Text -- 1 Kings 2:30 (NET)

2:30 When Benaiah arrived at the tent of the Lord, he said to him, “The king says, ‘Come out!’” But he replied, “No, I will die here!” So Benaiah sent word to the king and reported Joab’s reply.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 2:30

_For he supposed, either, that Solomon would not defile that place with his blood, but would spare him for his respect to it, as he had done Adonijah: or, he had a superstitious conceit, that his dying there might give his guilty and miserable soul some advantage.

Clarke: 1Ki 2:30

Nay; but I will die here - The altars were so sacred among all the people, that, in general, even the vilest wretch found safety, if he once reached the altar. This led to many abuses, and the perversion of public justice; and at last it became a maxim that the guilty should be punished, should they even have taken refuge at the altars. God decreed that the presumptuous murderer who had taken refuge at the altar should be dragged thence, and put to death; see Exo 21:14. The heathens had the same kind of ordinance; hence Euripides: -

Εγω γαρ ὁστις μη δικαιος ων ανηρ

Βωμον προσιζει, τον νομον χαιρειν εων,

Προς την δικην αγοιμ ’ αν, αυ τρεσας θεους

Κακον γαρ ανδρα χρη κακως πασχειν αει.

Euripid. Frag. 42. Edit. Musg

"If an unrighteous man, availing himself of the law, should claim the protection of the altar, I would drag him to justice, nor fear the wrath of the gods; for it is necessary that every wicked man should suffer for his crimes."

Commentary -- Word/Phrase Notes (per Verse)

Poole: 1Ki 2:30

Thus saith the king, Come forth: that the king gave him this command, though it be not mentioned before, is evident, both from the nature of the thing; for Solomon would not pollute the altar without necessity; and from Benaiah’ s affirmation of it; for why should he tell a lie without a cause? and from his return to the king for new orders upon Joab’ s resolution not to come thence.

I will die here for he supposed either that Solomon would not defile that place with his blood; or that he would spare him for his respect to it, as he had done Adonijah; or he had a superstitious conceit that his dying there might give his guilty and miserable soul some advantage.

Haydock: 1Ki 2:30

Die, if my life must not be spared. (Haydock) ---

He knew that the like precaution would not have been able to protect Adonias. It was not just that he, who had despised all that was sacred, should find an asylum at the altar itself.

Gill: 1Ki 2:30

And Benaiah came to the tabernacle of the Lord,.... At Gibeon:

and said unto him; that is, to Joab:

thus saith the king, come forth; meaning, out of the tabernacle; which plainly shows that his orders were not to slay him in it:

and he said, nay, but I will die here; since he must die, he chose to die there; but what was his reason for it is not so clear; the Jews, some of them, say, to save his goods, and that they might come to his heirs, which would have been forfeited to the crown if he had been tried and condemned in a court of judicature; others, that he might be buried with his ancestors, whereas, had he been sentenced to death by the court, he would have been buried in the common place of malefactors; but rather he thought, or at least hoped, he should not die at all; either that, by gaining time, Solomon might be prevailed upon to pardon him; or however that he would not defile that sacred place with his blood; or, if he should die, he chose to die there, as being a sacred place, and so might hope to receive some benefit from it, as to his future state, where sacrifices were offered to atone for sin:

and Benaiah brought the king word again, saying, thus said Joab, and thus he answered me; told me he would not come out, and, if he must die, he would die there.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 2:30

¹ tn Heb “saying, “In this way Joab spoke and in this way he answered me.”

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 2:1-46

1 David, having given a charge to Solomon,

3 of religiousness;

5 of Joab;

7 of Barzillai;

8 of Shimei;

10 dies.

12 Solomon succeeds.

13 Adonijah, moving Bath-sheba to sue unto Solomon for Abishag, is put to death.

26 Abiathar, having his life given him, is deprived of the priesthood.

28 Joab fleeing to the horns of the altar, is there slain.

35 Benaiah is put in Joab's room, and Zadok in Abiathar's.

36 Shimei, confined to Jerusalem, by occasion of going thence to Gath, is put to death.

MHCC: 1Ki 2:26-34

Solomon's words to Abiathar, and his silence, imply that some recent conspiracies had been entered into. Those that show kindness to God's people shall have it remembered to their advantage. For this reason Solomon spares Abiathar's life, but dismisses him from his offices. In case of such sins as the blood of beasts would atone for, the altar was a refuge, but not in Joab's case. Solomon looks upward to God as the Author of peace, and forward to eternity as the perfection of it. The Lord of peace himself gives us that peace which is everlasting.

Matthew Henry: 1Ki 2:26-34

Abiathar and Joab were both aiding and abetting in Adonijah's rebellious attempt, and it is probable were at the bottom of this new motion made of Adonijah for Abishag, and it should seem Solomon knew it, 1Ki 2:22. This was, in both, an intolerable affront both to God and to the government, and the worse because of their high station and the great influence their examples might have upon many. They therefore come next to be reckoned with. They are both equally guilty of the treason, but, in the judgment passed upon them, a difference is made and with good reason.

I. Abiathar, in consideration of his old services, is only degraded, 1Ki 2:26, 1Ki 2:27. 1. Solomon convicts him, and by his great wisdom finds him guilty: " Thou art worthy of death, for joining with Adonijah, when thou knewest on whose head God intended to set the crown."2. He calls to mind the respect he had formerly shown to David his father, and that he had both ministered to him in holy things ( had borne before him the ark of the Lord ), and also had tenderly sympathized with him in his afflictions and been afflicted in them all, particularly when he was in exile and distress both by Saul's persecution and Absalom's rebellion. Note, Those that show kindness to God's people shall have it remembered to their advantage one time or other. 3. For this reason he spares Abiathar's life, but deposes him from his offices, and confines him to his country seat at Anathoth, forbids him the court, the city, the tabernacle, the altar, and all inter-meddling in public business, with an intimation likewise that he was upon his good behaviour, and that though Solomon did not put him to death at this time he might another time, if he did not conduct himself well. But, for the present, he was only thrust out from being priest, as rendered unworthy that high station by the opposition he had given to that which he knew to be the will of God. Saul, for a supposed crime, had barbarously slain Abiathar's father, and eighty-five priests, their families, and city. Solomon spares Abiathar himself, though guilty of a real crime. Thus was Saul's government ruined and Solomon's established. As men are to God's ministers, they will find him to them. 4. The depriving of Abiathar was the fulfilling of the threatening against the house of Eli (1Sa 2:30), for he was the last high priest of that family. It was now above eighty years since the ruin was threatened; but God's judgments, though not executed speedily, will be executed surely.

