Text -- 1 Kings 11:1-6 (NET)

The Lord Punishes Solomon for Idolatry

11:1 King Solomon fell in love with many foreign women (besides Pharaoh’s daughter), including Moabites, Ammonites, Edomites, Sidonians, and Hittites. 11:2 They came from nations about which the Lord had warned the Israelites, “You must not establish friendly relations with them! If you do, they will surely shift your allegiance to their gods.” But Solomon was irresistibly attracted to them. 11:3 He had 700 royal wives and 300 concubines; his wives had a powerful influence over him. 11:4 When Solomon became old, his wives shifted his allegiance to other gods; he was not wholeheartedly devoted to the Lord his God, as his father David had been. 11:5 Solomon worshiped the Sidonian goddess Astarte and the detestable Ammonite god Milcom. 11:6 Solomon did evil in the Lord’s sight; he did not remain loyal to the Lord, like his father David had.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 11:3

_God had particularly forbidden the kings to multiply either horses or wives, Deu 17:16-17, we saw 1Ki 10:29, how he broke the former law, multiplying horses: and here we see, how he broke the latter, multiplying wives. David set the example. One ill act of a good man may do more mischief than twenty of a wicked man. Besides, they were strange women, of the nations which God had expressly forbidden them to marry with. And to compleat the mischief, he clave unto these in love; was extravagantly fond of them, Solomon had much knowledge. But to what purpose, when he knew not how to govern his appetites?

Wesley: 1Ki 11:4

As having now reigned nigh thirty years. When it might have been expected that experience would have made him wiser: then God permitted him to fall so shamefully, that he might be to all succeeding generations an example of the folly, and weakness of the wisest and the best men, when left to themselves.

Wesley: 1Ki 11:4

Not that they changed his mind about the true God, and idols, which is not credible; but they obtained from him a publick indulgence for their worship, and possibly persuaded him to join with them in the outward act of idol - worship; or, at least, in their feasts upon their sacrifices, which was a participation of their idolatry.

Wesley: 1Ki 11:5

Called also Moloch.

Wesley: 1Ki 11:6

That is, did not worship God wholly, but joined idols with him.

JFB: 1Ki 11:1-2

Solomon's extraordinary gift of wisdom was not sufficient to preserve him from falling into grievous and fatal errors. A fairer promise of true greatness, a more beautiful picture of juvenile piety, never was seen than that which he exhibited at the commencement of his reign. No sadder, more humiliating, or awful spectacle can be imagined than the besotted apostasy of his old age; and to him may be applied the words of Paul (Gal 3:3), of John (Rev 3:17), and of Isaiah (Isa 14:21). A love of the world, a ceaseless round of pleasure, had insensibly corrupted his heart, and produced, for a while at least, a state of mental darkness. The grace of God deserted him; and the son of the pious David--the religiously trained child of Bath-sheba (Pro 31:1-3), and pupil of Nathan, instead of showing the stability of sound principle and mature experience became at last an old and foolish king (Ecc 4:13). His fall is traced to his "love of many strange women." Polygamy was tolerated among the ancient Hebrews; and, although in most countries of the East, the generality of men, from convenience and economy, confine themselves to one woman, yet a number of wives is reckoned as an indication of wealth and importance, just as a numerous stud of horses and a grand equipage are among us. The sovereign, of course, wishes to have a more numerous harem than any of his subjects; and the female establishments of many Oriental princes have, both in ancient and modern times, equalled or exceeded that of Solomon's. It is probable, therefore, that, in conformity with Oriental notions, he resorted to it as a piece of state magnificence. But in him it was unpardonable, as it was a direct and outrageous violation of the divine law (Deu 17:17), and the very result which that statute was ordained to prevent was realized in him. His marriage with the daughter of Pharaoh is not censured either here or elsewhere (see on 1Ki 3:1). It was only his love for many strange women; for women, though in the East considered inferiors, exert often a silent but powerful seductive influence over their husbands in the harem, as elsewhere, and so it was exemplified in Solomon.

JFB: 1Ki 11:3

They were, probably, according to an existing custom, the daughters of tributary chiefs, given as hostages for good conduct of their fathers.

JFB: 1Ki 11:3

Were legitimate, but lower or secondary wives. These the chief or first wife regards without the smallest jealousy or regret, as they look up to her with feelings of respectful submission. Solomon's wives became numerous, not all at once, but gradually. Even at an early period his taste for Oriental show seems to have led to the establishment of a considerable harem (Son 6:8).

JFB: 1Ki 11:4

He could not have been more than fifty.

JFB: 1Ki 11:4

Some, considering the lapse of Solomon into idolatry as a thing incredible, regard him as merely humoring his wives in the practice of their superstition; and, in countenancing their respective rites by his presence, as giving only an outward homage--a sensible worship, in which neither his understanding nor his heart was engaged. The apology only makes matters worse, as it implies an adding of hypocrisy and contempt of God to an open breach of His law. There seems no possibility of explaining the language of the sacred historian, but as intimating that Solomon became an actual and open idolater, worshipping images of wood or stone in sight of the very temple which, in early life, he had erected to the true God. Hence that part of Olivet was called the high place of Tophet (Jer 7:30-34), and the hill is still known as the Mount of Offense, of the Mount of Corruption (2Ki 23:13).

JFB: 1Ki 11:5-7

Astarte,

JFB: 1Ki 11:5-7

Molech,

JFB: 1Ki 11:5-7

He built altars for these three; but, although he is described (1Ki 11:8) as doing the same for "all his strange wives," there is no evidence that they had idols distinct from these; and there is no trace whatever of Egyptian idolatry.

Clarke: 1Ki 11:1

Many strange women - That is, idolaters; together with the daughter of Pharaoh: she was also one of those strange women and an idolater. But many think she became a proselyte to the Jewish religion; of this there is no evidence.

Clarke: 1Ki 11:3

He had seven hundred wives, princesses - How he could get so many of the blood royal from the different surrounding nations, is astonishing; but probably the daughters of noblemen, generals, etc., may be included

Clarke: 1Ki 11:3

And three hundred concubines - These were wives of the second rank, who were taken according to the usages of those times; but their offspring could not inherit. Sarah was to Abraham what these seven hundred princesses were to Solomon; and the three hundred concubines stood in the same relation to the Israelitish king as Hagar and Keturah did to the patriarch

Here then are one thousand wives to form this great bad man’ s harem! Was it possible that such a person could have any piety to God, who was absorbed by such a number of women? We scarcely allow a man to have the fear of God who has a second wife or mistress; in what state then must the man be who has one thousand of them? We may endeavor to excuse all this by saying, "It was a custom in the East to have a multitude of women, and that there were many of those whom Solomon probably never saw,"etc., etc. But was there any of them whom he might not have seen? Was it for reasons of state, or merely court splendor, that he had so many? How then is it said that he loved many strange women? - that he clave to them in love? And did he not give them the utmost proofs of his attachment when he not only tolerated their iniquitous worship in the land, but built temples to their idols, and more, burnt incense to them himself? As we should not condemn what God justifies, so we should not justify what God condemns. He went after Ashtaroth, the impure Venus of the Sidonians; after Milcom, the abomination of the Ammonites; after Chemosh, the abomination of the Moabites; and after the murderous Molech, the abomination of the children of Ammon. He seems to have gone as far in iniquity as it was possible.

Defender: 1Ki 11:1

The term "strange women" refers to "foreign women," women who practiced their pagan religions and worshiped their respective nature gods. As with his marriage to the daughter of Pharaoh, the others may also have been - at least in part - political marriages, contracted to help extend the influence and wealth of his kingdom. He may even have felt this was an effective way to spread the knowledge of the true God to these other nations, just as modern evangelicals who dialogue with worldly philosophies hope thereby to win their adherents to Christ. Such compromises, however, almost inevitably lead to apostasy, and this happened in Solomon's case (1Ki 11:4-8)."

TSK: 1Ki 11:1

am 3020-3029, bc 984-975

loved : 1Ki 11:8; Gen 6:2-5; Deu 17:17; Neh 13:23-27; Pro 2:16, Pro 5:8-20, Pro 6:24, Pro 7:5; Pro 22:14, Pro 23:33

together with : or, beside, 1Ki 3:1; Lev 18:18

TSK: 1Ki 11:2

Ye shall not go in : Exo 23:32, Exo 23:33, Exo 34:16; Deu 7:3, Deu 7:4; Jos 23:12, Jos 23:13; Ezr 9:12, 10:2-17; Mal 2:11

surely : 1Ki 16:31-33; Num 25:1-3; Jdg 3:6, Jdg 3:7; 2Ch 21:6; 2Co 6:14-16

Solomon : Gen 2:24, Gen 34:3; Judg. 16:4-21; 2Ch 19:2; Psa 139:21; Rom 1:32, Rom 12:9; 1Co 15:33; Rev 2:4

TSK: 1Ki 11:3

seven hundred : Jdg 8:30, Jdg 8:31, Jdg 9:5; 2Sa 3:2-5, 2Sa 5:13-16; 2Ch 11:21; Ecc 7:28

TSK: 1Ki 11:4

when Solomon : 1Ki 11:42, 1Ki 6:1, 1Ki 9:10, 1Ki 14:21

his wives : 1Ki 11:2; Deu 7:4, Deu 17:17; Neh 13:26, Neh 13:27

his heart : 1Ki 11:6, 1Ki 11:38, 1Ki 6:12, 1Ki 6:13, 1Ki 8:61, 1Ki 9:4, 1Ki 15:3, 1Ki 15:14; 2Ki 20:3; 1Ch 28:9, 1Ch 29:19; 2Ch 17:3, 2Ch 25:2, 2Ch 31:20, 2Ch 31:21, 2Ch 34:2

TSK: 1Ki 11:5

Ashtoreth : 1Ki 11:33; Jdg 2:13, Jdg 10:6; 1Sa 7:3, 1Sa 7:4, 1Sa 12:10; 2Ki 23:13; Jer 2:10-13

Milcom : 1Ki 11:7; Lev 18:21, Lev 20:2-5, Molech, Zep 1:5, Malcham

TSK: 1Ki 11:6

went not fully after : Heb. fulfilled not after, Num 14:24; Jos 14:8, Jos 14:14 *Heb:

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 11:1

In noticing successively Solomon’ s excessive accumulation of silver and gold 1Ki 10:14-25, his multiplication of horses 1Ki 10:26-29, and his multiplication of wives, the writer has in mind the warning of Moses against these three forms of princely ostentation, all alike forbidden to an Israelite monarch (marginal reference).

