Text -- 1 Kings 4:26 (NET)

4:26 Solomon had 4,000 stalls for his chariot horses and 12,000 horses.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 4:26

In 2Ch 9:25, it is but four thousand. But it is not exactly the same Hebrew word which is here and there, though we translate both stalls; and therefore there may well be allowed some difference in the signification, the one signifying properly stables, of which there were four thousand, the other stalls or partitions for each horse, which were forty thousand.

Wesley: 1Ki 4:26

Both for his military chariots, which seem to be those fourteen hundred, 1Ki 10:26, and for divers other uses, as about his great and various buildings, and merchandises, and other occasions, which might require some thousands of other chariots.

Wesley: 1Ki 4:26

Appointed partly for the defence of his people in peace; and partly for attendance upon his person, and for the splendor of his government.

JFB: 1Ki 4:26

For the royal mews (see on 2Ch 9:25).

Clarke: 1Ki 4:26

Solomon had forty thousand stalls of horses - and twelve thousand horsemen - In 2Ch 9:25, instead of forty thousand stalls, we read four thousand; and even this number might be quite sufficient to hold horses for twelve thousand horsemen; for stalls and stables may be here synonymous. In 1Ki 10:26 it is said he had one thousand four hundred chariots, and twelve thousand horsemen; and this is the reading in 2Ch 1:14. In 2Ch 9:25, already quoted, instead of forty thousand stalls for horses, the Septuagint has τεσσαρες χιλιαδες θηλειαι ἱπποι, four thousand mares; and in this place the whole verse is omitted both by the Syriac and Arabic. In the Targum of Rabbi Joseph on this book we have ארבע מאה arba meah , four hundred, instead of the four thousand in Chronicles, and the forty thousand in the text. From this collation of parallel places we may rest satisfied that there is a corruption in the numbers somewhere; and as a sort of medium, we may take for the whole four thousand stalls, one thousand four hundred chariots, and twelve thousand horsemen.

Defender: 1Ki 4:26

This number is given as "four thousand stalls" in 2Ch 9:25. This is best explained as a copyist error."

TSK: 1Ki 4:26

forty thousand : 1Ki 10:25, 1Ki 10:26; Deu 17:16; 2Sa 8:4; 2Ch 1:14, 2Ch 9:25; Psa 20:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 4:26

In 2Ch 9:25, the number of stalls for Solomon’ s chariot horses is stated at 4,000, instead of 40,000. The number in the present passage is probably a corruption. Solomon’ s chariots were but 1,400 1Ki 10:26; 2Ch 1:14, for which 40,000 horses could not possibly be required. The Assyrian chariots had at most three horses apiece, while some had only two. 4,000 horses would supply the full team of three to 1,200, and the smaller team of two to 200 chariots. The number 4,000 is in due proportion to the 12,000 horses for cavalry, and is in accordance with all that we know of the military establishments of the time and country. Compare 2Ch 12:3; 2Sa 8:4.

Poole: 1Ki 4:26

Forty thousand stalls of horses In 2Ch 9:25 , it is but four thousand . Answ . First, Some acknowledge an error of the transcriber, writing arbahim , forty, for arbah , four, which was an easy mistake. And such mistakes in some copies, in these lesser matters, God might permit, for the trial and exercise of our faith, without any prejudice to the authority of the sacred Scriptures in the great doctrines of faith and good life. Secondly, It is not exactly the same Hebrew word which is here and there, though we translate both stalls ; and therefore there may well be allowed some difference in the signification, the one signifying properly stables, of which there were 4000, the other stalls or partitions for each horse, which were 40,000; which great number seems directly forbidden, Deu 17:16 , except Solomon had some particular dispensation from God, which might be, though it be not recorded.

For his chariots both for his military chariots, which seem to be those 1400, 1Ki 10:26 , and for divers other uses, as about his great and various buildings, and merchandises, and other occasions, which might require some thousands of other chariots.

Twelve thousand horsemen appointed partly for the defence and preservation of his people in peace; and partly for attendance upon his person, and for the splendour of his government. Compare 1Ki 10:26 . But the words may be otherwise rendered,

and twelve thousand horses for parash manifestly signifies both a horse and horsemen . And these might be a better sort of horses than most of those which were designed for the chariots. Or thus, and for (which particle is easily understood and borrowed from the foregoing clause) twelve thousand horsemen ; and so he means that the 40,000 horses were in part appointed for his chariots, and in part for his 12,000 horsemen.

Haydock: 1Ki 4:26

Forty: 2 Paralipomenon ix. 25., has four in the Hebrew. Septuagint read in both places 40,000 mares, for chariots, and 12,000 horses. (Calmet) ---

The Alexandrian copy has 40 here, and 4000 in the latter place; where, instead of horses, it gives horsemen, with the Vulgate. These two words are often used as synonymous by the best authors. But it is more difficult to reconcile the number; (Calmet) as (2 Paralipomenon xiv.) we read again differently, he had 1400 chariots, and 12,000 horsemen. (Haydock) ---

Forty might easily be mistaken for four, by only adding im at the end of arba. (Bochart) (Grotius) ---

Instead of stalls, Calmet supposes stables to be understood, and in each he would place ten horses, which completes the number here assigned. If this be admitted, no change is necessary: but, as præsepe signifies "a stall," we may adhere to the Vulgate, which has 40,000 in both places; whereas the Hebrew varies, though the sense may be the same. The number of Solomon's chariots was 1400. As two horses were usually employed to draw them, 2800; or, allowing for accidents, changes, &c., 4000 horses would have been amply sufficient. It seems, therefore, that we should admit only so many horses or stalls. (Haydock) ---

