardoned. [ c. ] That he would teach them the good way wherein they should walk, by his Spirit, with his word and prophets; and thus they might be both profited by their trouble (for blessed is the man whom God chastens and teaches ), and prepared for deliverance, which then comes in love when it finds us brought back to the good way of God and duty. [ d. ] That he would then remove the judgment, and redress the grievance, whatever it might be - not only accept the prayer, but give in the mercy prayed for.

b. In case of personal afflictions, 1Ki 8:38-40. "If any man of Israel has an errand to thee, here let him find thee, here let him find favour with thee."He does not mention particulars, so numerous, so various, are the grievances of the children of men. ( a. ) He supposes that the complainants themselves would very sensibly feel their own burden, and would open that case to God which otherwise they kept to themselves and did not make any man acquainted with: They shall know every man the plague of his own heart, what it is that pains him, and (as we say) where the shoe pinches, and shall spread their hands, that is, spread their case, as Hezekiah spread the letter, in prayer, towards this house; whether the trouble be of body or mind, they shall represent it before God. Inward burdens seem especially meant. Sin is the plague of our own heart; our indwelling corruptions are our spiritual diseases. Every Israelite indeed endeavours to know these, that he may mortify them and watch against the risings of them. These he complains of. This is the burden he groans under: O wretched man that I am! These drive him to his knees, drive him to the sanctuary. Lamenting these, he spreads forth his hands in prayer. ( b. ) He refers all cases of this kind, that should be brought hither, to God. [ a. ] To his omniscience: " Thou, even thou only, knowest the hearts of all the children of men, not only the plagues of their hearts, their several wants and burdens"(these he knows, but he will know them from us), "but the desire and intent of the heart, the sincerity or hypocrisy of it. Thou knowest which prayer comes from the heart, and which from the lips only."The hearts of kings are not unsearchable to God. [ b. ] To his justice: Give to every man according to his ways; and he will not fail to do so, by the rules of grace, not the law, for then we should all be undone. [ c. ] To his mercy: Hear, and forgive, and do (1Ki 8:39), that they may fear thee all their days, 1Ki 8:40. This use we should make of the mercy of God to us in hearing our prayers and forgiving our sins, we should thereby he engaged to fear him while we live. Fear the Lord and his goodness. There is forgiveness with him, that he may be feared.

c. The case of the stranger that is not an Israelite is next mentioned, a proselyte that comes to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. ( a. ) He supposed that there would be many such (1Ki 8:41, 1Ki 8:42), that the fame of God's great works which he had wrought for Israel, by which he proved himself to be above all gods, nay, to be God alone, would reach to distant countries: "Those that live remote shall hear of thy strong hand, and thy stretched-out arm; and this will bring all thinking considerate people to pray towards this house, that they may obtain the favour of a God that is able to do them a real kindness."( b. ) He begged that God would accept and answer the proselyte's prayer (1Ki 8:43): Do according to all that the stranger calleth to thee for. Thus early, thus ancient, were the indications of favour towards the sinners of the Gentiles: as there was then one law for the native and for the stranger (Exo 12:49), so there was one gospel for both. ( c. ) Herein he aimed at the glory of God and the propagating of the knowledge of him: "O let the stranger, in a special manner, speed well in his addresses, that he may carry away with him to his own country a good report of the God of Israel, that all people may know thee and fear thee (and, if they know thee aright, they will fear thee) as do thy people Israel. "So far was Solomon from monopolizing the knowledge and service of God, and wishing to have them confined to Israel only (which was the envious desire of the Jews in the days of Christ and his apostles), that he prayed that all people might fear God as Israel did. Would to God that all the children of men might receive the adoption, and be made God's children! Father, thus glorify thy name.

d. The case of an army going forth to battle is next recommended by Solomon to the divine favour. It is supposed that the army is encamped at a distance, somewhere a great way off, sent by divine order against the enemy, 1Ki 8:44. "When they are ready to engage, and consider the perils and doubtful issues of battle, and put up a prayer to God for protection and success, with their eye towards this city and temple, then hear their prayer, encourage their hearts, strengthen their hands, cover their heads, and so maintain their cause and give them victory."Soldiers in the field must not think it enough that those who tarry at home pray for them, but must pray for themselves, and they are here encouraged to hope fore a gracious answer. Praying should always go along with fighting.

e. The case of poor captives is the last that is here mentioned as a proper object of divine compassion. ( a. ) He supposes that Israel will sin. He knew them, and himself, and the nature of man, too well to think this a foreign supposition; for there is no man that sinneth not, that does not enough to justify God in the severest rebukes of his providence, no man but what is in danger of falling into gross sin, and will if God leave him to himself. ( b. ) He supposes, what may well be expected, that, if Israel revolt from God, God will be angry with them, and deliver them into the hand of their enemies, to be carried captive into a strange country, 1Ki 8:46. ( c. ) He then supposes that they will bethink themselves, will consider their ways (for afflictions put men upon consideration), and, when once they are brought to consider, they will repent and pray, will confess their sins, and humble themselves, saying, We have sinned and have done perversely (1Ki 8:47), and in the land of their enemies will return to God, whom they had forsaken in their own land. ( d. ) He supposes that in their prayers they will look towards their own land, the holy land, Jerusalem, the holy city, and the temple, the holy house, and directs them so to do (1Ki 8:48), for his sake who gave them that land, chose that city, and to whose honour that house was built. ( e. ) He prays that then God would hear their prayers, forgive their sins, plead their cause, and incline their enemies to have compassion on them, 1Ki 8:49. 50. God has all hearts in his hand, and can, when he pleases, turn the strongest stream the contrary way, and make those to pity his people who have been their most cruel persecutors. See this prayer answered, Psa 106:46. He made them to be pitied of those that carried them captive, which, if it did not release them, yet eased their captivity. ( f. ) He pleads their relation to God, and his interest in them: "They are thy people, whom thou hast taken into thy covenant and under thy care and conduct, thy inheritance, from which, more than from any other nation, thy rent and tribute of glory issue and arise (1Ki 8:51), separated from among all people to be so and by distinguishing favours appropriated to thee,"1Ki 8:53.

Lastly, After all these particulars, he concludes with this general request, that God would hearken to all his praying people in all that they call unto him for, 1Ki 8:52. No place now, under the gospel, can be imagined to add any acceptableness to the prayers made in or towards it, as the temple then did. That was a shadow: the substance is Christ; whatever we ask in his name, it shall be given us.

Keil-Delitzsch: 1Ki 8:22-53

Second Act of the feast of dedication: Solomon's dedicatory prayer (cf. 2 Chron 6:12-42). - 1Ki 8:22. "Then Solomon stood before the altar of Jehovah in front of all the assembly of Israel, and stretched out his hands towards heaven."It is evident from 1Ki 8:54 that Solomon uttered the prayer which follows upon his knees. The Chronicles contain the same account as we have here, with this addition, that it is said to have taken place on a "scaffold,"or kind of pulpit ( כּיּור ) specially erected for the purpose.

(Note: Böttcher is right in his assertion, that the opinion expressedby Thenius and Cappellus, that this passage in the Chronicles has beendropped out of our text through a copyist's oversight, is a veryimprobable one; although the reasons he assigns are for the most partuntenable. The omission may be explained in a very simple manner,from the fact that the introduction of this circumstance had nobearing upon the design or contents of the dedicatory prayer.)

The altar, to the front of which Solomon went, was the altar of burnt-offering in the court, where the congregation was gathered together. The expression ישׂ כּל־קהל נגד favours the idea that Solomon offered the prayer upon his knees with his face turned towards the congregation, and not with his back to the people and his face turned towards the temple, as Thenius supposes. - The substance of the prayer is closely connected with the prayer of Moses, especially with the blessings and curses therein (vid., Lev 26 and Deut 28). Commencing with the praise of God, who "keepeth covenant and truth"towards His servants, and has thus far performed to His servant David the promise that He gave him (1Ki 8:23, 1Ki 8:24), Solomon entreats the Lord still further to fulfil this promise of His (1Ki 8:25, 1Ki 8:26), and to keep His eyes constantly open over the temple, to hearken to the prayers of His people, and to avert the curse threatened against sinners from all who shall call upon Him in this temple (vv. 27-53).

1Ki 8:23-24

By granting the blessing promised to His people, the Lord has hitherto proved Himself to be the true and only God in heaven and on earth, who keepeth covenant and mercy with those who walk before Him with all their heart. This acknowledgment provides the requisite confidence for offering the prayer which is sure of an answer (Mat 21:22; Mar 11:24; Jam 1:6). For אל אין־כּמוך , compare Exo 15:11 with Deu 4:39; 2Sa 7:22; 2Sa 22:32; Psa 86:8. "Who keepeth covenant and mercy," verbatim the same as in Deu 7:9. The promise given to His servant David (2 Sam 7), the fulfilment of which the commencement now lay before their eyes (cf. 1Ki 8:20, 1Ki 8:21), was an emanation from the covenant faithfulness of God. "As it is this day,"as in 1Ki 3:6.

