1 Kings 11
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
1 Kings 11
Solomon's Foreign Wives Turn His Heart
1But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites:
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
But [Heb. And. This chapter is a direct continuation of the preceding. LXX. κὰι ὁ βασιλεὺς κ.τ.λ. The polygamy was but a part of his worldliness, like the chariots, gold, etc.] king Solomon loved [The LXX. ἦν φιλογόνης. is misleading. It is perfectly clear that it cannot have been mere sensuality led to this enormous harem. This is evident from
(1) his time of life. It was "when he was old"—i.e; when passions are not at their strongest—that his wives turned away his heart.
(2) The number—if the numbers are to be trusted—of his wives. A thousand concubines cannot be kept for mere purposes of passion.
(3) The large number of princesses, which shows that the object of this array of mistresses was to enhance his state and renown. As he exceeded other kings in glory, wisdom, and power, so must he excel them not only in armies, chariots, and horses, but also in the number of his wives. It is clear, therefore, that the "lust of the eye" and "the pride of life" had their part in this huge establishment. "The same consideration of state which leads a Western prince or noble to multiply horses, leads an Eastern prince to multiply wives, with often as little personal consideration in the one ease as in the other" (Kitto) ] many [He is blamed for their number. This was against Deu_17:17] strange [not merely foreign, though that is the primary meaning of the word, but strange as opposed to a lawful wife. Cf. Pro_5:20; Pro_6:24; Pro_7:5, etc. No doubt the harlots in Israel were principally aliens] women, together with [וְאֵת־בַּת־כי i.e; praeter filiam Ph. (Maurer). Pharaoh's daughter is regarded as his lawful wife] the daughter of Pharaoh [see note on 1Ki_3:1], women of the Moabites, Ammonites [Heb. Moabitesses, etc. Perhaps these two nations are mentioned first because such alliances as these, though not forbidden in terms by the law, would nevertheless, from its spirit and bearing towards these races, be looked upon with especial disfavour. If the Ammonite or Moabite was not to be received into the congregation until the tenth generation (Deu_23:3); if the Israelite was not to seek their peace or prosperity all the days of his life (verse 6), then the idea of intermarriage with them must have been altogether repugnant to the Hebrew polity, as indeed we may gather from the book of Ruth], Edomites [Favourably distinguished (Deu_23:7) from the two preceding races. The Edomite was a "brother." His children of the third generation might enter into the congregation], Zidonians [Rawlinson thinks this word lends "some countenance to the tradition recorded by Menander, that Solomon married a daughter of Hiram, king of Tyre." But such tradition was sure to arise; the uxorious character of Solomon and his close relations with Hiram are quite sufficient to account for its growth. And a daughter of Hiram would hardly have been passed over without special mention], and Hittites [see on 1Ki_10:29].
But [Heb. And. This chapter is a direct continuation of the preceding. LXX. κὰι ὁ βασιλεὺς κ.τ.λ. The polygamy was but a part of his worldliness, like the chariots, gold, etc.] king Solomon loved [The LXX. ἦν φιλογόνης. is misleading. It is perfectly clear that it cannot have been mere sensuality led to this enormous harem. This is evident from
(1) his time of life. It was "when he was old"—i.e; when passions are not at their strongest—that his wives turned away his heart.
(2) The number—if the numbers are to be trusted—of his wives. A thousand concubines cannot be kept for mere purposes of passion.
(3) The large number of princesses, which shows that the object of this array of mistresses was to enhance his state and renown. As he exceeded other kings in glory, wisdom, and power, so must he excel them not only in armies, chariots, and horses, but also in the number of his wives. It is clear, therefore, that the "lust of the eye" and "the pride of life" had their part in this huge establishment. "The same consideration of state which leads a Western prince or noble to multiply horses, leads an Eastern prince to multiply wives, with often as little personal consideration in the one ease as in the other" (Kitto) ] many [He is blamed for their number. This was against Deu_17:17] strange [not merely foreign, though that is the primary meaning of the word, but strange as opposed to a lawful wife. Cf. Pro_5:20; Pro_6:24; Pro_7:5, etc. No doubt the harlots in Israel were principally aliens] women, together with [וְאֵת־בַּת־כי i.e; praeter filiam Ph. (Maurer). Pharaoh's daughter is regarded as his lawful wife] the daughter of Pharaoh [see note on 1Ki_3:1], women of the Moabites, Ammonites [Heb. Moabitesses, etc. Perhaps these two nations are mentioned first because such alliances as these, though not forbidden in terms by the law, would nevertheless, from its spirit and bearing towards these races, be looked upon with especial disfavour. If the Ammonite or Moabite was not to be received into the congregation until the tenth generation (Deu_23:3); if the Israelite was not to seek their peace or prosperity all the days of his life (verse 6), then the idea of intermarriage with them must have been altogether repugnant to the Hebrew polity, as indeed we may gather from the book of Ruth], Edomites [Favourably distinguished (Deu_23:7) from the two preceding races. The Edomite was a "brother." His children of the third generation might enter into the congregation], Zidonians [Rawlinson thinks this word lends "some countenance to the tradition recorded by Menander, that Solomon married a daughter of Hiram, king of Tyre." But such tradition was sure to arise; the uxorious character of Solomon and his close relations with Hiram are quite sufficient to account for its growth. And a daughter of Hiram would hardly have been passed over without special mention], and Hittites [see on 1Ki_10:29].
2Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love.
The Pulpit Commentary
Of the nations concerning which the Lord said unto the children of Israel [Of the nations just enumerated, the law expressly forbade marriage with the Hittites alone (Exo_34:11-16; Deu_7:1-4), though the Zidonians are probably to be included, as being Canaanites (Gen_10:15). But the principle which applied in the ease of the seven nations of Canaan applied equally to all other idolaters. "They will turn away thy son from following me," etc. (Deu_7:4). The spirit of the law, consequently, was as much violated by an Edomite or Ammonite as by a Hittite alliance], Ye shall not go in to them, neither shall they come in unto you [much the same expression Jos_23:12. The historian does not cite any special Scripture, however, but gives the substance of several warnings], for surely they will turn away your heart after their gods [cf. Exo_34:16]: Solomon clave [same word Gen_2:4] unto these [emphatic in Heb. "even to these," instead of cleaving to God (Deu_4:4; Deu_10:20; Deu_30:20, each of which has the same word as here), and despite the prohibitions of the law, etc.] in love.
Of the nations concerning which the Lord said unto the children of Israel [Of the nations just enumerated, the law expressly forbade marriage with the Hittites alone (Exo_34:11-16; Deu_7:1-4), though the Zidonians are probably to be included, as being Canaanites (Gen_10:15). But the principle which applied in the ease of the seven nations of Canaan applied equally to all other idolaters. "They will turn away thy son from following me," etc. (Deu_7:4). The spirit of the law, consequently, was as much violated by an Edomite or Ammonite as by a Hittite alliance], Ye shall not go in to them, neither shall they come in unto you [much the same expression Jos_23:12. The historian does not cite any special Scripture, however, but gives the substance of several warnings], for surely they will turn away your heart after their gods [cf. Exo_34:16]: Solomon clave [same word Gen_2:4] unto these [emphatic in Heb. "even to these," instead of cleaving to God (Deu_4:4; Deu_10:20; Deu_30:20, each of which has the same word as here), and despite the prohibitions of the law, etc.] in love.
3And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
And he had seven hundred wives, princesses [These may have been members of royal or princely houses of neighbouring nations. Evidently they enjoyed a distinguished rank], and three hundred concubines [Though not committed to a defence of the accuracy of the figures 700 and 300 (which are clearly round numbers), it must be said that the reasons alleged for reducing them are not of much weight. It is hardly correct, e.g; to say (as Rawlinson) that the numbers are given in Son_6:8 as "threescore queens and fourscore concubines," for it is obvious that too much importance must not be attached to an obiter statement ("there are threescore," etc.) in a poetical book, too, and one descriptive of Solomon's youth. The view of Ewald and Keil, again, that these numbers represent the sum total of the inmates of the harem at different periods of Solomon's long reign, rather than the number present at any one time—they would see in the numbers of Song of Solomon l.c. a statement of the average strength of the seraglio—though not to be described as evasive, is certainly not the natural interpretation of the words. And these numbers, when we compare them with the establishments of other Eastern potentates, are not found to be at all incredible. The commentators all remind us that Dareius Codomannus, e.g; took with him on his expedition against Alexander 360 pellices. Or if ancient history, as Rawlinson affirms, furnishes no strict parallel to these figures, the harems of modern Persia and Turkey at any rate have quite equalled that of Solomon. (See Bähr in loc.) It is true that Rehoboam had only 18 wives and 60 concubines (2Ch_11:21), but then Rehoboam was not Solomon. If his harem was but a tithe of his father's, so also were his wealth and his power]: and his wives turned away his heart. ["Satan hath found this bait to take so well that he never changed since he crept into Paradise" (Bp. Hall).]
