<hi type="bold">10. the foundation was of costly stones, even great stones--</hi>Enormous stones, corresponding exactly with the dimensions given, are found in Jerusalem at this day. Not only the walls from the foundation to the roof beams were built of large hewn stones, but the spacious court around the palace was also paved with great square stones.

10. the foundation was of costly stones, even great stones-- Enormous stones, corresponding exactly with the dimensions given, are found in Jerusalem at this day. Not only the walls from the foundation to the roof beams were built of large hewn stones, but the spacious court around the palace was also paved with great square stones.


<hi type="bold">12. for the inner court of the house of the Lord--</hi>should be, as in the inner court of the house of the Lord; the meaning is, that in this palace, as in the temple, rows of hewed stones and the cedar beams formed the enclosing wall.

 <reference osisRef="1Kgs.7.13-1Kgs.7.51">1Ki 7:13-51</reference>. Hiram's Works.

12. for the inner court of the house of the Lord-- should be, as in the inner court of the house of the Lord; the meaning is, that in this palace, as in the temple, rows of hewed stones and the cedar beams formed the enclosing wall. 1Ki 7:13-51. Hiram's Works.


<hi type="bold">13. Solomon sent and fetched Hiram out of Tyre--</hi>The Tyrians and other inhabitants on the Phoenician coast were the most renowned artists and workers in metal in the ancient world.

13. Solomon sent and fetched Hiram out of Tyre-- The Tyrians and other inhabitants on the Phoenician coast were the most renowned artists and workers in metal in the ancient world.


<hi type="bold">14. He was a widow's son of the tribe of Naphtali--</hi>In <reference osisRef="2Chr.2.14">2Ch 2:14</reference> his mother is said to have been of the daughters of Dan. The apparent discrepancy may be reconciled thus: Hiram's mother, though belonging to the tribe of Dan, had been married to a Naphtalite, so that when married afterwards to a Tyrian, she might be described as a widow of the tribe of Naphtali. Or, if she was a native of the city Dan (Laish), she might be said to be of the daughters of Dan, as born in that place; and of the tribe of Naphtali, as really belonging to it.

<hi type="bold">a worker in brass--</hi>This refers particularly to the works described in this chapter. But in <reference osisRef="2Chr.2.13">2Ch 2:13</reference> his artistic skill is represented as extending to a great variety of departments. In fact, he was appointed, from his great natural talents and acquired skill, to superintend the execution of all the works of art in the temple.

14. He was a widow's son of the tribe of Naphtali-- In 2Ch 2:14 his mother is said to have been of the daughters of Dan. The apparent discrepancy may be reconciled thus: Hiram's mother, though belonging to the tribe of Dan, had been married to a Naphtalite, so that when married afterwards to a Tyrian, she might be described as a widow of the tribe of Naphtali. Or, if she was a native of the city Dan (Laish), she might be said to be of the daughters of Dan, as born in that place; and of the tribe of Naphtali, as really belonging to it. a worker in brass-- This refers particularly to the works described in this chapter. But in 2Ch 2:13 his artistic skill is represented as extending to a great variety of departments. In fact, he was appointed, from his great natural talents and acquired skill, to superintend the execution of all the works of art in the temple.


<hi type="bold">15-22. two pillars of brass of eighteen cubits high--</hi>They were made of the brass (bronze) which was taken from the king of Zobah (<reference osisRef="1Chr.18.8">1Ch 18:8</reference>). In <reference osisRef="2Chr.3.15">2Ch 3:15</reference> they are said to have been thirty-five cubits high. There, however, their joint lengths are given; whereas here the length of the pillars is given separately. Each pillar was seventeen and a half cubits long, which is stated, in round numbers, as eighteen. Their dimensions in English measure are as follows: The pillars without the capitals measured thirty-two and a half feet long, and seven feet diameter; and if hollow, as Whiston, in his translation of Josephus, thinks (<reference osisRef="Jer.52.21">Jr 52:21</reference>), the metal would be about three and a half inches thick; so that the whole casting of one pillar must have been from sixteen to twenty tons. The height of the capitals was eight and three-fourths feet; and, at the same thickness of metal, would not weigh less than seven or eight tons each. The nature of the workmanship in the finishing of these capitals is described (<reference osisRef="1Kgs.7.17-1Kgs.7.22">1Ki 7:17-22</reference>). The pillars, when set up, would stand forty feet in height [Napier, Metal].

15-22. two pillars of brass of eighteen cubits high-- They were made of the brass (bronze) which was taken from the king of Zobah (1Ch 18:8). In 2Ch 3:15 they are said to have been thirty-five cubits high. There, however, their joint lengths are given; whereas here the length of the pillars is given separately. Each pillar was seventeen and a half cubits long, which is stated, in round numbers, as eighteen. Their dimensions in English measure are as follows: The pillars without the capitals measured thirty-two and a half feet long, and seven feet diameter; and if hollow, as Whiston, in his translation of Josephus, thinks (Jr 52:21), the metal would be about three and a half inches thick; so that the whole casting of one pillar must have been from sixteen to twenty tons. The height of the capitals was eight and three-fourths feet; and, at the same thickness of metal, would not weigh less than seven or eight tons each. The nature of the workmanship in the finishing of these capitals is described (1Ki 7:17-22). The pillars, when set up, would stand forty feet in height [Napier, Metal].


<hi type="bold">23-26. he made a molten sea--</hi>In the tabernacle was no such vessel; the laver served the double purpose of washing the hands and feet of the priests as well as the parts of the sacrifices. But in the temple there were separate vessels provided for these offices. (See on <reference osisRef="2Chr.4.6">2Ch 4:6</reference>). The molten sea was an immense semicircular vase, measuring seventeen and a half feet in diameter, and being eight and three-fourths feet in depth. This, at three and a half inches in thickness, could not weigh less than from twenty-five to thirty tons in one solid casting--and held from sixteen thousand to twenty thousand gallons of water. [See on <reference osisRef="2Chr.4.3">2Ch 4:3</reference>.] The brim was all carved with lily work or flowers; and oxen were carved or cut on the outside all round, to the number of three hundred; and it stood on a pedestal of twelve oxen. These oxen must have been of considerable size, like the Assyrian bulls, so that their corresponding legs would give thickness or strength to support so great a weight for, when the vessel was filled with water, the whole weight would be about one hundred tons [Napier]. (See on <reference osisRef="2Chr.4.3">2Ch 4:3</reference>).

23-26. he made a molten sea-- In the tabernacle was no such vessel; the laver served the double purpose of washing the hands and feet of the priests as well as the parts of the sacrifices. But in the temple there were separate vessels provided for these offices. (See on 2Ch 4:6). The molten sea was an immense semicircular vase, measuring seventeen and a half feet in diameter, and being eight and three-fourths feet in depth. This, at three and a half inches in thickness, could not weigh less than from twenty-five to thirty tons in one solid casting--and held from sixteen thousand to twenty thousand gallons of water. [See on 2Ch 4:3.] The brim was all carved with lily work or flowers; and oxen were carved or cut on the outside all round, to the number of three hundred; and it stood on a pedestal of twelve oxen. These oxen must have been of considerable size, like the Assyrian bulls, so that their corresponding legs would give thickness or strength to support so great a weight for, when the vessel was filled with water, the whole weight would be about one hundred tons [Napier]. (See on 2Ch 4:3).


<hi type="bold">27-39. he made ten bases of brass--</hi>These were trucks or four-wheeled carriages, for the support and conveyance of the lavers. The description of their structure shows that they were elegantly fitted up and skilfully adapted to their purpose. They stood, not on the axles, but on four rests attached to the axles, so that the figured sides were considerably raised above the wheels. They were all exactly alike in form and size. The lavers which were borne upon them were vessels capable each of holding three hundred gallons of water, upwards of a ton weight. The whole, when full of water, would be no less than two tons [Napier].

27-39. he made ten bases of brass-- These were trucks or four-wheeled carriages, for the support and conveyance of the lavers. The description of their structure shows that they were elegantly fitted up and skilfully adapted to their purpose. They stood, not on the axles, but on four rests attached to the axles, so that the figured sides were considerably raised above the wheels. They were all exactly alike in form and size. The lavers which were borne upon them were vessels capable each of holding three hundred gallons of water, upwards of a ton weight. The whole, when full of water, would be no less than two tons [Napier].


<hi type="bold">40-45. And Hiram made the lavers, and the shovels, and the basins--</hi>These verses contain a general enumeration of Hiram's works, as well as those already mentioned as other minor things. The Tyrian artists are frequently mentioned by ancient authors as skilful artificers in fashioning and embossing metal cups and bowls; and we need not wonder, therefore, to find them employed by Solomon in making the golden and brazen utensils for his temple and palaces.

40-45. And Hiram made the lavers, and the shovels, and the basins-- These verses contain a general enumeration of Hiram's works, as well as those already mentioned as other minor things. The Tyrian artists are frequently mentioned by ancient authors as skilful artificers in fashioning and embossing metal cups and bowls; and we need not wonder, therefore, to find them employed by Solomon in making the golden and brazen utensils for his temple and palaces.


<hi type="bold">46. In the plain of Jordan did the king cast them--</hi>Zarthan, or Zaretan (<reference osisRef="Josh.3.16">Jos 3:16</reference>), or Zartanah (<reference osisRef="1Kgs.4.12">1Ki 4:12</reference>), or Zeredathah (<reference osisRef="2Chr.4.17">2Ch 4:17</reference>), was on the bank of the Jordan in the territories of western Manasseh. Succoth was situated on the eastern side of Jordan, at the ford of the river near the mouth of the Jabbok. One reason assigned by commentators for the castings being made there is, that at such a distance from Jerusalem that city would not be annoyed by the smoke and noxious vapors necessarily occasioned by the process. [Note in Bagster's Bible.] But the true reason is to be found in the nature of the soil; Margin, "the thickness of the ground." That part of the Jordan valley abounds with marl. Clay and sand are the moulding material still used for bronze. Such large quantities of metal as one of these castings would contain could not be fused in one furnace, but would require a series of furnaces, especially for such a casting as the brazen sea--the whole series of furnaces being filled with metal, and fused at one time, and all tapped together, and the metal let run into the mould. Thus a national foundry was erected in the plain of Jordan [Napier].

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


<hi type="bold">48. the altar of gold--</hi>that is, the altar of incense.