1Ki 8:25

The expression "and now"( ועתּה ) introduces the prayer for the further fulfilment of the promise, never to allow a successor upon the throne to be wanting to David, in the same conditional form in which David had uttered the hope in 1Ki 2:4, and in which the Lord had renewed the promise to Solomon during the building of the temple (1Ki 6:12-13). In על־כּסּא ישׁב מלּפני , instead of כּסּא מעל in 1Ki 2:4, the divine rejection is more distinctly indicated.

1Ki 8:26

1Ki 8:26 is not merely a repetition of the prayer in 1Ki 8:25, as Thenius supposes, but forms the introduction to the prayers which follow for the hearing of all the prayer presented before the Lord in the temple. The words, "let Thy words be verified, which Thou spakest unto Thy servant David,"contain something more than a prayer for the continual preservation of the descendants of David upon the throne, for the fulfilment of which Solomon prayed in 1Ki 8:25. They refer to the whole of the promise in 2Sa 7:12-16. The plural דּבריך ( Chethîb ) points back to כּל־הדּברים in 2Sa 7:17, and is not to be altered into the singular after the Keri . The singular יאמן is used as it frequently is with the subject in the plural, when the verb precedes (cf. Ewald. §316, a ., 1). Solomon has here in mind one particular point in the promise, viz., that God would not withdraw His mercy from the seed of David, even when it sinned. This is evident from what follows, where he mentions simply cases of transgression, and prays that they may be forgiven.

1Ki 8:27-28

1Ki 8:26 are closely connected in this sense: keep Thy words that were spoken to David; for although this temple cannot hold Thine infinite divine nature, I know that Thou wilt have respect to the prayer of Thy servant, to keep Thine eyes open over this temple, to hear every prayer which Thy people shall bring before Thee therein. וּפנית in 1Ki 8:28 continues the optative נא יאמן in 1Ki 8:26; and 1Ki 8:27 contains an intermediate thought, with which Solomon meets certain contracted ideas of the gracious presence of God in the temple. כּי (1Ki 8:27) signifies neither but, nevertheless, atque (Böttcher), nor "as"(Thenius, Bertheau); and the assertion that 1Ki 8:27 is the commencement of a new section is overthrown by the inadmissible rendering of וּפנית , "but Thou turnest Thyself"(Thenius). - With the words, "Should God really dwell upon the earth! behold, the heaven and the heaven of heavens (i.e., the heavens in their widest extent, cf. Deu 10:14) cannot contain Thee, to say nothing ( כּי אף ; cf. Ewald, §§354, c .) of this house which I have built,"in which the infinitude of God and His exaltation above the world are expressed as clearly and forcibly as possible, Solomon does not intend to guard against the delusion that God really dwells in temples (J. D. Mich.), but simply to meet the erroneous idea that He dwells in the temple as men dwell in a house, namely, shut up within it, and not also outside and above it, - a delusion which sometimes forced its way into the unspiritual nation but which was always attacked by the prophets (cf. Mic 3:11; Jer 7:4, etc.). For it is evident that Solomon did combine with his clear perception of the infinite exaltation of God a firm belief in His real presence in the temple, and did not do homage to the abstract idealism of the rationalists, not merely from his declaration in 1Ki 8:12. that he had built this temple as a dwelling-place for God, but also from the substance of all the following prayers, and primarily from the general prayer in 1Ki 8:28, 1Ki 8:29, that God would take this temple under His special protection, and hearken to every prayer directed towards it. The distinction between תּפלּה , תּחנּה , and רנּה is the following: תּפלּה denotes prayer in general, praise, supplication, and thanksgiving; תּחנּה , supplication or entreaty, prayer for help and mercy; and רנּה , jubilation, prayer as the joyous utterance of praise and thanksgiving.

1Ki 8:29-32

"That Thine eyes may be open upon this house night and day." אל־הבּית , speciali quadam providentia in hanc domum directi (Mich.). The following clause, "upon the place of which Thou hast said, My name shall be there"(namely, 2Sa 7:13, implicite ), contains within itself the ground upon which the prayer rests. Because the name of God will be in the temple, i.e., because God will manifest His gracious presence there, He will also keep His eyes open upon it, so as to hear the prayer of Solomon directed towards it. הזּה המּקום אל (toward this place): because Solomon also was prayer in the court towards the temple. - In 1Ki 8:30, "and hear the supplication of Thy servant and of Thy people Israel,"he begins by asking that those prayers may be heard which the king and people shall henceforth bring before God in the temple. ושׁמעתּ corresponds to וּפנית in 1Ki 8:28, and is more precisely defined by the following תּשׁמע ואתּה (as for these prayers), Thou wilt hear them up to the place of Thine abode, to heaven. אל שׁמע is a pregnant expression: to hear the prayer, which ascends to heaven. In the Chronicles we find throughout the explanatory מן . The last words, "hear and forgive,"must be left in their general form, and not limited by anything to be supplied. Nothing but forgiveness of sin can remove the curse by which transgression is followed.

This general prayer is then particularized from 1Ki 8:31 onwards by the introduction of seven special petitions for an answer in the different cases in which, in future, prayers may be offered to God in the temple. The first prayer (1Ki 8:31, 1Ki 8:32) has reference to the oaths sworn in the temple, the sanctity of which God is asked to protect. "If a man sin against his neighbour, and an oath be laid upon him, to cause him to swear, and he come (and) swear before the altar in this house, then wilt Thou hear,"etc. אשׁר את does not mean either "granted that"(Thenius) or "just when "(Ewald, §533, a .), although אם is used in the Chronicles, and we might render it freely "when;" but את is simply an accusative particle, serving to introduce the following clause, in the sense of "as for,"or "with regard to (such a case as) that a man sins"(vid., Ewald, §277, a .). אלה וּבא cannot be taken as anything but an asyndeton . For if אלה were a substantive, it would have the article ( האלה ) provided it were the subject, and the verb would be written בּאה ; and if it were the object, we should have בּאלה , as in Neh 10:30 (cf. Eze 17:13). The prayer refers to the cases mentioned in Exo 22:6-12 and Lev 26:17, when property entrusted to any one had been lost or injured, or when a thing had been found and the finding was denied, or when an act of fraud had been committed; in which cases the law required not only compensation with the addition of a fifth of its value, but also a trespass-offering as an expiation of the sin committed by taking a false oath. But as this punishment could only be inflicted when the guilty person afterwards confessed his guilt, many false oaths might have been sworn in the cases in question and have remained unpunished, so far as men were concerned. Solomon therefore prays that the Lord will hear every such oath that shall have been sworn before the altar, and work ( עשׂית ), i.e., actively interpose, and judge His servants, to punish the guilty and justify the innocent. The construction השּׁמים תּשׁמע (1Ki 8:32, 1Ki 8:34, 1Ki 8:36, etc.) can be explained more simply from the adverbial use of the accusative (Ewald, §300, b .), than from השּׁמים אל in 1Ki 8:30. בּראשׁו דּרכּו תּת , to give (bring) his way upon his head, i.e., to cause the merited punishment to fall upon him (cf. Eze 9:10; Eze 11:21, etc.). רשׁע הרשׁרע and צדּיק הצדּיק recall Deu 25:2. For כּצדקתו לו תּת compare 2Sa 22:21, 2Sa 22:25. - The following cases are all taken from Lev 26 and Deut 28.

1Ki 8:33-34

The second petition, - "If Thy people Israel are smitten by the enemy, because they have sinned against Thee, and they turn to Thee and confess Thy name, ... then hear ... and bring them back into the land,"- refers to the threatenings in Lev 26:17 and Deu 28:25, where the nation is threatened with defeat and subjugation on the part of enemies, who shall invade the land, in which case prisoners of war are carried away into foreign lands, but the mass of the people remain in the land, so that they who are beaten can pray to the Lord in the temple, that He will forgive them their sin, save them out of the power of the enemy, and bring back the captives and fugitives into their fatherland.

1Ki 8:35-36

The third prayer refers to the remission of the punishment of drought threatened against the land, when the heaven is shut up, according to Lev 26:19; Deu 11:17; Deu 28:23. תענם כּי , because Thou humblest them (lxx, Vulg.); not "that Thou hearest them"(Chald. and others). תורם כּי , because Thou teachest them the good way. These words correspond to כי תענם , and contain a motive for forgiveness. Because God teaches His people and seeks by means of chastisements to bring them back to the good way when they fail to keep His commandments, He must forgive when they recognise the punishment as a divine chastisement and come to Him with penitential prayer.

