Text -- 1 Kings 11:29 (NET)

11:29 At that time, when Jeroboam had left Jerusalem, the prophet Ahijah the Shilonite met him on the road; the two of them were alone in the open country. Ahijah was wearing a brand new robe,

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 11:29

Probably to execute his charge.

Wesley: 1Ki 11:29

Having gone aside for private conference; for otherwise it is most likely that he had servants attending him, who, though they hear not the words, yet might see the action, and the rending of Jeroboam's coat; and thus it came to Solomon's ears, who being so wise, could easily understand the thing by what he heard of the action, especially when a prophet did it.

JFB: 1Ki 11:29

Rather, "wrapped up." The meaning is, "Ahijah, the Shilonite, the prophet, went and took a fit station in the way; and, in order that he might not be known, he wrapped himself up, so as closely to conceal himself, in a new garment, a surtout, which he afterwards tore in twelve pieces." Notwithstanding this privacy, the story, and the prediction connected with it [1Ki 11:30-39], probably reached the king's ears; and Jeroboam became a marked man [1Ki 11:40]. His aspiring ambition, impatient for the death of Solomon, led him to form plots and conspiracies, in consequence of which he was compelled to flee to Egypt. Though chosen of God, he would not wait the course of God's providence, and therefore incurred the penalty of death by his criminal rebellion. The heavy exactions and compulsory labor (1Ki 11:28) which Solomon latterly imposed upon his subjects, when his foreign resources began to fail, had prepared the greater part of the kingdom for a revolt under so popular a demagogue as Jeroboam.

Clarke: 1Ki 11:29

When Jeroboam went out of Jerusalem - On what errand he was going out of Jerusalem, we know not

Clarke: 1Ki 11:29

Ahijah the Shilonite - He was one of those who wrote the history of the reign of Solomon, as we find from 2Ch 9:29, and it is supposed that it was by him God spake twice to Solomon; and particularly delivered the message which we find in this chapter, 1Ki 11:11-13.

TSK: 1Ki 11:29

Ahijah : 1Ki 12:15, 1Ki 14:2; 2Ch 9:29

Shilonite : Jos 18:1

and they two : Gen 4:8; 2Sa 14:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 11:29

At that time - Probably after Jeroboam’ s return from Egypt (see 1Ki 11:40).

The Shilonite - An inhabitant of Shiloh in Mount Ephraim, the earliest and most sacred of the Hebrew sanctuaries (Jos 18:10; Jdg 18:31; 1Sa 4:3, etc.)

Poole: 1Ki 11:29

When Jeroboam went out of Jerusalem upon some occasion, possibly to execute his charge.

They two were alone in the field having gone aside thither for some private conference; for otherwise it is most likely that he had servants attending upon him, who, though they heard not the words, yet might see the action, and the rending of Jeroboam’ s coat; and thus it came to Solomon’ s ears, who being so acute and wise, could easily understand the thing by what he heard of the action, especially when a prophet did it.

Gill: 1Ki 11:29

And it came to pass at that time, when Jeroboam went out of Jerusalem,.... Either to enter upon his new office: or having been with Solomon to pay in the revenues, and to make up his accounts with him was going back to the country to do the duty of his office:

that the prophet Ahijah the Shilonite found him in the way; not accidentally, but purposely was in the way to meet him, and converse with him; this prophet was of the city of Shiloh, and where was now his abode, see 1Ki 14:2.

and he had clad himself with a new garment; not Jeroboam, but the prophet, and that by the direction of the Lord, for the following purpose:

and they two were alone in the field: it is possible Jeroboam might have some servants with him; but Ahijah desiring some private conversation with him, he sent them onwards, or bid them stay at some distance; who yet might be capable of observing what was done, though not of hearing what was said; or otherwise how should Solomon come to the knowledge of it? 1Ki 11:40.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 11:29

¹ tn The Hebrew text has simply “he,” making it a bit unclear whether Jeroboam or Ahijah is the subject, but in the Hebrew word order Ahijah is the nearer antecedent, and this is followed by the present translation.

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 11:26-40

In telling the reason why God rent the kingdom from the house of Solomon, Ahijah warned Jeroboam to take heed of sinning away his preferment. Yet the house of David must be supported; out of it the Messiah would arise. Solomon sought to kill his successor. Had not he taught others, that whatever devices are in men's hearts, the counsel of the Lord shall stand? Yet he himself thinks to defeat that counsel. Jeroboam withdrew into Egypt, and was content to live in exile and obscurity for awhile, being sure of a kingdom at last. Shall not we be content, who have a better kingdom in reserve?

