Text -- 1 Kings 1:38 (NET)

1:38 So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites went down, put Solomon on King David’s mule, and led him to Gihon.

Commentary -- Word/Phrase Notes (per phrase)

TSK: 1Ki 1:38

Zadok : 1Ki 1:8, 1Ki 1:26

the Cherethites : 1Sa 30:14; 2Sa 8:18, 2Sa 15:18, 2Sa 20:20-23; 1Ch 18:17; Zep 2:5

king David’ s : 1Ki 1:33

Commentary -- Word/Phrase Notes (per Verse)

Gill: 1Ki 1:38

So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada,.... The three men that David sent for on this occasion:

and the Cherethites and the Pelethites; not the sanhedrim, as Ben Gersom, but David's guards, over whom Benaiah was: these

went down; from Jerusalem;

and caused Solomon to ride upon King David's mule; as he had ordered:

and brought him to Gihon; or Siloah, as the Targum; hence the Jews say ^e, they do not anoint a king but at a fountain; but this is the only instance of it.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 1:38

¹ sn The Kerethites and Pelethites were members of David’s royal guard (see 2 Sam 8:18). The Kerethites may have been descendants of an ethnic group originating in Crete.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 1:1-53

1 Abishag cherishes David in his extreme age.

5 Adonijah, David's darling, usurps the kingdom.

11 By the council of Nathan,

15 Bath-sheba moves the king,

22 and Nathan seconds her.

28 David renews his oath to Bath-sheba.

32 Solomon, by David's appointment, being anointed king by Zadok and Nathan, the people triumph.

41 Jonathan bringing the news, Adonijah's guests fly.

50 Adonijah, flying to the horns of the altar, upon his good behaviour, is dismissed by Solomon.

MHCC: 1Ki 1:32-53

The people expressed great joy and satisfaction in the elevation of Solomon. Every true Israelite rejoices in the exaltation of the Son of David. Combinations formed upon evil principles will soon be dissolved, when self-interest calls another way. How can those who do evil deeds expect to have good tidings? Adonijah had despised Solomon, but soon dreaded him. We see here, as in a glass, Jesus, the Son of David and the Son of God, exalted to the throne of glory, notwithstanding all his enemies. His kingdom is far greater than that of his father David, and therein all the true people of God cordially rejoice. The prosperity of his cause is vexation and terror to his enemies. No horns of the altar, nor forms of godliness, nor pretences to religion, can profit those who will not submit to His authority, and accept of his salvation; and if their submission be hypocritical, they shall perish without remedy.

Matthew Henry: 1Ki 1:32-40

We have here the effectual care David took both to secure Solomon's right and to preserve the public peace, by crushing Adonijah's project in the bud. Observe,

I. The express orders he gave for the proclaiming of Solomon. The persons he entrusted with this great affair were Zadok, Nathan, and Benaiah, men of power and interest whom David had always reposed a confidence in and found faithful to him, and whom Adonijah had passed by in his invitation, 1Ki 1:10. David orders them forthwith, with all possible solemnity, to proclaim Solomon. They must take with them the servants of their lord, the lifeguards, and all the servants of the household. They must set Solomon on the mule the king used to ride, for he kept not such stables of horses as his son afterwards did. He appoints them whither to go (1Ki 1:33 and 1Ki 1:34, 1Ki 1:35), and what to do. 1. Zadok and Nathan, the two ecclesiastical persons, must, in God's name, anoint him king; for though he was not the first of his family, as Saul and David were, yet he was a younger son, was made king by divine appointment, and his title was contested, which made it necessary that hereby it should be settled. This unction was typical of the designation and qualification of the Messiah, or Christ, the anointed one, on whom the Spirit, that oil of gladness, was poured without measure, Heb 1:9, Psa 89:20. And all Christians, being heirs of the kingdom (Jam 2:5), do from him receive the anointing, 1Jo 2:27. 2. The great officers, civil and military, are ordered to give public notice of this, and to express the public joy upon this occasion by sound of trumpet, by which the law of Moses directed the gracing of great solemnities; to this must be added the acclamations of the people: " Let king Solomon live, let him prosper, let his kingdom be established and perpetuated, and let him long continue in the enjoyment of it;"so it had been promised concerning him. Psa 72:15, He shall live. 3. They must then bring him in state to the city of David, and he must sit upon the throne of his father, as his substitute now, or viceroy, to despatch public business during his weakness and be his successor after his death: He shall be king in my stead. It would be a great satisfaction to David himself, and to all parties concerned, to have this done immediately, that upon the demise of the king there might be no dispute, or agitation, in the public affairs. David was far from grudging his successor the honour of appearing such in his life-time, and yet perhaps was so taken up with his devotions on his sick-bed that, if he had not been put in mind of it by others, this great good work, which was so necessary to the public repose, would have been left undone.

