Text -- 1 Kings 2:4 (NET)

2:4 and the Lord will fulfill his promise to me, ‘If your descendants watch their step and live faithfully in my presence with all their heart and being, then,’ he promised, ‘you will not fail to have a successor on the throne of Israel.’

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 2:4

Fulfil his promise, the condition upon which it was suspended, being performed.

JFB: 1Ki 2:4

A reference to the promise made to David of the sovereignty being vested perpetually in his lineage (2Sa 7:11-16), which was confirmed to Solomon afterwards (see 1Ki 9:5), and repeated with reference to its spiritual meaning long after (Jer 33:17).

Clarke: 1Ki 2:4

That the Lord may continue his word - The prosperity which God has promised to grant to my family will depend on their faithfulness to the good they receive; if they live to God, they shall sit for ever on the throne of Israel. But alas! they did not; and God’ s justice cut off the entail made by his mercy.

TSK: 1Ki 2:4

That the Lord : Gen 18:19; Deu 7:12; 1Ch 28:9; Joh 15:9, Joh 15:10; Jud 1:20, Jud 1:21, Jud 1:24

his word : 2Sa 7:11-16, 2Sa 7:25; 1Ch 17:11-15, 1Ch 22:9-11, 1Ch 28:5-7; Psa 89:29-37; Psa 132:11, Psa 132:12

walk : 1Ki 3:3, 1Ki 3:14, 1Ki 8:23; Gen 17:1; Lev 26:3; 2Ki 20:3, 2Ki 23:3, 2Ki 23:25; 2Ch 17:3; Luk 1:6

with all their heart : Deu 6:5, Deu 10:12, Deu 11:13; Mat 22:37

fail : etc. Heb. be cut off from thee from the throne, 1Ki 8:25; 2Sa 7:12, 2Sa 7:13, 2Sa 7:16; Psa 37:9, Psa 37:22; Zec 14:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 2:4

That the Lord may continue his word - The original promise given to David indirectly, through Nathan 2Sa 7:11-17, and apparently unconditional, afterward was made conditional upon continued obedience. (See the margin reference "f.") David reminds Solomon of this, in order to impress upon him a powerful motive to continue faithful and obedient.

Poole: 1Ki 2:4

Confirm his word i.e. fulfil his promise, the condition upon which it was suspended being performed.

Take heed to their ways i.e. diligently observe all their actions, to order them according to God’ s word.

To walk before me to live as those that have God before their eyes, and endeavour to approve themselves to him.

In truth not only in pretence and show, but truly and sincerely. With all their heart, and with all their soul, i.e. universally, freely, and fervently.

There shall not fail thee a man on the throne of Israel the succession shall be continued in thy line without any interruption.

Haydock: 1Ki 2:4

Truth and sincerity. (Calmet) ---

This promise was made, 2 Kings vii. 16. (Menochius)

Gill: 1Ki 2:4

That the Lord may continue his word which he spake concerning me,.... his word of promise concerning the kingdom of David, and the succession of it, and confirm and establish it:

saying, if thy children take heed to their way; they are directed to walk in, even the way of the Lord, and not turn to the right hand or the left:

to walk before me in truth: in the sincerity and integrity of their hearts, according to the word of truth, and under the influence of the spirit of truth:

with all their heart, and with all their soul; in the most cordial manner, with the strongest affection and zeal; with all eagerness and earnestness; with their whole hearts engaged in every duty performed by them: then the Lord said,

there shall not fail thee a man on the throne of Israel; one to succeed him in the throne; this, with respect to his throne, literally considered, was conditional; but, spiritually considered, was absolute, and had its fulfilment in the Messiah, whose throne is for ever; see Luk 1:32.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 2:4

¹ tn Heb “then the Lord will establish his word which he spoke to me, saying.”

² tn Heb “guard their way.”

³ tn Heb “by walking before me in faithfulness.”

⁴ tn Or “soul.”

⁵ tn Heb “saying.”