Zidonians - i. e., Phoenician women. A tradition states that Solomon married a daughter of Hiram, king of Tyre.

Barnes: 1Ki 11:2

Ye shall not go in unto them ... - These words are not a quotation from the Pentateuch. They merely give the general meaning of the two passages prohibiting intermarriage with neighboring idolators (marginal references). Strictly speaking, the prohibition in the Law of intermarriage was confined to the Canaanite nations. But the principle of the prohibition applied equally to the Moabites, Ammonites, and Edomites who all bordered on the holy land; and was so applied by Ezra Ezr 9:1 and Nehemiah Neh 13:23.

Barnes: 1Ki 11:3

These numbers seem excessive to many critics, and it must be admitted that history furnishes no parallel to them. In Son 6:8 the number of Solomon’ s legitimate wives is said to be sixty, and that of his concubines eighty. It is, perhaps probable, that the text has in this place suffered corruption. For "700"we should perhaps read "70."

Barnes: 1Ki 11:4

Old - About fifty or fifty-five. From his age at his accession (1Ki 2:2 note) he could not have been more than about sixty at his death.

The true nature of Solomon’ s idolatry was neither complete apostasy - an apostasy from which there could be no recovery; nor a mere toleration, rather praise-worthy than blameable. Solomon did not ever openly or wholly apostatize. He continued his attendance on the worship of Yahweh, and punctually made his offerings three times a year in the temple 1Ki 9:25; but his heart was not "perfect"with God. The religious earnestness of his younger days was weakened by wealth, luxury, sensualism, an increasing worldliness leading him to worldly policy and latitudinarianism arising from contact with all the manifold forms of human opinion. His lapse into deadly sin was no doubt gradual. Partly from ostentation, partly from that sensualism which is the most common failing of Oriental monarchs, he established a harem on a grand and extraordinary scale. To gratify "strange women,"i. e., foreigners, admitted either from worldly policy, or for variety’ s sake, he built magnificent temples to their false gods, right over against Jerusalem, as manifest rivals to "the temple."He thus became the author of a syncretism, which sought to blend together the worship of Yahweh and the worship of idols - a syncretism which possessed fatal attractions for the Jewish nation. Finally, he appears himself to have frequented the idol temples 1Ki 11:5, 1Ki 11:10, and to have taken part in those fearful impurities which constituted the worst horror of the idolatrous systems, thus practically apostatising, though theoretically he never ceased to hold that Yahweh was the true God.

Barnes: 1Ki 11:5

Went after - This expression is common in the Pentateuch, and always signifies actual idolatry (see Deu 11:28; Deu 13:2; Deu 28:14, etc.).

For Ashtoreth, or Astarte, the goddess of the Zidonians, see Exo 34:13, note; Deu 16:21, note. On the tomb of a Phoenician king, discovered in 1855, on the site of Sidon, mention is made of a temple of Astarte there, which the monarch built or restored; and his mother is said to have been a priestess of the goddess.

Milcom or Molech 1Ki 11:7 are variants of the term ordinarily used for "king"among the Semitic races of Western Asia, which appears in melkarth (Phoenic.), Abimelech (Hebrew), Andrammelek (Assyrian), Abd-ul-malik (Arabic), etc. On the character and worship of Molech, see Lev 20:2-5 note.

Poole: 1Ki 11:2

Ye shall not go in to them i.e. marry them. See Poole "Gen 6:4" .

They will turn away your heart after their gods : possibly Solomon might think himself too wise to be drawn to idolatry by his wives, and therefore to be unconcerned in the reason of the law; and consequently free in some measure from the obligation of the law; and so, like our first parents, trusting his own fancy more than God’ s word, he fell dreadfully.

Poole: 1Ki 11:3

Seven hundred wives, and three hundred concubines partly for his lust, which being indulged, becomes infinite and unsatiable; and partly from his pride, accounting this a point of honour and magnificence.

Poole: 1Ki 11:4

When Solomon was old as having now reigned nigh thirty years, when it might have been expected that age should have cooled his lust, and experience have made him wiser and better, and when probably he was secure as to any such miscarriages; then God permitted him to fall so shamefully, that he might be to all succeeding generations an example of God’ s severity, and of the folly, and weakness, and wickedness of the wisest and best men, when left to themselves.

Turned away his heart after other gods not that they changed his mind or opinion about the true God and idols, which is not credible; but that they cooled his zeal against them, obtained from him a public indulgence for their worship, and money for the making of idols, and the support of the charges of their priests and sacrifices, and possibly persuaded him sometimes in complaisance to join with them in the outward act of idol worship, or, at least, in their feasts upon their sacrifices, which was a participation of their idolatry. See Psa 106:28 1Co 10:20 .

Poole: 1Ki 11:5

Solomon went after Ashtoreth in manner explained in the former verse. Milcom , called also Molech ; of which see Lev 18:21 2Ki 23:10 .

Poole: 1Ki 11:6

i. e. Did not worship God wholly and solely, but joined idols with him.

Haydock: 1Ki 11:1

Garment. Salma occurs 16 times in this sense, and simlee 27. The latter, we may presume, is the true reading, as it is in the Samaritan Pentateuch invariably; Exodus xxii. 26, 27, both words are printed in the Hebrew Bible. But it is not probable that Moses should have written them so; no more than a Latin author would use both vestinentum and vestimentum. Shamal, in Arabic, signifies "he clothed himself all over." (Kennicott) ---

Way leading to Ephraim, (Menochius) his department. (Calmet) ---

Field. Septuagint, "he drew him aside out of the road: and Ahias had on a new cloak, and both were in the field." (Haydock) ---

Jeroboam would not probably go unattended; (Menochius) and it seems this transaction soon transpired, and came to the ears of Solomon. (Haydock)

Haydock: 1Ki 11:1

Strange women, who had been brought up in the service of idols, and were not sincerely converted. (Haydock) ---

Riches engaged Solomon in the love of pleasure, and this brought on his ruin. (Calmet) ---

He began with the spirit, but ended in the flesh, Galatians iii. 3., and Ecclesiasticus xlvii. 21. He was aware of the dangerous conversation of women, Ecclesiasticus xix. 2. Yet he has left us in his own person an example of that dreadful truth, that it is difficult to love with discretion. (Haydock) ---

Amare et sapere vix cuiquam conceditur. Nothing could be more beautiful than the commencement of his reign, nor more terrible than the latter part of it. Thou hast stained thy glory, &c., Ecclesiasticus xlvii. 22. Hence we may apply to him, How are thou fallen from heaven? (Isaias xiv. 12.) (Calmet) ---

Pharao. This marriage seems to be blamed, as the source of Solomon's misfortunes; though it is probable, that she had pretended to embrace his religion. (Menochius) (Salien) ---

He ought to have repudiated her as soon as she relapsed. (Tirinus)

Haydock: 1Ki 11:2

Gods. See Exodus xxxiv. 16., and Deuteronomy vii. 4. The law only forbids expressly the marrying of the women of Chanaan. But is was easy to discern, that the spirit of the law equally prohibited connexions with others who were addicted to idol-worship. See 1 Esdras x. 3. Such alliances are always dangerous, and generally prove fatal; (Calmet) unless there be good reason to believe that the parties are sincerely converted: in which case the prohibition ceases. (Haydock) ---

Love. Thus, nitimur in vetitum semper, cupimusque negata; and, stolen waters are sweeter, says impure love; but her guests are in the depths of hell, Proverbs ix. 17, 18.

Haydock: 1Ki 11:3

Concubines, or secondary wives. (Haydock) ---

Those who have any sense of modesty, can hardly read this without blushing. (Salien) ---

Solomon was guilty not only of intemperance, but also of a transgression of the precept. (Menochius) (Deuteronomy xvii. 17.) ---

He shall not have many wives: though as that command is indefinite, and David had eighteen, without blame, (2 Kings iii. 3.) it is difficult to say how many a person might have, at that time, without exceeding the bounds of moderation. (Haydock) ---

But a thousand wives for one man, is certainly too great a number. When Solomon wrote the Canticles, he had only sixty queens and eighty concubines, Canticle of Canticles vi. 8. The Rabbins allow the king eighteen wives. But it is probable that most of the kings indulged themselves in a greater latitude. Darius, of Persia, took along with him to the wars 350 concubines, when he was overcome by Alexander. ( Atheneus xiii. 1.) Priam had also many wives, besides Hecuba, the queen. The inferior wives looked upon those who had this title with a degree of respect, bordering on adoration. (Calmet)

Haydock: 1Ki 11:4

Old; about fifty. (Salien) (Calmet) ---

This is an aggravation of his guilt. (Haydock) ---

Solomon spent the first thirty years of his reign in virtue: but towards the termination of it, he gave into idolatry, and into such excesses, that he deserves to be ranked with Henry VIII, who began well, but ended with dishonour. (Haydock) ---

Heart, and mind also, ver. 9. He sacrificed to idols, not only externally, but gave them internal worship; (Salien) so much was his understanding darkened, unless (Haydock) he acted against his better knowledge, Ecclesiastes ii. 9. (Tirinus) ---

Father who did not continue long in sin. (Du Hamel) ---

"The wisdom, which had been given to him, entirely abandoned his heart, which the discipline even of the smallest tribulation had not guarded." (St. Gregory, Pastoral. p. 3.) ---

"He had commenced his reign with an ardent desire of wisdom, and when he had obtained it by spiritual love, he lost it by carnal affections." (St. Augustine, Doct. iii. 21.) ---

"Prosperity, which is a severe trial for the wise, was more disadvantageous to him than wisdom herself had been profitable." (St. Augustine, City of God xvii. 20.) ---

The Fathers do not attempt to palliate the guilt of Solomon; and those aggravate his crime, who endeavour to excuse him by saying, that his mind was still convinced that there could be but one God, and that his adoration of idols was merely external, and out of complaisance to his wives. See Santius,&c. (Calmet)

Haydock: 1Ki 11:5

Astarthe. Hebrew Hashtoreth, "ewes," is in the plural form, as if to denote many idols. But the moon, or the queen of heaven, (Jeremias vii. 18.) is particularly designated, Judges ii. 12. (Haydock) ---

Some explain it of Venus, (Sanctius) or Juno. (Tirinus) ---

Moloch. Hebrew Molciom, (their king) "the abomination;" (Haydock) supposed to be the sun, (Sanctius) or saturn. (Tirinus) See 4 Kings xxiii. 10.

