Text -- 1 Kings 8:19 (NET)

8:19 But you will not build the temple; your very own son will build the temple for my honor.’

Commentary -- Word/Phrase Notes (per phrase)

TSK: 1Ki 8:19

1Ki 5:3-5; 2Sa 7:5, 2Sa 7:12, 2Sa 7:13; 1Ch 17:4, 1Ch 17:11, 1Ch 17:12, 1Ch 22:8-10, 1Ch 28:6

Commentary -- Word/Phrase Notes (per Verse)

Gill: 1Ki 8:19

Nevertheless, thou shall not build the house,.... Which is implied in the question in 2Sa 7:5.

but thy son that shall come forth out of thy loins, he shall build the house unto my name; which is expressed in 2Sa 7:12.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 8:19

¹ tn Heb “your son, the one who came out of your body, he will build the temple for my name.”

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 8:1-66

1 The feast of the dedication of the temple.

12 Solomon's blessing.

22 Solomon's prayer.

54 Solomon's blessing.

62 His sacrifice of peace offerings.

MHCC: 1Ki 8:12-21

Solomon encouraged the priests, who were much astonished at the dark cloud. The dark dispensations of Providence should quicken us in fleeing for refuge to the hope of the gospel. Nothing can more reconcile us to them, than to consider what God has said, and to compare his word and works together. Whatever good we do, we must look on it as the performance of God's promise to us, not of our promises to him.

Matthew Henry: 1Ki 8:12-21

Here, I. Solomon encourages the priests, who came out of the temple from their ministration, much astonished at the dark cloud that overshadowed them. The disciples of Christ feared when they entered into the cloud, though it was a bright cloud (Luk 9:34), so did the priests when they found themselves wrapped in a thick cloud. To silence their fears, 1. He reminds them of that which they could not but know, that this was a token of God's presence (1Ki 8:12): The Lord said he would dwell in the thick darkness. It is so far from being a token of his displeasure that it is an indication of his favour; for he had said, I will appear in a cloud, Lev 16:2. Note, Nothing is more effectual to reconcile us to dark dispensations than to consider what God hath said, and to compare his word and works together; as Lev 10:3, This is that which the Lord hath said. God is light (1Jo 1:5), and he dwells in light (1Ti 6:16), but he dwells with men in the thick darkness, makes that his pavilion, because they could not bear the dazzling brightness of his glory. Verily thou art a God that hidest thyself. Thus our holy faith is exercised and our holy fear is increased. Where God dwells in light faith is swallowed up in vision and fear in love. 2. He himself bids it welcome, as worthy of all acceptation; and since God, by this cloud, came down to take possession, he does, in a few words, solemnly give him possession (1Ki 8:13): " Surely I come, "says God. " Amen, "says Solomon, " Even so, come, Lord,. The house is thy own, entirely thy own, I have surely built it for thee, and furnished it for thee; it is for ever thy own, a settled place for thee to abide in for ever; it shall never be alienated nor converted to any other use; the ark shall never be removed from it, never unsettled again."It is Solomon's joy that God has taken possession; and it is his desire that he would keep possession. Let not the priests therefore dread that in which Solomon so much triumphs.

II. He instructs the people, and gives them a plain account concerning this house, which they now saw God take possession of. He spoke briefly to the priests, to satisfy them (a word to the wise), but turned his face about (1Ki 8:14) from them to the congregation that stood in the outer court, and addressed himself to them largely.

1. He blessed them. When they saw the dark cloud enter the temple they blessed themselves, being astonished at it and afraid lest the thick darkness should be utter darkness to them. The amazing sight, such as they had never seen in their days, we may suppose, drove every man to his prayers, and the vainest minds were made serious by it. Solomon therefore set in with their prayers, and blessed them all, as one having authority (for the less is blessed of the better ); in God's name, he spoke peace to them, and a blessing, like that with which the angel blessed Gideon when he was in a fright, upon a similar occasion. Jdg 6:22, Jdg 6:23, Peace be unto thee. Fear not; thou shalt not die. Solomon blessed them, that is, he pacified them, and freed them from the consternation they were in. To receive this blessing, they all stood up, in token of reverence and readiness to hear and accept it. It is a proper posture to be in when the blessing is pronounced.

2. He informed them concerning this house which he had built and was now dedicating.

(1.) He began his account with a thankful acknowledgment of the good hand of his God upon him hitherto: Blessed be the Lord God of Israel, 1Ki 8:15. What we have the pleasure of God must have the praise of. He thus engaged the congregation to lift up their hearts in thanksgivings to God, which would help to still the tumult of spirit which, probably, they were in. "Come,"says he, "let God's awful appearances not drive us from him, but draw us to him; let us bless the Lord God of Israel. "Thus Job, under a dark scene, blessed the name of the Lord. Solomon here blessed God, [1.] For his promise which he spoke with his mouth to David. [2.] For the performance, that he had now fulfilled it with his hand. We have then the best sense of God's mercies, and most grateful both to ourselves and to our God, when we run up those streams to the fountain of the covenant, and compare what God does with what he has said.

(2.) Solomon is now making a solemn surrender or dedication of this house unto God, delivering it to God by his own act and deed. Grants and conveyances commonly begin with recitals of what has been before done, leading to what is now done: accordingly, here is a recital of the special causes and considerations moving Solomon to build this house. [1.] He recites the want of such a place. It was necessary that this should be premised; for, according to the dispensation they were under, there must be but one place in which they must expect God to record his name. If, therefore, there were any other chosen, this would be a usurpation. But he shows, from what God himself had said, that there was no other (1Ki 8:16): I chose no city to build a house in for my name; therefore there is occasion for the building of this. [2.] He recites David's purpose to build such a place. God chose the person first that should rule his people ( I chose David, 1Ki 8:16) and then put it into his heart to build a house for God's name, 1Ki 8:17. It was not a project of his own, for the magnifying of himself; but his good father, of blessed memory, laid the first design of it, though he lived not to lay the first stone. [3.] He recites God's promise concerning himself. God approved his father's purpose (1Ki 8:18): Thou didst well, that it was in thy heart. Note, Sincere intentions to do good shall be graciously approved and accepted of God, though Providence prevent our putting them in execution. The desire of a man is his kindness. See 2Co 8:12. God accepted David's good will, yet would not permit him to do the good work, but reserved the honour of it for his son (1Ki 8:19): He shall build the house to my name; so that what he had done was not of his own head, nor for his own glory, but the work itself was according to his father's design and his doing it was according to God's designation. [4.] He recites what he himself had done, and with what intention: I have built a house, not for my own name, but for the name of the Lord God of Israel (1Ki 8:20), and set there a place for the ark, 1Ki 8:21. Thus all the right, title, interest, claim, and demand, whatsoever, which he or his had or might have in or to this house, or any of its appurtenances, he resigns, surrenders, and gives up, to God for ever. It is for his name, and his ark. In this, says he, the Lord hath performed his word that he spoke. Note, Whatever good we do, we must look upon it as the performance of God's promise to us, rather than the performance of our promises to him. The more we do for God the more we are indebted to him; for our sufficiency is of him, and not of ourselves.