⁶ tn Heb “there will not be cut off from you a man from upon the throne of Israel.”

Geneva Bible: 1Ki 2:4

That the LORD may continue his word which he spake concerning me, saying, If thy children take heed to their way, to walk before me in ^{( c )} truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel.

^{( c )} Without hypocrisy.

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 2:1-4

David's charge to Solomon is, to keep the charge of the Lord. The authority of a dying father is much, but nothing to that of a living God. God promised David that the Messiah should come from his descendants, and that promise was absolute; but the promise, that there should not fail of them a man on the throne of Israel, was conditional; if he walks before God in sincerity, with zeal and resolution: in order hereunto, he must take heed to his way.

Matthew Henry: 1Ki 2:1-11

David, that great and good man, is here a dying man (1Ki 2:1), and a dead man, 1Ki 2:10. It is well there is another life after this, for death stains all the glory of this, and lays it in the dust. We have here,

I. The charge and instructions which David, when he was dying, gave to Solomon, his son and declared successor. He feels himself declining, and is not backward to own it, nor afraid to hear or speak of dying: I go the way of all the earth, 1Ki 2:2. Heb. I am walking in it. Note, Death is a way; not only a period of this life, but a passage to a better. It is the way of all the earth, of all mankind who dwell on earth, and are themselves earth, and therefore must return to their earth. Even the sons and heirs of heaven must go the way of all the earth, they must needs die; but they walk with pleasure in this way, through the valley of the shadow of death, Psa 23:4. Prophets, and even kings, must go this way to brighter light and honour than prophecy or sovereignty. David is going this way, and therefore gives Solomon directions what to do.

1. He charges him, in general, to keep God's commandments and to make conscience of his duty, 1Ki 2:2-4. He prescribes to him, (1.) A good rule to act by - the divine will: "Govern thyself by that."David's charge to him is to keep the charge of the Lord his God. The authority of a dying father is much, but nothing to that of a living God. There are great trusts which we are charged with by the Lord our God - let us keep them carefully, as those that must give account; and excellent statutes, which we must be ruled by - let us also keep them. The written word is our rule. Solomon must himself do as was written in the law of Moses. (2.) A good spirit to act with: Be strong and show thyself a man, though in years but a child. Those that would keep the charge of the Lord their God must put on resolution. (3.) Good reasons for all this. This would effectually conduce, [1.] To the prosperity of his kingdom. It is the way to prosper in all thou doest, and to succeed with honour and satisfaction in every undertaking. [2.] To the perpetuity of it: That the Lord may continue and so confirm his word which he spoke concerning me. Those that rightly value the treasure of the promise, that sacred depositum, cannot but be solicitous to preserve the entail of it, and very desirous that those who come after them may do nothing to cut it off. Let each, in his own age, successively, keep God's charge, and then God will be sure to continue his word. We never let fall the promise till we let fall the precept. God had promised David that the Messiah should come from his loins, and that promise was absolute: but the promise that there should not fail him a man on the throne of Israel was conditional - if his seed behave themselves as they should. If Solomon, in his day, fulfil the condition, he does his part towards the perpetuating of the promise. The condition is that he walk before God in all his institutions, in sincerity, with zeal and resolution; and, in order hereunto, that he take heed to his way. In order to our constancy in religion, nothing is more necessary than caution and circumspection.