48. the altar of gold-- that is, the altar of incense.


<hi type="bold">49. candlesticks of pure gold--</hi>made, probably, according to the model of that in the tabernacle, which, along with the other articles of furniture, were deposited with due honor, as sacred relics, in the temple. But these seem not to have been used in the temple service; for Solomon made new lavers, tables, and candlesticks, ten of each. (See further regarding the dimensions and furniture of the temple, in 2Ch 3:1-5:14). <chapter eID="1Kgs.7"/>

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


<title type="x-s2">CHAPTER 8</title>
 <reference osisRef="1Kgs.8.1-1Kgs.8.12">1Ki 8:1-12</reference>. The Dedication of the Temple.

<hi type="bold">2-6. at the feast in the month Ethanim--</hi>The public and formal inauguration of this national place of worship did not take place till eleven months after the completion of the edifice. The delay, most probably, originated in Solomon's wish to choose the most fitting opportunity when there should be a general rendezvous of the people in Jerusalem (<reference osisRef="1Kgs.8.2">1Ki 8:2</reference>); and that was not till the next year. That was a jubilee year, and he resolved on commencing the solemn ceremonial a few days before the feast of tabernacles, which was the most appropriate of all seasons. That annual festival had been instituted in commemoration of the Israelites dwelling in booths during their stay in the wilderness, as well as of the tabernacle, which was then erected, in which God promised to meet and dwell with His people, sanctifying it with His glory. As the tabernacle was to be superseded by the temple, there was admirable propriety in choosing the feast of tabernacles as the period for dedicating the new place of worship, and praying that the same distinguished privileges might be continued to it in the manifestation of the divine presence and glory. At the time appointed for the inauguration, the king issued orders for all the heads and representatives of the nation to repair to Jerusalem and take part in the august procession [1Ki 8:1]. The lead was taken by the king and elders of the people, whose march must have been slow, as priests were stationed to offer an immense number of sacrifices at various points in the line of road through which the procession was to go. Then came the priests bearing the ark and the tabernacle--the old Mosaic tabernacle which was brought from Gibeon. Lastly, the Levites followed, carrying the vessels and ornaments belonging to the old, for lodgment in the new, house of the Lord. There was a slight deviation in this procedure from the order of march established in the wilderness (<reference osisRef="Num.3.31">Nu 3:31</reference>; <reference osisRef="Num.4.15">4:15</reference>); but the spirit of the arrangement was duly observed. The ark was deposited in the oracle; that is, the most holy place, under the wings of the cherubim--not the Mosaic cherubim, which were firmly attached to the ark (<reference osisRef="Exod.37.7">Ex 37:7</reference>, <reference osisRef="Exod.37.8">8</reference>), but those made by Solomon, which were far larger and more expanded.

CHAPTER 8 1Ki 8:1-12. The Dedication of the Temple. 2-6. at the feast in the month Ethanim-- The public and formal inauguration of this national place of worship did not take place till eleven months after the completion of the edifice. The delay, most probably, originated in Solomon's wish to choose the most fitting opportunity when there should be a general rendezvous of the people in Jerusalem (1Ki 8:2); and that was not till the next year. That was a jubilee year, and he resolved on commencing the solemn ceremonial a few days before the feast of tabernacles, which was the most appropriate of all seasons. That annual festival had been instituted in commemoration of the Israelites dwelling in booths during their stay in the wilderness, as well as of the tabernacle, which was then erected, in which God promised to meet and dwell with His people, sanctifying it with His glory. As the tabernacle was to be superseded by the temple, there was admirable propriety in choosing the feast of tabernacles as the period for dedicating the new place of worship, and praying that the same distinguished privileges might be continued to it in the manifestation of the divine presence and glory. At the time appointed for the inauguration, the king issued orders for all the heads and representatives of the nation to repair to Jerusalem and take part in the august procession [1Ki 8:1]. The lead was taken by the king and elders of the people, whose march must have been slow, as priests were stationed to offer an immense number of sacrifices at various points in the line of road through which the procession was to go. Then came the priests bearing the ark and the tabernacle--the old Mosaic tabernacle which was brought from Gibeon. Lastly, the Levites followed, carrying the vessels and ornaments belonging to the old, for lodgment in the new, house of the Lord. There was a slight deviation in this procedure from the order of march established in the wilderness (Nu 3:31; 4:15); but the spirit of the arrangement was duly observed. The ark was deposited in the oracle; that is, the most holy place, under the wings of the cherubim--not the Mosaic cherubim, which were firmly attached to the ark (Ex 37:7, 8), but those made by Solomon, which were far larger and more expanded.


<hi type="bold">8. they drew out the staves--</hi>a little way, so as to project (see on <reference osisRef="Exod.25.15">Ex 25:15</reference>; <reference osisRef="Num.4.6">Nu 4:6</reference>); and they were left in that position. The object was, that these projecting staves might serve as a guide to the high priest, in conducting him to that place where, once a year, he went to officiate before the ark; otherwise he might miss his way in the dark, the ark being wholly overshadowed by the wings of the cherubim.

8. they drew out the staves-- a little way, so as to project (see on Ex 25:15; Nu 4:6); and they were left in that position. The object was, that these projecting staves might serve as a guide to the high priest, in conducting him to that place where, once a year, he went to officiate before the ark; otherwise he might miss his way in the dark, the ark being wholly overshadowed by the wings of the cherubim.


<hi type="bold">9. There was nothing in the ark save the two tables of stone--</hi>Nothing else was ever in the ark, the articles mentioned (<reference osisRef="Heb.9.4">He 9:4</reference>) being not in, but by it, being laid in the most holy place before the testimony (<reference osisRef="Exod.16.33">Ex 16:33</reference>; <reference osisRef="Num.17.10">Nu 17:10</reference>).

9. There was nothing in the ark save the two tables of stone-- Nothing else was ever in the ark, the articles mentioned (He 9:4) being not in, but by it, being laid in the most holy place before the testimony (Ex 16:33; Nu 17:10).


<hi type="bold">10-11. the cloud filled the house of the Lord--</hi>The cloud was the visible symbol of the divine presence, and its occupation of the sanctuary was a testimony of God's gracious acceptance of the temple as of the tabernacle (<reference osisRef="Exod.40.34">Ex 40:34</reference>). The dazzling brightness, or rather, perhaps, the dense portentous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, which such astonishment and terror (<reference osisRef="Lev.16.2-Lev.16.13">Le 16:2-13</reference>; <reference osisRef="Deut.4.24">De 4:24</reference>; <reference osisRef="Exod.40.35">Ex 40:35</reference>) that they could not remain. Thus the temple became the place where the divine glory was revealed, and the king of Israel established his royal residence.

 <reference osisRef="1Kgs.8.12-1Kgs.8.21">1Ki 8:12-21</reference>. Solomon's Blessing.

10-11. the cloud filled the house of the Lord-- The cloud was the visible symbol of the divine presence, and its occupation of the sanctuary was a testimony of God's gracious acceptance of the temple as of the tabernacle (Ex 40:34). The dazzling brightness, or rather, perhaps, the dense portentous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, which such astonishment and terror (Le 16:2-13; De 4:24; Ex 40:35) that they could not remain. Thus the temple became the place where the divine glory was revealed, and the king of Israel established his royal residence. 1Ki 8:12-21. Solomon's Blessing.


<hi type="bold">12. Then spake Solomon--</hi>For the reassurance of the priests and people, the king reminded them that the cloud, instead of being a sign ominous of evil, was a token of approval.

<hi type="bold">The Lord said--</hi>not in express terms, but by a continuous course of action (<reference osisRef="Exod.13.21">Ex 13:21</reference>; <reference osisRef="Exod.24.16">24:16</reference>; <reference osisRef="Num.9.15">Nu 9:15</reference>).

12. Then spake Solomon-- For the reassurance of the priests and people, the king reminded them that the cloud, instead of being a sign ominous of evil, was a token of approval. The Lord said-- not in express terms, but by a continuous course of action (Ex 13:21; 24:16; Nu 9:15).


<hi type="bold">13. I have surely built thee an house--</hi>This is an apostrophe to God, as perceiving His approach by the cloud, and welcoming Him to enter as guest or inhabitant of the fixed and permanent dwelling-place, which, at His command, had been prepared for His reception.

13. I have surely built thee an house-- This is an apostrophe to God, as perceiving His approach by the cloud, and welcoming Him to enter as guest or inhabitant of the fixed and permanent dwelling-place, which, at His command, had been prepared for His reception.


<hi type="bold">14. the king turned his face about--</hi>From the temple, where he had been watching the movement of the mystic cloud, and while the people were standing, partly as the attitude of devotion, partly out of respect to royalty, the king gave a fervent expression of praise to God for the fulfilment of His promise (<reference osisRef="2Sam.7.6-2Sam.7.16">2Sa 7:6-16</reference>).

 <reference osisRef="1Kgs.8.22-1Kgs.8.61">1Ki 8:22-61</reference>. His Prayer.

14. the king turned his face about-- From the temple, where he had been watching the movement of the mystic cloud, and while the people were standing, partly as the attitude of devotion, partly out of respect to royalty, the king gave a fervent expression of praise to God for the fulfilment of His promise (2Sa 7:6-16). 1Ki 8:22-61. His Prayer.


<hi type="bold">22. Solomon stood before the altar--</hi>This position was in the court of the people, on a brazen scaffold erected for the occasion (<reference osisRef="2Chr.6.13">2Ch 6:13</reference>), fronting the altar of burnt offering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling (<reference osisRef="1Kgs.8.54">1Ki 8:54</reference>; compare <reference osisRef="2Chr.6.24">2Ch 6:24</reference>) and with uplifted hands, he performed the solemn act of consecration--an act remarkable, among other circumstances, for this, that it was done, not by the high priest or any member of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer [1Ki 8:22-35], which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law--and the burden of it--after an ascription of praise to the Lord for the bestowment of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposition of God would be required; and he earnestly bespeaks it on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer [1Ki 8:56-61].

 <reference osisRef="1Kgs.8.62-1Kgs.8.64">1Ki 8:62-64</reference>. His Sacrifice of Peace Offering.