Keil-Delitzsch: 1Ki 8:1-21

This solemn transaction consisted of three parts, and the chapter arranges itself in three sections accordingly: viz., ( a ) the conveyance of the ark and the tabernacle, together with its vessels, into the temple, with the words spoken by Solomon on the occasion (vv. 1-21); ( b ) Solomon's dedicatory prayer (vv. 22-53); © the blessing of the congregation, and the offering of sacrifice and observance of a feast (1Ki 8:54-66). - The parallel account to this in 2 Chron 5:2-7:10, in addition to certain minor alterations of words and constructions, introduced for the most part merely for the sake of elucidation, contains here and there, and more especially towards the end, a few deviations of greater extent, partly omissions and partly additions. But in other respects it agrees almost word for word with our account.

With regard to the time of the dedication, it is merely stated in 1Ki 8:2 that the heads of the nation assembled at Jerusalem to this feast in the seventh month. The year in which this took place is not given. But as the building of the temple was finished, according to 1Ki 6:38, in the eighth month of the eleventh year of Solomon's reign, the dedication which followed in the seventh month cannot have taken place in the same year as the completion of the building. Ewald's opinion, that Solomon dedicated the building a month before it was finished, is not only extremely improbable in itself, but is directly at variance with 1Ki 7:51. If we add to this, that according to 1Ki 9:1-10 it was not till after the lapse of twenty years, during which he had built the two houses, the temple, and his palace, that the Lord appeared to Solomon at the dedication of the temple and promised to answer his prayer, we must decide in favour of the view held by Thenius, that the dedication of the temple did not take place till twenty years after the building of it was begun, or thirteen years after it was finished, and when Solomon had also completed the building of the palace, which occupied thirteen years, as the lxx have indicated at the commencement of 1Ki 8:1 by the interpolation of the words, καὶ ἐγένετο ὡς συνετέλεσε Σαλωμὼν τοῦ οἰκοδομῆσαι τὸν οἶκον Κυρίου καὶ τὸν οἶκον αὐτοῦ μετὰ εἴκοσι ἔτη .

(Note: From the whole character of the Alexandrian version, therecan be no doubt that these words have been transferred by the lxxfrom 1Ki 9:1, and have not dropped out of the Hebrew text, asThenius supposes.)

1 Kings 8:1-21

The First Act of the solemnities consisted (1) in the removal of the ark of the covenant into the Most Holy Place of the temple (1Ki 8:1-11); and (2) in the words with which Solomon celebrated the entrance of the Lord into the new temple (1Ki 8:12-21).

1Ki 8:1-11

Removal of the ark of the covenant into the temple . - This solemn transaction was founded entirely upon the solemnities with which the ark was conveyed in the time of David from the house of Obed-edom into the holy tent upon Zion (2Sa 6:12.; 1Ch 15:2.). Solomon assembled the elders of Israel, and all the heads of the tribes, the princes of the fathers' houses ( האבות נשׂיאי , contracted from האבות בּית נשׂיאי ) of the Israelites, as representatives of the whole congregation, to himself at Jerusalem, to bring the ark of the covenant out of the city of David, i.e., from Mount Zion (see the Comm. on 2Sa 6:16-17), into the temple which he had built upon Moriah. (On the use of the contracted form of the imperfect יקהל after אז , see Ewald, §233, b .)

1Ki 8:2

Accordingly "all the men of Israel (i.e., the heads of the tribes and families mentioned in 1Ki 8:1) assembled together to the king in the month Ethanim, i.e., the seventh month, at the feast."Gesenius explains the name האתנים (in 55 codd. האיתנים ) as meaning "month of the flowing brooks,"after איתן in Pro 13:15; Böttcher, on the other hand, supposes it to denote the equinox. But apart from other grounds, the plural by no means favours this. Nor does the seventh month answer to the period between the middle of our September and the middle of October, as is supposed by Thenius, who founds upon this supposition the explanation already rejected by Böttcher, viz., "month of gifts;"but it corresponds to the period between the new moon of October and the new moon of November, during which the rainy season commences in Palestine (Rob. Pal . ii. p. 96ff.), so that this month may very well have received its name from the constant flowing of the brooks. The explanation, "that is the seventh month,"is added, however (here as in 1Ki 6:1, 1Ki 6:38), not because the arrangement of the months was a different one before the captivity (Thenius), but because different names came into use for the months during the captivity. בּחג is construed with the article: "because the feast intended was one that was well known, and had already been kept for a long time (viz., the feast of tabernacles)."The article overthrows the explanation given by Thenius, who supposes that the reference is to the festivities connected with the dedication of the temple itself.

1Ki 8:3-4

After the arrival of all the elders (i.e., of the representatives of the nation, more particularly described in 1Ki 8:1), the priests carried the ark and brought it up (sc., into the temple), with the tabernacle and all the holy vessels in it. The expression אתם ויּעלוּ , which follows, introduces as a supplementary notice, according to the general diffuseness of the early Hebrew style of narrative, the more precise statement that the priests and Levites brought up these sacred vessels. מועד אהל is not the tent erected for the ark of the covenant upon Zion, which can be proved to have been never so designated, and which is expressly distinguished from the former in 2Ch 1:4 as compared with 1Ki 8:3, but is the Mosaic tabernacle at Gibeon in front of which Solomon had offered sacrifice (1Ki 3:4). The tabernacle with the vessels in it, to which, however, the ark of the covenant, that had long been separated from it, did not belong, was probably preserved as a sacred relic in the rooms above the Most Holy Place. The ark of the covenant was carried by priests on all solemn occasions, according to the spirit of the law, which enjoined, in Num 3:31 and Num 4:5., that the ark of the covenant and the rest of the sacred vessels should be carried by the Levites, after the priests had carefully wrapped them up; and the Levites were prohibited from directly touching them, on pain of death. When, therefore, the ark of the covenant was carried in solemn procession, as in the case before us, probably uncovered, this could only be done by the priests, more especially as the Levites were not allowed to enter the Most Holy Place. Consequently, by the statement in 1Ki 8:3 , that the priests and Levites carried them ( אתם ), viz., the objects mentioned before, we are to understand that the ark of the covenant was carried into the temple by the priests, and the tabernacle with its vessels by the Levites.