II. Joab, in consideration of his old sins, is put to death.

1. His guilty conscience sent him to the horns of the altar. He heard that Adonijah was executed and Abiathar deposed, and therefore, fearing his turn would be next, he fled for refuge to the altar. Many that, in the day of their security, care not for the service of the altar, will be glad of the protection of it in the day of their distress. Some think Joab designed thereby to devote himself for the future to a constant attendance upon the altar, hoping thereby to obtain his pardon, as some that have lived a dissolute life all their days have thought to atone for their crimes by retiring into a monastery when they are old, leaving the world when it has left them and no thanks to them.

2. Solomon ordered him to be put to death there for the murder of Abner and Amasa; for these were the crimes upon which he thought fit to ground the sentence, rather than upon his treasonable adherence to Adonijah. Joab was indeed worthy of death for turning after Adonijah, in contempt of Solomon and his designation to the throne, though he had not turned after Absalom, 1Ki 2:28. Former fidelity will not serve to excuse any after treachery; yet, besides that, Joab had merited well of the house of David, to which and to his country he had done a great deal of good service in his day, in consideration of which, it is probable, Solomon would have pardoned him his offence against him (for clemency gives great reputation and establishment to an infant government), and would have only displaced him as he did Abiathar; but he must die for the murders he had formerly been guilty of, which his father had charged Solomon to call him to an account for. The debt he owed to the innocent blood that was shed, by answering its cries with the blood of him that shed, he could not pay himself, but left it to his son to pay it, who, having power wherewithal, failed not to do it. On this he grounds the sentence, aggravating the crime (1Ki 2:32), that he fell upon two men more righteous and better than he, that had done him no wrong nor meant him any, and, had they lived, might probably have done David better service (if the blood shed be not only innocent, but excellent, the life more valuable that common lives, the crime is the more heinous), that David knew not of it, and yet the case was such that he would be suspected as privy to it; so that Joab endangered his prince's reputation in taking away the life of his rivals, which was a further aggravation. For these crimes, (1.) He must die, and die by the sword of public justice. By man must his blood be shed, and it lies upon his own head (1Ki 2:32), as theirs does whom he had murdered, 1Ki 2:33. Woe to the head that lies under the guilt of blood! Vengeance for murder was long in coming upon Joab; but, when it did come, it remained the longer, being here entailed upon the head of his seed for ever (1Ki 2:33), who, instead of deriving honour, as otherwise they might have done, from his heroic actions, derived guilt, and shame, and a curse, from his villainous actions, on account of which they fared the worse in this world. The seed of such evil doers shall never be renowned. (2.) He must die at the altar, rather than escape. Joab resolved not to stir from the altar (1Ki 2:30), hoping thereby either to secure himself or else to render Solomon odious to the people, as a profaner of the holy place, if he should put him to death there. Benaiah made a scruple of either killing him there or dragging him thence; but Solomon knew the law, that the altar of God should give no protection to wilful murderers. Exo 21:14, Thou shalt take him from my altar that he may die, may die a sacrifice. In case of such sins as the blood of beasts would atone for the altar was a refuge, but not in Joab's case. He therefore orders him to be executed there, if he could not be got thence, to show that he feared not the censure of the people in doing his duty, but would rectify their mistake, and let them know that the administration of justice is better than sacrifice, and that the holiness of any place should never countenance the wickedness of any person. Those who, by a lively faith, take hold on Christ and his righteousness, with a resolution, if they perish, to perish there, shall find in him a more powerful protection than Joab found at the horns of the altar. Benaiah slew him (1Ki 2:34), with the solemnity, no doubt, of a public execution. The law being thus satisfied, he was buried in his own house in the wilderness, privately, like a criminal, not pompously, like a soldier; yet no indignity was done to his dead body. It is not for man to lay the iniquity upon the bones, whatever God does.

3. Solomon pleased himself with this act of justice, not as it gratified any personal revenge, but as it was the fulfilling of his father's orders and a real kindness to himself and his own government. (1.) Guilt was hereby removed, 1Ki 2:31. By returning the innocent blood that had been shed upon the head of him that shed it, it was taken away from him and from the house of his father, which implies that the blood which is not required from the murderer will be required from the magistrate, at least there is danger lest it should. Those that would have their houses safe and built up must put away iniquity far from them. (2.) Peace was hereby secured (1Ki 2:33) upon David. He does not mean his person, but, as he explains himself in the next words, Upon his seed, his house, and his throne, shall there be peace for ever from the Lord; thus he expresses his desire that it may be so and his hope that it shall be so. "Now that justice is done, and the cry of blood is satisfied, the government will prosper."Thus righteousness and peace kiss each other. Now that such a turbulent man as Joab is removed there shall be peace. Take away the wicked from before the king, and his throne shall be established in righteousness, Pro 25:5. Solomon, in this blessing of peace upon his house and throne, piously looks upward to God as the author of it. "It shall be peace from the Lord, and peace for ever from the Lord."The Lord of peace himself give us that peace which is everlasting.

Keil-Delitzsch: 1Ki 2:12-46

Accession of Solomon and Establishment of his Government. - 1Ki 2:12 is aheading embracing the substance of what follows, and is more fullyexpanded in 1Ch 29:23-25. Solomon established his monarchy first ofall by punishing the rebels, Adonijah (1Ch 29:13-25) and his adherents (1Ch 29:26 -35), and by carrying out the final instructions of his father (vv. 36-46).

1Ki 2:13-18

Adonijah forfeits his life . - 1Ki 2:13-18. Adonijah came toBathsheba with the request that she would apply to king Solomon to givehim Abishag of Shunem as his wife. Bathsheba asked him, "Is peace thycoming?"i.e., comest thou with a peaceable intention? (as in 1Sa 16:4),because after what had occurred (1Ki 1:5.) she suspected an evilintention. He introduced his petition with these words: "Thou knowestthat the kingdom was mine, and all Israel had set its face upon me that Ishould be king, then the kingdom turned about and became my brother's;for it became his from the Lord."The throne was his, not because he hadusurped it, but because it belonged to him as the eldest son at that time,according to the right of primogeniture. Moreover it might have been thecase that many of the people wished him to be king, and the fact that hehad found adherents in Joab, Abiathar, and others, confirms this; but hisassertion, that all Israel had set its eyes upon him as the future king, wentbeyond the bounds of truth. At the same time, he knew how to cover overthe dangerous sentiment implied in his words in a very skilful manner byadding the further remark, that the transfer of the kingdom to his brotherhad come from Jehovah; so that Bathsheba did not detect the artifice, andpromised to fulfil his request (1Ki 2:16.) to intercede with king Solomonfor Abishag to be given him to wife. את־פּני אל־תּשׁבי , "do not turnback my face,"i.e., do not refuse my request.