II. The great satisfaction which Benaiah, in the name of the rest, professed in these orders. The king said, "Solomon shall reign for me, and reign after me.""Amen"(says Benaiah heartily); "as the king says, so say we; we are entirely satisfied in the nomination, and concur in the choice, we give our vote for Solomon, nemine contradicente - unanimously, and since we can bring nothing to pass, much less establish it, without the concurrence of a propitious providence, The Lord God of my lord the king say so too! "1Ki 1:36. This is the language of his faith in that promise of God on which Solomon's government was founded. If we say as God says in his word, we may hope that he will say as we say by his providence. To this he adds a prayer for Solomon (1Ki 1:37), that God would be with him as he had been with David, and make his throne greater. He knew David was not one of those that envy their children's greatness, and that therefore he would not be disquieted at this prayer, nor take it as an affront, but would heartily say Amen to it. The wisest and best man in the world desires his children may be wiser and better than he, for he himself desires to be wiser and better than he is; and wisdom and goodness are true greatness.

III. The immediate execution of these orders, 1Ki 1:38-40. No time was lost, but Solomon was brought in state to the place appointed, and there Zadok (who, though he was not as yet high priest, was, we may suppose, the suffragan, the Jews called him the sagan , or second priest) anointed him by the direction of Nathan the prophet and David the king, 1Ki 1:39. In the tabernacle, where the ark was now lodged, was kept among other sacred things, the holy oil for many religious services thence Zadok took a horn of oil, which denotes both power and plenty, and therewith anointed Solomon. We do not find that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by an unction. Whom God calls, he will qualify, which was signified by the anointing; usurpers had it not. Christ signifies anointed, and he is the king whom God hath set upon his holy hill of Sion, according to decree, Psa 2:6, Psa 2:7. Christians also are made to our God (and by him) kings, and they have an unction from the Holy One, 1Jo 2:20. The people, hereupon, express their great joy and satisfaction in the elevation of Solomon, surround him with their Hosannas - God save king Solomon, and attend him with their music and shouts of joy, 1Ki 1:40. Hereby they declared their concurrence in the choice, and that he was not forced upon them, but cheerfully accepted by them. The power of a prince can be little satisfaction to himself, unless he knows it to be a satisfaction to his people. Every Israelite indeed rejoices in the exaltation of the Son of David.

Keil-Delitzsch: 1Ki 1:38-39

The anointing of Solomon was carried out immediately, as the king hadcommanded. On the Crethi and Plethi see at 2Sa 8:18. "The oil-horn outof the tent"(i.e., a vessel made of horn and containing oil) was no doubtone which held the holy anointing oil, with which the priests and thevessels of the sanctuary were anointed (see Exo 30:22.). The tent ( האהל ), however, is not the tabernacle at Gibeon, but the tent set up byDavid for the ark of the covenant upon Mount Zion (2Sa 6:17). Foreven though Zadok was appointed high priest at the tabernacle at Gibeon,and Abiathar, who held with Adonijah, at the ark of the covenant, the twohigh priests were not so unfriendly towards one another, that Zadok couldnot have obtained admission to the ark of the covenant in Abiathar'sabsence to fetch away the anointing oil.

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 1:1--2:13

A. Solomon's Succession to David's Throne 1:1-2:12

The first segment of the writer's story (1:1-2:12) continues the history of Israel's monarchy where 2 Samuel ended. It records the final events in David's reign that led to Solomon's succession to the throne. It answers the question raised in 2 Samuel 9-20, namely, "Who will succeed David?"

Constable: 1Ki 1:5-53

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

Adonijah was David's fourth son (2 Sam. 3:4) and the eldest one living at this time. Evidently he believed it was more important that the eldest son succeed David, as was customary in the Near East, than that the king of Yahweh's anointing occupy that position. God had identified Solomon as David's successor even before Solomon was born (1 Chron. 22:9-10). Adonijah's revolt was primarily against the revealed will of God, secondarily against David, and finally against Solomon.

"His father had never interfered with him or crossed him' (NASB) is more descriptive than displeased him' (RSV), for this comment by the author (cf. vv. 8, 10) betrays David's weakness in his unwillingness to cause his children any physical or mental discomfort . . ."¹⁸

Adonijah prepared to seize David's throne as Absalom had attempted to do (cf. 2 Sam. 15:1). Joab had long since demonstrated his disregard for God's will in many instances (2 Sam. 3:22-30; 20:8-10; 18:5-15). He evidently sided with Adonijah now because he realized he was out of favor with David. If Solomon succeeded to the throne, he would probably demote Joab at least.

