Text -- 1 Kings 4:30 (NET)

4:30 Solomon was wiser than all the men of the east and all the sages of Egypt.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 4:30

The Chaldeans, Persians, and Arabians, who all lay eastward from Canaan, and were famous in ancient times for their wisdom and learning.

Wesley: 1Ki 4:30

The Egyptians, whose fame was then great for their skill in the arts and sciences, which made them despise the Grecians as children in knowledge.

JFB: 1Ki 4:30

That is, the Arabians, Chaldeans, and Persians (Gen 25:6).

JFB: 1Ki 4:30

Egypt was renowned as the seat of learning and sciences, and the existing monuments, which so clearly describe the ancient state of society and the arts, show the high culture of the Egyptian people.

Clarke: 1Ki 4:30

The children of the east country - That is the Chaldeans, Persians, and Arabians, who, with the Egyptians, were famed for wisdom and knowledge through all the world.

TSK: 1Ki 4:30

the children : Gen 25:6; Job 1:3; Dan 1:20, Dan 4:7, Dan 5:11, Dan 5:12; Mat 2:1, Mat 2:16

the wisdom of Egypt : Isa 19:11, Isa 19:12; Act 7:22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 4:30

Children of the east country - Rather, "of the East"- the Beni Kedem - a distinct tribe, who occupied both sides of the Euphrates along its middle course (marginal reference). They were mostly nomads, who dwelt in tents Jer 49:28-29. Job belonged to them Job 1:3, as did probably his three friends; and, perhaps, Balsam Num 23:7. They must have been either Arabs or Aramaeans. We may see in the Book of Job the character of their "wisdom."Like Solomon’ s, it was chiefly gnomic but included some knowledge of natural history. The "wisdom of Egypt"was of a different kind. It included magic Gen 41:8; Exo 7:11, geometry, medicine, astronomy, architecture, and a dreamy mystic philosophy, of which metempsychosis was the main principle. It is not probable that Solomon was, like Moses (marginal reference), deeply versed in Egyptian science. The writer only means to say that his wisdom was truer and more real than all the much-praised wisdom of Egypt.

Poole: 1Ki 4:30

The children of the east country the Chaldeans, Persians, and Arabians, who all lay eastward from Canaan, and who were famous in ancient times for their wisdom and learning, as appears both from sacred and profane writers.

The wisdom of Egypt i.e. the Egyptians, whose fame was then great for their skill in the arts and sciences, which made them despise the Grecians as children in knowledge. See Act 7:22 .

Haydock: 1Ki 4:30

Orientals of Chaldea, Arabia, Idumea, &c., Daniel ii. 2., Abdias viii., Numbers xxii. 5. Job and his friends were of this description. The Greeks acknowledged that they had received their philosophy from the barbarians; (Laertius, proem.) and Casaubon observes, that the ancient defendants of the Christian faith proved the same truth. (Not. Ibid.) They shewed that all true saving knowledge had been derived from the Hebrews. (Haydock) ---

The Chaldeans maintain that their countrymen were the fountains of science; and many suppose that Abraham communicated these treasures to the Egyptians; whereas the latter pretend, that a colony from their country had imparted that blessing to the Chaldeans. Diodorus (B. i.) says that Belus conducted such a colony, and the Greeks chiefly owed their information to the Egyptians. God had communicated to Solomon all that was of real use in those sciences, in a superior degree, Wisdom vii. 17. (Josephus, [Antiquities?] viii. 2.) He was eminently skilled in natural philosophy, &c. (Calmet)

Gill: 1Ki 4:30

And Solomon's wisdom excelled the wisdom of all the children of the east,.... The Arabians, and Persians, famous for wisdom, and who lay to the east of the land of Judea; whose wisdom lay in the knowledge of the stars, in divination by birds, and soothsaying ^m:

and all the wisdom of Egypt; which it was eminent for in the times of Moses, and in which he was learned and well-skilled, Act 7:22; and hence in later times the philosophers of the Gentiles travelled to get knowledge, as Pherecydes, Pythagoras, Anaxagoras, Plato, and others to Egypt, said to be the mother of arts and sciences ⁿ.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 4:30

¹ tn Heb “the wisdom of Solomon was greater than the wisdom of all the sons of the east and all the wisdom of Egypt.”

Geneva Bible: 1Ki 4:30

And Solomon's wisdom excelled the wisdom of all the children of the ^{( l )} east country, and all the wisdom of Egypt.

^{( l )} That is, the philosophers and astronomers who were judged most wise.

