Text -- 1 Kings 4:8 (NET)

4:8 These were their names: Ben-Hur was in charge of the hill country of Ephraim.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 4:8

_This and others of them are denominated from their fathers, because they were known and famous in their generation.

JFB: 1Ki 4:8

Or, as the Margin has it, Benhur, Bendekar. In the rural parts of Syria, and among the Arabs, it is still common to designate persons not by their own names, but as the sons of their fathers.

TSK: 1Ki 4:8

The son of Hur : or, Ben-hur, Jdg 17:1, Jdg 19:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 4:8

In this arrangement of the territory into twelve portions, the divisions of the tribes seem to have been adopted as far as could be managed without unfairness. The prefecture of Ben-Hur corresponded nearly to the territory of Ephraim; that of Ben-Dekar to Dan; that of Ben-Hesed to Judah; those of Ben-Abinadab and Baana to Cis-Jordanic Manasseh; that of Ben-Geber to Manasseh beyond Jordan; of Abinadab to Gad; of Ahimaaz to Naphtali; of Baanah to Asher; of Jehoshaphat to Issachar; of Shimei to Benjamin; and of Geber to Reuben. The order in which the prefectures are mentioned is clearly not the geographical. Perhaps it is the order in which they had to supply the king’ s table.

Poole: 1Ki 4:8

This and others of them are denominated from their fathers, because they were known and famous in their generation.

Haydock: 1Ki 4:8

Benhur. Ben here, and in the following verses, may signify "the son of Hur, " &c. (Calmet) ---

Septuagint retain both the original term, and its explanation, "Ben the son of Or." But they afterwards read only "the son of Dakar....of Esed....of Abinadab....and Gaber."

Gill: 1Ki 4:8

And these are their names,.... Or rather the names of their fathers; for of many of them not their own names but their fathers' names are given, as being well known:

the son of Hur, in Mount Ephraim; a fruitful country in the tribe of Ephraim, from whence this officer was to furnish the king with provisions for one month in the year.

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 4:1-19

In the choice of the great officers of Solomon's court, no doubt, his wisdom appeared. Several are the same that were in his father's time. A plan was settled by which no part of the country was exhausted to supply his court, though each sent its portion.

Matthew Henry: 1Ki 4:1-19

Here we have,

I. Solomon upon his throne (1Ki 4:1): So king Solomon was king, that is, he was confirmed and established king over all Israel, and not, as his successors, only over two tribes. He was a king, that is, he did the work and duty of a king, with the wisdom God had given him. Those preserve the name and honour of their place that mind the business of it and make conscience of it.

II. The great officers of his court, in the choice of whom, no doubt, his wisdom much appeared. It is observable, 1. That several of them are the same that were in his father's time. Zadok and Abiathar were then priests (2Sa 20:25), so they were now; only then Abiathar had the precedency, now Zadok. Jehoshaphat was then recorder, or keeper of the great seal, so he was now. Benaiah, in his father's time, was a principal man in military affairs, and so he was now. Shisha was his father's scribe, and his sons were his, 1Ki 4:3. Solomon, though a wise man, would not affect to be wiser than his father in this matter. When sons come to inherit their father's wealth, honour, and power, it is a piece of respect to their memory, caeteris paribus - where it can properly be done, to employ those whom they employed, and trust those whom they trusted. Many pride themselves in being the reverse of their good parents. 2. The rest were priests' sons. His prime-minister of state was Azariah the son of Zadok the priest. Two others of the first rank were the sons of Nathan the prophet, 1Ki 4:5. In preferring them he testified the grateful respect he had for their good father, whom he loved in the name of a prophet.