Gill: 1Ki 11:1

But King Solomon loved many strange women,.... His love was a lustful and not a lawful one, and of women who were not only of foreign countries, but not his lawful wives, and these many:

together with the daughter of Pharaoh; besides her, or as he loved her, and perhaps more; his sin was not that he loved her who was his lawful wife, but others with her; it is very probable she was a proselytess, and had no hand in turning him to idolatry, since we read not of any high place built for an Egyptian idol:

women of the Moabites, Anmonites, Edomites, Zidonians, and Hittites; all of the neighbouring nations. Some think he did this with political views, to get intelligence of the state of those countries, or to abate and extinguish their enmity; but it rather seems to be the fruit of lust or pride.

Gill: 1Ki 11:2

Of the nations concerning which the Lord said unto the children of Israel, ye shall not go in to them, neither shall they come in unto you,.... That is, they should not intermarry with one another; this is to be understood of the last mentioned, the Hittites, who were one of the seven nations this law respected, Deu 7:1.

for surely they will turn away your heart after their gods; which is the reason given for the making the above law, and was sadly verified in Solomon:

Solomon clave unto these in love; he not only took them, but kept them, and expressed a strong affection for them.

Gill: 1Ki 11:3

And he had seven hundred wives, princesses, and three hundred concubines,.... In all 1000, a prodigious number; though these might not be all for use, but for state after the manner of the eastern monarchs; these were a far greater number than are alluded to in Son 6:8, unless the virgins without number there, were such of these as were not defiled by him; but the number here seems plainly referred to in Ecc 7:28,

and his wives turned away his heart; both from his duty to his God, and from attendance to his business as a king, especially the former, as follows.

Gill: 1Ki 11:4

And it came to pass, when Solomon was old,.... Toward the latter end of his reign, when he might be near sixty years of age; for Rehoboam his son and successor was forty one when he began to reign, 1Ki 14:21 which is observed either as an aggravation of the sin of Solomon, that in his old age, when by long experience he might have been thought to be still wiser, and less lustful: and yet

that his wives turned away his heart after other gods; or as pointing at the advantage his wives took of his age:

and his heart was not perfect with the Lord his God, as was the heart of David his father; who, though guilty of many sins, never inclined to idolatry; his heart was always right in that point, and sincere in his worship, see Psa 18:20.

Gill: 1Ki 11:5

And Solomon went after Ashtoreth the goddess of the Zidonians,.... Enticed by the Zidonian women, or woman, he had, 1Ki 11:1. According to the Phoenician histories ⁱ, Solomon married a daughter of Hiram, king of Tyre and Zidon; so Clemens of Alexandria says ^k, that Hiram gave his daughter to Solomon; Ashtoreth is Astarte, the same with the Venus of the Greeks, so Suidas ^l; and Lucian ^m expressly says, the Sidonians had a temple, said by them to belong to Astarte, which he takes to be the moon; and both Venus and Juno signify the same planet; See Gill on Jdg 2:13.

and after Milcom the abomination of the Amnonites; the same with Molech, 1Ki 11:7. See Gill on Lev 18:21. See Gill on Amo 1:13. After this he was drawn by his Ammonitish wife, or wives, 1Ki 11:1, though the Jewish writers think he did not worship these idols, but suffered his wives to do it, and connived at it, which was his sin; so Ben Gersom and Abarbinel.

Gill: 1Ki 11:6

And Solomon did evil in the sight of the Lord,.... As idolatry is, nothing more provoking to him:

and went not fully after the Lord, as did David his father; for though he did not relinquish the worship of the true God, and the service of the temple, yet inasmuch as he worshipped other gods besides, or connived at the worship of them, he did not wholly, and constantly, and solely serve the Lord, as his father did.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 11:2

¹ tn Heb “you must not go into them, and they must not go into you.”

² tn Heb “Surely they will bend your heart after their gods.” The words “if you do” are supplied in the translation for clarification.

³ tn Heb “Solomon clung to them for love.” The pronominal suffix, translated “them,” is masculine here, even though it appears the foreign women are in view. Perhaps this is due to attraction to the masculine forms used of the nations earlier in the verse.

NET Notes: 1Ki 11:3

¹ tn Heb “wives, princesses.”

² sn Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. The usage in the present passage suggests that after the period of the Judges concubines may have become more of a royal prerogative (cf. also 2 Sam 21:10-14).

³ tn Heb “his wives bent his heart.”

NET Notes: 1Ki 11:4

¹ tn Heb “bent his heart after.”

² tn Heb “his heart was not complete with the Lord his God, like the heart of David his father.”

NET Notes: 1Ki 11:5

¹ tn Heb “walked after.”

² tn Heb “Milcom, the detestable thing of the Ammonites.”

NET Notes: 1Ki 11:6

¹ tn Heb “in the eyes of the Lord.”

² tn The idiomatic statement reads in Hebrew, “he did not fill up after.”

Geneva Bible: 1Ki 11:1

But king Solomon loved many ^{( a )} strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, [and] Hittites;

^{( a )} Who were idolaters.

Geneva Bible: 1Ki 11:3

And he had seven hundred wives, princesses, and three hundred ^{( b )} concubines: and his wives turned away his heart.

^{( b )} To whom belonged no dowry.

Geneva Bible: 1Ki 11:4

For it came to pass, when Solomon was old, [that] his wives turned away his heart after other gods: and his heart was not ^{( c )} perfect with the LORD his God, as [was] the heart of David his father.

^{( c )} He did not serve God with a pure heart.

Geneva Bible: 1Ki 11:5

For Solomon went after Ashtoreth the goddess of the Zidonians, and after ^{( d )} Milcom the abomination of the Ammonites.

^{( d )} Who was also called Molech in (1Ki 11:7). See also (2Ki 23:10).

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 11:1-43

1 Solomon's wives and concubines.

4 In his old age they draw him to idolatry.

9 God threatens him.

14 Solomon's adversaries were Hadad, who was entertained in Egypt;

23 Rezon, who reigned in Damascus;

26 and Jeroboam, to whom Ahijah prophesied.

41 Solomon's acts, reign, and death. Rehoboam succeeds him.

MHCC: 1Ki 11:1-8

There is not a more melancholy and astonishing instance of human depravity in the sacred Scriptures, than that here recorded. Solomon became a public worshipper of abominable idols! Probably he by degrees gave way to pride and luxury, and thus lost his relish for true wisdom. Nothing forms in itself a security against the deceitfulness and depravity of the human heart. Nor will old age cure the heart of any evil propensity. If our sinful passions are not crucified and mortified by the grace of God, they never will die of themselves, but will last even when opportunities to gratify them are taken away. Let him that thinks he stands, take heed lest he fall. We see how weak we are of ourselves, without the grace of God; let us therefore live in constant dependence on that grace. Let us watch and be sober: ours is a dangerous warfare, and in an enemy's country, while our worst foes are the traitors in our own hearts.

Matthew Henry: 1Ki 11:1-8

This is a sad story, and very surprising, of Solomon's defection and degeneracy.

I. Let us enquire into the occasions and particulars of it. Shall Solomon fall, that was the beauty of Israel, and so great a blessing of his generation? Yes, it is too true, and the scripture is faithful in relating it, and repeating it, and referring to it long after, Neh 13:26. There was no king like Solomon who was beloved of his God, yet even him did outlandish women cause to sin. There is the summary of his apostasy; it was the woman that deceived him, and was first in the transgression.

1. He doted on strange women, many strange women. Here his revolt began. (1.) He gave himself to women, which his mother had particularly cautioned him against. Pro 31:3, Give not thy strength unto women (perhaps alluding to Samson, who lost his strength by giving information of it to a woman), for it is that which, as much as any thing, destroys kings. His father David's fall began with the lusts of the flesh, which he should have taken warning by. The love of women has cast down many wounded (Pro 7:26) and many (says bishop Hall) have had their head broken by their own rib. (2.) He took many women, so many that, at last, they amounted to 700 wives and 300 concubines, 1000 in all, and not one good one among them, as he himself owns in his penitential sermon (Ecc 7:28), for no woman of established virtue would be one of such a set. God had, by his law, particularly forbidden the kings to multiply either horses or wives, Deu 17:16, Deu 17:17. How he broke the former law, in multiplying horses, and having them out of Egypt too (which was expressly prohibited in that law) we read 1Ki 10:29, and here we are told how he broke the latter (which proved of more fatal consequence) in multiplying wives. Note, Less sins, made gold with, open the door to greater. David had multiplied wives too much, and perhaps that made Solomon presume it lawful. Note, If those that are in reputation for religion in any thing set a bad example, they know not what a deal of mischief they may do by it, particularly to their own children. One bad act of a good man may be of more pernicious consequence to others than twenty of a wicked man. Probably Solomon, when he began to multiply wives, intended not to exceed his father's number. But the way of sin is down-hill; those that have got into it cannot easily stop themselves. Divine wisdom has appointed one woman for one man, did so at first; and those who do not think one enough will not think two or three enough. Unbridled lust will be unbounded, and the loosened hind will wander endlessly. But this was not all: (3.) They were strange women, Moabites, Ammonites, etc., of the nations which God had particularly forbidden them to intermarry with, 1Ki 11:2. Some think it was in policy that he married these foreigners, by them to get intelligence of the state of those countries. I rather fear it was because the daughters of Israel were too grave and modest for him, and those foreigners pleased him with the looseness and wantonness of their dress, and air, and conversation. Or, perhaps, it was looked upon as a piece of state to have his seraglio, as his other treasures, replenished with that which was far-fetched; as if that were too great an honour for the best of his subjects which would really have been a disgrace to the meanest of them - to be his mistresses. And, (4.) To complete the mischief, Solomon clave unto these in love, 1Ki 11:2. He not only kept them, but was extravagantly fond of them, set his heart upon them, spent his time among them, thought every thing well they said and did, and despised Pharaoh's daughter, his rightful wife, who had been dear to him, and all the ladies of Israel, in comparison of them. Solomon was master of a great deal of knowledge, but to what purpose, when he had no better a government of his appetites?