"Vignoles conjectures, that the Jews formerly used marks analogous to our common figures; as the Arabians have done for many hundred years. And, if so, the corruption" of hundreds for tens, &c., "may be easily accounted for, by the transcriber's carelessly adding or omitting a single cypher. " (Kennicott, Diss. ii.) ---

Yet, if 40,000 horses must be admitted, we may say that they were not all intended for the chariots of war, but some for draught-horses, to convey the stones and other materials for the numerous buildings, which Solomon carried on. This might serve to excuse him for having so many horses, (Haydock) contrary to the letter of the law, and the example of Josue and of David. His subjects were thus, perhaps, engaged in too much commerce with the Egyptians: and the king was forced to burden them with taxes, which at last proved so fatal. (Serarius) (Pineda) (Calmet) ---

Yet some undertake his defence, by saying that he did not act against the spirit of the law; that many of the horses were imposed as a tribute, and Solomon did not place his trust in them, Proverbs xxi. 31., and 2 Paralipomenon ix. 24. (Tostat) (Bochart, B. ii. 9.) ---

His empire was become more extensive, and his works more splendid; so that what might appear an useless parade in some, might be worthy of praise in Solomon. The law is not so precise. He shall not multiply horses to himself, nor lead back the people into Egypt, being lifted up with the number of his horsemen, Deuteronomy xvii. 16. There is a like prohibition of many wives and treasures.

Gill: 1Ki 4:26

And Solomon had forty thousand stalls for horses,.... In 2Ch 9:25; it is only four thousand; and therefore some think that here is a mistake of the copier, of "arbaim", forty, for "arbah", four; which it is thought might be through divine permission, in such lesser matters, without any prejudice to the authority of the Scriptures in matters of faith and practice; but without supposing this, a reconciliation may be made, by observing, that here the writer, as Ben Gersom notes, gives the number of the horses that were in the stables, which were forty thousand, there the stables themselves, which were four thousand, ten horses in a stable; or here he numbers the stalls, which were forty thousand, and there the stables, which were four thousand, there being ten stalls in each; and the word there has the letter "yod" in it more than here, which is the numerical letter for "ten", and may point thereunto; or here the writer speaks of all the stalls for horses Solomon had throughout the kingdom, there of those only he had in Jerusalem. Benjamin of Tudela ^g affirms, that these stalls, or stables, which Solomon built very strong of large stones, are still in being in Jerusalem, and that there is no building to be seen like it any where; but no other writer speaks of them; nor is it at all probable that they should remain:

for his chariots, and twelve thousand horsemen; some of the said stalls of horses were for his chariots, to draw in them for various uses, of which had 1400, 1Ki 10:26; and others to mount twelve thousand horsemen, who were placed in various parts, to defend kingdom.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 4:26

¹ tn The Hebrew text has “40,000,” but this is probably an inflated number (nevertheless it is followed by KJV, ASV, NASB, NRSV, TEV, CEV). Some Greek mss of the OT and the parallel in 2 Chr 9:25 read “4,000” (cf. NAB, NIV, NCV, NLT).

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 4:1-34

1 Solomon's princes.

7 His twelve officers for provision.

20 The peace and largeness of his kingdom.

22 His daily provision.

26 His stables.

29 His wisdom.

MHCC: 1Ki 4:20-28

Never did the crown of Israel shine so bright, as when Solomon wore it. He had peace on all sides. Herein, his kingdom was a type of the Messiah's; for to Him it is promised that he shall have the heathen for his inheritance, and that princes shall worship him. The spiritual peace, and joy, and holy security, of all the faithful subjects of the Lord Jesus, were typified by that of Israel. The kingdom of God is not, as Solomon's was, meat and drink, but, what is infinitely better, righteousness, and peace, and joy in the Holy Ghost. The vast number of his attendants, and the great resort to him, are shown by the provision daily made. Herein Christ far outdoes Solomon, that he feeds all his subjects, not with the bread that perishes, but with that which endures to eternal life.

Matthew Henry: 1Ki 4:20-28

Such a kingdom, and such a court, surely never any prince had, as Solomon's are here described to be.