22. Solomon stood before the altar-- This position was in the court of the people, on a brazen scaffold erected for the occasion (2Ch 6:13), fronting the altar of burnt offering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling (1Ki 8:54; compare 2Ch 6:24) and with uplifted hands, he performed the solemn act of consecration--an act remarkable, among other circumstances, for this, that it was done, not by the high priest or any member of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer [1Ki 8:22-35], which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law--and the burden of it--after an ascription of praise to the Lord for the bestowment of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposition of God would be required; and he earnestly bespeaks it on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer [1Ki 8:56-61]. 1Ki 8:62-64. His Sacrifice of Peace Offering.


<hi type="bold">62. the king, and all Israel ... offered sacrifice before the Lord--</hi>This was a burnt offering with its accompaniments, and being the first laid on the altar of the temple, was, as in the analogous case of the tabernacle, consumed by miraculous fire from heaven (see <reference osisRef="2Chr.7.1">2Ch 7:1</reference>). On remarkable occasions, the heathens sacrificed hecatombs (a hundred animals), and even chiliombs (a thousand animals), but the public sacrifices offered by Solomon on this occasion surpassed all the other oblations on record, without taking into account those presented by private individuals, which, doubtless, amounted to a large additional number. The large proportion of the sacrifices were peace offerings, which afforded the people an opportunity of festive enjoyment.

62. the king, and all Israel... offered sacrifice before the Lord-- This was a burnt offering with its accompaniments, and being the first laid on the altar of the temple, was, as in the analogous case of the tabernacle, consumed by miraculous fire from heaven (see 2Ch 7:1). On remarkable occasions, the heathens sacrificed hecatombs (a hundred animals), and even chiliombs (a thousand animals), but the public sacrifices offered by Solomon on this occasion surpassed all the other oblations on record, without taking into account those presented by private individuals, which, doubtless, amounted to a large additional number. The large proportion of the sacrifices were peace offerings, which afforded the people an opportunity of festive enjoyment.


<hi type="bold">63. So the king and all the children of Israel dedicated the house of the Lord--</hi>The dedication was not a ceremony ordained by the law, but it was done in accordance with the sentiments of reverence naturally associated with edifices appropriated to divine worship. [See on <reference osisRef="2Chr.7.5">2Ch 7:5</reference>.]

63. So the king and all the children of Israel dedicated the house of the Lord-- The dedication was not a ceremony ordained by the law, but it was done in accordance with the sentiments of reverence naturally associated with edifices appropriated to divine worship. [See on 2Ch 7:5.]


<hi type="bold">64. The same day did the king hallow the middle of the court--</hi>that is, the whole extent of the priests' court--the altar of burnt offerings, though large (<reference osisRef="2Chr.4.1">2Ch 4:1</reference>), being totally inadequate for the vast number of sacrifices that distinguished this occasion. It was only a temporary erection to meet the demands of an extraordinary season, in aid of the established altar, and removed at the conclusion of the sacred festival. [See on <reference osisRef="2Chr.7.7">2Ch 7:7</reference>.]

 <reference osisRef="1Kgs.8.65">1Ki 8:65</reference>. The People Joyful.

64. The same day did the king hallow the middle of the court-- that is, the whole extent of the priests' court--the altar of burnt offerings, though large (2Ch 4:1), being totally inadequate for the vast number of sacrifices that distinguished this occasion. It was only a temporary erection to meet the demands of an extraordinary season, in aid of the established altar, and removed at the conclusion of the sacred festival. [See on 2Ch 7:7.] 1Ki 8:65. The People Joyful.


<hi type="bold">65. from the entering in of Hamath unto the river of Egypt--</hi>that is, from one extremity of the kingdom to the other. The people flocked from all quarters.

<hi type="bold">seven days and seven days, even fourteen days--</hi>The first seven were occupied with the dedication, and the other seven devoted to the feast of tabernacles (<reference osisRef="2Chr.7.9">2Ch 7:9</reference>). The particular form of expression indicates that the fourteen days were not continuous. Some interval occurred in consequence of the great day of atonement falling on the tenth of the seventh month (<reference osisRef="1Kgs.8.2">1Ki 8:2</reference>), and the last day of the feast of tabernacles was on the twenty-third (<reference osisRef="2Chr.7.10">2Ch 7:10</reference>), when the people returned to their homes with feelings of the greatest joy and gratitude "for all the goodness that the Lord had done for David his servant, and for Israel his people." <chapter eID="1Kgs.8"/>

65. from the entering in of Hamath unto the river of Egypt-- that is, from one extremity of the kingdom to the other. The people flocked from all quarters. seven days and seven days, even fourteen days-- The first seven were occupied with the dedication, and the other seven devoted to the feast of tabernacles (2Ch 7:9). The particular form of expression indicates that the fourteen days were not continuous. Some interval occurred in consequence of the great day of atonement falling on the tenth of the seventh month (1Ki 8:2), and the last day of the feast of tabernacles was on the twenty-third (2Ch 7:10), when the people returned to their homes with feelings of the greatest joy and gratitude "for all the goodness that the Lord had done for David his servant, and for Israel his people."


<title type="x-s2">CHAPTER 9</title>
 <reference osisRef="1Kgs.9.1-1Kgs.9.9">1Ki 9:1-9</reference>. God's Covenant in a Second Vision with Solomon.

<hi type="bold">1. And it came to pass, when Solomon had finished the building of the house--</hi>This first verse is connected with <reference osisRef="1Kgs.9.11">1Ki 9:11</reference>, all that is contained between <reference osisRef="1Kgs.9.2-1Kgs.9.10">1Ki 9:2-10</reference> being parenthetical.

CHAPTER 9 1Ki 9:1-9. God's Covenant in a Second Vision with Solomon. 1. And it came to pass, when Solomon had finished the building of the house-- This first verse is connected with 1Ki 9:11, all that is contained between 1Ki 9:2-10 being parenthetical.


<hi type="bold">2. That--</hi>rather, "For."

<hi type="bold">the Lord appeared--</hi>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 (<reference osisRef="2Chr.7.12">2Ch 7:12</reference>). The strain of it corresponds to this view, for it consists of direct answers to his solemn inaugural prayer (<reference osisRef="1Kgs.9.3">1Ki 9:3</reference> is in answer to <reference osisRef="1Kgs.8.29">1Ki 8:29</reference>; <reference osisRef="1Kgs.9.4">1Ki 9:4</reference>, <reference osisRef="1Kgs.9.5">5</reference> is in answer to <reference osisRef="1Kgs.8.25">1Ki 8:25</reference>, <reference osisRef="1Kgs.8.26">26</reference>; <reference osisRef="1Kgs.9.6-1Kgs.9.9">1Ki 9:6-9</reference> to <reference osisRef="1Kgs.8.33-1Kgs.8.46">1Ki 8:33-46</reference>; see also <reference osisRef="Deut.29.22-Deut.29.24">De 29:22-24</reference>).

2. That-- rather, "For." the Lord appeared-- 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 De 29:22-24).


<hi type="bold">8. this house, which is high--</hi>"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 (<reference osisRef="1Kgs.9.6">1Ki 9:6</reference>).

 <reference osisRef="1Kgs.9.10-1Kgs.9.23">1Ki 9:10-23</reference>. The Mutual Presents of Solomon and Hiram.

8. this house, which is high-- "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). 1Ki 9:10-23. The Mutual Presents of Solomon and Hiram.


<hi type="bold">10. at the end of twenty years--</hi>Seven and a half years were spent in building the temple, and twelve and a half or thirteen in the erection of his palace (<reference osisRef="1Kgs.7.1">1Ki 7:1</reference>; <reference osisRef="2Chr.8.1">2Ch 8:1</reference>). This verse is only a recapitulation of <reference osisRef="1Kgs.9.1">1Ki 9:1</reference>, necessary to recover the thread of connection in the narrative.

10. at the end of twenty years-- Seven and a half years were spent in building the temple, and twelve and a half or thirteen in the erection of his palace (1Ki 7:1; 2Ch 8:1). This verse is only a recapitulation of 1Ki 9:1, necessary to recover the thread of connection in the narrative.


<hi type="bold">11. Solomon gave Hiram twenty cities in the land of Galilee--</hi>According to Josephus, they were situated on the northwest of it, adjacent to Tyre. Though lying within the boundaries of the promised land (<reference osisRef="Gen.15.18">Ge 15:18</reference>; <reference osisRef="Josh.1.4">Jos 1:4</reference>), they had never been conquered till then, and were inhabited by Canaanite heathens (<reference osisRef="Judg.4.2-Judg.4.13">Jud 4:2-13</reference>; <reference osisRef="2Kgs.15.29">2Ki 15:29</reference>). They were probably given to Hiram, whose dominions were small, as a remuneration for his important services in furnishing workmen, materials, and an immense quantity of wrought gold (<reference osisRef="1Kgs.9.14">1Ki 9:14</reference>) for the temple and other buildings [Michaelis]. The gold, however, as others think, may have been the amount of forfeits paid to Solomon by Hiram for not being able to answer the riddles and apothegms, with which, according to Josephus, in their private correspondence, the two sovereigns amused themselves. Hiram having refused these cities, probably on account of their inland situation making them unsuitable to his maritime and commercial people, Solomon satisfied his ally in some other way; and, taking these cities into his own hands, he first repaired their shattered walls, then filled them with a colony of Hebrews (<reference osisRef="2Chr.8.2">2Ch 8:2</reference>).

11. Solomon gave Hiram twenty cities in the land of Galilee-- According to Josephus, they were situated on the northwest of it, adjacent to Tyre. Though lying within the boundaries of the promised land (Ge 15:18; Jos 1:4), they had never been conquered till then, and were inhabited by Canaanite heathens (Jud 4:2-13; 2Ki 15:29). They were probably given to Hiram, whose dominions were small, as a remuneration for his important services in furnishing workmen, materials, and an immense quantity of wrought gold (1Ki 9:14) for the temple and other buildings [Michaelis]. The gold, however, as others think, may have been the amount of forfeits paid to Solomon by Hiram for not being able to answer the riddles and apothegms, with which, according to Josephus, in their private correspondence, the two sovereigns amused themselves. Hiram having refused these cities, probably on account of their inland situation making them unsuitable to his maritime and commercial people, Solomon satisfied his ally in some other way; and, taking these cities into his own hands, he first repaired their shattered walls, then filled them with a colony of Hebrews (2Ch 8:2).


<hi type="bold">15-24. this is the reason of the levy--</hi>A levy refers both to men and money, and the necessity for Solomon making it arose from the many gigantic works he undertook to erect.