2. He gives him directions concerning some particular persons, what to do with them, that he might make up his deficiencies in justice to some and kindness to others. (1.) Concerning Joab, 1Ki 2:5 David was now conscious to himself that he had not done well to spare him, when he had made himself once again obnoxious to the law, but the murder of Abner first and afterwards of Amasa, both of them great men, captains of the hosts of Israel. He slew them treacherously ( shed the blood of war in peace ), and injuriously to David: Thou knowest what he did to me therein. The murder of a subject is a wrong to the prince, it is a loss to him, and is against the peace of our sovereign lord the king. These murders were particularly against David, reflecting upon his reputation, he being, at that time, in treaty with the victims, and hazarded his interest, which they were very capable of serving. Magistrates are the avengers of the blood of those they have the charge of. It aggravated Joab's crime that he was neither ashamed of the sin nor afraid of the punishment, but daringly wore the girdle and shoes that were stained with innocent blood, in defiance of the justice both of God and the king. David refers him to Solomon's wisdom (1Ki 2:6), with an intimation that he left him to his justice. Say not, "He has a hoary head; it is a pity it should be cut off, for it will shortly fall of itself."No, let it not go down to the grave in peace. Though he has been long reprieved, he shall be reckoned with at last; time does not wear out the guilt of any sin, particularly that of murder. (2.) Concerning Barzillai's family, to whom he orders him to be kind for Barzillai's sake, who, we may suppose, by this time, was dead, 1Ki 2:7. When David, upon his death-bed, was remembering the injuries that had been done, he could not forget the kindnesses that had been shown, but leaves it as a charge upon his son to return them. Note, the kindnesses we have received from our friends must not be buried either in their graves or ours, but our children must return them to theirs. Hence, perhaps, Solomon fetched that rule (Pro 27:10), Thy own friend, and thy father's friend, forsake not. Paul prays for the house of Onesiphorus, who had often refreshed him. (3.) Concerning Shimei, 1Ki 2:8, 1Ki 2:9. [1.] His crime is remembered: He cursed me with a grievous curse; the more grievous because he insulted him when he was in misery and poured vinegar into his wounds. The Jews say that one thing which made this a grievous curse was that, besides all that is mentioned (2 Sa. 16), Shimei upbraided him with his descent from Ruth the Moabitess. [2.] His pardon is not forgotten. David owned he had sworn to him that he would not himself put him to death, because he seasonably submitted, and cried Peccavi - I have sinned, and he was not willing, especially at that juncture, to use the sword of public justice for the avenging of wrongs done to himself. But, [3.] His case, as it now stands, is left with Solomon, as one that knew what was fit to be done and would do as he found occasion. David intimates to him that his pardon was not designed to be perpetual, but only a reprieve for David's life: " Hold him not guiltless; do not think him any true friend to thee or thy government, nor fit to be trusted. He has no less malice than he had then, though he has more sense to conceal it. He is still a debtor to the public justice for what he did then; and, though I promised him that I would not put him to death, I never promised that my successor should not. His turbulent spirit will soon give thee an occasion, which thou shouldst not fail to take, for the bringing of his hoary head to the grave with blood. "This proceeded not from personal revenge, but a prudent zeal for the honour of the government and the covenant God had made with his family, the contempt of which ought not to go unpunished. Even a hoary head, if a guilty and forfeited head, ought not to be any man's protection from justice. The sinner, being a hundred years old, shall be accursed, Isa 65:20.

II. David's death and burial (1Ki 2:10): He was buried in the city of David, not in the burying place of his father, as Saul was, but in his own city, which he was the founder of. There were set the thrones, and there the tombs, of the house of David. Now David, after he had served his own generation, by the will of God, fell asleep, and was laid to his fathers, and saw corruption, Act 13:36, and see Act 2:29. His epitaph may be taken from 2Sa 23:1. Here lies David the son of Jesse, the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, adding his own words (Psa 16:9), My flesh also shall rest in hope. Josephus says that, besides the usual magnificence with which his son Solomon buried him, he put into his sepulchre a vast deal of money; and that 1300 years after (so he reckons) it was opened by Hircanus the high priest, in the time of Antiochus, and 3000 talents were taken out for the public service. The years of his reign are here computed (1Ki 2:11) to be forty years; the odd six months which he reigned above seven years in Hebron are not reckoned, but the even sum only.

