Text -- 1 Kings 5:2 (NET)

5:2 Solomon then sent this message to Hiram:

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 1Ki 5:2

Solomon sent to Hiram - Made an interchange of ambassadors and friendly greetings. Josephus tells us that the correspondence between Hiram and Solomon was preserved in the archives of the Tyrians even in his time. But this, like many other assertions of the same author, is worthy of little credit.

TSK: 1Ki 5:2

2Ch 2:3

Commentary -- Word/Phrase Notes (per Verse)

Gill: 1Ki 5:2

And Solomon sent to Hiram,.... A letter, either by the hand of his ambassadors when they returned, as Kimchi thinks, or by ambassadors Solomon sent on purpose. Josephus ^w appeals to the Tyrian archives for the genuineness of these letters that passed between Hiram and Solomon; and Eupolemus, an Heathen writer ^x has both this which Solomon sent to Hiram, and that which Hiram sent in answer to it, which agree with those in the sacred records:

saying: as follows.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 5:1-18

1 Hiram, sending to congratulate Solomon, is desired to furnish him with timber to build the temple.

7 Hiram, blessing God for Solomon, and requesting food for his family, furnishes him with trees.

13 The number of Solomon's workmen and labourers

MHCC: 1Ki 5:1-9

Here is Solomon's design to build a temple. There is no adversary, no Satan, so the word is; no instrument of Satan to oppose it, or to divert from it. Satan does all he can, to hinder temple work. When there is no evil abroad, then let us be ready and active in that which is good, and get forward. Let God's promises quicken our endeavours. And all outward skill and advantages should be made serviceable to the interests of Christ's kingdom. It Tyre supplies Israel with craftsmen, Israel will supply Tyre with corn, Eze 27:17. Thus, by the wise disposal of Providence, one country has need of another, and is benefitted by another, that there may be dependence on one another, to the glory of God.

Matthew Henry: 1Ki 5:1-9

We have here an account of the amicable correspondence between Solomon and Hiram. Tyre was a famous trading city, that lay close upon the sea, in the border of Israel; its inhabitants (as should seem) were none of the devoted nations, nor ever at enmity with Israel, and therefore David never offered to destroy them, but lived in friendship with them. It is here said of Hiram their king that he was ever a lover of David; and we have reason to think he was a worshipper of the true God, and had himself renounced, though he could not reform, the idolatry of his city. David's character will win the affections even of those that are without. Here is,

I. Hiram's embassy of compliment to Solomon, 1Ki 5:1. He sent, as is usual among princes, to condole with him on the death of David, and to renew his alliances with him upon his succession to the government. It is good keeping up friendship and communion with the families in which religion is uppermost.

II. Solomon's embassy of business to Hiram, sent, it is likely, by messengers of his own. In wealth, honour, and power, Hiram was very much inferior to Solomon, yet Solomon had occasion to be beholden to him and begged his favour. Let us never look with disdain on those below us, because we know not how soon we may need them. Solomon, in his letter to Hiram, acquaints him,

1. With his design to build a temple to the honour of God. Some think that temples among the heathen took their first rise and copy from the tabernacle which Moses erected in the wilderness, and that there were none before that; however there were many houses built in honour of the false gods before this was built in honour of the God of Israel, so little is external splendour a mark of the true church. Solomon tells Hiram, who was himself no stranger to the affair, (1.) That David's wars were an obstruction to him, that he could not build this temple, though he designed it, 1Ki 5:3. They took up much of his time, and thoughts, and cares, were a constant expense to him and a constant employment of his subjects; so that he could not do it so well as it must be done, and therefore, it not being essential to religion, he must leave it to be done by his successor. See what need we have to pray that God will give peace in our time, because, in time or war, the building of the gospel temple commonly goes on slowly. (2.) That peace gave him an opportunity to build it, and therefore he resolved to set about it immediately: God has given me rest both at home and abroad, and there is no adversary (1Ki 5:4), no Satan (so the word is), no instrument of Satan to oppose it, or to divert us from it. Satan does all he can to hinder temple work (1Th 2:18; Zec 3:1), but when he is bound (Rev 20:2) we should be busy. When there is no evil occurrent, then let us be vigorous and zealous in that which is good and get it forward. When the churches have rest let them be edified, Act 9:31. Days of peace and prosperity present us with a fair gale, which we must account for if we improve not. As God's providence excited Solomon to think of building the temple, by giving him wealth and leisure, so his promise encouraged him. God had told David that his son should build him a house, 1Ki 5:5. He will take it as a pleasure to be thus employed, and will not lose the honour designed him by that promise. It may stir us up much to good undertakings to be assured of good success in them. Let God's promise quicken our endeavours.