1Ki 2:19

When Bathsheba came to Solomon, he received her with thereverence due to the queen-mother: " he rose up to meet her "(a pregnantexpression for "he rose up and went to meet her"), made a low bow, thensat upon his throne again, and bade her sit upon a throne at his right hand. The seat at the right hand of the king was the place of honour among theIsraelites (cf. Psa 110:1), also with the ancient Arabian kings (cf. Eichhorn, Monumenta Antiq . Hist . Arab . p. 220), as well as among the Greeks andRomans.

1Ki 2:20-22

To her request, "Let Abishag of Shunem be given to Adonijahthy brother for a wife"( את יתּן , cf. Ges. §§143, 1, a.),which she regarded in her womanly simplicity as a very small one( קטנּה ), he replied with indignation, detecting at once theintrigues of Adonijah: "And why dost thou ask Abishag of Shunem forAdonijah? ask for him the kingdom, for he is my elder brother; and indeedfor him, and for Abiathar the priest, and for Joab the son of Zeruiah."Therepetition of לו in ולו (1Ki 2:22), for the purpose of linkingon another clause, answers entirely to the emotional character of thewords. "For him, and for Abiathar and Joab:"Solomon said this, becausethese two men of high rank had supported Adonijah's rebellion and wishedto rule under his name. There is no ground for any such alterations of thetext as Thenius proposes. - Although Abishag had been only David's nurse,in the eyes of the people she passed as his concubine; and among theIsraelites, just as with the ancient Persians (Herod. iii. 68), takingpossession of the harem of a deceased king was equivalent to anestablishment of the claim to the throne (see at 2Sa 12:8 and 2Sa 3:7-8). According to 2Sa 16:21, this cannot have been unknown even toBathsheba; but as Adonijah's wily words had disarmed all suspicion, shemay not have thought of this, or may perhaps have thought that Abishagwas not to be reckoned as one of David's concubines, because David hadnot known her (1Ki 1:4).

1Ki 2:23-24

Solomon thereupon solemnly swore (the formula of an oath,and the כּי introducing the oath, as in 1Sa 14:44, etc.), "Adonijahhas spoken this word against his own life." בּנפשׁו , at the costof his life, as in 2Sa 23:17, i.e., at the hazard of his life, or to hisdestruction. 2Sa 23:24. "And now, as truly as Jehovah liveth, who hathestablished me and set me on the throne of my father David, and hathmade me a house, as He said ( verbatim , 2Sa 7:11): yea, to-day shallAdonijah be put to death."Jehovah established Solomon, or founded himfirmly, by raising him to the throne in spite of Adonijah's usurpation. In ויושׁיביני the central י has got into the text through a copyist's error. בּית לי עשׂה , i.e., He has bestowed uponme a family or posterity. Solomon had already one son, viz., Rehoboam,about a year old (compare 1Ki 11:42 with 1Ki 14:21 and 2Ch 12:13).

(Note: When Thenius denies this, and maintains that Rehoboamcannot have been 41 years old when he began to reign, referring tohis discussion at 1Ki 14:21, he answers himself, inasmuch as at 1Ki 14:21 he demonstrates the fallacy of the objections which Cappellushas raised against the correctness of the reading "41 years.")

1Ki 2:25

Solomon had this sentence immediately executed upon Adonijahby Benaiah, the chief of the body-guard, according to the oriental customof both ancient and modern times. The king was perfectly just in doingthis. For since Adonijah, even after his first attempt to seize upon thethrone had been forgiven by Solomon, endeavoured to secure his end byfresh machinations, duty to God, who had exalted Solomon to the throne,demanded that the rebel should be punished with all the severity of thelaw, without regard to blood-relationship.

1Ki 2:26-27

Deposition of Abiathar . - The conduct of Solomon towardsthe high priest Abiathar is a proof how free his actions were from personalrevenge or too great severity. Abiathar had also forfeited his life throughthe part he took in Adonijah's conspiracy; but Solomon simply sent himto Anathoth (i.e., Anata; see at Jos 18:24), to his own fields, i.e., to hisproperty there, telling him, "Thou art indeed a man of death,"i.e., thouhast deserved to die, "but I will not put thee to death to-day, because thouhast borne the ark of Jehovah,"namely, both on the occasion of its solemnconveyance to Jerusalem (1Ch 15:11.) and also on David's flightfrom Absalom (2Sa 15:24, 2Sa 15:29), that is to say, because of his high-priestly dignity, and because thou didst endure all that my father endured,i.e., thou didst share all his afflictions and sufferings, both in the period ofSaul's persecution (1Sa 22:20., 1Sa 23:8.), and during the rebellion ofAbsalom (2Sa 15:24.). ההוּא בּיּום (to-day) puts alimit upon the pardon, because Solomon could not foresee whetherAbiathar would always keep quiet, and not forfeit his life again by freshcrimes.

(Note: There is no meaning in the objection of Thenius, thatAbiathar did not carry the ark himself, since this was not the duty ofthe high priest. For, in the first place, it is questionable whetherAbiathar did not lend a helping hand at the removal of the ark duringAbsalom's conspiracy. And, secondly, the duty binding upon the highpriest, to superintend and conduct the removal of the ark, might verywell be called carrying the ark. The conjecture, that for ארון we should read אפוד , founders on the preterite נשׂאת ; for Abiathar had not only worn the ephod oncebefore, but he wore it till the very hour in which Solomon deposedhim from his office.)

1Ki 2:27

The banishment of Abiathar to his own private possessioninvolved his deposition from the priesthood. And, as the historian adds,thus was the word of the Lord concerning the house of Eli fulfilled (1Sa 2:30-33). למלּא corresponds to the New Testament ἵνα πληρωθῇ . For further remarks on this prophecy and its fulfilment,see at 1Sa 2:30.