Keil-Delitzsch: 1Ki 2:1-11

The anointing of Solomon as king, which was effected by David'scommand (1 Kings 1), is only briefly mentioned in 1Ch 23:1 in the words,"When David was old and full of days, he made his son Solomon king overIsrael;"which serve as an introduction to the account of the arrangementsmade by David during the closing days of his life. After thesearrangements have been described, there follow in 1 Chron 28 and 29 hislast instructions and his death. The aged king gathered together the tribe-princes and the rest of the dignitaries and superior officers to a diet atJerusalem, and having introduced Solomon to them as the successor chosenby God, exhorted them to keep the commandments of God, and urgedupon Solomon and the whole assembly the building of the temple, gave hisson the model of the temple and all the materials which he had collectedtowards its erection, called upon the great men of the kingdom tocontribute to this work, which they willingly agreed to, and closed this lastact of his reign with praise and thanksgiving to God and a great sacrificialfestival, at which the assembled states of the realm made Solomon king asecond time, and anointed him prince in the presence of Jehovah (1Ch 29:22). - A repetition of the anointing of the new king at the instigation ofthe states of the realm, accompanied by their solemn homage, had alsotaken place in the case of both Saul (2 Sam 11) and David (2Sa 2:4 and2Sa 5:3), and appears to have been an essential requirement to secure thegeneral recognition of the king on the part of the nation, at any rate inthose cases in which the succession to the throne was not undisputed. In order, therefore, to preclude any rebellion after his death, Davidsummoned this national assembly again after Solomon's first anointing andascent of the throne, that the representatives of the whole nation mightpay the requisite homage to king Solomon, who had been installed as hissuccessor according to the will of God. - To this national assembly, whichis only reported in the Chronicles, there are appended the last instructionswhich David gave, according to 1Ch 29:1-9 of our chapter, to his successorSolomon immediately before his death. Just as in the Chronicles, accordingto the peculiar plan of that work, there is no detailed description of theinstallation of David on the throne; so here the author of our books hasomitted the account of this national diet, and the homage paid by theestates of the realm to the new king, as not being required by the purposeof his work, and has communicated the last personal admonitions andinstructions of the dying king David instead.

(Note: To refute the assertion of De Wette, Gramberg, and Thenius,that this account of the Chronicles arises from a free mode of dealingwith the history, and an intention to suppress everything that did notcontribute to the honour of David and his house,- an assertion whichcan only be attributed to their completely overlooking, not to saystudiously ignoring, the different plans of the two works (the books ofKings on the one hand, and those of Chronicles on the other),- it willbe sufficient to quote the unprejudiced and thoughtful decision ofBertheau, who says, in his Comm. on 1Ch 23:1 : "These few words(1Ch 23:1) give in a condensed form the substance of the accountin 1 Kings 1, which is intimately bound up with the account of thefamily affairs of David in the books of Samuel and Kings, andtherefore, according to the whole plan of our historical work, wouldhave been out of place in the Chronicles.")

1Ki 2:1-3

David's Last Instructions and Death. - 1Ki 2:1-4. When David sawthat his life was drawing to a close, he first of all admonished his sonSolomon to be valiant in the observance of the commandments of God. "Igo the way of all the world"(as in Jos 23:14), i.e., the way of death; "bestrong and be a man,"- not "bear my departure bravely,"as Theniussupposes, but prove thyself brave (cf. 1Sa 4:9) to keep thecommandments of the Lord. Just as in 1Sa 4:9 the object in which thebravery is to show itself is appended simply by the copula Vâv ; so is ithere also with וגו ושׁמרתּ . The phrase יי את־משׁמרת שׁמר , to keep the keeping of Jehovah, which so frequently occurs inthe Thorah , i.e., to observe or obey whatever is to be observed in relationto Jehovah (cf. Gen 26:5; Lev 8:35; Lev 18:30, etc.), always receives its moreprecise definition from the context, and is used here, as in Gen 26:5, todenote obedience to the law of God in all its extent, or, according to thefirst definition, to walk in the ways of Jehovah. This is afterwards morefully expanded in the expression וגו חקּתין לשׁמר ,to keep the ordinances, commandments, rights, and testimonies ofJehovah. These four words were applied to the different precepts of thelaw, the first three of which are connected together in Gen 26:5; Deu 5:28;Deu 8:11, and served to individualize the rich and manifold substance of thedemands of the Lord to His people as laid down in the Thorah . תּשׂכּיל למען , that thou mayest act wisely and execute well, as inDeu 29:8; Jos 1:7.