(Note: Instead of כּהנים in 1Ki 8:3, we have הלּויּם in 2Ch 5:4; and instead of והלּויּם הכּהנים in 1Ki 8:4, we have הלּויּם הכּהנים , "the Leviticalpriests."These variations are to be attributed to inexactness inexpression. For it is obvious that Thenius is wrong in his notion thatthe chronicler mentioned the Levites instead of the priests, from thesimple fact that he states in 1Ki 8:7 that "the priests carried the ark,"etc., in exact agreement with our account.)

1Ki 8:5

"And king Solomon and the whole congregation, that had gathered round him, were with him before the ark sacrificing sheep and oxen in innumerable multitude."This took place while the ark of the covenant was carried up, no doubt when it was brought into the court of the temple, and was set down there for a time either within or in front of the hall. Then was this magnificent sacrifice "offered"there "in front of the ark"( הארון לפני ).

1Ki 8:6-7

After this sacrificing was ended, the priests carried the ark to its place, into the back-room of the house, into the Most Holy under the wings of the cherubim (already described in 1Ki 6:23.). The latter statement is explained in 1Ki 8:7. "For the cherubim were spreading out wings towards the place of the ark, and so covered (lit., threw a shade) over the ark and over its poles from above."If the outspread wings of the great cherubic figures threw a shade not only over the ark of the covenant, but also over its poles, the ark was probably so placed that the poles ran from north to south, and not from east to west, as they are sketched in my Archäologie .

1Ki 8:8

"And the poles were long, and there were seen their heads (i.e., they were so long that their heads were seen) from the Holy Place before the hinder room; but on the outside (outside the Holy Place, say in the porch) they were not seen." יאכוּ cannot be rendered: they had lengthened the poles, from which Kimchi and others have inferred that they had made new and longer carrying-poles, since the form of the tense in this connection cannot be the pluperfect, and in that case, moreover the object would be indicated by את as in 1Ki 3:14; but האריך is used intransitively, "to be long,"lit., to show length, as in Exo 20:12; Deu 5:16, etc. The remark to the effect that the poles were visible, indicates that the precept of the law in Exo 25:15, according to which the poles were to be left in the ark, was observed in Solomon's temple also. Any one could convince himself of this, for the poles were there "to this day."The author of our books has retained this chronological allusion as he found it in his original sources; for when he composed his work, the temple was no longer standing. It is impossible, however, to ascertain from this statement how the heads of the poles could be seen in the Holy Place, - whether from the fact that they reached the curtain and formed elevations therein, if the poles ran from front to back; or whether, if, as is more probable, they ran from south to north, the front heads were to be seen, simply when the curtain was drawn back.

(Note: The proof which Thenius has endeavoured to give by means ofa drawing of the correctness of the latter view, is founded uponuntenable assumptions (see Böttcher, Aehrenl . ii. p. 69). It by nomeans follows from the expression דביר על־פּני that the heads ofthe poles were visible as far off as the door of the Holy Place, butsimply that they could be seen in the Holy Place, though not outside.)

1Ki 8:9

"There was nothing in the ark but the two tables of stone, which Moses had put there at Horeb, when Jehovah concluded the covenant with Israel."The intention of this remark is also simply to show that the law, which enjoined that the ark should merely preserve the stone tables of the covenant (Exo 25:16; Exo 40:20), had not been departed from in the lapse of time. אשׁר before כּרת is not a pronoun, but a conjunction: when, from the time that, as in Deu 11:6, etc. כּרת without בּרית , signifying the conclusion of a covenant, as in 1Sa 20:16; 1Sa 22:8, etc. Horeb , the general name for the place where the law was given, instead of the more definite name Sinai , as in Deuteronomy (see the Comm. on Exo 19:1-2).

(Note: The statement in Heb 9:4, to the effect that the pot of mannaand Aaron's rod that budded were also to be found in the ark, which isat variance with this verse, and which the earlier commentatorsendeavoured to bring into harmony with it by forced methods ofdifferent kinds, simply rests upon an erroneous interpretation of העדוּת לפני in Exo 16:33-34, and Num 17:10,which had become traditional among the Jews; since this merelyaffirms that the objects mentioned had been deposited in front of thetestimony, i.e., in front of the ark which contained the testimony,and not within it, as the Jews supposed.- Still less are De Wette andothers warranted in deducing from this verse an argument against theexistence of the Mosaic book of the law in the time of Solomon,inasmuch as, according to the precept in Deu 31:26, the book of thelaw was not to be kept in the ark, but by the side of it, or near it.)

1Ki 8:10-11

At the dedication of the tabernacle the glory of Jehovah in the cloud filled the sanctuary, so that Moses could not enter (Exo 40:34-35); and so was it now. When the priests came out of the sanctuary, after putting the ark of the covenant in its place, the cloud filled the house of Jehovah, so that the priests could not stand to minister. The signification of this fact was the same on both occasions. The cloud, as the visible symbol of the gracious presence of God, filled the temple, as a sign that Jehovah the covenant-God had entered into it, and had chosen it as the scene of His gracious manifestation in Israel. By the inability of the priests to stand, we are not to understand that the cloud drove them away; for it was not till the priests had come out that it filled the temple. It simply means that they could not remain in the Holy Place to perform service, say to offer an incense-offering upon the altar to consecrate it, just as sacrifices were offered upon the altar of burnt-offering after the dedicatory prayer (1Ki 8:62, 1Ki 8:63).