2. With his desire that Hiram would assist him herein. Lebanon was the place whence timber must be had, a noble forest in the north of Canaan, particularly expressed in the grant of that land to Israel - all Lebanon, Jos 13:5. So that Solomon was proprietor of all its productions. The cedars of Lebanon are spoken of as, in a special manner, the planting of the Lord (Psa 109:16), being designed for Israel's use and particularly for temple service. But Solomon owned that though the trees were his the Israelites had not skill to hew timber like the Sidonians, who were Hiram's subjects. Canaan was a land of wheat and barley (Deu 8:8), which employed Israel in the affairs of husbandry, so that they were not at all versed in manufactures: in them the Sidonians excelled. Israel, in the things of God, are a wise and understanding people; and yet, in curious arts, inferior to their neighbours. True piety is a much more valuable gift of heaven than the highest degree of ingenuity. Better be an Israelite skilful in the law than a Sidonian skilful to hew timber. But, the case being thus, Solomon courts Hiram to send him workmen, and promises (1Ki 5:6) both to assist them ( my servants shall be with thy servants, to work under them), and to pay them ( unto thee will I give hire for thy servants ); for the labourer, even in church-work, though it be indeed its own wages, is worthy of his hire, The evangelical prophet, foretelling the glory of the church in the days of the Messiah, seems to allude to this story, Isa. 60, where he prophesies, (1.) That the sons of strangers (such were the Tyrians and Sidonians) shall build up the wall of the gospel temple, 1Ki 5:10. Ministers were raised up among the Gentiles for the edifying of the body of Christ. (2.) That the glory of Lebanon shall be brought to it to beautify it, 1Ki 5:13. All external endowments and advantages shall be made serviceable to the interests of Christ's kingdom.

3. Hiram's reception of, and return to, this message.

(1.) He received it with great satisfaction to himself: He rejoiced greatly (1Ki 5:7) that Solomon trod in his father's steps, and carried on his designs, and was likely to be so great a blessing to his kingdom. In this Hiram's generous spirit rejoiced, and not merely in the prospect he had of making an advantage to himself by Solomon's employing him. What he had the pleasure of he gave God the praise of: Blessed be the Lord, who has given to David (who was himself a wise man) a wise son to rule over this great people. See here, [1.] With what pleasure Hiram speaks of Solomon's wisdom and the extent of his dominion. Let us learn not to envy others either those secular advantages or those endowments of the mind wherein they excel us. What a great comfort it is to those that wish well to the Israel of God to see religion and wisdom kept up in families from one generation to another, especially in great families and those that have great influence on others! where it is so, God must have the glory of it. If to godly parents be given a godly seed (Mal 2:15), it is a token for good, and a happy indication that the entail of the blessing shall not be cut off.