I. Such a kingdom. Never did the crown of Israel shine so brightly as it did when Solomon wore it, never in his father's days, never in the days of any of his successors; nor was that kingdom ever so glorious a type of the kingdom of the Messiah as it was then. The account here given of it is such as fully answers the prophecies which we have concerning it in Ps. 72, which is a psalm for Solomon, but with reference to Christ. 1. The territories of his kingdom were large and its tributaries many; so it was foretold that he should have dominion from sea to sea, Psa 72:8-11. Solomon reigned not only over all Israel, who were his subjects by choice, but over all the neighbouring kingdoms, who were his subjects by constraint. All the princes from the river Euphrates, north-east to the border of Egypt south-west, not only added to his honour by doing him homage and holding their crowns from him, but added to his wealth by serving him, and bringing him presents, 1Ki 4:21. David, by his successful wars, compelled them to this subjection, and Solomon, by his admirable wisdom, made it easy and reasonable; for it is fit that the fool should be servant to the wise in heart. If they gave him presents, he gave them instructions, and still taught the people knowledge, not only his own people, but those of other nations: and wisdom is better than gold. He had peace on all sides, 1Ki 4:24. None of all the nations that were subject to him offered to shake off his yoke, or to give him any disturbance, but rather thought themselves happy in their dependence upon him. Herein his kingdom typified the Messiah's; for to him it is promised that he shall have the heathen for his inheritance and that princes shall worship him, Isa 49:6, Isa 49:7; Isa 53:12. 2. The subjects of his kingdom and its inhabitants, were many and cheerful. (1.) They were numerous and country was exceedingly populous (1Ki 4:20): Judah and Israel were many, and that good land was sufficient to maintain them all. They were as the sand of the sea in multitude. Now was fulfilled the promise made to Abraham concerning the increase of his seed (Gen 22:17), as well as that concerning the extent of their dominion, Gen 15:18. This was their strength and beauty, the honour of their prince, the terror of their enemies, and an advancement of the wealth of the nation. If they grew so numerous that the place was any where too strait for them, they might remove with advantage into the countries that were subject to them. God's spiritual Israel are many, at least they will be so when they come all together, Rev 7:9. (2.) They were easy, they dwelt safely, or with confidence and assurance (1Ki 4:25), not jealous of their king or of his officers, not disaffected either to him or one to another, nor under any apprehension or danger from enemies foreign or domestic. They were happy and knew it, safe and willing to think themselves so. They dwelt every man under his vine and fig-tree. Solomon invaded no man's property, took not to himself their vineyards and olive-yards, as sometimes was the manner of the king (1Sa 8:14), but what they had they could call their own: he protected every man in the possession and enjoyment of his property. Those that had vines and fig-trees ate the fruit of them themselves; and so great was the peace of the country that they might, if they pleased, dwell as safely under the shadow of them as within the walls of a city. Or, because it was usual to have vines by the sides of their houses (Psa 128:3), they are said to dwell under their vines. (3.) They were cheerful in the use of their plenty, eating and drinking, and making merry, 1Ki 4:20. Solomon did not only keep a good table himself, but enabled all his subjects, according to their rank, to do so too, and taught them that God gave them their abundance that they might use it soberly and pleasantly, not that they might hoard it up. There is nothing better than for a man to eat the labour of his hands (Ecc 2:24), and that with a merry heart, Ecc 9:7. His father, in the Psalms, had led his people into the comforts of communion with God, and now he led them into the comfortable use of the good things of this life. This pleasant posture of Israel's affairs extended, in place, from Dan to Beer-sheba - no part of the country was exposed nor upon any account uneasy; and it continued a long time, all the days of Solomon, without any material interruption. Go where you would, you might see all the marks of plenty, peace, and satisfaction. The spiritual peace, and joy, and holy security, of all the faithful subjects of the Lord Jesus were typified by this. The kingdom of God is not, as Solomon's was, meat and drink, but, what is infinitely better, righteousness, and peace, and joy in the Holy Ghost.

II. Such a court Solomon kept as can scarcely be paralleled. We may guess at the vast number of his attendants, and the great resort there was to him, by the provision that was made daily for his table. Of bread there were so many measures of flour and meal as, it is computed, would richly serve 3000 men (Carellus computes above 4800 men), and the provision of flesh (1Ki 4:23) was rather more in proportion. What vast quantities were here of beef, mutton, and venison, and the choicest of all fatted things, as some read that which we translate fatted fowl! Ahasuerus, once in his reign, made a great feast, to show the riches of his kingdom, Est 1:3, Est 1:4. But it was much more the honour of Solomon that he kept a constant table and a very noble one, not of dainties or deceitful meats (he himself witnessed against them, Pro 23:3), but substantial food, for the entertainment of those who came to hear his wisdom. Thus Christ fed those whom he taught, 5000 at a time, more than ever Solomon's table would entertain at once: and all believers have in him a continual feast. Herein he far outdoes Solomon, that he feeds all his subjects, not with the bread that perishes, but with that which endures to eternal life. It added much both to the strength and glory of Solomon's kingdom that he had such abundance of horses, 40,000 for chariots and 12,000 for his troops, 1000 horse, perhaps, in every tribe, for the preserving of the public peace, 1Ki 4:26. God had commanded that their king should not multiply horses (Deu 17:16), nor, according to the account here given, considering the extent and wealth of Solomon's kingdom, did he multiply horses in proportion to his neighbours; for we find even the Philistines bringing into the field 30,000 chariots (1Sa 13:5) and the Syrians at least 40,000 horse, 2Sa 10:18. The same officers that provided for his house provided also for his stable, 1Ki 4:27, 1Ki 4:28. Every one knew his place, and work, and time; and so this great court was kept without confusion. Solomon, that had vast incomes, lived at a vast expense, and perhaps wrote that with application to himself, Ecc 5:11. When goods increase those are increased that eat them; and what good is there to the owners thereof, saving the beholding of them with their eyes, unless withal they have the satisfaction of doing good with them?

Keil-Delitzsch: 1Ki 4:21-28

Solomon's Regal Splendour. - 1Ki 4:21. "Solomon was ruler over all the kingdoms from the river (Euphrates) onwards, over the land of the Philistines to the border of Egypt, who brought presents and were subject to Solomon his whole life long."Most of the commentators supply ועד before פלשׁתּים ארץ (even to the land of the Philistines) after the parallel passage 2Ch 9:26, so that the following גּבוּל ועד would give a more precise definition of the terminus ad quem . But it is by no means probable that ועד , which appears to be indispensable, should have dropped out through the oversight of a copyist, and it is not absolutely necessary to supply it, inasmuch as בּ may be repeated in thought before ארץ פ from the preceding clause. The participle מגּשׁים is construed ad sensum with ממלכות . Bringing presents is equivalent to paying tribute, as in 2Sa 8:2, etc.

