1 Kings Chapters 1,2,3,4,5 Commentary

First Kings Chapters 1-5 The Hebrew title to the books of Kings is melakim (“kings”), and like the books of Samuel, were originally one book. Kings continued as an undivided book in the Hebrew text until the time of Daniel Bomberg (15161517 A.D.). Evidently, these books are called “Kings”, because they deal with the kings of Israel and Judah. Ancient Jewish tradition found in the Talmud asserts that Jeremiah was the author of First and Second Kings.

“Whoever the writer, it is quite clear that he wrote by divine inspiration and had uttered prophetic truth. No court historian normally would have included the failures and humiliations of King Solomon in the record. The balance, character and the theological content of the material indicate that the Holy Spirit guided in the ultimate production of the record” 1 (2 Timothy 3:16-17). The release of Jehoiachin from prison is the last event recorded in 2 Kings. This took place in the 37th year of his imprisonment (560 B.C.). Therefore First and Second Kings could not have been written before that event.

One of the purposes of First and Second Kings is evidently to continue the history of God’s people from the ascension of Solomon to the Babylonian captivity. In addition, the author did not merely write history, but in these books God is also driving home a moral lesson. Israel was expected to keep His law, and they would be punished for ignoring Him and turning to idolatry (2 Kings 17). In these chapters will we see that God kept His promises to David, Israel prospered as long as she was faithful to God, and suffered when she was unfaithful. In other words, we will see the working out of the blessings and curses which God had clearly promised in the Law (Deuteronomy chapter 28). These two books, as well as the prophets who spoke during these time period, loudly and clearly proclaimed the principle that righteousness exalts a nation and sin is a reproach to any people (Proverbs 14:34).

Vos notes, “Several other theological themes surface in the books of Kings: (1) God’s faithfulness in fulfilling the Abrahamic covenant (Genesis 12:1-3; 13:14-17). As promised, He did protect and preserve His people and judged those who afflicted them; destruction came on the Assyrians and Babylonians for their treatment of Israel. (2) Another theme is God’s faithfulness in fulfilling the Davidic covenant (2 Samuel 7). Even though 1

The Birth Of A Kingdom, John J. Davis, pp. 169-170

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God judged the Hebrews for Solomon’s idolatry by splitting the kingdom (1 Kings 11:11-13), He preserved a king in David’s line on David’s throne in Jerusalem during the continuing history of the Southern Kingdom. (3) God will never permit the truth to be snuffed out entirely. During the darkest days of the Northern Kingdom, He called and protected Elijah and Elisha and other prophets in their conflict with their idolatrous society” 2

Outline I. The Reign of Solomon: 1:1-11:43 A. B. C. D. E.

Solomon’s accession to the throne: 1:1-2:11 Solomon’s Establishment of the Kingdom: 2:12-5:18 Solomon’s building program: 6:1-9:28 Solomon’s commercial program: 10:1-43 Solomon’s fall and death: 11:1-43

II. The Divided Kingdom: A. B. C. D. E. F.

Rehoboam and Jeroboam: 12:1-14:31 Abijam and Asa of Judah: 15:1-24 Nadab to Omri: 15:25-16:28 Ahab and Elijah: 16:29-22:40 Jehoshaphat of Judah: 22:41-40 Introduction to Ahaziah: 22:51-53

Chapter One 1:1 Since David began to reign when he was thirty years old, and since he ruled forty years (2 Samuel 5:4; 1 Kings 2:11), he must have been near 70 years old at this time. David ruled Israel from about 1010 to 970 B.C. As far as can be determined, David may have been the oldest Hebrew king on record. At this point in time, the once mighty and active David is so feeble and worn out that his body cannot even keep itself warm, even under many blankets. 1:2 David is so weak that a young woman is sought to be his personal nurse. In addition, she could keep him warm by lying next to him in bed. Other writers point out that such was a common medical practice, which even continued into the Middle Ages. This solution is mentioned by Josephus (A.D. 37-100), a Galen (A.D. 130-200), and a Greek physician.

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Bible Study Commentary, 1,2 Kings, Howard F.Vos, p. 24

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1:3 The young woman that they found is called “Abishag” (AB ih shag), and she is called a “Shunammite” (SHOO nam ite), that is, an inhabitant of Shunem. The city of Shunem (SHOO num) was located in the territory of Issachar, about three miles N of Jezreel near Mount Gilboa. The site is present day Solmen or Sulam. 1:4 Abishag’s beauty is attested to by the attraction of Adonijah (2:17). Some speculate that this woman, may have been the Shunammite who captivated Solomon’s heart (Song of Solomon 6:13). David has no intimate relations with this young woman, which may either reinforce the fact that he was dying, or simply mean that this was not that kind of relationship. “There is pathos in this graphic description of the aging king. Here is David the athletic giant-killer, David the valiant warrior-hero, David the noble ruler, David the talented musician, now weak, trembling, unable to leave his bed. David was a ‘legend in his own time’, but the Bible reminds us he had to face the common enemies of humanity, old age and eventually death”. 3 1:5 “Adonijah” (add oh NYE juh), was the fourth son born to David while he was at Hebron (2 Samuel 3:4). His mother’s name was “Haggith” (HAG ith), which means “festival”. Adonijah was probably the oldest remaining son of David at this time. David’s first born, Amnon, had been slain (2 Samuel 13:28ff), and Absalom, the third son, was slain in battle (18:15). Of the second son, Chileab, little is known. Most commentators assume that he had died at an early age. That the text says, “he exalted himself”, that is he was a selfish and aggressive person. He emphatically boasted that he would be king, even while his father was suffering and dying. In contrast, neither Saul nor David sought the throne. Borrowing a tactic from Absalom (2 Samuel 15:1), he prepared for himself a chariot, horses, and fifty men to run before him to herald his coming. He started acting like a king.