(Note: Bertheau's opinion (on 2Ch 5:14), that the priests couldnot remain in the hall and in front of it on account of the cloud,namely, "the cloud of smoke, which, ascending from the sacrificesburned upon the altar of burnt-offering, concealed the glory of theLord,"is decidedly erroneous. For the cloud which hindered the priestfrom performing the service was, according to the distinct words ofthe text, the cloud which filled the house; and the explanatory clause,"for the glory of the Lord filled the house of Jehovah,"indicates inthe most unmistakeable terms that it was the vehicle of the glory ofGod, and therefore was no a cloud of smoke formed by the burningsacrifices, but the cloud in which God manifested His invisible being toHis people,- the very same cloud in which Jehovah was to appearabove the Capporeth, when the high priest entered the Most HolyPlace on the day of atonement, so that he was commanded not toenter it at all times, and, when he entered, to cover the Capporethwith the cloud of the burning incense (Lev 16:2, Lev 16:13).

The glory of the Lord, which is like a consuming fire (Exo 24:17; Deu 4:24; Deu 9:3), before which unholy man cannot stand, manifested itself in the cloud. This marvellous manifestation of the glory of God took place only at the dedication; after that the cloud was only visible in the Most Holy Place on the great day of atonement, when the high priest entered it. - The Chronicles contain a long account at this place of the playing and singing of the Levites at these solemnities (vid., 2Ch 5:12-14).

1Ki 8:12-15

Solomon extols this marvellous proof of the favour of the Lord . - 1Ki 8:12. Then spake Solomon, "Jehovah hath spoken to dwell in the darkness.""Solomon saw that the temple was filled with a cloud, and remembered that God had been pleased to appear in a cloud in the tent of Moses also. Hence he assuredly believed that God was in this cloud also, and that, as formerly He had filled the tabernacle, so He would now fill the temple and dwell therein"(Seb. Schmidt). וגו יהוה אמר , which Thenius still renders incorrectly, "the Lord intends to dwell in the darkness,"refers, as Rashi, C. a Lap., and others have seen, to the utterances of God in the Pentateuch concerning the manifestation of His gracious presence among His people, not merely to Lev 16:2 (I will appear in the cloud), but also to Exo 19:9, where the Lord said to Moses, "I come to thee הענן בּעב ,"and still more to Exo 20:21 and Deu 4:11; Deu 5:19, according to which God came down upon Sinai בּערפל . Solomon took the word ערפל from these passages. That he meant by this the black, dark cloud which filled the temple, is perfectly obvious from the combination והערפל הענן in Deu 5:19 and Deu 4:11.

(Note: Thenius, however, has built up all kinds of untenableconjectures as to alterations of the text, upon the erroneousassumption that ענן means the light and radiant cloud, andcannot be synonymous with ערפל . Böttcher adopts thesame opinion, without taking any notice of the striking remarks ofBertheau on 2Ch 5:14.)

Solomon saw this word of Jehovah realized in the filling of the temple with the cloud, and learned therefrom that the Lord would dwell in this temple. Hence, being firmly convinced of the presence of Jehovah in the cloud which filled the sanctuary, he adds in 1Ki 8:13 : "I have built Thee a house to dwell in, a place for Thy seat for ever."We are not to understand עולמים as signifying that Solomon believed that the temple built by him would stand for ever; but it is to be explained partly from the contrast to the previous abode of God in the tabernacle, which from the very nature of the case could only be a temporary one, inasmuch as a tent, such as the tabernacle was, is not only a moveable and provisional dwelling, but also a very perishable one, and partly from the promise given to David in 2Sa 7:14-16, that the Lord would establish the throne of his kingdom for his seed for ever. This promise involved the eternal duration of the gracious connection between God and Israel, which was embodied in the dwelling of God in the temple. This connection, from its very nature, was an eternal one; even if the earthly form, from which Solomon at that moment abstracted himself, was temporal and perishable. - Solomon had spoken these words with his face turned to the Most Holy Place. He then (1Ki 8:14) turned his face to the congregation, which was standing in the court, and blessed it. The word "blessed"( יברך ) denotes the wish for a blessing with which the king greeted the assembled congregation, and introduced the praise of God which follows. - In 1Ki 8:15-21 he praises the Lord for having now fulfilled with His hand what He spake with His mouth to his father David (2 Sam 7).

1Ki 8:16

The promise of God, to choose Jerusalem as the place for the temple and David as prince, is taken freely from 2Sa 7:7-8. In 2Ch 6:6, before "I chose David,"we find "and I chose Jerusalem, that my name might be there;"so that the affirmation answers more precisely to the preceding negation, whereas in the account before us this middle term is omitted.

1Ki 8:17-19

David's intention to build the temple, and the answer of God that his son was to execute this work, are so far copied from 2Sa 7:2, 2Sa 7:12-13, that God approves the intention of David as such. הטיבת , "Thou didst well that it was in thy mind."

1Ki 8:20-21

"And Jehovah has set up His word." וגו ויּקם supplies the explanation of בידו מלּא (hath fulfilled with his hand) in 1Ki 8:15. God had caused Solomon to take possession of the throne of David; and Solomon had built the temple and prepared a place there for the ark of the covenant. The ark is thereby declared to be the kernel and star of the temple, because it was the throne of the glory of God.

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 8:1-66

5. The temple dedication ch. 8

This chapter climaxes the writer's emphasis on the greatness of Yahweh as Israel's God. It is the most detailed account of a dedication service in the Bible.⁸⁸ It is also one of the most theologically significant texts in 1 and 2 Kings.⁸⁹

Constable: 1Ki 8:12-21

Solomon's address to the people 8:12-21

God previously said He would dwell in the cloudy pillar (Lev. 16:2). Solomon hoped God would now dwell in the temple forever (i.e., from then on).

Solomon emphasized the desire of David's heart to build the temple (vv. 17-18). God raised up Solomon to do that as He had promised. The temple was a house for the reputation (name) of Yahweh. It made a statement about Him. "Name" occurs 14 times in verses 16-20. The Mosaic Covenant was the basis of Israel's ongoing fellowship with God (v. 21). Solomon demonstrated humility and gratitude in what he said.

"This statement reflects the strong emphasis placed on justice in the theology of the Old Testament. Since God is just, He expects His representatives to be just also. The Temple was to be a place where this was recognized."⁹³

Guzik: 1Ki 8:1-66

1 Kings 8 - The Dedication of the Temple

A. The Ark of the Covenant is brought to the temple.

1. (1-2) All of Israel assembles at Jerusalem.