(Note: Nothing is related concerning the subsequent fate of Abiathar,since the death of a high priest who had been deprived of his officewas a matter of no importance to the history of the kingdom of God. At any rate, he would not survive his deposition very long, as he wascertainly eighty years old already ( see Comm. on Sam . p. 267).- Theinference which Ewald ( Gesch . iii. pp. 269,270) draws from 1Sa 2:31-36 as to the manner of his death, namely, that he fell by thesword, is one of the numerous fictions founded upon naturalisticassumptions with which this scholar has ornamented the biblicalhistory.)

Thus was the high-priesthood of the house of Eli extinguished, andhenceforth this dignity passed through Zadok into the sole possession ofthe line of Eleazar.

1Ki 2:28-33

Execution of Joab . - When the report (of the execution ofAdonijah and the deposition of Abiathar) came to Joab, he fled to the tentof Jehovah (not to the tabernacle, but to the holy tent upon Zion) to seekprotection at the altar (see at 1Ki 1:50). The words נטה לא ... יואב כּי are introduced as a parenthesis toexplain Joab's flight: "for Joab had leaned after Adonijah,"i.e., taken hisside ( אהרי נטה , as in Exo 23:2; Jdg 9:3), "but notafter Absalom."

(Note: Instead of אבשׁלום the lxx (Cod. Vat.), Vulgate,Syr., and Arab. have adopted the reading שּׁלמה , and bothThenius and Ewald propose to alter the text accordingly. Butwhatever plausibility this reading may have, especially if we alter thepreterite נטה into the participle נטה after the ἦν κεκλικώς of the lxx, as Thenius does, it has noother foundation than an arbitrary rendering of the lxx, whothought, but quite erroneously, that the allusion to Absalom wasinapplicable here. For אחר נטה , to take a person'sside, would suit very well in the case of Adonijah and Absalom, butnot in that of Solomon, whose claim to the throne was not a partyaffair, but had been previously determined by God.)

There is no foundation in the biblical text for the conjecture, that Joab hadgiven Adonijah the advice to ask for Abishag as his wife, just asAhithophel had given similar advice to Absalom (2Sa 16:21). For notonly is there no intimation of anything of the kind, but Solomon punishedJoab solely because of his crimes in the case of Abner and Amasa. Moreover, Abiathar was also deposed, without having any freshmachinations in favour of Adonijah laid to his charge. The punishment ofAdonijah and Abiathar was quite sufficient to warn Joab of hisapproaching fate, and lead him to seek to save his life by fleeing to thealtar. It is true that, according to Exo 21:13-14, the altar could afford noprotection to a man who had committed two murders. But he probablythought no more of these crimes, which had been committed a long timebefore, but simply of his participation in Adonijah's usurpation; and hemight very well hope that religious awe would keep Solomon from puttinghim to death in a holy place for such a crime as that. And it is very evident that this hope was not altogether a visionary one,from the fact that, according to Exo 21:30, when Joab refused to leave the altarat the summons addressed to him in the name of the king, Benaiah did notgive him the death-blow at once, but informed Solomon of the fact andreceived his further commands. Solomon, however, did not arrest thecourse of justice, but ordered him to be put to death there and afterwardsburied. The burial of the persons executed was a matter of course, as,according to Deu 21:23, even a person who had been hanged was to beburied before sunset. When, therefore, Solomon gives special orders for theburial of Joab, the meaning is that Benaiah is to provide for the burial withdistinct reference to the services which Joab had rendered to his father. "And take away the blood, which Joab shed without cause, from me andmy father's house."So long as Joab remained unpunished for the doublemurder, the blood-guiltiness rested upon the king and his house, on whomthe duty of punishment devolved (cf. Num 35:30-31; Deu 19:13). חנּם דּמי , blood without cause, i.e., blood shed ininnocence. On the connection of the adverb with the substantive, at which Theniustakes offence, comp. Ges. §151, 1, and Ewald, §287, d. - For V. 32, compareDeu 21:5. The words of Solomon in v. 33a point back to the curse which Daviduttered upon Joab and his descendants after the murder of Abner (2Sa 3:28-29). "But to David, and his seed, and his house, and his throne, letthere be salvation for ever from Jehovah."This wish sprang from aconviction, based upon 2Sa 7:14, that the Lord would not fulfil Hispromise to David unless his successors upon the throne exercised right andjustice according to the command of the Lord.

1Ki 2:34

Benaiah went up ( ויּעל ), inasmuch as the altar by theark of the covenant stood higher up Mount Zion than Solomon's house. Joab was buried "in his house"(i.e., in the tomb prepared in his house,either in the court or in the garden: cf. 1Sa 25:1), "in the desert,"probably the wilderness of Judah, as Joab's mother was a step-sister ofDavid, and therefore probably dwelt in the neighbourhood of Bethlehem.

1Ki 2:35

Solomon appointed Benaiah commander-in-chief in the place ofJoab, and put Zadok in Abiathar's place (cf. 1Ki 1:8-9).

1Ki 2:36-37

Punishment of Shimei . - Solomon thereupon ordered Shimei tocome, probably from Bahurim, where his home was (2Sa 16:5), andcommanded him to build himself a house in Jerusalem to dwell in, and notto leave the city "any whither"( ואנה אנה ),threatening him with death if ever he should cross the brook Kidron. Thevalley of Kidron is mentioned as the eastern boundary of the city with anallusion to the fact, that Bahurim was to the east of Jerusalem towards thedesert.

1Ki 2:38

Shimei vowed obedience, and that on oath, as is supplementarilyobserved in 1Ki 2:42, though it has been arbitrarily interpolated by the lxxhere; and he kept his word a considerable time.

1Ki 2:39-40

But after the lapse of three years, when two slaves fled toGath to king Achish, with whom David had also sought and found refuge(1Sa 27:2, compare 1Ki 21:11.), he started for Gath as soon as heknew this, and fetched them back.

1Ki 2:41-43

When this was reported to Solomon, he sent for Shimei andcharged him with the breach of his command: "Did I not swear to thee byJehovah, and testify to thee, etc.? Why hast thou not kept the oath ofJehovah (the oath sworn by Jehovah)...?"

1Ki 2:44

He then reminded him of the evil which he had done to hisfather: "Thou knowest all the evil, which thy heart knoweth (i.e., whichthy conscience must tell thee); and now Jehovah returns the evil upon thyhead,"namely, by decreeing the punishment of death, which he deservedfor blaspheming the anointed of the Lord (2Sa 16:9).

