Text -- 1 Kings 9:1-9 (NET)

The Lord Gives Solomon a Promise and a Warning

9:1 After Solomon finished building the Lord’s temple, the royal palace, and all the other construction projects he had planned, 9:2 the Lord appeared to Solomon a second time, in the same way he had appeared to him at Gibeon. 9:3 The Lord said to him, “I have answered your prayer and your request for help that you made to me. I have consecrated this temple you built by making it my permanent home; I will be constantly present there. 9:4 You must serve me with integrity and sincerity, just as your father David did. Do everything I commanded and obey my rules and regulations. 9:5 Then I will allow your dynasty to rule over Israel permanently, just as I promised your father David, ‘You will not fail to have a successor on the throne of Israel.’ 9:6 “But if you or your sons ever turn away from me, fail to obey the regulations and rules I instructed you to keep, and decide to serve and worship other gods, 9:7 then I will remove Israel from the land I have given them, I will abandon this temple I have consecrated with my presence, and Israel will be mocked and ridiculed among all the nations. 9:8 This temple will become a heap of ruins; everyone who passes by it will be shocked and will hiss out their scorn, saying, ‘Why did the Lord do this to this land and this temple?’ 9:9 Others will then answer, ‘Because they abandoned the Lord their God, who led their ancestors out of Egypt. They embraced other gods whom they worshiped and served. That is why the Lord has brought all this disaster down on them.’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 9:3

As long as the Mosaic dispensation lasts; whereas hitherto my worship has been successively in several places.

Wesley: 1Ki 9:3

My watchful and gracious providence.

Wesley: 1Ki 9:3

My tender affection.

Wesley: 1Ki 9:3

Shall be towards this place and people.

Wesley: 1Ki 9:5

Upon that condition; for my promise to David was conditional.

Wesley: 1Ki 9:8

Glorious and renowned.

Wesley: 1Ki 9:8

At its unexpected and wonderful ruin.

Wesley: 1Ki 9:8

By way of contempt and derision.

JFB: 1Ki 9:1

This first verse is connected with 1Ki 9:11, all that is contained between 1Ki 9:2-10 being parenthetical.

JFB: 1Ki 9:2

Rather, "For."

JFB: 1Ki 9:2

This appearance was, like the former one at Gibeon, most probably made in a supernatural vision, and on the night immediately following the dedication of the temple (2Ch 7:12). The strain of it corresponds to this view, for it consists of direct answers to his solemn inaugural prayer (1Ki 9:3 is in answer to 1Ki 8:29; 1Ki 9:4-5 is in answer to 1Ki 8:25-26; 1Ki 9:6-9 to 1Ki 8:33-46; see also Deu 29:22-24).

JFB: 1Ki 9:8

"high," either in point of situation, for it was built on a hill, and therefore conspicuous to every beholder; or "high" in respect to privilege, honor, and renown; or this "house of the Most High," notwithstanding all its beauty and magnificence, shall be destroyed, and remain in such a state of ruin and degradation as to be a striking monument of the just judgment of God. The record of this second vision, in which were rehearsed the conditions of God's covenant with Solomon and the consequences of breaking them, is inserted here as a proper introduction to the narrative about to be given of this king's commercial enterprises and ambitious desire for worldly glory; for this king, by encouraging an influx of foreign people and a taste for foreign luxuries, rapidly corrupted his own mind and that of this subjects, so that they turned from following God, they and their children (1Ki 9:6).

Clarke: 1Ki 9:2

The Lord appeared to Solomon - The design of this appearance, which was in a dream, as that was at Gibeon, was to assure Solomon that God had accepted his service, and had taken that house for his dwelling-place, and would continue it, and establish him and his descendants upon the throne of Israel for ever, provided they served him with an upright heart; but, on the contrary, if they forsook him, he would abandon both them and his temple.

Clarke: 1Ki 9:7

A proverb and a by - word among all people - And so they are to the present; the unbelieving Jews, the stubborn, stiff-necked Jews, are words still in common use. They forsook the Lord, rejected his Christ, and are cast off, their temple destroyed, and they scattered over the face of the earth.

Clarke: 1Ki 9:9

Have taken hold upon other gods - When an indigent person claims the protection of a superior, he casts himself down before him, and lays hold of his feet; and this expression is frequently used when there is no prostration: I have taken hold of thy feet. When a person is called into the presence of the Burman monarch, he is said to go to the golden foot. - Ward’ s Customs.

TSK: 1Ki 9:1

am 3013, bc 991

it came : 1Ki 6:37, 1Ki 6:38, 1Ki 7:1, 1Ki 7:51; 2Ch 7:11-22

the house : 2Ch 8:1-6; Ecc 2:4

all Solomon’ s : 1Ki 9:11, 1Ki 9:19; Ecc 2:10, Ecc 6:9

TSK: 1Ki 9:2

as he : 1Ki 3:5, 1Ki 11:9; 2Ch 1:7-12, 2Ch 7:12

TSK: 1Ki 9:3

I have heard : 2Ki 20:5; Psa 10:17, Psa 66:19, Psa 116:1; Dan 9:23; Joh 11:42; Act 10:31; 1Jo 5:14

I have hallowed : 1Ki 8:10, 1Ki 8:11; Exo 20:11; Num 16:38; Mat 6:9

to put : 1Ki 8:29; Deu 12:5, Deu 12:11, Deu 12:21, Deu 16:11

mine eyes : Deu 11:12; 2Ch 6:40, 2Ch 7:15, 2Ch 7:16; Psa 132:13, Psa 132:14; Son 4:9, Son 4:10; Jer 15:1

TSK: 1Ki 9:4

And if thou : 1Ki 3:14, 1Ki 8:25, 1Ki 11:4, 1Ki 11:6, 1Ki 11:38, 1Ki 14:8, 1Ki 15:5; Gen 17:1; Deu 28:1; 2Ch 7:17, 2Ch 7:18; Job 23:11, Job 23:12; Psa 15:2, Psa 26:1, Psa 26:11; Pro 20:7; Zec 3:7; Luk 1:6; 1Th 4:1, 1Th 4:2

in integrity : Pro 10:9, Pro 28:18

TSK: 1Ki 9:5

I will establish : 1Ki 2:4, 1Ki 6:12, 1Ki 8:15, 1Ki 8:20; 2Sa 7:12, 2Sa 7:16; 1Ch 22:9, 1Ch 22:10; Psa 89:28-39; Psa 132:11, Psa 132:12