Matthew Henry: 1Ki 11:26-40

We have here the first mention of that infamous name Jeroboam the son of Nebat, that made Israel to sin; he is here brought upon the stage as an adversary to Solomon, whom God had expressly told (1Ki 11:11) that he would give the greatest part of his kingdom to his servant, and Jeroboam was the man. We have here an account,

I. Of his extraction, 1Ki 11:26. He was of the tribe of Ephraim, he next in honour to Judah. His mother was a widow, to whom Providence had made up the loss of a husband in a son that was active and ingenious, and (we may suppose) a great support and comfort to her.

II. Of his elevation. It was Solomon's wisdom, when he had work to do, to employ proper persons in it. He observed Jeroboam to be a very industrious young man, one that minded his business, took a pleasure in it, and did it with all his might, and therefore he gradually advanced him, till at length he made him receiver-general for the two tribes of Ephraim and Manasseh, or perhaps put him into an office equivalent to that of lord-lieutenant of those two counties, for he was ruler of the burden, or tribute, that is, either of the taxes or of the militia of the house of Joseph. Note, Industry is the way to preferment. Seest thou a man diligent in his business, that will take care and pains, and go through with it? he shall stand before kings, and not always be on the level with mean men. Observe a difference between David, and both his predecessor and his successor: when Saul saw a valiant man he took him to himself (1Sa 14:52); when Solomon saw an industrious man he preferred him; but David's eyes were upon the faithful in the land, that they might dwell with him: if he saw a godly man, he preferred him, for he was a man after God's own heart, whose countenance beholds the upright.

III. Of his designation to the government of the ten tribes after the death of Solomon. Some think he was himself plotting against Solomon, and contriving to rise to the throne, that he was turbulent and aspiring. The Jews say that when he was employed by Solomon in building Millo he took opportunities of reflecting upon Solomon as oppressive to his people, and suggesting that which would alienate them from his government. It is not indeed probable that he should say much to that purport, for Solomon would have got notice of it, and it would have hindered his preferment; but it is plainly intimated that he had it in his thoughts, for the prophet tells him (1Ki 11:37), Thou shalt reign according to all that thy soul desireth. But this was the cause, or rather this was the story, of the lifting up of his hand against the king: Solomon made him ruler over the tribes of Joseph, and, as he was going to take possession of his government, he was told by a prophet in God's name that he should be king, which emboldened him to aim high, and in some instances to oppose the king and give him vexation. 1. The prophet by whom this message was sent was Ahijah of Shiloh; we shall read of him again, 1Ki 14:2. It seems, Shiloh was not so perfectly forsaken and forgotten of God but that, in remembrance of the former days, it was blessed with a prophet. He delivered his message to Jeroboam in the way, his servants being probably ordered to retire, as in a like case (1Sa 9:27), when Samuel delivered his message to Saul. God's word was not the less sacred and sure for being delivered to him thus obscurely, under a hedge it may be. 2. The sign by which it was represented to him was the rending of a garment into twelve pieces, and giving him ten, 1Ki 11:30, 1Ki 11:31. It is not certain whether the garment was Jeroboam's, as is commonly taken for granted, or Ahijah's, which is more probable: He (that is, the prophet) had clad himself with a new garment, on purpose that he might with it give him a sign. The rending of the kingdom from Saul was signified by the rending of Samuel's mantle, not Saul's, 1Sa 15:27, 1Sa 15:28. And it was more significant to give Jeroboam ten pieces of that which was not his own before than of that which was. The prophets, both true and false, used such signs, even in the New Testament, as Agabus, Act 21:10, Act 21:11. 3. The message itself, which is very particular, (1.) He assures him that he shall be king over ten of the twelve tribes of Israel, 1Ki 11:31. The meanness of his extraction and employment shall be no hindrance to his advancement, when the God of Israel says (by whom kings reign), I will give ten tribes unto thee. (2.) He tells him the reason; not for his good character or deserts, but for the chastising of Solomon's apostasy: "Because he, and his family, and many of his people with him, have forsaken me, and worshipped other gods, "1Ki 11:33. It was because they had done ill, not because he was likely to do much better. Thus Israel must know that it is not for their righteousness that they are made masters of Canaan, but for the wickedness of the Canaanites, Deu 9:4. Jeroboam did not deserve so good a post, but Israel deserved so bad a prince. In telling him that the reason why he rent the kingdom from the house of Solomon was because they had forsaken God, he warns him to take heed of sinning away his preferment in like manner. (3.) He limits his expectations to the ten tribes only, and to them in reversion after the death of Solomon, lest he should aim at the whole and give immediate disturbance to Solomon's government. He is here told, [1.] That two tribes (called here one tribe, because little Benjamin was in a manner lost in the thousands of Judah) should remain sure to the house of David, and he must never make any attempt upon them: He shall have one tribe (1Ki 11:32), and again (1Ki 11:36), That David may have a lamp, that is, a shining name and memory (Psa 132:17), and his family, as a royal family, may not be extinct. He must not think that David was rejected, as Saul was. No, God would not take his loving-kindness from him, as he did from Saul. The house of David must be supported and kept in reputation, for all this, because out of it the Messiah must arise. Destroy it not, for that blessing is in it. [2.] That Solomon must keep possession during his life, 1Ki 11:34, 1Ki 11:35. Jeroboam therefore must not offer to dethrone him, but wait with patience till his day shall come to fall. Solomon shall be prince, all the days of his life, not for his own sake (he had forfeited his crown to the justice of God), but for David my servant's sake, because he kept my commandments. Children that do not tread in their parents' steps yet often fare the better in this world for their good parents' piety. (4.) He gives him to understand that he will be upon his good behaviour. The grant of the crown must run quamdiu se bene gesserit - during good behaviour. "If thou wilt do what is right in my sight, I will build thee a sure house, and not otherwise"(1Ki 11:38), intimating that, if he forsook God, even his advancement to the throne would in time lay his family in the dust; whereas the seed of David, though afflicted, should not be afflicted for ever (1Ki 11:39), but should flourish again, as it did in many of the illustrious kings of Judah, who reigned in glory when Jeroboam's family was extirpated.