1Ki 8:37-40

The fourth prayer relates to the removal of other land-plagues: famine (Lev 26:19-20, and Lev 26:26; Deu 28:23); pestilence (Lev 26:25); blight and mildew in the corn (Deu 28:22); locusts ( חסיל , devourer, is connected with ארבּה without a copula, - in the Chronicles by Vâv , - to depict the plague of locusts more vividly before their eyes after Deu 28:38); oppression by enemies in their own land; lastly, plagues and diseases of all kinds, such as are threatened against the rebellious in Lev 26:16 and Deu 28:59-61. יצר is not the imperfect Kal of צוּר (Ges., Dietr., Fürst, Olsh. Gramm . p. 524), but the imperfect Hiphil of הצר in Deu 28:52, as in Neh 9:27; and the difficult expression שׁעריו בּארץ is probably to be altered into שׁ בּארץ , whilst שׁעריו is either to be taken as a second object to יצר , as Luther supposes, or as in apposition to בּארץ , in the land (in) his gates, as Bertheau assumes. The assertion of Thenius, that all the versions except the Vulgate are founded upon the reading עריו בּעחת , is incorrect. יהיה כּי is omitted after kaal-machalaah, since Solomon dropped the construction with which he commenced, and therefore briefly summed up all the prayers, addressed to God under the various chastisements here named, in the expression כּל־תּחנּה כּל־תּפלּה , which is placed absolutely at the opening of 1Ki 8:38. וגו ידעוּן אשׁר , "when they perceive each one the stroke of his heart,"i.e., not dolor animi quem quisque sentit (Vatab., C. a Lap.), but the plague regarded as a blow falling upon the heart, in other words, as a chastisement inflicted upon him by God. In all these cases may God hear his prayer, and do and give to every one according to his way. תּדע אשׁר , "as Thou knowest his heart,"i.e., as is profitable for every one according to the state of his heart of his disposition. God can do this, because He knows the hearts of all men (cf. Jer 17:10). The purpose assigned for all this hearing of prayer (1Ki 8:40), viz., "that they may fear Thee,"etc., is the same as in Deu 4:10.

1Ki 8:41-43

The fifth prayer has reference to the hearing of the prayers of foreigners, who shall pray in the temple. Solomon assumes as certain that foreigners will come and worship before Jehovah in His temple; even Moses himself had allowed the foreigners living among the Israelites to offer sacrifice at the temple (Num 15:14.), and the great name and the arm of the Lord, that had manifested itself in deeds of omnipotence, had become known in the times of Moses to the surrounding nations (Exo 15:14; Exo 18:1; Jos 5:1), and the report of this had reached Balaam even in Mesopotamia (see the Comm. on Num 22). הנּכרי אל does not mean "as for the foreigners"(Thenius), for אל is never used in this sense; but it is to be connected with תּשׁמע in 1Ki 8:43, as אל שׁמע frequently occurs (Bertheau).

1Ki 8:42

1Ki 8:42 is a parenthesis inserted in explanation of שׁמך למען : "for they will hear,"etc. The strong hand and the outstretched arm are connected together as a standing expression for the wondrous manifestations of the divine omnipotence in the guidance of Israel, as in Deu 4:34; Deu 5:15, etc. With והתפּלּל וּבא the מארץ וּבא in 1Ki 8:41 is resumed, and the main thought continued.

1Ki 8:43

The reason for the hearing of the prayers of foreigners is "that all nations may know Thy name to fear Thee,"etc., as in Deu 28:10. An examination of this original passage, from which וגו על נקרא שׁמך כּי is taken and transferred to the temple, shows that the common explanations of this phrase, viz., "that this house is called after Thy name,"or "that Thy name is invoked over this temple (at its dedication),"are erroneous. The name of the Lord is always used in the Scriptures to denote the working of God among His people or in His kingdom (see at 2Sa 6:2). The naming of this name over the nation, the temple, etc., presupposes the working of God within it, and denotes the confession and acknowledgment of that working. This is obvious from such passages as Jer 14:9, where the expression "Thy name is called over us"is only a further explanation of the word "Thou art in the midst of us;"and from Isa 63:19, where "we are they over whom Thou hast not ruled from eternity"is equivalent to "over whom Thy name has not been called."The name of Jehovah will be named over the temple, when Jehovah manifests His gracious presence within it in such a manner, that the nations who pray towards it experience the working of the living God within His sanctuary. It is in this sense that it is stated in 2Sa 6:2 that the name of Jehovah is named above the ark of the covenant (see the Comm. in loc .). - There are no cases on record of the worship of foreigners in connection with Solomon's temple, though there are in connection with the temple built after the captivity (vid., Josephus, Ant . xi. 8, 5, that of Alexander the Great; xii. 2, 5ff., that of Ptolemaeus Philadelphus; and 2 Macc. 3:2, 3, that of Seleucus).

1Ki 8:44-45

Finally, in 1Ki 8:44-50 Solomon also asks, that when prayers are directed towards the temple by those who are far away both from Jerusalem and the temple, they may be heard. The sixth case, in 1Ki 8:44, 1Ki 8:45, is, if Israel should be engaged in war with an enemy by the appointment of God; and the seventh , in 1Ki 8:46-50, is, if it should be carried away by enemies on account of its sins.

(Note: Bertheau (on Chron.) has already proved that there is no forcein the arguments by which Thenius attempts to show, on doctrinalgrounds, that 1Ki 8:44-51 are an interpolated addition. As he correctlyobserves, "it is, on the contrary, quite in harmony with the originalplan, that the two cases are also anticipated, in which the prayers ofIsraelites who are at a distance from the seat of the sanctuary aredirected towards the temple, since it is perfectly appropriate that theprayers of the Israelites at the place of the sanctuary are mentionedfirst, then the prayers of foreigners at the same place, and lastly theprayers of Israelites, who, because they are not in Jerusalem, areobliged to content themselves with turning their faces towards thetemple. We might also point to the fact that it is probablyintentional that exactly seven cases are enumerated, inasmuch as inenumerations of this kind, which are not restricted by the nature ofthe case to any definite measure, such a number as seven easilyfurnishes an outward limit,"- or more correctly: because seven as asacred or covenant number was more appropriate than any other toembrace all prayers addressed to God.)

By the expression in 1Ki 8:44, "in the way which Thou sendest them,"the war is described as one undertaken by the direction of God, whether wages against an enemy who has invaded the land, or outside the land of Canaan for the chastisement of the heathen dwelling around them. "And shall pray וגו העיר דּרך :"i.e., in the direction towards the chosen city and the temple, namely, in faith in the actual presence of the covenant God in the temple. יהוה אל , "to Jehovah,"instead of "to Thee,"is probably introduced for the sake of greater clearness. משׁפּטם ועשׂית , and secure them justice (cf. Deu 10:18; Psa 9:5, etc.).

1Ki 8:46-49

In the seventh prayer, viz., if Israel should be given up to its enemies on account of its sins and carried away into the land of the enemy, Solomon had the threat in Lev 26:33, Lev 26:44 in his eye, though he does not confine his prayer to the exile of the whole nation foretold in that passage and in Deu 28:45., Deu 28:64, and Deu 30:1-5, but extends it to every case of transportation to an enemy's land. לבּם אל והשׁיבוּ , "and they take it to heart,"compare Deu 4:39, and without the object, Deu 30:1; not "they feel remorse,"as Thenius supposes, because the Hiphil cannot have this reflective signification (Böttcher). The confession of sin in 1Ki 8:47, רשׁענוּ והעוינוּ חטאנוּ , was adopted by the Jews when in captivity as the most exhaustive expression of their deep consciousness of guilt (Dan 9:5; Psa 106:6). חטא , to slip, labi , depicts sin as a wandering from right; העוה , to act perversely, as a conscious perversion of justice; and רשׁע as a passionate rebellion against God (cf. Isa 57:20).

1Ki 8:50-53

לרחמים וּנתתּם : literally, "and make (place) them for compassion before their captors, that they may have compassion upon them,"i.e., cause them to meet with compassion from their enemies, who have carried them away. - In 1Ki 8:51-53 Solomon closes with general reasons, which should secure the hearing of his prayer on the part of God. Bertheau follows the earlier commentators in admitting that these reasons refer not merely to the last petitions, but to all the preceding ones.

