Text -- 1 Kings 7:43-51 (NET)

7:43 the ten movable stands with their ten basins, 7:44 the big bronze basin called “The Sea” with its twelve bulls underneath, 7:45 and the pots, shovels, and bowls. All these items King Solomon assigned Hiram to make for the Lord’s temple were made from polished bronze. 7:46 The king had them cast in earth foundries in the region of the Jordan between Succoth and Zarethan. 7:47 Solomon left all these items unweighed; there were so many of them they did not weigh the bronze. 7:48 Solomon also made all these items for the Lord’s temple: the gold altar, the gold table on which was kept the Bread of the Presence, 7:49 the pure gold lampstands at the entrance to the inner sanctuary (five on the right and five on the left), the gold flower-shaped ornaments, lamps, and tongs, 7:50 the pure gold bowls, trimming shears, basins, pans, and censers, and the gold door sockets for the inner sanctuary (the most holy place) and for the doors of the main hall of the temple. 7:51 When King Solomon finished constructing the Lord’s temple, he put the holy items that belonged to his father David (the silver, gold, and other articles) in the treasuries of the Lord’s temple.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 7:45

To boil those parts of the sacrifices which the priests, &c. were to eat.

Wesley: 1Ki 7:48

Such as Moses had made only these were larger, and richer, and more.

Wesley: 1Ki 7:48

Under which, are comprehended both all the utensils belonging to it, and the other ten tables which he made together with it.

Wesley: 1Ki 7:49

Which were ten, according to the number of the tables, whereas Moses made but one: whereby might be signified the progress of the light of sacred truth, which was now grown clearer than it was in Moses's time, and should shine brighter and brighter until the perfect day of gospel light.

Wesley: 1Ki 7:49

Of massy and fine gold.

Wesley: 1Ki 7:49

In the holy place.

Wesley: 1Ki 7:49

Wrought upon the candlesticks, as it had formerly been.

Wesley: 1Ki 7:51

So much of it as was left.

Wesley: 1Ki 7:51

Those which David had dedicated, and with them the altar of Moses, and some other of the old utensils which were now laid aside, far better being put in the room of them.

JFB: 1Ki 7:40-45

These verses contain a general enumeration of Hiram's works, as well as those already mentioned as other minor things. The Tyrian artists are frequently mentioned by ancient authors as skilful artificers in fashioning and embossing metal cups and bowls; and we need not wonder, therefore, to find them employed by Solomon in making the golden and brazen utensils for his temple and palaces.

JFB: 1Ki 7:46

Zarthan, or Zaretan (Jos 3:16), or Zartanah (1Ki 4:12), or Zeredathah (2Ch 4:17), was on the bank of the Jordan in the territories of western Manasseh. Succoth was situated on the eastern side of Jordan, at the ford of the river near the mouth of the Jabbok. One reason assigned by commentators for the castings being made there is, that at such a distance from Jerusalem that city would not be annoyed by the smoke and noxious vapors necessarily occasioned by the process. [Note in Bagster's Bible.] But the true reason is to be found in the nature of the soil; Margin, "the thickness of the ground." That part of the Jordan valley abounds with marl. Clay and sand are the moulding material still used for bronze. Such large quantities of metal as one of these castings would contain could not be fused in one furnace, but would require a series of furnaces, especially for such a casting as the brazen sea--the whole series of furnaces being filled with metal, and fused at one time, and all tapped together, and the metal let run into the mould. Thus a national foundry was erected in the plain of Jordan [NAPIER].

JFB: 1Ki 7:48

That is, the altar of incense.

JFB: 1Ki 7:49

Made, probably, according to the model of that in the tabernacle, which, along with the other articles of furniture, were deposited with due honor, as sacred relics, in the temple. But these seem not to have been used in the temple service; for Solomon made new lavers, tables, and candlesticks, ten of each. (See further regarding the dimensions and furniture of the temple, in 2Ch. 3:1-5:14).

Clarke: 1Ki 7:46

Cast them, in the clay ground - In this place he found that particular kind of clay that was proper for his purpose. Some suppose that the place where Hiram had his foundry was on the other side, some on this side, of Jordan. Calmet supposes that it was near Bethshan.

Clarke: 1Ki 7:51

Solomon brought in the things - It has been a question whether Solomon, in the structure of the temple, used any of the gold and silver which David had provided? And here it seems answered in the negative; for after the house was finished, with all its utensils and ornaments, with its immense profusion of gold, it is here said that Solomon brought in the silver, and the gold, and the vessels, which David his father had dedicated. It appears therefore that Solomon had employed four years to make preparation for the work before it was begun. During the whole time of the building, he was no doubt still appropriating a part of the public revenue for this purpose; and the provision made by his father he placed among the treasures of the house; but the temple was truly Solomon’ s, as he had provided all its materials, and borne every expense

As the temple was built in some measure on the model of the tabernacle, and dedicated to the same use, I wish to refer the reader to the description of the former, in Exodus 25-27 (note) and Exodus 35-39 (note).

TSK: 1Ki 7:43

ten bases : 1Ki 7:27-39

TSK: 1Ki 7:44

one sea : 1Ki 7:23-26

TSK: 1Ki 7:45

the pots : Exo 27:3, Exo 38:3; Lev 8:31; 1Sa 2:13, 1Sa 2:14; 2Ch 4:16; Eze 46:20-24; Zec 14:21

bright brass : Heb. brass made bright, or scoured

TSK: 1Ki 7:46

the clay ground : Heb. the thickness of the ground

Succoth : Gen 33:17

Zarthan : Zarthan is supposed to have been situated in the tribe of Manasseh, west of Jordan, near Jezreel and Bethshan or Scythopolis, and not far from the Jordan. Succoth we know was situated east of Jordan, in the tribe of Gad, and according to Jerome, in the district of Scythopoliscaps1 . hcaps0 ence the ""plain of Jordan,""where Hiram cast the brazen vessels, must be the plain in which that river runs, Zarthan and Succoth being probably nearly opposite each other; but whether the precise spot of his operations was on this side or the other side, is uncertain. In this place he found that particular clay that was proper for his purpose; and it being a considerable distance from Jerusalem, that city would not be annoyed by the smoke and noxious vapours necessarily occasioned by the process. 1Ki 4:12, Zartanah, Jos 3:16, Zaretan, 2Ch 4:17, Zeredathah

TSK: 1Ki 7:47

because they were exceeding many : Heb. for the exceeding multitude, 2Ch 4:18

found out : Heb. searched, 1Ch 22:14, 1Ch 22:16

TSK: 1Ki 7:48

the altar : Exo 30:1-5, Exo 37:25-28, Exo 39:38, Exo 40:26; 2Ch 4:19

the table : Exo 25:23-30, Exo 37:10-16, Exo 39:36, Exo 40:22, Exo 40:23; Lev 24:5-9; 2Ch 4:8; Eze 40:39, Eze 40:42, Eze 41:22, Eze 44:16; Mal 1:12; 1Co 10:21

TSK: 1Ki 7:49

the candlesticks : Exo 25:31-40, Exo 37:17-24, Exo 39:37, Exo 40:24, Exo 40:25; 2Ch 4:7; Zec 4:1-3, Zec 4:11-14; Mat 5:14-16; Rev 1:20, Rev 2:1

before the oracle : 2Ch 4:20

the tongs : Exo 25:38; Num 4:9

TSK: 1Ki 7:50

spoons : Exo 25:29; Num 7:86

censers : Heb. ash pans, Lev 16:12; 2Ch 4:21, 2Ch 4:22

TSK: 1Ki 7:51

was ended : Exo 40:33; Ezr 6:15; Zec 4:9

Solomon brought : It appears, therefore, that Solomon did not use any of the gold and silver in the structure of the temple which his father had provided.

things which David his father had dedicated : Heb. holy things of David, 2Sa 8:7-11; 1Ch 18:7, 1Ch 18:8, 1Ch 18:10, 1Ch 18:11, 1Ch 26:26-28, 1Ch 28:11-18, 1Ch 29:2-8; 2Ch 5:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 7:46

Succoth and Zarthan - See Jdg 7:22; Jdg 8:5, note.

Barnes: 1Ki 7:47

The brass of which the two pillars, Jachin and Boaz, the brass sea, and the various vessels were made had been taken by David from two cities belonging to Hadadezer, king of Zobah 1Ch 18:8.

Barnes: 1Ki 7:48

See the note to 1Ki 6:20 and notes at 2Ch 4:19-22.

Barnes: 1Ki 7:49-50

See the notes to Exo 25:31-38. The "bowls"of 1Ki 7:50 were the "bowls"for the tables Exo 37:16, large vases containing oil for the lamps.

Barnes: 1Ki 7:51

The things which David had dedicated - Not only the things described in 1Ch 28:14-18, but also the spoil of the nations which he had subdued (margin reference), and also the vessels of gold, silver, and brass, sent him by Toi king of Hamath, on his victory over Hadadezer. Solomon now brought these into the temple treasury. A sacred treasury had been established at least as early as the time of Saul, to which Saul himself, Abner, Joab, and others, had contributed 1Ch 26:28.