Abiathar had been the leading priest in Israel until David began to give Zadok priority. He had fled from Nob after Saul massacred the priests there to join David in the wilderness (1 Sam. 22:18-20). He had also offered sacrifices at David's tabernacle in Jerusalem while Zadok served at the Mosaic tabernacle at Gibeon. However, David had been showing increasing favor to Zadok (cf. 1 Chron. 15:11; 2 Sam. 15:24; 20:25). Abiathar was one of Eli's descendants whom God had doomed with removal from the priesthood (1 Sam. 2:30-36; cf. 1 Kings 2:27). Probably Abiathar saw in Adonijah's rebellion a promising opportunity to retain his position that he must have seen he would lose if Solomon came to power.

Shimei (v. 8; cf. 2 Sam. 16:5-13; 19:16-23) may have been truly loyal to David at this time, or he may have gone along for the sake of personal advantage (cf. 2:36-38).

Adonijah's banquet (barbecue?) at En-rogel, just a few hundred yards southeast of the City of David, was probably a covenant meal at which his supporters pledged their allegiance to David's eldest living son. If David's other supporters had attended and eaten with Adonijah, custom would have bound them to support and protect one another.¹⁹

As a prophet, Nathan spoke for God. Evidently God moved him to do what he did here. It was certainly in harmony with God's will (cf. 2 Sam. 12:1). Adonijah had become king (v. 11) only in the sense that he was the people's choice at that moment. Perhaps Nathan was trying to shock Bathsheba and David by referring to Adonijah as the king.

David had undoubtedly assured Bathsheba that Solomon would succeed him after God had revealed that to David (1 Chron. 22:9-10). Nathan wanted to make sure at least two witnesses would hear David's promise (cf. Num. 35:30; Deut. 17:6; 19:15). This was especially important since Adonijah's rebellion against the Lord's anointed was a capital offense.

We should probably interpret Bathsheba's request (v. 20) as a desire that David would appoint Solomon co-regent rather than that he should step down and let Solomon rule in his place.²⁰

Normally in the ancient Near East a new king would purge his political enemies when he came to power (cf. 2:13-46). This was the basis for Bathsheba's fear (v. 21). Nathan's news that Adonijah's feast was taking place at that very moment (v. 25) would have encouraged David to act at once. Nathan's words to David (vv. 24-27) were very diplomatic and appropriate for a man in his position.

The clause, "May the king live forever," (vv. 31, 34; et al.) occurs often in the Old Testament. It expresses the wish that because the king had acted or would act righteously God would bless him with long life. God had promised righteous Israelites long life under the Mosaic Law. It also expressed the desire that David might live forever through the lives of his descendants.

Zadok, Nathan, and Benaiah were the highest ranking priest, prophet, and soldier respectively. Their leadership in the events David ordered (vv. 32-35) would have shown the people that they were acting as King David's representatives. Kings often rode on mules in the Near East symbolizing their role as servants of the people (v. 33). The Gihon spring (v. 33) was the other main water source for Jerusalem beside En-rogel. It was one-half mile north of En-rogel on the eastern side of Zion, and it was visible from En-rogel.

Zadok the high priest anointed (consecrated) Solomon king of Israel there (vv. 34, 39) with oil from David's tabernacle (v. 39) symbolizing Solomon's endowment with God's Spirit for service (cf. 1 Sam. 10:1; 16:3, 12). At the same time someone anointed Zadok as high priest (1 Chron. 29:22), probably before Solomon. A trumpet blast (vv. 34, 39) often announced God's activity in Israel throughout its history (Exod. 19:16; et al.).

"Two terms are used for the royal office: king' (1 Kgs. 1:34, 35a) and ruler' (v. 35b). King' (melek) had a long history of usage and carried with it associations of autocracy and despotism from the practice of kingship among Israel's neighbors. Ruler' (nagid, translated elsewhere as prince' or leader'), a term unique to Israelite tradition, emphasizes that one rules at God's appointment and pleasure (cf. 1 Sam. 9:16; 10:1; 13:14; 25:30; 2 Sam. 7:8; 1 Kgs. 14:7; 16:2). These two terms anticipate the long struggle between the ideal and the practice of kingship in Israel."²¹

By anointing Solomon (v. 39, in 973 B.C.) the high priest identified him as David's successor. Solomon now took his seat on Israel's throne as David's co-regent (v. 46). David thanked God for allowing him to live to see Solomon's coronation (v. 48).

"The placing of Solomon on the throne signals the beginning of the Davidic dynasty, a royal lineage that will eventually produce Jesus Christ. God has begun to keep the promises made to David in 2 Sam 7:7-17."²²

Some commentators believe this was Solomon's second anointing when he became the sole king over Israel (in 971 B.C.).²³ It seems more likely, however, that David did not die for some time after the events described in chapter 1 (i.e., for two years; cf. 2:10-12).