(2.) He answered it with great satisfaction to Solomon, granting him what he desired, and showing himself very forward to assist him in this great and good work to which he was laying his hand. We have here his articles of agreement with Solomon concerning this affair, in which we may observe Hiram's prudence. [1.] He deliberated upon the proposal, before he returned an answer (1Ki 5:8): I have considered the things. It is common for those that make bargains rashly afterwards to wish them unmade again. The virtuous woman considers a field and then buys it, Pro 31:16. Those do not lose time who take time to consider. [2.] He descended to particulars in the articles, that there might be no misunderstanding afterwards, to occasion a quarrel. Solomon had spoken of hewing the trees (1Ki 5:6), and Hiram agrees to what he desired concerning that (1Ki 5:8); but nothing had been said concerning carriage, and this matter therefore must be settled. Land-carriage would be very troublesome and chargeable; he therefore undertakes to bring all the timber down from Lebanon by sea, a coasting voyage. Conveyance by water is a great convenience to trade, for which God is to have praise, who taught man that discretion. Observe what a definite bargain Hiram made. Solomon must appoint the place where the timber shall be delivered, and thither Hiram will undertake to bring it and be responsible for its safety. As the Sidonians excelled the Israelites in timber-work, so they did in sailing; for Tyre and Sidon were situate at the entry of the sea (Eze 27:3): they therefore were fittest to take care of the water-carriage. Tractant fabrilia fabri - Every artist has his trade assigned. And, [3.] If Hiram undertake for the work, and do all Solomon's desire concerning the timber (1Ki 5:8), he justly expects that Solomon shall undertake for the wages: " Thou shalt accomplish my desire in giving food for my household (1Ki 5:9), not only for the workmen, but for my own family."If Tyre supply Israel with craftsmen, Israel will supply Tyre with corn, Eze 27:17. Thus, by the wise disposal of Providence, one country has need of another and is benefited by another, that there may be mutual correspondence and dependence, to the glory of God our common parent.

Keil-Delitzsch: 1Ki 5:1-12

Solomon's negotiations with Hiram of Tyre . - 1Ki 5:1. When king Hiram of Tyre heard that Solomon had been anointed king in the place of David, he sent his servants, i.e., an embassage, to Solomon, to congratulate him (as the Syriac correctly explains) on his ascent of the throne, because he had been a friend of David the whole time ( כּל־הימים , i.e., as long as both of them David and Hiram were kings). On Hiram and the length of his reign, see the remarks on 2Sa 5:11. This is passed over in the Chronicles as having no essential bearing upon the building of the temple.

1Ki 5:2-3

Solomon thereupon communicated to Hiram, by means of an embassy, his intention to carry out the building of the temple which his father projected, and asked him for building wood from Lebanon for the purpose. From the words, "Thou knowest that my father David could not build,"etc., it is evident that David had not only been busily occupied for a long time with the plan for building a temple, but that he had already commenced negotiations with Hiram on the matter; and with this 1Ch 22:4 agrees. "To the name of Jehovah:"this expression is based upon Deu 12:5 and Deu 12:11 : "the place which the Lord shall choose to put His name there, or that His name may dwell there."The name of Jehovah is the manifestation of the divine nature in a visible sign as a real pledge of His presence (see at 1Ki 12:5), and not merely numen Jovae quatenus ab hominibus cognoscitur, colitur, celebratur (Winer, Thenius). Hence in 2 Sam 7, to which Solomon refers, בּית לי בּנה (1Ki 5:5, 1Ki 5:7) alternates with לשׁמי בּית בּנה (1Ki 5:13). On the obstacle which prevented it, "because of the war, with which they (the enemies) had surrounded me,"see at 2Sa 7:9. On the construction, סבב with a double accusative, compare the very similar passage, Psa 109:3, which fully establishes the rendering we have given, so that there is no necessity to assume that מלחמה , war, stands for enemies (Ewald, §317, b .).

1Ki 5:4

"And now Jehovah my God has given me rest roundabout,"such as David never enjoyed for a permanency (cf. 2Sa 7:1). "No adversary is there."This is not at variance with 1Ki 11:14, for Hadad's enterprise belonged to a later period (see the comm. on that passage). "And no evil occurrence:"such as the rebellions of Absalom and Sheba, the pestilence at the numbering of the people, and other events which took place in David's reign.