Now Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel, to King Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD from the City of David, which is Zion. Therefore all the men of Israel assembled with King Solomon at the feast in the month of Ethanim, which is the seventh month.

a. Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel: Solomon intended this to be a spectacular "opening ceremony" for the temple. It was probably on the scale of the large productions in our modern Olympic opening ceremonies.

b. That they might bring up the ark of the covenant of the LORD: The temple wasn't "open" until the ark of the covenant was set in the most holy place. The ark was the most important item in the temple.

c. Which is the seventh month: The temple was finished in the eighth month (1 Kings 6:38), but Solomon chose the seventh month for the dedication, eleven months later, "which time he chose with common respect to his people's convenience, because now they had gathered in all their fruits, and now they were come up to Jerusalem to celebrate the feast of tabernacles." (Poole)

i. There may have also been another reason. "It has already been observed that Solomon deferred the dedication of the temple to the following year after it was finished, because that year, according to Archbishop Usher, was a jubilee." (Clarke)

2. (3-9) The ark of the covenant is set in the Holy of Holies.

So all the elders of Israel came, and the priests took up the ark. Then they brought up the ark of the LORD, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up. Also King Solomon, and all the congregation of Israel who were assembled with him, were with him before the ark, sacrificing sheep and oxen that could not be counted or numbered for multitude. Then the priests brought in the ark of the covenant of the LORD to its place, into the inner sanctuary of the temple, to the Most Holy Place, under the wings of the cherubim. For the cherubim spread their two wings over the place of the ark, and the cherubim overshadowed the ark and its poles. The poles extended so that the ends of the poles could be seen from the holy place, in front of the inner sanctuary; but they could not be seen from outside. And they are there to this day. Nothing was in the ark except the two tablets of stone which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt.

a. The priests took up the ark: Solomon was careful to obey what God commanded about transporting the ark of the covenant, that it was only to be carried by priests. He will not repeat the error of his father David in 2 Samuel 6:1-8.

b. And all the holy furnishings that were in the tabernacle: The ark of the covenant was the most important item in the temple, but not the only item. They also brought the lampstand, the table of showbread, and the altar of incense from the tabernacle into the temple.

i. "It is generally agreed that there were now two tabernacles, one at Gibeon, and the other in the city of David, which one David had constructed as a temporary residence for the ark." (Clarke)

c. Sacrificing sheep and oxen that could not be counted or numbered for multitude: Solomon went "over-the-top" in his effort to honor and praise God on this great day.

d. Nothing was in the ark except the two tablets of stone which Moses put there at Horeb: At an earlier point in Israel's history there were three items in the ark of the covenant. Earlier, inside the ark were the golden pot that had the manna (Exodus 16:33), Aaron's rod that budded (Numbers 17:6-11), and the tablets of the covenant (Exodus 25:16). We don't know what happened to the golden pot of manna and Aaron's rod, but they were not in the ark when Solomon set it in the most holy place.

e. When the LORD made a covenant with the children of Israel, when they came out of the land of Egypt: The reminder of the deliverance from Egypt is significant, because there is a sense in which this - some 500 years after the Exodus - is the culmination of the deliverance from Egypt. Out of Egypt and into the wilderness Israel, out of necessity, lived in tents - and the dwelling of God was a tent. Now since Solomon built the temple, the dwelling of God among Israel was a building, a place of permanence and security.

3. (10-13) The glory of God fills the temple.

And it came to pass, when the priests came out of the holy place, that the cloud filled the house of the LORD, so that the priests could not continue ministering because of the cloud; for the glory of the LORD filled the house of the LORD. Then Solomon spoke:

"The LORD said He would dwell in the dark cloud.

I have surely built You an exalted house,

And a place for You to dwell in forever."

a. The cloud filled the house of the LORD: This was the cloud of glory, seen often in the Old and New Testaments, sometimes called the cloud of Shekinah glory. It is hard to define the glory of God; we could call it the radiant outshining of His character and presence. Here it is manifested in a cloud.

· This is the cloud that stood by Israel in the wilderness (Exodus 13:21-22)

· This is the cloud of glory that God spoke to Israel from (Exodus 16:10)

· This is the cloud from which God met with Moses and others (Exodus 19:9, 24:15-18, Numbers 11:25, 12:5, 16:42)

· This is the cloud that stood by the door of the Tabernacle (Exodus 33:9-10)

· This is the cloud from which God appeared to the High Priest in the Holy Place inside the veil (Leviticus 16:2)

· This is the cloud of Ezekiel's vision, filling the temple of God with the brightness of His glory (Ezekiel 10:4)

· This is the cloud of glory that overshadowed Mary when she conceived Jesus by the power of the Holy Spirit (Luke 1:35)

· This is the cloud present at the transfiguration of Jesus (Luke 9:34-35)

· This is the cloud of glory that received Jesus into heaven at His ascension (Acts 1:9)

· This is the cloud that will display the glory of Jesus Christ when He returns in triumph to this earth (Luke 21:27, Revelation 1:7)

i. "There is a parallel to this event in Acts 2:1-4 in which God marks the inception of the church as the temple of the Holy Spirit by making his presence known through the sound of a mighty rushing win and by filling those present with the Holy Spirit." (Patterson and Austel)

b. So that the priests could not continue ministering because of the cloud: The extreme presence of the glory of God made normal service impossible. The sense of the presence of God was so intense that the priests felt it was impossible to continue in the building.

i. We know that God is good and that God is love; why should an intense presence of goodness and love make the priests feel they could not continue? Because God is not only goodness and love, He is also holy - and the holiness of God made the priests feel that they could no longer stand in His presence.

ii. The intense sense of the presence of our holy God is not a "warm and fuzzy" feeling. Men like Peter (Luke 5:8), Isaiah (Isaiah 6:5), and John (Revelation 1:17) felt stricken in the presence of God. This was not because God forced an uncomfortable feeling upon them, but because they simply could not be comfortable sensing the difference between their sinfulness and the holiness of God.

iii. We can also think of the priests as those who ministered unto God under the Old Covenant. The New Covenant - the covenant of grace and truth (John 1:17) - offers us a better access to God.

iv. This glory remained at the temple until Israel utterly rejected God in the days of the divided monarchy. The prophet Ezekiel saw the glory depart the temple (Ezekiel 10:18).

c. I have surely built You an exalted house, and a place for You to dwell in forever: Solomon rightly sensed that the presence of the cloud meant that God dwelt in the temple in a special way. As long as this did not slip into a superstitious misunderstanding, it was good to recognize a special place to come and meet with God.

i. "Language experts say the poem is incomplete and fragmented, and that it apparently had another opening line in its original form." (Dilday)

4. (14-21) Solomon's speech at the dedication of the temple.