(Note: Seb. Schmidt has already given the following explanation:"These things which I have asked for myself and for my people doThou, O Lord, because it is for Thy people that I have prayed, and Iam their king: therefore hear Thou the prayers of Thy servant andThy people. For in 1Ki 8:52 he makes mention of his own case and ofthe cases of all the rest, in which they would call upon the Lord.)

The plea "for they are Thy people,"etc. (1Ki 8:51), is taken from Deu 4:10; and that in 1Ki 8:53, "Thou didst separate them,"etc., is taken from Lev 20:24, Lev 20:26, compared with Exo 19:5. וגו עיניך להיות , "that Thine eyes may be opened,"follows upon ושׁמעתּ ("then hear Thou") in 1Ki 8:49; just as 1Ki 8:29 at the commencement of the prayer follows upon וּפנית in 1Ki 8:28. The recurrence of the same expression shows that the prayer is drawing to a close, and is rounded off by a return to the thought with which it opened. "As Thou spakest by Moses"points back to Exo 19:5. - In 2Ch 6:40-42 the conclusion of the prayer is somewhat altered, and closes with the appeal to the Lord to cause salvation and grace to go forth from the temple over His people.

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 8:1-66

5. The temple dedication ch. 8

This chapter climaxes the writer's emphasis on the greatness of Yahweh as Israel's God. It is the most detailed account of a dedication service in the Bible.⁸⁸ It is also one of the most theologically significant texts in 1 and 2 Kings.⁸⁹

Constable: 1Ki 8:22-53

Solomon's prayer of dedication 8:22-53

This great prayer centers on the Mosaic Covenant. That is its heart. Solomon introduced seven petitions with a backward look emphasizing God's faithfulness (vv. 23-26). He concluded with a forward look stressing God's mercy (vv. 52-53).

Solomon's posture of kneeling with open hands uplifted to heaven (v. 52) symbolized his heart attitude, as posture often does in prayer. He, the earthly king, placed himself in a supplicant's position before the heavenly King dependent and eager to receive the blessings he requested.

Seven petitions follow a general request that God would hear the prayers of His people (vv. 27-30). In these verses Solomon voiced the truth that Yahweh did not really live on earth but in heaven (v. 27). He did not confuse the symbols of God's presence with God Himself (cf. 1 Sam. 4:3). He referred to himself often as God's servant (vv. 28-39, et al.).

Then he requested God's mercy when His people turned to Him in situations involving violations of the covenant. These included personal sins (vv. 31-32), defeat in battle (vv. 33-34), drought (vv. 35-36), and famine (vv. 37-40). He then asked for God's grace on God-fearing foreigners (vv. 41-43) as well as on the Israelites in battle (vv. 44-45) and after captivity (vv. 46-51; cf. Dan. 6:10). All the calamities Solomon mentioned in his prayer are curses God promised to send on Israel if she broke the Mosaic Covenant (cf. Lev. 26; Deut. 28:22, 25, 38, 42, 59; 31:17, 29; 32:24).

As Hannah's prayer (1 Sam. 2:1-10) set the tone for all that followed in 1 and 2 Samuel, so Solomon's prayer here does the same for 1 and 2 Kings. The remainder of 1 and 2 Kings shows how God answered Solomon's prayer. The possibilities that the king mentioned here eventually took place in Israel's history culminating in Babylonian captivity.

"Solomon's prayer is essential to comprehend the message of the book. The author of the Book of Kings intended for the words of Solomon to be heard at a key point in the relationship between God and His people, that is, at the time the temple in Jerusalem was dedicated. The following words of Solomon's prayer [vv. 47-48] would appeal to the exiles and would be a specific plea for repentance because of the hope of returning to the motherland. This is the essence of the book's message."⁹⁴

Guzik: 1Ki 8:1-66

1 Kings 8 - The Dedication of the Temple

A. The Ark of the Covenant is brought to the temple.

1. (1-2) All of Israel assembles at Jerusalem.

Now Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel, to King Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD from the City of David, which is Zion. Therefore all the men of Israel assembled with King Solomon at the feast in the month of Ethanim, which is the seventh month.

a. Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel: Solomon intended this to be a spectacular "opening ceremony" for the temple. It was probably on the scale of the large productions in our modern Olympic opening ceremonies.

b. That they might bring up the ark of the covenant of the LORD: The temple wasn't "open" until the ark of the covenant was set in the most holy place. The ark was the most important item in the temple.

c. Which is the seventh month: The temple was finished in the eighth month (1 Kings 6:38), but Solomon chose the seventh month for the dedication, eleven months later, "which time he chose with common respect to his people's convenience, because now they had gathered in all their fruits, and now they were come up to Jerusalem to celebrate the feast of tabernacles." (Poole)

i. There may have also been another reason. "It has already been observed that Solomon deferred the dedication of the temple to the following year after it was finished, because that year, according to Archbishop Usher, was a jubilee." (Clarke)

2. (3-9) The ark of the covenant is set in the Holy of Holies.

So all the elders of Israel came, and the priests took up the ark. Then they brought up the ark of the LORD, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up. Also King Solomon, and all the congregation of Israel who were assembled with him, were with him before the ark, sacrificing sheep and oxen that could not be counted or numbered for multitude. Then the priests brought in the ark of the covenant of the LORD to its place, into the inner sanctuary of the temple, to the Most Holy Place, under the wings of the cherubim. For the cherubim spread their two wings over the place of the ark, and the cherubim overshadowed the ark and its poles. The poles extended so that the ends of the poles could be seen from the holy place, in front of the inner sanctuary; but they could not be seen from outside. And they are there to this day. Nothing was in the ark except the two tablets 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.

a. The priests took up the ark: Solomon was careful to obey what God commanded about transporting the ark of the covenant, that it was only to be carried by priests. He will not repeat the error of his father David in 2 Samuel 6:1-8.

b. And all the holy furnishings that were in the tabernacle: The ark of the covenant was the most important item in the temple, but not the only item. They also brought the lampstand, the table of showbread, and the altar of incense from the tabernacle into the temple.

i. "It is generally agreed that there were now two tabernacles, one at Gibeon, and the other in the city of David, which one David had constructed as a temporary residence for the ark." (Clarke)

c. Sacrificing sheep and oxen that could not be counted or numbered for multitude: Solomon went "over-the-top" in his effort to honor and praise God on this great day.

d. Nothing was in the ark except the two tablets of stone which Moses put there at Horeb: At an earlier point in Israel's history there were three items in the ark of the covenant. Earlier, inside the ark were the golden pot that had the manna (Exodus 16:33), Aaron's rod that budded (Numbers 17:6-11), and the tablets of the covenant (Exodus 25:16). We don't know what happened to the golden pot of manna and Aaron's rod, but they were not in the ark when Solomon set it in the most holy place.

e. When the LORD made a covenant with the children of Israel, when they came out of the land of Egypt: The reminder of the deliverance from Egypt is significant, because there is a sense in which this - some 500 years after the Exodus - is the culmination of the deliverance from Egypt. Out of Egypt and into the wilderness Israel, out of necessity, lived in tents - and the dwelling of God was a tent. Now since Solomon built the temple, the dwelling of God among Israel was a building, a place of permanence and security.

3. (10-13) The glory of God fills the temple.

And it came to pass, when the priests came out of the holy place, that the cloud filled the house of the LORD, so that the priests could not continue ministering because of the cloud; for the glory of the LORD filled the house of the LORD. Then Solomon spoke:

"The LORD said He would dwell in the dark cloud.

I have surely built You an exalted house,

And a place for You to dwell in forever."

a. The cloud filled the house of the LORD: This was the cloud of glory, seen often in the Old and New Testaments, sometimes called the cloud of Shekinah glory. It is hard to define the glory of God; we could call it the radiant outshining of His character and presence. Here it is manifested in a cloud.