2. He was drawn by them to the worship of strange gods, as Israel to Baal-peor by the daughters of Moab. This was the bad consequence of his multiplying wives. We have reason to think it impaired his health, and hastened upon him the decays of age; it exhausted his treasure, which, though vast indeed, would be found little enough to maintain the pride and vanity of all these women; perhaps it occasioned him, in his latter end, to neglect his business, by which he lost his supplies from abroad, and was forced, for the keeping up of his grandeur, to burden his subjects with those taxes which they complained of, 1Ki 12:4. But none of these consequences were so bad as this: His wives turned away his heart after other gods, 1Ki 11:3, 1Ki 11:4. (1.) He grew cool and indifferent in his own religion and remiss in the service of the God of Israel: His heart was not perfect with the Lord his God (1Ki 11:4), nor did he follow him fully (1Ki 11:6), like David. We cannot suppose that he quite cast off the worship of God, much less that he restrained or hindered it (the temple-service went on as usual); but he grew less frequent, and less serious, in his ascent to the house of the Lord and his attendance on his altar. He left his first love, lost his zeal for God, and did not persevere to the end as he had begun; therefore it is said he was not perfect, because he was not constant; and he followed not God fully, because he turned from following him, and did not continue to the end. His father David had many faults, but he never neglected the worship of God, nor grew remiss in that, as Solomon did (his wives using all their arts to divert him from it), and there began his apostasy. (2.) He tolerated and maintained his wives in their idolatry and made no scruple of joining with them in it. Pharaoh's daughter was proselyted (as is supposed) to the Jews' religion, but, when he began to grow careless in the worship of God himself, he used no means to convert his other wives to it; in complaisance to them, he built chapels for their gods (1Ki 11:7, 1Ki 11:8), maintained their priests, and occasionally did himself attend their altars, making a jest of it, asking, "What harm is there in it? Are not all religions alike?"which (says bishop Patrick) has been the disease of some great wits. When he humoured one thus, the rest would take it ill if he did not, in like manner, gratify them, so that he did it for all his wives (1Ki 11:8), and at last came to such a degree of impiety that he set up a high place for Chemosh in the hill that is before Jerusalem, the mount of Olives, as if to confront the temple which he himself had built. These high places continued here, not utterly demolished, till Josiah's time, 2Ki 23:13. This is the account here given of Solomon's apostasy.

II. Let us now pause awhile, and lament Solomon's fall; and we may justly stand and wonder at it. How has the gold become dim! How has the most fine gold changed! Be astonished, O heavens! at this, and be horribly afraid, as the prophet exclaims in a like case, Jer 2:12.

1. How strange, (1.) That Solomon, in his old age, should be ensnared with fleshly lusts, youthful lusts. As we must never presume upon the strength of our resolutions, so neither upon the weakness of our corruptions, so as to be secure and off our guard. (2.) That so wise a man as Solomon was, so famed for a quick understanding and sound judgment, should suffer himself to be made such a fool of by these foolish women. (3.) That one who had so often and so plainly warned others of the danger of the love of women should himself be so wretchedly bewitched with it; it is easier to see a mischief, and to show it to others, than to shun it ourselves. (4.) That so good a man, so zealous for the worship of God, who had been so conversant with divine things, and who prayed that excellent prayer at the dedication of the temple, should do these sinful things. Is this Solomon? Have all his wisdom and devotion come to this at last? Never was gallant ship so wrecked; never was crown so profaned.

2. What shall we say to all this? Why God permitted it it is not for us to enquire; his way is in the sea and his path in the great waters; he knew how to bring glory to himself out of it. God foresaw it when he said concerning him that should build the temple, If he commit iniquity, etc., 2Sa 7:14. But it concerns us to enquire what good use we may make of it. (1.) Let him that thinks he stands take heed lest he fall. We see how weak we are of ourselves, without the grace of God; let us therefore live in a constant dependence on that grace. (2.) See the danger of a prosperous condition, and how hard it is to overcome the temptations of it. Solomon, like Jeshurun, waxed fat and then kicked. The food convenient, which Agur prayed for, is safer and better than the food abundant, which Solomon was even surfeited with. (3.) See what need those have to stand upon their guard who have made a great profession of religion, and shown themselves forward and zealous in devotion, because the devil will set upon them most violently, and, if they misbehave, the reproach is the greater. It is the evening that commends the day; let us therefore fear, lest, having run well, we seem to come short.

Keil-Delitzsch: 1Ki 11:1-13

The idolatry into which Solomon fell in his old age appears so strange in a king so wise and God-fearing as Solomon showed himself to be at the dedication of the temple, that many have been quite unable to reconcile the two, and have endeavoured to show either that Solomon's worship of idols was psychologically impossible, or that the knowledge of God and the piety attributed to him are unhistorical. But great wisdom and a refined knowledge of God are not a defence against the folly of idolatry, since this has its roots in the heart, and springs from sensual desires and the lust of the flesh. The cause assigned in the biblical account for Solomon's falling away from the Lord, is that he loved many strange, i.e., foreign or heathen, wives, who turned his heart from Jehovah to their own gods in his old age. Consequently the falling away did not take place suddenly, but gradually, as Solomon got old, and was not a complete renunciation of the worship of Jehovah, to whom he offered solemn sacrifices three times a year, and that certainly to the day of his death (1Ki 9:25), but consisted simply in the fact that his heart was no longer thoroughly devoted to the Lord (1Ki 11:4), and that he inclined towards the idols of his foreign wives and built them altars (1Ki 11:5-8); that is to say, it consisted merely in a syncretic mixture of Jehovah-worship and idolatry, by which the worship which should be paid solely and exclusively to the true God was not only injured, but was even turned into idolatry itself, Jehovah the only true God being placed on a level with the worthless gods of the heathen. - Love to foreign wives no doubt presupposed an inclination to foreign customs; it was not, however, idolatry in itself, but was still reconcilable with that sincere worship of Jehovah which is attributed to Solomon in the earlier years of his reign. At the same time it was a rock on which living faith and true adherence to the Lord might at last suffer shipwreck. And we may even infer from the repeated warnings of God (1Ki 3:14; 1Ki 6:12; 1Ki 9:4), that from the earliest years of his reign Solomon was in danger of falling into idolatry. This danger did, indeed, spring in his case from his inclination to foreign customs; but this inclination was again influenced by many of the circumstances of his reign, which we must regard as contributing more remotely to his eventual fall. And among the first of these we must place the splendour and glory of his reign. Through long and severe conflicts David had succeeded in conquering all the enemies of Israel, and had not only helped his people to peace and prosperity, but had also raised the kingdom to great power and glory. And Solomon inherited these fruits of his father's reign. Under the blessings of peace he was not only able to carry out the work of building a splendid temple, which his father had urged upon him, but was also able, by a wise use of the sources already existing and by opening new ones, still further to increase the treasures which he had collected, and thereby to exalt the splendour of his kingdom. The treaty with Hiram of Tyre, which enabled him to execute the intended state buildings in Jerusalem, was followed by alliances for the establishment of a widespread commerce both by sea and land, through which ever increasing treasures of gold and silver, and other costly goods, were brought to the king. As this accumulation of riches helped to nourish his inclination to a love of show, and created a kind of luxury which was hardly reconcilable with the simplicity of manners and the piety of a servant of God, so the foreign trade led to a toleration of heathen customs and religious views which could not fail to detract from the reverence paid to Jehovah, however little the trade with foreigners might be in itself at variance with the nature of the Old Testament kingdom of God. And again, even the great wisdom of king Solomon might also become a rock endangering his life of faith, not so much in the manner suggested by J. J. Hess ( Gesch. Dav. u. Sal . ii. p. 413), namely, that an excessive thirst for inquiry might easily seduce him from the open and clearer regions of the kingdom of truth into the darker ones of the kingdom of lies, i.e., of magic, and so lead him to the paths of superstition; as because the widespread fame of his wisdom brought distinguished and wise men from distant lands to Jerusalem and into alliance with the king, and their homage flattered the vanity of the human heart, and led to a greater and greater toleration of heathen ways. But these things are none of them blamed in the Scriptures, because they did not of necessity lead to idolatry, but might simply give an indirect impulse to it, by lessening the wall of partition between the worship of the true God and that of heathen deities, and making apostasy a possible thing. The Lord Himself had promised and had given Solomon wisdom, riches, and glory above all other kings for the glorification of his kingdom; and these gifts of God merely contributed to estrange his heart from the true God for the simple reason, that Solomon forgot the commandments of the Lord and suffered himself to be besotted by the lusts of the flesh, not only so as to love many foreign wives, but so as also to take to himself wives from the nations with which Israel was not to enter into any close relationship whatever.

1Ki 11:1-2

Solomon's Love of Many Wives and Idolatry. - 1Ki 11:1, 1Ki 11:2.