Adonijah fled to the sanctuary courtyard, evidently the one in Jerusalem, and took hold of the horns on the brazen altar. In the ancient Near East and in Israel the people customarily regarded the central sanctuary as a place of refuge (Exod. 21:14; cf. Ezek. 21:13-14).²⁴ The idea behind this custom seems to have been that God had been gracious to people by accepting their offerings. Consequently people should be gracious to the refugee who had offended his fellowman. Solomon, like David and like Yahweh, showed mercy (v. 52).²⁵

"The central truth for the throne-succession historian is that Yahweh was at work to frustrate Adonijah and to establish Solomon."²⁶

Guzik: 1Ki 1:1-53

1 Kings 1 - Solomon Is Made King

The books of 1 and 2 Kings were originally joined in one book. We don't know who the human author of this book was; Jewish traditions say it was Jeremiah and it may very well be so. Wiseman gives a good summary of the books of 1 and 2 Kings: "The narrative covers almost five hundred years from the initiation to the eclipse of their kingship. It is the story of the rise and fall of kingdoms, of high promise and abject failure, of tragedy and yet of hope."

A. Adonijah's bid for the throne.

1. (1-4) King David's weak condition.

Now King David was old, advanced in years; and they put covers on him, but he could not get warm. Therefore his servants said to him, "Let a young woman, a virgin, be sought for our LORD the king, and let her stand before the king, and let her care for him; and let her lie in your bosom, that our LORD the king may be warm." So they sought for a lovely young woman throughout all the territory of Israel, and found Abishag the Shunammite, and brought her to the king. The young woman was very lovely; and she cared for the king, and served him; but the king did not know her.

a. King David was old, advanced in years: This was the twilight of a glorious reign. David is now so old that he can't even keep himself warm, much less rule the nation.

i. David was about 70 at this time. He seems even older than his years; but for David, it wasn't just the years - it was the mileage. He seemed to live the lives of four or five men in his lifetime.

b. Let her lie in your bosom, that our LORD the king may be warm: This sounds strange - perhaps even immoral - to us, but this was proper of David to allow. This did not bring a moral cloud over the last days of David's life.

i. It was proper because it was a recognized medical treatment in the ancient world, mentioned by the ancient Greek doctor Galen. When Josephus describes this in his Antiquities of the Jews, he says that this was a medical treatment and he calls the servants of 1 Kings 1:2 "physicians."

ii. It was proper because David almost certainly made this young woman his concubine. While it was unwise for David to take more than one wife, it was not at that time illegal or specifically prohibited by God. Later, Adonijah will condemn himself to death for asking for Abishag as a wife. His request would only be so outrageous if Abishag had belonged to David as a concubine.

iii. Therefore they chose someone eligible for marriage or concubinage (a virgin), and a lovely young woman. "Whose beauty might engage his affections, and refresh his spirits, and invite him to those embraces which might communicate some of her natural heat to him, as was designed." (Poole)

c. Abishag the Shunammite: From ancient times, many have wanted to associate this beautiful young woman with the Shulamite addressed in the Song of Solomon (Song of Solomon 6:13 and throughout). "According to the theory, as she ministered to David, she became romantically involved with his son Solomon and was later the subject of his love poem." (Dilday)

i. Yet we must say that this conjecture at best - and Shumen is not the same as Shulam. "Shunem, the modern Solem, lay eleven kilometers south-east of Nazareth and five kilometers north of Jezreel in Issachar territory, and was visited by Elijah (2 Kings 4:8). There is no need to identify Abishag with the Shulammite of Song of Solomon 6:13." (Wiseman)

d. She cared for the king: This scene of David's diminished ability shows that question of David's successor must be addressed. King David cannot last much longer, and his family history has been marked by treachery and murder. At this point, it is worth wondering if there can be a bloodless transition from David to the next king.

2. (5) Adonijah's presumption.

Then Adonijah the son of Haggith exalted himself, saying, "I will be king"; and he prepared for himself chariots and horsemen, and fifty men to run before him.

a. Exalted himself: 2 Samuel 3:2-5 describes the sons of David and lists Adonijah as the fourth son. We know that two of the three sons older than Adonijah are dead (Amnon and Absalom), and we suspect that the other older son (Chileab) either also died or was unfit to rule because he is never mentioned after 2 Samuel 3:3. As the oldest living son of David, by many customs Adonijah would be considered the heir to the throne. But the throne of Israel was not left only to the rules of hereditary succession; God determined the next king.

i. Adonijah violated a basic principle in the Scriptures - that we should let God exalt us and not exalt ourselves.

For exaltation comes neither from the east

Nor from the west nor from the south.

But God is the Judge: He puts down one,

And exalts another. (Psalm 75:6-7)

Humble yourselves in the sight of the LORD, and He will lift you up. (James 4:10)

b. He prepared for himself chariots and horsemen, and fifty men to run before him: Adonijah had a good marketing campaign, and knew how to present himself as king. He hoped that if he put for the image of a king, he would become king in reality.

i. "In effect this was a personal military force designed to anticipate Solomon's claim by a coup d'etat. (Out) runners were part of a close royal bodyguard." (Wiseman)

ii. Adonijah was the brother of Absalom, and a look at 2 Samuel 15:1 shows, "He copied the conduct of his brother Absalom in every respect." (Clarke)

3. (6) Adonijah's character.