1:6 “Adonijah’s callused disregard for his father’s wishes and physical condition is explained in four ways. First, he was a spoiled brat who had never been disciplined. Second, because of his natural gifts, especially physical attractiveness, Adonijah had an ego which simply would not allow him to acquiesce in being bypassed in the succession. Third, he felt he was entitled to the throne because he was the eldest surviving son.

Fourth, Adonijah was encouraged in his claim to the throne by two powerful national leaders: Joab, David’s general, and Abiathar the priest”.4 Evidently, David had heard Adonijah’s boasts and had never rebuked him. Thus this son of David was given a free hand in gathering around him court officials. “Verse 6 notes David’s failure in the matter of disciplining Adonijah as a boy (and as a man). One wonders how much 3 4

Mastering The Old Testament, 1,2, Kings, Russell Dilday, pp. 30-31 The Books Of History, James E. Smith, pp. 400-401

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of this failure was due to the loss of his own moral credibility because of the Bathsheba affair. Amnon and Absalom showed a similar willfulness”.

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1:7 It is easy to understand why Joab would side with Adonijah, for he had had a falling out with David over various matters, in fact, David had even tried to replace him (2 Samuel 19:13). Joab is a classic example of a man who could not bring himself to give up a position of power. Abiathar the priest had been faithful to David from the days of Saul (1 Samuel 22:18-20), and we are not told why he turned against David at this time.

Maybe he was drawn by Adonijah’s charisma, or, maybe he was tired of sharing the priesthood with Zadok. It is sad to see a man throw away years of faithful service, and oppose what he knew was David’s will and more importantly, God’s will.

1:8 But you can’t fool all the people, all of the time. These leaders were either not asked or did not choose to follow Adonijah. Zadok, David’s other priest, Benaiah, the head of David’s elite guards, the Kerethites and Pelethites (2 Samuel 8:17), and Nathan, David’s honest and straightforward prophet, remained faithful to David. The “Shimei” in this verse, may or may not be the man who had previously cursed David (2 Samuel 16). Or, he may have been the Shimei, who was appointed by Solomon as one of twelve district governors (4:7). The man named “Rei” is unknown. 1:9 Yet Adonijah pressed on with his plans, despite the opposition mentioned in 1:8. He planned to proclaim himself king at a great feast held at En-rogel (ih RO gull) in the valley SE of Jerusalem. The “stone of Zoheleth” (ZOE heh leth) has been identified on the steep rocky corner that overlooks the plain where the Valley of Hinnom joins the Kidron Valley and En Rogel is one of the two main springs in the Kidron Valley.

1:10 Adonijah had deliberately snubbed all those that he knew were loyal to David and Solomon. Apparently, David’s other sons are invited so they can relinquish their right to the throne, and many royal officials are invited so they can give Adonijah’s claim more validity. It appears to me that Adonijah is so bold, because he believes that David will not stop him. He is like so many self-centered people that will just keep on taking until someone stops them. His motivation isn’t, “Is this right?”, but rather, “What can I get away with?” 1:11-14 Good old Nathan steps in and takes control. He exhorts Bathsheba that she must remind David that he promised the throne to Solomon. Secondly, he reminds her that her life and the life of Solomon are in danger. Nathan firmly believes that Adonijah is another Absalom, so determined to have the throne that he will kill anyone who opposes him or who might even be considered as a 5

The Expositor’s Bible Commentary, Frank. E. Gaebelein General Editor, p. 27

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potential threat. In addition, while Bathsheba is still speaking Nathan will come in and reinforce everything that she had said to the king.

1:15-21 Some commentators try to argue that David had never made such an oath and that Nathan and Bathsheba are merely trying to trick David, yet God had already made His choice clear (2 Samuel 12:24).

Bathsheba informs David of Adonijah’s rebellion, the conspiracy has really strong support (19), the nation is waiting for David to choose his successor, and if Adonijah succeeds, he will find some way to get rid of Bathsheba and Solomon after David dies (21). Both she and Solomon would be regarded as political offenders, that is, traitors. She then leaves to David’s imagination what she and her son might expect as offenders at the hands of the usurper. 1:22-27 As promised, Nathan comes in and backs up everything Bathsheba has said. “Nathan diplomatically asked David if he had planned the present circumstances. The prophet left the initiative with David rather than putting him on the defensive” (Bible Knowledge Comm. p. 489).

“Clearly, Nathan understood that a call to prophetic ministry was a call to interfere, to counsel, to warn…What a noble example for preachers today. Isn’t it tragic that some contemporary ministers seem more interested in promoting their individual careers, more concerned about popular acceptance, more interested in surviving or ‘succeeding’ than they are in risking everything for the sake of integrity and faithfulness?”