"Solomon loved many foreign wives, and that along with the daughter of Pharaoh." ואת־בּת פ , standing as it does between נכריּות ר נשׁים and מואביּות , cannot mean "and especially the daughter of P.,"as Thenius follows the earlier commentators in supposing, but must mean, as in 1Ki 11:25, "and that with, or along with,"i.e., actually beside the daughter of Pharaoh. She is thereby distinguished from the foreign wives who turned away Solomon's heart from the Lord, so that the blame pronounced upon those marriages does not apply to his marriage to the Egyptian princess (see at 1Ki 3:1). All that is blamed is that, in opposition to the command in Deu 17:17, Solomon loved (1) many foreign wives, and (2) Moabitish, Ammonitish, and other wives, of the nations with whom the Israelites were not to intermarry. All that the law expressly prohibited was marriage with Canaanitish women (Deu 7:1-3; Exo 34:16); consequently the words "of the nations,"etc., are not to be taken as referring merely to the Sidonian and Hittite women (J. D. Mich.); but this prohibition is extended here to all the tribes enumerated in 1Ki 11:2, just as in Ezr 9:2., 1Ki 10:3; Neh 13:23; not from a rigour surpassing the law, but in accordance with the spirit of the law, namely, because the reason appended to the law, ne in idololatriam a superstitiosis mulieribus pellicerentur (Clericus), applied to all these nations. The Moabites and Ammonites, moreover, were not to be received into the congregation at all, not even to the tenth generation, and of the Edomites only the children in the third generation were to be received (Deu 23:4, Deu 23:8-9). There was all the less reason, therefore, for permitting marriages with them, that is to say, so long as they retained their nationality or their heathen ways. The words בּכם ... לא־תבאוּ are connected in form with Jos 23:12, but, like the latter, they really rest upon Exo 34:16 and Deu 7:1-3. In the last clause בּהם is used with peculiar emphasis: Solomon clave to these nations, of which God had said such things, to love, i.e., to enter into the relation of love or into the marriage relation, with them. דּבק is used of the attachment of a man to his wife (Gen 2:4) and also to Jehovah (Deu 4:4; Deu 10:20, etc.).

1Ki 11:3-8

1Ki 11:3-8 carry out still further what has been already stated. In 1Ki 11:3 the taking of many wives is first explained. He had seven hundred שׂרות נשׁים , women of the first rank, who were exalted into princesses, and three hundred concubines. These are in any case round numbers, that is to say, numbers which simply approximate to the reality, and are not to be understood as affirming that Solomon had all these wives and concubines at the same time, but as including all the women who were received into his harem during the whole of his reign, whereas the sixty queens and eighty concubines mentioned in Son 6:8 are to be understood as having been present in the court at one time. Even in this respect Solomon sought to equal the rulers of other nations, if not to surpass them.

(Note: Nevertheless these numbers, especially that of the wives whowere raised to the rank of princesses, appear sufficiently large tosuggest the possibility of an error in the numeral letters, althoughOriental rulers carried this custom to a very great length, as forexample Darius Codomannus, of whom it is related that he took withhim 360 pellices on his expedition against Alexander (see Curtius, iii. 3, 24; Athen. Deipnos . iii. 1).

- These women "inclined his heart,"i.e., determined the inclination of his heart.

1Ki 11:4

In the time of old age, when the flesh gained the supremacy over the spirit, they turned his heart to other gods, so that it was no longer wholly with Jehovah, his God. שׁלם , integer , i.e., entirely devoted to the Lord (cf. 1Ki 8:61), like the heart of David his father, who had indeed grievously sinned, but had not fallen into idolatry.

1Ki 11:5-7

He walked after the Ashtaroth, etc. According to 1Ki 11:7, the idolatry here condemned consisted in the fact that he built altars to the deities of all his foreign wives, upon which they offered incense and sacrifice to their idols. It is not stated that he himself also offered sacrifice to these idols. But even the building of altars for idols was a participation in idolatry which was irreconcilable with true fidelity to the Lord. עשׁתּרת , Astarte, was the chief female deity of all the Canaanitish tribes; her worship was also transplanted from Tyre to Carthage, where it flourished greatly. She was a moon-goddess, whom the Greeks and Romans called sometimes Aphrodite , sometimes Urania , Σεληναίη , Coelestis , and Juno (see the Comm. on Jdg 2:13). מלכּם , which is called מלך (without the article) in 1Ki 11:7, and מלכּם in Jer 49:1, Jer 49:3, and Amo 1:15, the abomination of the Ammonites, must not be confounded with the Molech ( המּלך , always with the article) of the early Canaanites, to whom children were offered in sacrifice in the valley of Benhinnom from the time of Ahaz onwards (see the Comm. on Lev 18:21), since they had both of them their separate places of worship in Jerusalem (cf. 2Ki 23:10, 2Ki 23:13), and nothing is ever said about the offering of children in sacrifice to Milcom; although the want of information prevents us from determining the precise distinction between the two. Milcom was at any rate related to the Chemosh of the Moabites mentioned in 1Ki 11:7; for Chemosh is also described as a god of the Ammonites in Jdg 11:24, whereas everywhere else he is called the god of the Moabites (Num 21:29; Amo 1:15, etc.). Chemosh was a sun-god, who was worshipped as king of his people and as a god of war, and as such is depicted upon coins with a sword, lance, and shield in his hands, and with two torches by his side (see at Num 21:29). The enumeration of the different idols is incomplete; Chemosh being omitted in 1Ki 11:5, and Astarte, to whom Solomon also built an altar in Jerusalem, according to 2Ki 23:13, in 1Ki 11:7. Still this incompleteness does not warrant our filling up the supposed gaps by emendations of the text. וגו/ .txe הרע ויּעשׂ , as in Jdg 2:11; Jdg 3:7, etc. יי אהרי מלּא , a pregnant expression for יי אח ללכת מלּא , as in Num 14:24; Num 32:11-12, etc. - These places of sacrifice ( בּמה , see at 1Ki 3:2) Solomon built upon the mountain in front, i.e., to the east, of Jerusalem, and, according to the more precise account in 2Ki 23:13, to the right, that is to say, on the southern side, of the Mount of Corruption, - in other words, upon the southern peak of the Mount of Olives; and consequently this peak has been called in church tradition from the time of Brocardus onwards, either Mons Offensionis , after the Vulgate rendering of המּשׁחית הר in 2Ki 23:13, or Mons Scandali , Mount of Offence (vid., Rob. Pal . i. 565 and 566).

1Ki 11:8

"So did he for all his foreign wives,"viz., built altars for their gods; for instance, in addition to those already named, he also built an altar for Astarte. These three altars, which are only mentioned in the complete account in 2Ki 23:13, were sufficient for all the deities of the foreign wives. For the Hittites and Edomites do not appear to have had any deities of their own that were peculiar to themselves. The Hittites no doubt worshipped Astarte in common with the Sidonians, and the Edomites probably worshipped Milcom. In the whole of the Old Testament the only place in which gods of the Edomite are mentioned is in 2Ch 25:20, and there no names are given. Of course we must except Pharaoh's daughter, according to 1Ki 11:1, and the remarks already made in connection with that verse; for she brought no idolatrous worship to Jerusalem, and consequently even in later times we do not find the slightest trace of Egyptian idolatry in Jerusalem and Judah.

(Note: From the fact that these places of sacrifice still existed even inthe time of Josiah, notwithstanding the reforms of Asa, Jehoshaphat,Joash, and Hezekiah, which rooted out all public idolatry, at least inJerusalem, Movers infers ( Phöniz . ii. 3, p. 207), and that not withoutreason, that there was an essential difference between these sacredplaces and the other seats of Israelitish idolatry which wereexterminated, namely, that in their national character they were alsothe places of worship for the foreigners settled in and near Jerusalem,e.g., the Sidonian, Ammonitish, and Moabitish merchants, which wereunder the protection of treaties, since this is the only ground onwhich we can satisfactorily explain their undisturbed continuance atJerusalem. But this would not preclude their having been built bySolomon for the worship of his foreign wives; on the other hand, it ismuch easier to explain their being built in the front of Jerusalem, andopposite to the temple of Jehovah, if from the very first regard washad to the foreigners who visited Jerusalem. The objection offered byThenius to this view, which Bertheau had already adopted ( zur Gesch. der. Isr . p. 323), has been shown by Böttcher ( N. exeg. Aehrenl . ii. p. 95) to be utterly untenable.)

Burning incense ( מקטירות ) is mentioned before sacrificing ( מזבּחות ), because vegetable offerings took precedence of animal sacrifices in the nature-worship of Hither Asia (vid., Bähr, Symbolik , ii. pp. 237ff.).

1Ki 11:9-13

Through this apostasy from the Lord his God, who had appeared to him twice (1Ki 3:5. and 1Ki 9:2.) and had warned him against idolatry ( וצוּה is a continuation of the participle הנּראה ), Solomon drew down upon himself the anger of Jehovah. The emphasis lies upon the fact that God had appeared to him Himself for the purpose of warning him, and had not merely caused him to be warned by prophets, as Theodoret has explained. In consequence of this, the following announcement is made to him, no doubt through the medium of a prophet, possibly Ahijah (1Ki 11:29): "Because this has come into thy mind, and thou hast not kept my covenant, ... I will tear the kingdom from thee and give it to thy servant; nevertheless I will not do it in thy lifetime for thy father David's sake: howbeit I will not tear away the whole kingdom; one tribe I will give to thy son."In this double limitation of the threatened forfeiture of the kingdom there is clearly manifested the goodness of God ( δείκνυσι τὴν ἄμετρον ἀγαθότητα - Theodoret); not, however, with reference to Solomon, who had forfeited the divine mercy through his idolatry, but with regard to David and the selection of Jerusalem: that is to say, not from any special preference for David and Jerusalem, but in order that the promise made to David (2 Sam 7), and the choice of Jerusalem as the place where His name should be revealed which was connected with that promise, might stand immoveably as an act of grace, which no sin of men could overturn (vid., 1Ki 11:36). For אחד שׁבט see the Comm. on 1Ki 11:31, 1Ki 11:32.

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 11:1-43

4. Solomon's apostasy ch. 11

The writer brought Solomon's weaknesses and sins, to which he only hinted previously, into the light in this chapter. Solomon had sown some seeds of departure from God and His Word early in his reign. They bore bitter fruit as he grew older.