(And his father had not rebuked him at any time by saying, "Why have you done so?" He was also very good-looking. His mother had borne him after Absalom.)

a. His father had not rebuked him at any time: Sadly, David did not do a very good job raising his own sons. David failed to restrain his passions in some areas of his life; his sons showed a much greater inability to restrain their passions. In part this was because David did not discipline his own sons well.

i. David did not seem to have a very good relationship with his father (1 Samuel 16:11). The godly influence in his life seems to be more from his mother than from his father. Twice in the Psalms he refers to his mother as a maidservant of the LORD (Psalm 86:16 and 116:16). It is likely that David did not have a good example of parenting from his father.

ii. Yet, this does not excuse David's deficiencies as a father. He knew how his Heavenly Father treated him - how he was comforted and helped by the correcting rod and staff of his Shepherd (Psalm 23:4). He could have learned how to be a good father from his Father in heaven. Even before it was written, David could have known the counsel of Proverbs 29:17: Correct your son, and he will give you rest; yes, he will give delight to your soul.

iii. "David was ever too fond a father, and he smarted for it." (Trapp)

b. He was also very good-looking: David was a handsome man and was attracted to beautiful women. It doesn't surprise us that David's children were very good-looking. This gave them an unfair and unfortunate advantage.

4. (7-10) Adonijah's banquet.

Then he conferred with Joab the son of Zeruiah and with Abiathar the priest, and they followed and helped Adonijah. But Zadok the priest, Benaiah the son of Jehoiada, Nathan the prophet, Shimei, Rei, and the mighty men who belonged to David were not with Adonijah. And Adonijah sacrificed sheep and oxen and fattened cattle by the stone of Zoheleth, which is by En Rogel; he also invited all his brothers, the king's sons, and all the men of Judah, the king's servants. But he did not invite Nathan the prophet, Benaiah, the mighty men, or Solomon his brother.

a. They followed and helped Adonijah: Sadly, Joab (David's chief general) and Abiathar (the high priest of Israel) each supported Adonijah. They did not consult the LORD or David in giving their support to this unworthy son of David.

i. It is sad to see these once trusted associates of David turning on him late in his life. Joab may have sought revenge for David's choice of Amasa over him (2 Samuel 19:13), and because Benaiah now had more authority over military affairs. Abiathar might have been jealous of Zadok the high priest (2 Samuel 8:17). "Professional rivalry had darkened into bitter hate." (Maclaren)

ii. "Joab, the most powerful of Adonijah's supporters, had always been fiercely loyal to David, but not to David's wishes. In supporting Adonijah's pretentions to the throne, Joab was acting characteristically." (Patterson and Austel)

iii. "Joab and Abiathar tarnished a life's devotion and broke sacred bonds, because they thought of themselves rather than of God's will." (Maclaren)

b. Nathan . . . Zadok . . . and the mighty men who belonged to David were not with Adonijah: Fortunately, there were some prominent people in Israel who did not support Adonijah.

c. Sacrificed sheep and oxen and fattened cattle: The idea is that Adonijah will burn the fat of these animals as a sacrifice to the LORD, and use the meat to hold a dinner honoring and blessing his supporters.

i. Yet it was important that this was both a sacrifice and a feast. "He had not only a splendid feast, but a great sacrifice; and he gave by this a popular colour to his pretensions, by affecting to receive his authority from God." (Clarke)

B. Nathan and Bathsheba intercede for Solomon.

1. (11-14) Nathan tells his plan to Bathsheba.

So Nathan spoke to Bathsheba the mother of Solomon, saying, "Have you not heard that Adonijah the son of Haggith has become king, and David our LORD does not know it? Come, please, let me now give you advice, that you may save your own life and the life of your son Solomon. Go immediately to King David and say to him, 'Did you not, my LORD, O king, swear to your maidservant, saying, "Assuredly your son Solomon shall reign after me, and he shall sit on my throne"? Why then has Adonijah become king?' Then, while you are still talking there with the king, I also will come in after you and confirm your words."

a. And David our LORD does not know it: This shows both the wrong of Adonijah's attempt to take the throne and how far removed from power David really was. He didn't know what was going on around him in the kingdom.

b. That you may save your own life and the life of your son Solomon: Nathan knew that if Adonijah became king he would immediately kill every potential rival to his throne, including Bathsheba and Solomon.

c. Your son Solomon shall reign after me: David made this promise to Bathsheba. The specific promise is not recorded before, but we know from 1 Chronicles 22:5-9 that David did in fact intend for Solomon to succeed him as king.

i. It is a remarkable display of grace - that a son of the wife David took through adultery and murder in the most infamous scandal of his life should be his heir.

d. While you are still talking there with the king, I also will come in after you and confirm your words: Nathan knew that David was generally indulgent towards his sons and would find it hard to believe that Adonijah would do such a thing. He arranged it so the message would be presented in a convincing way.