(Dilday p. 41).

1:28-30 David may have been old, but he was not senile. He had indeed promised Bathsheba that Solomon would be his successor. 1:31-35 David then quickly gives instructions to Zadok, Nathan and Benaiah concerning the coronation of Solomon. The “servants of your lord”, would be David’s personal bodyguard (1:38). David told them to place Solomon on His mule. “Kings rode on mules in the ancient Near East, symbolizing their role as the people’s servants. The people would understand that Solomon riding on a mule implied his kingship” (Bible Knowledge Comm. p. 489).

Mules were traditionally reserved for the royal family (2 Samuel 13:29; 18:9). The Gihon spring was located directly east of Jerusalem, also just outside the wall, and only about 700 hundred yards from En-rogel.

1:36-37 Benaiah, as captain of the king’s personal guard, could constrain himself no longer. He responded to the king’s order with an expression of hearty agreement. History records that God answered this prayer in a marvelous way.

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1:38-40 The royal palace guard provided an armed escort for Solomon.

Zadok anointed Solomon with a horn of holy oil, taken from the sacred tent on Mount Zion (Exodus 30:23-25; 2 Samuel 6:17). Verse 40 implies that this procession included a tremendous amount of people from the city of Jerusalem. The people celebrated so enthusiastically, that the ground shook with the noise. The trumpet blown was probably the Shophar, a musical instrument made by heating and straightening a ram’s horn.

1:41 The old general Joab, having an ear trained to hear such sounds on the battlefield noticed the noise. 1:42-48 Although less than 700 yards had separated the two groups, there was a slight rise in the ground and a curve in the valley between them. They could not see Solomon and his company, but they heard the noise. Abiathar’s son Jonathan came on the scene. Possibly he had been left behind as a spy to keep an eye on the events at the palace. 1:49 “How fickle the crowd can be. They followed Adonijah with fawning loyalty when they thought he was going to win, but when it appeared the tide was shifting, they quickly changed their minds” (Dilday p. 46).

1:50-53 Adonijah immediately fled to the altar, which may have been the brazen altar located on Mt. Zion (2 Samuel 6:17). The “horns” were small protrusions resembling animal horns on the four corners of the altar.

Compare with Exodus 21:13-14. Actually, this practice was intended for an innocent man. “The cowardly flight of Adonijah is hardly the action of a man with character enough to be a strong king. By fleeing, he not only took the easy way out, but he admitted the immoral nature of his plot” (Dilday p. 47). Solomon promised to spare the life of his half-brother, provided that Adonijah in the future behave himself as a loyal subject or son of integrity. “While withholding punishment justly deserved, Solomon still felt it was necessary to banish Adonijah from the court to private life”. 6 Solomon’s Coronation In Chronicles there is a public coronation of Solomon, which is called the “second time” that David made Solomon king (1 Chron. 29:22). The question is where do we place the events recorded in 1 Chronicles chapters 23-29, where David called a great national convention at which he reorganized the religious and civil officers and delivered a lengthy and magnificent farewell speech (28:1-29:19)?

1. Even though David appears very feeble and weak in 1 Kings chapter 1, the words of Bathsheba make it clear that David has not publicly announced that Solomon will be his successor (1 Kings 1:20).

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Bible Study Textbook, First And Second Kings, James E. Smith, p. 87

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2. It could be that 1 Chronicles 28-29 follow the events of 1 Kings 1. That would mean that David’s health improved for a while and he was able to carry out some public appearances. David mustered enough physical strength and mental alertness to convoke a national assembly, initiate certain administrative changes, and deliver his final address to the leadership of the tribes.

3. Some feel that 1 Chronciles 23:1 is an allusion to the events of 1 Kings 1, and that Chronicles omits the grim details of how David was forced by the actions of his eldest son to elevate Solomon to the throne.

Chapter 2 2:1-2 We do not know how much time has elapsed between this chapter and the events in chapter 1. David now privately addresses Solomon and gives him final admonitions. “David, the great king and mighty warrior, knew that he was ‘walking the way of all the world’, the path to Sheol, (death) and what lay ahead. Kings as well as commoners must walk that path!” (Bible Study Textbook, p. 95). David had done everything he could to ensure a smooth transition of power. He had organized the religious personnel, as well as certain civil officers (1 Chron. 23-27). He had public endorsed Solomon before the assembly and had asked for their support of the young king (1 Chron. 28:1-8). He had publicly commissioned Solomon to build the Temple, and handed over to his son the detailed plans for the sanctuary itself and the personnel who would officiate therein (1 Chron. 28:9-21).

2:3 Consider what it means to “show yourself a man” (2:2). It means to obey the law of God (2:3). This is basically the same speech that Moses gave to Joshua (Deut. 31:23; Joshua 1:6,9,18). “It takes genuine courage and real manhood to withstand worldly pressures and faithfully follow the will of God!” (Bible Study Textbook p. 96). Obedience to the Word of God would be the key to future prosperity. 2:4 Keeping the commandments of God would assure Solomon of personal success and dynastic perpetuity. Remember the covenant to David was conditional, in order to rule on his throne, his descendants needed to be faithful.