Constable: 1Ki 11:1-8

Solomon's foreign wives 11:1-8

The writer's condemnation of Solomon in verses 1-2 rests on Deuteronomy 23:3-9 as well as Deuteronomy 7:3-4. The phraseology goes back to 23:3-9 and the motive to 7:3-4 (cf. Exod. 23:31-33; 34:15-16; Ezra 9:1; Neh. 13:26). Solomon's foreign wives were of two categories: Canaanites prohibited in Deuteronomy 7, and women from other nations prohibited in Deuteronomy 23.¹¹¹ Furthermore, God specifically forbade the multiplying of wives by Israel's kings (Deut. 17:17). Solomon violated both the letter and the spirit of the Law.¹¹²

Solomon's harem of 700 wives and 300 concubines (secondary wives, not mistresses, v. 3) was the largest of any Israelite king. The next largest was Rehoboam's 18 wives and 60 concubines (2 Chron. 11:21). David had 15 wives (2 Sam. 3:2-5; 5:13-16; 11:27; 1 Chron. 3:1-9) and several concubines (2 Sam. 15:16). Apparently only one of David's wives was a foreigner (2 Sam. 13:37; 1 Chron. 3:2).

"The large number resulted from political alliances, sealed by marriage, with neigbouring [sic] states: Moab, Ammon and Edom to the east; Sidon, through the treaty with Hiram (5:1), and Syria (Hittites' and Arameans, 10:22) to the north. . . . These are cited as examples . . ."¹¹³

Solomon did not abandon Yahweh, but he worshipped the gods of the nations along with Him (syncretism; vv. 4, 6). His sin was that his heart (affections) went after false gods (v. 4). He did not follow Yahweh fully (exclusively, v. 6; cf. Exod. 20:3; Deut. 30:15-20). Solomon was noteworthy for his love for God when he began reigning (3:3), but at the end of his reign love for women characterized him (v. 1).

Ashtoreth was the Canaanite fertility goddess whose worship involved licentious rites and the worship of the stars. Molech worship included human sacrifice, even the sacrifice of children (cf. Lev. 18:21; 20:1-5). Chemosh worship was equally cruel. Solomon at least tolerated idolatrous worship if he did not actively promote it. The mountain east of Jerusalem to which verse 7 refers was traditionally south of the Mount of Olives. However it could have been the Mount of Olives in view of what the text says. Evidently Solomon felt compelled to support the worship of his foreign wives whom he had married to secure political alliances. One sin led to others as always happens.

"In the ancient world polytheists tended to worship the gods of nations who had conquered their armies or at least the gods of countries more powerful than their own. Ironically, Solomon worships the gods of people he has conquered and already controls. What could he possibly gain from such activity? The whole episode makes no sense, just as idolatry itself makes no sense."¹¹⁴

Guzik: 1Ki 11:1-43

1 Kings 11 - Solomon's Decline and Death

A. Solomon's apostasy.

1. (1-3) Solomon's unlawful marriages.

But King Solomon loved many foreign women, as well as the daughter of Pharaoh: women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites; from the nations of whom the LORD had said to the children of Israel, "You shall not intermarry with them, nor they with you. Surely they will turn away your hearts after their gods." Solomon clung to these in love. And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart.

a. Solomon loved many foreign women: There are two obvious problems here. First, that he loved foreign women who worshipped other gods and brought pagan influences to Israel. Second, that he loved many women, rejecting God's plan from the beginning for one man and one woman to become one flesh in marriage (Matthew 19:4-6, Genesis 2:23-24).

b. Nations of whom the LORD had said to the children of Israel, "You shall not intermarry with them": God gave a general warning to all Israel to not intermarry with these nations, because surely they will turn away your hearts after their gods. For all Solomon's great wisdom, he did not have the wisdom to apply this simple command to his own life.

i. Solomon probably did what many of us do. He somehow thought that he would be the exception, that he would "get away" with this sin, despite seeing how it affected others. Solomon learned - or should have learned - that he was not the exception to this rule.

c. Solomon clung to these in love: At this point, Solomon wanted romance and sensual fulfillment more than he wanted the LORD. For all his wisdom, he was snared by the power of romantic and sensual love. He did not seriously consider that it is possible to be romantically and sensually attracted to people we have no business be attracted to. Once under the power of this attraction, he clung to these in love instead of giving them up to the LORD.

d. He had seven hundred wives, princesses, and three hundred concubines: This is an almost unbelievable number of marriage partners. His wives were considered princesses, but his concubines were legal partners without the same standing as wives. All said, Solomon had far more marriage partners than any man could possibly give attention to - sexual attention or other attention.

i. In this sense a concubine was a legal mistress. Many prominent men in the Old Testament had concubines. Examples include Abraham (Genesis 25:6), Jacob (Genesis 35:22), Caleb (1 Chronicles 2:46), Saul (2 Samuel 3:7), David (2 Samuel 5:13), and Rehoboam (2 Chronicles 11:21). Significantly, we never see this kind of family life blessed by God.

ii. We can say that Solomon had so many marriage partners because he followed the bad example of his father David, who had many wives and concubines himself (2 Samuel 5:13-16).

iii. We can say that Solomon had so many marriage partners because of his own sexual lust. This is a profound and sobering example of the principle that if one wife is not enough to satisfy a man, then 1,000 wives will not be enough. When a man is unsatisfied with the woman God gave to him, the problem is with him, not with his wife. 1,000 women cannot satisfy the lust of man. Solomon should have listened to Proverbs 27:20: Hell and Destruction are never full; so the eyes of man are never satisfied.

iv. We can say that Solomon had so many marriage partners because of his lust for power and prestige. In those days a large harem was a status symbol. It said to the world, "Look how many wives and children I can support. Look how many women I have authority over." Solomon's desire for worldly prestige led him to these ungodly marriages.

v. "Partly for his lust, which being indulged, becomes infinite and unsatiable; and partly from his pride, accounting this a point of honour and magnificence." (Poole)

e. And his wives turned away his heart: Of course they did. Based upon the Song of Solomon, we can say that at the first Solomon seemed to know what true love was with one woman. Yet his subsequent history shows us that it is possible to be in that place and depart from it. It is not true to say that "love will keep us together." Solomon shows us that we can know true love and depart from it. It is better said that the blessing and power of God upon our obedience will keep us together.

i. We don't know when Solomon added his second wife. When he did, it was easy for him to rationalize it - after all, the greatest King of Israel, his father David, had several wives and concubines. Yet once he followed his father David into this departure from God's plan from the beginning (Matthew 19:4-6 and Genesis 2:23-24), it was easy to keep adding wives.

ii. As he added wives he broke the specific commandment God gave to the future kings of Israel in Deuteronomy 17:17: Neither shall he multiply wives for himself, lest his heart turn away. Solomon did multiply wives for himself (by any account, 1,000 marriage partners is multiplication), and it did turn away his heart.

iii. "It would have been useless to argue with Solomon for the claims of idols. He could at once, by his wisdom, have annihilated all infidel arguments, and have established the existence and unity of God. But, step by step, he was led by silken cords, a captive, to the worship of other gods." (Meyer)

iv. "The whole story of King Solomon is full of the most solemn value. His was a life full of promise, but it ended in failure and gloom, because his heart turned from loyalty to God, in response to the seductions of his sensual nature." (Morgan)

2. (4-8) Solomon's wives turn him away from God.

For it was so, when Solomon was old, that his wives turned his heart after other gods; and his heart was not loyal to the LORD his God, as was the heart of his father David. For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. Solomon did evil in the sight of the LORD, and did not fully follow the LORD, as did his father David. Then Solomon built a high place for Chemosh the abomination of Moab, on the hill that is east of Jerusalem, and for Molech the abomination of the people of Ammon. And he did likewise for all his foreign wives, who burned incense and sacrificed to their gods.

a. When Solomon was old, that his wives turned his heart after other gods: Age did not make Solomon wiser. He seemed to be wiser in his youth, and old age hardened the sinful tendencies that were present in his younger days. Age and experience should make us more godly and wise, but they do not automatically do so.

b. His heart was not loyal to the LORD his God: Solomon is a contrast to those who did fully follow the LORD. This phrase is used in a positive sense of three men in the Old Testament: Joshua and Caleb (Numbers 32:11-12, Deuteronomy 1:36, Joshua 14:8-9, 14), and here of David. Solomon is conspicuous as someone who did not wholly follow the LORD.

c. As was the heart of his father David: Solomon had more than one wife and David had more than one wife (fifteen, according to 1 Chronicles 3:1-9). David spiritually survived this failing and Solomon did not survive it.

i. From what we know of the world beyond from the story of Jesus in Luke 16:19-31, we can say that David was not yet in heaven, but in a place of blessing and comfort known as Abraham's bosom. If it were possible for someone in Abraham's bosom to see life on the earth and be sorry, David was very sorry when he saw Solomon and his sin. David no doubt hoped that his children would be better than he, and find more victory in the areas of life that troubled him. Sadly, David's sons found less victory in controlling the lust of the flesh, and especially sexual lust.

ii. Yet David's sin did not turn his heart away from the LORD. It is possible for a particular sin in one person to be a hindrance that they would do better without, while in another person that sin is the cause of ruin. David's lack of romantic and sexual restraint hindered him; it destroyed Solomon. This is one reason why we must be so careful with the sin of stumbling another brother or sister (Romans 14, 1 Corinthians 8).

d. For Solomon went after Ashtoreth the goddess of the Sidonians . . . after Milcom . . . Solomon built a high place for Chemosh . . . and for Molech: This seems almost unbelievable. We might not accept it unless the Scriptures clearly stated it. This man of great heritage, wisdom, and blessing turns to the most depraved gods of the pagan nations.

i. Probably Solomon did not see this as a denial of the Lord GOD of Israel. In his mind, he probably thought that he still honored the LORD, he simply added the honor of these other gods to his honor of the LORD. But this is never acceptable to God. He demands to be the only God in our life.

ii. This is a tragic example of the power of the lust of the flesh. Because of lust, Solomon found himself in a place where he never thought he would find himself. He found himself burning incense at the altars of depraved pagan gods. He found himself at the altar of child sacrifice unto the god Molech. This is the power of lust - it can capture us in a spell, in a fog of spiritual confusion until we do things we never thought we would do.

iii. Reader: If this was the case with the wisest man who ever lived, then what hope do you have apart from constant dependence upon Jesus Christ? Let the example of Solomon drive you to greater dependence and abiding with Jesus.

iv. " 'Ashtoreth' is a deliberate distortion of Ashtart, the Canaanite fertility goddess. The revocalization is based on the word for 'shame'. " (Patteson and Austel)

3. (9-13) God announces His judgment.