· This is the cloud that stood by Israel in the wilderness (Exodus 13:21-22)

· This is the cloud of glory that God spoke to Israel from (Exodus 16:10)

· This is the cloud from which God met with Moses and others (Exodus 19:9, 24:15-18, Numbers 11:25, 12:5, 16:42)

· This is the cloud that stood by the door of the Tabernacle (Exodus 33:9-10)

· This is the cloud from which God appeared to the High Priest in the Holy Place inside the veil (Leviticus 16:2)

· This is the cloud of Ezekiel's vision, filling the temple of God with the brightness of His glory (Ezekiel 10:4)

· This is the cloud of glory that overshadowed Mary when she conceived Jesus by the power of the Holy Spirit (Luke 1:35)

· This is the cloud present at the transfiguration of Jesus (Luke 9:34-35)

· This is the cloud of glory that received Jesus into heaven at His ascension (Acts 1:9)

· This is the cloud that will display the glory of Jesus Christ when He returns in triumph to this earth (Luke 21:27, Revelation 1:7)

i. "There is a parallel to this event in Acts 2:1-4 in which God marks the inception of the church as the temple of the Holy Spirit by making his presence known through the sound of a mighty rushing win and by filling those present with the Holy Spirit." (Patterson and Austel)

b. So that the priests could not continue ministering because of the cloud: The extreme presence of the glory of God made normal service impossible. The sense of the presence of God was so intense that the priests felt it was impossible to continue in the building.

i. We know that God is good and that God is love; why should an intense presence of goodness and love make the priests feel they could not continue? Because God is not only goodness and love, He is also holy - and the holiness of God made the priests feel that they could no longer stand in His presence.

ii. The intense sense of the presence of our holy God is not a "warm and fuzzy" feeling. Men like Peter (Luke 5:8), Isaiah (Isaiah 6:5), and John (Revelation 1:17) felt stricken in the presence of God. This was not because God forced an uncomfortable feeling upon them, but because they simply could not be comfortable sensing the difference between their sinfulness and the holiness of God.

iii. We can also think of the priests as those who ministered unto God under the Old Covenant. The New Covenant - the covenant of grace and truth (John 1:17) - offers us a better access to God.

iv. This glory remained at the temple until Israel utterly rejected God in the days of the divided monarchy. The prophet Ezekiel saw the glory depart the temple (Ezekiel 10:18).

c. I have surely built You an exalted house, and a place for You to dwell in forever: Solomon rightly sensed that the presence of the cloud meant that God dwelt in the temple in a special way. As long as this did not slip into a superstitious misunderstanding, it was good to recognize a special place to come and meet with God.

i. "Language experts say the poem is incomplete and fragmented, and that it apparently had another opening line in its original form." (Dilday)

4. (14-21) Solomon's speech at the dedication of the temple.

Then the king turned around and blessed the whole assembly of Israel, while all the assembly of Israel was standing. And he said: "Blessed be the LORD God of Israel, who spoke with His mouth to my father David, and with His hand has fulfilled it, saying, 'Since the day that I brought My people Israel out of Egypt, I have chosen no city from any tribe of Israel in which to build a house, that My name might be there; but I chose David to be over My people Israel.' Now it was in the heart of my father David to build a temple for the name of the LORD God of Israel. But the LORD said to my father David, 'Whereas it was in your heart to build a temple for My name, you did well that it was in your heart. Nevertheless you shall not build the temple, but your son who will come from your body, he shall build the temple for My name.' So the LORD has fulfilled His word which He spoke; and I have filled the position of my father David, and sit on the throne of Israel, as the LORD promised; and I have built a temple for the name of the LORD God of Israel. And there I have made a place for the ark, in which is the covenant of the LORD which He made with our fathers, when He brought them out of the land of Egypt."

a. Who spoke with His mouth to my father David, and with His hand has fulfilled it: Solomon recognized that the temple was the fulfillment of God's plan, not David's or Solomon's. David and Solomon were human instruments, but the work was God's.

b. Out of Egypt . . . out of the land of Egypt: Solomon presses the remembrance of the Exodus. Though it happened 500 years before, it was just as important and real for Israel as the day it happened.

B. Solomon's prayer.

1. (22-23) Solomon recognizes the nature and character of God.

Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel, and spread out his hands toward heaven; and he said: "LORD God of Israel, there is no God in heaven above or on earth below like You, who keep Your covenant and mercy with Your servants who walk before You with all their hearts.

a. Stood before the altar of the LORD: Solomon did not dedicate the temple from within the temple. It would be inappropriate for him to do so, because he was a king and not a priest. The holy place and most holy place were only for chosen descendants of the High Priest.

b. And spread out his hands toward heaven: This was the most common posture of prayer in the Old Testament. Many modern people close their eyes, bow their head, and fold their hands as they pray, but the Old Testament tradition was to spread out the hands toward heaven in a gesture of surrender, openness, and ready reception.

i. "It is worthy of remark concerning this prayer that it is as full and comprehensive as if it were meant to be the summary of all future prayers offered in the temple." (Spurgeon)

ii. "One is struck, moreover, with the fact that the language is far from new, and is full of quotations from the Pentateuch, some of which are almost word for word, while the sense of the whole may be found in those memorable passages in Leviticus and Deuteronomy." (Spurgeon)

c. There is no God in heaven above or on earth below like You: Solomon recognized that God was completely unique. The pretended gods of the nations could not compare to Him in any way.

2. (24-26) Solomon recognizes God as the maker and keeper of promises.

"You have kept what You promised Your servant David my father; You have both spoken with Your mouth and fulfilled it with Your hand, as it is this day. Therefore, LORD God of Israel, now keep what You promised Your servant David my father, saying, 'You shall not fail to have a man sit before Me on the throne of Israel, only if your sons take heed to their way, that they walk before Me as you have walked before Me.' And now I pray, O God of Israel, let Your word come true, which You have spoken to Your servant David my father."

a. You have kept what You promised: Solomon first thanked and praised God for His past fulfillment of promises.

b. Now keep what You promised Your servant David: Solomon called upon God to keep the promises that He made. This is the great secret to power in prayer - to take God's promises to heart in faith, and then boldly and reverently call upon Him to fulfill the promises.

i. "God sent the promise on purpose to be used. If I see a Bank of England note, it is a promise for a certain amount of money, and I take it and use it. But oh I my friend, do try and use God's promises; nothing pleases God better than to see his promises put in circulation; he loves to see his children bring them up to him, and say, 'LORD, do as thou hast said.' And let me tell you that it glorifies God to use his promises." (Spurgeon)

ii. This kind of prayer lays hold of God's promise. Just because God promises doesn't mean that we possess. Through believing prayer like this, God promises and we appropriate. If we don't appropriate in faith, God's promise is left unclaimed.

3. (27-30) Solomon asks God to dwell in this place and honor those who seek Him here.

"But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built! Yet regard the prayer of Your servant and his supplication, O LORD my God, and listen to the cry and the prayer which Your servant is praying before You today: that Your eyes may be open toward this temple night and day, toward the place of which You said, 'My name shall be there,' that You may hear the prayer which Your servant makes toward this place. And may You hear the supplication of Your servant and of Your people Israel, when they pray toward this place. Hear in heaven Your dwelling place; and when You hear, forgive.

a. How much less this temple which I have built! We are glad that Solomon said this. From his statement in 1 Kings 8:12-13 we might have thought that he drifted towards a superstitious idea that God actually lived in the temple to the exclusion of other places. It was important to recognize that though God had a special presence in the temple, He was far too great to be restricted to the temple.

b. May You hear the supplication of Your servant and of Your people Israel, when they pray toward this place: Solomon asked God to incline His ear towards the king and the people when they prayed from the temple. For this reason, many observant Jews still pray facing the direction of the site of the temple in Jerusalem.

c. When You hear, forgive: Solomon knew that the most important thing Israel needed was forgiveness. This was the greatest answer to prayer Israel could expect from God.

4. (31-32) Hear when Your people take an oath at the temple.

"When anyone sins against his neighbor, and is forced to take an oath, and comes and takes an oath before Your altar in this temple, then hear in heaven, and act, and judge Your servants, condemning the wicked, bringing his way on his head, and justifying the righteous by giving him according to his righteousness.

a. And comes and takes an oath before Your altar in this temple: The temple grounds were used as a place to verify and authorize oaths. When a dispute came down to one word against another, Solomon asked that the temple would be a place to properly swear by.

b. Hear in heaven, and act, and judge Your servants: Solomon asked the God who can see what man can't - who knows the hidden heart of man - and to enforce from heaven the oaths made at the temple.

i. The old Puritan commentator John Trapp could not resist mentioning a fulfillment of this principle in his own day: "Anne Averies, who, forswearing herself, A.D. 1575, February 11, at a shop of Wood Street in London, praying God she might sink where she stood if she had not paid for the wares she took, fell down presently speechless, and with horrible stink died."

5. (33-34) Hear when Your people are defeated.

"When Your people Israel are defeated before an enemy because they have sinned against You, and when they turn back to You and confess Your name, and pray and make supplication to You in this temple, then hear in heaven, and forgive the sin of Your people Israel, and bring them back to the land which You gave to their fathers.

a. When Your people Israel are defeated before an enemy: Many times in their history, Israel suffered defeat and could only cry out to God. It was even worse when the defeat was because they had sinned against the LORD Himself.

b. When they turn back to You and confess Your name, and pray and make supplication to You in the temple, then hear in heaven: Solomon asked God to hear the prayers of a defeated, yet humble and penitent Israel. God answered this prayer of Solomon, and He forgives and restores His defeated people when they come in humble repentance.