<hi type="bold">Millo--</hi>part of the fort of Jerusalem on Mount Zion (<reference osisRef="2Sam.5.9">2Sa 5:9</reference>; <reference osisRef="1Chr.11.8">1Ch 11:8</reference>), or a row of stone bastions around Mount Zion, Millo being the great corner tower of that fortified wall (<reference osisRef="1Kgs.11.27">1Ki 11:27</reference>; <reference osisRef="2Chr.32.5">2Ch 32:5</reference>).

<hi type="bold">the wall of Jerusalem--</hi>either repairing some breaches in it (<reference osisRef="1Kgs.11.27">1Ki 11:27</reference>), or extending it so as to enclose Mount Zion.

<hi type="bold">Hazor--</hi>fortified on account of its importance as a town in the northern boundary of the country.

<hi type="bold">Megiddo--</hi>(now Leijun)--Lying in the great caravan road between Egypt and Damascus, it was the key to the north of Palestine by the western lowlands, and therefore fortified.

<hi type="bold">Gezer--</hi>on the western confines of Ephraim, and, though a Levitical city, occupied by the Canaanites. Having fallen by right of conquest to the king of Egypt, who for some cause attacked it, it was given by him as a dowry to his daughter, and fortified by Solomon.

15-24. this is the reason of the levy-- A levy refers both to men and money, and the necessity for Solomon making it arose from the many gigantic works he undertook to erect. Millo-- part of the fort of Jerusalem on Mount Zion (2Sa 5:9; 1Ch 11:8), or a row of stone bastions around Mount Zion, Millo being the great corner tower of that fortified wall (1Ki 11:27; 2Ch 32:5). the wall of Jerusalem-- either repairing some breaches in it (1Ki 11:27), or extending it so as to enclose Mount Zion. Hazor-- fortified on account of its importance as a town in the northern boundary of the country. Megiddo-- (now Leijun)--Lying in the great caravan road between Egypt and Damascus, it was the key to the north of Palestine by the western lowlands, and therefore fortified. Gezer-- on the western confines of Ephraim, and, though a Levitical city, occupied by the Canaanites. Having fallen by right of conquest to the king of Egypt, who for some cause attacked it, it was given by him as a dowry to his daughter, and fortified by Solomon.


<hi type="bold">26. Ezion-geber, which is beside Eloth--</hi>These were neighboring ports at the head of the eastern or Elanitic branch of the Red Sea. Tyrian ship carpenters and sailors were sent there for Solomon's vessels (see on <reference osisRef="2Chr.8.17">2Ch 8:17</reference>, <reference osisRef="2Chr.8.18">18</reference>).

<hi type="bold">Ezion-geber--</hi>that is, "the giant's backbone"; so called from a reef of rocks at the entrance of the harbor.

<hi type="bold">Eloth--</hi>Elim or Elath; that is, "the trees"; a grove of terebinths still exists at the head of the gulf.

26. Ezion-geber, which is beside Eloth-- These were neighboring ports at the head of the eastern or Elanitic branch of the Red Sea. Tyrian ship carpenters and sailors were sent there for Solomon's vessels (see on 2Ch 8:17, 18). Ezion-geber-- that is, "the giant's backbone"; so called from a reef of rocks at the entrance of the harbor. Eloth-- Elim or Elath; that is, "the trees"; a grove of terebinths still exists at the head of the gulf.


<hi type="bold">28. Ophir--</hi>a general name, like the East or West Indies with us, for all the southern regions lying on the African, Arabian, or Indian seas, in so far as at that time known [Heeren].

<hi type="bold">gold, four hundred and twenty talents--</hi>(See on <reference osisRef="2Chr.8.18">2Ch 8:18</reference>). At 125 pounds Troy, or 1500 ounces to the talent, and about £4 to the ounce, this would make £2,604,000.  <chapter eID="1Kgs.9"/>

28. Ophir-- a general name, like the East or West Indies with us, for all the southern regions lying on the African, Arabian, or Indian seas, in so far as at that time known [Heeren]. gold, four hundred and twenty talents-- (See on 2Ch 8:18). At 125 pounds Troy, or 1500 ounces to the talent, and about £4 to the ounce, this would make £2,604,000.


<title type="x-s2">CHAPTER 10</title>
 <reference osisRef="1Kgs.10.1-1Kgs.10.13">1Ki 10:1-13</reference>. The Queen of Sheba Admires the Wisdom of Solomon.

<hi type="bold">1. the queen of Sheba--</hi>Some think her country was the Sabean kingdom of Yemen, of which the capital was Saba, in Arabia-Felix; others, that it was in African Ethiopia, that is, Abyssinia, towards the south of the Red Sea. The opinions preponderate in favor of the former. This view harmonizes with the language of our Lord, as Yemen means "South"; and this country, extending to the shores of the Indian ocean, might in ancient times be considered "the uttermost parts of the earth."

<hi type="bold">heard of the fame of Solomon--</hi>doubtless by the Ophir fleet.

<hi type="bold">concerning the name of the Lord--</hi>meaning either his great knowledge of God, or the extraordinary things which God had done for him.

<hi type="bold">hard questions--</hi>enigmas or riddles. The Orientals delight in this species of intellectual exercise and test wisdom by the power and readiness to solve them.

CHAPTER 10 1Ki 10:1-13. The Queen of Sheba Admires the Wisdom of Solomon. 1. the queen of Sheba-- Some think her country was the Sabean kingdom of Yemen, of which the capital was Saba, in Arabia-Felix; others, that it was in African Ethiopia, that is, Abyssinia, towards the south of the Red Sea. The opinions preponderate in favor of the former. This view harmonizes with the language of our Lord, as Yemen means "South"; and this country, extending to the shores of the Indian ocean, might in ancient times be considered "the uttermost parts of the earth." heard of the fame of Solomon-- doubtless by the Ophir fleet. concerning the name of the Lord-- meaning either his great knowledge of God, or the extraordinary things which God had done for him. hard questions-- enigmas or riddles. The Orientals delight in this species of intellectual exercise and test wisdom by the power and readiness to solve them.


<hi type="bold">2. she came to Jerusalem with a very great train, with camels--</hi>A long train of those beasts of burden forms the common way of travelling in Arabia; and the presents specified consist of the native produce of that country. Of course, a royal equipage would be larger and more imposing than an ordinary caravan.

2. she came to Jerusalem with a very great train, with camels-- A long train of those beasts of burden forms the common way of travelling in Arabia; and the presents specified consist of the native produce of that country. Of course, a royal equipage would be larger and more imposing than an ordinary caravan.


<hi type="bold">6. It was a true report that I heard in mine own land of thy acts and of thy wisdom--</hi>The proofs she obtained of Solomon's wisdom--not from his conversation only, but also from his works; the splendor of his palace; the economy of his kitchen and table; the order of his court; the gradations and gorgeous costume of his servants; above all, the arched viaduct that led from his palace to the temple (<reference osisRef="2Kgs.16.18">2Ki 16:18</reference>), and the remains of which have been recently discovered [Robinson]--overwhelmed her with astonishment. [See on <reference osisRef="2Chr.9.4">2Ch 9:4</reference>.]

6. It was a true report that I heard in mine own land of thy acts and of thy wisdom-- The proofs she obtained of Solomon's wisdom--not from his conversation only, but also from his works; the splendor of his palace; the economy of his kitchen and table; the order of his court; the gradations and gorgeous costume of his servants; above all, the arched viaduct that led from his palace to the temple (2Ki 16:18), and the remains of which have been recently discovered [Robinson]--overwhelmed her with astonishment. [See on 2Ch 9:4.]


<hi type="bold">9. Blessed be the Lord thy God--</hi>(See on <reference osisRef="1Kgs.5.7">1Ki 5:7</reference>). It is quite possible, as Jewish writers say, that this queen was converted, through Solomon's influence, to the worship of the true God. But there is no record of her making any gift or offering in the temple.

9. Blessed be the Lord thy God-- (See on 1Ki 5:7). It is quite possible, as Jewish writers say, that this queen was converted, through Solomon's influence, to the worship of the true God. But there is no record of her making any gift or offering in the temple.


<hi type="bold">10. she gave the king an hundred and twenty talents of gold--</hi>£720,00.

10. she gave the king an hundred and twenty talents of gold-- £720,00.


<hi type="bold">11. almug trees--</hi>Parenthetically, along with the valuable presents of the queen of Sheba, is mentioned a foreign wood, which was brought in the Ophir ships. It is thought by some to be the sandalwood; by others, to be the deodar--a species of fragrant fir, much used in India for sacred and important works. Solomon used it for stairs in his temple and palace (<reference osisRef="2Chr.9.11">2Ch 9:11</reference>), but chiefly for musical instruments.

11. almug trees-- Parenthetically, along with the valuable presents of the queen of Sheba, is mentioned a foreign wood, which was brought in the Ophir ships. It is thought by some to be the sandalwood; by others, to be the deodar--a species of fragrant fir, much used in India for sacred and important works. Solomon used it for stairs in his temple and palace (2Ch 9:11), but chiefly for musical instruments.


<hi type="bold">13. King Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside--</hi>that is, Solomon not only gave his illustrious guest all the insight and information she wanted; but, according to the Oriental fashion, he gave her ample remuneration for the presents she had brought.

 <reference osisRef="1Kgs.10.14-1Kgs.10.29">1Ki 10:14-29</reference>. His Riches.

13. King Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside-- that is, Solomon not only gave his illustrious guest all the insight and information she wanted; but, according to the Oriental fashion, he gave her ample remuneration for the presents she had brought. 1Ki 10:14-29. His Riches.


<hi type="bold">14-15. Now the weight of gold that came to Solomon in one year--</hi>666 talents, equal to £3,996,000. The sources whence this was derived are not mentioned; nor was it the full amount of his revenue; for this was "Beside that he had of the merchantmen, and of the traffic of the spice merchants, and of all the kings of Arabia, and of the governors of the country." The great encouragement he gave to commerce was the means of enriching his royal treasury. By the fortifications which he erected in various parts of his kingdom, (particularly at such places as Thapsacus, one of the passages of Euphrates, and at Tadmor, in the Syrian desert), he gave complete security to the caravan trade from the depredations of the Arab marauders; and it was reasonable that, in return for this protection, he should exact a certain toll or duty for the importation of foreign goods. A considerable revenue, too, would arise from the use of the store cities and khans he built; and it is not improbable that those cities were emporia, where the caravan merchants unloaded their bales of spices and other commodities and sold them to the king's factors, who, according to the modern practice in the East, retailed them in the Western markets at a profit. "The revenue derived from the tributary kings and from the governors of the country" must have consisted in the tribute which all inferior magistrates periodically bring to their sovereigns in the East, in the shape of presents of the produce of their respective provinces.