Poole: 1Ki 7:45

The pots to seethe those parts of the sacrifices which the priests or officers were to eat. To these flesh-hooks are added, 2Ch 4:16 .

Poole: 1Ki 7:46

In the clay ground or, in thick clay ; fat, and tough, and tenacious, and therefore fittest to make moulds of all sorts, into which the melted brass was to be poured.

Poole: 1Ki 7:47

Solomon left all the vessels unweighed because the weighing of them was very troublesome, and to no purpose.

Poole: 1Ki 7:48

All the vessels that pertained unto the house of the Lord such as God by the mouth of Moses had commanded to be made for his house and service, and such as Moses had made; only these were larger, and richer, and more, according to the difference of the temple and tabernacle, and Solomon’ s vast riches, and the poverty of Moses and the Israelites at that time.

The altar of gold to wit, of incense, as appears from 1Ch 28:18 , where this is mentioned amongst the things for which David left gold, and Solomon is here said to build it; and therefore this cannot be that altar made by Moses, Exo 25:23,24 Ex 30:1,3 , which also was of shittim wood, whereas this was made of cedar, and covered with gold, 1Ki 6:20 .

The table of gold, whereupon the shewbread was under which, by a synecdoche, are comprehended both all the utensils belonging to it, and the other ten tables which he made together with it, 2Ch 4:7,8 .

Poole: 1Ki 7:49

The candlesticks which were ten, according to the number of the tables; whereas Moses made but one; whereby might be signified the. progress of the light of sacred truth, which was now grown clearer than it was in Moses’ s time, and should shine brighter and brighter until the perfect day of gospel light.

Of pure gold of massy and fine gold.

Before the oracle in the holy place. The flowers wrought upon the candlesticks, as it had formerly been. See Poole "Exo 25:31" .

Poole: 1Ki 7:51

The silver and the gold either, first, all of it; and so Solomon built it wholly at his own charge; or, secondly, so much of it its was left.

The vessels those which David had dedicated, and with them the altar of Moses, and some other of the old utensils which were now laid aside, far better being put in the room of them.

Haydock: 1Ki 7:45

Fine brass ( aurichalco. ) Some pretended that gold was mixed with this sort of brass. But Pliny ([Natural History?] xxxiv. 2.) informs us that it came out of the mines, without dross. ---

Hebrew, "polished (or refined) brass." (Calmet) ---

It might resemble the Corinthian brass. (Menochius)

Haydock: 1Ki 7:46

Sarthan. This place was on the west, and Socoth on the east of the Jordan, near Bethsan, chap. iv. 12. (Calmet) ---

Josue iii. 16. (Haydock) ---

Adrichomius places both on the east, in the tribe of Gad. (Menochius)

Haydock: 1Ki 7:47

Weighed. It was deemed unnecessary, and too troublesome. (Haydock) ---

Hebrew, "And Solomon would not have all the vessels weighed, " on account of the too great number: "the weight of the brass was not discovered." (Vatable)

Haydock: 1Ki 7:48

Altar, not that on which the ark was placed, (chap. vi. 20.; Calmet) though some are of that opinion; (Menochius, &c.) but perhaps the altar of incense. The one which Moses had made was probably too small, (Calmet) and reposited in the treasury. (Rabbins) ---

Table. In 1 Paralipomenon iv. 8., we find ten specified, one between each candlestick, in the holy place. Josephus ([Antiquities?] viii. 2.) mentions an incredible number of gold and silver utensils, which are not found in Scripture; and the Rabbins are not sparing in miracles, to promote a respect for the temple. No venomous creature, they say, was ever seen in Jerusalem; nor did man seek for lodgings in vain, &c. The priests were so numerous, that the same person had never to offer the perpetual sacrifice or incense twice in his life. No one durst spit in the temple, nor turn his back on the altar, &c. (Calmet)

Haydock: 1Ki 7:51

Dedicated. Literally, "sanctified," (Haydock) or set apart. (Worthington) ---

Gold, unwrought. (Menochius)

Gill: 1Ki 7:40-45

And Hiram made the lavers, and the shovels, and the basins,.... The lavers are not the ten before mentioned, of the make of which an account is before given; but these, according to Jarchi and Ben Gersom, are the same with the pots, 1Ki 7:45 and so they are called in 2Ch 4:11 the use of which, as they say, was to put the ashes of the altar into; as the "shovels", next mentioned, were a sort of besoms to sweep them off, and the "basins" were to receive the blood of the sacrifices, and sprinkle it; no mention is here made of the altar of brass he made, but is in 2Ch 4:11, nor of the fleshhooks to take the flesh out of the pots, as in 2Ch 4:16,

so Hiram made an end of doing all the work that he made King Solomon for the house of the Lord; what he undertook, and was employed in, he finished, which were all works of brass; of which a recapitulation is made in the following verses to the end of the forty fifth, where they are said to be made of "bright brass", free of all dross and rust; "good", as the Targum, even the best brass they were made of; the brass David took from Hadarezer, 1Ch 18:8 which Josephus ^g too much magnifies, when he says it was better than gold.

Gill: 1Ki 7:46

In the plain of Jericho did the king cast them in the clay ground,.... Which being thick, as the word signifies, and stiff and close, was fit for such a purpose as casting brass; of such clay, furnaces of earth used to be made to melt metals in; but here were large things to be cast, as the two pillars, the sea, the ten lavers, &c. moulds were made in the ground, and so the melted brass was poured into them, which gave it its different forms; this, no doubt, was done by Hiram, though said to be done by the king, because done by his orders: the place where it was done was a part of the plain of Jericho, which lay

between Succoth and Zarthan; Succoth was in the tribe of Gad, on the other side Jordan; Zarthan was near it on this side, in the tribe of Manasseh, the same that is called Zartanah, 1Ki 4:12 and Zaretan, Jos 3:16 and Zeredathah, 2Ch 4:17. The first casters of brass are said ^h to be Theodorus and Rhaecus, both Samians.

Gill: 1Ki 7:47

And Solomon left all the vessels unweighed, because they were exceeding many,.... The vessels of brass before mentioned, being so large, at least some of them, and so numerous; the Targum is, he laid them up, or placed them; he brought them from whence they were cast, and put them in the sanctuary without weighing them:

neither was the weight of the brass found out; or "searched" ⁱ; it never was inquired into; or, as the Targum, there was no end of it, it was so much.

Gill: 1Ki 7:48

And Solomon made all the vessels that pertained unto the house of the Lord,.... That is, he ordered them to be made, even all that were in the tabernacle of Moses; all were newly made, excepting the ark, mercy seat, and cherubim:

the altar of gold; the altar of incense, which was made of cedar, covered with gold, 1Ki 6:20, hence called the golden altar, Rev 8:3.

and the table of gold, whereupon the shewbread was; this includes all the tables, for there were ten of them, 2Ch 4:8 where they are said to be placed, five on the right hand, and five on the left; which, according to the Jews ^k, were not on the right and left of the temple, but on the right and left of the table of Moses, and which being placed on the north side, these must be also, Exo 40:22 there being more tables in the temple than in the tabernacle may denote the greater provision of spiritual food in the word and ordinances of the Gospel church, of which the temple was a figure, than under the legal dispensation.

Gill: 1Ki 7:49

And the candlesticks of pure gold, five on the right side, and five on the left, before the oracle,.... These stood in the holy place, where the shewbread tables did, right before the holy of holies; there were ten of these as of them, which were placed, as the same Jewish writers say, not on the right and left of the temple, but on the right and left of Moses's candlestick, which stood on the south side, Exo 40:24, these may denote the greater degree of spiritual light in the church of Christ under the Gospel dispensation than under the law:

with the flowers; the figures of flowers, such as were wrought on the candlestick of Moses:

and the lamps; which were seven to each candlestick, and so must be in all seventy; which may put us in mind of the seventy disciples of Christ, some of the first lights of the Gospel church:

and the tongues of gold; which were used to take the wicks out of the oil, and put into the lamps.

Gill: 1Ki 7:50

And the bowls,.... To keep the oil in:

and the snuffers; to trim the lamps with; though some interpret the word of musical instruments, as the Targum, of psalteries:

and the basins; which were to receive the blood of the sacrifices; and, Ben Gersom thinks, particularly the blood of those that were brought into the sanctuary, see Heb 13:11, there were an hundred of them, 2Ch 4:8.

and the spoons; which held the incense:

and the censers of pure gold; with which the coals were carried from one altar to another, on which the incense was burnt; not only those but all the other vessels were of pure gold:

and the hinges of gold, both for the doors of the inner house, the most holy place, and for the doors of the house, to wit,

of the temple; the holy of holies and the holy place, the hinges of the doors of each, on which they were hung, and turned, were of gold; so grand and magnificent was this edifice, and so liberal Solomon in the building of it.