6. (35-40) Hear in times of plague and famine.

"When the heavens are shut up and there is no rain because they have sinned against You, when they pray toward this place and confess Your name, and turn from their sin because You afflict them, then hear in heaven, and forgive the sin of Your servants, Your people Israel, that You may teach them the good way in which they should walk; and send rain on Your land which You have given to Your people as an inheritance. When there is famine in the land, pestilence or blight or mildew, locusts or grasshoppers; when their enemy besieges them in the land of their cities; whatever plague or whatever sickness there is; whatever prayer, whatever supplication is made by anyone, or by all Your people Israel, when each one knows the plague of his own heart, and spreads out his hands toward this temple: then hear in heaven Your dwelling place, and forgive, and act, and give to everyone according to all his ways, whose heart You know (for You alone know the hearts of all the sons of men), that they may fear You all the days that they live in the land which You gave to our fathers.

a. When the heavens are shut up and there is no rain: Drought was a constant threat for the agriculturally based economy of Israel. If there was no rain, there was no food.

b. When they pray toward this place and confess Your name, and turn from their sin because You afflict them, then hear in heaven: Solomon doesn't take it for granted that God would forgive and hear His repentant people. God's good response to our repentance comes from His grace, not from justice.

c. When each one knows the plague of his own heart: Solomon recognized that some plagues are easily seen, but other plagues come from our own heart. Many are cursed by a plague that no one else can see, but lives in their own heart. Solomon asks God to answer such a plague-stricken man when he humbly pleads at the temple.

i. A man did not have to be sinless or righteous to have his prayer answered at the temple. He could be a guilty man, stricken by the plague of his own heart - and still find a gracious God when He came in humble repentance.

ii. "A great many men think they know the plague of other people's hearts, and there is a great deal of talk in the world about this family, and that person, and the other. I pray you let the scandals of the hour alone, and think of your own evils." (Spurgeon)

7. (41-43) Hear when a foreigner prays.

"Moreover, concerning a foreigner, who is not of Your people Israel, but has come from a far country for Your name's sake (for they will hear of Your great name and Your strong hand and Your outstretched arm), when he comes and prays toward this temple, hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You, that all peoples of the earth may know Your name and fear You, as do Your people Israel, and that they may know that this temple which I have built is called by Your name.

a. Moreover, concerning a foreigner: The temple was in Israel but it was always intended to be a house of prayer for all nations (Isaiah 56:7). God wanted the court of the Gentiles to be a place where the nations could come and pray.

i. The violation of this principle made Jesus angry. When He came to the temple and found the outer courts - the only place where the Gentile nations could come a pray - more like a swap meet than a house of prayer, He drove out the moneychangers and the merchants (Matthew 21:13).

b. Hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You, that all peoples of the earth may know Your name and fear You: Solomon asked God to hear the prayer of the foreigner out of a missionary impulse. He knew that when God mercifully answered the prayers of foreigners, it drew those from other nations to the God of all nations.

8. (44-53) Hear when Israel goes out to battle and prays from captivity.

"When Your people go out to battle against their enemy, wherever You send them, and when they pray to the LORD toward the city which You have chosen and the temple which I have built for Your name, then hear in heaven their prayer and their supplication, and maintain their cause. When they sin against You (for there is no one who does not sin), and You become angry with them and deliver them to the enemy, and they take them captive to the land of the enemy, far or near; yet when they come to themselves in the land where they were carried captive, and repent, and make supplication to You in the land of those who took them captive, saying, 'We have sinned and done wrong, we have committed wickedness'; and when they return to You with all their heart and with all their soul in the land of their enemies who led them away captive, and pray to You toward their land which You gave to their fathers, the city which You have chosen and the temple which I have built for Your name: then hear in heaven Your dwelling place their prayer and their supplication, and maintain their cause, and forgive Your people who have sinned against You, and all their transgressions which they have transgressed against You; and grant them compassion before those who took them captive, that they may have compassion on them (for they are Your people and Your inheritance, whom You brought out of Egypt, out of the iron furnace), that Your eyes may be open to the supplication of Your servant and the supplication of Your people Israel, to listen to them whenever they call to You. For You separated them from among all the peoples of the earth to be Your inheritance, as You spoke by Your servant Moses, when You brought our fathers out of Egypt, O LORD GOD."

a. When Your people go out to battle against their enemy, wherever You send them: Solomon prayed with the idea that God should answer the prayers for victory made in foreign lands towards the temple, but only when they battle as God sent them. This was not a blanket request for blessing on every military adventure.

b. When they sin against You (for there is no one who does not sin): This is a succinct Old Testament statement of the principle most clearly stated in Romans 3:23: for all have sinned and fall short of the glory of God.

c. When they come to themselves in the land where they were carried captive: Solomon also asked God to hear Israel's prayer from captivity in a foreign land. This recognized that the God of the Temple could answer prayers made away from the temple.

C. Solomon blesses the people.

1. (54-61) The blessing: may God answer my prayer, that we'll be blessed

And so it was, when Solomon had finished praying all this prayer and supplication to the LORD, that he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven. Then he stood and blessed all the assembly of Israel with a loud voice, saying: "Blessed be the LORD, who has given rest to His people Israel, according to all that He promised. There has not failed one word of all His good promise, which He promised through His servant Moses. May the LORD our God be with us, as He was with our fathers. May He not leave us nor forsake us, that He may incline our hearts to Himself, to walk in all His ways, and to keep His commandments and His statutes and His judgments, which He commanded our fathers. And may these words of mine, with which I have made supplication before the LORD, be near the LORD our God day and night, that He may maintain the cause of His servant and the cause of His people Israel, as each day may require, that all the peoples of the earth may know that the LORD is God; there is no other. Let your heart therefore be loyal to the LORD our God, to walk in His statutes and keep His commandments, as at this day."

a. He arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven: 1 Kings 8:22 tells us that Solomon began this prayer standing, but some time before he finished, he fell to his knees in reverence to God.

i. Ezra prayed on his knees (Ezra 9:5), the Psalmist called us to kneel (Psalm 95:6), Daniel prayed on his knees (Daniel 6:10), people came to Jesus kneeling (Matthew 17:14, Matthew 20:20, Mark 1:40), Stephen prayed on his knees (Acts 7:60), Peter prayed on his knees (Acts 9:40), Paul prayed on his knees (Acts 20:36, Ephesians 3:14), and other early Christians prayed on their knees (Acts 21:5). Most importantly, Jesus prayed on His knees (Luke 22:41). The Bible has enough prayer not on the knees to show us that it isn't required, but it also has enough prayer on the knees to show us that it is good.

b. There has not failed one word of all His good promise, which He promised through His servant Moses: Since Solomon prayed often appealing to God's promises, it makes sense that he praised God for the past fulfillment of His promises. Knowing this gave Solomon confidence in prayer.

c. May the LORD our God be with us, as He was with our fathers: God promised to be with Israel, but Solomon knew it was important to ask God to fulfill His promise. He comes pleading the promises of God.

d. That all the peoples of the earth may know that the LORD is God: Solomon again shows the often-neglected missionary impulse God wanted in Israel. Blessing to Israel wasn't meant to end with Israel; God wanted to bless the world through Israel.

2. (62-66) The feast of dedication for the temple.

Then the king and all Israel with him offered sacrifices before the LORD. And Solomon offered a sacrifice of peace offerings, which he offered to the LORD, twenty-two thousand bulls and one hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD. On the same day the king consecrated the middle of the court that was in front of the house of the LORD; for there he offered burnt offerings, grain offerings, and the fat of the peace offerings, because the bronze altar that was before the LORD was too small to receive the burnt offerings, the grain offerings, and the fat of the peace offerings. At that time Solomon held a feast, and all Israel with him, a great assembly from the entrance of Hamath to the Brook of Egypt, before the LORD our God, seven days and seven more days; fourteen days. On the eighth day he sent the people away; and they blessed the king, and went to their tents joyful and glad of heart for all the good that the LORD had done for His servant David, and for Israel His people.

a. He offered to the LORD, twenty-two thousand bulls and one hundred and twenty thousand sheep: This is a staggering - almost grotesque - amount of sacrifice. Each animal was ritually sacrificed and a portion was dedicated to the LORD, and a portion given to the priests and the people. It was enough to feed a vast multitude for two weeks.

i. It was such a great amount of sacrifice that they specially consecrated the area in front of the temple to receive sacrifices, because the bronze altar that was before the LORD was too small to receive the burnt offerings.

b. At that time Solomon held a feast, and all Israel with him: From the time of year and the length of this feast, we understand that this was the Feast of Tabernacles, extended beyond its normal seven days on this special occasion.

i. "The Feast of Booths was in itself a grand occasion for rejoicing and for an enhanced spirit of community among all Israelites. The dedication of the temple made this occasion all the more joyful and memorable, and the time of the celebration was suitably extended." (Patterson and Austel)

c. For all the good that the LORD had done for His servant David, and for Israel His people: This account of the dedication of the temple ends where the story of the temple began - with David, not Solomon. The writer remembers that it was David's heart and vision that started the work of the temple (2 Samuel 7:1-3 and following).

i. "How happy must these people have been, and how prosperous, had their king continued to walk uprightly before God! But alas! the king fell, and the nation followed his example." (Clarke)

© 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 8 (Chapter Introduction)

Overview

1Ki 8:1, The feast of the dedication of the temple; 1Ki 8:12, Solomon’s blessing; 1Ki 8:22, Solomon’s prayer; 1Ki 8:54, Solomon’s blessing; 1Ki 8:62, His sacrifice of peace offerings.