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 4:29-34

Solomon's wisdom was more his glory than his wealth. He had what is here called largeness of heart, for the heart is often put for the powers of the mind. He had the gift of utterance, as well as wisdom. It is very desirable, that those who have large gifts of any kind, should have large hearts to use them for the good of others. What treasures of wisdom and knowledge are lost! But every sort of knowledge that is needful for salvation is to be found in the holy Scriptures. There came persons from all parts, who were more eager after knowledge than their neighbours, to hear the wisdom of Solomon. Solomon was herein a type of Christ, in whom are hid all treasures of wisdom and knowledge; and hid for us, for he is made of God to us, wisdom. Christ's fame shall spread through all the earth, and men of all nations shall come to him, learn of him, and take upon them his easy yoke, and find rest for their souls.

Matthew Henry: 1Ki 4:29-34

Solomon's wisdom was more his glory than his wealth, and here we have a general account of it.

I. The fountain of his wisdom: God gave it him, 1Ki 4:29. He owns it himself. Pro 2:6, The Lord giveth wisdom. He gives the powers of reason (Job 38:36), preserves and improves them. The ordinary advances of them are owing to his providence, the sanctification of them to his grace, and this extraordinary pitch at which they arrived in Solomon to a special grant of his favour to him in answer to prayer.

II. The fulness of it: He had wisdom and understanding, exceeding much, great knowledge of distant countries and the histories of former times, a quickness of thought, strength of memory, and clearness of judgment, such as never any man had. It is called largeness of heart; for the heart is often put for the intellectual powers. He had a vast compass of knowledge, could take things entire, and had an admirable faculty of laying things together. Some, by his largeness of heart, understand his courage and boldness, and that great assurance with which he delivered his dictates and determinations. Or it may be meant of his disposition to do good with his knowledge. He was very free and communicative, had the gift of utterance as well as wisdom, was as free of his learning as he was of his meat, and grudged neither to any that were about him. Note, It is very desirable that those who have large gifts of any kind should have large hearts to use them for the good of others; and this is from the hand of God, Ecc 2:24. He shall enlarge the heart, Psa 119:32. The greatness of Solomon's wisdom is illustrated by comparison. Chaldea and Egypt were nations famous for learning; thence the Greeks borrowed theirs; but the greatest scholars of these nations came short of Solomon, 1Ki 4:30. If nature excels art, much more does grace. The knowledge which God gives by special favour goes beyond that which man gets by his own labour. Some wise men there were in Solomon's time, who were in great repute, particularly Heman, and others who were Levites, and employed by David in the temple-music, 1Ch 15:19. Heman was his seer in the word of God, 1Ch 25:5. Chalcol and Darda were own brothers, and they also were noted for learning and wisdom. But Solomon excelled them all (1Ki 4:30), he out-did them and confounded them; his counsel was much more valuable.

III. The fame of it. It was talked of in all nations round about. His great wealth and glory made his wisdom much more illustrious, and have him those opportunities of showing it which those cannot have that live in poverty and obscurity. The jewel of wisdom may receive great advantage by the setting of it.

IV. The fruits of it; by these the tree is known: he did not bury his talent, but showed his wisdom,

1. In his compositions. Those in divinity, written by divine inspiration, are not mentioned here, for they are extant, and will remain to the world's end monuments of his wisdom, and are, as other parts of scripture, of use to make us wise unto salvation. But, besides these, it appears by what he spoke, or dictated to be written from him, (1.) That he was a moralist, and a man of great prudence, for he spoke 3000 proverbs, wise sayings, apophthegms, of admirable use for the conduct of human life. The world is much governed by proverbs, and was never better furnished with useful ones than by Solomon. Whether those proverbs of Solomon that we have were any part of the 3000 is uncertain. (2.) That he was a poet and a man of great wit: His songs were 1005, of which one only is extant, because that only was divinely inspired, which is therefore called his Song of songs. His wise instructions were communicated by proverbs, that they might be familiar to those whom he designed to teach and ready on all occasions, and by songs, that they might be pleasant and move the affections. (3.) That he was a natural philosopher, and a man of great learning and insight into the mysteries of nature. From his own and others' observations and experience, he wrote both of plants and animals (1Ki 4:33), descriptions of their natures and qualities, and (some think) of the medicinal use of them.