1Ki 2:45

"And king Solomon will be blessed, and the throne of David beestablished before Jehovah for ever,"namely, because the king does justice(compare the remark on 1Ki 2:33).

1Ki 2:46

Solomon then ordered him to be executed by Benaiah. Thispunishment was also just. As Solomon had put Shimei's life in his ownhand by imposing upon him confinement in Jerusalem, and Shimei hadpromised on oath to obey the king's command, the breach of his oath wasa crime for which he had no excuse. There is no force at all in the excuseswhich some commentators adduce in his favour, founded upon the moneywhich his salves had cost him, and the wish to recover possession of them,which was a right one in itself. If Shimei had wished to remain faithful tohis oath, he might have informed the king of the flight of his slaves, haveentreated the king that they might be brought back, and have awaited theking's decision; but he had no right thus lightly to break the promise givenon oath. By the breach of his oath he had forfeited his life. And this is thefirst thing with which Solomon charges him, without his being able to offerany excuse; and it is not till afterwards that he adduces as a second fact inconfirmation of the justice of his procedure, the wickedness that hepractised towards his father. - The last clause, "and the kingdom wasestablished by ( בּיד ) Solomon,"is attached to the followingchapter in the Cod. Al. of the lxx (in the Cod. Vat. it is wanting, orrather its place is supplied by a long interpolation), in the Vulgate, and inthe Syriac; and indeed rightly so, as Thenius has shown, not merelybecause of the רק in 1Ki 3:2, but also because of its form as acircumstantial clause, to which the following account (1Ki 3:1.) isappended.

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 2:13-46

1. Solomon's purges 2:13-46

Solomon wrote that the fear of Yahweh is the beginning of knowledge (Prov. 1:7; cf. Eccles. 12:13; Ps. 111:10). At the very beginning of his reign he gave evidence of being wise by the way he dealt with his political enemies. His wise decisions at this time resulted in peace and prosperity for Israel for the next 40 years (971-931 B.C.).

Constable: 1Ki 2:28-35

Joab's execution 2:28-35

Perhaps because Solomon had shown Adonijah mercy when he fled to the altar (1:50-52) Joab sought refuge from Solomon for participating in Adonijah's rebellion there too. Joab, however, was a murderer as well as a rebel. Consequently Solomon had him executed in obedience to the Mosaic Law (Exod. 21:14). Manslayers, but not murderers, received sanctuary at the altar. David's house shared the guilt for Joab's murders as long as he remained alive (v. 31). By executing him Solomon cleared the way for God to bless him and his throne. God would punish Joab's house but bless David's house (v. 33). Solomon honored Joab for his service to David by burying him in his own land in Judah (v. 34; cf. 2 Sam. 2:32).

Guzik: 1Ki 2:1-46

1 Kings 2 - The Securing of Solomon's Throne

A. The final acts of King David.

1. (1-4) David's exhortation to Solomon.

Now the days of David drew near that he should die, and he charged Solomon his son, saying: "I go the way of all the earth; be strong, therefore, and prove yourself a man. And keep the charge of the LORD your God: to walk in His ways, to keep His statutes, His commandments, His judgments, and His testimonies, as it is written in the Law of Moses, that you may prosper in all that you do and wherever you turn; that the LORD may fulfill His word which He spoke concerning me, saying, 'If your sons take heed to their way, to walk before Me in truth with all their heart and with all their soul,' He said, 'you shall not lack a man on the throne of Israel.' "

a. I go the way of all the earth: David, son of Jesse - Israel's greatest king, apart from the Messiah - recognized that he was but a man and shared the common destiny of all the earth. Knowing he would soon pass from this life, David gives a final charge to Solomon.

i. An expanded account of David's charge to Solomon is in 1 Chronicles 28 and 29. It especially emphasizes Solomon's duty to build the temple.

b. Be strong, therefore, and prove yourself a man: Perhaps David sensed some weakness in Solomon. Perhaps he knew Solomon would be tested in far greater ways than before. Whatever the exact reason was, David knew Solomon needed strength and courage (prove yourself a man). Great responsibilities require great strength and courage.

i. From these words of David we sense that Solomon faced great challenges, whether he knew it or not. "The same expression was used by the Philistines in 1 Samuel 4:9 as they encouraged one another in their battle against what they assumed to be insurmountable odds." (Patterson and Austel)

c. And keep the charge of the LORD your God: David also knew that Solomon could not be strong or courageous without obedient fellowship with God. In this place of obedient fellowship, Solomon would prosper in all that he did.

d. That the LORD may fulfill His word which He spoke concerning me: David had a general reason to exhort Solomon to obedience, but he also had a specific reason, a specific promise of God. God promised David that as long as his sons walked in obedience, they would keep the throne of Israel.

i. This is an amazing promise. No matter what the Assyrians or the Egyptians or the Babylonians did, as long as David's sons were obedient and followed God with their heart and with all their soul, God would establish their kingdom. He would take care of the rest.

ii. We may envy the sons of David because they had such a promise - but we have a similar promise from God. Jesus said in Matthew 6:33: But seek first the kingdom of God and His righteousness, and all these things shall be added to you. God promises that if we put Him first, He will take care of the rest.

2. (5-9) Advice on dealing with friends and enemies.

"Moreover you know also what Joab the son of Zeruiah did to me, and what he did to the two commanders of the armies of Israel, to Abner the son of Ner and Amasa the son of Jether, whom he killed. And he shed the blood of war in peacetime, and put the blood of war on his belt that was around his waist, and on his sandals that were on his feet. Therefore do according to your wisdom, and do not let his gray hair go down to the grave in peace. But show kindness to the sons of Barzillai the Gileadite, and let them be among those who eat at your table, for so they came to me when I fled from Absalom your brother. And see, you have with you Shimei the son of Gera, a Benjamite from Bahurim, who cursed me with a malicious curse in the day when I went to Mahanaim. But he came down to meet me at the Jordan, and I swore to him by the LORD, saying, 'I will not put you to death with the sword.' Now therefore, do not hold him guiltless, for you are a wise man and know what you ought to do to him; but bring his gray hair down to the grave with blood."