1Ki 5:5

"Behold, I intend to build." אמר followed by an infinitive, as in Exo 2:14; 2Sa 21:16. "As Jehovah spake to David;"viz., 2Sa 7:12, 2Sa 7:13.

1Ki 5:6-7

"And now command that they fell me cedars from Lebanon."We may see from 1Ki 5:8 that Solomon had also asked for cypresses; and according to the parallel passage 2Ch 2:6., he had asked for a skilful artist, which is passed over here, so that it is only in 1Ki 7:13-14 that we find a supplementary notice that Hiram had sent one. It is evident from this request, that that portion of Lebanon on which the cedars suitable for building wood grew, belonged to the kingdom of Hiram. The cedar forest, which has been celebrated from very ancient times, was situated at least two days' journey to the north of Beirut, near the northernmost and loftiest summits of the range, by the village of Bjerreh , to the north of the road which leads to Baalbek and not far to the east of the convent of Canobin , the seat of the patriarch of the Maronites, although Seetzen, the American missionaries, and Professor Ehrenberg found cedars and cedar groves in other places on northern Lebanon (see Rob. Pal . iii. 440,441, and Bibl. Res . pp. 588ff.). The northern frontier of Canaan did not reach as far as Bjerreh (see at Num 34:8-9). "My servants shall be with thy servants,"i.e., shall help them in the felling of the wood. "And the wages of thy servants will I give to thee altogether as thou sayest.""For thou knowest that no one among us is skilful in felling trees like the Sidonians."This refers to the knowledge of the most suitable trees, of the right time for felling, and of the proper treatment of the wood. The expression Sidonians stands for Phoenicians generally, since Sidon was formerly more powerful than Tyre, and that portion of Lebanon which produced the cedars belonged to the district of Sidon. The inhabitants of Sidon were celebrated from time immemorial as skilful builders, and well versed in mechanical arts (compare Rob. Pal . iii. 421ff., and Movers, Phoenizier , ii. 1, pp. 86ff.).

Hiram rejoiced exceedingly at this proposal on the part of Solomon, and praised Jehovah for having given David so wise a son as his successor (1Ki 7:7). It must have been a matter of great importance to the king of Tyre to remain on good terms with Israel, because the land of Israel was a granary for the Phoenicians, and friendship with such a neighbour would necessarily tend greatly to promote the interests of the Phoenician commerce. The praise of Jehovah on the part of Hiram does not presuppose a full recognition of Jehovah as the only true God, but simply that Hiram regarded the God of Israel as being as real a God as his own deities. Hiram expresses a fuller acknowledgment of Jehovah in 2Ch 2:11, where he calls Jehovah the Creator of heaven and earth; which may be explained, however, from Hiram's entering into the religious notions of the Israelites, and does not necessarily involve his own personal belief in the true deity of Jehovah.