2. In his conversation. There came persons from all parts, who were more inquisitive after knowledge than their neighbours, to hear the wisdom of Solomon, 1Ki 4:34. Kings that had heard of it sent their ambassadors to hear it and to bring them instructions from it. Solomon's court was the staple of learning, and the rendezvous of philosophers, that is, the lovers of wisdom, who all came to light their candle at his lamp and to borrow from him. Let those who magnify the modern learning above that of the ancients produce such a treasure of knowledge any where in these latter ages as that was which Solomon was master of; yet this puts an honour upon human learning, that Solomon was praised for it, and recommends it to the great men of the earth, as well worthy their diligent search. But,

Lastly, Solomon was, herein, a type of Christ, in whom are hidden all the treasures of wisdom and knowledge, and hidden for use; for he is made of God to us wisdom.

Keil-Delitzsch: 1Ki 4:29-34

Solomon's Wisdom. - 1Ki 4:29. According to His promise in 1Ki 3:12, God gave Solomon wisdom and very much insight and לב רחב , "breadth of heart,"i.e., a comprehensive understanding, as sand by the sea-shore, - a proverbial expression for an innumerable multitude, or great abundance (cf. 1Ki 4:20; Gen 41:49; Jos 11:4, etc.). חכמה signifies rather practical wisdom, ability to decide what is the judicious and useful course to pursue; תּבוּנה , rather keenness of understanding to arrive at the correct solution of difficult and complicated problems; לב רחב , mental capacity to embrace the most diverse departments of knowledge.

1Ki 4:30

His wisdom was greater than the wisdom of all the sons of the East, and all the wisdom of the Egyptians. קרם בּני (sons of the East) are generally the Arabian tribes dwelling in the east of Canaan, who spread as far as to the Euphrates (cf. Jdg 6:3, Jdg 6:33; Jdg 7:12; Jdg 8:10; Job 1:3; Isa 11:14, etc.). Hence we find קרם ארץ used in Gen 25:6 to denote Arabia in the widest sense, on the east and south-east of Palestine; whereas in Gen 29:1 קרם בּני ארץ signifies the land beyond the Euphrates, viz., Mesopotamia, and in Num 23:7, קרם הררי , the mountains of Mesopotamia. Consequently by "the sons of the East"we are to understand here primarily the Arabians, who were celebrated for their gnomic wisdom, more especially the Sabaeans (see at 1 Kings 10), including the Idumaeans, particularly the Temanites (Jer 49:7; Oba 1:8); but also, as כּל requires, the Chaldaeans, who were celebrated both for their astronomy and astrology. " All the wisdom of the Egyptians,"because the wisdom of the Egyptians, which was so greatly renowned as almost to have become proverbial (cf. Isa 19:11; Isa 31:2, and Act 7:22; Joseph. Ant . viii. 2, 5; Herod. ii. 160), extended over the most diverse branches of knowledge, such as geometry, arithmetic, astronomy, and astrology (Diod. Sic. i. 73 and 81), and as their skill in the preparation of ointments from vegetable and animal sources, and their extensive acquaintance with medicine, clearly prove, embraced natural science as well, in which Solomon, according to 1Ki 4:33, was very learned.

1Ki 4:31

"He was wiser than all men (of his time), than Ethan the Ezrachite and Heman, Chalcol and Darda, the sons of Machol."These four persons are most probably the same as the "sons of Zerach"(Ethan, Heman, Calcol, and Dara) mentioned in 1Ch 2:6, since the names perfectly agree, with the exception of דּרע for דּרדּע , where the difference is no doubt attributable to a copyist's error; although, as the name does not occur again, it cannot be decided whether Dara or Darda is the correct form. Heman and Ethan are also called Ezrachites ( האזרחי ) in Psa 88:1 and Psa 89:1; and אזרחי is another form of זרחי , the name of the family of Zerach the son of Judah (Num 26:13, Num 26:20), lengthened by א prosthet . But they were both Levites - Heman a Korahite of the line of Kohath and a grandson of Samuel (1Ch 6:18-19), and Ethan a Merarite (1Ch 6:29-32; 1Ch 15:17) and the president of the Levitical vocal choirs in the time of David (1Ch 15:19); and Heman was also "the king's seer in the words of God"(1Ch 25:5). Their Levitical descent is not at variance with the epithet Ezrachite. For as the Levite in Jdg 17:7 is spoken of as belonging to the family of Judah, because he dwelt in Bethlehem of Judah, and as Samuel's father, Elkanah the Levite, is called an Ephraimite in 1Sa 1:1, because in his civil capacity he was incorporated into the tribe of Ephraim, so Heman and Ethan are called Ezrachites because they were incorporated into the Judaean family of Zerach . It by no means follows from 1Ch 2:6 that they were lineal descendants of Zerach . The whole character of the genealogical fragment contained in 1Ch 2:6. shows very clearly that it does not give the lineal posterity of Zerach with genealogical exactness, but that certain persons and households of that family who had gained historical renown are grouped together without any more precise account of their lineal descent. Calcol and Darda (or Dara ) are never met with again. It is no doubt to these two that the expression מחול בּני refers, though it cannot be determined whether מחול is a proper name or an appellative noun. In support of the appellative meaning, "sons of the dance,"in the sense of sacras choreas ducendi periti , Hiller (in the Onomast . p. 872) appeals to Ecc 12:4, "daughters of song."- "And his name was,"i.e., he was celebrated, "among all the nations round about"(cf. 1Ki 10:1, 1Ki 10:23-24).