TSK: 1Ki 9:6

if ye : 1Sa 2:30; 2Sa 7:14-16; 1Ch 28:9; 2Ch 7:19-22, 2Ch 15:2

go : 1Ki 11:4-10; Jos 23:15, Jos 23:16

TSK: 1Ki 9:7

will I cut : Lev 18:24-28; Deu 4:26, Deu 29:26-28; 2Ki 17:20-23, 2Ki 25:9, 2Ki 25:21; Jer 7:15; Jer 24:9; Eze 33:27-29; Luk 21:24

this house : 1Ki 9:3; 2Ki 25:9; 2Ch 7:20, 2Ch 36:19; Jer 7:4-14, Jer 26:6, Jer 26:18, Jer 52:13; Lam 2:6, Lam 2:7; Eze 24:21; Mic 3:12; Mat 24:2; Luk 21:24

and Israel : Deu 28:37; Neh 4:1-4; Psa 44:14; Isa 65:15; Jer 24:9; Lam 2:15, Lam 2:16; Joe 2:17

TSK: 1Ki 9:8

at : 2Ch 7:21; Isa 64:11; Jer 19:8, Jer 49:17, Jer 50:13; Dan 9:12

Why : Deu 29:24-26; Jer 22:8, Jer 22:9, Jer 22:28

TSK: 1Ki 9:9

Because : Deu 29:25-28; 2Ch 7:22; Jer 2:10-13, Jer 2:19, Jer 5:19, Jer 16:10-13, Jer 50:7; Lam 2:16, Lam 2:17, Lam 4:13-15; Eze 36:17-20; Zep 1:4, Zep 1:5

therefore : Jer 12:7, Jer 12:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 9:2

This appearance is fixed by 1Ki 9:1 to Solomon’ s twenty-fourth year, the year in which he completed his palace 1Ki 6:37-38; 1Ki 7:1. The fact seems to be that, though the temple was finished in Solomon’ s eleventh year, the dedication did not take place until his twenty-fourth year. The order of the narrative in Kings agrees with this view, since it interposes the account of the building of the palace 1Ki 7:1-12, and of the making of the furniture 1 Kings 7:13-51, between the completion of the building of the temple 1Ki 6:38 and the ceremony of the Dedication 1 Kings 8.

Barnes: 1Ki 9:3

The answer given by God to Solomon’ s prayer is reported more fully in 2Ch 7:12-22.

When God puts His Name in the temple He does it, in intention, "forever."He will not arbitrarily withdraw it; there it will remain "forever,"so far as God is concerned. But the people may by unfaithfulness drive it away 1Ki 9:7-9.

And mine eyes and my heart - An answer in excess of the prayer 1Ki 8:29; "Not Mine eyes only, but Mine eyes and Mine heart."

Barnes: 1Ki 9:4

See 1Ki 3:14. Solomon’ s subsequent fall lends to these repeated warnings a special interest.

Barnes: 1Ki 9:6

At all turn - Rather, "If ye shall wholly turn from following Me."(See 2Ch 7:19.) The Israelites were not to be cut off, except for an entire defection.

Barnes: 1Ki 9:8

The Hebrew text runs - "And this house shall be high: every one,"etc. The meaning appears to be, "This house shall be high"(i. e., conspicuous) "in its ruin as in its glory."

And shall hiss - In contempt. This expression first appears in the time of Hezekiah 2Ch 29:8; Mic 6:16. It is especially familiar to Jeremiah (Jer 18:16; Jer 19:8, etc.).

Poole: 1Ki 9:2

To wit, in a dream or vision; for that which is mentioned 1Ki 6:11 , seems to have been imparted unto him by some prophet or messenger sent from God with that errand. The time of this revelation was either,

1. After all Solomon’ s buildings, as the words thus rendered plainly imply. And if it seem strange that God should not reveal this purpose and sentence of his concerning the temple till so many years after the finishing of it, it must be considered,

1. That as it is an act of God’ s singular grace when he doth thus reveal himself to any person, so it is but meet he should choose his own time for it.

2. That God had presently after the finishing of the temple, at the feast of the dedication of it, sufficiently showed his acceptance and approbation of it by that glorious cloud, 1Ki 8:10,11 , and therefore this revelation was not then necessary.

3. That God might choose this as the fittest time for giving Solomon the following admonition, when he perceived that his heart befall to be lifted up in pride for his sumptuous and magnificent buildings, &c., and that he was grown vain, and careless, and secure; and therefore most needed such all awakening oracle. Or,

2. Presently after the building of the temple, as may be thought from the matter of this revelation, which seems best to suit with that time when it was newly built, and when Solomon’ s prayer here mentioned was newly made; for seeing the following words contain God’ s answer to that prayer, it seems improbable, that the answer should come so many years after it. But then this second verse, and the rest, even to 1Ki 9:11 , are to be enclosed with a parenthesis; and the place must be thus rendered, 1Ki 9:2 , For (so the Hebrew vau is oft rendered) the Lord appeared, or had appeared, to Solomon , &c.; 1Ki 9:3 , And the Lord had said unto him , &c. And this parenthesis may seem to have a foundation in 1Ki 9:10 , where the first verse (in substance, though not in the very same words) is repeated, as is usual after long digressions; and then he completes the sentence, 1Ki 9:11 , &c., which till then had been suspended. Nor are such long parentheses without example in Scripture. See my Latin Synopsis on Rom 5:12 , &c.; Eph 3:1 , &c. Rev 22:7 .

Poole: 1Ki 9:3

I have hallowed this house I have, by my glorious presence in the cloud, and by my acceptation of thy sacrifices, sanctified it to my proper use and service.

For ever as long as the Mosaical dispensation lasts; whereas hitherto my name and worship hath been successively in several places.