Vv. 22-28. The splendour of the court, the consumption in the royal kitchen (1Ki 4:22-25), and the well-filled stables (1Ki 4:26-28), were such as befitted the ruler of so large a kingdom.

1Ki 4:22-23

The daily consumption of לחם (food or provisions) amounted to thirty cors of fine meal ( סלת = חטּים סלת , fine sifted meal, Exo 29:2; for סלת see also Lev 2:2), and sixty cors of קמח , ordinary meal, ten fattened oxen, twenty pasture oxen, which were brought directly from the pasture and slaughtered, and a hundred sheep, beside different kinds of game. כּר , κορός , the later name for חמר , the largest dry and also liquid (1Ki 5:11), measure of capacity, contained ten ephahs or baths, i.e., according to the calculation made by Thenius, 15,300 cubic inches (Dresden) = about 1 7/8 scheffel ;

(Note: The scheffel is about an English sack (vid., Flügel's Dict .).- Tr.)

so that ninety cors would amount to 171 scheffel , from which 28,000 lbs. of bread could be baked ( Theol. Stud. und Krit . 1846, pp. 132,133). And "if we reckon 2 lbs. of bread to each person, there would be 14,000 persons in Solomon's court,"The consumption of flesh would be quite in proportion to that of bread; for ten fattened oxen, twenty oxen from the pasture, and a hundred sheep, yield more than 21,000 lbs. of meat, that is to say, a pound and a half for each person, "assuming, according to the statements of those who are acquainted with the matter, that the edible meat of a fat ox amounts to 600 lbs., that of an ox from the pasture to 400 lbs., and that of a sheep to 70 lbs."( Thenius ut sup .). This daily consumption of Solomon's court will not appear too great, if, on the one hand, we compare it with the quantity consumed at other oriental courts both of ancient and modern times,

(Note: According to Athen. Deipnos . iv. 10, the kings of Persiarequired a thousand oxen a day; and according to Tavernier, inRosenmüller's A. u. N. Morgenland , iii. pp. 166,167, five hundredsheep and lambs were slaughtered daily for the Sultan's court.)

and if, on the other hand, we bear in mind that not only the numerous attendants upon the king and his harem, but also the royal adjutants and the large number of officers employed about the court, were supplied from the king's table, and that their families had also to be fed, inasmuch as the wages in oriental courts are all paid in kind. In addition to this, game was also supplied to the king's table: viz., איּל stags, צבי gazelles, יחמוּר fallow-deer, and אבוּסים בּרבּרים "fattened fowl."The meaning of אבוּסים is doubtful. The earlier translators render it birds or fowl. Kimchi adopts the rendering "capons;" Tanch. Hieroz . "geese,"so called from their pure ( בּרר ) white feathers; and both Gesenius and Dietrich (Lex.) decide in favour of the latter. The word must denote some special kind of fowl, since edible birds in general were called צפּרים (Neh 5:18).

1Ki 4:24-25

Solomon was able to appropriate all this to his court, because ( כּי ) he had dominion, etc.;...and (1Ki 4:25) Israel and Judah enjoyed the blessings of peace during the whole of his reign. הנּהר בּכל־עבר , "over all the other side of the river (Euphrates),"i.e., not the land on the east, but that on the west of the river. This usage of speech is to be explained from the fact that the author of our books, who was living in exile on the other side of the Euphrates, describes the extent of Solomon's kingdom taking that as his starting-point. Solomon's power only extended to the Euphrates, from Tiphsach in the north-east to Gaza in the south-west. תּפסח (crossing, from פּסח ) is Thapsacus , a large and wealthy city on the western bank of the Euphrates, at which the armies of the younger Cyrus and Alexander crossed the river (Xen. Anab . i. 4; Arrian, Exped. Alex . iii. 7). Gaza , the southernmost city of the Philistines, the present Guzzeh ; see at Jos 13:3. The הנּהר עבר מלכי are the kings of Syria who were subjugated by David (2Sa 8:6 and 2Sa 10:19), and of the Philistines (2Sa 8:1). "And he had peace on all sides round about."This statement does not "most decidedly contradict 1Ki 11:23.,"as Thenius maintains; for it cannot be proved that according to this passage the revolt of Damascus had taken place before Solomon's reign (Ewald and others; see at 1Ki 11:23.).

1Ki 4:25

"Judah and Israel sat in safety, every one under his vine and his fig-tree."This expresses the undisturbed enjoyment of the costly productions of the land (2Ki 18:31), and is therefore used by the prophets as a figure denoting the happiness of the Messianic age (Mic 4:4; Zec 3:10). "From Dan to Beersheba,"as in Jdg 20:1, etc.

1Ki 4:26

This verse is not to be regarded "as a parenthesis according to the intention of the editor,"but gives a further proof of the peace and prosperity which the kingdom and people enjoyed under Solomon. Solomon had a strong force of war chariots and cavalry, that he might be able to suppress every attempt on the part of the tributary kings of Syria and Philistia to revolt and disturb the peace. "Solomon had 4000 racks of horses for his chariots, and 12,000 riding horses,"which were kept partly in Jerusalem and partly in cities specially built for the purpose (1Ki 9:19; 1Ki 10:26; 2Ch 1:14; 2Ch 9:25). ארבּעים (40) is an old copyist's error for ארבּעה (4), which we find in the parallel passage 2Ch 9:25, and as we may also infer from 1Ki 10:26 and 2Ch 1:14, since according to these passages Solomon had 1400 רכב or war chariots. For 4000 horses are a very suitable number for 1400 chariots, though not 40,000, since two draught horses were required for every war chariot, and one horse may have been kept as a reserve. ארוה does not mean a team (Ges.), but a rack or box in a stable, from ארה , carpere . According to Vegetius, i. 56, in Bochart ( Hieroz . i. p. 112, ed. Ros.), even in ancient times every horse had it own crib in the stable just as it has now. Böttcher (n. ex. Krit. Aehrenl . ii. p. 27) is wrong in supposing that there were several horses, say at least ten, to one rack. מרכּב is used collectively for "chariots."