(Psalms 132:12; 1 Kings 8:25). “The promise did not mean that no descendant of David would ever be removed from the throne, but that the prosperity of David was not to be cut off so as to leave no offspring which could take possession of the throne. So long as there was a throne, a descendant of the house of David would occupy the throne” (Bible Textbook pp. 96-97).

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2:5-6 David wants Solomon to make sure that Joab does not die a natural death because Joab had murdered two innocent men during David’s reign (2 Samuel 3:22-27; 20:4-10). “David’s instruction regarding Joab does not appear to have been motivated by personal revenge. He excluded all mention of personal grievances against his general” (Bible Textbook, p. 98). David does not mention anything about Joab killing Absalom, which was directly against David’s command. Possibly, David was unable to punish Joab because of the political instability of the time and Joab’s great clout in the army. David does not believe in a statute of limitations on a crime. “So act according to your wisdom”, i.e., execute him when you think it is appropriate. 2:7 In contrast, David wanted Solomon to take good care of the sons of Barzillai, because Barzillai (and probably his sons, for he was eighty years old at the time he helped David), had assisted David during Absalom’s revolt (2 Samuel 17:27), and had brought him badly needed provisions for his army. David felt that he owed this man and his sons a debt that he could never repay.

2:8-9 Shimei, who had cursed David when David was fleeing from Absalom (2 Samuel 16:5-8), had been spared when David returned. Yet, Shimei had committed a capital crime in cursing David (Exodus 22:28), and had yet to suffer the penalty for his crime. As David faces death he is very concerned about making sure that the Law of God is enforced.

“What was uppermost in David’s mind was strict observance of the law of God” (Smith p. 412). David might be admitting that in these instances, he had not enforced God’s law as he should have. To know that these errors would be corrected in the reign of his son would give David great comfort in his last hours. I am impressed that as David faced death, he did not feel compelled to regret his insistence on following the Word of God (i.e., “I regret my insistence upon following Scripture so closely”), in fact, rather, he wanted to make sure that these loose ends were resolved, and that God’s Word was followed.

2:10-11 David was buried in Jerusalem and not in his ancestral home in Jerusalem. His tomb on Mount Zion still existed in the time of Christ (Acts 2:29). Since David was not buried in the family tomb, the expression “slept with his fathers”, infers that David was reunited with his faithful ancestors in Hades. 2:12-15 Adonijah approaches Bathsheba with a request, yet she is suspicious of his motives (2:13). In addition, notice his language in 2:15 “You know that the kingdom was mine and that all Israel expected me to be king”. He still believed that since he was the oldest son, he had the right to the throne. “He admitted God gave the kingdom of Solomon, but he hinted that the common people supported his own claim” (Dilday pp.

57-58). Smith notes, “By this statement Adonijah led Bathsheba to believe that he had resigned himself to his fate and that he now acquiesced in 8

Solomon’s supremacy. But had not Adonijah known of the divine appointment of Solomon long before his attempted usurpation?” (Bible Textbook p. 104). 2:16-18 Adonijah wanted to marry the young girl who had been David’s personal nurse. “The argument implied in Adonijah’s request is that possession of Abishag was but slight compensation for the loss of the kingdom which was rightfully his” (Bible Textbook p. 105).

“Here is a powerful reminder that those who are least to be trusted who have once proved themselves to be enemies, especially when they suddenly appear with tokens of peace. Ambitious and power-hungry people do not hesitate to use any means to obtain the ends they cannot acquire by force. When they can no longer demand, they beg” (Dilday p. 58). Bathsheba may have been fooled by Adonijah’s request, or she may have simply went along with it---knowing the response that her wise son Solomon would give, that is, she may have known that Adonijah was signing his own death sentence by making such a request.

2:22-25 Solomon saw through Adonijah’s request, in fact he viewed this as another attempt on the part of Adonijah to take the throne, with the help of Joab and Abiathar. Taking possession of a wife or harem of a deceased king was equivalent to establishment of the claim to the throne (2 Samuel 12:8; 16:22). “To grant this request would be to throw gasoline on the fires of conspiracy which continually burned within the heart of Adonijah” (Bible Textbook pp. 107-108). Smith notes, “The mention of Joab and Abiathar in connection with Adonijah’s request makes it appear that Solomon had received from his intelligence officers some prior information indicating that another plot was brewing” (p. 417). Some view Solomon’s execution of Adonijah was a ruthless misuse of royal power, but: 1. Had Adonijah succeeded, both Bathsheba and Solomon would have been killed (1 Kings 1:12). 2. Solomon, had already placed him on probation, even though he deserved to be executed following his first attempt at the throne. 3. Adonijah had been clearly warned (1:52).

4. For Solomon to ignore this second offense might suggest that he was a weak king, which would have only encouraged further rebellion.

There is a lesson here for us. This chapter reveals that those in positions of leadership cannot allow themselves to be fooled by impostors or those who are power-hungry. It is so tempting to want to trust everyone and to give others second and third chances, yet if there isn’t any sincere repentance, such people are not to be trusted. Serving God includes waking up to reality and realizing the people who are dangerous and who must be opposed (Titus 1:9-11).