1Ki 4:32

"He spoke three thousand proverbs, and there were a thousand and five of his songs."Of these proverbs we possess a comparatively small portion in the book of Proverbs, probably a selection of the best of his proverbs; but of the songs, besides the Song of Songs, we have only two psalms, viz., Ps 72 and Psa 127:1-5, which have his name, and justly bear it.

1Ki 4:33

"And he spoke of trees, from the cedar on Lebanon to the hyssop which grows upon the wall."The cedar and hyssop are placed in antithesis, the former as the largest and most glorious of trees, the latter as the smallest and most insignificant of plants, to embrace the whole of the vegetable kingdom. Thenius maintains that by אזוב we are not to understand the true hyssop, nor the Wohlgemuth or Dosten ( ὀρίγανον ), according to the ordinary view (see at Exo 12:22), because they are neither of them such small plants as we should expect in an antithesis to the cedar, but "one of the wall-mosses growing in tufts, more especially the orthotrichum saxatile (Oken), which forms a miniature hyssop with its lancet-shaped leaves, and from its extreme minuteness furnishes a perfect antithesis to the cedar."There is much to favour this view, since we can easily imagine that the Hebrews may have reckoned a moss, which resembled the hyssop in its leaves, as being itself a species of hyssop. - "And of beasts and birds, of creeping things and fishes;"the four principal classes into which the Hebrews divided the animal kingdom. Speaking of plants and animals presupposes observations and researches in natural science, or botanical and zoological studies.

1Ki 4:34

The widespread fame of his wisdom brought many strangers to Jerusalem, and all the more because of its rarity at that time, especially among princes. The coming of the queen of Sheba to Jerusalem (1 Kings 10) furnishes a historical proof of this.

(Note: Greatly as the fame of Solomon's wisdom is extolled in theseverses, it was far outdone in subsequent times. Even Josephus hasconsiderably adorned the biblical accounts in his Antiqq . viii. 2, 5. Hemakes Solomon the author not only of 1005 βιβλία περὶ ᾠδῶν καὶ μελῶν , and 300 βίβλους παραβολῶν καὶ εἰκόνων , but also of magical books with marvellous contents. Comparethe extracts from Eupolemus in Eusebii praep . Ev . ix. 31ff., theremnants of Solomon's apocryphal writings in Fabricii Cod . apocr . V. T . i. pp. 914ff. and 1014f., the collection of the Talmudical Sagas inOthonis Lex. rabb. philol . pp. 668f., and G. Weil, bibl. Legenden derMussulmänner , pp. 225-279. According to the Koran ( Sure xxvii. 1Ki 4:17.), Solomon understood the languages not only of men anddemons, but also of birds and ants. The Turkish literature contains a"Book of Solomon," Suleimanname , consisting of seventy volumes,from which v. Hammer ( Rosenöl , i. p. 147ff.) has given extracts.)

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 4:29-34

Solomon's skill 4:29-34

Here is more evidence that God gave Solomon wisdom (Heb. hokmah) as He had promised (3:12). He was one of the outstanding sages of the ancient world.⁶¹ What Solomon received was the ability to make correct decisions. Even though he possessed this ability he did not always choose to use it. He made some very foolish decisions in his lifetime.

The men of the East (cf. Job 1:3) and Egypt (v. 30) were famous for their wisdom in the ancient world.

Solomon's literary output was prolific (v. 32). His name appears on two of the psalms in the Book of Psalms (Ps. 72; 127), and he also evidently wrote the Books of Proverbs, Ecclesiastes, and Song of Solomon.

This chapter shows God's response to Solomon's dedication to Yahweh (3:6-13). Even though Solomon was God's elect he had the opportunity either to respond properly to God's grace and experience further blessing or to respond improperly to it and experience chastening. This is a choice God gives all His elect. Solomon made the wise choice. Remember also the perfect response of Solomon's descendant Jesus Christ.

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

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.