1Ki 4:27-28

"And"= a still further proof of the blessings of peace - "those prefects (1Ki 4:7.) provided for king Solomon, and all who came to the king's table, i.e., who were fed from the royal table, every one his month (see at 1Ki 4:7), so that nothing was wanting (1Ki 4:28), and conveyed the barley (the ordinary food of cattle in Palestine and the southern lands, where oats are not cultivated) and the straw for the horses and coursers to the place where it ought to be. To שׁם יהיה אשׁר the lxx, Vulg., and others supply המּՀœՀš as the subject: wherever the king might stay. This is certainly more in harmony with the imperfect יהיה than it would be to supply הרכשׁ , as Bochart and others propose; still it is hardly correct. For in that case ולרכשׁ לסּוּסים could only be understood as referring to the chariot horses and riding horses, which Solomon kept for the necessities of his court, and not to the whole of the cavalry; since we cannot possibly assume that even if Solomon changed his residence according to the season and to suit his pleasure, or on political grounds, as Thenius supposes, though this cannot by any means be inferred from 1Ki 9:18 and 1Ki 9:19, he took 16,000 horses about with him. But this limitation of the clause is evidently at variance with the context, since ולרכב לסּוּסים too plainly refer back to 1Ki 4:6. Moreover, "if the king were intended, he would certainly have been mentioned by name, as so many other subjects and objects have come between."For these reasons we agree with Böttcher in taking יהיה indefinitely: "where it (barley and straw) was wanted, according to the distribution of the horses." רכשׁ probably denotes a very superior kind of horse, like the German Renner (a courser or race-horse). כּמשׁפּטו אישׁ , every one according to his right, i.e., whatever was appointed for him as right.

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 4:1-34

3. Solomon's political strength ch. 4

God also blessed Israel through Solomon by giving him wisdom to organize and administer the political affairs of the nation effectively, as this chapter records.

Constable: 1Ki 4:20-28

Solomon's prosperity 4:20-28

We can explain the writer's unusual reference to Judah and Israel at this time, before the division of the kingdom. When he wrote Kings the nation had split, so probably the writer was using the designation that was common in his day. Moreover years before the formal division took place northern and southern factions had already developed (cf. 1 Sam. 11:8; 15:4; 17:52; 1 Kings 1:35; et al.).

Solomon's kingdom was very populace (cf. Gen. 22:17) and peaceful (v. 25; cf. Micah 4:4; Zech. 3:10).

Usually when a great king died the nations subject to his leadership would withhold taxes and rebel against his successor. This forced the new king to attack those nations to establish his sovereignty over them. However, Solomon did not have to do this. God gave him a peaceful reign in which he could concentrate on building projects.⁵⁸

"To live in safety, in reliance on God (LXX elpizo, hope'), echoes Deuteronomy 12:10. God alone can provide this (Ps. 4:8; Pr. 1:33; Dt. 33:12, 28)."⁵⁹

Even though Solomon controlled the land area promised to Abraham's descendants in Genesis 15:18-20, his control did not fulfill these promises completely in his day. This territory did not lie within the geographic borders of Israel.⁶⁰ Israel's geographic extent was only about 150 miles long, from Dan to Beersheba (v. 25).

The figure of 4,000 stalls of horses (2 Chron. 9:25) appears to be the correct one rather than 40,000 (v. 26). Horses and chariots were military machines at this time. These were Solomon's weapons.

Guzik: 1Ki 4:1-34

1 Kings 4 - Solomon's Administration

A. Solomon's cabinet and governors.

1. (1-6) Solomon's officials.

So King Solomon was king over all Israel. And these were his officials: Azariah the son of Zadok, the priest; Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder; Benaiah the son of Jehoiada, over the army; Zadok and Abiathar, the priests; Azariah the son of Nathan, over the officers; Zabud the son of Nathan, a priest and the king's friend; Ahishar, over the household; and Adoniram the son of Abda, over the labor force.

a. And these were his officials: Just as the story of the mothers contending over one baby was an example of Solomon's great wisdom, so is the rest of this chapter. The wise way he selected, trained, empowered, and supervised leaders is an example of his wisdom.

i. Solomon was a leader of leaders. No wise leader does it all themselves. They know how to delegate responsibility and authority and get the job done. Solomon's great wisdom enabled him to see the needs to get, train, and employ the right people to meet those needs.

b. The priest . . . scribes . . . the recorder: Solomon's government was structured much like that in modern nations. He had officials who served as "ministers" or "secretaries" over their specific areas of responsibility.

i. Solomon's leadership was organized. He knew that God is a God of design and organization, and that things simply operate better and more efficiently when organized.

ii. "Jehoshaphat, who had served under David (2 Samuel 8:16; 20:24), continued as recorder. As such he was more a chief of protocol than a 'remembrancer' or recorder of the past. His status was almost that of a Secretary of State." (Wiseman)

iii. "Since Abiathar had been exiled by Solomon (1 Kings 2:26ff), his inclusion here as a priest seems to be a problem. It must be remembered, however, that while Solomon could only reassign Abiathar's responsibility, he could not take away his title nor his dignity as a priest." (Dilday)

2. (7-19) Solomon's governors.