So the LORD became angry with Solomon, because his heart had turned from the LORD God of Israel, who had appeared to him twice, and had commanded him concerning this thing, that he should not go after other gods; but he did not keep what the LORD had commanded. Therefore the LORD said to Solomon, "Because you have done this, and have not kept My covenant and My statutes, which I have commanded you, I will surely tear the kingdom away from you and give it to your servant. Nevertheless I will not do it in your days, for the sake of your father David; I will tear it out of the hand of your son. However I will not tear away the whole kingdom; I will give one tribe to your son for the sake of my servant David, and for the sake of Jerusalem which I have chosen."

a. So the LORD became angry with Solomon: God had special reason to be displeased with Solomon - He had appeared to him twice, and Solomon still went after other gods. Solomon's sin was base ingratitude and a waste of great spiritual privilege.

i. We sometimes think that great spiritual experiences will keep us from sin and will keep us faithful to God. This was not the case with the wisest man who ever lived, and it will not be the case with us also.

b. I will surely tear the kingdom away from you and give it to your servant: God promised the entire kingdom of Israel to the descendants of David forever, if they only remained obedient. David reminded Solomon of this promise shortly before his death (1 Kings 2:4). Yet they could not remain faithful even one generation.

i. Solomon's kingdom was an outstanding example of wealth, military power, and prestige. Yet the true security of Israel did not rest in any of those things. It rested in the blessing of God and in the obedience and faithfulness of their king.

c. I will not do it in your days, for the sake of your father David; I will tear it out of the hand of your son: For the sake of David, God delayed this judgment until after Solomon's generation. But the disobedience that brought the judgment came in the first generation.

d. However I will not tear away the whole kingdom; I will give one tribe to your son for the sake of my servant David: Even in this great judgment, God must mingle undeserved mercy with deserved judgment. God announces that the kingdom will be divided, and part of it will be loyal to the descendents of David and part of it will be under a different dynasty.

i. Many other passages in the Old Testament (such as 2 Chronicles 11:12) tell us that the southern kingdom was made up of two tribes, Judah and Benjamin. Several times in this chapter the southern kingdom is referred to as one tribe. This is because either Benjamin is swallowed up in Judah, or the idea was one tribe in addition to Judah.

B. Two foreign adversaries of Solomon.

1. (14-22) Hadad the Edomite.

Now the LORD raised up an adversary against Solomon, Hadad the Edomite; he was a descendant of the king in Edom. For it happened, when David was in Edom, and Joab the commander of the army had gone up to bury the slain, after he had killed every male in Edom (because for six months Joab remained there with all Israel, until he had cut down every male in Edom), that Hadad fled to go to Egypt, he and certain Edomites of his father's servants with him. Hadad was still a little child. Then they arose from Midian and came to Paran; and they took men with them from Paran and came to Egypt, to Pharaoh king of Egypt, who gave him a house, apportioned food for him, and gave him land. And Hadad found great favor in the sight of Pharaoh, so that he gave him as wife the sister of his own wife, that is, the sister of Queen Tahpenes. Then the sister of Tahpenes bore him Genubath his son, whom Tahpenes weaned in Pharaoh's house. And Genubath was in Pharaoh's household among the sons of Pharaoh. So when Hadad heard in Egypt that David rested with his fathers, and that Joab the commander of the army was dead, Hadad said to Pharaoh, "Let me depart, that I may go to my own country." Then Pharaoh said to him, "But what have you lacked with me, that suddenly you seek to go to your own country?" So he answered, "Nothing, but do let me go anyway."

a. Now the LORD raised up an adversary against Solomon, Hadad the Edomite: Solomon's reign was glorious, but God did not allow it to be completely without problems. He raised up adversaries like Hadad against Solomon.

i. "When he sent to Hiram to assist him in the building of the temple of the Lord, he could say, There was no Satan [1 Kings 5:4] . . . but now that he had turned away from God three satans rise up against him at once, Hadad, Rezon, and Jeroboam." (Clarke)

b. He was a descendant of the king in Edom: Hadad sought to avenge his conquered people. He found refuge and support in Egypt.

c. Let me depart, that I may go to my own country: We are not told specifically how Hadad troubled or was an adversary to Solomon, only that he returned to bother Solomon with the permission of Pharaoh.

2. (23-25) Rezon, from the north country.

And God raised up another adversary against him, Rezon the son of Eliadah, who had fled from his lord, Hadadezer king of Zobah. So he gathered men to him and became captain over a band of raiders, when David killed those of Zobah. And they went to Damascus and dwelt there, and reigned in Damascus. He was an adversary of Israel all the days of Solomon (besides the trouble that Hadad caused); and he abhorred Israel, and reigned over Syria.

C. Jeroboam - A special adversary.

1. (26-28) Jeroboam, the servant of Solomon.

Then Solomon's servant, Jeroboam the son of Nebat, an Ephraimite from Zereda, whose mother's name was Zeruah, a widow, also rebelled against the king. And this is what caused him to rebel against the king: Solomon had built the Millo and repaired the damages to the City of David his father. The man Jeroboam was a mighty man of valor; and Solomon, seeing that the young man was industrious, made him the officer over all the labor force of the house of Joseph.

a. Jeroboam the son of Nebat, an Ephraimite: Jeroboam was different from the two previously mentioned adversaries of Solomon, because he was a fellow Israelite.

b. This is what caused him to rebel against the king: Solomon had built the Millo and repaired the damages to the City of David: It is not immediately apparent why these construction projects caused him to rebel against Solomon. Jewish traditions say he opposed the oppressive use of forced labor in these building projects. Since he was the officer over all the labor force, this tradition makes some sense.

i. According to Dilday, the name Jeroboam means, "may the people be great." He perhaps was a populist leader.

c. Jeroboam was a mighty man of valor: This made him a more formidable adversary of Solomon.

2. (29-36) The prophet Ahijah speaks to Jeroboam.

Now it happened at that time, when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite met him on the way; and he had clothed himself with a new garment, and the two were alone in the field. Then Ahijah took hold of the new garment that was on him, and tore it into twelve pieces. And he said to Jeroboam, "Take for yourself ten pieces, for thus says the LORD, the God of Israel: 'Behold, I will tear the kingdom out of the hand of Solomon and will give ten tribes to you (but he shall have one tribe for the sake of My servant David, and for the sake of Jerusalem, the city which I have chosen out of all the tribes of Israel), because they have forsaken Me, and worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of the Moabites, and Milcom the god of the people of Ammon, and have not walked in My ways to do what is right in My eyes and keep My statutes and My judgments, as did his father David. However I will not take the whole kingdom out of his hand, because I have made him ruler all the days of his life for the sake of My servant David, whom I chose because he kept My commandments and My statutes. But I will take the kingdom out of his son's hand and give it to you; ten tribes. And to his son I will give one tribe, that My servant David may always have a lamp before Me in Jerusalem, the city which I have chosen for Myself, to put My name there.

a. Take for yourself ten pieces: In this acted-out-prophecy, Ahijah showed Jeroboam that he would lead ten tribes of a divided Israel after the death of Solomon.

i. "It was indeed a shock for Rehoboam and the tribe of Judah to be reduced overnight from the most powerful tribe in an illustrious and world-renowned kingdom to a small state that was soon stripped of what wealth it had left." (Patterson and Austel)

b. Because they have forsaken Me: God promised to divide Israel and put ten of the twelve tribes under Jeroboam as judgment for the sin and idolatry of Solomon. God would still keep one tribe under the house of David, in faithfulness to His promise to David.

i. This is the first we hear of the divided kingdom, which became Israel's history for hundreds of years after the death of Solomon. At this first description we would expect that the ten tribes under Jeroboam would be larger, greater, and more enduring than the one tribe left unto the House of David. As it worked out, just the opposite happened because the ten tribes forsook the LORD, while the one tribe was more obedient.

3. (37-40) Jeroboam's great opportunity.

'So I will take you, and you shall reign over all your heart desires, and you shall be king over Israel. Then it shall be, if you heed all that I command you, walk in My ways, and do what is right in My sight, to keep My statutes and My commandments, as My servant David did, then I will be with you and build for you an enduring house, as I built for David, and will give Israel to you. And I will afflict the descendants of David because of this, but not forever.'" Solomon therefore sought to kill Jeroboam. But Jeroboam arose and fled to Egypt, to Shishak king of Egypt, and was in Egypt until the death of Solomon.

a. I will take you, and you shall reign over all your heart desires, and you shall be king over Israel: God ordained the division of Israel and the reign of Jeroboam. He did this as a judgment - a great judgment - upon Solomon for his embrace of idolatry.

b. Then I will be with you and build for you an enduring house: This was an amazing offer. God promised to make a lasting dynasty for Jeroboam, if he would do what is right in the sight of the LORD. An obedient Jeroboam had the opportunity to establish a parallel dynasty to the House of David.

i. Both Jeroboam and David were appointed by God to follow after disobedient kings. David waited upon the LORD to make the throne clear, and God blessed his reign. Jeroboam did not wait on the LORD and he made his own way to the throne, and God did not bless his reign.

c. Solomon therefore sought to kill Jeroboam: This is another startling evidence of Solomon's decline. God specifically said this would happen after the death of Solomon, and in judgment of Solomon's apostasy. Solomon didn't want to hear it, so he sought to kill Jeroboam. Solomon thought he could defeat God's will in this, but he was unsuccessful. God's word through Ahijah proved true.

4. (41-43) Solomon's death.