III. The purveyors for his household, whose business it was to send in provisions from several parts of the country, for the king's tables and cellars (1Ki 4:7) and for his stables (1Ki 4:27, 1Ki 4:28), that thus, 1. His house might always be well furnished at the best hand. Let great men learn hence good house-keeping, to be generous in spending according to their ability, but prudent in providing. It is the character of the virtuous woman that she bringeth her food from afar (Pro 31:14), not far-fetched and dear-bought, but the contrary, every thing bought where it is cheapest. 2. That thus he himself, and those who immediately attended him, might be eased of a great deal of care, and the more closely apply themselves to the business of the state, not troubled about much serving, provision for that being got ready to their hand. 3. That thus all the parts of the kingdom might be equally benefited by the taking off of the commodities that were the productions of their country and the circulating of the coin. Industry would hereby be encouraged, and consequently wealth increased, even in those tribes that lay most remote from the court. The providence of God extends itself to all places of his dominions (Psa 103:22); so should the prudence and care of princes. 4. The dividing of this trust into so many hands was prudent, that no man might be continually burdened with the care of it nor grow exorbitantly rich with the profit of it, but that Solomon might have those, in every district, who, having a dependence upon the court, would be serviceable to him and his interest as there was occasion. These commissioners of the victualling-office, not for the army or navy (Solomon was engaged in no war), but for the household, are here named, several of them only by their surnames, as great men commonly call their servants: Ben-hur, Ben-dekar, etc., though several of them have also their proper names prefixed. Two of them married Solomon's daughters, Ben-Abinadab (1Ki 4:11) and Ahimaaz (1Ki 4:15), and no disparagement to them to marry men of business. Better match with the officers of their father's court that were Israelites than with the sons of princes that were strangers to the covenant of promise. The son of Geber was in Ramoth-Gilead (1Ki 4:19), and Geber himself was in the country of Sihon and Og, which included that and Mahanaim, 1Ki 4:14. He is therefore said to be the only officer in that land, because the other two, mentioned 1Ki 4:13, 1Ki 4:14, depended on him, and were subordinate to him.

Keil-Delitzsch: 1Ki 4:7-19

Solomon's Official Persons and Their Districts. - 1Ki 4:7. Solomon had(appointed) twelve נצּבים over all Israel, who provided( כּלכּלוּ ) for the king and his house, i.e., supplied provisions forthe necessities of the court. These prefects are not to be regarded as"chamberlains,"or administrators of the royal domains (Michaelis andEwald), for these are mentioned in 1Ch 27:25. under a different title. They are "general receivers of taxes,"or "chief tax-collectors,"asRosenmüller expresses it, who levied the king's duties or taxes, whichconsisted in the East, as they still do to the present time, for the most partof natural productions, or the produce of the land, and not of moneypayments as in the West, and delivered them at the royal kitchen(Rosenmüller, A. und N. Morgenland , iii. p. 166). It cannot be inferredfrom the explanation given by Josephus, ἡγεμόνες καὶ στρατηγοί , that they exercised a kind of government, as Theniussupposes, since this explanation is nothing but a subjective conjecture. "One month in the year was it every one's duty ( אחד על יהיה ) to provide."The districts assigned to the twelve prefectscoincide only partially with the territories of the tribes, because the landwas probably divided among them according to its greater or smallerproductiveness. Moreover, the order in which the districts are enumeratedis not a geographical one, but probably follows the order in which thedifferent prefects had to send the natural productions month by month forthe maintenance of the king's court. The description begins with Ephraimin 1Ch 27:8, then passes over in 1Ch 27:9 to the territory of Dan to the west of it, in1Ch 27:10 to the territory of Judah and Simeon on the south, in 1Ch 27:11 and 1Ch 27:12to the territory of Manasseh on this side from the Mediterranean to theJordan, then in vv. 13 and 14 to the territory of Manasseh on the otherside of the Jordan, thence back again in vv. 15 and 16 to the northern partsof the land on this side, viz., the territories of Naphtali and Asher, andthence farther south to Issachar in v. 17, and Benjamin in v. 18, closing atlast in v. 19 with Gilead.