14-15. Now the weight of gold that came to Solomon in one year-- 666 talents, equal to £3,996,000. The sources whence this was derived are not mentioned; nor was it the full amount of his revenue; for this was "Beside that he had of the merchantmen, and of the traffic of the spice merchants, and of all the kings of Arabia, and of the governors of the country." The great encouragement he gave to commerce was the means of enriching his royal treasury. By the fortifications which he erected in various parts of his kingdom, (particularly at such places as Thapsacus, one of the passages of Euphrates, and at Tadmor, in the Syrian desert), he gave complete security to the caravan trade from the depredations of the Arab marauders; and it was reasonable that, in return for this protection, he should exact a certain toll or duty for the importation of foreign goods. A considerable revenue, too, would arise from the use of the store cities and khans he built; and it is not improbable that those cities were emporia, where the caravan merchants unloaded their bales of spices and other commodities and sold them to the king's factors, who, according to the modern practice in the East, retailed them in the Western markets at a profit. "The revenue derived from the tributary kings and from the governors of the country" must have consisted in the tribute which all inferior magistrates periodically bring to their sovereigns in the East, in the shape of presents of the produce of their respective provinces.


<hi type="bold">16-17. two hundred targets, six hundred shekels--</hi>These defensive arms were anciently made of wood and covered with leather; those were covered with fine gold. 600 shekels were used in the gilding of each target--300 for each shield. They were intended for the state armory of the palace (see <reference osisRef="1Kgs.14.26">1Ki 14:26</reference>).

16-17. two hundred targets, six hundred shekels-- These defensive arms were anciently made of wood and covered with leather; those were covered with fine gold. 600 shekels were used in the gilding of each target--300 for each shield. They were intended for the state armory of the palace (see 1Ki 14:26).


<hi type="bold">18-26. a great throne of ivory--</hi>It seems to have been made not of solid ivory, but veneered. It was in the form of an armchair, with a carved back. The ascent to it was by six steps, on each of which stood lions, in place of a railing--while a lion, probably of gilt metal, stood at each side, which, we may suppose from the analogy of other Oriental thrones, supported a canopy. A golden footstool is mentioned (<reference osisRef="2Chr.9.18">2Ch 9:18</reference>) as attached to this throne, whose magnificence is described as unrivalled.

18-26. a great throne of ivory-- It seems to have been made not of solid ivory, but veneered. It was in the form of an armchair, with a carved back. The ascent to it was by six steps, on each of which stood lions, in place of a railing--while a lion, probably of gilt metal, stood at each side, which, we may suppose from the analogy of other Oriental thrones, supported a canopy. A golden footstool is mentioned (2Ch 9:18) as attached to this throne, whose magnificence is described as unrivalled.


<title type="x-s2">CHAPTER 11</title>
 <reference osisRef="1Kgs.11.1-1Kgs.11.8">1Ki 11:1-8</reference>. Solomon's Wives and Concubines in His Old Age.

<hi type="bold">1-2. But King Solomon loved many strange women--</hi>Solomon's extraordinary gift of wisdom was not sufficient to preserve him from falling into grievous and fatal errors. A fairer promise of true greatness, a more beautiful picture of juvenile piety, never was seen than that which he exhibited at the commencement of his reign. No sadder, more humiliating, or awful spectacle can be imagined than the besotted apostasy of his old age; and to him may be applied the words of Paul (<reference osisRef="Gal.3.3">Ga 3:3</reference>), of John (<reference osisRef="Rev.3.17">Re 3:17</reference>), and of Isaiah (<reference osisRef="Isa.14.21">Is 14:21</reference>). A love of the world, a ceaseless round of pleasure, had insensibly corrupted his heart, and produced, for a while at least, a state of mental darkness. The grace of God deserted him; and the son of the pious David--the religiously trained child of Bath-sheba (<reference osisRef="Prov.31.1-Prov.31.3">Pr 31:1-3</reference>), and pupil of Nathan, instead of showing the stability of sound principle and mature experience became at last an old and foolish king (<reference osisRef="Eccl.4.13">Ec 4:13</reference>). His fall is traced to his "love of many strange women." Polygamy was tolerated among the ancient Hebrews; and, although in most countries of the East, the generality of men, from convenience and economy, confine themselves to one woman, yet a number of wives is reckoned as an indication of wealth and importance, just as a numerous stud of horses and a grand equipage are among us. The sovereign, of course, wishes to have a more numerous harem than any of his subjects; and the female establishments of many Oriental princes have, both in ancient and modern times, equalled or exceeded that of Solomon's. It is probable, therefore, that, in conformity with Oriental notions, he resorted to it as a piece of state magnificence. But in him it was unpardonable, as it was a direct and outrageous violation of the divine law (<reference osisRef="Deut.17.17">De 17:17</reference>), and the very result which that statute was ordained to prevent was realized in him. His marriage with the daughter of Pharaoh is not censured either here or elsewhere (see on <reference osisRef="1Kgs.3.1">1Ki 3:1</reference>). It was only his love for many strange women; for women, though in the East considered inferiors, exert often a silent but powerful seductive influence over their husbands in the harem, as elsewhere, and so it was exemplified in Solomon.

CHAPTER 11 1Ki 11:1-8. Solomon's Wives and Concubines in His Old Age. 1-2. But King Solomon loved many strange women-- Solomon's extraordinary gift of wisdom was not sufficient to preserve him from falling into grievous and fatal errors. A fairer promise of true greatness, a more beautiful picture of juvenile piety, never was seen than that which he exhibited at the commencement of his reign. No sadder, more humiliating, or awful spectacle can be imagined than the besotted apostasy of his old age; and to him may be applied the words of Paul (Ga 3:3), of John (Re 3:17), and of Isaiah (Is 14:21). A love of the world, a ceaseless round of pleasure, had insensibly corrupted his heart, and produced, for a while at least, a state of mental darkness. The grace of God deserted him; and the son of the pious David--the religiously trained child of Bath-sheba (Pr 31:1-3), and pupil of Nathan, instead of showing the stability of sound principle and mature experience became at last an old and foolish king (Ec 4:13). His fall is traced to his "love of many strange women." Polygamy was tolerated among the ancient Hebrews; and, although in most countries of the East, the generality of men, from convenience and economy, confine themselves to one woman, yet a number of wives is reckoned as an indication of wealth and importance, just as a numerous stud of horses and a grand equipage are among us. The sovereign, of course, wishes to have a more numerous harem than any of his subjects; and the female establishments of many Oriental princes have, both in ancient and modern times, equalled or exceeded that of Solomon's. It is probable, therefore, that, in conformity with Oriental notions, he resorted to it as a piece of state magnificence. But in him it was unpardonable, as it was a direct and outrageous violation of the divine law (De 17:17), and the very result which that statute was ordained to prevent was realized in him. His marriage with the daughter of Pharaoh is not censured either here or elsewhere (see on 1Ki 3:1). It was only his love for many strange women; for women, though in the East considered inferiors, exert often a silent but powerful seductive influence over their husbands in the harem, as elsewhere, and so it was exemplified in Solomon.


<hi type="bold">3. he had seven hundred wives, princesses--</hi>They were, probably, according to an existing custom, the daughters of tributary chiefs, given as hostages for good conduct of their fathers.

<hi type="bold">concubines--</hi>were legitimate, but lower or secondary wives. These the chief or first wife regards without the smallest jealousy or regret, as they look up to her with feelings of respectful submission. Solomon's wives became numerous, not all at once, but gradually. Even at an early period his taste for Oriental show seems to have led to the establishment of a considerable harem (<reference osisRef="Song.6.8">So 6:8</reference>).

3. he had seven hundred wives, princesses-- They were, probably, according to an existing custom, the daughters of tributary chiefs, given as hostages for good conduct of their fathers. concubines-- were legitimate, but lower or secondary wives. These the chief or first wife regards without the smallest jealousy or regret, as they look up to her with feelings of respectful submission. Solomon's wives became numerous, not all at once, but gradually. Even at an early period his taste for Oriental show seems to have led to the establishment of a considerable harem (So 6:8).


<hi type="bold">4. when Solomon was old--</hi>He could not have been more than fifty.

<hi type="bold">his wives turned away his heart after other gods--</hi>Some, considering the lapse of Solomon into idolatry as a thing incredible, regard him as merely humoring his wives in the practice of their superstition; and, in countenancing their respective rites by his presence, as giving only an outward homage--a sensible worship, in which neither his understanding nor his heart was engaged. The apology only makes matters worse, as it implies an adding of hypocrisy and contempt of God to an open breach of His law. There seems no possibility of explaining the language of the sacred historian, but as intimating that Solomon became an actual and open idolater, worshipping images of wood or stone in sight of the very temple which, in early life, he had erected to the true God. Hence that part of Olivet was called the high place of Tophet (<reference osisRef="Jer.7.30-Jer.7.34">Jr 7:30-34</reference>), and the hill is still known as the Mount of Offense, of the Mount of Corruption (<reference osisRef="2Kgs.23.13">2Ki 23:13</reference>).

4. when Solomon was old-- He could not have been more than fifty. his wives turned away his heart after other gods-- Some, considering the lapse of Solomon into idolatry as a thing incredible, regard him as merely humoring his wives in the practice of their superstition; and, in countenancing their respective rites by his presence, as giving only an outward homage--a sensible worship, in which neither his understanding nor his heart was engaged. The apology only makes matters worse, as it implies an adding of hypocrisy and contempt of God to an open breach of His law. There seems no possibility of explaining the language of the sacred historian, but as intimating that Solomon became an actual and open idolater, worshipping images of wood or stone in sight of the very temple which, in early life, he had erected to the true God. Hence that part of Olivet was called the high place of Tophet (Jr 7:30-34), and the hill is still known as the Mount of Offense, of the Mount of Corruption (2Ki 23:13).