IV. Jeroboam's flight into Egypt, 1Ki 11:40. In some way or other Solomon came to know of all this, probably from Jeroboam's own talk of it; he could not conceal it as Saul did, nor keep his own counsel; if he had, he might have staid in his country, and been preparing there for his future advancement; but letting it be known, 1. Solomon foolishly sought to kill his successor. Had not he taught others that, whatever devices are in men's hearts, the counsel of the Lord shall stand? And yet does he himself think to defeat that counsel? 2. Jeroboam prudently withdrew into Egypt. Though God's promise would have secured him any where, yet he would use means for his own preservation, and was content to live in exile and obscurity for a while, being sure of a kingdom at last. And shall not we be so, who have a better kingdom in reserve?

Keil-Delitzsch: 1Ki 11:14-40

Solomon's Opponents. - Although the punishment with which Solomon was threatened for his apostasy was not to be inflicted till after his death, the Lord raised up several adversaries even during his lifetime, who endangered the peace of his kingdom, and were to serve as constant reminders that he owed his throne and his peaceable rule over the whole of the kingdom inherited from his father solely to the mercy, the fidelity, and the long-suffering of God. - The rising up of Hadad and Rezon took place even before the commencement of Solomon's idolatry, but it is brought by יהוה ויּקם (1Ki 11:14) into logical connection with the punishment with which he is threatened in consequence of that idolatry, because it was not till a later period that it produced any perceptible effect upon his government, yet it ought from the very first to have preserved him from self-security.

1Ki 11:14-22

The first adversary was Hadad the Edomite, a man of royal birth. The name הדד ( אדד in 1Ki 11:17, according to an interchange of ה and א which is by no means rare) was also borne by a prae-Mosaic king of Edom (Gen 36:35), from which we may see that it was not an uncommon name in the royal family of the Edomites. But the conjecture of Ewald and Thenius, that our Hadad was a grandson of Hadar, the last of the kings mentioned there, is quite a groundless one, since it rests upon the false assumption that Hadar (called Hadad in the Chronicles by mistake) reigned in the time of David (see the Comm. on Gen 36:31.). הוּא before בּאדום stands in the place of the relative אשׁר : "of royal seed he = who was of the royal seed in Edom"(cf. Ewald, § 332, a .).

1Ki 11:15-17

When David had to do with the Edomites, ... Hadad fled. את היה is analogous to עם היה , to have to do with any one, though in a hostile sense, as in the phrase to go to war with ( את ) a person, whereas עם היה generally means to be upon the side of any one. The correctness of the reading בּהיוה is confirmed by all the ancient versions, which have simply paraphrased the meaning in different ways. For Böttcher has already shown that the lxx did not read בּהכּות , as Thenius supposes. The words from בּעלות to the end of 1Ki 11:16 form explanatory circumstantial clauses. On the circumstance itself, compare 2Sa 8:13-14, with the explanation given there. "The slain,"whom Joab went to bury, were probably not the Israelites who had fallen in the battle in the Salt valley (2Sa 8:13), but those who had been slain on the invasion of the land by the Edomites, and still remained unburied. After their burial Joab defeated the Edomites in the valley of Salt, and remained six months in Edom till he had cut off every male. "All Israel"is the whole of the Israelitish army. "Every male"is of course only the men capable of bearing arms, who fell into the hands of the Israelites; for "Hadad and others fled, and the whole of the Idumaean race was not extinct"(Clericus). Then Hadad fled, while yet a little boy, with some of his father's Edomitish servants, to go to Egypt, going first of all to Midian and thence to Paran. The country of Midian cannot be more precisely defined, inasmuch as we meet with Midianites sometimes in the peninsula of Sinai on the eastern side of the Elanitic Gulf, where Edrisi and Abulfeda mention a city of Madian (see at Exo 2:15), and sometimes on the east of the Moabitish territory (see at Num 22:4 and Jdg 6:1). Here, at any rate, we must think of the neighbourhood of the Elanitic Gulf, though not necessarily of the city of Madian, five days' journey to the south of Aela; and probably of the country to which Moses fled from Egypt. Paran is the desert of that name between the mountains of Sinai and the south of Canaan (see at Num 10:12), through which the Haj route from Egypt by Elath to Mecca still runs. Hadad would be obliged to take the road by Elath in order to go to Egypt, even if he had taken refuge with the Midianites on the east of Moab and Edom.