Then the king turned around and blessed the whole assembly of Israel, while all the assembly of Israel was standing. And he said: "Blessed be the LORD God of Israel, who spoke with His mouth to my father David, and with His hand has fulfilled it, saying, 'Since the day that I brought My people Israel out of Egypt, I have chosen no city from any tribe of Israel in which to build a house, that My name might be there; but I chose David to be over My people Israel.' Now it was in the heart of my father David to build a temple for the name of the LORD God of Israel. But the LORD said to my father David, 'Whereas it was in your heart to build a temple for My name, you did well that it was in your heart. Nevertheless you shall not build the temple, but your son who will come from your body, he shall build the temple for My name.' So the LORD has fulfilled His word which He spoke; and I have filled the position of my father David, and sit on the throne of Israel, as the LORD promised; and I have built a temple for the name of the LORD God of Israel. And there I have made a place for the ark, in which is the covenant of the LORD which He made with our fathers, when He brought them out of the land of Egypt."

a. Who spoke with His mouth to my father David, and with His hand has fulfilled it: Solomon recognized that the temple was the fulfillment of God's plan, not David's or Solomon's. David and Solomon were human instruments, but the work was God's.

b. Out of Egypt . . . out of the land of Egypt: Solomon presses the remembrance of the Exodus. Though it happened 500 years before, it was just as important and real for Israel as the day it happened.

B. Solomon's prayer.

1. (22-23) Solomon recognizes the nature and character of God.

Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel, and spread out his hands toward heaven; and he said: "LORD God of Israel, there is no God in heaven above or on earth below like You, who keep Your covenant and mercy with Your servants who walk before You with all their hearts.

a. Stood before the altar of the LORD: Solomon did not dedicate the temple from within the temple. It would be inappropriate for him to do so, because he was a king and not a priest. The holy place and most holy place were only for chosen descendants of the High Priest.

b. And spread out his hands toward heaven: This was the most common posture of prayer in the Old Testament. Many modern people close their eyes, bow their head, and fold their hands as they pray, but the Old Testament tradition was to spread out the hands toward heaven in a gesture of surrender, openness, and ready reception.

i. "It is worthy of remark concerning this prayer that it is as full and comprehensive as if it were meant to be the summary of all future prayers offered in the temple." (Spurgeon)

ii. "One is struck, moreover, with the fact that the language is far from new, and is full of quotations from the Pentateuch, some of which are almost word for word, while the sense of the whole may be found in those memorable passages in Leviticus and Deuteronomy." (Spurgeon)

c. There is no God in heaven above or on earth below like You: Solomon recognized that God was completely unique. The pretended gods of the nations could not compare to Him in any way.

2. (24-26) Solomon recognizes God as the maker and keeper of promises.

"You have kept what You promised Your servant David my father; You have both spoken with Your mouth and fulfilled it with Your hand, as it is this day. Therefore, LORD God of Israel, now keep what You promised Your servant David my father, saying, 'You shall not fail to have a man sit before Me on the throne of Israel, only if your sons take heed to their way, that they walk before Me as you have walked before Me.' And now I pray, O God of Israel, let Your word come true, which You have spoken to Your servant David my father."

a. You have kept what You promised: Solomon first thanked and praised God for His past fulfillment of promises.

b. Now keep what You promised Your servant David: Solomon called upon God to keep the promises that He made. This is the great secret to power in prayer - to take God's promises to heart in faith, and then boldly and reverently call upon Him to fulfill the promises.

i. "God sent the promise on purpose to be used. If I see a Bank of England note, it is a promise for a certain amount of money, and I take it and use it. But oh I my friend, do try and use God's promises; nothing pleases God better than to see his promises put in circulation; he loves to see his children bring them up to him, and say, 'LORD, do as thou hast said.' And let me tell you that it glorifies God to use his promises." (Spurgeon)

ii. This kind of prayer lays hold of God's promise. Just because God promises doesn't mean that we possess. Through believing prayer like this, God promises and we appropriate. If we don't appropriate in faith, God's promise is left unclaimed.

3. (27-30) Solomon asks God to dwell in this place and honor those who seek Him here.

"But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built! Yet regard the prayer of Your servant and his supplication, O LORD my God, and listen to the cry and the prayer which Your servant is praying before You today: that Your eyes may be open toward this temple night and day, toward the place of which You said, 'My name shall be there,' that You may hear the prayer which Your servant makes toward this place. And may You hear the supplication of Your servant and of Your people Israel, when they pray toward this place. Hear in heaven Your dwelling place; and when You hear, forgive.

a. How much less this temple which I have built! We are glad that Solomon said this. From his statement in 1 Kings 8:12-13 we might have thought that he drifted towards a superstitious idea that God actually lived in the temple to the exclusion of other places. It was important to recognize that though God had a special presence in the temple, He was far too great to be restricted to the temple.

b. May You hear the supplication of Your servant and of Your people Israel, when they pray toward this place: Solomon asked God to incline His ear towards the king and the people when they prayed from the temple. For this reason, many observant Jews still pray facing the direction of the site of the temple in Jerusalem.

c. When You hear, forgive: Solomon knew that the most important thing Israel needed was forgiveness. This was the greatest answer to prayer Israel could expect from God.

4. (31-32) Hear when Your people take an oath at the temple.

"When anyone sins against his neighbor, and is forced to take an oath, and comes and takes an oath before Your altar in this temple, then hear in heaven, and act, and judge Your servants, condemning the wicked, bringing his way on his head, and justifying the righteous by giving him according to his righteousness.

a. And comes and takes an oath before Your altar in this temple: The temple grounds were used as a place to verify and authorize oaths. When a dispute came down to one word against another, Solomon asked that the temple would be a place to properly swear by.

b. Hear in heaven, and act, and judge Your servants: Solomon asked the God who can see what man can't - who knows the hidden heart of man - and to enforce from heaven the oaths made at the temple.

i. The old Puritan commentator John Trapp could not resist mentioning a fulfillment of this principle in his own day: "Anne Averies, who, forswearing herself, A.D. 1575, February 11, at a shop of Wood Street in London, praying God she might sink where she stood if she had not paid for the wares she took, fell down presently speechless, and with horrible stink died."

5. (33-34) Hear when Your people are defeated.