2. (15-27) Bathsheba and Nathan tell David of Adonijah's bid for the throne.

So Bathsheba went into the chamber to the king. (Now the king was very old, and Abishag the Shunammite was serving the king.) And Bathsheba bowed and did homage to the king. Then the king said, "What is your wish?" Then she said to him, "My LORD, you swore by the LORD your God to your maidservant, saying, 'Assuredly Solomon your son shall reign after me, and he shall sit on my throne.' So now, look! Adonijah has become king; and now, my LORD the king, you do not know about it. He has sacrificed oxen and fattened cattle and sheep in abundance, and has invited all the sons of the king, Abiathar the priest, and Joab the commander of the army; but Solomon your servant he has not invited. And as for you, my LORD, O king, the eyes of all Israel are on you, that you should tell them who will sit on the throne of my LORD the king after him. Otherwise it will happen, when my LORD the king rests with his fathers, that I and my son Solomon will be counted as offenders." And just then, while she was still talking with the king, Nathan the prophet also came in. So they told the king, saying, "Here is Nathan the prophet." And when he came in before the king, he bowed down before the king with his face to the ground. And Nathan said, "My LORD, O king, have you said, 'Adonijah shall reign after me, and he shall sit on my throne'? For he has gone down today, and has sacrificed oxen and fattened cattle and sheep in abundance, and has invited all the king's sons, and the commanders of the army, and Abiathar the priest; and look! They are eating and drinking before him; and they say, 'Long live King Adonijah!' But he has not invited me; me your servant; nor Zadok the priest, nor Benaiah the son of Jehoiada, nor your servant Solomon. Has this thing been done by my LORD the king, and you have not told your servant who should sit on the throne of my LORD the king after him?"

a. Now the king was very old, and Abishag the Shunammite was serving the king: This is included to remind us of David limited capabilities as king. He needed the help Bathsheba and Nathan bring to him in the following verses.

b. I and my son Solomon will be counted as offenders: Bathsheba begins by telling David the facts about Adonijah's actions. Then she used this tender appeal, reminding David that her life and the life of Solomon were in grave danger is Adonijah should become king.

c. Nathan the prophet came in: The last place we saw Nathan was in 2 Samuel 12, where he rebuked his friend David over the scandal with Bathsheba and murder of Uriah. Yet now, at the end of his days, David receives Nathan and the sense is that he remains a trusted friend. David did not treat Nathan as an enemy when he confronted him with a painful truth.

i. "So far was David from hatred of the truth, that he loved Nathan the better for his plain dealing while he lived, gave him free access to his bed-chamber, and now nameth him a commissioner for the declaring of his successor." (Trapp)

d. Has this thing been done by my LORD the king, and you have not told your servant: Nathan also stated the facts about Adonijah, and then gave a personal appeal. He asked David - who was his dear and trusted friend - "Is it possible you have chosen Adonijah to be king and have not told me?"

C. Solomon is made king.

1. (28-30) David vows to set things aright for his succession.

Then King David answered and said, "Call Bathsheba to me." So she came into the king's presence and stood before the king. And the king took an oath and said, "As the LORD lives, who has redeemed my life from every distress, just as I swore to you by the LORD God of Israel, saying, 'Assuredly Solomon your son shall be king after me, and he shall sit on my throne in my place,' so I certainly will do this day."

a. As the LORD lives: This introduces a solemn oath. David will confirm the previous promise he made to Bathsheba, that her sons Solomon would be the next king.

b. Solomon your son shall be king after me: David promised to settle the issue that very day. He would abdicate the throne and give it unto Solomon.

2. (31-37) Arrangements are made for the anointing of Solomon as king.

Then Bathsheba bowed with her face to the earth, and paid homage to the king, and said, "Let my LORD King David live forever!" And King David said, "Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada." So they came before the king. The king also said to them, "Take with you the servants of your LORD, and have Solomon my son ride on my own mule, and take him down to Gihon. There let Zadok the priest and Nathan the prophet anoint him king over Israel; and blow the horn, and say, 'Long live King Solomon!' Then you shall come up after him, and he shall come and sit on my throne, and he shall be king in my place. For I have appointed him to be ruler over Israel and Judah." Benaiah the son of Jehoiada answered the king and said, "Amen! May the LORD God of my LORD the king say so too. As the LORD has been with my LORD the king, even so may He be with Solomon, and make his throne greater than the throne of my LORD King David."

a. Let my LORD King David live forever: This was a customary expression of thanks and honor. Since David knew that death was near, it must have sounded strange in his ears.

b. Call to me Zadok the priest, Nathan the prophet, and Benaiah: These were three prominent leaders in Israel who did not support Adonijah as king. David knew who was loyal to him.

c. Let Zadok the priest and Nathan the prophet anoint him king: We have a rare glimpse of all three offices in cooperation - prophet, priest, and king. Each of these offices was gloriously fulfilled in Jesus.

i. David wanted the proclamation of Solomon as successor to be persuasive. He had five points to the plan:

· Ride on my own mule

· Let Zadok the priest and Nathan the prophet anoint him

· Blow the horn

· Say, "Long live King Solomon!"