Gill: 1Ki 7:51

So was ended all the work that King Solomon made for the house of the Lord,.... Which he ordered to be made to be put into it, either for the ornament of it, or for the use and service of it; all was completely finished in the space of seven years:

and Solomon had brought in the things which David his father had dedicated; had laid up for, and devoted to the building of the temple, and for the service of it; not all, but what was left; what was over and above there was a need of; though the Jews commonly say, that he made use of none of his father's, but built it and furnished it at his own expense; for which reason he did not begin to build as soon as he came to the throne, they suppose, but waited four years, until he had laid up a sufficiency of his own to defray the expense of it; but it is certain he made use of the brass his father reserved for this work, see 1Ch 18:8 and which, perhaps it may be said, is the reason it is not mentioned here as laid up: even the silver, and the gold, and the vessels, did he put among the treasures of the house of the Lord; he did not convert them to his own use, but laid them up in the treasury of the sanctuary, for the purchase of sacrifices, the repair of the house in future times, &c.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 7:44

¹ tn Heb “underneath ‘The Sea.’”

NET Notes: 1Ki 7:45

¹ tn Heb “which Hiram made for King Solomon [for] the house of the Lord.”

NET Notes: 1Ki 7:46

¹ tn Or perhaps, “molds.”

NET Notes: 1Ki 7:47

¹ tn Heb “Solomon left all the items, due to their very great abundance; the weight of the bronze was not sought.”

NET Notes: 1Ki 7:48

¹ tn Heb “the bread of the face [or presence].” Many recent English versions employ “the bread of the Presence,” although this does not convey much to the modern reader.

sn This bread was viewed as a perpetual offering to God and was regarded as holy. See Lev 24:5-9.

NET Notes: 1Ki 7:51

¹ tn Heb “Solomon.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

Geneva Bible: 1Ki 7:45

And the pots, and the shovels, and the basons: and all these vessels, which ^{( u )} Hiram made to king Solomon for the house of the LORD, [were of] bright brass.

^{( u )} By this name also Hiram the king of Tyrus was called.

Geneva Bible: 1Ki 7:48

And Solomon made all the vessels that [pertained] unto the house of the LORD: the ^{( x )} altar of gold, and the table of gold, whereupon the shewbread [was],

^{( x )} This was done according to the form that the Lord prescribed to Moses in Exodus.

Geneva Bible: 1Ki 7:50

And the bowls, ^{( y )} and the snuffers, and the basons, and the spoons, and the censers [of] pure gold; and the hinges [of] gold, [both] for the doors of the inner house, the most holy [place, and] for the doors of the house, [to wit], of the temple.

^{( y )} Some take this for some musical instrument.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 7:1-51

1 The building of Solomon's house.

2 Of the house of Lebanon.

6 Of the porch of pillars.

7 Of the porch of judgment.

8 Of the house for Pharaoh's daughter.

13 Hiram's work of the two pillars.

23 Of the molten sea.

27 Of the ten bases.

38 Of the ten lavers,

40 and all the vessels.

MHCC: 1Ki 7:13-47

The two brazen pillars in the porch of the temple, some think, were to teach those that came to worship, to depend upon God only, for strength and establishment in all their religious exercises. " Jachin," God will fix this roving mind. It is good that the heart be established with grace. " Boaz," In him is our strength, who works in us both to will and to do. Spiritual strength and stability are found at the door of God's temple, where we must wait for the gifts of grace, in use of the means of grace. Spiritual priests and spiritual sacrifices must be washed in the laver of Christ's blood, and of regeneration. We must wash often, for we daily contract pollution. There are full means provided for our cleansing; so that if we have our lot for ever among the unclean it will be our own fault. Let us bless God for the fountain opened by the sacrifice of Christ for sin and for uncleanness.

MHCC: 1Ki 7:48-51

Christ is now the Temple and the Builder; the Altar and the Sacrifice; the Light of our souls, and the Bread of life; able to supply all the wants of all that have applied or shall apply to him. Outward images cannot represent, words cannot express, the heart cannot conceive, his preciousness or his love. Let us come to him, and wash away our sins in his blood; let us seek for the purifying grace of his Spirit; let us maintain communion with the Father through his intercession, and yield up ourselves and all we have to his service. Being strengthened by him, we shall be accepted, useful, and happy.

Matthew Henry: 1Ki 7:13-47

We have here an account of the brass-work about the temple. There was no iron about the temple, though we find David preparing for the temple iron for things of iron, 1Ch 29:2. What those things were we are not told, but some of the things of brass are here described and the rest mentioned.

I. The brasier whom Solomon employed to preside in this part of the work was Hiram, or Huram (2Ch 4:11), who was by his mother's side an Israelite, of the tribe of Naphtali, by his father's side a man of Tyre, 1Ki 7:14. If he had the ingenuity of a Tyrian, and the affection of an Israelite to the house of God (the head of a Tyrian and the heart of an Israelite), it was happy that the blood of the two nations mixed in him, for thereby he was qualified for the work to which he was designed. As the tabernacle was built with the wealth of Egypt, so the temple with the wit of Tyre. God will serve himself by the common gifts of the children of men.

II. The brass he made use of was the best he could get. All the brazen vessels were of bright brass (1Ki 7:45), good brass, so the Chaldee, that which was strongest and looked finest. God, who is the best, must be served and honoured with the best.

III. The place where all the brazen vessels were cast was the plain of Jordan, because the ground there was stiff and clayey, fit to make moulds of for the casting of the brass (1Ki 7:46), and Solomon would not have this dirty smoky work done in or near Jerusalem.

IV. The quantity was not accounted for. The vessels were unnumbered (so it may be read, 1Ki 7:47, as well as unweighed ), because they were exceedingly numerous, and it would have been an endless thing to keep the account of them; neither was the weight of the brass, when it was delivered to the workmen, searched or enquired into; so honest were the workmen, and such great plenty of brass they had, that there was no danger of wanting. We must ascribe it to Solomon's care that he provided so much, not to his carelessness that he kept no account of it.

V. Some particulars of the brass-work are described.

1. Two brazen pillars, which were set up in the porch of the temple (1Ki 7:21), whether under the cover of the porch or in the open air is not certain; it was between the temple and the court of the priests. These pillars were neither to hang gates upon nor to rest any building upon, but purely for ornament and significancy. (1.) What an ornament they were we may gather from the account here given of the curious work that was about them, chequer-work, chain-work, net-work, lily-work, and pomegranates in rows, and all of bright brass, and framed no doubt according to the best rules of proportion, to please the eye. (2.) Their significancy is intimated in the names given them (1Ki 7:21): Jachin - he will establish; and Boaz - in him is strength. Some think they were intended for memorials of the pillar of cloud and fire which led Israel through the wilderness: I rather think them designed for memorandums to the priests and others that came to worship at God's door, [1.] To depend upon God only, and not upon any sufficiency of their own, for strength and establishment in all their religious exercises. When we come to wait upon God, and find our hearts wandering and unfixed, then by faith let us fetch in help from heaven: Jachin - God will fix this roving mind. It is a good thing that the heart be established with grace. We find ourselves weak and unable for holy duties, but this is our encouragement: Boaz - in him is our strength, who works in us both to will and to do. I will go in the strength of the Lord God. Spiritual strength and stability are to be had at the door of God's temple, where we must wait for the gifts of grace in the use of the means of grace. [2.] It was a memorandum to them of the strength and establishment of the temple of God among them. Let them keep close to God and duty, and they should never lose their dignities and privileges, but the grant should be confirmed and perpetuated to them. The gospel church is what God will establish, what he will strengthen, and what the gates of hell can never prevail against. But, with respect to this temple, when it was destroyed particular notice was taken of the destroying of these pillars (2Ki 25:13, 2Ki 25:17), which had been the tokens of its establishment, and would have been so if they had not forsaken God.

2. A brazen sea, a very large vessel, above five yards in diameter, and which contained above 500 barrels of water for the priests' use, in washing themselves and the sacrifices, and keeping the courts of the temple clean, 1Ki 7:23, etc. It stood raised upon the figures of twelve oxen in brass, so high that either they must have stairs to climb up to it or cocks at the bottom to draw water from it. The Gibeonites, or Nethinim, who were to draw water for the house of God, had the care of filling it. Some think Solomon made the images of oxen to support this great cistern in contempt of the golden calf which Israel had worshipped, that (as bishop Patrick expresses it) the people might see there was nothing worthy of adoration in those figures; they were fitter to make posts of than to make gods of. Yet this prevailed not to prevent Jerusalem's setting up the calves for deities. In the court of the tabernacle there was only a laver of brass provided to wash in, but in the court of the temple a sea of brass, intimating that by the gospel of Christ much fuller preparation is made for our cleansing than was by the law of Moses. That had a laver, this has a sea, a fountain opened, Zec 13:1.

3. Ten bases, or stands, or settles, of brass, on which were put ten lavers, to be filled with water for the service of the temple, because there would not be room at the molten sea for all that had occasion to wash there. The bases on which the lavers were fixed are very largely described here, 1Ki 7:27, etc. They were curiously adorned and set upon wheels, that the lavers might be removed as there was occasion; but ordinarily they stood in two rows, five on one side of the court and five on the other, 1Ki 7:39. Each laver contained forty baths, that is, about ten barrels, 1Ki 7:38. Those must be very clean that bear the vessels of the Lord. Spiritual priests and spiritual sacrifices must be washed in the laver of Christ's blood and of regeneration. We must wash often, for we daily contract pollution, must cleanse our hands and purify our hearts. Plentiful provision is made for our cleansing; so that if we have our lot for ever among the unclean it will be our own fault.