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 8 (Chapter Introduction)

KINGS CHAPTER 8

The feast of the dedication of the temple; the ark of the covenant with the holy instruments are brought into it; the Lord giveth a token of his presence, 1Ki 8:1-11 . Solomon’ s blessing and thanksgiving, 1Ki 8:12-21 . His prayer, 1Ki 8:22-61 . His sacrifice of peace-offerings, 1Ki 8:62-66 .

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 8 (Chapter Introduction)

(1Ki 8:1-11) The dedication of the temple.

(1Ki 8:12-21) The occasion.

(v. 22-53) Solomon's prayer.

(1Ki 8:54-61) His blessing and exhortation.

(1Ki 8:62-66) Solomon's peace-offerings.

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 8 (Chapter Introduction)

The building and furniture of the temple were very glorious, but the dedication of it exceeds in glory as much as prayer and praise, the work of saints, exceed the casting of metal and the graving of stones, the work of the craftsman. The temple was designed for the keeping up of the correspondence between God and his people; and here we have an account of the solemnity of their first meeting there. I. The representatives of all Israel were called together (1Ki 8:1, 1Ki 8:2), to keep a feast to the honour of God, for fourteen days (1Ki 8:65). II. The priests brought the ark into the most holy place, and fixed it there (1Ki 8:3-9). III. God took possession of it by a cloud (1Ki 8:10, 1Ki 8:11). IV. Solomon, with thankful acknowledgments to God, informed the people touching the occasion of their meeting (1Ki 8:12-21). V. In a long prayer he recommended to God's gracious acceptance all the prayers that should be made in or towards this place (v. 22-53). VI. He dismissed the assembly with a blessing and an exhortation (1Ki 8:54-61). VII. He offered abundance of sacrifices, on which he and his people feasted, and so parted, with great satisfaction (1Ki 8:62-66). These were Israel's golden days, days of the Son of man in type.

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

Bibliography

Aharoni, Yohanan. "The Building Activities of David and Solomon." Israel Exploration Journal 24:1(1974):13-16.

Aharoni, Yohanan, and Michael Avi-Yonahl. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. Archaeology and the Religion of Israel. 5th ed. Baltimore: Johns Hopkins Press, 1968.

_____. The Archaeology of Palestine. 1949 Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Two Cressets From Marisa and the Pillars of Jachin and Boaz." Bulletin of the American Schools of Oriental Research 85 (February 1942):18-27.

_____. Yahweh and the Gods of Canaan. Garden City, N.Y.: Doubleday, 1969.

Allen, Nigel. "Jeroboam and Shechem." Vetus Testamentum 24:3(July1974):353-57.

Allen, Ronald B. "Elijah the Broken Prophet." Journal of the Evangelical Theological Society 22:3(1979):193-202.

Andersen, Francis I. "The Socio-Juridical Background of the Naboth incident." Journal of Biblical Literature 85(1966):46-57.

"Annotated Bibliography on I Kings." Biblical Viewpoint 17:1 (April 1973):57-63.

Ap-Thomas, D. R. "Elijah on Mount Carmel." Palestine Exploration Quarterly 92(1960):146-55.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:507 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible Series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1(1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Ball, E. "The Co-Regency of David and Solomon (1 Kings 1). Vetus Testamentum 27:3 (July 1977):268-79.

Bartlett, John R. "The Moabites and Edomites." In Peoples of Old Testament Times, pp. 229-258. Edited by D. J. Wiseman. Oxford: Clarendon Press, 1973.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, n.d.; reprint ed., 6 vols. in 1, Grand Rapids: Zondervan Publishing House, 1966.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Berry, George Ricker. "The Glory of Yahweh and the Temple." Journal of Biblical Literature 56(1937):115-17.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brindle, Wayne A. "The Causes of the Division of Israel's Kingdom." Bibliotheca Sacra 141:563 (July-September 1984):223-33.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Carroll, R. P. "The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in Ancient Israel." Vetus Testamentum 19:4 (October 1969):408-14.

Childs, Brevard S. Old Testament Theology in a Canonical Context. Philadelphia: Fortress Press, 1986.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Cohen, Rudolph. "The Fortresses King Solomon Built to Protect His Southern Border." Biblical Archaeology Review 11:3 (May-June 1985):56-70.

_____. "Solomon's Negev Defense Line Contained Three Fewer Fortresses." Biblical Archaeology Review 12:4 (July-August 1986):40-45.

Cohen, Shaye J. D. "Solomon and the Daughter of Pharaoh: Intermarriage, Conversion, and the Impurity of Women." Journal of the Ancient Near Eastern Society 16-17 (1984-85):23-27.

Cohn, Robert L. "The Literary Logic of 1 Kings 17-19." Journal of Biblical Literature 101:3 (September 1982):333-50.

_____. "Literary Technique in the Jeroboam Narrative." Zeitschrift für die Alttestamentliche Wissenschaft 97 (1985):23-35.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "1 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 483-536. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Crenshaw, James L. Old Testament Wisdom: An Introduction. Atlanta: John Knox, 1981.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank M, Jr. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

_____. "An Interpretation of the Nora Stone." Bulletin of the American Schools of Oriental Research 208 (December 1972):13-19.

Danelius, Eva. "The Sins of Jeroboam Ben-Nebat." Jewish Quarterly Review 58:(1967-68):95-114 and 204-23.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

DeVries, Simon. 1 Kings. Word Biblical Commentary. Waco: Word Books, 1985.

Dumbrell, William J. "What Are You Doing Here? Elijah at Horeb." Crux 22:1 (March 1986):12-19.

Edwards, I. E. S. "Egypt: From the Twenty-second to the Twenty-fourth Dynasty." In Cambridge Ancient History. 3rd ed. Edited by John Boardman, et al. Cambridge, Eng.: Cambridge University Press, 1982.

Farrar, F. W. The First Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fensham, F. C. "A Few Observations on the Polarisation between Yahweh and Baal in I Kings 17-19." Zeitschrift für die Alttestamentliche Wissenschaft 92:2 (1980):227-36.

Fritz, Volkmar. "Temple Architecture." Biblical Archaeology Review 13:4 (July-August 1987):38-49.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Galil, Gershon. "The Message of the Book of Kings in Relation to Deuteronomy and Jeremiah." Bibliotheca Sacra 158:632 (October-December 2001):406-14.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. "Israelite Influence at Shishak's Court." Bulletin of the American Schools of Oriental Research 233 (1979):59-62.

Gross, Walter. "Lying Prophet and Disobedient Man of God in 1 Kings 13: Role Analysis as an Instrument of Theological Interpretation of an OT Narrative Text." Semeia 15 (1979):97-135.

Gunn, David M. "David and the Gift of the Kingdom (2 Samuel 2-4, 9-20, 1 Kings 1-2)." Semeia 3 (1975):14-45.

Halpern, Baruch. The Constitution of the Monarchy in Israel. Harvard Semitic Monograph 25. Chico, Calif.: Scholars Press, 1981.

_____. "Levitic Participation in the Reform Cult of Jeroboam I." Journal of Biblical Literature 95:1 (1976):31-42.

Harrison, Roland K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hayman, Leo. "A Note on I Kings 18:27." Journal of Near Eastern Studies 10(1951):57-58.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hoffmeier, James K. "Egypt As an Arm of Flesh: A Prophetic Response." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 79-97. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hurowitz, V. I Have Built You an Exalted House: Temple Building in the Bible in Light of Mesopotamian and Northwest Semitic Writing. Journal for the Study of the Old Testament Supplement 115. Sheffield, Eng.: Sheffield Academic Press, 1992.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaufman, Asher S. "Where the Ancient Temple of Jerusalem Stood." Biblical Archaeology Review 9:2 (March-April 1983):40-59.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdom, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

Klein, Ralph W. "Jeroboam's Rise to Power." Journal of Biblical Literature 89:2 (June 1970):217-18.