· He shall come and sit on my throne

ii. We might say that God is just as concerned that we know that we are destined for a throne, that we are His sons, heirs, and will reign with King Jesus.

d. Amen! May the LORD God of my LORD the king say so too: Benaiah understood an important principle - that unless the LORD God said "Amen!" to the selection of Solomon, he would not stand. Benaiah sensed that this was the LORD's will, and offered the prayer that God would in fact say so too.

e. May He be with Solomon, and make his throne greater than the throne of my LORD King David: This pious wish of Benaiah had an interesting fulfillment. On a human level, Solomon's reign was indeed greater than David's. But on a spiritual, eternal level, it was not.

3. (38-40) Solomon is anointed and proclaimed as king.

So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, the Cherethites, and the Pelethites went down and had Solomon ride on King David's mule, and took him to Gihon. Then Zadok the priest took a horn of oil from the tabernacle and anointed Solomon. And they blew the horn, and all the people said, "Long live King Solomon!" And all the people went up after him; and the people played the flutes and rejoiced with great joy, so that the earth seemed to split with their sound.

a. And had Solomon ride on King David's mule: Apparently, this was the Old Testament equivalent to a presidential motorcade.

i. The mule was something special in ancient Israel. "Since Hebraic law forbade crossbreeding (Leviticus 19:19), mules had to be imported and were therefore very expensive. So while the common people rode donkeys, the mule was reserved for royalty." (Dilday)

ii. "No subject could use any thing that belonged to the prince, without forfeiting his life. As David offered Solomon to ride on his own mule, this was full evidence that he had appointed him his successor." (Clarke)

b. And took him to Gihon: "Gihon, the site of the anointing, was just outside the city in the Kidron Valley, on the east bank of Ophel. It was at this time Jerusalem's major source of water and was therefore a natural gathering place of the populace." (Patterson and Austel)

c. A horn of oil from the tabernacle: Literally, it is the horn of oil. This was a specific container of oil kept in the tabernacle for special anointings.

d. The people . . . rejoiced with great joy, so that the earth seemed to split with their sound: Though Adonijah put forth his best marketing campaign, he could not win the hearts of the people. They sensed that Solomon was the man, not Adonijah.

D. Solomon's mercy to Adonijah.

1. (41-49) Adonijah hears that Solomon is made king.

Now Adonijah and all the guests who were with him heard it as they finished eating. And when Joab heard the sound of the horn, he said, "Why is the city in such a noisy uproar?" While he was still speaking, there came Jonathan, the son of Abiathar the priest. And Adonijah said to him, "Come in, for you are a prominent man, and bring good news." Then Jonathan answered and said to Adonijah, "No! Our LORD King David has made Solomon king. The king has sent with him Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, the Cherethites, and the Pelethites; and they have made him ride on the king's mule. So Zadok the priest and Nathan the prophet have anointed him king at Gihon; and they have gone up from there rejoicing, so that the city is in an uproar. This is the noise that you have heard. Also Solomon sits on the throne of the kingdom. And moreover the king's servants have gone to bless our LORD King David, saying, 'May God make the name of Solomon better than your name, and may He make his throne greater than your throne.' Then the king bowed himself on the bed. Also the king said thus, 'Blessed be the LORD God of Israel, who has given one to sit on my throne this day, while my eyes see it!'" So all the guests who were with Adonijah were afraid, and arose, and each one went his way.

a. As they finished eating: The banquet wasn't even over before Solomon was proclaimed king. Bathsheba and Nathan acted quickly and it was rewarded.

i. "Adonijah's feast, as all wicked men's, endeth in horror; for the last dish, is served up astonishment and fearful expectation of just revenge." (Trapp)

b. So that all the city is in an uproar: This was very distressing to Adonijah. He had the support of some important powerful men (those attending his banquet), but now he knew that the heart of the people belonged to Solomon.

c. Also the king said thus, "Blessed be the LORD God of Israel, who has given one to sit on my throne this day, while my eyes see it!" This told Adonijah that even King David was completely behind Solomon. There was no hope for his future as king.

d. All the guests who were with Adonijah were afraid, and arose, and each one went: The came for a nice dinner, and to support Adonijah. They left quickly as soon as it was clear that he would not and could not be king. Now it was dangerous to say that you supported Adonijah as king.

2. (50-53) Solomon's mercy to Adonijah.