1Ki 11:18-20

From Paran they took men with them as guides through the desert. Thus Hadad came to Egypt, where Pharaoh received him hospitably, and gave them a house and maintenance ( לחם ), and also assigned him land ( ארץ ) to cultivate for the support of the fugitives who had come with him, and eventually, as he found great favour in his eyes, gave him for a wife the sister of his own wife, queen Tachpenes , who bare him a son, Genubath . This son was weaned by Tachpenes in the royal palace, and then brought up among (with) the children of Pharaoh, the royal princes. According to Rosellini and Wilkinson (Ges. Thes . p. 1500), Tachpenes was also the name of a female deity of Egypt. The wife of Pharaoh is called הגּבירה , i.e., the mistress among the king's wives, as being the principal consort. In the case of the kings of Judah this title is given to the king's mother, probably as the president in the harem, whose place was taken by the reigning queen after her death. The weaning, probably a family festival as among the Hebrews (Gen 21:8) and other ancient nations (vid., Dougtaei Analecta ss . i. 22f.), was carried out by the queen in the palace, because the boy was to be thereby adopted among the royal children, to be brought up with them.

1Ki 11:21-22

When Hadad heard in Egypt of the death of David and Joab, he asked permission of Pharaoh to return to his own country. Pharaoh replied, "What is there lacking to thee with me?"This answer was a pure expression of love and attachment to Hadad, and involved the request that he would remain. But Hadad answered, "No, but let me go."We are not told that Pharaoh then let him go, but this must be supplied; just as in Num 10:32 we are not told what Hobab eventually did in consequence of Moses' request, but it has to be supplied from the context. The return of Hadad to his native land is clearly to be inferred from the fact that, according to 1Ki 11:14, 1Ki 11:25, he rose up as an adversary of Solomon.