<hi type="bold">5-7. Ashtoreth--</hi>Astarte,

<hi type="bold">Milcom--</hi>Molech,

<hi type="bold">and Chemosh--</hi>He built altars for these three; but, although he is described (<reference osisRef="1Kgs.11.8">1Ki 11:8</reference>) as doing the same for "all his strange wives," there is no evidence that they had idols distinct from these; and there is no trace whatever of Egyptian idolatry.

5-7. Ashtoreth-- Astarte, Milcom-- Molech, and Chemosh-- He built altars for these three; but, although he is described (1Ki 11:8) as doing the same for "all his strange wives," there is no evidence that they had idols distinct from these; and there is no trace whatever of Egyptian idolatry.


<hi type="bold">8. burnt incense and sacrificed unto their gods--</hi>The first was considered a higher act of homage, and is often used as synonymous with worship (<reference osisRef="2Kgs.22.17">2Ki 22:17</reference>; <reference osisRef="2Kgs.23.5">23:5</reference>).

 <reference osisRef="1Kgs.11.9-1Kgs.11.13">1Ki 11:9-13</reference>. God Threatens Him.

8. burnt incense and sacrificed unto their gods-- The first was considered a higher act of homage, and is often used as synonymous with worship (2Ki 22:17; 23:5). 1Ki 11:9-13. God Threatens Him.


<hi type="bold">9-12. the Lord was angry with Solomon--</hi>The divine appearance, first at Gibeon [1Ki 3:5], and then at Jerusalem [1Ki 9:2], after the dedication of the temple, with the warnings given him on both occasions [1Ki 3:11-14; 9:3-9], had left Solomon inexcusable; and it was proper and necessary that on one who had been so signally favored with the gifts of Heaven, but who had grossly abused them, a terrible judgment should fall. The divine sentence was announced to him probably by Ahijah; but there was mercy mingled with judgment, in the circumstance, that it should not be inflicted on Solomon personally--and that a remnant of the kingdom should be spared--"for David's sake, and for Jerusalem's sake, which had been chosen" to put God's name there; not from a partial bias in favor of either, but that the divine promise might stand (<reference osisRef="2Sam.7.12-2Sam.7.16">2Sa 7:12-16</reference>).

9-12. the Lord was angry with Solomon-- The divine appearance, first at Gibeon [1Ki 3:5], and then at Jerusalem [1Ki 9:2], after the dedication of the temple, with the warnings given him on both occasions [1Ki 3:11-14; 9:3-9], had left Solomon inexcusable; and it was proper and necessary that on one who had been so signally favored with the gifts of Heaven, but who had grossly abused them, a terrible judgment should fall. The divine sentence was announced to him probably by Ahijah; but there was mercy mingled with judgment, in the circumstance, that it should not be inflicted on Solomon personally--and that a remnant of the kingdom should be spared--"for David's sake, and for Jerusalem's sake, which had been chosen" to put God's name there; not from a partial bias in favor of either, but that the divine promise might stand (2Sa 7:12-16).


<hi type="bold">13. I will give one tribe to thy son--</hi>There were left to Rehoboam the tribes of Judah, Benjamin, and Levi (<reference osisRef="2Chr.11.12">2Ch 11:12</reference>, <reference osisRef="2Chr.11.13">13</reference>); and multitudes of Israelites, who, after the schism of the kingdom, established their residence within the territory of Judah to enjoy the privileges of the true religion (<reference osisRef="1Kgs.12.17">1Ki 12:17</reference>). These are all reckoned as one tribe.

 <reference osisRef="1Kgs.11.14-1Kgs.11.40">1Ki 11:14-40</reference>. Solomon's Adversaries.

13. I will give one tribe to thy son-- There were left to Rehoboam the tribes of Judah, Benjamin, and Levi (2Ch 11:12, 13); and multitudes of Israelites, who, after the schism of the kingdom, established their residence within the territory of Judah to enjoy the privileges of the true religion (1Ki 12:17). These are all reckoned as one tribe. 1Ki 11:14-40. Solomon's Adversaries.


<hi type="bold">14-25. the Lord stirred up an adversary--</hi>that is, permitted him, through the impulse of his own ambition, or revenge, to attack Israel. During the war of extermination, which Joab carried on in Edom (<reference osisRef="2Sam.8.13">2Sa 8:13</reference>), this Hadad, of the royal family, a mere boy when rescued from the sword of the ruthless conqueror, was carried into Egypt, hospitably entertained, and became allied with the house of the Egyptian king. In after years, the thought of his native land and his lost kingdom taking possession of his mind, he, on learning the death of David and Joab, renounced the ease, possessions, and glory of his Egyptian residence, to return to Edom and attempt the recovery of his ancestral throne. The movements of this prince seem to have given much annoyance to the Hebrew government; but as he was defeated by the numerous and strong garrisons planted throughout the Edomite territory, Hadad seems to have offered his services to Rezon, another of Solomon's adversaries (<reference osisRef="1Kgs.11.23-1Kgs.11.25">1Ki 11:23-25</reference>). This man, who had been general of Hadadezer and, on the defeat of that great king, had successfully withdrawn a large force, went into the wilderness, led a predatory life, like Jephthah, David, and others, on the borders of the Syrian and Arabian deserts. Then, having acquired great power, he at length became king in Damascus, threw off the yoke, and was "the adversary of Israel all the days of Solomon." He was succeeded by Hadad, whose successors took the official title of Ben-hadad from him, the illustrious founder of the powerful kingdom of Damascene-Syria. These hostile neighbors, who had been long kept in check by the traditional fame of David's victories, took courage; and breaking out towards the latter end of Solomon's reign, they must have not only disturbed his kingdom by their inroads, but greatly crippled his revenue by stopping his lucrative traffic with Tadmor and the Euphrates.

14-25. the Lord stirred up an adversary-- that is, permitted him, through the impulse of his own ambition, or revenge, to attack Israel. During the war of extermination, which Joab carried on in Edom (2Sa 8:13), this Hadad, of the royal family, a mere boy when rescued from the sword of the ruthless conqueror, was carried into Egypt, hospitably entertained, and became allied with the house of the Egyptian king. In after years, the thought of his native land and his lost kingdom taking possession of his mind, he, on learning the death of David and Joab, renounced the ease, possessions, and glory of his Egyptian residence, to return to Edom and attempt the recovery of his ancestral throne. The movements of this prince seem to have given much annoyance to the Hebrew government; but as he was defeated by the numerous and strong garrisons planted throughout the Edomite territory, Hadad seems to have offered his services to Rezon, another of Solomon's adversaries (1Ki 11:23-25). This man, who had been general of Hadadezer and, on the defeat of that great king, had successfully withdrawn a large force, went into the wilderness, led a predatory life, like Jephthah, David, and others, on the borders of the Syrian and Arabian deserts. Then, having acquired great power, he at length became king in Damascus, threw off the yoke, and was "the adversary of Israel all the days of Solomon." He was succeeded by Hadad, whose successors took the official title of Ben-hadad from him, the illustrious founder of the powerful kingdom of Damascene-Syria. These hostile neighbors, who had been long kept in check by the traditional fame of David's victories, took courage; and breaking out towards the latter end of Solomon's reign, they must have not only disturbed his kingdom by their inroads, but greatly crippled his revenue by stopping his lucrative traffic with Tadmor and the Euphrates.


<hi type="bold">26-40. Jeroboam--</hi>This was an internal enemy of a still more formidable character. He was a young man of talent and energy, who, having been appointed by Solomon superintendent of the engineering works projected around Jerusalem, had risen into public notice, and on being informed by a very significant act of the prophet Ahijah of the royal destiny which, by divine appointment, awaited him, his mind took a new turn.

26-40. Jeroboam-- This was an internal enemy of a still more formidable character. He was a young man of talent and energy, who, having been appointed by Solomon superintendent of the engineering works projected around Jerusalem, had risen into public notice, and on being informed by a very significant act of the prophet Ahijah of the royal destiny which, by divine appointment, awaited him, his mind took a new turn.


<title type="x-s2">CHAPTER 12</title>
 <reference osisRef="1Kgs.12.1-1Kgs.12.5">1Ki 12:1-5</reference>. Refusing the Old Men's Counsel.

<hi type="bold">1. Rehoboam went to Shechem--</hi>He was the oldest, and perhaps the only son of Solomon, and had been, doubtless, designated by his father heir to the throne, as Solomon had been by David. The incident here related took place after the funeral obsequies of the late king and the period for public mourning had past. When all Israel came to make him king, it was not to exercise their old right of election (<reference osisRef="1Sam.10.19-1Sam.10.21">1Sa 10:19-21</reference>), for, after God's promise of the perpetual sovereignty to David's posterity, their duty was submission to the authority of the rightful heir; but their object was, when making him king, to renew the conditions and stipulations to which their constitutional kings were subject (<reference osisRef="1Sam.10.25">1Sa 10:25</reference>). To the omission of such rehearsing which, under the peculiar circumstances in which Solomon was made king, they were disposed to ascribe the absolutism of his government.

<hi type="bold">Shechem--</hi>This ancient, venerable, and central town was the place of convocation; and it is evident, if not from the appointment of that place, at least from the tenor of their language, and the concerted presence of Jeroboam [1Ki 12:3], that the people were determined on revolt.

CHAPTER 12 1Ki 12:1-5. Refusing the Old Men's Counsel. 1. Rehoboam went to Shechem-- He was the oldest, and perhaps the only son of Solomon, and had been, doubtless, designated by his father heir to the throne, as Solomon had been by David. The incident here related took place after the funeral obsequies of the late king and the period for public mourning had past. When all Israel came to make him king, it was not to exercise their old right of election (1Sa 10:19-21), for, after God's promise of the perpetual sovereignty to David's posterity, their duty was submission to the authority of the rightful heir; but their object was, when making him king, to renew the conditions and stipulations to which their constitutional kings were subject (1Sa 10:25). To the omission of such rehearsing which, under the peculiar circumstances in which Solomon was made king, they were disposed to ascribe the absolutism of his government. Shechem-- This ancient, venerable, and central town was the place of convocation; and it is evident, if not from the appointment of that place, at least from the tenor of their language, and the concerted presence of Jeroboam [1Ki 12:3], that the people were determined on revolt.


<hi type="bold">4. Thy father made our yoke grievous--</hi>The splendor of Solomon's court and the magnitude of his undertakings being such, that neither the tribute of dependent states, nor the presents of foreign princes, nor the profits of his commercial enterprises, were adequate to carry them on, he had been obliged, for obtaining the necessary revenue, to begin a system of heavy taxation. The people looked only to the burdens, not to the benefits they derived from Solomon's peaceful and prosperous reign--and the evils from which they demanded deliverance were civil oppressions, not idolatry, to which they appear to have been indifferent or approving.