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2:26-27 It looks like Adonijah’s request had been another bid for the throne and that Abiathar and Joab were in on the plot, because Solomon immediately removes Abiathar from being an active priest and dismisses him to the city of Anathoth. He deserved to die for his crimes, but because of his past associations with David, the king sentenced this old priest to banishment rather than death. The city of Anathoth (AN uh tahth) was located three miles NE of Jerusalem. Centuries later, Jeremiah the prophet would be born here (Jeremiah 1:1). “Abiathar was the last descendant of the Ithamar branch of the priestly family. When he was banished, the high priesthood reverted to the descendants of Eleazar who was represented in Solomon’s day by Zadok. Thus was fulfilled the prophecy made concerning the decline and removal of Eli’s descendants as priests (1 Samuel 2:31-36). 2:28-34 Joab saw the handwriting on the wall and realized that he was next. Like Adonijah, he sought sanctuary by taking hold of the horns of the altar, yet Solomon knew that the altar provided no sanctuary for murderers (Exodus 21:14). In addition, by having Joab executed, Solomon was making it clear to everyone the men that Joab had killed were killed without David’s permission. Some people may have suspected that David had been in on these murders.

Hence, in having Joab executed, Solomon was clearing David’s name.

2:35 Benaiah becomes Solomon’s general and Zadok is the highpriest.

2:36-46 Solomon places Shimei under house arrest or “Jerusalem arrest”.

Yet Shimei disobeys and he is executed. “One lesson in the passage is the caution against presuming on our opportunities. Shimei had chance after chance. David had spared him in spite of his insulting and treacherous hostility. Now Solomon let him live in Jerusalem in spite of his father’s clear request to execute him. The conditions imposed on him were not that unreasonable, but Shimei kept pressing. Like a little child testing his parents to see how far they will let him go, Shimei seemed to be reaching for the limits of mercy and long-suffering. He found them, and he died” (Dilday p. 62). How many people today are doing the same thing?

Continually testing God and almost deliberately trying to see how much patience He will have with them.

Chapter 3 3:1 “By swiftly eliminating four potential antagonists—Adonijah, Abiathar, Joab and Shimei—Solomon firmly established himself as king (2:46). He further strengthened his position by arranging a marriage to Pharaoh’s daughter. This alliance, however, must have been shocking to the average Israelite since Egypt was the ancestral foe of Israel” (Smith p.

420). It would appear that Solomon had already married Naamah an Ammonitess and had had a son by her, the future king Rehoboam (1 10

Kings 14:21; 11:42-43). As far as we know, this is the only time in Egyptian history where a daughter of the Pharaoh was given in marriage to a foreign royal house. “No other example of a Pharaoh’s daughter being given in marriage. A Babylonian king asked for the hand of the daughter of Amenhotep III. He was rebuffed in the following terms: ‘From of old, a daughter of the king of Egypt has not been given to anyone’” (Smith p.

427). The precise identity of Solomon’s father-in-law in Egypt is not completely clear. The most widely accepted candidate is Psusennes II who was the last king of the Twenty-first Dynasty. This marriage would seem to infer that Egypt was weak and needed Solomon’s support.

Peaceful relations will exist between Israel and Egypt for some twenty years, until the twenty-first dynasty was superseded by Shishak (ca. 945 B.C.). According to 1 Kings 9:16, we learn that Pharaoh gave Solomon the city of Gezer as a wedding present. Many suspect that Pharaoh’s daughter gave up her idolatry and served the true God. Yet, she is listed in 1 Kings 11:1 as one of the women who led Solomon astray. Such a marriage gave Egypt access to the valuable trade routes through Palestine, and to Solomon it gave him a secure southern border—for a while. Yet the problem with such alliances is that they are very temporary, unreliable and fragile. Later, the nation of Israel would end up going into captivity because they trusted in Egypt, rather than trusting in God (Isaiah 36:6-9). While such a marriage might have seemed like the wise thing to do at the time, time will show that trusting in God and marrying a godly woman would have been a much better decision (Nehemiah 13:26).

3:1 Solomon kept Pharaoh’s daughter in the older city of David until he had completed his building projects. Then he built a palace for her (1 Kings 7:8; 9:24; 2 Chron. 8:11). 3:2 The word “however” is intended to point out that, though conditions generally were very good, there was one matter that needed correcting. Because they had no temple, the Israelites were sacrificing at very open-air sanctuaries that were mostly found on hill tops. There were two basic problems with such high-places: 1. They detracted from the principle of the central place of worship (Deut. 12:1-14). 2. Since they had been used by the Canaanites, the worship at such places tended to become corrupted, as the Israelites combined the worship of God with pagan worship practices and concepts. Israel was specifically forbidden to utilize pagan high places and altars (Deut. 12:2-4,13).

3:3 The expression, “the statutes of his father David”, probably means, “Solomon observed the same laws that David had observed”. “It seems ironic that just before the author describes the glory of Solomon’s reign, he first pointed to certain seeds of disobedience that would eventually take 11

root and bring down the great ruler’s kingdom. Solomon loved the Lord, but his marriage to Ammonitsh and Egyptian wives and his worship in forbidden places were already beginning to taint his devotion. Soon that disobedience would lead to apostasy causing the kingdom to be divided…Solomon started out with a love for God, a commendable faithfulness in prayer and worship, and a humble teachable spirit. But he let Satan in the door by what must have seemed to him at the time trivial compromises. They would bear their poisonous fruit later” (Dilday pp. 6667). Hence, let us not assume that 1 Kings 3:3 is teaching that as long as you are following 60 percent, 80 percent, or 90 percent of the Bible that you are justified in being unfaithful in the rest. Solomon’s unfaithfulness in this area would catch up to him (1 Kings 11:1ff).