(Note: The lxx have supplied what is missing e conjectura : καὶ ἀνέστρεψεν Ἄδερ (i.e., Hadad) εἰς τὴν γῆν αὐτοῦ· αὑτὴ ἡ κακία ἥν ἐποίησεν Ἄδερ· καὶ ἐβαρυθύμησεν Ἰσραήλ, καὶ ἐβασίλευσεν ἐν γῇ Ἐδώμ . Thenius proposes to alter the Hebrew text accordingly,and draws this conclusion, that "shortly after the accession ofSolomon, Hadad, having returned from Egypt, wrested from thepower of the Israelites the greatest part of Edom, probably the truemountain-land of Edom, so that certain places situated in the plain,particularly Ezion-geber, remained in the hands of the Israelites, andintercourse could be maintained with that port through the Arabah ,even though not quite without disturbance."This conclusion, which isdescribed as "historical,"is indeed at variance with 1Ki 22:48,according to which Edom had no king even in the time ofJehoshaphat, but only a vicegerent, and also with 2Ki 8:20,according to which it was not till the reign of Jehoshaphat's sonJoram that Edom fell away from Judah. But this discrepancy Theniussets aside by the remark at 1Ki 22:48, that in Jehoshaphat's timethe family of Hadad had probably died out, and Jehoshaphat prudentlyavailed himself of the disputes which arose concerning the successionto enforce Judah's right of supremacy over Edom, and to appoint firsta vicegerent and then a new king, though perhaps one not absolutelydependent upon him. But this conjecture as to the relation in which Jehoshaphat stood to Edom is proved to be an imaginary fiction by the fact that, although this history does indeed mention a revolt of the Edomites from Judah (2 Chron 20; see at 1Ki 22:48), it not only says nothing whatever about the dying out of the royal family of Hadad or about disputes concerning the succession, but it does not even hint at them.- But with regard to the additions made to this passage by the lxx, to which even Ewald ( Gesch . iii. p. 276) attributes historical worth, though without building upon them such confident historical combinations as Thenius, we may easily convince ourselves of their critical worthlessness, if we only pass our eye over the whole section (1Ki 11:14-25), instead of merely singling out those readings of the lxx which support our preconceived opinions, and overlooking all the rest, after the thoroughly unscientific mode of criticism adopted by a Thenius or Böttcher. For example, the lxx have connected together the two accounts respecting the adversaries Hadad and Rezon who rose up against Solomon (1Ki 11:14 and 1Ki 11:23), which are separated in the Hebrew text, and have interpolated what is sated concerning Rezon in 1Ki 11:23 and 1Ki 11:24 after האדמי in 1Ki 11:14, and consequently have been obliged to alter וגו שׂטן ויהי in 1Ki 11:25 into καὶ ἦσαν Σατάν , because they had previously cited Hadad and Rezon as adversaries, whereas in the Hebrew text these words apply to Rezon alone. But the rest of 1Ki 11:25, namely the words from ואת־רעה onwards, they have not given till the close of 1Ki 11:22 (lxx); and in order to connect this with what precedes, they have interpolated the words καὶ ἀνέστρεψεν Ἄδερ εἰς τὴν γῆν αὐτοῦ . The Alexandrians were induced to resort to this intertwining of the accounts concerning Hadad and Rezon, which are kept separate in the Hebrew text, partly by the fact that Hadad and Rezon are introduced as adversaries of Solomon with the very same words (1Ki 11:14 and 1Ki 11:23), but more especially by the fact that in 1Ki 11:25 of the Hebrew text the injury done to Solomon by Hadad is merely referred to in a supplementary manner in connection with Rezon's enterprise, and indeed is inserted parenthetically within the account of the latter. The Alexandrian translators did not know what to make of this, because they did not understand ואת־הרעה and took ואת for זאת , αὕτη ἡ κακία . With this reading ויּקץ which follows was necessarily understood as referring to Hadad; and as Hadad was an Edomite, על־ארם ויּמלך had to be altered into ἐβασίλευσεν ἐν γῇ Ἐδώμ . Consequently all the alterations of the lxx in this section are simply the result of an arbitrary treatment of the Hebrew text, which they did not really understand, and consist of a collocation of all that is homogeneous, as every reader of this translation who is acquainted with the original text must see so clearly even at the very beginning of the chapter, where the number of Solomon's wives is taken from 1Ki 11:3 of the Hebrew text and interpolated into 1Ki 11:1, that, as Thenius observes, "the true state of the case can only be overlooked from superficiality of observation or from preconceived opinion.")

1Ki 11:23-25

A second adversary of Solomon was Rezon , the son of Eliadah (for the name see at 1Ki 15:18), who had fled from his lord Hadadezer, king of Zobah, and who became the captain of a warlike troop ( גּדוּד ), when David smote them ( אתם ), i.e., the troops of his lord (2Sa 8:3-4). Rezon probably fled from his lord for some reason which is not assigned, when the latter was engaged in war with David, before his complete overthrow, and collected together a company from the fugitives, with which he afterwards marched to Damascus, and having taken possession of that city, made himself king over it. This probably did not take place till towards the close of David's reign, or even after his death, though it was at the very beginning of Solomon's reign; for "he became an adversary to Israel all the days of Solomon (i.e., during the whole of his reign), and that with (beside) the mischief which Hadad did, and he abhorred Israel (i.e., became disgusted with the Israelitish rule), and became king over Aram." הדד אשׁר is an abbreviated expression, to which עשׂה may easily be supplied, as it has been by the lxx (vid., Ewald, § 292, b ., Anm .). It is impossible to gather from these few words in what the mischief done by Hadad to Solomon consisted.

(Note: What Josephus ( Ant . viii. 7, 6) relates concerning an alliancebetween Hadad and Rezon for the purpose of making hostile attacksupon Israel, is merely an inference drawn from the text of the lxx,and utterly worthless.)

Rezon, on the other hand, really obtained possession of the rule over Damascus. Whether at the beginning or not till the end of Solomon's reign cannot be determined, since all that is clearly stated is that he was Solomon's adversary during the whole of his reign, and attempted to revolt from him from the very beginning. If, however, he made himself king of Damascus in the earliest years of his reign, he cannot have maintained his sway very long, since Solomon afterwards built or fortified Tadmor in the desert, which he could not have done if he had not been lord over Damascus, as the caravan road from Gilead to Tadmor (Palmyra) went past Damascus.

(Note: Compare Ewald, Gesch . iii. p. 276. It is true that more could beinferred from 2Ch 8:3, if the conquest of the city of Hamath bySolomon were really recorded in that passage, as Bertheau supposes. But although על הזק is used to signify the conquestof tribes or countries, we cannot infer the conquest of the city ofHamath from the words, "Solomon went to Hamath Zobah עליה ויּחזק and built Tadmor,"etc., since all that עליה יחזק distinctly expresses is the establishment of his power over theland of Hamath Zobah. And this Solomon could have done by placingfortifications in that province, because he was afraid of rebellion,even if Hamath Zobah had not actually fallen away from his power.)