1Ki 4:8

In the names of the prefects we are struck with the fact, that inthe case of five of them the names given are not their own but their fathers'names. It is very improbable that the proper names should have droppedout five times (as Clericus, Michaelis, and others suppose); andconsequently there is simply the assumption left, that the persons inquestion bore their fathers' names with Ben prefixed as their own propernames: Benhur, Bendeker , etc., after the analogy of Benchanan in 1Ch 4:20 and others, although such a proper name as Ben-Abinadab (1Ch 4:11)appears very strange. Benhur was stationed on the mountains of Ephraim. These mountains, here only the mountainous district of the tribe ofEphraim, were among the most fruitful portions of Palestine (see at Jos 17:14-15).

1Ki 4:9

Bendeker was in Makaz , a city only mentioned here, the situationof which is unknown, but which is at any rate to be sought for in the tribeof Dan, to which the other cities of this district belong. Shaalbim hasprobably been preserved in the present Selbit , to the north-west of Yâlo (see at Jos 19:42). Bethshemesh , the present Ain-Shems (see at Jos 15:10). Elon ( אילון ), which is distinguished from Ajalon (Jos 19:42 and Jos 19:43) by the epithet Bethchanan , and belonged to the tribe of Dan,has not yet been discovered (see at Jos 19:43). The lxx have arbitrarilyinterpolated ἕως before Bethchanan , and Thenius naturally takesthis under his protection, and consequently traces Bethchanan in thevillage of Beit Hunûn (Rob. Pal . ii. p. 371), but without considering that ἕως yields no reasonable sense unless preceded by מן , ἐκ (from; cf. 1Ki 4:12).

1Ki 4:10

Benhesed was in Arubboth , which does not occur again, so thatits situation, even if it should be identical with Arab in Jos 15:52, asBöttcher conjectures, can only be approximatively inferred from thelocalities which follow. To him ( לו ), i.e., to his district, belonged Sochoh and all the land of Hepher . From Sochoh we may see thatBenhesed's district was in the tribe of Judah. Of the two Sochohs in Judah,that still exist under the name of Shuweikeh , it is impossible to determinewith certainty which is intended here, whether the one upon themountains (Jos 15:48) or the one in the plain (Jos 15:35). The fact thatit is associated with the land of Hepher rather favours the latter. The landof Hepher , which must not be confounded with the city of Gath-hepher inthe tribe of Zebulun (Jos 19:13; 2Ki 14:25), but was the territory ofone of the Canaanitish kings who were defeated by Joshua, was probablysituated in the plain (see at Jos 12:17).

1Ki 4:11

Ben-Abinadab had the whole of the high range of Dor ( דּאר נפת , Jos 12:23), i.e., the strip of coast on theMediterranean Sea below the promontory of Carmel, where the city of Dor , which has been preserved in the village of Tantura or Tortura , ninemiles to the north of Caesarea, was situated (see at Jos 11:2). Whetherthis district embraced the fruitful plain of Sharon is not so clearly madeout as Thenius supposes. בּן־אבינדב stands at the headabsolutely, without any grammatical connection with כּל־נפת :"Abinadab: the whole of the high range of Dor,"etc. The person namedwas probably a son of David's eldest brother but one (1Sa 16:8; 1Sa 17:13),and therefore Solomon's cousin; and he had married Solomon's daughter.