Mine eyes i.e. my watchful and gracious providence.

Mine heart my true and tender affection.

Shall be there shall be towards this place and people, Perpetually; upon condition of your obedience, as it here follows.

Poole: 1Ki 9:4

As David thy father walked who, though he miscarried in some things, yet in the general course of his life was upright and faithful towards me.

Poole: 1Ki 9:5

Then upon that condition; for my promise to David was conditional.

Poole: 1Ki 9:6

If ye shall at all turn from following me or rather,

if ye shall wholly turn & c.; if you shall wilfully and obstinately depart from God, and violate his laws, as the doubling of the word implies. Whereby he also intimates that he would not be so rigid and severe towards them, as to mark every thing that was amiss; but would bear with much, as he did in David &c., only that he would not endure a total defection from him.

Poole: 1Ki 9:7

Will I cast out of my sight I will not regard it; I will take away my protection and gracious presence from it.

Israel shall be a proverb their miseries shall be named proverbally, to express extreme calamities. See Deu 28:37 .

Poole: 1Ki 9:8

Which is high i.e. exalted in its privileges, glorious, and renowned. The particle which is oft understood, and is here fitly supplied out of 2Ch 7:21 , where it is expressed.

Shall be astonished at its unexpected and wonderful ruin.

Shall hiss by way of contempt and derision. See Jer 19:8 49:17 50:13 .

Haydock: 1Ki 9:1

Do, regarding those buildings, Paralipomenon. (Menochius)

Haydock: 1Ki 9:2

Gabaon; that is, "during the night," 2 Paralipomenon vii. 12. God had spoken to Solomon, by a prophet, while he was building the temple; (chap. vi. 11.; Haydock) unless that passage relate to the same time as that which is here recorded more in detail, and took place in the night, after Solomon had poured forth his most solemn prayer. (Calmet) ---

Others think that God deferred answering his petition for thirteen years, till Solomon was on the point of falling off from the observance of piety, that so he might be restrained more effectually. (Salien, the year before Christ 1011.) ---

Fire from heaven had sufficiently signified that his former request had been granted. (Menochius) ---

The context shews that the admonition was not sent till the palace was finished, (ver. 1, and 10.) in the 23rd year of Solomon. (Salien)

Haydock: 1Ki 9:4

Simplicity of heart. That is, in the sincerity and integrity of a single heart, as opposite to all double-dealing and deceit. (Challoner) ---

External worship alone will not be acceptable. (Worthington) ---

"God is worshipped by faith, hope, and charity." (St. Augustine, Ench. iii.)

Haydock: 1Ki 9:6

But if. This threat had been denounced by Moses, (Deuteronomy xxix. 24.) and was repeated by Jeremias, (xxii. 8.) when it was on the point of being put in execution. (Menochius)

Haydock: 1Ki 9:7

Take away, by death or exile. (Haydock) ---

Sight. God is disposed to grant favours to those who approach his temples with piety. If they indulge their passions, he will suffer these holy places to be profaned, as a dreadful warning of his displeasure. The Jews enjoyed prosperity while they continued faithful. On their revolt, the ark was taken, the temple pillaged by Sesac, burnt by Nabuchodonosor, profaned by Antiochus, and destroyed by the Romans. (Calmet)

Haydock: 1Ki 9:8

Example. Hebrew, "at this house, on high," (or dedicated "to the most high;" Paralipomenon) "every," &c. (Haydock) ---

It shall be treated with no more regard than the high places of idols. (Calmet) ---

Though at present so much exalted, it shall be reduced to a heap of ruins, (Vatable) and destroyed. (Challoner)

Gill: 1Ki 9:1

And it came to pass, when Solomon had finished the building of the house of the Lord,.... Which was done in seven years, 1Ki 6:38.

and the king's house; his own palace, which was finished in thirteen years, 1Ki 7:1,

and all Solomon's desire which he was pleased to do; all his other buildings, the house for Pharaoh's daughter, the house of the forest of Lebanon, and may include his vineyards, gardens, orchards, and pools of water, made for his pleasure, Ecc 2:4 in which he succeeded and prospered, 2Ch 7:11.

Gill: 1Ki 9:2

That the Lord appeared to Solomon the second time,.... Junius and Tremellius read this verse with the following, to the end of the ninth, in a parenthesis, and render this clause, "for the Lord had appeared", &c. and Piscator translates it, "moreover the Lord appeared", &c. as beginning a distinct narrative from the former; and indeed if the words are to be connected with the preceding, as in our version, this appearance must be thirteen years after the building of the temple, which is not probable; but rather it was the night after the dedication of it, when an answer was returned to Solomon's prayer in the preceding chapter; for that it should be deferred twelve or thirteen years is not reasonable to suppose; and this appearance was the second of the kind and manner:

as he had appeared unto him at Gibeon; in a dream and a vision, and by night, 1Ki 3:5, see 2Ch 7:12.

Gill: 1Ki 9:3

And the Lord said unto him, I have heard thy prayer and thy supplication that thou hast made before me,.... With delight and pleasure, and had accepted it; meaning the prayer recorded in the preceding chapter:

I have hallowed this house which thou hast built; by the cloud of glory filling it, and by fire descending from heaven, and consuming the sacrifices offered in it, 2Ch 7:1.

to put my name there for ever; there to grant his presence, so long as his pure worship should be continued in it; so the Targum adds,

"and my Shechinah or divine Majesty shall abide in it, if my will is done there continually:''

and mine eyes and mine heart shall be there perpetually; his eyes of Providence should be upon it, to watch over it, and protect it, and his worshippers in it; and he should have a cordial regard to the sacrifices there offered, and to the persons of the offerers, so long as they offered them in a right way, and to right ends and purposes.

Gill: 1Ki 9:4

And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness..... Who, though guilty of many sins and failings in life, yet was sincere and upright in the worship of God, never apostatized from it, or fell into idolatry, which is what is chiefly respected:

to do according to all that I have commanded thee, and wilt keep my statutes and my judgments; observe all the laws of God, moral, ceremonial, and judicial.