Now Adonijah was afraid of Solomon; so he arose, and went and took hold of the horns of the altar. And it was told Solomon, saying, "Indeed Adonijah is afraid of King Solomon; for look, he has taken hold of the horns of the altar, saying, 'Let King Solomon swear to me today that he will not put his servant to death with the sword.'" Then Solomon said, "If he proves himself a worthy man, not one hair of him shall fall to the earth; but if wickedness is found in him, he shall die." So King Solomon sent them to bring him down from the altar. And he came and fell down before King Solomon; and Solomon said to him, "Go to your house."

a. Took hold of the horns of the altar: According to almost universal custom in the ancient world, a religious altar was a place of sanctuary against justice or vengeance. An accused man might find safety if he could flee to an altar before he was apprehended. This is why Adonijah took hold of the horns of the altar.

i. It is important to understand that this ancient custom was not used in Israel to protect a guilty man. But if a man acts with premeditation against his neighbor, to kill him by treachery, you shall take him from My altar, that he may die. (Exodus 21:14)

b. If he proves himself a worthy man, not one hair of him shall fall to the earth: Solomon gives Adonijah a limited reprieve. This went against all custom in the ancient world. It was common - even expected - that when a new king assumed the throne that he would execute every potential rival. Solomon not only let a potential rival live, but one who openly tried to subvert his reign. This was a large measure of grace and mercy on the part of Solomon, and a good start to his reign.

i. At the same time, Solomon wanted Adonijah to know that if he should show the slightest inclination towards rebellion, he would be killed instantly. Mercy would be withdrawn and justice would be delivered quickly.

c. He came and fell down before King Solomon: Adonijah knew he received great mercy from Solomon, and he wanted to show his gratitude for it and reliance upon Solomon's mercy.

© 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 1 (Chapter Introduction)

Overview

1Ki 1:1, Abishag cherishes David in his extreme age; 1Ki 1:5, Adonijah, David’s darling, usurps the kingdom; 1Ki 1:11, By the council of Nathan, 1Ki 1:15, Bath-sheba moves the king, 1Ki 1:22, and Nathan seconds her; 1Ki 1:28, David renews his oath to Bath-sheba; 1Ki 1:32, Solomon, by David’s appointment, being anointed king by Zadok and Nathan, the people triumph; 1Ki 1:41, Jonathan bringing the news, Adonijah’s guests fly; 1Ki 1:50, Adonijah, flying to the horns of the altar, upon his good behaviour, is dismissed by Solomon.

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 1 (Chapter Introduction)

1 KINGS CHAPTER 1

Abishag cherisheth David in his extreme age, 1Ki 1:1-4 . Adonijah usurpeth the kingdom, 1Ki 1:5-10 . By the counsel of Nathan to Bath-sheba, and their petition to David, he reneweth his oath of making Solomon king after him, 1Ki 1:11-31 . He, by David’ s appointment, is anointed king; the people triumph, 1Ki 1:32-40 . Adonijah hearing this, his guests flee, and himself fleeth to the horns of the altar; is pardoned by Solomon, and sent to his own house, 1Ki 1:41-53 .

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 1 (Chapter Introduction)

(1Ki 1:1-4) David's declining age.

(1Ki 1:5-10) Adonijah aspires to the throne.

(v. 11-31) David makes Solomon king.

(v. 32-53) Solomon is anointed king, and Adonijah's usurpation stopped.

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 1 (Chapter Introduction)

In this chapter we have, I. David declining in his health (1Ki 1:1-4). II. Adonijah aspiring to the kingdom, and treating his party, in order to it (1Ki 1:5-10). III. Nathan and Bathsheba contriving to secure the succession to Solomon, and prevailing for an order from David for the purpose (v. 11-31). IV. The anointing of Solomon accordingly, and the people's joy therein (1Ki 1:32-40). V. The effectual stop this put to Adonijah's usurpation, and the dispersion of his party thereupon (1Ki 1:41-49). VI. Solomon's dismission of Adonijah upon his good behaviour (1Ki 1:50-53).

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 1 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 1

This chapter gives an account of the infirmities of David in his old age, and the method used to relieve him under them, 1Ki 1:1; of the preparation his son Adonijah made to usurp the throne, 1Ki 1:5; of Bathsheba's address to the king upon it, in favour of her son Solomon, on which she was put by, Nathan the prophet, and seconded in it by him, 1Ki 1:11; when the king with an oath confirmed the succession of Solomon in the kingdom, and ordered Nathan the prophet, and Zadok the priest, to anoint him, which was accordingly done with great ceremony, to the satisfaction of the king and his servants, 1Ki 1:28; the news of which being brought to Adonijah and his friends, struck them with terror, and on which they dispersed, 1Ki 1:41; and upon the promise of Adonijah, that he would behave well to Solomon, he was pardoned and dismissed, having fled and lain hold on the horns of the altar, 1Ki 1:51.