1Ki 5:8-11

Hiram then sent to Solomon, and promised in writing ( בּכתב , 2Ch 2:10) to comply with his wishes. אלי שׁלחתּ אשׁר את , "that which thou hast sent to me,"i.e., hast asked of me by messenger. ברושׁים are not firs, but cypresses. "My servants shall bring down (the trees) from Lebanon to the sea, and I will make them into rafts (i.e., bind them into rafts and have them floated) upon the sea to the place which thou shalt send (word) to me, and will take them (the rafts) to pieces there, and thou wilt take (i.e., fetch them thence)."The Chronicles give Yafo , i.e., Joppa, Jaffa, the nearest harbour to Jerusalem on the Mediterranean Sea, as the landing-place (see at Jos 19:46). "And thou wilt do all my desire to give bread for my house,"i.e., provisions to supply the wants of the king's court. "The שׂכר mentioned in 1Ki 5:6 was also to be paid"(Thenius). This is quite correct; but Thenius is wrong when he proceeds still further to assert, that the chronicler erroneously supposed this to refer to the servants of Hiram who were employed in working the wood. There is not a word of this kind in the Chronicles; but simply Solomon's promise to Hiram (1Ki 5:9): "with regard to the hewers (the fellers of the trees), I give thy servants wheat 20,000 cors, and barley 20,000 cors, and wine 20,000 baths, and oil 20,000 baths."This is omitted in our account, in which the wages promised in 1Ki 5:6 to the Sidonian fellers of wood are not more minutely defined. On the other hand, the payment for the wood delivered by Solomon to Hiram, which is not mentioned in the Chronicles, is stated here in 1Ki 5:11. "Solomon gave Hiram 20,000 cors of wheat as food ( מכּלת , a contraction of מאכלת , from אכל ; cf. Ewald, §79, b .) for his house (the maintenance of his royal court), and 20 cors of beaten oil; this gave Solomon to Hiram year by year,"probably as long as the delivery of the wood or the erection of Solomon's buildings lasted. These two accounts are so clear, that Jac. Capp., Gramt., Mov., Thenius, and Bertheau, who have been led by critical prejudices to confound them with one another, and therefore to attempt to emend the one from the other, are left quite alone. For the circumstance that the quantity of wheat, which Solomon supplied to Hiram for his court, was just the same as that which he gave to the Sidonian workmen, does not warrant our identifying the two accounts. The fellers of the trees also received barley, wine, and oil in considerable quantities; whereas the only other thing which Hiram received for his court was oil, and that not common oil, but the finest olive oil, namely 20 cors of כּתית שׁמן , i.e., beaten oil, the finest kind of oil, which was obtained from the olives when not quite ripe by pounding them in mortars, and which had not only a whiter colour, but also a purer flavour than the common oil obtained by pressing from the ripe olives (cf. Celsii Hierobot . ii. pp. 349f., and Bähr , Symbolik , i. p. 419). Twenty cors were 200 baths, i.e., according to the calculations of Thenius, about ten casks (1 cask = 6 pails; 1 pail = 72 cans). If we bear in mind that this was the finest kind of oil, we cannot speak of disproportion to the quantity of wheat delivered. Thenius reckons that 20,000 cors of wheat were about 38,250 Dresden scheffeln (? sacks).

1Ki 5:12

The remark that "the Lord gave Solomon wisdom"refers not merely to the treaty which Solomon made with Hiram, through which he obtained materials and skilled workmen for the erection of the house of God (Thenius), but also to the wise use which he made of the capacities of his own subjects for this work. For this verse not only brings to a close the section relating to Solomon's negotiations with Hiram, but it also forms an introduction to the following verses, in which the intimation given by Solomon in 1Ki 5:6, concerning the labourers who were to fell wood upon Lebanon in company with Hiram's men, is more minutely defined.

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 5:1--8:66

C. Solomon's Greatest Contribution chs. 5-8

Solomon's outstanding contribution to the nation of Israel, I believe, was the provision he made for her spiritual strength. The writer of Kings gave this much emphasis in his book.

People generally regarded their king as the representative, son, and vice-regent of their chief god in the ancient Near East.⁶² This was really the true relation of Israel's king to Yahweh. People also viewed the temples of the gods as the palaces of those beings and regarded the magnificence of their houses as a reflection of their personal greatness. The temple represented the god.⁶³ Therefore Solomon wanted to portray the greatness of Yahweh by building Him the most glorious temple in the ancient Near East. This would have enabled Israel to fulfill the purpose for which God had raised her up better, namely, to bring people to God (Exod. 19:6; cf. Isa. 42:6-7).

Constable: 1Ki 5:1-6

Solomon's request of Hiram 5:1-6

Hiram probably reigned from about 980-947 B.C.⁶⁴ Most scholars agree that his reign overlapped David's by about nine years and Solomon's by about 24 (cf. 2 Sam. 5:11). Tyre was an important Mediterranean Sea port in Phoenicia north of Israel. Sidon (v. 6), another Phoenician port city, stood a few miles north of Tyre.