a. Do not let his gray hair go down to the grave in peace: David wants Solomon to begin his reign in justice, and to first give justice to Joab, who was guilty of the murder of both Abner, the general of Israel's army under Saul (2 Samuel 3:27) and Amasa, one of David's military commanders (2 Samuel 20:9-10).

i. Joab is one of the more complex characters of the Old Testament. He was fiercely loyal to David, yet not strongly obedient. He disobeyed David when he thought it was in David's best interest, and he was cunning and ruthless in furthering his own position.

ii. David doesn't even mention Joab's killing of Absalom, which David commanded him not to do (2 Samuel 18). Perhaps by this time David recognizes that Absalom in fact had to die for his treason and attempted murder against David.

iii. Many people think that David did not command Joab's execution during his lifetime because Joab knew about the murder of Uriah, the husband of Bathsheba (2 Samuel 11:14-25). The idea is that Joab used this knowledge as blackmail against David. This may be true, but it seems that others knew of David's sin with Bathsheba and against Uriah also (such as Nathan the prophet and servants in David's court). It would seem that Joab's knowledge was only effective as blackmail if no one else knew it.

iv. At the very least, David knew the complexity of Joab's character. He knew the loyalty and sacrifice Joab made for David over the years, and he knew his violence and ruthlessness. "David felt under obligation to Joab, and though David was certainly not lacking in courage, he was not able to cope with the mixture of Joab's loyalty and his misdeeds." (Patterson and Austel)

b. Show kindness to the sons of Barzillai the Gileadite: David also wanted Solomon to do justice by these who helped David in a time of great need.

i. "To eat at the king's table was the equivalent of having a pension, the beneficiary receiving a regular royal allowance of food and clothing, with a house and land to support him and his family." (Wiseman)

c. Shimei . . . bring is gray hair down to the grave with blood: David vowed that he would not kill the obnoxious rebel Shimei (2 Samuel 16:5-13). It was right for David to keep his vow, but it was also right for him to make sure that Shimei received justice without David breaking his vow.

3. (10-12) David's death.

So David rested with his fathers, and was buried in the City of David. The period that David reigned over Israel was forty years; seven years he reigned in Hebron, and in Jerusalem he reigned thirty-three years. Then Solomon sat on the throne of his father David; and his kingdom was firmly established.

a. David rested with his fathers: This phrase will become a common one throughout 1 and 2 Kings to describe the passing of a king from this world. Truly, David passed from this life to eternal rest and reward.

i. So ended one the earthly life of one of the greatest men ever to walk the earth. So he died in a good old age, full of days and riches and honor. (1 Chronicles 29:28) "Of his adultery and murder we hear not a word, because he had made a thorough peace with God for those sins in his lifetime." (Trapp)

ii. "He was a shepherd, a soldier, an outlaw, a king, a fugitive, a sinner, a saint, a poet . . . His experiences were the writing of God on his life, making him into a man after God's own heart." (Redpath)

iii. "In general he lived well, and it is most evident that he died well; and as a king, a general, a poet, a father, and a friend, he has had few equals, and no superior, from his own time to the present day." (Clarke)

b. And was buried in the City of David: The tomb of David was known in the time of Jesus and the apostles, according to Acts 2:29. Afterwards, the Christian writer Jerome speaks of it being known in his time. What is currently known in Jerusalem as David's Tomb is almost certainly not the genuine that was known in ancient times.

i. "According to 2 Kings 11:10, David's weapons were preserved as relics in the sanctuary, while, according to Josephus, other representative treasures of his reign were buried with him in his tomb." (Dilday)

c. Solomon sat on the throne of his father David; and his kingdom was firmly established: This is phrased to show that it is a fulfillment of the promise made to David in 2 Samuel 7:12-16. That promise was ultimately fulfilled in Jesus, the Son of David; but it also had a definite and partial fulfillment in Solomon.

i. "With Solomon began, in some senses, the most splendid period in Israel's history. The splendor, however, was largely mental and material. The spiritual is noticeably absent." (Morgan)

B. Solomon secures his throne.

1. (13-18) Adonijah asks Bathsheba to make an appeal on his behalf.

Now Adonijah the son of Haggith came to Bathsheba the mother of Solomon. So she said, "Do you come peaceably?" And he said, "Peaceably." Moreover he said, "I have something to say to you." And she said, "Say it." Then he said, "You know that the kingdom was mine, and all Israel had set their expectations on me, that I should reign. However, the kingdom has been turned over, and has become my brother's; for it was his from the LORD. Now I ask one petition of you; do not deny me." And she said to him, "Say it." Then he said, "Please speak to King Solomon, for he will not refuse you, that he may give me Abishag the Shunammite as wife." So Bathsheba said, "Very well, I will speak for you to the king."

a. Do you come peaceably? This as a valid question. Adonijah attempted to succeed David as king over Israel, but was kept from establishing his reign when Nathan and Bathsheba warned King David of Adonijah's attempt. Adonijah had reason to wish revenge on Bathsheba.

b. You know that the kingdom was mine, and all Israel had set their expectations on me, that I should reign: Adonijah seems to suffer from delusions of grandeur. He imagines that there was widespread popular support for him as king. In reality, he only had a handful of influential malcontents to support him, and they quickly deserted him when it was evident that David favored Solomon (1 Kings 1:49).

c. That he may give me Abishag the Shunammite as wife: In all likelihood, Abishag was a concubine of David's and therefore legally bound to him. That bond was broken by death, and now Adonijah wants to take the "concubine widow" Abishag as wife.

i. We can surmise that Adonjiah wanted more than Abishag's beauty (1 Kings 1:3-4). In 2 Samuel 16:20-23 Absalom - the brother of Adonijah - asserted his rebellious claim on David's throne by taking David's concubines unto himself. Adonijah wants to declare or build a claim to Solomon's throne by taking David's widowed concubine as his wife.

ii. This idea has historical examples. Among the ancient Persians and Arabs the new king took the harem of the previous king.

2. (19-21) Bathsheba brings the request to Solomon.

Bathsheba therefore went to King Solomon, to speak to him for Adonijah. And the king rose up to meet her and bowed down to her, and sat down on his throne and had a throne set for the king's mother; so she sat at his right hand. Then she said, "I desire one small petition of you; do not refuse me." And the king said to her, "Ask it, my mother, for I will not refuse you." So she said, "Let Abishag the Shunammite be given to Adonijah your brother as wife."

a. Bathsheba therefore went to King Solomon: She knew that this was an outrageous request, yet she still agreed to bring it to Solomon. Bathsheba probably figured that it was best that Solomon knew what Adonijah wanted to do.

b. One small petition: Bathsheba knew this was not a small petition at all. She is being at least a little sarcastic, to make the request of Adonijah seem even more offensive to the ears of Solomon.