3:4 Remember, at this time, the ark was in Jerusalem, but the tabernacle and the bronze altar of sacrifice were located in Gibeon, about six miles NW of Jerusalem (2 Chron. 1:5-6). Here, Solomon chose to inaugurate his reign with a huge religious service. The leading citizens of the land, including the captains, judges, and governors accompanied the king here. The purpose of this enormous sacrifice was to implore the divine blessing upon the reign of the new king. Since the tabernacle and bronze altar were located here, God graciously accepted this sacrifice.

Solomon’s Prayer 3:5-6 Solomon expressed his appreciation to God, especially that God had kept His promises to his father David (2 Samuel 7:8-17). 3:7 Solomon referred to himself as a “little child”. He is very humble and recognizes his inexperience and lack of knowledge when it comes to leading a nation.

Rabbinic tradition has Solomon ascending to the throne at age twelve, Josephus (Ant. VIII, 7.8) says he was fourteen. Modern commentators estimate that he was somewhere between seventeen and his early twenties. We know that Solomon already had one child at the time of his accession, for he reigned forty years, but his son Rehoboam was forty-one at the time of Solomon’s death (1 Kings 14:21). This also means that Solomon only lived to be about 60 years old. “Though he ruled for forty years, his life may have been cut short for disobedience” (Vos p. 47).

Solomon further said, “I do not know how to go out or come in”, which is idiom for “inexperienced in leadership”. At this time in his life Solomon is extremely humble, and, he will die with the same humility, as is seen in the books of Proverbs and Ecclesiastes.

3:8 This verse admits, that God had fulfilled His promise to Abraham (Genesis 13:16), that is, making his descendants as numerous as the stars or the sand. Consider the expression, “Thy people”. “It is instructive, 12

indeed, that Solomon brought to the throne a very high view of the people of God. He looked up to his task, not down to it” (Davis p. 176).

3:9 Solomon felt overwhelmed by the task which had been given to him.

“This phrase (‘a discerning heart’), literally means ‘a listening heart’ or ‘an obedient heart’. Only those who obey authority figures have really heard them. Solomon must obey the Lord by keeping God’s commands in order for his heart to be prepared to lead others. This listening to God will also enable him to listen to others. Solomon’s desire for an obedient, listening heart is based on his wish to administer justice in Israel. Justice can only emerge when the king is able to distinguish between right and wrong.

Though Solomon has already exhibited political craftiness, he knows that long-term wisdom and success reside where David found it—in an ongoing relationship with the Lord”. 7 At this time Solomon really wants to know the difference between the true and the false, what is right and wrong (Hebrews 5:14). Solomon knew that no one would be able to judge so numerous a people, and such a valuable people (they were God’s people), unless God gave him a supernatural endowment of wisdom. “Notice that it was not speculative wisdom that Solomon was concerned about” (Gaebelein p. 46). “He was not an overconfident youth who believed he could do better than his old-fashioned father” (Dilday p. 69). Though God gave him this wisdom, Solomon still had a choice whether or not he always used it. “Possession of wisdom of a certain sort does not necessarily mean that one will have the courage or restraint or perseverance to pursue a wise course of action” (Vos p. 47).

3:10-13 Matthew 6:33 is well illustrated here. “Ironically, his not wishing for material things was the reason he got them. Isn’t it true that the people who do not make wealth their priority are the people who can be most safely trusted with it and who, when they receive it, usually enjoy it the most?” (Dilday p. 70). “But God here also went beyond Solomon’s request and opened up his understanding in areas beyond those having to do with rulership. First Kings 4:29-34 and 10:1-25 sum up his fame and the vast extent of his insight and learning” (Gaebelein p. 46). 3:14 God also promised him a long life, if he remained faithful. Seeing that Solomon died around 60, it appears that he forfeited this promise because of his unfaithfulness (1 Kings 11).

3:15 Solomon was very quick to demonstrate his appreciation for what God had said to him in a dream. Solomon proceeded immediately to the other major sanctuary of that period, the tent which housed the ark of the covenant, and there he offered new sacrifices to the Lord. “A

7

The New American Commentary, 1,2 Kings, Paul R. House pp. 110-111

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celebration marked by sacrifices and a feast prove his sincerity and determination to keep the covenant” (House p. 112).

Solomon’s Wisdom Manifested 3:16-27 The wisdom that Solomon had prayed for is immediately needed!

In this section Solomon demonstrates his extraordinary insight into human nature as well as shocking boldness of action in exposing fraud. The real mother was willing to give up the child rather than have it killed; the false claimant agreed to having the child divided so neither could have anything. Consider that the common people, even prostitutes, had right of access to the king for judgment. 3:28 Eventually, this was one of Solomon’s first judgments, and this verdict soon became common knowledge, so that the people held Solomon in awe. They knew they would receive justice from him—and the wicked knew that they couldn’t fool him. We need to remember that wickedness thrives in a climate of moral uncertainty and ambiguity, yet wicked people flee before leaders, whether in a nation or the elders in a church, when such men rule with God’s wisdom and a determination to do what is right (Titus 1:9-11).