"A house for the name of the Lord" (v. 3) means a house for Yahweh that would communicate His reputation to the world. Cedar (v. 6) is still a favored building material because of its durability and beauty.

Guzik: 1Ki 5:1-18

1 Kings 5 - Preparations to Build the Temple

A. Solomon's arrangements with Hiram of Tyre.

1. (1-6) Solomon's message to Hiram of Tyre.

Now Hiram king of Tyre sent his servants to Solomon, because he heard that they had anointed him king in place of his father, for Hiram had always loved David. Then Solomon sent to Hiram, saying: You know how my father David could not build a house for the name of the LORD his God because of the wars which were fought against him on every side, until the LORD put his foes under the soles of his feet. But now the LORD my God has given me rest on every side; there is neither adversary nor evil occurrence. And behold, I propose to build a house for the name of the LORD my God, as the LORD spoke to my father David, saying, "Your son, whom I will set on your throne in your place, he shall build the house for My name." Now therefore, command that they cut down cedars for me from Lebanon; and my servants will be with your servants, and I will pay you wages for your servants according to whatever you say. For you know there is none among us who has skill to cut timber like the Sidonians.

a. For Hiram had always loved David: David was a mighty warrior against the enemies of Israel. But he did not regard every neighbor nation as an enemy. David wisely built alliances and friendships with neighbor nations, and the benefit of this also came to Solomon.

i. "Hiram is an abbreviation of Ahiram which means 'Brother of Ram,' or 'My brother is exalted,' or 'Brother of the lofty one.' . . . Archaeologists have discovered a royal sarcophagus in Byblos of Tyre dated about 1200 B.C. inscribed with the king's name, 'Ahiram.' Apparently it belonged to the man in this passage." (Dilday)

b. Then Solomon sent to Hiram: "According to Josephus, copies of such a letter along with Hiram's reply were preserved in both Hebrew and Tyrian archives and were extant in his day (Antiquities, 8.2.8)." (Dilday)

c. You know how my father David could not build a house for the name of the LORD his God: This means that David told Hiram spiritual things, things that one might think Hiram could not understand or be interested in. In some ways, David spoke to Hiram as if Hiram were already an Israelite.

i. This chapter deals with Solomon's work in obtaining the materials to build the temple. Yet David was so interested in this work that he had already gathered many of the supplies needed to build the temple (2 Chronicles 22:4).

d. Until the LORD put his foes under the soles of his feet: "To put enemies under the feet was the symbolic act marking conquest. In contemporary art enemies were often depicted as a footstool (as Psalm 110:1)."

e. There is neither adversary nor evil occurrence: The word adversary here is literally Satan. The Latin Vulgate translates this, "nor a Satan."

f. I propose to build a house for the name of the LORD my God: Of course, Solomon did not build a temple for a name but for a living God. This is a good example of "avoiding" direct mention of the name of God in Hebrew writing and speaking. They did this in reverence to God.

i. Solomon also used this phrase because he wanted to explain that he didn't think the temple would be the house of God in the way pagans thought. "It is to be 'an house for the name of the LORD.' That is not the same as 'for the LORD.' Pagan temples might be intended by their builders for the actual residence of the god, but Solomon knew that the heaven of heavens could not contain Him, much less this house which he was about to build." (Maclaren)

g. Cut down cedars for me from Lebanon: The cedar trees of Lebanon were legendary for their excellent timber. This means Solomon wanted to build the temple out of the best materials possible.

i. "The Sidonians were noted as timber craftsmen in the ancient world, a fact substantiated on the famous Palmero Stone. Its inscription from 2200 B.C. tells us about timber-carrying ships that sailed from Byblos to Egypt about four hundred years previously. The skill of the Sidonians was expressed in their ability to pick the most suitable trees, know the right time to cut them, fell them with care, and then properly treat the logs." (Dilday)

ii. It also means that Solomon was willing to build this great temple to God with "Gentile" wood and using "Gentile" labor. This was a temple to the God of Israel, but it was not only for Israel. Only Jews built the tabernacle, "but the temple is not build without the aid of the Gentile Tyrians. They, together with us, make up the Church of God." (Trapp)

2. (7-12) Hiram's reply to Solomon.