4. Besides these, there was a vast number of brass pots made to boil the flesh of the peace-offerings in, which the priests and offerers were to feast upon before the Lord (see 1Sa 2:14); also shovels, wherewith they took out the ashes of the altar. Some think the word signifies flesh-hooks, with which they took meat out of the pot. The basins also were made of brass, to receive the blood of the sacrifices. These are put for all the utensils of the brazen altar, Exo 38:3. While they were about it they made abundance of them, that they might have a good stock by them when those that were first in use wore out and went to decay. Thus Solomon, having wherewithal to do so, provided for posterity.

Matthew Henry: 1Ki 7:48-51

Here is, 1. The making of the gold work of the temple, which it seems was done last, for with it the work of the house of God ended. All within doors was gold, and all made new (except the ark, with its mercy-seat and cherubim), the old being either melted down or laid by - the golden altar, table, and candlestick, with all their appurtenances. The altar of incense was still one, for Christ and his intercession are so: but he made ten golden tables, 2Ch 4:8 (though here mention is made of that one only on which the show-bread was, 1Ki 7:48, which we may suppose was larger than the rest and to which the rest were as side-boards), and ten golden candlesticks (1Ki 7:49), intimating the much greater plenty both of spiritual food and heavenly light which the gospel blesses us with than the law of Moses did our could afford. Even the hinges of the door were of gold (1Ki 7:50), that every thing might be alike magnificent, and bespeak Solomon's generosity. Some suggest that every thing was made thus splendid in God's temple to keep the people from idolatry, for none of the idol-temples were so rich and fine as this: but how little the expedient availed the event showed. 2. The bringing in of the dedicated things, which David had devoted to the honour of God, 1Ki 7:51. What was not expended in the building and furniture was laid up in the treasury, for repairs, exigencies, and the constant charge of the temple-service. What the parents have dedicated to God the children ought by no means to alienate or recall, but should cheerfully devote what was intended for pious and charitable uses, that they may, with their estates, inherit the blessing.

Keil-Delitzsch: 1Ki 7:40-51

Summary enumeration of the other vessels of the temple . - In 1Ki 7:40 the brazen vessels of the court are given. In 1Ki 7:41-47 the several portions of the brazen pillars, the stands and basins, the brazen sea and the smaller vessels of brass, are mentioned once more, together with notices of the nature, casting, and quantity of the metal used for making them. An din 1Ki 7:48-50 we have the golden vessels of the Holy Place. This section agrees almost word for word with 2 Chron 4:11-5:1, where, moreover, not only is the arrangement observed in the previous description of the temple-building a different one, but the making of the brazen altar of burnt-offering, of the golden candlesticks, and of the table of shew-bread, and the arrangement of the great court (2Ch 4:7-9) are also described, to which there is no allusion whatever in the account before us; so that these notices in the Chronicles fill up an actual gap in the description of the building of the temple which is given here.

1Ki 7:40

The smaller brazen vessels . - Hiram made the pots, shovels, and bowls. הכּיּרות is a slip of the pen for הסּירות , pots, as we may see by comparing it with 1Ki 7:45 and the parallel passages 2Ch 4:11 and 2Ki 25:14. The pots were used for carrying away the ashes; היּעים , the shovels, for clearing the ashes from the altar; המּזרקות were the bowls used for catching the blood, when the sacrificial animals were slaughtered: compare Exo 27:3 and Num 4:14, where forks and fire-basins or coal-pans are also mentioned.

1Ki 7:40 introduces the recapitulation of all the vessels made by Hiram. יהוה בּית , in the house of the Lord (cf. Ewald, §300, b .); in 2Ch 4:11 more clearly, יי בּבית ; we find it also in 1Ki 7:45, for which we have in 2Ch 4:16 יהוה לבית , for the house of Jehovah. The several objects enumerated in 1Ki 7:41-45 are accusatives governed by לעשׂות .

1Ki 7:41-42

1Ki 7:41-44, the brazen pillars with the several portions of their capitals; see at 1Ki 7:15-22. The inappropriate expression העמּדים על־פּני (upon the face of the pillars) in 1Ki 7:42 is probably a mistake for הע על־שׁני , "upon the two pillars,"for it could not properly be said of the capitals that they were upon the surface of the pillars.

1Ki 7:43-45

The ten stands and their basins: see at 1Ki 7:27-37; 1Ki 7:44, the brazen sea: vid., 1Ki 7:23-26; lastly, 1Ki 7:45, the pots, etc., as at 1Ki 7:40. The Chethîb האהל is a mistake for האלּה ( Keri ).

(Note: After האלּה כּל־הלּלים ואת the lxx have theinterpolation, καὶ οἱ στῦλοι τεσσαράκοντα καὶ ὀκτὼ τοῦ οἴκου τοῦ βασιλέως καὶ τοῦ οἴκου Κυρίου, which is proved to be apocryphal bythe marvellous combination of the king's house and the house of God,though it is nevertheless regarded by Thenius as genuine, and as aninteresting notice respecting certain pillars in the enclosure of theinner court of the temple, and in the king's palace!)

ממרט נהשׁת , of polished brass - accusative of the material governed by עשׂה .

1Ki 7:46

"In the Jordan valley he cast them - in thickened earth between Succoth and Zarthan,"where the ground, according to Burckhardt, Syr . ii. p. 593, is marly throughout. האדמה בּמעבה , "by thickening of the earth,"the forms being made in the ground by stamping together the clayey soil. Succoth was on the other side of the Jordan, - not, however, at the ford near Bethsean (Thenius), but on the south side of the Jabbok (see at Jdg 8:5 and Gen 33:17). Zarthan or Zereda was in the Jordan valley on this side, probably at Kurn Sartabeh (see at Jdg 7:22 and Jos 3:16). The casting-place must have been on this side of the Jordan, as the (eastern) bank on the other side has scarcely any level ground at all. The circumstance that a place on the other side is mentioned in connection with one on this side, may be explained from the fact that the two places were obliquely opposite to one another, and in the valley on this side there was no large place in the neighbourhood above Zarthan which could be appropriately introduced to define the site of the casting-place.

1Ki 7:47

Solomon left all these vessels of excessive number unweighed. ויּנּח does not mean he laid them down (= set them up: Movers), but he let them lie, i.e., unweighed, as the additional clause, "the weight of the brass was not ascertained,"clearly shows. This large quantity of brass, according to 1Ch 18:8, David had taken from the cities of Hadadezer, adding also the brass presented to him by Toi.

1Ki 7:48-49

The golden vessels of the Holy Place (cf. 2Ch 4:19-22). The vessels enumerated here are divided, by the repetition of סגוּר זהב in 1Ki 7:49, 1Ki 7:50, into two classes, which were made of fine gold; and to this a third class is added in 1Ki 7:50 which was made of gold of inferior purity. As סגוּר זהב is governed in both instances by ויּעשׂ as an accusative of the material, the זהב (gold) attached to the separate vessels must be taken as an adjective. "Solomon made all the vessels in the house of Jehovah (i.e., had them made): the golden altar, and the golden table on which was the shew-bread, and the candlesticks ... of costly gold ( סגוּר : see at 1Ki 6:20). The house of Jehovah is indeed here, as in 1Ki 7:40, the temple with its courts, and not merely the Holy Place, or the temple-house in the stricter sense; but it by no means follows from this that כּל־הלּלים , " all the vessels,"includes both the brazen vessels already enumerated and also the golden vessels mentioned afterwards. A decisive objection to our taking the כּל (all) as referring to those already enumerated as well as those which follow, is to be found in the circumstance that the sentence commencing with ויּעשׂ is only concluded with סגוּר זהב in 1Ki 7:49. It is evident from this that כּל־הלּלים is particularized in the several vessels enumerated from סגוּר את onwards. These vessels no doubt belonged to the Holy Place or temple-house only; though this is not involved in the expression "the house of Jehovah,"but is apparent from the context, or from the fact that all the vessels of the court have already been enumerated in 1Ki 7:40-46, and were made of brass, whereas the golden vessels follow here. That there were intended for the Holy Place is assumed as well known from the analogy of the tabernacle. יהוה בּית אשׁר merely affirms that the vessels mentioned afterwards belonged to the house of God, and were not prepared for the palace of Solomon or any other earthly purpose. We cannot infer from the expression " Solomon made"that the golden vessels were not made by Hiram the artist, as the brazen ones were (Thenius). Solomon is simply named as the builder of the temple, and the introduction of his name was primarily occasioned by 1Ki 7:47. The "golden altar"is the altar of incense in the Holy Place, which is called golden because it was overlaid with gold-plate; for, according to 1Ki 6:20, its sides were covered with cedar wood, after the analogy of the golden altar in the tabernacle (Exo 30:1-5). "And the table, upon which the shew-bread, of gold." זהב belongs to השּׁלחן , to which it stands in free subjection (vid., Ewald, §287, h ), signifying "the golden table."Instead of השּׁלחן we have השּׁלחנות in 2Ch 4:19 (the tables), because there it has already been stated in 2Ch 4:8 that ten tables were made, and put in the Holy Place. In our account that verse is omitted; and hence there is only a notice of the table upon which the loaves of shew-bread generally lay, just as in 2Ch 29:18, in which the chronicler does not contradict himself, as Thenius fancies. The number ten, moreover, is required and proved to be correct in the case of the tables, by the occurrence of the same number in connection with the candlesticks. In no single passage of the Old Testament is it stated that there was only one table of shew-bread in the Holy Place of Solomon's temple.