Gill: 1Ki 9:5

Then I will establish the throne of thy kingdom upon Israel for ever,.... In a succession in his posterity, until the coming of the Messiah:

as I promised unto David thy father, saying, there shall not fail thee a man upon the throne of Israel; not fail one of his posterity to sit upon it; see 2Sa 7:12.

Gill: 1Ki 9:6

But if you shall at all turn from following me, you or your children,.... From my worship, as the Targum; either Solomon or his successors, or the people of Israel and their posterity; should they turn their backs on God and his worship, meaning not in a single instance, or in some small degree; but as in the original, "if in turning ye turn" ^e, that is, utterly, and entirely, or wholly turn from him and his worship to other gods, as follows:

and will not keep my commandments and my statutes, which I have set before you, but go and serve other gods, and worship them: neglecting the will and worship of God, go into idolatrous practices, as Solomon himself did.

Gill: 1Ki 9:7

Then will I cut off Israel out of the land I have given them,.... Suffer them to be carried captive into other lands, as the ten tribes were into Assyria, and the two tribes to Babylon; which is called a plucking them up by the roots in 2Ch 7:20.

and this house, which I have hallowed for my name, will I cast out of my sight: as it was when burnt by Nebuchadnezzar:

and Israel shall be a proverb and a byword among all people; both for their sins and for their miseries; see Deu 28:37, in 2Ch 7:20 the house or temple is said to be made a proverb of.

Gill: 1Ki 9:8

And at this house which is high,.... The house of the most High, as some render it, and in high esteem, fame, and glory, as well as it was built on an high hill, and was itself one hundred and twenty cubits high, 2Ch 3:4, the Targum is,

"and this house which was high shall be destroyed:''

everyone that passeth by it shall be astonished; at the ruins of the temple, and of the city of Jerusalem, which had been so magnificent:

and shall hiss; in scorn and derision of the people of Israel, rejoicing in their ruin:

and they shall say, why hath the Lord done thus unto this land, and to this house? or suffered it to be done, to lie thus in waste and ruins; a land in which it had been said he delighted, and looked unto from one end of the year to the other, and a house he had taken up his dwelling in; surely something more than ordinary, they suggest, must be the cause of all this.

Gill: 1Ki 9:9

And they shall answer,.... Who were left in the land when others were carried captive, as were some by Nebuchadnezzar, and who were capable of making the following answer:

because they forsook the Lord; the worship of the Lord their God, as the Targum:

who brought forth their fathers out of the land Egypt; which is observed as an aggravation of their sin:

and have taken hold upon other gods: the gods of the people, as the Targum; of the Gentiles, who knew not the true God:

and have worshipped them, and served them: even idols of gold and silver, wood and stone; an instance of judicial blindness they were left unto, who had been favoured with a revelation from God:

therefore hath the Lord brought upon them all this evil; their idolatry was the cause of it, than which nothing is more provoking to God.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 9:1

¹ tn Heb “and all the desire of Solomon which he wanted to do.”

NET Notes: 1Ki 9:2

¹ sn In the same way he had appeared to him at Gibeon. See 1 Kgs 3:5.

NET Notes: 1Ki 9:3

¹ tn Heb “I have heard.”

² tn Heb “by placing my name there perpetually” (or perhaps, “forever”).

³ tn Heb “and my eyes and my heart will be there all the days.”

NET Notes: 1Ki 9:4

¹ tn Heb “As for you, if you walk before me, as David your father walked, in integrity of heart and in uprightness, by doing all which I commanded you, [and] you keep my rules and my regulations.” Verse 4 is actually a lengthy protasis (“if” section) of a conditional sentence, the apodosis (“then” section) of which appears in v. 5.

NET Notes: 1Ki 9:5

¹ tn Heb “I will establish the throne of your kingdom over Israel forever.”

² tn Heb “there will not be cut off from you a man from upon the throne of Israel.”

NET Notes: 1Ki 9:6

¹ tn Heb “which I placed before you.”

² tn Heb “and walk and serve other gods and bow down to them.”

NET Notes: 1Ki 9:7

¹ tn Heb “I will cut off Israel from upon the surface of the land.”

² tn Heb “and the temple which I consecrated for my name I will send away from before my face.”

sn Instead of “I will send away,” the parallel text in 2 Chr 7:20 has “I will throw away.” The two verbs sound very similar in Hebrew, so the discrepancy is likely due to an oral transmissional error.

³ tn Heb “will become a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach.

NET Notes: 1Ki 9:8

¹ tn Heb “and this house will be high [or elevated].” The statement makes little sense in this context, which predicts the desolation that judgment will bring. Some treat the clause as concessive, “Even though this temple is lofty [now].” Others, following the lead of several ancient versions, emend the text to, “this temple will become a heap of ruins.”

² tn Heb “hiss,” or perhaps “whistle.” This refers to a derisive sound one would make when taunting an object of ridicule.

NET Notes: 1Ki 9:9

¹ tn Heb “and they will say.”

² tn Heb “fathers.”

³ tn Heb “and they took hold of other gods and bowed down to them and served them.”

Geneva Bible: 1Ki 9:4

And ^{( a )} if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, [and] wilt keep my statutes and my judgments:

^{( a )} If you walk in my fear, and withdraw yourself from the common manner of men, who follow their sensualities.

Geneva Bible: 1Ki 9:6

[But] if ye shall at all turn from following me, ye or your children, and will ^{( b )} not keep my commandments [and] my statutes which I have set before you, but go and serve other gods, and worship them:

^{( b )} God declares that disobedience against him, is the cause of his displeasure, and so of all misery.

Geneva Bible: 1Ki 9:7

Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a ^{( c )} proverb and a byword among all people:

^{( c )} The world will make a mockery of you for the vile contempt and abusing of God's most liberal benefit.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 9:1-28

1 God's covenant in a vision with Solomon.

10 The mutual presents of Solomon and Hiram.

15 In Solomon's works the Gentiles were his bondmen, the Israelites honourable servants.

24 Pharaoh's daughter removes to her house.

25 Solomon's yearly solemn sacrifices.

26 His navy fetches gold from Ophir.

MHCC: 1Ki 9:1-9

God warned Solomon, now he had newly built and dedicated the temple, that he and his people might not be high-minded, but fear. After all the services we can perform, we stand upon the same terms with the Lord as before. Nothing can purchase for us liberty to sin, nor would the true believer desire such a licence. He would rather be chastened of the Lord, than be allowed to go on with ease and prosperity in sin.