Chapter 4 4:1-6 Here is a description of the key figures in Solomon’s administration.

Zadok, who had served for many years under David as high priest and even under Solomon, was eventually replaced by his son or grandson, “Azariah”. Two secretaries in verse 3 served as private secretaries (for Solomon) and maybe even as secretary of state. These men may have handled both domestic and foreign correspondence. The “recorder” was in charge of palace ceremonies, the chief of protocol. He reported public needs to the king and in turn was the king’s spokesman. Benaiah, formerly commander of David’s personal bodyguard, now became the commander-in-chief of the entire army. The Azariah in verse five was in charge of the twelve district governors named in 7-19. Zabud (ZAY bud), another son of Nathan, is called the “king’s friend”. He may have been one who advised Solomon in spiritual matters, both public and private.

“Ahishar” (a HIGH shar) was probably the steward of the palace, that is, had the charge of the household staff, functions of the household, preparations of meals, and the maintenance and cleaning of the palace structure. Adoniram (ad oh NYE rum) supervised the forced-labor, evidently for such purposes as fortification, building of the seaport at Ezion-geber, or the construction of roads and bridges. “Of course, these eleven were only a small part of the official family. Jones estimates that in the days of David and Solomon, upwards to 5,600 court officials and their dependents were on the public payroll in the Jerusalem area” (Vos p. 49).

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His District Organization 4:7-19 “As the bureaucracy became large and expensive, Solomon found it necessary to make provision for such. He divided the land into twelve districts, each under the supervision of a district governor and each to provide food for the royal household for one month of the year” (Vos pp. 49-50). What Samuel had predicted concerning the downside of having an earthly king and his “big government” is finding its fulfillment in the reign of Solomon (1 Samuel 8:11ff). 4:20-21 Two promises of Abraham find their fulfillment in these passages: a. Abraham’s descendants would be as the sand of the seashore (Genesis 22:17), and Israel did indeed possess all the land that God had promised to Abraham (Genesis 15:21).

In view of verse 21, we must reject the claim of the Premillenialists that the land promise to Abraham has never been fulfilled.

4:22-23 Here is a description of the daily consumption of the royal household. Each day approximately 340 bushels of fine flour and 155 bushels of meal were consumed. Thirty head of beef, a hundred sheep, as well as wild game, were required daily at the royal tables. It has been estimated that such a quantity of bread and meat would feed at least 14,000 people and some estimates run as high as 35,000. The “fat” oxen in verse 23, probably refers to pen-feed cattle in contrast to pasture-fed cattle. Thenius calculates that this amount of flour would produce 28,000 pounds of bread. 4:24-25 Solomon’s kingdom enjoyed peace. With control over all the kingdoms west of the Euphrates, the Israelite people enjoyed security. The statement, “each man sat under his own vine and fig tree”, speaks of undisturbed prosperity and became a favorite catch phrase used by the prophets to indicate the peace which would prevail in the Messiah’s kingdom (Micah 4:4; Zechariah 3:10). The town of “Tiphshah” was located in the north on the bank of the Euphrates.

4:26-28 Solomon’s numerous horses and many chariots were kept in several locations, called “chariot cities” (1 Kings 9:19). “It is interesting to realize that at this point in the story the author expresses neither approval nor disapproval of Solomon’s activities…Moses’ warnings, especially the one against collecting ‘great numbers of horses’ (Deut. 17:14-20), and Samuel’s cautions against royal excesses (1 Samuel 8:10-18) linger in the minds of seasoned readers. What long-term good can come from such… non-Israelite practices?” (House p. 117).

4:29-31 “God gave Solomon practical wisdom, understanding (ability to solve difficult problems), and ‘largeness of heart’, i.e., comprehensive knowledge” (Smith pp. 424-425). Solomon’s wisdom surpassed that of the 15

Arabs and the Egyptians. The various Arab tribes had been famous for their wise men, and the Egyptians were experts in geometry, arithmetic, astronomy and medicine. His wisdom also surpassed Israelite wise men, such as Ethan, Heman, Calcol (KAL kahl) and Darda, who were the sons of Zerah (1 Chron. 2:6). Heman and Ethan authored Psalms 88-89. “They were no doubt household names in the ancient world” (Dilday p. 77).

4:32-33 Many of Solomon’s proverbs are found in the book of Proverbs.

Among the songs that Solomon authored, one is probably the Song of Songs. Solomon also wrote Psalms 72 and 127. He also possessed a knowledge of botany and biology. God gave Solomon insight into the physical creation. He discoursed on trees, from the greatest ones, the cedars of Lebanon, to the smallest, the moss-like hyssop, which might be found growing on a wall. “Without question, God has been faithful to the king. Will this faithfulness be returned in kind?” (House p. 118). 4:34 “The name Solomon soon became synonymous with a superior wisdom, so much that kings of distant nations sent representatives to Jerusalem…First Kings 10 gives a concrete example in the visit of the queen of Sheba” (Gaebelein p. 55). This also gave Solomon a chance to tell the leaders and representatives from these other nations about the one true God. What a great opportunity for evangelism! Are we using our gifts and position in life to spread the knowledge of God? Chapter 5 5:1-2 Before his death, King David had gathered considerable materials for the building of the Temple, including the highly valued cedars from Lebanon (1 Chron. 22:1-4). The cordial relations that had existed between David and Hiram king of Tyre continued under the reign of Solomon.