(Note: Nothing can be learned from 2Ch 29:18 concerning thenumber of the vessels in the Holy Place. If we were to conclude fromthis passage that there were no more vessels in the Holy Place thanare mentioned there, we should also have to assume, if we would notfall into a most unscientific inconsistency, that there was neither acandlestick nor a golden altar of incense in the Holy Place. Thecorrect meaning of this passage may be gathered from the words ofKing Abiam in 2Ch 13:11 : "We lay the shew-bread upon the puretable, and light the golden candlestick every evening;"from which itis obvious that here and there only the table and the candlestick arementioned, because usually only one table had shew-bread upon it, andonly one candlestick was lighted.)

The tables were certainly made of wood, like the Mosaic table of shew-bread, probably of cedar wood, and only overlaid with gold (see at Exo 25:23-30). "And the candlesticks, five on the right and five on the left, before the back-room."These were also made in imitation of the Mosaic candlestick (see Exo 25:31.), and were probably placed not near to the party wall in a straight line to the right and left of the door leading into the Most Holy Place, but along the two longer sides of the Holy Place; and the same with the tables, except that they stood nearer to the side walls with the candlesticks in front of them, so that the whole space might be lighted more brilliantly. The altar of burnt-offering, on the contrary, stood in front of and very near to the entrance into the Most Holy Place (see at 1Ki 6:20).

In the following clause ( 1Ki 7:49 , 1Ki 7:50 ) the ornaments of the candlesticks are mentioned first, and then the rest of the smaller golden vessels are enumerated. הפּרח , the flower-work, with which the candlesticks were ornamented (see Exo 25:33). The word is evidently used collectively here, so that the גּביעים mentioned along with them in the book of Exodus ( l.c .) are included. הגּרת , the lamps, which were placed upon the shaft and arms of the candlestick (Exo 25:37). המּלקחים , the snuffers (Exo 25:38). ספּות , basins in Exo 12:22, here probably deep dishes ( Schalen ). מזמּרות , knives. מזרקות , bowls ( Schalen ) or cans with spouts for the wine for the libations; according to 2Ch 4:8, there were a hundred of these made. כּפּות , small flat vessels, probably for carrying the incense to the altar. מחתּות , extinguishers; see at Exo 25:38.

1Ki 7:50-51

The פּתות were also of gold, possibly of inferior quality. These were either the hinges of the doors, or more probably the sockets, in which the pegs of the doors turned. They were provided for the doors of the inner temple, viz., the Holy Place and the Most Holy Place. We must supply Vâv before לדלתי .

All the vessels mentioned in 1Ki 7:48, 1Ki 7:49 belonged to the Holy Place of the temple, and were the same as those in the tabernacle; so that the remarks made in the Comm. on Exo 25:30, Exo 25:39, and Exo 30:1-10, as to their purpose and signification, apply to them as well. Only the number of the tables and candlesticks was ten times greater. If a multiplication of the number of these two vessels appeared appropriate on account of the increases in the size of the room, the number was fixed at ten, to express the idea of completeness by that number. No new vessel was made for the Most Holy Place, because the Mosaic ark of the covenant was placed therein (1Ki 8:4 : compare the remarks on this at Exo 25:10-22). - The account of the vessels of the temple is brought to a close in 1Ki 7:51 : "So was ended all the work that king Solomon made in the house of the Lord; and Solomon brought all that was consecrated by his father, (namely) the silver and the gold (which were not wrought), and the vessels he placed in the treasuries of the house of Jehovah."As so much gold and brass had already been expended upon the building, it might appear strange that Solomon should not have used up all the treasures collected by his father, but should still be able to bring a large portion of it into the treasuries of the temple. But according to 1Ch 22:14, 1Ch 22:16, and 1Ch 29:2., David had collected together an almost incalculable amount of gold, silver, and brass, and had also added his own private treasure and the freewill offerings of the leading men of the nation (1Ch 29:7-9). Solomon was also able to devote to the building of the temple a considerable portion of his own very large revenues (cf. 1Ki 10:14), so that a respectable remnant might still be left of the treasure of the sanctuary, which was not first established by David, but had been commenced by Samuel and Saul, and in which David's generals, Joab and others, had deposited a portion of the gold and silver that they had taken as booty (1Ch 26:20-28). For it is evident that not a little had found its way into this treasure through the successful wars of David, from the fact that golden shields were taken from the generals of Hadadezer, and that these were consecrated to the Lord along with the silver, golden, and brazen vessels offered as gifts of homage by king Toi of Hamath, in addition to the gold and silver which David had consecrated from the defeated Syrians, Moabites, Ammonites, Philistines, and Amalekites (2Sa 8:7, 2Sa 8:11-12; 1Ch 18:7, 1Ch 18:10-11).

(Note: The amazing extent to which this booty may possibly havereached, may be inferred from the accounts we have concerning thequantity of the precious metals in Syria in the Macedonian age. In the gaza regia of Damascus, Alexander found 2600 talents of gold and600 talents of uncoined silver (Curt. iii. 13, 16, cf. Arrian, ii. 11, 10). In the temple of Jupiter at Antioch there was a statue of this god ofsolid silver fifteen cubits high (Justin, xxxix. 2, 5. 6); and in thetemple at Hierapolis there was also a golden statue (Lucian, de DeaSyr . §31). According to Appian ( Parth . 28, ed. Schweigh.), thistemple was so full of wealth, that Crassus spent several days weighingthe vessels of silver and gold. And from the unanimous testimony ofthe ancients, the treasures of the palaces and temples of Asia in theearlier times were greater still. Of the many accounts which Bähr( Symbolik , i. p. 258ff.) and Movers ( Phönizier , ii. 3, p. 40ff.) havecollected together on this subject, we will mention only a few here,the credibility of which cannot be disputed. According to Varro (inPlin. 33:15), Cyrus had taken 34,000 pounds of gold as booty afterthe conquest of Asia, beside the gold wrought into vessels andornaments, and 500,000 talents of silver. In Susa, Alexander took40,000, or, according to other accounts, 50,000, talents from theroyal treasury; or, as it is still more definitely stated, 40,000 talentsof uncoined gold and silver, and 9000 talents of coined dariks. Alexander had these brought to Ecbatana, where he accumulated180,000 talents. Antigonus afterwards found in Susa 15,000 talentsmore in vessels and wrought gold and silver. In Persepolis, Alexandertook 120,000 talents, and in Pasargada 6000 talents. For the proofs,see Movers, pp. 42, 43.)

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 7:13-51

4. The temple furnishings 7:13-51

The people also saw the glory of Yahweh reflected in the furnishings of the temple. These furnishings came from several sources but all contributed to the proper worship of Yahweh.

Constable: 1Ki 7:13-47

Furnishings outside the temple 7:13-47

This Hiram was obviously a different person from the King of Tyre (5:1). God evidently guided him as he fashioned the furnishings (cf. Exod. 31:1-11).⁸⁰

The two pillars on the temple porch were common features that flanked the main entrances to temples in Syria, Phoenicia, Cyprus, Assyria, and elsewhere in the ancient Near East at this time.⁸¹ Some of these pillars supported the porch roof, but others were free-standing, as these probably were.⁸² In various countries they symbolized various things.⁸³ In Israel their purpose seems to have been to remind the Israelites of Yahweh's establishment of Israel and strength for Israel. Jachin means "He shall establish," and Boaz "In Him is strength" (v. 21).⁸⁴ The lily and pomegranate designs probably symbolized the fertility and fruitfulness of God's blessing and presence.

The "sea" (vv. 23-26) was a reservoir for the temple courtyard. It had a total capacity of 17,500 gallons (2 Chron. 4:5), but it normally held 11,500 gallons (v. 26). It rested on symbols of strength and service (cf. the priests), and symbols of fertility adorned it (v. 24; cf. 6:18).⁸⁵ The 12 bulls may have represented the 12 tribes or Solomon's 12 administrative districts.⁸⁶

The priests evidently used the 10 movable stands (vv. 27-40a) when they butchered sacrificial animals. Each was six feet square, five and one-half feet high, and held up to 230 gallons of water.

The amount of detail the writer included gives us some appreciation of the external beauty, symmetry, glory, and value of the temple. All of this contributed to the greater glory of Yahweh and helped the Israelites appreciate Him.

Constable: 1Ki 7:48-50

Furnishings inside the temple 7:48-50

As in the Mosaic tabernacle, the metals used expressed the glory of God also. The closer to the ark, the throne of Yahweh, the more valuable was the metal. Everything inside the temple was gold or gold plated. Outside the temple there was bronze. While the average Israelite did not see the inside of the temple, he or she would have known of its glory. Perhaps this section (vv. 48-50) is shorter than the former one (vv. 13-47) because the majority of the people, who were not priests, did not see these furnishings.