4. Thy father made our yoke grievous-- The splendor of Solomon's court and the magnitude of his undertakings being such, that neither the tribute of dependent states, nor the presents of foreign princes, nor the profits of his commercial enterprises, were adequate to carry them on, he had been obliged, for obtaining the necessary revenue, to begin a system of heavy taxation. The people looked only to the burdens, not to the benefits they derived from Solomon's peaceful and prosperous reign--and the evils from which they demanded deliverance were civil oppressions, not idolatry, to which they appear to have been indifferent or approving.


<hi type="bold">5-8. he said ... Depart yet for three days--</hi>It was prudent to take the people's demand into calm and deliberate consideration. Whether, had the advice of the sage and experienced counsellors been followed, any good result would have followed, it is impossible to say. It would at least have removed all pretext for the separation. [See on <reference osisRef="2Chr.10.7">2Ch 10:7</reference>.] But he preferred the counsel of his young companions (not in age, for they were all about forty-one, but inexperienced), who recommended prompt and decisive measures to quell the malcontents.

5-8. he said... Depart yet for three days-- It was prudent to take the people's demand into calm and deliberate consideration. Whether, had the advice of the sage and experienced counsellors been followed, any good result would have followed, it is impossible to say. It would at least have removed all pretext for the separation. [See on 2Ch 10:7.] But he preferred the counsel of his young companions (not in age, for they were all about forty-one, but inexperienced), who recommended prompt and decisive measures to quell the malcontents.


<hi type="bold">11. whips ... scorpions--</hi>The latter [instruments], as contrasted with the former, are supposed to mean thongs thickly set with sharp iron points, used in the castigation of slaves.

11. whips... scorpions-- The latter [instruments], as contrasted with the former, are supposed to mean thongs thickly set with sharp iron points, used in the castigation of slaves.


<hi type="bold">15-18. the king hearkened not unto the people, for the cause was from the Lord--</hi>That was the overruling cause. Rehoboam's weakness (<reference osisRef="Eccl.2.18">Ec 2:18</reference>, 19) and inexperience in public affairs has given rise to the probable conjecture, that, like many other princes in the East, he had been kept secluded in the harem till the period of his accession (<reference osisRef="Eccl.4.14">Ec 4:14</reference>), his father being either afraid of his aspiring to the sovereignty, like the two sons of David, or, which is more probable, afraid of prematurely exposing his imbecility. The king's haughty and violent answer to a people already filled with a spirit of discontent and exasperation, indicated so great an incapacity to appreciate the gravity of the crisis, so utter a want of common sense, as to create a belief that he was struck with judicial blindness. It was received with mingled scorn and derision. The revolt was accomplished, and yet so quietly, that Rehoboam remained in Shechem, fancying himself the sovereign of a united kingdom, until his chief tax gatherer, who had been most imprudently sent to treat with the people, had been stoned to death. This opened his eyes, and he fled for security to Jerusalem.

 <reference osisRef="1Kgs.12.20-1Kgs.12.33">1Ki 12:20-33</reference>. Jeroboam Made King over Them.

15-18. the king hearkened not unto the people, for the cause was from the Lord-- That was the overruling cause. Rehoboam's weakness (Ec 2:18, 19) and inexperience in public affairs has given rise to the probable conjecture, that, like many other princes in the East, he had been kept secluded in the harem till the period of his accession (Ec 4:14), his father being either afraid of his aspiring to the sovereignty, like the two sons of David, or, which is more probable, afraid of prematurely exposing his imbecility. The king's haughty and violent answer to a people already filled with a spirit of discontent and exasperation, indicated so great an incapacity to appreciate the gravity of the crisis, so utter a want of common sense, as to create a belief that he was struck with judicial blindness. It was received with mingled scorn and derision. The revolt was accomplished, and yet so quietly, that Rehoboam remained in Shechem, fancying himself the sovereign of a united kingdom, until his chief tax gatherer, who had been most imprudently sent to treat with the people, had been stoned to death. This opened his eyes, and he fled for security to Jerusalem. 1Ki 12:20-33. Jeroboam Made King over Them.


<hi type="bold">20-24. when all Israel heard that Jeroboam was come again--</hi>This verse closes the parenthetical narrative begun at <reference osisRef="1Kgs.12.2">1Ki 12:2</reference>, and <reference osisRef="1Kgs.12.21-1Kgs.12.24">1Ki 12:21-24</reference> resume the history from <reference osisRef="1Kgs.12.1">1Ki 12:1</reference>. Rehoboam determined to assert his authority by leading a large force into the disaffected provinces. But the revolt of the ten tribes was completed when the prophet Shemaiah ordered, in the Lord's name, an abandonment of any hostile measures against the revolutionists. The army, overawed by the divine prohibition, dispersed, and the king was obliged to submit.

20-24. when all Israel heard that Jeroboam was come again-- This verse closes the parenthetical narrative begun at 1Ki 12:2, and 1Ki 12:21-24 resume the history from 1Ki 12:1. Rehoboam determined to assert his authority by leading a large force into the disaffected provinces. But the revolt of the ten tribes was completed when the prophet Shemaiah ordered, in the Lord's name, an abandonment of any hostile measures against the revolutionists. The army, overawed by the divine prohibition, dispersed, and the king was obliged to submit.


<hi type="bold">25. Jeroboam built Shechem--</hi>destroyed by Abimelech (<reference osisRef="Judg.9.1-Judg.9.49">Jud 9:1-49</reference>). It was rebuilt, and perhaps fortified, by Jeroboam, as a royal residence.

<hi type="bold">built Penuel--</hi>a ruined city with a tower (<reference osisRef="Judg.8.9">Jud 8:9</reference>), east of Jordan, on the north bank of the Jabbok. It was an object of importance to restore this fortress (as it lay on the caravan road from Gilead to Damascus and Palmyra) and to secure his frontier on that quarter.

25. Jeroboam built Shechem-- destroyed by Abimelech (Jud 9:1-49). It was rebuilt, and perhaps fortified, by Jeroboam, as a royal residence. built Penuel-- a ruined city with a tower (Jud 8:9), east of Jordan, on the north bank of the Jabbok. It was an object of importance to restore this fortress (as it lay on the caravan road from Gilead to Damascus and Palmyra) and to secure his frontier on that quarter.


<hi type="bold">26-32. Jeroboam said in his heart, Now shall the kingdom return to the house of David--</hi>Having received the kingdom from God, he should have relied on the divine protection. But he did not. With a view to withdraw the people from the temple and destroy the sacred associations connected with Jerusalem, he made serious and unwarranted innovations on the religious observances of the country, on pretext of saving the people the trouble and expense of a distant journey. First, he erected two golden calves--the young bulls, Apis and Mnevis, as symbols (in the Egyptian fashion) of the true God, and the nearest, according to his fancy, to the figures of the cherubim. The one was placed at Dan, in the northern part of his kingdom; the other at Beth-el, the southern extremity, in sight of Jerusalem, and in which place he probably thought God was as likely to manifest Himself as at Jerusalem (<reference osisRef="Gen.32.1-Gen.32.32">Ge 32:1-32</reference>; <reference osisRef="2Kgs.2.2">2Ki 2:2</reference>). The latter place was the most frequented--for the words (<reference osisRef="1Kgs.12.30">1Ki 12:30</reference>) should be rendered, "the people even to Dan went to worship before the one" (<reference osisRef="Jer.48.13">Jr 48:13</reference>; <reference osisRef="Amos.4.4">Am 4:4</reference>, <reference osisRef="Amos.4.5">5</reference>; <reference osisRef="Amos.5.5">5:5</reference>; <reference osisRef="Hos.5.8">Ho 5:8</reference>; <reference osisRef="Hos.10.8">10:8</reference>). The innovation was a sin because it was setting up the worship of God by symbols and images and departing from the place where He had chosen to put His name. Secondly, he changed the feast of tabernacles from the fifteenth of the seventh to the fifteenth of the eighth month. The ostensible reason might be, that the ingathering or harvest was later in the northern parts of the kingdom; but the real reason was to eradicate the old association with this, the most welcome and joyous festival of the year.

26-32. Jeroboam said in his heart, Now shall the kingdom return to the house of David-- Having received the kingdom from God, he should have relied on the divine protection. But he did not. With a view to withdraw the people from the temple and destroy the sacred associations connected with Jerusalem, he made serious and unwarranted innovations on the religious observances of the country, on pretext of saving the people the trouble and expense of a distant journey. First, he erected two golden calves--the young bulls, Apis and Mnevis, as symbols (in the Egyptian fashion) of the true God, and the nearest, according to his fancy, to the figures of the cherubim. The one was placed at Dan, in the northern part of his kingdom; the other at Beth-el, the southern extremity, in sight of Jerusalem, and in which place he probably thought God was as likely to manifest Himself as at Jerusalem (Ge 32:1-32; 2Ki 2:2). The latter place was the most frequented--for the words (1Ki 12:30) should be rendered, "the people even to Dan went to worship before the one" (Jr 48:13; Am 4:4, 5; 5:5; Ho 5:8; 10:8). The innovation was a sin because it was setting up the worship of God by symbols and images and departing from the place where He had chosen to put His name. Secondly, he changed the feast of tabernacles from the fifteenth of the seventh to the fifteenth of the eighth month. The ostensible reason might be, that the ingathering or harvest was later in the northern parts of the kingdom; but the real reason was to eradicate the old association with this, the most welcome and joyous festival of the year.


<title type="x-s2">CHAPTER 13</title>
 <reference osisRef="1Kgs.13.1-1Kgs.13.22">1Ki 13:1-22</reference>. Jeroboam's Hand Withers.

<hi type="bold">1. there came a man of God out of Judah--</hi>Who this prophet was cannot be ascertained, He came by divine authority. It could not be either Iddo or Ahijah, for both were alive after the events here related.

<hi type="bold">Jeroboam stood by the altar to burn incense--</hi>It was at one of the annual festivals. The king, to give interest to the new ritual, was himself the officiating priest. The altar and its accompaniments would, of course, exhibit all the splendor of a new and gorgeously decorated temple. But the prophet foretold its utter destruction [1Ki 13:3].