_____. "Once More: Jeroboam's Rise to Power.'" Journal of Biblical Literature 92:4(December 1973):582-84.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Liver, J. "The Books of the Acts of Solomon." Biblica 48:1(1967):75-101.

Long, Burke O. "A Darkness Between Brothers: Solomon and Adonijah." Journal for the Study of the Old Testament 19 (February 1981):79-94.

Luckenbill, D. D. "Benhadad and Hadadezer." American Journal of Semitic Languages 27(1911):267-84.

Lundquist, John M. "Temple, Covenant, and Law in the Ancient Near East and in the Old Testament." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 293-305. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Lust, J. "A Gentle Breeze or a Roaring Thunderous Sound?" Vetus Testamentum 25:1(January 1975):110-15.

Maller, Allen S. "Hiram from Tyre." Journal or Reform Judaism 29:2(Spring 1982):41-42.

Mayhue, Richard L. "False Prophets and the Deceiving Spirit." Master's Seminary Journal 4:2 (Fall 1993):135-63.

Mazar, Benjamin. "The Campaign of Pharaoh Shishak to Palestine." Vetus Testamentum Supplements 4 (1957):57-66.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Mitchell, T. C. "Israel and Judah Until the Revolt of Jehn (931-841 B.C.)." In Cambridge Ancient History. 3rd ed. Edited by John Boardman, et al. Cambridge, Eng.: Cambridge University Press, 1982.

Miller, J. Max. "So Tibni Died." Vetus Testamentum 18(1968):392-94.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53(1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgenstern, Julian. "Chronological Data of the Dynasty of Omri." Journal of Biblical Literature 59(1940):385-96.

Myers, Jacob. II Chronicles. Anchor Bible series. Garden City, N.Y.: Doubleday, 1965.

Napier, B. D. "The Omrides of Jezreel." Vetus Testamentum 9 (1959):366-78.

Nelson, R. D. First and Second Kings. Interpretation: A Biblical Commentary for Preaching and Teaching series. Louisville: John Knox, 1987.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Noth, Martin. The Deuteronomistic History. Journal for the Study of the Old Testament Supplement Series, 15. Sheffield, Eng.: JSOT Press, 1981.

Oppenheim, A. Leo. Ancient Mesopotamia. Chicago: University of Chicago Press, 1964.

Oswalt, John N. "The Golden Calves and the Egyptian Concept of Deity." Evangelical Quarterly 45 (1973):13-20.

Ovellette, Jean. "The Solomonic Debir according to the Hebrew Text of I Kings 6." Journal of Biblical Literature 89:3 (September 1970):338-43.

Parker, Kim Ian. "Repetition as a Structuring Device in 1 Kings 1-11." Journal for the Study of the Old Testament 42 (October 1988):19-27.

Patterson, Richard D. "The Widow, the Orphan, and the Poor in the Old Testament and the Extra-Biblical Literature." Bibliotheca Sacra 130:519 (July-September 1973):223-34.

Patterson, Richard D., and Hermann J Austel. "1, 2 Kings." In 1 Kings--Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Porten, Bezalel. "The Structure and Theme of the Solomon Narrative (1 Kings 3-11)." Hebrew Union College Annual 38 (1967):93-128.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 2nd ed. Princeton: Princeton University Press, 1955.

Rasmussen, Carl G. "The Economic Importance of Caravan Trade for the Solomonic Empire." In A Tribute to Gleason Archer, pp. 153-66. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Rendsburg, Gary A. "The Mock of Baal in 1 Kings 18:27." Catholic Biblical Quarterly 50:3 (July 1988):414-17.

Rice, Gene. Nations under God. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Edinburgh: The Handsel Press Ltd., 1990.

Ringgren, Helmer. Religions of the Ancient Near East. Philadelphia: Westminster Press, 1973.

Rofe, Alexander. "The Vineyard of Naboth: The Origin and Message of the Story." Vetus Testamentum 38:1 (1988):89-104.

Rogers, Jeffrey S. "Narrative Stock and Deuteronomistic Elaboration in 1 Kings 2." Catholic Biblical Quarterly 50:3 (July 1988):398-413.

Rowley, H. H. "Elijah on Mount Carmel." Bulletin of the Johns Rylands Library 43:1 (September 1960):190-219.

Ruth, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 124:500 (October-December 1968):360-64.

Ruthven, Jon. "A Note on Elijah's Fire from Yahweh.'" Journal of the Evangelical Theological Society 12:2 (1969):111-15.

Saint-Laurent, George. "Light from Ras Shamra on Elijah's Ordeal upon Mount Carmel." In Scripture in Context, pp. 123-39. Edited by Carl D. Evans, et al. Pittsburgh: Pickwick, 1980.

Savran, George. "1 and 2 Kings." In The Literary Guide to the Bible, pp. 146-64. Edited by Robert Alter and Frank Kermode. Cambridge: Harvard University Press, 1987.

Schulman, Alan R. "Diplomatic Marriage in the Egyptian New Kingdom." Journal of Near Eastern Studies 38 (1979):177-193.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Selms, A. Van. "The Origin of the Title The King's Friend.'" Journal of Near Eastern Studies 16 (1957):118-23.

Shea, William H. "A Note on the Date of the Battle of Qarqar." Journal of Cuneiform Studies 29 (1977):240-42.

Simon, Uriel. "I Kings 13: A Prophetic Sign--Denial and Persistence." Hebrew Union College Annual 47 (1976):81-117.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Soards, Marion L., Jr. "Elijah and the Lord's Word: A Study of I Kings 17:17-24." Studia Biblica et Theologica 13:1 (April 1983):39-50.

Soggin, J. Alberto. "Compulsory Labor Under David and Solomon." In Studies in the Period of David and Solomon and Other Essays, pp. 259-67. Edited by Tomoo Ishida. Winona Lake, Ind.: Eisenbrauns, 1983.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomsom, H. C. "A Row of Cedar Beams." Palestinian Exploration Quarterly 92 (1960):57-63.

"Tirzah: An Early Capital of Israel." Buried History 22:1 (March 1986):14-24.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Tromp, Nicholas J. "Water and Fire on Mount Carmel." Biblica 56:4 (1975):480-502.

Ullendorff, Edward. "The Queen of Sheba." Bulletin of the John Rylands Library 45:2 (1963):486-504.

Unger, Merrill F. Israel and the Aramaeans of Damascus. Reprint ed. Grand Rapids: Baker Book House, 1980.

Ussishkin, David. "King Solomon's Palaces." Biblical Archaeologist 36 (1973):78-105.

Van Beek, Gus W. "Frankincense and Myrrh." Biblical Archaeologist 23:3 (September 1960):70-95.

Von Wyrick, Stephen. "Israel's Golden Calves." Biblical Illustrator 13:1 (Fall 1986):3, 9-12.

Wallace, N. H. "The Oracles Against the Israelite Dynasties in 1 and 2 Kings." Biblica 67:1 (1986):21-40.

Weinfeld, Moshe. "The Counsel of the Elders' to Rehoboam and Its Implications." MAARAV 3:1 (January 1982):27-53.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

_____. "The Symbols of Power." Biblical Archaeologist 49:3 (September 1986):166-73.

Williamson, H. G. M. 1 and 2 Chronicles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982.

Wiseman, Donald John. 1 & 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.. and Leicester, Eng.: Inter-Varsity Press, 1993.

Wood, Leon. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Zevit, Ziony. "Deuteronomistic Historiography in -1 Kings 12-2 Kings 17 and the Reinvestiture of the Israelian Cult." Journal for the Study of the Old Testament 32 (1985):57-73.

Zuidhof, Albert. "King Solomon's Molten Sea and (pi)." Biblical Archaeologist 45:3 (Summer 1982):179-84.

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 8 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 8

This chapter gives an account of the introduction of the ark into the temple, 1Ki 8:1 of the glory of the Lord filling it, 1Ki 8:10 of a speech Solomon made to the people concerning the building of the temple, and how he came to be engaged in it, 1Ki 8:12, of a prayer of his he put up on this occasion, requesting, that what supplications soever were made at any time, or on any account, by Israelites or strangers, might be accepted by the Lord, 1Ki 8:22, and of his blessing the people of Israel at the close of it, with some useful exhortations, 1Ki 8:54, and of the great number of sacrifices offered up by him, and the feast he made for the people, upon which he dismissed them, 1Ki 8:62.