3. (22-25) Solomon has Adonijah executed for his challenge to the throne.

And King Solomon answered and said to his mother, "Now why do you ask Abishag the Shunammite for Adonijah? Ask for him the kingdom also; for he is my older brother; for him, and for Abiathar the priest, and for Joab the son of Zeruiah." Then King Solomon swore by the LORD, saying, "May God do so to me, and more also, if Adonijah has not spoken this word against his own life! Now therefore, as the LORD lives, who has confirmed me and set me on the throne of David my father, and who has established a house for me, as He promised, Adonijah shall be put to death today!" So King Solomon sent by the hand of Benaiah the son of Jehoiada; and he struck him down, and he died.

a. Ask for him the kingdom also: Solomon understood the situation perfectly. He knew that this was Adonijah's attempt to declare or build a claim to the throne of Israel.

b. As the LORD lives, who has confirmed me and set me on the throne of David my father: Saul was zealous to give justice to Adonijah because he knew that God gave him the throne of Israel.

c. Adonijah shall be put to death today: Solomon simply acted according to the "terms of parole" granted to Adonijah in 1 Kings 1:52: If he proves himself a worthy man, not one hair of him shall fall to the earth; but if wickedness is found in him, he shall die. Adonijah made a wicked, treasonous request and is executed because of it.

i. We wonder why Adonijah - after hearing the warning Solomon made in 1 Kings 1:52 - would make such an outrageous request. Perhaps he felt that Solomon was too young, too inexperienced, or too timid to do the right thing. He soon found out that Solomon was a wise and decisive leader.

4. (26-27) The exile of Abiathar.

And to Abiathar the priest the king said, "Go to Anathoth, to your own fields, for you are deserving of death; but I will not put you to death at this time, because you carried the ark of the LORD GOD before my father David, and because you were afflicted every time my father was afflicted." So Solomon removed Abiathar from being priest to the LORD, that he might fulfill the word of the LORD which He spoke concerning the house of Eli at Shiloh.

a. You are deserving of death: Adonijah deserved death because he supported Adonijah as the next king, in defiance of the will of God and the will of King David (1 Kings 1:7). This was treason against both God and the King of Israel.

b. I will not put you to death at this time: Solomon shows mercy and wisdom to Abithar. Mercy was shown in sparing Abiathar's life in light of his past standing as a chief priest and supporter of David. Wisdom was shown in exiling him and saying, "I will not put you to death at this time." Solomon let Abiathar know that he could still be executed.

c. That he might fulfill the word of the LORD which He spoke concerning the house of Eli at Shiloh: This refers to the prophecies found in 1 Samuel 2:27-36 and 1 Samuel 3:11-14. In removing Abiathar from the priesthood, Solomon - without direct intention - fulfilled the promise of judgment against the house of Eli, made some 100 years before Solomon took the throne.

5. (28-35) The execution of Joab.

Then news came to Joab, for Joab had defected to Adonijah, though he had not defected to Absalom. So Joab fled to the tabernacle of the LORD, and took hold of the horns of the altar. And King Solomon was told, "Joab has fled to the tabernacle of the LORD; there he is, by the altar." Then Solomon sent Benaiah the son of Jehoiada, saying, "Go, strike him down." So Benaiah went to the tabernacle of the LORD, and said to him, "Thus says the king, 'Come out!' " And he said, "No, but I will die here." And Benaiah brought back word to the king, saying, "Thus said Joab, and thus he answered me." Then the king said to him, "Do as he has said, and strike him down and bury him, that you may take away from me and from the house of my father the innocent blood which Joab shed. So the LORD will return his blood on his head, because he struck down two men more righteous and better than he, and killed them with the sword; Abner the son of Ner, the commander of the army of Israel, and Amasa the son of Jether, the commander of the army of Judah; though my father David did not know it. Their blood shall therefore return upon the head of Joab and upon the head of his descendants forever. But upon David and his descendants, upon his house and his throne, there shall be peace forever from the LORD." So Benaiah the son of Jehoiada went up and struck and killed him; and he was buried in his own house in the wilderness. The king put Benaiah the son of Jehoiada in his place over the army, and the king put Zadok the priest in the place of Abiathar.

a. And took hold of the horns of the altar: Joab supported Adonijah in his treasonous attempt to gain David's throne. Now he imitates Adonijah's attempt to find refuge by taking hold of the horns of the altar (as Adonijah did in 1 Kings 1:50-53).

i. "He did not know where to fly except he fled to the horns of an altar, which he had very seldom approached before. As far as we can judge, he had shown little respect to religion during his lifetime. He was a rough man of war, and cared little enough about God, or the tabernacle, or the priests, or the altar; but when he was in danger, he fled to that which he had avoided, and sought to make a refuge of that which be had neglected." (Spurgeon)

ii. "The laying hold upon the literal horns of an altar, which can be handled, availed not Joab. There are many - oh, how many still! - That are hoping to be saved, because they lay hold, as they think, upon the home of the altar by sacraments." (Spurgeon)

b. Go, strike him down: Although it was almost a universal custom in the ancient world to find sanctuary at a holy altar, Solomon knew that this ancient custom was not used in Israel to protect a guilty man. But if a man acts with premeditation against his neighbor, to kill him by treachery, you shall take him from My altar, that he may die (Exodus 21:14). Since Joab refused to leave, Solomon had him executed right at the altar.

i. "It would have been an insult to justice not to have taken the life of Joab. David was culpable in delaying it so long; but probably the circumstances of his government would not admit of his doing it sooner." (Clarke)

c. But upon David and his descendants, upon his house and his throne, there shall be peace forever from the LORD: This was only true as David's descendants followed the LORD. Our destiny is not determined by our ancestors, but by our current relationship with God.

i. David reinforced this principle with Solomon earlier in this chapter by reminding him what the LORD promised: If your sons take heed to their way, to walk before Me in truth with all their heart and with all their soul . . . 'you shall not lack a man on the throne of Israel (2 Kings 2:4).

6. (36-46) Solomon settles the past with Shimei.