CHAPTER 13 1Ki 13:1-22. Jeroboam's Hand Withers. 1. there came a man of God out of Judah-- Who this prophet was cannot be ascertained, He came by divine authority. It could not be either Iddo or Ahijah, for both were alive after the events here related. Jeroboam stood by the altar to burn incense-- It was at one of the annual festivals. The king, to give interest to the new ritual, was himself the officiating priest. The altar and its accompaniments would, of course, exhibit all the splendor of a new and gorgeously decorated temple. But the prophet foretold its utter destruction [1Ki 13:3].


<hi type="bold">2-9. he cried against the altar--</hi>which is put for the whole system of worship organized in Israel.

<hi type="bold">Behold, a child shall be born ... Josiah by name--</hi>This is one of the most remarkable prophecies recorded in the Scriptures; and, in its clearness, circumstantial minuteness, and exact prediction of an event that took place three hundred sixty years later, it stands in striking contrast to the obscure and ambiguous oracles of the heathen. Being publicly uttered, it must have been well known to the people; and every Jew who lived at the accomplishment of the event must have been convinced of the truth of a religion connected with such a prophecy as this. A present sign was given of the remote event predicted, in a visible fissure being miraculously made on the altar. Incensed at the man's license of speech, Jeroboam stretched out his hand and ordered his attendants to seize the bold intruder. That moment the king's arm became stiff and motionless, and the altar split asunder, so that the fire and ashes fell on the floor. Overawed by the effects of his impiety, Jeroboam besought the prophet's prayer. His request was acceded to, and the hand was restored to its healthy state. Jeroboam was artful, and invited the prophet to the royal table, not to do him honor or show his gratitude for the restoration of his hand, but to win, by his courtesy and liberal hospitality, a person whom he could not crush by his power. But the prophet informed him of a divine injunction expressly prohibiting him from all social intercourse with any in the place, as well as from returning the same way. The prohibition not to eat or drink in Beth-el was because all the people had become apostates from the true religion, and the reason he was not allowed to return the same way was lest he should be recognized by any whom he had seen in going.

2-9. he cried against the altar-- which is put for the whole system of worship organized in Israel. Behold, a child shall be born... Josiah by name-- This is one of the most remarkable prophecies recorded in the Scriptures; and, in its clearness, circumstantial minuteness, and exact prediction of an event that took place three hundred sixty years later, it stands in striking contrast to the obscure and ambiguous oracles of the heathen. Being publicly uttered, it must have been well known to the people; and every Jew who lived at the accomplishment of the event must have been convinced of the truth of a religion connected with such a prophecy as this. A present sign was given of the remote event predicted, in a visible fissure being miraculously made on the altar. Incensed at the man's license of speech, Jeroboam stretched out his hand and ordered his attendants to seize the bold intruder. That moment the king's arm became stiff and motionless, and the altar split asunder, so that the fire and ashes fell on the floor. Overawed by the effects of his impiety, Jeroboam besought the prophet's prayer. His request was acceded to, and the hand was restored to its healthy state. Jeroboam was artful, and invited the prophet to the royal table, not to do him honor or show his gratitude for the restoration of his hand, but to win, by his courtesy and liberal hospitality, a person whom he could not crush by his power. But the prophet informed him of a divine injunction expressly prohibiting him from all social intercourse with any in the place, as well as from returning the same way. The prohibition not to eat or drink in Beth-el was because all the people had become apostates from the true religion, and the reason he was not allowed to return the same way was lest he should be recognized by any whom he had seen in going.


<hi type="bold">11. Now there dwelt an old prophet in Beth-el--</hi>If this were a true prophet, he was a bad man.

11. Now there dwelt an old prophet in Beth-el-- If this were a true prophet, he was a bad man.


<hi type="bold">18. an angel spake unto me by the word of the Lord--</hi>This circuitous mode of speaking, instead of simply saying, "the Lord spake to me," was adopted to hide an equivocation, to conceal a double meaning--an inferior sense given to the word "angel"--to offer a seemingly superior authority to persuade the prophet, while really the authority was secretly known to the speaker to be inferior. The "angel," that is, "messenger," was his own sons, who were worshippers, perhaps priests, at Beth-el. As this man was governed by self-interest, and wished to curry favor with the king (whose purpose to adhere to his religious polity, he feared, might be shaken by the portents that had occurred), his hastening after the prophet of Judah, the deception he practised, and the urgent invitation by which, on the ground of a falsehood, he prevailed on the too facile man of God to accompany him back to his house in Beth-el, were to create an impression in the king's mind that he was an impostor, who acted in opposition to his own statement.

18. an angel spake unto me by the word of the Lord-- This circuitous mode of speaking, instead of simply saying, "the Lord spake to me," was adopted to hide an equivocation, to conceal a double meaning--an inferior sense given to the word "angel"--to offer a seemingly superior authority to persuade the prophet, while really the authority was secretly known to the speaker to be inferior. The "angel," that is, "messenger," was his own sons, who were worshippers, perhaps priests, at Beth-el. As this man was governed by self-interest, and wished to curry favor with the king (whose purpose to adhere to his religious polity, he feared, might be shaken by the portents that had occurred), his hastening after the prophet of Judah, the deception he practised, and the urgent invitation by which, on the ground of a falsehood, he prevailed on the too facile man of God to accompany him back to his house in Beth-el, were to create an impression in the king's mind that he was an impostor, who acted in opposition to his own statement.


<hi type="bold">21. he cried unto the man of God that came from Judah--</hi>rather, "it cried," that is, the word of the Lord.

 <reference osisRef="1Kgs.13.23-1Kgs.13.32">1Ki 13:23-32</reference>. The Disobedient Prophet Slain by a Lion.

21. he cried unto the man of God that came from Judah-- rather, "it cried," that is, the word of the Lord. 1Ki 13:23-32. The Disobedient Prophet Slain by a Lion.


<hi type="bold">24. a lion met him by the way, and slew him--</hi>There was a wood near Beth-el infested with lions (<reference osisRef="2Kgs.2.24">2Ki 2:24</reference>). This sad catastrophe was a severe but necessary judgment of God, to attest the truth of the message with which the prophet had been charged. All the circumstances of this tragic occurrence (the undevoured carcass, the untouched ass, the passengers unmolested by the lion, though standing there) were calculated to produce an irresistible impression that the hand of God was in it.

24. a lion met him by the way, and slew him-- There was a wood near Beth-el infested with lions (2Ki 2:24). This sad catastrophe was a severe but necessary judgment of God, to attest the truth of the message with which the prophet had been charged. All the circumstances of this tragic occurrence (the undevoured carcass, the untouched ass, the passengers unmolested by the lion, though standing there) were calculated to produce an irresistible impression that the hand of God was in it.


<hi type="bold">31. bury me in the sepulchre wherein the man of God is buried--</hi>His motive in making this request was either that his remains might not be disturbed when the predicted events took place (see <reference osisRef="2Kgs.23.18">2Ki 23:18</reference>), or he had some superstitious hope of being benefited at the resurrection by being in the same cave with a man of God. <chapter eID="1Kgs.13"/>

31. bury me in the sepulchre wherein the man of God is buried-- His motive in making this request was either that his remains might not be disturbed when the predicted events took place (see 2Ki 23:18), or he had some superstitious hope of being benefited at the resurrection by being in the same cave with a man of God.


<title type="x-s2">CHAPTER 14</title>
 <reference osisRef="1Kgs.14.1-1Kgs.14.20">1Ki 14:1-20</reference>. Ahijah Denounces God's Judgments against Jeroboam.

<hi type="bold">1. At that time--</hi>a phrase used often loosely and indefinitely in sacred history. This domestic incident in the family of Jeroboam probably occurred towards the end of his reign; his son Abijah was of age and considered by the people the heir to the throne.

CHAPTER 14 1Ki 14:1-20. Ahijah Denounces God's Judgments against Jeroboam. 1. At that time-- a phrase used often loosely and indefinitely in sacred history. This domestic incident in the family of Jeroboam probably occurred towards the end of his reign; his son Abijah was of age and considered by the people the heir to the throne.


<hi type="bold">2. Jeroboam said to his wife, Arise, I pray thee, and disguise thyself--</hi>His natural and intense anxiety as a parent is here seen, blended with the deep and artful policy of an apostate king. The reason of this extreme caution was an unwillingness to acknowledge that he looked for information as to the future, not to his idols, but to the true God; and a fear that this step, if publicly known, might endanger the stability of his whole political system; and a strong impression that Ahijah, who was greatly offended with him, would, if consulted openly by his queen, either insult or refuse to receive her. For these reasons he selected his wife, as, in every view, the most proper for such a secret and confidential errand, but recommended her to assume the garb and manner of a peasant woman. Strange infatuation, to suppose that the God who could reveal futurity could not penetrate a flimsy disguise!

2. Jeroboam said to his wife, Arise, I pray thee, and disguise thyself-- His natural and intense anxiety as a parent is here seen, blended with the deep and artful policy of an apostate king. The reason of this extreme caution was an unwillingness to acknowledge that he looked for information as to the future, not to his idols, but to the true God; and a fear that this step, if publicly known, might endanger the stability of his whole political system; and a strong impression that Ahijah, who was greatly offended with him, would, if consulted openly by his queen, either insult or refuse to receive her. For these reasons he selected his wife, as, in every view, the most proper for such a secret and confidential errand, but recommended her to assume the garb and manner of a peasant woman. Strange infatuation, to suppose that the God who could reveal futurity could not penetrate a flimsy disguise!


<hi type="bold">3-11. And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him--</hi>This was a present in unison with the peasant character she assumed. Cracknels are a kind of sweet seed-cake. The prophet was blind, but having received divine premonition of the pretended countrywoman's coming, he addressed her as the queen the moment she appeared, apprised her of the calamities which, in consequence of the ingratitude of Jeroboam, his apostasy, and outrageous misgovernment of Israel, impended over their house, as well as over the nation which too readily followed his idolatrous innovations.

3-11. And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him-- This was a present in unison with the peasant character she assumed. Cracknels are a kind of sweet seed-cake. The prophet was blind, but having received divine premonition of the pretended countrywoman's coming, he addressed her as the queen the moment she appeared, apprised her of the calamities which, in consequence of the ingratitude of Jeroboam, his apostasy, and outrageous misgovernment of Israel, impended over their house, as well as over the nation which too readily followed his idolatrous innovations.