"When Your people Israel are defeated before an enemy because they have sinned against You, and when they turn back to You and confess Your name, and pray and make supplication to You in this temple, then hear in heaven, and forgive the sin of Your people Israel, and bring them back to the land which You gave to their fathers.

a. When Your people Israel are defeated before an enemy: Many times in their history, Israel suffered defeat and could only cry out to God. It was even worse when the defeat was because they had sinned against the LORD Himself.

b. When they turn back to You and confess Your name, and pray and make supplication to You in the temple, then hear in heaven: Solomon asked God to hear the prayers of a defeated, yet humble and penitent Israel. God answered this prayer of Solomon, and He forgives and restores His defeated people when they come in humble repentance.

6. (35-40) Hear in times of plague and famine.

"When the heavens are shut up and there is no rain because they have sinned against You, when they pray toward this place and confess Your name, and turn from their sin because You afflict them, then hear in heaven, and forgive the sin of Your servants, Your people Israel, that You may teach them the good way in which they should walk; and send rain on Your land which You have given to Your people as an inheritance. When there is famine in the land, pestilence or blight or mildew, locusts or grasshoppers; when their enemy besieges them in the land of their cities; whatever plague or whatever sickness there is; whatever prayer, whatever supplication is made by anyone, or by all Your people Israel, when each one knows the plague of his own heart, and spreads out his hands toward this temple: then hear in heaven Your dwelling place, and forgive, and act, and give to everyone according to all his ways, whose heart You know (for You alone know the hearts of all the sons of men), that they may fear You all the days that they live in the land which You gave to our fathers.

a. When the heavens are shut up and there is no rain: Drought was a constant threat for the agriculturally based economy of Israel. If there was no rain, there was no food.

b. When they pray toward this place and confess Your name, and turn from their sin because You afflict them, then hear in heaven: Solomon doesn't take it for granted that God would forgive and hear His repentant people. God's good response to our repentance comes from His grace, not from justice.

c. When each one knows the plague of his own heart: Solomon recognized that some plagues are easily seen, but other plagues come from our own heart. Many are cursed by a plague that no one else can see, but lives in their own heart. Solomon asks God to answer such a plague-stricken man when he humbly pleads at the temple.

i. A man did not have to be sinless or righteous to have his prayer answered at the temple. He could be a guilty man, stricken by the plague of his own heart - and still find a gracious God when He came in humble repentance.

ii. "A great many men think they know the plague of other people's hearts, and there is a great deal of talk in the world about this family, and that person, and the other. I pray you let the scandals of the hour alone, and think of your own evils." (Spurgeon)

7. (41-43) Hear when a foreigner prays.

"Moreover, concerning a foreigner, who is not of Your people Israel, but has come from a far country for Your name's sake (for they will hear of Your great name and Your strong hand and Your outstretched arm), when he comes and prays toward this temple, hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You, that all peoples of the earth may know Your name and fear You, as do Your people Israel, and that they may know that this temple which I have built is called by Your name.

a. Moreover, concerning a foreigner: The temple was in Israel but it was always intended to be a house of prayer for all nations (Isaiah 56:7). God wanted the court of the Gentiles to be a place where the nations could come and pray.

i. The violation of this principle made Jesus angry. When He came to the temple and found the outer courts - the only place where the Gentile nations could come a pray - more like a swap meet than a house of prayer, He drove out the moneychangers and the merchants (Matthew 21:13).

b. Hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You, that all peoples of the earth may know Your name and fear You: Solomon asked God to hear the prayer of the foreigner out of a missionary impulse. He knew that when God mercifully answered the prayers of foreigners, it drew those from other nations to the God of all nations.

8. (44-53) Hear when Israel goes out to battle and prays from captivity.

"When Your people go out to battle against their enemy, wherever You send them, and when they pray to the LORD toward the city which You have chosen and the temple which I have built for Your name, then hear in heaven their prayer and their supplication, and maintain their cause. When they sin against You (for there is no one who does not sin), and You become angry with them and deliver them to the enemy, and they take them captive to the land of the enemy, far or near; yet when they come to themselves in the land where they were carried captive, and repent, and make supplication to You in the land of those who took them captive, saying, 'We have sinned and done wrong, we have committed wickedness'; and when they return to You with all their heart and with all their soul in the land of their enemies who led them away captive, and pray to You toward their land which You gave to their fathers, the city which You have chosen and the temple which I have built for Your name: then hear in heaven Your dwelling place their prayer and their supplication, and maintain their cause, and forgive Your people who have sinned against You, and all their transgressions which they have transgressed against You; and grant them compassion before those who took them captive, that they may have compassion on them (for they are Your people and Your inheritance, whom You brought out of Egypt, out of the iron furnace), that Your eyes may be open to the supplication of Your servant and the supplication of Your people Israel, to listen to them whenever they call to You. For You separated them from among all the peoples of the earth to be Your inheritance, as You spoke by Your servant Moses, when You brought our fathers out of Egypt, O LORD GOD."

a. When Your people go out to battle against their enemy, wherever You send them: Solomon prayed with the idea that God should answer the prayers for victory made in foreign lands towards the temple, but only when they battle as God sent them. This was not a blanket request for blessing on every military adventure.

b. When they sin against You (for there is no one who does not sin): This is a succinct Old Testament statement of the principle most clearly stated in Romans 3:23: for all have sinned and fall short of the glory of God.

c. When they come to themselves in the land where they were carried captive: Solomon also asked God to hear Israel's prayer from captivity in a foreign land. This recognized that the God of the Temple could answer prayers made away from the temple.