Then the king sent and called for Shimei, and said to him, "Build yourself a house in Jerusalem and dwell there, and do not go out from there anywhere. For it shall be, on the day you go out and cross the Brook Kidron, know for certain you shall surely die; your blood shall be on your own head." And Shimei said to the king, "The saying is good. As my LORD the king has said, so your servant will do." So Shimei dwelt in Jerusalem many days. Now it happened at the end of three years, that two slaves of Shimei ran away to Achish the son of Maachah, king of Gath. And they told Shimei, saying, "Look, your slaves are in Gath!" So Shimei arose, saddled his donkey, and went to Achish at Gath to seek his slaves. And Shimei went and brought his slaves from Gath. And Solomon was told that Shimei had gone from Jerusalem to Gath and had come back. Then the king sent and called for Shimei, and said to him, "Did I not make you swear by the LORD, and warn you, saying, 'Know for certain that on the day you go out and travel anywhere, you shall surely die'? And you said to me, 'The word I have heard is good.' Why then have you not kept the oath of the LORD and the commandment that I gave you?" The king said moreover to Shimei, "You know, as your heart acknowledges, all the wickedness that you did to my father David; therefore the LORD will return your wickedness on your own head. But King Solomon shall be blessed, and the throne of David shall be established before the LORD forever." So the king commanded Benaiah the son of Jehoiada; and he went out and struck him down, and he died. Thus the kingdom was established in the hand of Solomon.

a. Do not go out from there anywhere: Shimei was associated with the household of the former King Saul, and showed himself as a threat to the House of David (2 Samuel 16:5-8). David instructed Solomon to not allow Shimei to die in peace (1 Kings 2:8). Solomon began dealing with Shimei by placing him under house arrest.

b. The saying is good: Shimei knew that Solomon was merciful and generous to him. He not only agreed with the arrangement, he was also grateful for it.

c. Why then have you not kept the oath of the LORD and the commandment that I gave you? Solomon extended mercy to Shimei, but Shimei abused it and took advantage of it. It seems to have mainly been a matter of neglect or forgetfulness, but it is criminal to neglect or forget a royal covenant.

d. Thus the kingdom was established in the hand of Solomon: This chapter demonstrates that Solomon's throne was secure at an early date, not like the reign of David or Solomon.

i. This initial demonstration of justice was important for Solomon to perform. "He seems to think that, while such bad men remained unpunished the nation could not prosper; that it was an act of justice which God required him to perform, in order to the establishment and perpetuity of his throne." (Clarke)

ii. "Oh that we would be as quick in slaying our arch-rebels, those predominant sins that threaten our precious souls!" (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 2 (Chapter Introduction)

Overview

1Ki 2:1, David, having given a charge to Solomon, 1Ki 2:3, of religiousness; 1Ki 2:5, of Joab; 1Ki 2:7, of Barzillai; 1Ki 2:8, of Shimei; 1Ki 2:10, dies; 1Ki 2:12, Solomon succeeds; 1Ki 2:13, Adonijah, moving Bath-sheba to sue unto Solomon for Abishag, is put to death; 1Ki 2:26, Abiathar, having his life given him, is deprived of the priesthood; 1Ki 2:28, Joab fleeing to the horns of the altar, is there slain; 1Ki 2:35, Benaiah is put in Joab’s room, and Zadok in Abiathar’s; 1Ki 2:36, Shimei, confined to Jerusalem, by occasion of going thence to Gath, is put to death.

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 2 (Chapter Introduction)

KINGS CHAPTER 2

David lying on his death-bed, giveth charge to Solomon of a religious life, 1Ki 2:1-4 . Of Joab, Barzillai, and Shimei, 1Ki 2:5-9 . He dieth: Solomon succeedeth, 1Ki 2:10-12 . Adonijah suing for Abishag, is put to death, 1Ki 2:13-25 . Abiathar is deprived of the priesthood, 1Ki 2:26,27 . Joab fleeing to the horns of the altar is slain there, 1Ki 2:28-34 . Benaiah is put in Joab’ s room, and Zadok in Abiathar’ s, 1Ki 2:35 . Shimei confined to Jerusalem; going thence to Gath is put to death, 1Ki 2:36-46 .

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 2 (Chapter Introduction)

(1Ki 2:1-4) David's dying charge to Solomon.

(1Ki 2:5-11) David's charge as to Joab and others.

(1Ki 2:12-25) Solomon reigns, Adonijah aspiring to the throne is put to death.

(1Ki 2:26-34) Abiathar banished, Joab put to death.

(1Ki 2:35-46) Shimei is put to death.

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 2 (Chapter Introduction)

In this chapter we have David setting and Solomon at the same time rising. I. The conclusion of David's reign with his life. 1. The charge he gives to Solomon upon his death-bed, in general, to serve God (1Ki 2:1-4), in particular, concerning Joab, Barzillai, and Shimei (1Ki 2:5-9). 2. His death and burial, and the years of his reign (1Ki 2:10, 1Ki 2:11). II. The beginning of Solomon's reign (1Ki 2:12). Though he was to be a prince of peace, he began his reign with some remarkable acts of justice, 1. Upon Adonijah, whom he put to death for his aspiring pretensions (1Ki 2:13-25). 2. Upon Abiathar, whom he deposed from the high priesthood for siding with Adonijah (1Ki 2:26, 1Ki 2:27). 3. Upon Joab, who he put to death for his late treasons and former murders (1Ki 2:28-35). 4. Upon Shimei, whom, for cursing David, he confined to Jerusalem (1Ki 2:36-38), and three years after, for transgressing the rules, put to death (1Ki 2:39-46).

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 2 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 2

This chapter gives an account of the charge David gave to his son Solomon, a little before his death, to walk in the ways of the Lord, 1Ki 2:1; and of some instructions delivered to him concerning some particular persons he should either show favour to, or execute justice on, 1Ki 2:5; and the next account in it is concerning his death and burial, and the years of his reign, 1Ki 2:10; after which it relates an address of Bathsheba to Solomon in favour of Adonijah, which was refused, and the issue of it was his death, 1Ki 2:12; and the deposition of Abiathar from the priesthood, 1Ki 2:26; and the putting of Joab to death for his treason and murders, 1Ki 2:28; in whose post Benaiah was put, as Zadok was in the place of Abiathar, 1Ki 2:35; and lastly the confinement of Shimei in Jerusalem, who had cursed David, 1Ki 2:36; who upon transgressing the orders given him was put to death, 1Ki 2:39.