"The candelabra were arranged down the length of the main sanctuary to give light on these tables (ex. 25:31-40)."⁸⁷

Constable: 1Ki 7:51

David's accessories 7:51

The priests probably placed the treasures David had collected in the rooms of the structure that surrounded the temple (6:5-6) for use in Israel's worship as needed. The temple, then, became the treasury (bank) of Israel in that it housed the nation's greatest treasures.

The writer gave us extensive information about the temple furnishings to increase our awe not only of the temple itself but also of Yahweh's greatness. The temple and all it contained reflected the God who abode there.

Guzik: 1Ki 7:1-51

1 Kings 7 - Solomon's Palace and the Temple Furnishings

A. The construction of Solomon's palace.

1. (1) Solomon builds his house.

But Solomon took thirteen years to build his own house; so he finished all his house.

a. But Solomon took thirteen years to build his own house: 1 Kings 6:38 tells us that Solomon spent 7 years building the temple, but here we learn that he spent 13 years building his house. The temple was glorious, but it seems that Solomon wanted a house that was more glorious than the temple.

i. "It does show the place which his own personal comfort and luxurious tastes had come to occupy in the life of Solomon . . . It is often by such simple, and unexpected tests, that the deepest facts of a human life are revealed." (Morgan)

ii. We could say that Solomon finished the work of building the temple; the Christian cannot say that the work of spreading the gospel of Jesus Christ is finished.

b. So he finished all his house: The following passage describes what a magnificent house Solomon had.

2. (2-12) The splendor of Solomon's palace.

He also built the House of the Forest of Lebanon; its length was one hundred cubits, its width fifty cubits, and its height thirty cubits, with four rows of cedar pillars, and cedar beams on the pillars. And it was paneled with cedar above the beams that were on forty-five pillars, fifteen to a row. There were windows with beveled frames in three rows, and window was opposite window in three tiers. And all the doorways and doorposts had rectangular frames; and window was opposite window in three tiers. He also made the Hall of Pillars: its length was fifty cubits, and its width thirty cubits; and in front of them was a portico with pillars, and a canopy was in front of them. Then he made a hall for the throne, the Hall of Judgment, where he might judge; and it was paneled with cedar from floor to ceiling. And the house where he dwelt had another court inside the hall, of like workmanship. Solomon also made a house like this hall for Pharaoh's daughter, whom he had taken as wife. All these were of costly stones cut to size, trimmed with saws, inside and out, from the foundation to the eaves, and also on the outside to the great court. The foundation was of costly stones, large stones, some ten cubits and some eight cubits. And above were costly stones, hewn to size, and cedar wood. The great court was enclosed with three rows of hewn stones and a row of cedar beams. So were the inner court of the house of the LORD and the vestibule of the temple.

a. The House of the Forest of Lebanon: So much magnificent cedar wood from Lebanon was used to build Solomon's palace that they called it the "House of the Forest of Lebanon." Walking in the richly paneled walls of the palace was like walking in a forest.

i. The forty-five pillars set in the House of the Forest of Lebanon also gave the impression of being in a majestic forest.

ii. 1 Kings 10:16-17 mentions 500 gold shields that were hung in the House of the Forest of Lebanon. Isaiah specifically called this building an armory in Isaiah 22:8.

b. So were the inner court of the house of the LORD: At the end of the detailed, magnificent description of Solomon's palace, the writer also mentions that some of the great architectural features of the palace were also used in the house of the LORD. We are left with the idea that as great as the temple was, the Solomon's palace was better.

i. When one travels in old Europe today, you often come to magnificent cathedrals. These amazing building were mostly built hundreds of years ago at great labor and cost to poor people who could never dream of living in such spectacular places. When their most magnificent buildings were churches, it said something about their values. When Solomon made his palace more spectacular than the temple, it said something about his values. Our most magnificent buildings in the modern world - usually given over to business, shopping, or entertainment - say something about our values.

ii. Haggai 1:3-10 speaks powerfully to those who think more about their house than they do the house of God.

B. Huram makes the temple furnishings.

1. (13-14) Huram - half Israeli and the best craftsman around.

Now King Solomon sent and brought Huram from Tyre. He was the son of a widow from the tribe of Naphtali, and his father was a man of Tyre, a bronze worker; he was filled with wisdom and understanding and skill in working with all kinds of bronze work. So he came to King Solomon and did all his work.

a. Huram from Tyre: This man was half Israeli and half Gentile, and he was the best craftsman around. Solomon hired him to do all his work - that is, the fine artistic work of the palace and especially the temple.

2. (15-51) Huram makes the needed furnishings for the temple basically after the pattern of the tabernacle furnishings.

And he cast two pillars of bronze, each one eighteen cubits high, and a line of twelve cubits measured the circumference of each. Then he made two capitals of cast bronze, to set on the tops of the pillars. The height of one capital was five cubits, and the height of the other capital was five cubits. He made a lattice network, with wreaths of chainwork, for the capitals which were on top of the pillars: seven chains for one capital and seven for the other capital. So he made the pillars, and two rows of pomegranates above the network all around to cover the capitals that were on top; and thus he did for the other capital. The capitals which were on top of the pillars in the hall were in the shape of lilies, four cubits. The capitals on the two pillars also had pomegranates above, by the convex surface which was next to the network; and there were two hundred such pomegranates in rows on each of the capitals all around. Then he set up the pillars by the vestibule of the temple; he set up the pillar on the right and called its name Jachin, and he set up the pillar on the left and called its name Boaz. The tops of the pillars were in the shape of lilies. So the work of the pillars was finished. And he made the Sea of cast bronze, ten cubits from one brim to the other; it was completely round. Its height was five cubits, and a line of thirty cubits measured its circumference. Below its brim were ornamental buds encircling it all around, ten to a cubit, all the way around the Sea. The ornamental buds were cast in two rows when it was cast. It stood on twelve oxen: three looking toward the north, three looking toward the west, three looking toward the south, and three looking toward the east; the Sea was set upon them, and all their back parts pointed inward. It was a handbreadth thick; and its brim was shaped like the brim of a cup, like a lily blossom. It contained two thousand baths. He also made ten carts of bronze; four cubits was the length of each cart, four cubits its width, and three cubits its height. And this was the design of the carts: They had panels, and the panels were between frames; on the panels that were between the frames were lions, oxen, and cherubim. And on the frames was a pedestal on top. Below the lions and oxen were wreaths of plaited work. Every cart had four bronze wheels and axles of bronze, and its four feet had supports. Under the laver were supports of cast bronze beside each wreath. Its opening inside the crown at the top was one cubit in diameter; and the opening was round, shaped like a pedestal, one and a half cubits in outside diameter; and also on the opening were engravings, but the panels were square, not round. Under the panels were the four wheels, and the axles of the wheels were joined to the cart. The height of a wheel was one and a half cubits. The workmanship of the wheels was like the workmanship of a chariot wheel; their axle pins, their rims, their spokes, and their hubs were all of cast bronze. And there were four supports at the four corners of each cart; its supports were part of the cart itself. On the top of the cart, at the height of half a cubit, it was perfectly round. And on the top of the cart, its flanges and its panels were of the same casting. On the plates of its flanges and on its panels he engraved cherubim, lions, and palm trees, wherever there was a clear space on each, with wreaths all around. Thus he made the ten carts. All of them were of the same mold, one measure, and one shape. Then he made ten lavers of bronze; each laver contained forty baths, and each laver was four cubits. On each of the ten carts was a laver. And he put five carts on the right side of the house, and five on the left side of the house. He set the Sea on the right side of the house, toward the southeast. Huram made the lavers and the shovels and the bowls. So Huram finished doing all the work that he was to do for King Solomon for the house of the LORD: the two pillars, the two bowl-shaped capitals that were on top of the two pillars; the two networks covering the two bowl-shaped capitals which were on top of the pillars; four hundred pomegranates for the two networks (two rows of pomegranates for each network, to cover the two bowl-shaped capitals that were on top of the pillars); the ten carts, and ten lavers on the carts; one Sea, and twelve oxen under the Sea; the pots, the shovels, and the bowls. All these articles which Huram made for King Solomon for the house of the LORD were of burnished bronze. In the plain of Jordan the king had them cast in clay molds, between Succoth and Zaretan. And Solomon did not weigh all the articles, because there were so many; the weight of the bronze was not determined. Thus Solomon had all the furnishings made for the house of the LORD: the altar of gold, and the table of gold on which was the showbread; the lampstands of pure gold, five on the right side and five on the left in front of the inner sanctuary, with the flowers and the lamps and the wick-trimmers of gold; the basins, the trimmers, the bowls, the ladles, and the censers of pure gold; and the hinges of gold, both for the doors of the inner room (the Most Holy Place) and for the doors of the main hall of the temple. So all the work that King Solomon had done for the house of the LORD was finished; and Solomon brought in the things which his father David had dedicated: the silver and the gold and the furnishings. He put them in the treasuries of the house of the LORD.

a. He cast two pillars of bronze: These impressive pillars were actually so noteworthy that they were given names. They were called Jachin and Boaz (mentioned also in 2 Chronicles 3:17).