C. Solomon blesses the people.

1. (54-61) The blessing: may God answer my prayer, that we'll be blessed

And so it was, when Solomon had finished praying all this prayer and supplication to the LORD, that he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven. Then he stood and blessed all the assembly of Israel with a loud voice, saying: "Blessed be the LORD, who has given rest to His people Israel, according to all that He promised. There has not failed one word of all His good promise, which He promised through His servant Moses. May the LORD our God be with us, as He was with our fathers. May He not leave us nor forsake us, that He may incline our hearts to Himself, to walk in all His ways, and to keep His commandments and His statutes and His judgments, which He commanded our fathers. And may these words of mine, with which I have made supplication before the LORD, be near the LORD our God day and night, that He may maintain the cause of His servant and the cause of His people Israel, as each day may require, that all the peoples of the earth may know that the LORD is God; there is no other. Let your heart therefore be loyal to the LORD our God, to walk in His statutes and keep His commandments, as at this day."

a. He arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven: 1 Kings 8:22 tells us that Solomon began this prayer standing, but some time before he finished, he fell to his knees in reverence to God.

i. Ezra prayed on his knees (Ezra 9:5), the Psalmist called us to kneel (Psalm 95:6), Daniel prayed on his knees (Daniel 6:10), people came to Jesus kneeling (Matthew 17:14, Matthew 20:20, Mark 1:40), Stephen prayed on his knees (Acts 7:60), Peter prayed on his knees (Acts 9:40), Paul prayed on his knees (Acts 20:36, Ephesians 3:14), and other early Christians prayed on their knees (Acts 21:5). Most importantly, Jesus prayed on His knees (Luke 22:41). The Bible has enough prayer not on the knees to show us that it isn't required, but it also has enough prayer on the knees to show us that it is good.

b. There has not failed one word of all His good promise, which He promised through His servant Moses: Since Solomon prayed often appealing to God's promises, it makes sense that he praised God for the past fulfillment of His promises. Knowing this gave Solomon confidence in prayer.

c. May the LORD our God be with us, as He was with our fathers: God promised to be with Israel, but Solomon knew it was important to ask God to fulfill His promise. He comes pleading the promises of God.

d. That all the peoples of the earth may know that the LORD is God: Solomon again shows the often-neglected missionary impulse God wanted in Israel. Blessing to Israel wasn't meant to end with Israel; God wanted to bless the world through Israel.

2. (62-66) The feast of dedication for the temple.

Then the king and all Israel with him offered sacrifices before the LORD. And Solomon offered a sacrifice of peace offerings, which he offered to the LORD, twenty-two thousand bulls and one hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD. On the same day the king consecrated the middle of the court that was in front of the house of the LORD; for there he offered burnt offerings, grain offerings, and the fat of the peace offerings, because the bronze altar that was before the LORD was too small to receive the burnt offerings, the grain offerings, and the fat of the peace offerings. At that time Solomon held a feast, and all Israel with him, a great assembly from the entrance of Hamath to the Brook of Egypt, before the LORD our God, seven days and seven more days; fourteen days. On the eighth day he sent the people away; and they blessed the king, and went to their tents joyful and glad of heart for all the good that the LORD had done for His servant David, and for Israel His people.

a. He offered to the LORD, twenty-two thousand bulls and one hundred and twenty thousand sheep: This is a staggering - almost grotesque - amount of sacrifice. Each animal was ritually sacrificed and a portion was dedicated to the LORD, and a portion given to the priests and the people. It was enough to feed a vast multitude for two weeks.

i. It was such a great amount of sacrifice that they specially consecrated the area in front of the temple to receive sacrifices, because the bronze altar that was before the LORD was too small to receive the burnt offerings.

b. At that time Solomon held a feast, and all Israel with him: From the time of year and the length of this feast, we understand that this was the Feast of Tabernacles, extended beyond its normal seven days on this special occasion.

i. "The Feast of Booths was in itself a grand occasion for rejoicing and for an enhanced spirit of community among all Israelites. The dedication of the temple made this occasion all the more joyful and memorable, and the time of the celebration was suitably extended." (Patterson and Austel)

c. For all the good that the LORD had done for His servant David, and for Israel His people: This account of the dedication of the temple ends where the story of the temple began - with David, not Solomon. The writer remembers that it was David's heart and vision that started the work of the temple (2 Samuel 7:1-3 and following).

i. "How happy must these people have been, and how prosperous, had their king continued to walk uprightly before God! But alas! the king fell, and the nation followed his example." (Clarke)

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

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 8 (Chapter Introduction)

Overview

1Ki 8:1, The feast of the dedication of the temple; 1Ki 8:12, Solomon’s blessing; 1Ki 8:22, Solomon’s prayer; 1Ki 8:54, Solomon’s blessing; 1Ki 8:62, His sacrifice of peace offerings.

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 8 (Chapter Introduction)

KINGS CHAPTER 8

The feast of the dedication of the temple; the ark of the covenant with the holy instruments are brought into it; the Lord giveth a token of his presence, 1Ki 8:1-11 . Solomon’ s blessing and thanksgiving, 1Ki 8:12-21 . His prayer, 1Ki 8:22-61 . His sacrifice of peace-offerings, 1Ki 8:62-66 .

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 8 (Chapter Introduction)

(1Ki 8:1-11) The dedication of the temple.

(1Ki 8:12-21) The occasion.

(v. 22-53) Solomon's prayer.

(1Ki 8:54-61) His blessing and exhortation.

(1Ki 8:62-66) Solomon's peace-offerings.

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 8 (Chapter Introduction)

The building and furniture of the temple were very glorious, but the dedication of it exceeds in glory as much as prayer and praise, the work of saints, exceed the casting of metal and the graving of stones, the work of the craftsman. The temple was designed for the keeping up of the correspondence between God and his people; and here we have an account of the solemnity of their first meeting there. I. The representatives of all Israel were called together (1Ki 8:1, 1Ki 8:2), to keep a feast to the honour of God, for fourteen days (1Ki 8:65). II. The priests brought the ark into the most holy place, and fixed it there (1Ki 8:3-9). III. God took possession of it by a cloud (1Ki 8:10, 1Ki 8:11). IV. Solomon, with thankful acknowledgments to God, informed the people touching the occasion of their meeting (1Ki 8:12-21). V. In a long prayer he recommended to God's gracious acceptance all the prayers that should be made in or towards this place (v. 22-53). VI. He dismissed the assembly with a blessing and an exhortation (1Ki 8:54-61). VII. He offered abundance of sacrifices, on which he and his people feasted, and so parted, with great satisfaction (1Ki 8:62-66). These were Israel's golden days, days of the Son of man in type.

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 8 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 8

This chapter gives an account of the introduction of the ark into the temple, 1Ki 8:1 of the glory of the Lord filling it, 1Ki 8:10 of a speech Solomon made to the people concerning the building of the temple, and how he came to be engaged in it, 1Ki 8:12, of a prayer of his he put up on this occasion, requesting, that what supplications soever were made at any time, or on any account, by Israelites or strangers, might be accepted by the Lord, 1Ki 8:22, and of his blessing the people of Israel at the close of it, with some useful exhortations, 1Ki 8:54, and of the great number of sacrifices offered up by him, and the feast he made for the people, upon which he dismissed them, 1Ki 8:62.