Matthew Henry: 1Ki 9:1-9

God had given a real answer to Solomon's prayer, and tokens of his acceptance of it, immediately, by the fire from heaven which consumed the sacrifices (as we find 2Ch 7:1); but here we have a more express and distinct answer to it. Observe,

I. In what way God gave him this answer. He appeared to him, as he had done at Gibeon, in the beginning of his reign, in a dream or vision, 1Ki 9:2. The comparing of it with that intimates that it was the very night after he had finished the solemnities of his festival, for so that was, 2Ch 1:6, 2Ch 1:7. And then 1Ki 9:1, speaking of Solomon's finishing all his buildings, which was not till many years after the dedication of the temple, must be read thus, Solomon finished (as it is 2Ch 7:11), and 1Ki 9:2 must be read, and the Lord had appeared.

II. The purport of this answer. 1. He assures him of his special presence in the temple he had built, in answer to the prayer he had made (1Ki 9:3): I have hallowed this house. Solomon had dedicated it, but it was God's prerogative to hallow it - to sanctify or consecrate it. Men cannot make a place holy, yet what we, in sincerity, devote to God, we may hope he will graciously accept as his; and his eyes and his heart shall be upon it. Apply it to persons, the living temples. Those whom God hallows or sanctifies, whom he sets apart for himself, have his eye, his heart, his love and care, and this perpetually. 2. He shows him that he and his people were for the future upon their good behaviour. Let them not be secure now, as if they might live as they please now that they have the temple of the Lord among them, Jer 7:4. No, this house was designed to protect them in their allegiance to God, but not in their rebellion or disobedience. God deals plainly with us, sets before us good and evil, the blessing and the curse, and lets us know what we must trust to. God here tells Solomon, (1.) That the establishment of his kingdom depended upon the constancy of his obedience (1Ki 9:4, 1Ki 9:5): " If thou wilt walk before me as David did, who left thee a good example and encouragement enough to follow it (and advantage thou wilt be accountable for if thou do not improve it), if thou wilt walk as he did, in integrity of heart and uprightness "(for that is the main matter - no religion without sincerity), " then I will establish the throne of thy kingdom, and not otherwise,"for on that condition the promise was made, Psa 132:12. If we perform our part of the covenant, God will not fail to perform his; if we improve the grace God has given us, he will confirm us to the end. Let not the children of godly parents expect the entail of the blessing, unless they tread in the steps of those that have gone before them to heaven, and keep up the virtue and piety of their ancestors. (2.) That the ruin of his kingdom would be the certain consequence of his or his children's apostasy from God (1Ki 9:6): "But know thou, and let thy family and kingdom know it, and be admonished by it, that if you shall altogether turn from following me "(so it is thought it should be read), "if you forsake my service, desert my altar, and go and serve other gods"(for that was the covenant-breaking sin), "if you or your children break off from me, this house will not save you. But, [1.] Israel, though a holy nation, will be cut off (1Ki 9:7), by one judgment after another, till they become a proverb and a by-word, and the most despicable people under the sun, though now the most honourable."This supposes the destruction of the royal family, though it is not particularly threatened; the king is, of course, undone, if the kingdom be. [2.] "The temple, though a holy house, which God himself has hallowed for his name, shall be abandoned and laid desolate (1Ki 9:8, 1Ki 9:9): This house which is high. "They prided themselves in the stateliness and magnificence of the structure, but let them know that it is not so high as to be out of the reach of God's judgments, if they vilify it so as to exchange it for groves and idol-temples, and yet, at the same time, magnify it so as to think it will secure the favour of God to them though they ever so much corrupt themselves. This house which is high. Those that now pass by it are astonished at the bulk and beauty of it; the richness, contrivance, and workmanship, are admired by all spectators, and it is called a stupendous fabric; but, if you forsake God, its height will make its fall the more amazing, and those that pass by will be as much astonished at its ruins, while the guilty, self-convicted, self-condemned, Israelites, will be forced to acknowledge, with shame, that they themselves were the ruin of it; for when it shall be asked, Why hath the Lord done thus to his house? they cannot but answer, It was because they forsook the Lord their God. See Deu 29:24, Deu 29:25. Their sin will be read in their punishment. They deserted the temple, and therefore God deserted it; they profaned it with their sins and laid it common, and therefore God profaned it with his judgments and laid it waste. God gave Solomon fair warning of this, now that he had newly built and dedicated it, that he and his people might not be high-minded, but fear.

Keil-Delitzsch: 1Ki 9:1-2

The Answer of the Lord to Solomon's Dedicatory Prayer (cf. 2Ch 7:11-22). - 1Ki 9:1, 1Ki 9:2. When Solomon had finished the building of the temple, and of his palace, and of all that he had a desire to build, the Lord appeared to him the second time, as He had appeared to him at Gibeon, i.e., by night in a dream (see 1Ki 3:5), to promise him that his prayer should be answered. For the point of time, see at 1Ki 8:1. כּל־חשׁק , all Solomon's desire or pleasures, is paraphrased thus in the Chronicles: לב על כּל־הבּא , "all that came into his mind,"and, in accordance with the context, is very properly restricted to these two principal buildings by the clause, "in the house of Jehovah and in his own house."

Keil-Delitzsch: 1Ki 9:3

The divine promise to Solomon, that his prayer should be answered, is closely connected with the substance of the prayer; but in our account we have only a brief summary, whereas in the Chronicles it is given more elaborately (vid., 2Ch 7:12-16). "I have sanctified this house which thou hast built, to put my name there."For the expression, see Deu 12:11. The sanctifying consisted in the fact, that Jehovah put His name in the temple; i.e., that by filling the temple with the cloud which visibly displayed His presence, He consecrated it as the scene of the manifestation of His grace. To Solomon's prayer, "May Thine eyes stand open over this house"(1Ki 8:29), the Lord replies, giving always more than we ask, "My eyes and my heart shall be there perpetually."