1Ki 2:4-5

Solomon would then experience still further this blessing ofwalking in the ways of the Lord, since the Lord would fulfil to him Hispromise of the everlasting possession of the throne. וגו יקים למען is grammatically subordinate to תּשׂכּיל למען in 1Ki 2:3. The word which Jehovah has spoken concerning David( עלי דּבּר ) is the promise in 2Sa 7:12., the substanceof which is quoted here by David with a negative turn, וגו יכּרת לא , and with express allusion to the condition on which Godwould assuredly fulfil His promise, viz., if the descendants of Davidpreserve their ways, to walk before the Lord in truth. בּאמת ismore precisely defined by נפשׁם ... בּכל . For the factitself see Deu 5:5; Deu 11:13, Deu 11:18. The formula וגו יכּרת לא is formed after 1Sa 2:33 (compare also 2Sa 3:29 and Jos 9:23). "There shall not be cut off to thee a man from upon the throne of Israel,"i.e., there shall never be wanting to thee a descendant to take the throne; inother words, the sovereignty shall always remain in thy family. Thispromise, which reads thus in 2Sa 7:16, "Thy house and thy kingdomshall be continual for ever before thee, and thy throne stand fast for ever,"and which was confirmed to Solomon by the Lord Himself after his prayerat the consecration of the temple (1Ki 8:25; 1Ki 9:5), is not to beunderstood as implying that no king of the Davidic house would be thrustaway from the throne, but simply affirms that the posterity of David wasnot to be cut off, so as to leave no offshoot which could take possessionof the throne. Its ultimate fulfilment it received in Christ (see at 2Sa 7:12.). The second לאמר in 2Sa 7:4 is not to be erased assuspicious, as being merely a repetition of the first in consequence of thelong conditional clause, even though it is wanting in the Vulgate, theArabic, and a Hebrew codex.

After a general admonition David communicated to his successor a fewmore special instructions; viz., first of all (2Sa 7:5, 2Sa 7:6), to punish Joab for hiswickedness. "What Joab did to me:"- of this David mentions only the twoprincipal crimes of Joab, by which he had already twice deserved death,namely, his killing the two generals. Abner (2Sa 3:27) and Amasa theson of Jether (2Sa 20:10). The name יתר is written יתרא in 2Sa 17:25. Joab had murdered both of them out of jealousy ina treacherous and malicious manner; and thereby he had not onlygrievously displeased David and bidden defiance to his royal authority,but by the murder of Abner had exposed the king to the suspicion in theeyes of the people of having instigated the crime (see at 2Sa 3:28, 2Sa 3:37). דּמי מ ויּשׂם "and he made war-blood in peace,"i.e., heshed in the time of peace blood that ought only to flow in war ( שׂים in the sense of making, as in Deu 14:1; Exo 10:2, etc.), "and broughtwar-blood upon his girdle which was about his loins, and upon his shoesunder his feet,"sc. in the time of peace. This was the crime therefore: that Joab had murdered the two generals in atime of peace, as one ought only to slay his opponent in time of war. Girdle and shoes , the principal features in oriental attire when a man ispreparing himself for any business, were covered with blood, since Joab,while saluting them, had treacherously stabbed both of them with thesword. David ought to have punished these two crimes; but when Abnerwas murdered, he felt himself too weak to visit a man like Joab with thepunishment he deserved, as he had only just been anointed king, andconsequently he did nothing more than invoke divine retribution upon hishead (2Sa 3:29). And when Amasa was slain, the rebellions of Absalomand Sheba had crippled the power of David too much, for him to visit thedeed with the punishment that was due. But as king of the nation of God,it was not right for him to allow such crimes to pass unpunished: hetherefore transferred the punishment, for which he had wanted therequisite power, to his son and successor.