1Ki 11:26-28

Attempted rebellion of Jeroboam the Ephraimite . - Hadad and Rezon are simply described as adversaries ( שׂטן ) of Solomon; but in the case of Jeroboam it is stated that "he lifted up his hand against the king,"i.e., he stirred up a tumult or rebellion. בּ יד נשׂא is synonymous with בּ יד נשׂא in 2Sa 18:28; 2Sa 20:21. It is not on account of this rebellion, which was quickly suppressed by Solomon, but on account of the later enterprise of Jeroboam, that his personal history is so minutely detailed. Jeroboam was an Ephraimite ( אפרתי , as in 1Sa 1:1; Jdg 12:5) of Zereda , i.e., Zarthan , in the Jordan valley (see 1Ki 7:46), son of a widow, and עבד , i.e., not a subject (Then.), but an officer, of Solomon. All that is related of his rebellion against the king is the circumstances under which it took place. אשׁר הדּבר יד , this is how it stands with, as in Jos 5:4. Solomon built Millo (1Ki 9:15), and closed the rent (the defile?) in the city of David. פּרץ , ruptura , cannot be a rent or breach in the wall of the city of David, inasmuch as חומה is not added, and since the fortification of the city by David (2Sa 5:9) no hostile attack had ever been made upon Jerusalem; but in all probability it denotes the ravine which separated Zion from Moriah and Ophel, the future Tyropoeon , through the closing of which the temple mountain was brought within the city wall, and the fortification of the city of David was completed (Thenius, Ewald, Gesch . iii. p. 330). Compare מפרץ , a gap in the coast, a bay. On the occasion of this building, Jeroboam proved himself a חיל גּבּור , i.e., a very able and energetic man; so that when Solomon saw the young man, that he was doing work, i.e., urging it forward, he committed to him the oversight over all the heavy work of the house of Joseph. It must have been while occupying this post that he attempted a rebellion against Solomon. This is indicated by וגו הדּבר יד in v. 27. According to 1Ki 12:4, the reason for the rebellion is to be sought for in the appointment of the Ephraimites to heavy works. This awakened afresh the old antipathy of that tribe to Judah, and Jeroboam availed himself of this to instigate a rebellion.

1Ki 11:29-36

At that time the prophet Ahijah met him in the field and disclosed to him the word of the Lord, that he should become king over Israel. ההיא בּעת : at that time, viz., the time when Jeroboam had become overseer over the heavy works, and not after he had already stirred up the rebellion. For the whole of the account in 1Ki 11:29-39 forms part of the explanation of בּמּלך יד הרים which commences with 1Ki 11:27 , so that ההיא בּעת ויהי is closely connected with אתו ויּפקד in 1Ki 11:28, and there is no such gap in the history as is supposed by Thenius, who builds upon this opinion most untenable conjectures as to the intertwining of different sources. At that time, as Jeroboam was one day going out of Jerusalem, the prophet Ahijah of Shilo (Seilun) met him by the way ( בּדּרך ), with a new upper garment wrapped around him; and when they were alone, he rent the new garment, that is to say, his own, not Jeroboam's, as Ewald ( Gesch . iii. p. 388) erroneously supposes, into twelve pieces, and said to Jeroboam, "Take thee ten pieces, for Jehovah saith, I will rend the kingdom out of the hand of Solomon, and give thee ten tribes; and one tribe shall remain to him (Solomon) for David's sake,"etc. The new שׂלמה wen ehT . was probably only a large four-cornered cloth, which was thrown over the shoulders like the Heik of the Arabs, and enveloped the whole of the upper portion of the body (see my bibl. Archäol . ii. pp. 36, 37). By the tearing of the new garment into twelve pieces, of which Jeroboam was to take ten for himself, the prophetic announcement was symbolized in a very emphatic manner. This symbolical action made the promise a completed fact. "As the garment as torn in pieces and lay before the eyes of Jeroboam, so had the division of the kingdom already taken place in the counsel of God"(O. v. Gerlach). There was something significant also in the circumstance that it was a new garment, which is stated twice, and indicates the newness, i.e., the still young and vigorous condition, of the kingdom (Thenius).