Keil-Delitzsch: 1Ki 9:4-9

1Ki 9:4, 1Ki 9:5 contain the special answer to 1Ki 8:25, 1Ki 8:26. - 1Ki 9:6-9 refer to the prayer for the turning away of the curse, to which the Lord replies: If ye and your children turn away from me, and do not keep my commandments, but worship other gods, this house will not protect you from the curses threatened in the law, but they will be fulfilled in all their terrible force upon you and upon this temple. This threat follows the Pentateuch exactly in the words in which it is expressed; 1Ki 9:7 being founded upon Deu 28:37, Deu 28:45, Deu 28:63, and the curse pronounced upon Israel in Deu 29:23-26 being transferred to the temple in 1Ki 9:8, 1Ki 9:9. - פּני מעל שׁלּח , to dismiss, i.e., to reject from before my face. "This house will be עליון ,"i.e., will stand high, or through its rejection will be a lofty example for all that pass by. The temple stood upon a high mountain, so that its ruins could not fail to attract the attention of all who went past. The expression עליון is selected with an implied allusion to Deu 26:19 and Deu 28:1. God there promises to make Israel עליון , high, exalted above all nations. This blessing will be turned into a curse. The temple, which was high and widely renowned, shall continue to be high, but in the opposite sense, as an example of the rejection of Israel from the presence of God.

(Note: The conjecture of Böttcher, Thenius, and Bertheau, that עליון should be altered into עיּים , has no support inMic 3:12; Jer 26:18, and Psa 79:1, and has all the ancient versionsagainst it; for they all contain the Masoretic text, either in a verbaltranslation (lxx), or in a paraphrase, as for example the Chaldee,"the house that was high shall be destroyed;"the Syriac and Arabic,"this house will be destroyed;"and the Vulgate, domus haec erit inexemplum .- In 2Ch 7:21 the thought is somewhat varied by thealteration of יהיה into היה אשׁר . For itwould never enter the mind of any sober critic to attribute thisvariation to a misinterpretation of our text. Still less can it be anunsuccessful attempt to explain or rectify our text, as Böttcherimagines, since the assertion of this critic, that עליון is onlyused to signify an exalted position, and never the exaltation ofdignity or worth, is proved to be erroneous by Deu 26:19 and Deu 28:1.)

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 9:1-9

1. God's covenant with Solomon 9:1-9

God responded to Solomon's dedication of himself and his nation as He had responded to David (2 Sam. 7) and to Solomon earlier (ch. 3). He offered Solomon continued blessing for continued dedication.

First, God promised He would do what Solomon had petitioned in his dedicatory prayer (8:22-53; 9:3). Second, He said He would provide a continuous line of descendants from Solomon to sit on Israel's throne if Solomon would continue to follow God faithfully. The alternative would have been cutting off Solomon's descendants and replacing them with descendants from another branch of David's family (cf. the fate of Eli's house). God maintained Solomon's line because over all Solomon remained faithful to the Lord. Third, if Solomon, the subsequent kings, or the people abandoned the Lord's covenant, He would do three things. He would remove the people from their land, abandon the temple, and make Israel a byword instead of a blessing. This, too, God did for Israel because over all Israel did not remain faithful.

"The rest of Kings will be preoccupied with the blessing which follows obedience and the curses enacted after any failure to obey. The reference point will be to God's revealed word and the language is that of Deuteronomy."⁹⁶

Guzik: 1Ki 9:1-28

1 Kings 9 - God's Warning to Solomon

A. God appears to Solomon again.

1. (1-5) God confirms the answer to Solomon's prayer.

And it came to pass, when Solomon had finished building the house of the LORD and the king's house, and all Solomon's desire which he wanted to do, that the LORD appeared to Solomon the second time, as He had appeared to him at Gibeon. And the LORD said to him: "I have heard your prayer and your supplication that you have made before Me; I have consecrated this house which you have built to put My name there forever, and My eyes and My heart will be there perpetually. Now if you walk before Me as your father David walked, in integrity of heart and in uprightness, to do according to all that I have commanded you, and if you keep My statutes and My judgments, then I will establish the throne of your kingdom over Israel forever, as I promised David your father, saying, 'You shall not fail to have a man on the throne of Israel.' "

a. When Solomon had finished building the house of the LORD and the King's house: This was some 24 years after Solomon came to the throne. The temple and the palace work at Jerusalem were finished. Now Solomon had to deal with life after completing his greatest accomplishment.

i. "It was the hour when the accomplishment of work means the relaxation of effort. That is always a perilous hour, and the greater the work done the graver the peril. A life which has been full of activity, when that activity ceases, demands some new interest, and will find it, either high or low, noble or ignoble." (Morgan)

ii. John Trapp on the words, all Solomon's desire: "The word signifieth such a desire as a young man hath after his mistress, or a bridegroom toward his bride; which showeth that Solomon took too much content in his buildings and furniture, passed over his affections too much unto them, and here began his fall."

b. The LORD appeared to Solomon the second time: God was good to give Solomon a special appearance at the beginning of his reign in (1 Kings 3:5-9). It was even better of God to grant a unique appearance to Solomon the second time.

i. "Brethren, we want renewed appearances, fresh manifestations, new visitations from on high; and I commend to those of you who are getting on in life, that while you thank God for the past, and look back with joy to his visits to you in your early days, you now seek and ask for a second visitation of the Most High." (Spurgeon)

ii. "We do not need to be converted again; yet we do want that again over our heads the windows of heaven should be opened, that again a Pentecost should be given, and that we should renew our youth like the eagles, to run without weariness, and walk without fainting. The Lord fulfill to everyone of his people to-night his blessing upon Solomon!" (Spurgeon)

c. I have heard your prayer: The great prayer of Solomon in 1 Kings 8 meant nothing unless God heard the prayer. The true measure of our prayer is if God in heaven answers the prayer.