And Solomon had twelve governors over all Israel, who provided food for the king and his household; each one made provision for one month of the year. These are their names: Ben-Hur, in the mountains of Ephraim; Ben-Deker, in Makaz, Shaalbim, Beth Shemesh, and Elon Beth Hanan; Ben-Hesed, in Arubboth; to him belonged Sochoh and all the land of Hepher; Ben-Abinadab, in all the regions of Dor; he had Taphath the daughter of Solomon as wife; Baana the son of Ahilud, in Taanach, Megiddo, and all Beth Shean, which is beside Zaretan below Jezreel, from Beth Shean to Abel Meholah, as far as the other side of Jokneam; Ben-Geber, in Ramoth Gilead; to him belonged the towns of Jair the son of Manasseh, in Gilead; to him also belonged the region of Argob in Bashan; sixty large cities with walls and bronze gate-bars; Ahinadab the son of Iddo, in Mahanaim; Ahimaaz, in Naphtali; he also took Basemath the daughter of Solomon as wife; Baanah the son of Hushai, in Asher and Aloth; Jehoshaphat the son of Paruah, in Issachar; Shimei the son of Elah, in Benjamin; Geber the son of Uri, in the land of Gilead, in the country of Sihon king of the Amorites, and of Og king of Bashan. He was the only governor who was in the land.

a. Twelve governors over all Israel: These men were responsible for taxation in their individual districts. The districts were not strictly separated by tribal borders, but often according to mountains, land, and region.

i. Solomon's leadership was creative. We can imagine that in the past, twelve governors would be apportioned strictly along tribal lines. Solomon knew that the way you did it before wasn't necessarily the best way to do it. He was willing to try new things.

ii. "The absence of reference to Judah in this list could be explained by 'there was only one official in the home-land' (i.e. Judah, RSV) - that is, these twelve districts were additional to Judah, which remained unchanged, some say untaxted." (Wiseman)

b. Each one made provision for one month of the year: Taxes were paid in grain and livestock, which were used to support the royal court and the central government. Each governor was responsible for one month of the year.

i. Solomon's leadership was not oppressive. It doesn't seem too much to do one-twelfth of the work, so each of these governors didn't feel overwhelmed by the burden of raising so much in taxes.

B. The prosperity of Solomon and Israel.

1. (20-21) Peace and prosperity.

Judah and Israel were as numerous as the sand by the sea in multitude, eating and drinking and rejoicing. So Solomon reigned over all kingdoms from the River to the land of the Philistines, as far as the border of Egypt. They brought tribute and served Solomon all the days of his life.

a. Numerous as the sand by the sea in multitude, eating and drinking and rejoicing: The reign of Solomon was a "golden age" for Israel as a nation. The population grew robustly and it was a season of great prosperity, allowing plenty of leisure time and pursuit of good pleasures.

b. So Solomon reigned over all kingdoms from the River to the land of the Philistines, as far as the border of Egypt: Solomon was not a warrior or a general. This peace was achieved by King David and was enjoyed by King Solomon. It was also assisted - under God's providence - by a season of decline and weakness among Israel's neighbor states.

2. (22-23) Solomon's daily provision.

Now Solomon's provision for one day was thirty kors of fine flour, sixty kors of meal, ten fatted oxen, twenty oxen from the pastures, and one hundred sheep, besides deer, gazelles, roebucks, and fatted fowl.

a. Ten fatted oxen: This was quite a daily meal for one man and shows Solomon clearly had a problem with gluttony (a small Bible commentator joke - we normally avoid these). This provision was for Solomon's entire household and his royal court.

i. Some estimate that this much food every day could feed 15,000 to 36,000 people. It supplied considerably more than Solomon's household, large as it was.

ii. Fatted oxen are pen-fed cattle in contrast to open grazing varieties.

b. Thirty kors of fine flour: The kor equaled 220 liters or about 55 gallons. We can accurately picture 30 55-gallon drums full of fine flower being delivered for every day.

c. One hundred sheep, besides deer, gazelles, roebucks, and fatted fowl: This list is not meant to stress the idea of opulence and luxury; the stress is this daily provision as an indicator of the great prosperity of the nation.

i. "Whether Christianity helps a man to worldly success or not, it helps him to get all the good out of the world that the world can give. It may, or may not, give wealth, but it will make the 'little that a righteous man hath better than the riches of many wicked.' " (Maclaren)

3. (24-28) The political stability of Solomon's kingdom.