So it was, when Hiram heard the words of Solomon, that he rejoiced greatly and said, Blessed be the LORD this day, for He has given David a wise son over this great people! Then Hiram sent to Solomon, saying: I have considered the message which you sent me, and I will do all you desire concerning the cedar and cypress logs. My servants shall bring them down from Lebanon to the sea; I will float them in rafts by sea to the place you indicate to me, and will have them broken apart there; then you can take them away. And you shall fulfill my desire by giving food for my household. Then Hiram gave Solomon cedar and cypress logs according to all his desire. And Solomon gave Hiram twenty thousand kors of wheat as food for his household, and twenty kors of pressed oil. Thus Solomon gave to Hiram year by year. So the LORD gave Solomon wisdom, as He had promised him; and there was peace between Hiram and Solomon, and the two of them made a treaty together.

a. Blessed be the LORD: We can't say if Hiram was a saved man, but he certainly respected the God of Israel. This was no doubt due to David's godly influence on Hiram.

b. And you shall fulfill my desire by giving food for my household: Solomon offered Hiram whatever he wanted as payment for the timber to build the temple (1 Kings 5:6). Hiram did not take unfair advantage, asking only for food for his household.

i. At the same time, Hiram did expect to be paid. His service and the service of His people were not a gift or a sacrifice. "There are a good many people who get mixed up with religious work, and talk as if it were very near their hearts, who have as sharp an eye to their own advantage as he had. The man who serves God because he gets paid for it, does not serve Him." (Maclaren)

c. There was peace between Hiram and Solomon: Solomon - in his God-given wisdom - continued the friendly relationship between Israel and Lebanon.

B. Solomon's labor force.

1. (13-14) The labor force of freemen.

Then King Solomon raised up a labor force out of all Israel; and the labor force was thirty thousand men. And he sent them to Lebanon, ten thousand a month in shifts: they were one month in Lebanon and two months at home; Adoniram was in charge of the labor force.

a. The labor force was thirty thousand men: This huge labor force shows that temple could only be built when Israel could afford the manpower and the materials. It could only be built under the peace and prosperity won by David and enjoyed by Solomon.

b. Adoniram was in charge of the labor force: Solomon's wisdom was evident in the way he employed this great workforce. First, he wisely delegated responsibility to men like Adoniram. Second, instead of making the Israelites work constantly away from Israel and home, he worked them in shifts.

2. (15-18) The labor force of slaves.

Solomon had seventy thousand who carried burdens, and eighty thousand who quarried stone in the mountains, besides three thousand three hundred from the chiefs of Solomon's deputies, who supervised the people who labored in the work. And the king commanded them to quarry large stones, costly stones, and hewn stones, to lay the foundation of the temple. So Solomon's builders, Hiram's builders, and the Gebalites quarried them; and they prepared timber and stones to build the temple.

a. Seventy thousand who carried burdens, and eighty thousand who quarried stone: This seems to describe the number of Canaanite slave laborers that Solomon used.

i. Ginzberg relates some of the legends surrounding the building of the temple. "During the seven years it took to build the Temple, not a single workman died who was employed about it, nor even did a single one fall sick. And as the workmen were sound and robust from first to last, so the perfection of their tools remained unimpaired until the building stood complete. Thus the work suffered no sort of interruption." (Ginzberg)

b. Besides three thousand three hundred from the chiefs of Solomon's deputies: This was the "middle management" team administrating the work of building the temple.

c. Costly stones: This is literally "quality stones," showing that Solomon used high quality materials even in the foundation where the stones could not be seen.