i. "The one on the right was given the name 'Jachin,' meaning 'He shall establish,' and the one on the left the name 'Boaz,' meaning 'in strength.' " (Dilday)

ii. "In practical terms the pillars were to be an ever-present reminder to each successive king of the fact that he was ruling by God's appointment and by his grace, and that in God lay his strength. Just so ought believers today to be ever mindful of God's grace in their lives and of their utter dependence on him." (Patterson and Austel)

iii. Some believe that the pillars were meant to remind Israel of the twin pillars from the Exodus. The pillar of fire by night and the pillar of cloud by day were constant reminders of the presence of God in the wilderness.

iv. Every time someone came to the house of the LORD in the days of Solomon they said, "Look! There is 'He Shall Establish.' And there is 'In Him Is Strength.'" It set them in the right frame of mind to worship the LORD. When the crowds gathered at the morning and evening sacrifice to worship the LORD, the Levites led the people standing in front of the temple with these two great, bronze pillars behind them. It was always before them: He Shall Establish and In Him Is Strength.

v. One could say that the house of God itself was Jachin and Boaz. That temple was established by God, and built by the strength of God. Every time they looked at that temple, they knew that God liked to establish and strengthen things.

vi. The house of God was a place where people experienced what the pillars were all about. At that house, people were established in their relationship with God. At that house, people were given strength from the LORD. From this building, it should go out to the whole community: "Come here and get established. Come here and receive the strength of God."

b. He made the Sea of cast bronze, ten cubits from one brim to the other: The huge laver was more than 15 feet (5 meters) across, and was used for the ceremonial washings connected with the temple. In addition, Huram made ten lavers of bronze; each laver contained forty baths.

i. "It was used by priests for cleansing their hands and feet and perhaps also to supply water to the standing basins for the rinsing of offerings (2 Chronicles 4:10)." Poole believes that perhaps water came out of the bulls that formed the foundation of the Sea.

ii. "The volume of the Sea was 2,000 baths, generally calculated to be about 11,500 gallons." (Patterson and Austel)

c. The table of gold on which was the showbread: 2 Chronicles 4:8 says there were 10 tables of showbread. Here they are described collectively as a unit.

d. He put them in the treasuries of the house of the LORD: All these great works of art and articles of great value were placed in the temple. This included the ten carts and the shovels, bowls and other needed utensils for sacrifices.

e. Solomon brought in the things which his father David had dedicated: God told David that he could not build the temple, but David still collected furnishings and treasures for the temple that his son Solomon would build (1 Chronicles 29).

© 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 7 (Chapter Introduction)

Overview

1Ki 7:1, The building of Solomon’s house; 1Ki 7:2, Of the house of Lebanon; 1Ki 7:6, Of the porch of pillars; 1Ki 7:7, Of the porch of judgment; 1Ki 7:8, Of the house for Pharaoh’s daughter; 1Ki 7:13, Hiram’s work of the two pillars; 1Ki 7:23, Of the molten sea; 1Ki 7:27, Of the ten bases; 1Ki 7:38, Of the ten lavers, 1Ki 7:40, and all the vessels.

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 7 (Chapter Introduction)

KINGS CHAPTER 7

The building of Solomon’ s house: the house of Lebanon, 1Ki 7:1-5 . The porch of pillars, and of judgment: the house of Pharaoh’ s daughter, 1Ki 7:6-12 . Hiram’ s work of the two pillars of brass, 1Ki 7:13-22 . Of the molten, sea, 1Ki 7:23-26 . Of the ten bases of brass, 1Ki 7:27-37 . The ten brasen lavers: all the vessels of brass and gold, 1Ki 7:38-50 . The dedicated things are brought into the temple, 1Ki 7:51 .

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 7 (Chapter Introduction)

(1Ki 7:1-12) Solomon's buildings.

(v. 13-47) Furniture of the temple.

(1Ki 7:48-51) Vessels of gold.

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 7 (Chapter Introduction)

As, in the story of David, one chapter of wars and victories follows another, so, in the story of Solomon, one chapter concerning his buildings follows another. In this chapter we have, I. His fitting up several buildings for himself and his own use (1Ki 7:1-12). II. His furnishing the temple which he had built for God, 1. With two pillars (1Ki 7:13-22). 2. With a molten sea (1Ki 7:23-26). 3. With ten basins of brass (1Ki 7:27-37), and ten layers upon them (1Ki 7:38, 1Ki 7:39). 4. With all the other utensils of the temple (1Ki 7:40-50). 5. With the things that his father had dedicated (1Ki 7:51). The particular description of these things was not needless when it was written, nor is it now useless.

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

Aharoni, Yohanan. "The Building Activities of David and Solomon." Israel Exploration Journal 24:1(1974):13-16.

Aharoni, Yohanan, and Michael Avi-Yonahl. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. Archaeology and the Religion of Israel. 5th ed. Baltimore: Johns Hopkins Press, 1968.

_____. The Archaeology of Palestine. 1949 Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Two Cressets From Marisa and the Pillars of Jachin and Boaz." Bulletin of the American Schools of Oriental Research 85 (February 1942):18-27.

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

Allen, Nigel. "Jeroboam and Shechem." Vetus Testamentum 24:3(July1974):353-57.

Allen, Ronald B. "Elijah the Broken Prophet." Journal of the Evangelical Theological Society 22:3(1979):193-202.

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.

Ap-Thomas, D. R. "Elijah on Mount Carmel." Palestine Exploration Quarterly 92(1960):146-55.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:507 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible Series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1(1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Ball, E. "The Co-Regency of David and Solomon (1 Kings 1). Vetus Testamentum 27:3 (July 1977):268-79.

Bartlett, John R. "The Moabites and Edomites." In Peoples of Old Testament Times, pp. 229-258. Edited by D. J. Wiseman. Oxford: Clarendon Press, 1973.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, n.d.; reprint ed., 6 vols. in 1, Grand Rapids: Zondervan Publishing House, 1966.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Berry, George Ricker. "The Glory of Yahweh and the Temple." Journal of Biblical Literature 56(1937):115-17.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brindle, Wayne A. "The Causes of the Division of Israel's Kingdom." Bibliotheca Sacra 141:563 (July-September 1984):223-33.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Carroll, R. P. "The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in Ancient Israel." Vetus Testamentum 19:4 (October 1969):408-14.

Childs, Brevard S. Old Testament Theology in a Canonical Context. Philadelphia: Fortress Press, 1986.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Cohen, Rudolph. "The Fortresses King Solomon Built to Protect His Southern Border." Biblical Archaeology Review 11:3 (May-June 1985):56-70.

_____. "Solomon's Negev Defense Line Contained Three Fewer Fortresses." Biblical Archaeology Review 12:4 (July-August 1986):40-45.

Cohen, Shaye J. D. "Solomon and the Daughter of Pharaoh: Intermarriage, Conversion, and the Impurity of Women." Journal of the Ancient Near Eastern Society 16-17 (1984-85):23-27.

Cohn, Robert L. "The Literary Logic of 1 Kings 17-19." Journal of Biblical Literature 101:3 (September 1982):333-50.

_____. "Literary Technique in the Jeroboam Narrative." Zeitschrift für die Alttestamentliche Wissenschaft 97 (1985):23-35.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "1 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 483-536. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Crenshaw, James L. Old Testament Wisdom: An Introduction. Atlanta: John Knox, 1981.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank M, Jr. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

_____. "An Interpretation of the Nora Stone." Bulletin of the American Schools of Oriental Research 208 (December 1972):13-19.

Danelius, Eva. "The Sins of Jeroboam Ben-Nebat." Jewish Quarterly Review 58:(1967-68):95-114 and 204-23.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

DeVries, Simon. 1 Kings. Word Biblical Commentary. Waco: Word Books, 1985.

Dumbrell, William J. "What Are You Doing Here? Elijah at Horeb." Crux 22:1 (March 1986):12-19.

Edwards, I. E. S. "Egypt: From the Twenty-second to the Twenty-fourth Dynasty." In Cambridge Ancient History. 3rd ed. Edited by John Boardman, et al. Cambridge, Eng.: Cambridge University Press, 1982.

Farrar, F. W. The First Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fensham, F. C. "A Few Observations on the Polarisation between Yahweh and Baal in I Kings 17-19." Zeitschrift für die Alttestamentliche Wissenschaft 92:2 (1980):227-36.

Fritz, Volkmar. "Temple Architecture." Biblical Archaeology Review 13:4 (July-August 1987):38-49.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Galil, Gershon. "The Message of the Book of Kings in Relation to Deuteronomy and Jeremiah." Bibliotheca Sacra 158:632 (October-December 2001):406-14.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. "Israelite Influence at Shishak's Court." Bulletin of the American Schools of Oriental Research 233 (1979):59-62.

Gross, Walter. "Lying Prophet and Disobedient Man of God in 1 Kings 13: Role Analysis as an Instrument of Theological Interpretation of an OT Narrative Text." Semeia 15 (1979):97-135.

Gunn, David M. "David and the Gift of the Kingdom (2 Samuel 2-4, 9-20, 1 Kings 1-2)." Semeia 3 (1975):14-45.