i. "Have you never known what it is to leave off prayer when you are in the middle of it, and say, "I am heard: I am heard"? Have you not felt that you needed not to cry any longer, for you had gained your suit, and must rather begin to praise than continue to pray? When a man goes to a bank with a cheque, and he gets the money, he does not stand loafing about the counter: he goes off about his business. And oftentimes before God, he that is prepared to be a long time in prayer if it should be necessary, feels that he must be brief in petition and long in thanksgiving." (Spurgeon)

ii. This answer seems to have come many years after the actual dedication of the temple. Yet God also gave Solomon an immediate answer of approval at the time of dedication, when the sacrifices were consumed with fire from heaven (2 Chronicles 7:1-7).

d. I have consecrated this house which you have built: The building was Solomon's work, done in the power and inspiration of the LORD. The consecration of the building was God's work. Solomon could build a building, but only God could hallow it.

i. "Man builds; God hallows. This co-operation between man and God pervades all life. Man performs the outward and mechanical; God the inward and spiritual . . . We must be careful to do our part with reverence and godly fear, remembering that God must work in realms we cannot touch, and to issues we cannot reach, before our poor exertions can avail." (Meyer)

e. Now if you walk before Me as your father David walked . . . then I will establish the throne of your kingdom over Israel forever: God's answer to Solomon's previous prayer had a great condition. If Solomon walked before God in obedience and faithfulness, he could expect blessing on his reign and the reign of his descendants, and the dynasty of David would endure forever.

i. God did not demand perfect obedience from Solomon. David certainly did not walk perfectly before the LORD, and God told Solomon to walk before Me as your father David walked. This was not out of reach for Solomon.

2. (6-9) God warns Solomon.

"But if you or your sons at all turn from following Me, and do not keep My commandments and My statutes which I have set before you, but go and serve other gods and worship them, then I will cut off Israel from the land which I have given them; and this house which I have consecrated for My name I will cast out of My sight. Israel will be a proverb and a byword among all peoples. And as for this house, which is exalted, everyone who passes by it will be astonished and will hiss, and say, 'Why has the LORD done thus to this land and to this house?' Then they will answer, 'Because they forsook the LORD their God, who brought their fathers out of the land of Egypt, and have embraced other gods, and worshiped them and served them; therefore the LORD has brought all this calamity on them.' "

a. But if you or your sons at all turn from following Me . . . then I will cut off Israel from the land: The positive promise of 1 Kings 9:1-5 is followed by a negative promise. If Solomon or his descendants turn from following the LORD, God promised to correct a disobedient Israel.

b. And this house which I have consecrated for My name I will cast out of My sight: God answered Solomon's prayer in 1 Kings 8, but it was not an unqualified promise to bless the temple in any circumstance. God blessed the temple and filled it with the glory of His presence, but he would cast it out of His sight if the kings of Israel forsook the LORD.

i. With such a glorious temple, Israel would be tempted to forsake the God of the temple and make an idol of the temple of God. Here the LORD made them know that He could never bless this error.

c. Israel will become a proverb . . . everyone who passes by it will be astonished and will hiss: Under the Old Covenant, God promised to use Israel to exalt Himself among the nations one way or another. If Israel obeyed He would bless them so much that others had to recognize the hand of God upon Israel. If Israel disobeyed He would chastise them so severely that the nations would be astonished at the hard work of God among His disobedient people, and they would know that the LORD has brought all this calamity on them.

i. The Living Bible has a vivid wording of 1 Kings 9:7: "Israel will become a joke to the nations and an example and proverb of sudden disaster."

B. The ways and means of Solomon's great building projects.

1. (10-14) Lumber and gold from King Hiram of Tyre.

Now it happened at the end of twenty years, when Solomon had built the two houses, the house of the LORD and the king's house (Hiram the king of Tyre had supplied Solomon with cedar and cypress and gold, as much as he desired), that King Solomon then gave Hiram twenty cities in the land of Galilee. Then Hiram went from Tyre to see the cities which Solomon had given him, but they did not please him. So he said, "What kind of cities are these which you have given me, my brother?" And he called them the land of Cabul, as they are to this day. Then Hiram sent the king one hundred and twenty talents of gold.

a. Hiram the king of Tyre had supplied Solomon with cedar and cypress and gold: Tyre - the prominent city of the land just north of Israel (modern Lebanon) - was noted for its fine wood.

b. King Solomon then gave Hiram twenty cities in the land of Galilee: This was not good. Hiram was indeed a friend to both David and Solomon, but the land of Israel was given to Israel by divine decree. Trading Israel's land for a glorious temple and palace was not a good deal.

i. However, the transaction may be described here to show that Solomon was a shrewd dealer and got the better of Hiram in these arrangements. It seems that Solomon gave Hiram some fairly insignificant settlements and received a large amount of gold in return.

ii. "To pay for the gold Solomon mortgaged twenty 'settlements' (rather than towns, for irim is used of any group of habitations from a hamlet to a metropolis)." (Wiseman)

iii. "It is clear that Hiram considered the cities to be worthless, and taunted Solomon for giving him 'good-for-nothing' towns. Hiram nicknamed the cities Kabul, which literally means "good-for-nothing." Even though he was displeased with the trade, Hiram went ahead with it in good humor and sent Solomon 120 talents of gold." (Dilday) A talent is calculated to be about 70 pounds of gold. Dilday puts the value of this gold at more than $50 million.

c. But they did not please him: We don't know exactly why Hiram was displeased with these cities. Perhaps he was displeased with his compromise, knowing that Solomon did something his father David never would.

2. (15-24) Slave labor from remnant Canaanite peoples.