i. This speaks to the way we should work for God. We don't work for appearance only, but also to excel in the deep and hidden things. "I want, dear friends, to urge that all our work for God should be done thoroughly, and especially that part of it which lies lowest, and is least observed of men." (Spurgeon)

ii. This speaks to the way God works in us. He works in the deep and hidden things when others are concerned with mere appearances. "We have been the subjects of a great deal of secret, unseen, underground work. The LORD has spent upon us a world of care. My brother, you would not like to unveil those great searchings of heart of which you have been the subject. You have been honored in public; and, if so, you have had many a whipping behind the door lest you should glory in your flesh . . . All those chastenings, humblings, and searchings of heart have been a private laying of foundations for higher things." (Spurgeon)

iii. This speaks to the way God builds the church. He wants to do a work of deep, strong foundations instead of a work a mile wide but an inch deep. " To maintain solid truth you need solid people. Vital godliness is therefore to be aimed at. Twenty thousand people, all merely professing faith, but having no energetic life, may not have grace enough among them to make twenty solid believers. Poor, sickly believers turn the church into an hospital, rather than a camp." (Spurgeon)

d. The Gebalites quarried them: "Some suppose that these Giblites were the inhabitants of Biblos, at the foot of Mount Libanus, northward of Sidon, on the coast of the Mediterranean Sea." (Clarke)

© 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 5 (Chapter Introduction)

Overview

1Ki 5:1, Hiram, sending to congratulate Solomon, is desired to furnish him with timber to build the temple; 1Ki 5:7, Hiram, blessing God for Solomon, and requesting food for his family, furnishes him with trees; 1Ki 5:13, The number of Solomon’s workmen and labourers

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 5 (Chapter Introduction)

KINGS CHAPTER 5

Hiram sendeth to congratulate Solomon; who desireth of Hiram timber to build the temple, 1Ki 5:1-6 . Hiram blesseth God for Solomon; and, for food for his family, sendeth him trees, 1Ki 5:7-12 . The number of labourers and workmen employed about the temple, 1Ki 5:13-18 .

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 5 (Chapter Introduction)

(1Ki 5:1-9) Solomon's agreement with Hiram.

(1Ki 5:10-18) Solomon's workmen for the temple.

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 5 (Chapter Introduction)

The great work which Solomon was raised up to do was the building of the temple; his wealth and wisdom were given him to qualify him for that. In this, especially, he was to be a type of Christ, for " he shall build the temple of the Lord," Zec 6:12. In this chapter we have an account of the preparations he made for that and his other buildings. Gold and silver his good father had prepared in abundance, but timber and stones he must get ready; and about these we have him treating with Hiram king of Tyre. I. Hiram congratulated him on his accession to the throne (1Ki 5:1). II. Solomon signified to him his design to build the temple and desired him to furnish him with workmen (1Ki 5:2-6). III. Hiram agreed to do it (1Ki 5:7-9). IV. Solomon's work was accordingly well done and Hiram's workmen were well paid (1Ki 5:10-18).

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

Bibliography

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_____. Yahweh and the Gods of Canaan. Garden City, N.Y.: Doubleday, 1969.

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Andersen, Francis I. "The Socio-Juridical Background of the Naboth incident." Journal of Biblical Literature 85(1966):46-57.

"Annotated Bibliography on I Kings." Biblical Viewpoint 17:1 (April 1973):57-63.

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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 5 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 5

This chapter relates Solomon's preparation for building the temple: on Hiram, king of Tyre, sending a congratulatory letter to him, he returned another to him, signifying his intention to build an house for God, and requesting him to supply him with timber, and men to work it, 1Ki 5:1; to which Hiram readily agreed, and sent him cedar and fir, and Solomon in return sent him food for his household; and things went on very amicably between them, 1Ki 5:7; the chapter concludes with an account of Solomon's workmen, where, how, and in what they were employed, 1Ki 5:13.