For he had dominion over all the region on this side of the River from Tiphsah even to Gaza, namely over all the kings on this side of the River; and he had peace on every side all around him. And Judah and Israel dwelt safely, each man under his vine and his fig tree, from Dan as far as Beersheba, all the days of Solomon. Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. And these governors, each man in his month, provided food for King Solomon and for all who came to King Solomon's table. There was no lack in their supply. They also brought barley and straw to the proper place, for the horses and steeds, each man according to his charge.

a. Each man under his vine and his fig tree: This is a proverbial expression for a time of peace and prosperity in Israel (Isaiah 36:16, Micah 4:4, Zechariah 3:10), indicating safety from both internal and external enemies.

b. Solomon had forty thousand stalls of horses for his chariots: The famous stables of Solomon show what a vast cavalry he assembled for Israel. 2 Chronicles 9:25 is a parallel passage and has 4,000 chariots instead of 40,000 - the smaller number seems correct and the larger number is probably due to copyist error.

i. Unfortunately, it also shows that Solomon did not take God's word as seriously as he should. In Deuteronomy 17:16, God spoke specifically to the future kings of Israel: But he shall not multiply horses for himself. One may argue if 20 or 100 horses violates the command to not multiply horses, but certainly forty thousand stalls of horses is multiplying horses.

c. Each man according to his charge: Spurgeon preached a sermon upon this verse, focusing on the idea that we each have a charge to fulfill in the Kingdom of God, and the should be diligent to perform it and expectant in being supplied for it.

i. "In Solomon' court all his officers had a service to carry out, 'every man according to his charge.' It is exactly so in the kingdom of our LORD Jesus Christ. If we are truly his, he has called us to some work and office, and he wills us to discharge that office diligently. We are not to be gentlemen-at-ease, but men-at-arms; not loiterers, but laborers; not glittering spangles, but burning and shining lights." (Spurgeon)

ii. "Many a servant girl gives her fourpenny-piece to the offering, and if the same proportion were carried out among those who are wealthy, gold would not be so rare a metal in the LORD's treasury. A tithe may be too much for some, but a half might not be enough for another. Let it be, 'Every man according to his charge,' as to measure as well as to matter." (Spurgeon)

iii. Spurgeon concluded the message on a high note: "Everything for Jesus, the glorious Solomon of our hearts, the Beloved of our souls! Life for Jesus! Death for Jesus! Time for Jesus! Eternity for Jesus! Hand and heart for Jesus! Brain and tongue for Jesus! Night and day for Jesus! Sickness or health for Jesus! Honour or dishonor for Jesus! Shame or glory for Jesus! Everything for Jesus, 'every man according to his charge.' So may it be! Amen."

C. Solomon's wisdom.

1. (29-31) Solomon is famous for his God-given wisdom

And God gave Solomon wisdom and exceedingly great understanding, and largeness of heart like the sand on the seashore. Thus Solomon's wisdom excelled the wisdom of all the men of the East and all the wisdom of Egypt. For he was wiser than all men; than Ethan the Ezrahite, and Heman, Chalcol, and Darda, the sons of Mahol; and his fame was in all the surrounding nations.

a. God gave Solomon wisdom and exceedingly great understanding: In the glory years of Solomon's kingdom, he used the great wisdom God gave. Sadly, he did not always use this wisdom and later fell away from his devotion and worship of God (1 Kings 11:1-11).

b. His fame was in all the surrounding nations: Solomon became a prominent and famous man even among kings. In a strong sense, this is the fulfillment of the great promises to an obedient Israel described in Deuteronomy 28.

i. Now it shall come to pass, if you diligently obey the voice of the LORD your God, to observe carefully all His commandments which I command you today, that the LORD your God will set you high above all nations of the earth. (Deuteronomy 28:1)

ii. Then all peoples of the earth shall see that you are called by the name of the LORD, and they shall be afraid of you. (Deuteronomy 28:10)

iii. In a sense, these blessings came upon Solomon more for David's obedience than his own. David was far more loyal and intimate with God than Solomon was, yet God outwardly blessed Solomon more for David's sake than He blessed David himself.

c. He was wiser than all men; than Ethan the Ezrahite, and Heman: Ethan is the author of Psalm 89 and Heman the author of Psalm 88. The other names are only mentioned in this passage.

2. (32-34) Solomon's broad knowledge of science and nature

He spoke three thousand proverbs, and his songs were one thousand and five. Also he spoke of trees, from the cedar tree of Lebanon even to the hyssop that springs out of the wall; he spoke also of animals, of birds, of creeping things, and of fish. And men of all nations, from all the kings of the earth who had heard of his wisdom, came to hear the wisdom of Solomon.

a. He spoke three thousand proverbs: Solomon's great wisdom - divinely inspired wisdom, in fact - makes up a considerable portion of the Book of Proverbs.

b. His songs were one thousand and five: Solomon composed many songs but few psalms in the sense that David was the sweet psalmist of Israel (2 Samuel 23:1). This goes back to Solomon's inferior relationship to God (compared to his father David).

c. He spoke of trees . . . also of animals . . . of creeping things, and of fish: Solomon's wisdom was not only applied to understanding life and human problems, but also to understanding the world around him. He had a divinely gifted intellect and ability to understand.

i. "Ancient rankings put the cedar tree at the top of the list of plants and hyssop at the lowest level; thus Solomon's botanical interests were all-inclusive." (Dilday)

ii. "While this account reflects Solomon's education as a wise man comparable with those of other contemporary states of his day in literary and scientific attainment, it was no mere rhetoric. The creation of zoological and botanical gardens in the capital city was an achievement boasted by many kings." (Wiseman)

iii. The old rabbis said that even animals brought their disputes to Solomon. A man walked in a field on a hot day with a jug of cool milk when he came upon a serpent dying of thirst. The serpent asked the man for some milk but he refused. Finally the serpent promised to show the man some hidden treasure if he gave him some milk, and the man agreed. When they went to the place of hidden treasure, the man moved a rock and was about to take the treasure when the serpent pounced upon him and coiled around his neck. The man protested that this was unfair, but the serpent insisted the man would never take his treasure. The man said, "Let's take our case to Solomon" and the serpent agreed. When they went to Solomon the serpent was still coiled around the man's neck. Solomon asked the serpent what he wanted, and the serpent said, "I want to kill this man because the Scriptures command it when they say that I will 'bruise the heel of man.' " Solomon told him to first let go of the man, because the two parties in a trial must have equal standing. When the serpent went to the floor Solomon asked him again what he wanted, and the serpent again said that he wanted to kill the man based on the verse "You shall bruise the hell of the man." Then Solomon turned to the man and said, "To you God's command was to crush the head of the serpent - do it!" And the man crushed the serpent's head. (Cited in Ginzberg)