Hiram ruled over Tyre, the capital of Phoenicia, for over thirty years, from David’s old age until he and Solomon were veteran kings. Solomon and Hiram were both aggressive young kings, they both expanded their capitals and built central worship centers. 5:2 According to Josephus, the letter that Solomon sent and Hiram’s reply were preserved in the public archives in Tyre in the first century A.D. 5:3 The statement, “You know”, is a good indication that Hiram’s relationship to David was more than one of peaceful coexistence or even of healthy commercial relations. David had let Hiram know what his intentions had been in regard to the building of the temple. “The building of the temple had been a matter very much on David’s heart (2 Samuel 7:1-17; 1 Chron. 17:1-15). It is one of the outstanding examples of the mentality of this ‘man after God’s own heart’. He loved God with all his being and sincerely wanted to honor him…..Even after he was told that he would not be allowed to build the temple…he did all he could in the planning and preparation for the 16

temple (1 Chron. 22;29)” (Gaebelein p. 57). “David’s dream had not been realized during his lifetime. Because he had been surrounded by adversaries throughout his reign, he had been forced to devote most of his attention to war” (Smith p. 146).

David had said that God hadn’t allowed him to build the temple because, “you are a man of war and have shed blood” (1 Chron. 28:3).

And yet, Solomon had also shed some blood (i.e., Adonijah and Joab).

From 1 Kings 5:3, it appears that God was not against the wars that David had waged, rather such wars resulted in the peace during Solomon’s time, yet David was plagued by wars and rebellions right up to the very end of his life. It would have been the wrong time to build the temple during such upheaval and uncertainty.

5:4-6 There was peace now in Israel and there were no threats from the outside. Solomon now asked Hiram for a trade agreement similar to the one that had existed between David and Hiram, but on a much larger scale. The Cedars of Lebanon were famed for their beauty and were greatly desired by rulers of Mesopotamia, Egypt, Syria and Palestine. Such wood was an ideal building material. The best cedar was found in Lebanon, it was a hardwood that resisted dry rot and insects. Its narrow grain was suitable for carving, and its fragrance was pleasant. The term “Sidonian” is synonymous with Phoenician. They were experts in knowing which trees to cut, the time for cutting, the treatment of the wood, and how to transport such huge logs from the mountains to the coast.

5:7-9 Hiram was excited about this new business arrangement, and especially for the fact that Solomon wanted to finish the project that had meant so much to David. “The wise king (Solomon) did not take his happy situation as an opportunity for selfish, luxurious repose, but heard in it God’s call to a great task” (Dilday p. 84). Note that Hiram said, “blessed be the Lord”. Evidently, David had talked to Hiram about the true God. From the coasts of Lebanon, such timber would be lashed into rafts and floated down the Mediterranean seacoast to Joppa (2 Chron. 2:16). At that point the logs would be separated and delivered to the Israelites.

Solomon’s men would be then responsible for moving those logs the forty steep miles to Jerusalem.

5:10-11 Hiram gave Solomon all the timber that he wanted and in exchange, Solomon gave Hiram a yearly amount of food. Apparently this was in addition to the wages that Solomon had volunteered to pay the laborers. 20,000 kors of wheat would be 125,000 bushels and twenty kors of olive oil would be 1850-2100 gallons. Here the Septuagint reads 20,000 baths, which would translate into 115,000 gallons. Barley and wine were 17

also included (2 Chron. 2:10). Wheat and olive oil weren’t found in abundance in mountainous Phoenicia, whose economy was primarily based on an extensive shipping trade and export of timber. We can see why Hiram was so exited about such a trade agreement. “Tyre would gain the advantage of using the Israel-controlled ‘King’s Highway’ through Transjordan and of relying on Israel’s military protection of their hinterland to the east. Also, Israel would continue to supply grain for the Phoenicians….Solomon, on the other hand, would not only gain a military ally with naval capabilities but also an invaluable helper in the massive temple project” (Dilday p. 82).

5:13-16 Solomon drafted a labor force from Israel. These men were divided into three shifts of ten thousand. Each shift was compelled to labor in Lebanon four months of the year. While these men were not slaves (1 Kings 9:20-22), they were required to toil four months out of the year on this project. In addition, Solomon also used the remnants of the Canaanites to become slaves (1 Kings 9:20,21). Solomon found that 153,600 Canaanite men were remaining in Israel (2 Chron. 2:17). Of these 70,000 became burden bearers, 80,000 became hewers of stone. Other passages mention these details (1 Kings 9:23; 2 Chron. 2:17-18; 8:10).

When compared, it appears that Solomon used 150,000 non-Israelite workmen. He also had 3850 foremen. Of these foremen, 3300 were inferior officers and 550 were superior officers. Of this last group, 250 were Israelites and 300 were of Canaanite ancestry.

5:17-18 The foundation stones were cut for the temple. Israelites, Phoenicians and “Gebalites” worked together to cut these stones.

“Gebal (Byblos) was a Phoenician city about twenty miles north of modern Beirut (and 60 miles north of Tyre)” (Smith p. 427).

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