Now the rest of the acts of Solomon, all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the period that Solomon reigned in Jerusalem over all Israel was forty years. Then Solomon rested with his fathers, and was buried in the City of David his father. And Rehoboam his son reigned in his place.

a. The period that Solomon reigned in Jerusalem over all Israel was forty years: Many commentators believe that Solomon began his reign when he was about 20 years old. This means that Solomon did not live a particularly long life. This means that the promised made in 1 Kings 3:14 was not fulfilled to Solomon, because of his disobedience.

i. So if you walk in My ways, to keep My statutes and My commandments, as your father David walked, then I will lengthen your days. (1 Kings 3:14)

ii. "When we consider the excess in which he lived, and the criminal passions which he must have indulged among his thousand wives, and their idolatrous and impure worship, this life was as long as could be reasonably expected." (Clarke)

b. Then Solomon rested with his fathers: This does not necessarily mean that Solomon died a saved man. It is a familiar phrase used in 1 and 2 Kings (used 25 times) and was used of such wicked kings as Ahab (1 Kings 22:40). It simply means that Solomon passed to the world beyond. We cannot say with certainty that he is in heaven.

i. The last look at the life of Solomon in 1 Kings leads us to believe that he died in apostasy. There is no hopeful or cheerful end to the story in this account. "If he did repent, yet the silence of the Scriptures about it in this history was not without wise reasons; as, among others, that his eternal condition being thus far left doubtful, his example might have the greater influence for the terror and caution of future offenders." (Poole)

ii. However, it may be that Solomon was shown special mercy for the sake of David his father (as in 2 Samuel 7:14-15, if that promise also applies to Solomon as well as the Messiah). Some also believe that Solomon wrote the Book of Ecclesiastes at the very end of his life as a renunciation of his fall into vanity.

iii. "And surely it had been better for Solomon to have been buried alive, than thus to have miscarried in his old age, and to the great dishonour of God, and offence of his people Israel." (Trapp)

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

Commentary -- Other

Critics Ask: 1Ki 11:1

1 KINGS 11:1—How could God allow Solomon to have so many wives when he condemns polygamy?

PROBLEM: First Kings 11:3 says Solomon had 700 wives and 300 concubines. And yet the Scriptures repeatedly warn against having multiple wives ( Deut. 17:17 ) and violating the principle of monogamy—one man for one wife (cf. 1 Cor. 7:2 ).

SOLUTION: Monogamy is God’s standard for the human race. This is clear from the following facts: (1) From the very beginning God set the pattern by creating a monogamous marriage relationship with one man and one woman, Adam and Eve ( Gen. 1:27 ; 2:21-25 ). (2) Following from this God-established example of one woman for one man, this was the general practice of the human race ( Gen. 4:1 ) until interrupted by sin ( Gen. 4:23 ). (3) The Law of Moses clearly commands, “You shall not multiply wives” ( Deut. 17:17 ). (4) The warning against polygamy is repeated in the very passage where it numbers Solomon’s many wives ( 1 Kings 11:2 ), warning “You shall not intermarry with them, nor they with you.” (5) Our Lord reaffirmed God’s original intention by citing this passage ( Matt. 19:4 ) and noting that God created one “male and [one] female” and joined them in marriage. (6) The NT stresses that “Each man [should] have his own wife, and let each woman have her own husband” ( 1 Cor. 7:2 ). (7) Likewise, Paul insisted that a church leader should be “the husband of one wife” ( 1 Tim. 3:2 , 12 ). (8) Indeed, monogamous marriage is a prefiguration of the relation between Christ and His bride, the church ( Eph. 5:31- 32 ).

Polygamy was never established by God for any people under any circumstances. In fact, the Bible reveals that God severely punished those who practiced it, as is evidenced by the following: (1) Polygamy is first mentioned in the context of a sinful society in rebellion against God where the murderer “Lamech took for himself two wives” ( Gen. 4:19 , 23 ). (2) God repeatedly warned polygamists of the consequences of their actions “lest his heart turn away” from God ( Deut. 17:17 ; cf. 1 Kings 11:2 ). (3) God never commanded polygamy—like divorce, He only permitted it because of the hardness of their hearts ( Deut. 24:1 ; Matt. 19:8 ). (4) Every polygamist in the Bible, including David and Solomon ( 1 Chron. 14:3 ), paid dearly for his sins. (5) God hates polygamy, as He hates divorce, since it destroys His ideal for the family (cf. Mal. 2:16 ).

In brief, monogamy is taught in the Bible in several ways: (1) byprecedent, since God gave the first man only one wife; (2) by proportion, since the amount of males and females God brings into the world are about equal; (3) byprecept, since both OT and NT command it (see verses above); (4) bypunishment, since God punished those who violated His standard ( 1 Kings 11:2 ); and, (5) byprefiguration, since marriage is a typology of Christ and His bride, the church ( Eph. 5:31-32 ). Simply because the Bible records Solomon’s sin of polygamy does not mean that God approved of it.   

Critics Ask: 1Ki 11:4

1 KINGS 11:4—In light of David’s sin with Bathsheba, how could this passage say his heart was loyal to the Lord?

PROBLEM: When Solomon was old, his wives turned his heart away from the Lord ( 1 Kings 11:4 ). This verse contrasts Solomon and David by asserting that Solomon’s heart was not loyal to the Lord his God as David’s heart was. However, in light of David’s sin of adultery with Bathsheba, and his killing of her husband Uriah, how can this text say that David’s heart was loyal?

SOLUTION: It must always be remembered that a person’s acceptance with God is not based on his or her own works, but upon God’s grace. David was not a man after God’s own heart because of any acts of righteousness which he had done. Rather, David’s heart was loyal to the Lord his God because of his faith in God. The verse literally says, “and his [Solomon’s] heart was not fully devoted to the Lord his God as the heart of David his father.” The contrast between Solomon and David is found in the fact that, while Solomon was enticed by his wives to worship other gods, David worshiped only the God of Israel. Although David had committed some very grievous sins, he never worshiped or served other gods. His heart was completely loyal to the Lord, and his faith was reckoned unto him as righteousness.   

Critics Ask: 1Ki 11:6

PROVERBS 1:1 —How could Solomon’s writings be part of the Scripture since 1 Kings 11:6 said Solomon did evil in the sight of the Lord?

PROBLEM: Solomon began his reign as a man who loved the Lord ( 1 Kings 3:3 ). Later in his life he began to turn away from following the Lord and did that which was evil in God’s sight. How can the writings of an evil man become Scripture?

SOLUTION: The reason any book is in the Bible is not based upon the life of the human author, but on the inspiration of the Holy Spirit ( 2 Tim. 3:16 , cf. 2 Peter 1:20-21 ). Every human author was a sinful human being. It is by the grace of God that humans were used to communicate God’s revelation. Solomon asked God for the capacity to judge Israel and to “discern between good and evil” ( 1 Kings 3:9 ). Solomon’s writings are in the Bible because God supernaturally spoke to him ( 1 Kings 3:10-15 ) and gave him wisdom to share with others. In short, he was a prophet or mouthpiece through whom God spoke, imperfect though he was.   

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 11 (Chapter Introduction)

Overview

1Ki 11:1, Solomon’s wives and concubines; 1Ki 11:4, In his old age they draw him to idolatry; 1Ki 11:9, God threatens him; 1Ki 11:14, Solomon’s adversaries were Hadad, who was entertained in Egypt; 1Ki 11:23, Rezon, who reigned in Damascus; 1Ki 11:26, and Jeroboam, to whom Ahijah prophesied; 1Ki 11:41, Solomon’s acts, reign, and death. Rehoboam succeeds him.

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 11 (Chapter Introduction)

KINGS CHAPTER 11

Solomon’ s wives and concubines, which in his old age seduce him to idolatry, 1Ki 11:1-8 . God threateneth him, 1Ki 11:9-13 . His adversaries are, Hadad, who fleeth into Egypt, and is entertained there, 1Ki 11:14-22 ; Rezon, who reigned in Damascus, 1Ki 11:23-25 ; Jeroboam, to whom Ahijah foretelleth that he shall be king: Solomon seeketh his life, 1Ki 11:26-40 . His acts, reign, and death. Rehoboam succeedeth him, 1Ki 11:41-43 .

He loved them inordinately and lustfully, and he sinned against God’ s known law, both in their number, Deu 17:17 , and in their quality.

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 11 (Chapter Introduction)

(1Ki 11:1-8) Solomon's wives and concubines, His idolatry.

(1Ki 11:9-13) God's anger.

(1Ki 11:14-25) Solomon's adversaries.

(1Ki 11:26-40) Jeroboam's promotion.

(1Ki 11:41-43) The death of Solomon.

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 11 (Chapter Introduction)

This chapter begins with as melancholy a " but" as almost any we find in all the Bible. Hitherto we have read nothing of Solomon but what was great and good; but the lustre both of his goodness and of his greatness is here sullied and eclipsed, and his sun sets under a cloud. I. The glory of his piety is stained by his departure from God and his duty, in his latter days, marrying strange wives and worshipping strange gods (1Ki 11:4-8). II. The glory of his prosperity is stained by God's displeasure against him and the fruits of that displeasure. 1. He sent him an angry message (1Ki 11:9-13). 2. He stirred up enemies, who gave him disturbance, Hadad (1Ki 11:14-22), Rezon (1Ki 11:23-25). 3. He gave away ten tribes of his twelve, from his posterity after him, to Jeroboam, whom therefore he sought in vain to slay (1Ki 11:26-40), and this is all that remains here to be told concerning Solomon, except his death and burial (1Ki 11:41-43), for there is nothing perfect under the sun, but all is so above the sun.

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 11 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 11

This chapter relates the false steps Solomon took, notwithstanding all his wisdom, in marrying strange wives, and worshipping other gods, 1Ki 11:1 upon which the Lord threatens him to rend the kingdom in his son's time, 1Ki 11:9 and he raised up adversaries against him, Hadad, Rezon, and Jeroboam, 1Ki 11:14 of which last an account is given, and of his being assured by Ahijah the prophet of his having ten of the tribes of Israel given to him; which Solomon having notice of sought to slay him, 1Ki 11:27 and the chapter is concluded with an account of Solomon's death and burial, 1Ki 11:41.