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

Commentary -- Other

Contradiction: 1Ki 4:26

12. Did Solomon have 40,000 stalls for his horses (1 Kings 4:26), or 4,000 stalls (2 Chronicles 9:25)?

(Category: copyist error, or misunderstood the historical context)

There are a number of ways to answer these puzzling differences. The most plausible is analogous to what we found earlier in challenge numbers five and six above, where the decadal number has been rubbed out or distorted due to constant use.

Others believe that the stalls mentioned in 2 Chronicles were large ones that housed 10 horses each (that is, a row of ten stalls). Therefore 4,000 of these large stalls would be equivalent to 40,000 small ones.

Another commentator maintains that the number of stalls recorded in 1 Kings was the number at the beginning of Solomon's reign, whereas the number recorded in 2 Chronicles was the number of stalls at the end of his reign. We know that Solomon reigned for 40 years; no doubt, many changes occurred during this period. It is quite likely that he reduced the size of the military machine his father David had left him.

(Light of Life II 1992:191)

Critics Ask: 1Ki 4:26

1 KINGS 4:26—How can this verse say Solomon had 40,000 stalls when 2 Chronicles 9:25 says he had only 4,000 stalls?

PROBLEM: In recording the prosperity of Solomon, this passage states that he had 40,000 stalls of horses for his chariots. However, 1 Chronicles 9:25 affirms that Solomon had only 4,000 stalls for horses. Which one is right?

SOLUTION: This is undoubtedly a copyist error. The ratio of 4,000 horses to 1,400 chariots, as found in the 2 Chronicles passage, is much more reasonable than a ratio of 40,000 to 1,400 found in the 1 Kings text. In the Hebrew language, the visual difference between the two numbers is very slight. The consonants for the number 40 are rbym ,i while the consonants for the number 4 are rbh (the vowels were not written in the text). The manuscripts from which the scribe worked may have been smudged or damaged and have given the appearance of being forty thousand rather than four thousand.   

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 4 (Chapter Introduction)

Overview

1Ki 4:1, Solomon’s princes; 1Ki 4:7, His twelve officers for provision; 1Ki 4:20, The peace and largeness of his kingdom; 1Ki 4:22, His daily provision; 1Ki 4:26, His stables; 1Ki 4:29, His wisdom.

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 4 (Chapter Introduction)

KINGS CHAPTER 4

Solomon’ s chief princes, 1Ki 4:1-6 ; and officers for provision, 1Ki 4:7-19 . The peace and largeness of his kingdom, 1Ki 4:20,21 . His daily provision for his court, 1Ki 4:22-25 . The stables for his horses, 1Ki 4:26-28 . His wisdom, 1Ki 4:29-34 .

This is spoken with respect to his successors, who were kings only over a part, and that the smallest part of it. Or in reference to the times of division and rebellion under David; when part went after David, and part after Ish-bosheth; or part after Absalom, or Sheba, or Adonijah. But now all Israel were united under Solomon, and adhered to him, not only a part of them; especially since the death of Adonijah and Joab, (who may be suspected to have watched an opportunity of revolting,) and the confinement of Abiathar and of Shimei, (if not his death also,) who could now have little or no interest or opportunity of setting up a party against Solomon, (their principals being taken away, to whom they were but accessaries,) nor in probability any design to attempt it.

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 4 (Chapter Introduction)

(v. 1-19) Solomon's court.

(1Ki 4:20-28) Solomon's dominions, His daily provision.

(1Ki 4:29-34) The wisdom of Solomon.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 4 (Chapter Introduction)

An instance of the wisdom God granted to Solomon we had in the close of the foregoing chapter. In this we have an account of his wealth and prosperity, the other branch of the promise there made him. We have here, I. The magnificence of his court, his ministers of state (1Ki 4:1-6), and the purveyors of his household (1Ki 4:7-19), and their office (1Ki 4:27, 1Ki 4:28). II. The provisions for his table (1Ki 4:22, 1Ki 4:23). III. The extent of his dominion (1Ki 4:21-24). IV. The numbers, case, and peace, of his subjects (1Ki 4:20-25). V. His stables (1Ki 4:26). VI. His great reputation for wisdom and learning (1Ki 4:29-34). Thus great was Solomon, but our Lord Jesus was greater than he (Mat 12:42), though he took upon him the form of a servant; for divinity, in its lowest humiliation, infinitely transcends royalty in its highest elevation.

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 4 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 4

As in the preceding chapter we have a proof of the wisdom and understanding which the Lord gave to Solomon, as promised, so in this an account is given of the riches and honour he was possessed of; of him, as king over all Israel, and of his princes, 1Ki 4:1; of the providers of food for his household in the several parts of the land, 1Ki 4:7; of the largeness and extent of his dominions, and of the peace and prosperity thereof, 1Ki 4:20; of his daily provisions for his household and for his cattle, 1Ki 4:22; and of his superior wisdom and knowledge to all others in all nations, which brought some out of all to hear it, 1Ki 4:29.