Halpern, Baruch. The Constitution of the Monarchy in Israel. Harvard Semitic Monograph 25. Chico, Calif.: Scholars Press, 1981.

_____. "Levitic Participation in the Reform Cult of Jeroboam I." Journal of Biblical Literature 95:1 (1976):31-42.

Harrison, Roland K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hayman, Leo. "A Note on I Kings 18:27." Journal of Near Eastern Studies 10(1951):57-58.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hoffmeier, James K. "Egypt As an Arm of Flesh: A Prophetic Response." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 79-97. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hurowitz, V. I Have Built You an Exalted House: Temple Building in the Bible in Light of Mesopotamian and Northwest Semitic Writing. Journal for the Study of the Old Testament Supplement 115. Sheffield, Eng.: Sheffield Academic Press, 1992.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaufman, Asher S. "Where the Ancient Temple of Jerusalem Stood." Biblical Archaeology Review 9:2 (March-April 1983):40-59.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdom, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

Klein, Ralph W. "Jeroboam's Rise to Power." Journal of Biblical Literature 89:2 (June 1970):217-18.

_____. "Once More: Jeroboam's Rise to Power.'" Journal of Biblical Literature 92:4(December 1973):582-84.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Liver, J. "The Books of the Acts of Solomon." Biblica 48:1(1967):75-101.

Long, Burke O. "A Darkness Between Brothers: Solomon and Adonijah." Journal for the Study of the Old Testament 19 (February 1981):79-94.

Luckenbill, D. D. "Benhadad and Hadadezer." American Journal of Semitic Languages 27(1911):267-84.

Lundquist, John M. "Temple, Covenant, and Law in the Ancient Near East and in the Old Testament." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 293-305. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Lust, J. "A Gentle Breeze or a Roaring Thunderous Sound?" Vetus Testamentum 25:1(January 1975):110-15.

Maller, Allen S. "Hiram from Tyre." Journal or Reform Judaism 29:2(Spring 1982):41-42.

Mayhue, Richard L. "False Prophets and the Deceiving Spirit." Master's Seminary Journal 4:2 (Fall 1993):135-63.

Mazar, Benjamin. "The Campaign of Pharaoh Shishak to Palestine." Vetus Testamentum Supplements 4 (1957):57-66.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Mitchell, T. C. "Israel and Judah Until the Revolt of Jehn (931-841 B.C.)." In Cambridge Ancient History. 3rd ed. Edited by John Boardman, et al. Cambridge, Eng.: Cambridge University Press, 1982.

Miller, J. Max. "So Tibni Died." Vetus Testamentum 18(1968):392-94.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53(1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgenstern, Julian. "Chronological Data of the Dynasty of Omri." Journal of Biblical Literature 59(1940):385-96.

Myers, Jacob. II Chronicles. Anchor Bible series. Garden City, N.Y.: Doubleday, 1965.

Napier, B. D. "The Omrides of Jezreel." Vetus Testamentum 9 (1959):366-78.

Nelson, R. D. First and Second Kings. Interpretation: A Biblical Commentary for Preaching and Teaching series. Louisville: John Knox, 1987.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Noth, Martin. The Deuteronomistic History. Journal for the Study of the Old Testament Supplement Series, 15. Sheffield, Eng.: JSOT Press, 1981.

Oppenheim, A. Leo. Ancient Mesopotamia. Chicago: University of Chicago Press, 1964.

Oswalt, John N. "The Golden Calves and the Egyptian Concept of Deity." Evangelical Quarterly 45 (1973):13-20.

Ovellette, Jean. "The Solomonic Debir according to the Hebrew Text of I Kings 6." Journal of Biblical Literature 89:3 (September 1970):338-43.

Parker, Kim Ian. "Repetition as a Structuring Device in 1 Kings 1-11." Journal for the Study of the Old Testament 42 (October 1988):19-27.

Patterson, Richard D. "The Widow, the Orphan, and the Poor in the Old Testament and the Extra-Biblical Literature." Bibliotheca Sacra 130:519 (July-September 1973):223-34.

Patterson, Richard D., and Hermann J Austel. "1, 2 Kings." In 1 Kings--Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Porten, Bezalel. "The Structure and Theme of the Solomon Narrative (1 Kings 3-11)." Hebrew Union College Annual 38 (1967):93-128.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 2nd ed. Princeton: Princeton University Press, 1955.

Rasmussen, Carl G. "The Economic Importance of Caravan Trade for the Solomonic Empire." In A Tribute to Gleason Archer, pp. 153-66. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Rendsburg, Gary A. "The Mock of Baal in 1 Kings 18:27." Catholic Biblical Quarterly 50:3 (July 1988):414-17.

Rice, Gene. Nations under God. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Edinburgh: The Handsel Press Ltd., 1990.

Ringgren, Helmer. Religions of the Ancient Near East. Philadelphia: Westminster Press, 1973.

Rofe, Alexander. "The Vineyard of Naboth: The Origin and Message of the Story." Vetus Testamentum 38:1 (1988):89-104.

Rogers, Jeffrey S. "Narrative Stock and Deuteronomistic Elaboration in 1 Kings 2." Catholic Biblical Quarterly 50:3 (July 1988):398-413.

Rowley, H. H. "Elijah on Mount Carmel." Bulletin of the Johns Rylands Library 43:1 (September 1960):190-219.

Ruth, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 124:500 (October-December 1968):360-64.

Ruthven, Jon. "A Note on Elijah's Fire from Yahweh.'" Journal of the Evangelical Theological Society 12:2 (1969):111-15.

Saint-Laurent, George. "Light from Ras Shamra on Elijah's Ordeal upon Mount Carmel." In Scripture in Context, pp. 123-39. Edited by Carl D. Evans, et al. Pittsburgh: Pickwick, 1980.

Savran, George. "1 and 2 Kings." In The Literary Guide to the Bible, pp. 146-64. Edited by Robert Alter and Frank Kermode. Cambridge: Harvard University Press, 1987.

Schulman, Alan R. "Diplomatic Marriage in the Egyptian New Kingdom." Journal of Near Eastern Studies 38 (1979):177-193.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Selms, A. Van. "The Origin of the Title The King's Friend.'" Journal of Near Eastern Studies 16 (1957):118-23.

Shea, William H. "A Note on the Date of the Battle of Qarqar." Journal of Cuneiform Studies 29 (1977):240-42.

Simon, Uriel. "I Kings 13: A Prophetic Sign--Denial and Persistence." Hebrew Union College Annual 47 (1976):81-117.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Soards, Marion L., Jr. "Elijah and the Lord's Word: A Study of I Kings 17:17-24." Studia Biblica et Theologica 13:1 (April 1983):39-50.

Soggin, J. Alberto. "Compulsory Labor Under David and Solomon." In Studies in the Period of David and Solomon and Other Essays, pp. 259-67. Edited by Tomoo Ishida. Winona Lake, Ind.: Eisenbrauns, 1983.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomsom, H. C. "A Row of Cedar Beams." Palestinian Exploration Quarterly 92 (1960):57-63.

"Tirzah: An Early Capital of Israel." Buried History 22:1 (March 1986):14-24.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Tromp, Nicholas J. "Water and Fire on Mount Carmel." Biblica 56:4 (1975):480-502.

Ullendorff, Edward. "The Queen of Sheba." Bulletin of the John Rylands Library 45:2 (1963):486-504.

Unger, Merrill F. Israel and the Aramaeans of Damascus. Reprint ed. Grand Rapids: Baker Book House, 1980.

Ussishkin, David. "King Solomon's Palaces." Biblical Archaeologist 36 (1973):78-105.

Van Beek, Gus W. "Frankincense and Myrrh." Biblical Archaeologist 23:3 (September 1960):70-95.

Von Wyrick, Stephen. "Israel's Golden Calves." Biblical Illustrator 13:1 (Fall 1986):3, 9-12.

Wallace, N. H. "The Oracles Against the Israelite Dynasties in 1 and 2 Kings." Biblica 67:1 (1986):21-40.

Weinfeld, Moshe. "The Counsel of the Elders' to Rehoboam and Its Implications." MAARAV 3:1 (January 1982):27-53.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

_____. "The Symbols of Power." Biblical Archaeologist 49:3 (September 1986):166-73.

Williamson, H. G. M. 1 and 2 Chronicles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982.

Wiseman, Donald John. 1 & 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.. and Leicester, Eng.: Inter-Varsity Press, 1993.

Wood, Leon. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Zevit, Ziony. "Deuteronomistic Historiography in -1 Kings 12-2 Kings 17 and the Reinvestiture of the Israelian Cult." Journal for the Study of the Old Testament 32 (1985):57-73.

Zuidhof, Albert. "King Solomon's Molten Sea and (pi)." Biblical Archaeologist 45:3 (Summer 1982):179-84.

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 7 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 7

This chapter gives an account of some buildings of Solomon for himself, 1Ki 7:1; and of other things for the use of the temple; of two pillars of brass, 1Ki 7:13; of the molten sea, 1Ki 7:23; and of ten bases, and ten layers on them, 1Ki 7:27; with other utensils and ornaments, 1Ki 7:40.