1Ki 2:6

"Do according to thy wisdom ("mark the proper opportunity ofpunishing him"- Seb. Schmidt), and let not his grey hair go down into hell(the region of the dead) in peace (i.e., punished)."The punishment of sopowerful a man as Joab the commander-in-chief was, required greatwisdom, to avoid occasioning a rebellion in the army, which was devotedto him.

1Ki 2:7

If the demands of justice required that Joab should be punished,the duty of gratitude was no less holy to the dying king. And Solomonwas to show this to the sons of Barzillai the Gileadite, and make themcompanions of his table; because Barzillai had supplied David withprovisions on his flight from Absalom (2Sa 17:27., 2Sa 19:32.). שׁלחנך בּאכלי והיוּ , "let them beamong those eating of thy table;"i.e., not, "let them draw their food fromthe royal table,"- for there was no particular distinction in this, as all theroyal attendants at the court received their food from the royal kitchen, asan equivalent for the pay that was owing - but, "let them join in the meals atthe royal table."The fact that in 2Sa 9:10-11, 2Sa 9:13, we have על־שׁלחן אכל to express this, makes no material difference. According to 2Sa 19:38, Barzillai had, it is true, allowed only one son to follow the king tohis court. "For so they drew near to me,"i.e., they showed the kindness tome of supplying me with food; compare 2Sa 17:27, where Barzillaialone is named, though, as he was a man of eighty years old, he wascertainly supported by his sons.

1Ki 2:8-9

On the other hand, Shimei the Benjamite had shown greathostility to David (cf. 2Sa 16:5-8). He had cursed him with a vehementcurse as he fled from Absalom ( נמרצת , vehement, violent, notill, heillos , from the primary meaning to be sick or ill, as Theniussupposes, since it cannot be shown that מרץ has any suchmeaning); and when David returned to Jerusalem and Shimei fell at his feet,he had promised to spare his life, because he did not want to mar the joyat his reinstatement in his kingdom by an act of punishment (2Sa 19:19-24), and therefore had personally forgiven him. But the insult whichShimei had offered in his person to the anointed of the Lord, as king andrepresentative of the rights of God, he could not forgive. The instructiongiven to his successor ( אל־תּנקּהוּ , let him not be guiltless) did notspring from personal revenge, but was the duty of the king as judge andadministrator of the divine right.

(Note: "Shimei is and remains rather a proof of David's magnanimitythan of vengeance. It was not a little thing to tolerate the miscreantin his immediate neighbourhood for his whole life long (not evenbanishment being thought of). And if under the following reign alsohe had been allowed to end his days in peace (which had never beenpromised him), this would have been a kindness which would havefurnished an example of unpunished crimes that might easily havebeen abused."This is the verdict of J. J. Hess in his Geschichte Davids ,ii. p. 221.)

It follows from the expression עמּך , with thee, i.e., in thyneighbourhood, that Shimei was living at that time in Jerusalem (cf. 1Ki 2:36).

1Ki 2:10-11

After these instructions David died, and was buried in thecity of David, i.e., upon Mount Zion, where the sepulchre of David stillexisted in the time of Christ (Act 2:29).

(Note: The situation of the tombs of the kings of Judah upon Zion,Thenius has attempted to trace minutely in a separate article inIllgen's Zeitschrift für die histor . Theol . 1844, i. p. 1ff., and moreespecially to show that the entrance to these tombs must have beenon the eastern slope of Mount Zion, which falls into the valley of Tyropoeon , and obliquely opposite to the spring of Siloah. This is inharmony with the statement of Theodoret ( quaest . 6 in iii. Reg.), tothe effect that Josephus says, τὸ δὲ μνῆμα ( τῆς ταφῆς ) παρὰ τὴν Σιλοὰμ εἶναι ἀντροειδὲς ἔχον τὸ σχῆμα, καὶ τῆν βασιλικὴν δηλοῦν πολυτέλειαν; although thisstatement does not occur in any passage of his works as they havecome down to us.)