And this is the reason for the labor force which King Solomon raised: to build the house of the LORD, his own house, the Millo, the wall of Jerusalem, Hazor, Megiddo, and Gezer. (Pharaoh king of Egypt had gone up and taken Gezer and burned it with fire, had killed the Canaanites who dwelt in the city, and had given it as a dowry to his daughter, Solomon's wife.) And Solomon built Gezer, Lower Beth Horon, Baalath, and Tadmor in the wilderness, in the land of Judah, all the storage cities that Solomon had, cities for his chariots and cities for his cavalry, and whatever Solomon desired to build in Jerusalem, in Lebanon, and in all the land of his dominion. All the people who were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, who were not of the children of Israel; that is, their descendants who were left in the land after them, whom the children of Israel had not been able to destroy completely; from these Solomon raised forced labor, as it is to this day. But of the children of Israel Solomon made no forced laborers, because they were men of war and his servants: his officers, his captains, commanders of his chariots, and his cavalry. Others were chiefs of the officials who were over Solomon's work: five hundred and fifty, who ruled over the people who did the work. But Pharaoh's daughter came up from the City of David to her house which Solomon had built for her. Then he built the Millo.

a. This is the reason for the labor force which King Solomon raised: Solomon raised this massive labor force to complete massive building projects. Archaeology is a witness to the ambitious and successful building projects of Solomon.

b. The Millo: The Hebrew term millo is probably a name for a prominent fortress near the temple and the palace. However, it is possible that it describes architectural terracing and buttressing along the northeastern slope of the east hill of Jerusalem, the city of David.

c. Hazor, Megiddo, and Gezer: These were three prominently fortified cities in the days of Solomon. "Recent work has demonstrated that these three cities had certain characteristics in common with regard particularly to their fortifications attributable to the Solomonic era . . . Most distinctive are the gate complexes, which are identical in plan and virtually of the same dimensions in all three cities." (Patterson and Austel)

i. "Hazor was strategically placed in the north (c. three miles north of the Sea of Galilee), being situated at the juncture of the two major highways approaching from the north. It became Israel's chief bulwark against northern invaders until it was destroyed in the eighth century by Tiglath-pileser III." (Patterson and Austel)

ii. "Megiddo was the great fortress that controlled on the major passes from the Plain of Sharon on the coast into the Valley of Jezreel through the Carmel range. It figures in prophecy as the staging area for the last great battle (Armageddon) in which Christ will defeat the forces of the Antichrist." (Patterson and Austel)

iii. "Gezer, on the road from Joppa to Jerusalem, had been a powerful Canaanite city. Though it was included in the tribal territory of Ephraim, it was not occupied by the Israelites until the time of Solomon. Then it was given to Solomon as a wedding gift by Pharaoh to his daughter." (Patterson and Austel)

d. All the people who were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites . . . from these Solomon raised forced labor, as it is to this day: This is another apparent compromise by Solomon. God strictly commanded that the remnants of these tribes be driven out of the land, not used as slave laborers in Israel. Solomon didn't make Israelites forced laborers, but used them to oversee the remnants of the Canaanite tribes.

3. (25-28) Financing from naval expeditions that brought back gold

Now three times a year Solomon offered burnt offerings and peace offerings on the altar which he had built for the LORD, and he burned incense with them on the altar that was before the LORD. So he finished the temple. King Solomon also built a fleet of ships at Ezion Geber, which is near Elath on the shore of the Red Sea, in the land of Edom. Then Hiram sent his servants with the fleet, seamen who knew the sea, to work with the servants of Solomon. And they went to Ophir, and acquired four hundred and twenty talents of gold from there, and brought it to King Solomon.

a. Three times a year Solomon offered burnt offerings and peace offerings on the altar which he had built for the LORD, and he burned incense: It is possible that this was another transgression by Solomon. It may be that he took upon himself the exclusive duties of a priest, offering burnt offerings and incense. However, as is the case in some other passages, this may refer to Solomon initiating such sacrifice and ceremony properly through a priest.

b. They went to Ophir, and acquired four hundred and twenty talents of gold from there: It is hard to say with certainty where the land of Ophir was. Some suggest it was in southern Arabia or the eastern coast of Africa. This shows the great enterprise and industriousness of Solomon's administration.

i. "No man knows certainly, to this day, where this Ophir was situated. There were two places of this name; one somewhere in India, beyond the Ganges, and another in Arabia, near the country of the Sabaeans, mentioned by Job 22:24." (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 9 (Chapter Introduction)

Overview

1Ki 9:1, God’s covenant in a vision with Solomon; 1Ki 9:10, The mutual presents of Solomon and Hiram; 1Ki 9:15, In Solomon’s works the Gentiles were his bondmen, the Israelites honourable servants; 1Ki 9:24, Pharaoh’s daughter removes to her house; 1Ki 9:25, Solomon’s yearly solemn sacrifices; 1Ki 9:26, His navy fetches gold from Ophir.

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 9 (Chapter Introduction)

KINGS CHAPTER 9

God’ s covenant, in a second vision, with Solomon, 1Ki 9:1-9 . The mutual presents of Solomon and Hiram, 1Ki 9:10-14 . Strong holds built by Solomon, 1Ki 9:15-19 . The Gentiles are bondmen: the Israelites not so, 1Ki 9:20-23 . Pharaoh’ s daughter removeth to her house, 1Ki 9:24 . Solomon’ s yearly solemn sacrifices, 1Ki 9:25 . His navy fetcheth gold from Ophir, 1Ki 9:26-28 .

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 9 (Chapter Introduction)

(1Ki 9:1-9) God's answer to Solomon.

(1Ki 9:10-14) The presents of Solomon and Hiram.

(1Ki 9:15-28) Solomon's buildings, His trade.

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 9 (Chapter Introduction)

In this chapter we have, I. The answer which God, in a vision, gave to Solomon's prayer, and the terms he settled with him (1Ki 9:1-9). II. The interchanging of grateful kindnesses between Solomon and Hiram (1Ki 9:10-14). III. His workmen and buildings (1Ki 9:15-24). IV. His devotion (1Ki 9:25). V. His trading navy (1Ki 9:26-28).

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 9 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 9

This chapter relates a second vision Solomon had at Gibeon, in which he received an answer to his prayer in the preceding chapter, 1Ki 9:1 that passed between him and Hiram king of Tyre, 1Ki 9:10, the places that Solomon built or repaired, 1Ki 9:15, the Canaanitish people that became bondmen to him, and the officers he had among the children of Israel, 1Ki 9:20 the removal of Pharaoh's daughter to the house built for her, 1Ki 9:24. Solomon's attention to religious services, 1Ki 9:25 and the navy of ships he employed, which brought him in great riches, 1Ki 9:26.