In the word of God explaining the action it is striking that Jeroboam was to receive ten tribes, and the one tribe was to remain to Solomon (1Ki 11:31, 1Ki 11:32, 1Ki 11:35, 1Ki 11:36, as in 1Ki 11:13). The nation consisted of twelve tribes, and Ahijah had torn his garment into twelve pieces, of which Jeroboam was to take ten; so that there were two remaining. It is evident at once from this, that the numbers are intended to be understood symbolically and not arithmetically. Ten as the number of completeness and totality is placed in contrast with one , to indicate that all Israel was to be torn away from the house of David, as is stated in 1Ki 12:20, "they made Jeroboam king over all Israel,"and only one single fragment was to be left to the house of Solomon out of divine compassion. This one tribe, however, is not Benjamin, the one tribe beside Judah, as Hupfeld (on Ps 80), C. a Lap., Mich., and others suppose, but, according to the distinct statement in 1Ki 12:20, "the tribe of Judah only."Nevertheless Benjamin belonged to Judah; for, according to 1Ki 12:21, Rehoboam gathered together the whole house of Judah and the tribe of Benjamin to fight against the house of Israel (which had fallen away), and to bring the kingdom again to himself. And so also in 2Ch 11:3 and 2Ch 11:23 Judah and Benjamin are reckoned as belonging to the kingdom of Rehoboam. This distinct prominence given to Benjamin by the side of Judah overthrows the explanation suggested by Seb. Schmidt and others, namely, that the description of the portion left to Rehoboam as one tribe is to be explained from the fact that Judah and Benjamin, on the border of which Jerusalem was situated, were regarded in a certain sense as one, and that the little Benjamin was hardly taken into consideration at all by the side of the great Judah. For if Ahijah had regarded Benjamin as one with Judah, he would not have torn his garment into twelve pieces, inasmuch as if Benjamin was to be merged in Judah, or was not to be counted along with it as a distinct tribe, the whole nation could only be reckoned as eleven tribes. Moreover the twelve tribes did not so divide themselves, that Jeroboam really received ten tribes and Rehoboam only one or only two. In reality there were three tribes that fell to the kingdom of Judah, and only nine to the kingdom of Israel, Ephraim and Manasseh being reckoned as two tribes, since the tribe of Levi was not counted in the political classification. The kingdom of Judah included, beside the tribe of Judah, both the tribe of Benjamin and also the tribe of Simeon, the territory of which, according to Jos 19:1-9, was within the tribe-territory of Judah and completely surrounded by it, so that the Simeonites would have been obliged to emigrate and give up their tribe-land altogether, if they desired to attach themselves to the kingdom of Israel. But it cannot be inferred from 2Ch 15:9 and 2Ch 34:6 that an emigration of the whole tribe had taken place (see also at 1Ki 12:17). On the other hand, whilst the northern border of the tribe of Benjamin, with the cities of Bethel, Ramah, and Jericho, fell to the kingdom of Jeroboam (1Ki 12:29; 1Ki 15:17, 1Ki 15:21; 1Ki 16:34), several of the cities of the tribe of Dan were included in the kingdom of Judah, namely, Ziklag, which Achish had presented to David, and also Zorea and Ajalon (2Ch 11:10; 2Ch 28:18), in which Judah obtained compensation for the cities of Benjamin of which it had been deprived.

(Note: On the other hand, the fact that in Psa 80:2 Benjamin is placedbetween Ephraim and Manasseh is no proof that it belonged to thekingdom of Israel; for can this be inferred from the fact thatBenjamin, as the tribe to which Saul belonged, at the earlier splitamong the tribes took the side of those which were opposed to David,and that at a still later period a rebellion originated with Benjamin. For in Psa 80:2 the exposition is disputed, and the jealousy ofBenjamin towards Judah appears to have become extinct with thedying out of the royal house of Saul. Again, the explanation suggestedby Oehler (Herzog's Cycl .) of the repeated statement that the houseof David was to receive only one tribe, namely, that there was not asingle whole tribe belonging to the southern kingdom beside Judah, isby no means satisfactory. For it cannot be proved that any portion ofthe tribe of Simeon ever belonged to the kingdom of Israel, althoughthe number ten was not complete without it. And it cannot beinferred from 2Ch 15:9 that Simeonites had settled outside theirtribe-territory. And, as a rule, single families or households that mayhave emigrated cannot be taken into consideration as having anybearing upon the question before us, since, according to the very samepassage of the Chronicles, many members of the tribes of Ephraimand Manasseh had emigrated to the kingdom of Judah.)

Consequently there only remained nine tribes for the northern kingdom. For וגו עבדּי למען see at 1Ki 11:13. For 1Ki 11:33 compare 1Ki 11:4-8. The plurals עזבוּני , ישׁתּחווּ , and הלכוּ are not open to critical objection, but are used in accordance with the fact, since Solomon did not practise idolatry alone, but many in the nation forsook the Lord along with him. צדנין , with a Chaldaic ending (see Ges. § 87, 1, a .). In 1Ki 11:34-36 there follows a more precise explanation: Solomon himself is not to lose the kingdom, but to remain prince all his life, and his son is to retain one tribe; both out of regard to David (vid., 1Ki 11:12, 1Ki 11:13). אשׁתנּוּ נשׂיא כּי , "but I will set him for prince,"inasmuch as leaving him upon the throne was not merely a divine permission, but a divine act. "That there may be a light to my servant David always before me in Jerusalem."This phrase, which is repeated in 1Ki 15:4; 2Ki 8:19; 2Ch 21:7, is to be explained from 2Sa 21:17, where David's regal rule is called the light which God's grace had kindled for Israel, and affirms that David was never to want a successor upon the throne.