On the length of his reign see 2Sa 5:5.

Constable: 1Ki 1:1--11:43

I. THE REIGN OF SOLOMON chs. 1--11

The Holy Spirit led the writer of Kings to give an interpretation of history, not just a chronologically sequential record of events. This is true of all the writers of the Old Testament historical books. Some of the events in Kings are not in chronological order. They appear in the text as they do to make a point that was primarily theological (i.e., to reveal a spiritual lesson from history). The writer chose the historical data he included for this purpose under the superintending inspiration of the Holy Spirit. The lesson that Kings teaches is that failure to honor the revealed will of God results in ruin and destruction.¹² For Israel the revealed will of God was the Mosaic Law and the later revelations of the prophets.

"By way of contrast with the other two books covering the historical details of the united and divided kingdoms, one might say that whereas Samuel's author uses a biographical style and Chronicles is written from a theological standpoint, the author of Kings employs a largely narrative-annalistic approach."¹³

All three major sections of Kings emphasize many theological lessons, but each one repeats and reinforces the main motif, the importance of obeying the Mosaic Law to succeed. This motif stands out clearly in the first major section dealing with Solomon's reign (chs. 1-11). The nation of Israel reached the height of its power and prestige in Solomon's day. It began to decline because of Solomon's unfaithfulness and failure to honor the Mosaic Covenant.

One writer observed that the structure of the record of Solomon's reign is as follows. Chapters 1-2 and 11:14-43 draw a frame around the whole history of Solomon's rule. Within this frame two similar sections form the body of the revelation. The first (3:1-8:66) is favorable to Solomon and the second (9:1-11:13) is critical of him.¹⁴ Each of these sections begins with a dream (3:1-15; 9:1-10a), and each ends with a revelation of Solomon's attitude toward God (chs. 6-8; 11:1-13). The first section has two parts. Part one reveals Solomon's domestic policy with sub-sections on women and wisdom (3:16-28), and administration and wisdom (4:1-5:14). Part two deals with Solomon's labor relations and has sub-sections on the contract with Hiram (5:15-18) and the corvée (5:28-33). The second section also has two parts. Part one gives more information about Solomon's labor relations and has sub-sections on the contract with Hiram (9:10b-14) and the corvée (9:15-28). Part two explains Solomon's foreign policy with sub-sections on women and wisdom (10:1-13), and wealth and wisdom (10:14-29). Thus there is both a chiastic and an unfolding structure in chapters 1-11.¹⁵

Constable: 1Ki 1:1--2:13

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

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

Constable: 1Ki 2:1-9

3. David's charge to Solomon 2:1-9

David's words here state succinctly the philosophy of history the writer of Kings set forth in this book.²⁷ It is the philosophy David had learned and now commended to his son Solomon. Careful obedience to the Law of Moses would yield success in all areas of his son's life (v. 2). That obedience would constitute his manhood (v. 1). Since God made man in the image of God, man can realize his manhood only by placing himself under God's authority. "Statutes," "commandments," "ordinances," and "testimonies" are all different kinds of precepts in the Law. Solomon's faithful obedience would also insure an unbroken line of rulers (v. 4; implied in 1 Sam. 7:12-16).

David also gave Solomon advice concerning certain men. Solomon should execute Joab for his murders (2 Sam. 3:22-30; 20:8-10). David had been merciful to Joab. He was living on borrowed time because of his service to David. Nevertheless he deserved to die so justice would prevail. Evidently David had reason to believe Shimei the Benjamite would threaten the throne again (cf. 2 Sam. 16:11). If he did, Solomon was to execute him (v. 9; cf. vv. 36-46). We see here (vv. 1-9) another instance of the theme that punishment comes on those who resist the Lord's anointed and blessing follows those who serve him.

"David was wrong in passing on responsibility to Solomon to execute the judgment he himself should have ordered at the time. This was to cause his son and successors much trouble and feuding."²⁸

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.