1Ki 4:12

Baana the son of Ahilud was most likely a brother of Jehoshaphat the chancellor (1Ki 4:3). This district embraced the cities on the southern edge of the plain of Jezreel, and extended to the Jordan. Taanach and Megiddo, which have been preserved in the villages of Taanuk and Lejun , were situated on the south-western border of this plain, and belonged to the Manassites (see at Jos 12:21; Jos 17:11). "And all Bethshean,"in other words, the whole of the district of Bethshean, i.e., Beisan, at the eastern end of the valley of Jezreel, where it opens into the Jordan valley (Rob. Pal. ii. p. 740ff.), "which (district was situated) by the side of Zarthan below Jezreel, from (the town of) Bethshean (see at Jos 17:11) to Abel-Mecholah, on the other side of Jokmeam." Zarthan , also called Zereda (compare 1Ki 7:46 with 2Ch 4:17), has probably been preserved, so far as the name is concerned, in Kurn Sartabeh , in the neighbourhood of which the old city probably stood, about five miles to the south of Beisan, at a point where the Jordan valley contracts (see at Jos 3:16). The expression "below Jezreel"refers to "all Bethshean,"and may be explained from the elevated situation of Jezreel, the present Zerîn (see at Jos 19:18). According to Rob. iii. p. 163, this is "comparatively high, and commands a wide and noble view, extending down the broad low valley on the east of Beisan and to the mountains of Ajlun beyond the Jordan."The following words, "from Bethshean to Abel-Mecholah,"give a more precise definition of the boundary. The lxx have erroneously inserted καὶ before מבּית־שׁאן , and Thenius and Böttcher defend it on the strength of their erroneous interpretations of the preceding statements. Abel-Mecholah was in the Jordan valley, according to the Onomast ., ten Roman miles to the south of Beisan (see at Jdg 7:22). The last clause is not quite intelligible to us, as the situation of the Levitical city Jokmeam (1Ch 6:53, or Kibzaim , a different place from the Jokneam on Carmel, Jos 12:22; Jos 21:34) has not yet been discovered (see at Jos 21:22). According to this, Baanah's district in the Jordan valley did not extend so far as Kurn Sartabeh , but simply to the neighbourhood of Zarthan, and embraced the whole of the tribe-territory of Manasseh on this side of the Jordan.

1Ki 4:13

Bengeber was in Ramoth of Gilead in the tribe of Gad (Jos 20:8), probably on the site of the modern Szalt (see at Deu 4:43). "To him belonged the Havvoth Jair (Jair's-lives) in Gilead, to him the region of Argob in Bashan, sixty great cities with walls and brazen bolts."If we look at this passage alone, the region of Argob in Bashan appears to be distinct from the Havvoth Jair in Gilead. But if we compare it with Num 32:40-41; Deu 3:4-5, and Deu 3:13, Deu 3:14, and Jos 13:30, it is evident from these passages that the Jair's-lives are identical with the sixty large and fortified cities of the region of Argob. For, according to Deu 3:4, these sixty fortified cities, with high walls, gates, and bars, were all fortified cities of the kingdom of Og of Bashan, which the Israelites conquered under Moses, and to which, according to Num 32:41, Jair the Manassite, who had conquered them, gave the name of Havvoth Jair . Hence it is stated in Jos 13:30, that the sixty Jair-towns were situated in Bashan. Consequently the אר חבל לו in our verse is to be taken as a more precise definition of וגו יאיר חוּת לו , or a clearer description of the district superintended by Bengeber , so that Gilead is used, as is frequently the case, in the broader sense of Peraea . Compare with this the Commentary on Deu 3:4, Deu 3:13, Deu 3:14, where the names ארגּב and חוּת are explained, and the imaginary discrepancy between the sixty Jair's-towns in the passages cited, and the twenty-three and thirty cities of Jair in 1Ch 2:22 and Jdg 10:4, is discussed and solved. And when Thenius objects to this explanation on the ground that the villages of Jair cannot be identical with the sixty fortified cities, because villages of nomads and strongly fortified cities could not be one and the same, this objection falls to the ground with the untenable interpretation of חוּת as applying to nomad villages.

1Ki 4:14

Ahinadab the son of Iddo received as his district Mahanaim , a fortified and probably also a very important city to the north of the Jabbok, on the border of the tribe of Gad, which may perhaps have been preserved in the ruin of Mahneh (see at Jos 13:26 and Gen 32:3). מחנימה , to Mahanaim (cf. Ewald, §216, a ., note), with ה local, probably referring to the fact that Ahinadab was sent away to Mahanaim.

1Ki 4:15

Ahimaaz , possibly Zadok's son (2Sa 15:27; 2Sa 17:17.), in Naphtali . This does not denote generally "the most northern portion of the land, say from the northern end of the lake of Gennesaret into Coele-Syria,"as Thenius supposes; for the tribe-territory of Asher, which had a prefect of its own, was not situated to the south-west of Naphtali, but ran along the west of Naphtali to the northern boundary of Canaan (see at Jos 19:24-31). He also (like Ben-Abinadab, 1Ki 4:11) had a daughter of Solomon, Basmath, as his wife.