1Ki 11:37-39

The condition on which the kingdom of Jeroboam was to last was the same as that on which Solomon had also been promised the continuance of his throne in 1Ki 3:14; 1Ki 6:12; 1Ki 9:4, namely, faithful observance of the commandments of God. The expression, "be king over all that thy soul desireth,"is explained in what follows by "all Israel."It is evident from this that Jeroboam had aspired after the throne. On the condition named, the Lord would build him a lasting house, as He had done for David (see at 2Sa 7:16). In the case of Jeroboam, however, there is no allusion to a lasting duration of the ממלכה (kingdom) such as had been ensured to David; for the division of the kingdom was not to last for ever, but the seed of David was simply to be chastised. זאת למען , for this, i.e., because of the apostasy already mentioned; "only not all the days,"i.e., not for ever. ואענּה is explanatory so far as the sense is concerned: "for I will humble."Jeroboam did not fulfil this condition, and therefore his house was extirpated at the death of his son (1Ki 15:28.).

1Ki 11:40

1Ki 11:40 is a continuation of בּמּלך יד ויּרם in 1Ki 11:26; for 1Ki 11:27-39 contain simply an explanation of Jeroboam's lifting up his hand against Solomon. It is obvious from this that Jeroboam had organized a rebellion against Solomon; and also, as 1Ki 11:29 is closely connected with 1Ki 11:28, that this did not take place till after the prophet had foretold his reigning over ten tribes after Solomon's death. But this did not justify Jeroboam's attempt; nor was Ahijah's announcement an inducement or authority to rebel. Ahijah's conduct as perfectly analogous to that of Samuel in the case of Saul, and is no more to be attributed to selfish motives than his was, as though the prophetic order desired to exalt itself above the human sovereign (Ewald; see, on the other hand, Oehler's article in Herzog's Cycl .). For Ahijah expressly declared to Jeroboam that Jehovah would let Solomon remain prince over Israel during the remainder of his life. This deprived Jeroboam of every pretext for rebellion. Moreover the prophet's announcement, even without this restriction, gave him no right to seize with his own hand and by means of rebellion upon that throne which God intended to give to him. Jeroboam might have learned how he ought to act under these circumstances from the example of David, who had far more ground, according to human opinion, for rebelling against Saul, his persecutor and mortal foe, and who nevertheless, even when God had delivered his enemy into his hand, so that he might have slain him, did not venture to lay his hand upon the anointed of the Lord, but waited in pious submission to the leadings of his God, till the Lord opened the way to the throne through the death of Saul. By the side of David's behaviour towards Saul the attempt of Jeroboam has all the appearance of a criminal rebellion, so that Solomon would have been perfectly justified in putting him to death, if Jeroboam had not escaped from his hands by a flight into Egypt. - On Shishak see at 1Ki 14:25.

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 11:26-40

Solomon's internal adversary 11:26-40

Jeroboam, who would become the first king of the Northern Kingdom of Israel, was from Ephraim, the most prominent tribe in the North (v. 26).

Part of Benjamin affiliated voluntarily with Judah eventually (v. 32; cf. 12:21; 2 Chron. 11:1, 10; 15:2, 9; Ezra 4:1). Really parts of two tribes joined the kingdom of Judah: Simeon and Benjamin.¹¹⁶ The reference to 10 northern tribes evidently included the nine remaining tribes plus either Benjamin or Simeon, whichever provided the majority of its tribe to support the Northern Kingdom. This appears to have been Simeon (cf. 2 Chron. 15:9; 34:6). Levi did not figure in either group.

"Ten as the number of completeness and totality is placed in contrast with one, to indicate that all Israel was to be torn away from the house of David, as is stated in ch. xii. 20 . . ."¹¹⁷

David's lamp (v. 36) refers to his descendant on the throne (cf. 2 Sam. 21:17).¹¹⁸

God's conditional promise to Jeroboam was similar to His promises to Saul (1 Sam. 13:13), to David (2 Sam. 7:11, 27), and to Solomon (9:4-7).

God would afflict the descendants of David (v. 39) until He raised up Messiah when all Israel would come under His authority as it had been under David and Solomon's authority.¹¹⁹

The reference to Shishak king of Egypt (v. 40) is the first to identify a Pharaoh by name in the Bible. Shishak later invaded Jerusalem during Rehoboam's reign (14:25-26).

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

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

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

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

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

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

Gill: 1 Kings 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.