1Ki 4:16

Baanah the son of Hushai , probably the faithful friend and wise counsellor of David (2Sa 15:32., 1Ki 17:5.), was in Asher and בּעלות , a name quite unknown. If בּ forms part of the word ( Baaloth , according to the lxx, Vulg., Syr., and Arab.), we must take it as a district, since the preposition בּ would necessarily have been repeated if a district ( Asher ) had been connected with a town ( Baaloth ). In any case, it is not the city of Baaloth in the Negeb of Judah (Jos 15:24) that is intended.

1Ki 4:17

Jehoshaphat the son of Paruach, in Issachar ; i.e., over the whole of the territory of that tribe in the plain of Jezreel, with the exception of the cities of Taanach, Megiddo, and Bethshean, which were in the southern portion of it, and were allotted to the Manassites, and, according to 1Ki 4:12, were put under the care of Baanah; and not merely in the northern part of Issachar, "with the exception of the plain of Jezreel,"as Thenius erroneously maintains. Zebulun may possibly have also formed part of his district, if not entirely, yet in its southern portion, provided that the northern portion was assigned to Ahimaaz in Naphtali, since Zebulun had no prefect of its own.

1Ki 4:18

Shimei the son of Elah, possibly the one mentioned in 1Ki 1:8, in Benjamin .

1Ki 4:19

Geber the son of Uri, in the land of Gilead , i.e., as the apposition "the land of Sihon ... and of Og..."clearly shows, the whole of the Israelitish land on the east of the Jordan, as in Deu 34:1; Jdg 20:1, etc., with the simple exception of the districts placed under Bengeber and Ahinadab (1Ki 4:13 and 1Ki 4:14). אחד נציב , "one president was it who (was) in the land (of Gilead)." נציב cannot signify a military post or a garrison here, as in 1Sa 10:5; 1Sa 13:3, etc., but is equivalent to נצּב , the president (1Ki 4:7). The meaning is, that notwithstanding the great extent of this district, it had only one prefect.

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 4:7-19

Solomon's district governors 4:7-19

These men were responsible for providing for the needs of Solomon's large household, including his courtiers, and for his thousands of horses (v. 28). Two were Solomon's sons-in-law (vv. 11, 15). The district arrangement seems designed to move Israel away from tribal independence to cooperation under the new centralized government, though the district boundaries approximated the tribal boundaries.⁵⁵

". . . this was a radical and decisive step, and that not only because it imposed upon the people an unprecedented burden. It meant that the old tribal system, already increasingly of vestigial significance, had been, as far as its political functioning was concerned, virtually abolished. In place of twelve tribes caring in turn for the central shrine were twelve districts taxed for the support of Solomon's court!"⁵⁶

Note that Solomon did not include Judah and Jerusalem. This gave Judah a great advantage economically. Perhaps Solomon favored Judah because it was his tribe. This favoritism may have been a factor in the revolt of the northern tribes later (12:4).

Solomon's throne exercised four spheres of political influence. First, there was the homeland. This was the geographical area Joshua had assigned to the 12 tribes. In Solomon's day Israel occupied only this area. Second, there were adjacent provinces (i.e., Damascus, Ammon, Moab, Edom, et al.). Solomon taxed these and conscripted them for military service. They enjoyed protection and the benefits of Israel's central government. Third, there were the vassal states (i.e., Zobah, Hamath, Arabia, possibly Philistia, et al.) that Israel controlled. These enjoyed some autonomy such as native rulers and internal fiscal policies. They recognized Solomon's authority, however, provided some tribute, and pledged loyalty to him. Israel in return defended them from alien forces when necessary. Fourth, there were the allied states (i.e., Phoenicia, Egypt, et al.). These countries enjoyed equality with Israel. They defended each other as needed, traded with each other, and generally cooperated with one another.⁵⁷

Clearly Solomon's kingdom had a large bureaucracy.

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.