And he had seven hundred wives, princesses [These may have been members of royal or princely houses of neighbouring nations. Evidently they enjoyed a distinguished rank], and three hundred concubines [Though not committed to a defence of the accuracy of the figures 700 and 300 (which are clearly round numbers), it must be said that the reasons alleged for reducing them are not of much weight. It is hardly correct, e.g; to say (as Rawlinson) that the numbers are given in Son_6:8 as "threescore queens and fourscore concubines," for it is obvious that too much importance must not be attached to an obiter statement ("there are threescore," etc.) in a poetical book, too, and one descriptive of Solomon's youth. The view of Ewald and Keil, again, that these numbers represent the sum total of the inmates of the harem at different periods of Solomon's long reign, rather than the number present at any one time—they would see in the numbers of Song of Solomon l.c. a statement of the average strength of the seraglio—though not to be described as evasive, is certainly not the natural interpretation of the words. And these numbers, when we compare them with the establishments of other Eastern potentates, are not found to be at all incredible. The commentators all remind us that Dareius Codomannus, e.g; took with him on his expedition against Alexander 360 pellices. Or if ancient history, as Rawlinson affirms, furnishes no strict parallel to these figures, the harems of modern Persia and Turkey at any rate have quite equalled that of Solomon. (See Bähr in loc.) It is true that Rehoboam had only 18 wives and 60 concubines (2Ch_11:21), but then Rehoboam was not Solomon. If his harem was but a tithe of his father's, so also were his wealth and his power]: and his wives turned away his heart. ["Satan hath found this bait to take so well that he never changed since he crept into Paradise" (Bp. Hall).]
4For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
For it came to pass, when Solomon was old [As he was but sixty at the time of his death, "old" is here a relative term, and must mean "toward the close of his life," i.e; when he was about 50 or 55], that his wives turned away his heart after other gods [The text does not limit Solomon's polygamy to the time of old age, but his idolatrous leanings. I say leanings, for it is doubtful to what extent Solomon himself took part in actual idolatry. Both Bähr and Keil—the latter in opposition to the views he held in 1846—not to speak of others, deny that he shared the idolatries of his wives, and the former labours hard, and on the whole, it seems to me, successfully, to prove that he was only guilty of sanctioning idolatrous worship in the vicinity of Jerusalem. His arguments, briefly stated, are these:
(1) It is nowhere said that he "served" (עָבַד) other gods—the expression constantly used of the idolatrous kings; cf. 1Ki_16:31; 1Ki_22:53; 2Ki_16:3, etc.
(2) Neither the son of Sirach nor the Talmud nor the Rabbins know anything of his personal idolatry.
(3) Had he formally worshipped idols, his sin would have been greater than that of Jeroboam as to which, however, see on 1Ki_12:29 sqq. (The "sin of Jeroboam" lay in "making Israel to sin," i.e; in forcing his people into schismatic and unauthorized worship, rather than in any practices of his own.)
(4) The expressions "his heart was not perfect," below, and "he went not fully" (1Ki_12:6) are inconsistent with the idea of idolatry. Similarly Ewald says, "There is no evidence from ancient authorities that Solomon, even in advanced life, ever left the religion of Jahveh, and with his own hand sacrificed to heathen gods. All traces of contemporary history extant testify to the contrary". See, however, on 1Ki_12:5]: and his heart was not perfect with the Lord his God [It is instructive to compare with this the words of 1Ki_8:61, "Let your heart be perfect," etc. Wordsworth remarks that "the defection even of Solomon from God through the influence of his strange wives is one of the best justifications" of the commands of Exo_34:12-16; Deu_7:2-4, etc.], as was the heart of David his father.
For it came to pass, when Solomon was old [As he was but sixty at the time of his death, "old" is here a relative term, and must mean "toward the close of his life," i.e; when he was about 50 or 55], that his wives turned away his heart after other gods [The text does not limit Solomon's polygamy to the time of old age, but his idolatrous leanings. I say leanings, for it is doubtful to what extent Solomon himself took part in actual idolatry. Both Bähr and Keil—the latter in opposition to the views he held in 1846—not to speak of others, deny that he shared the idolatries of his wives, and the former labours hard, and on the whole, it seems to me, successfully, to prove that he was only guilty of sanctioning idolatrous worship in the vicinity of Jerusalem. His arguments, briefly stated, are these:
(1) It is nowhere said that he "served" (עָבַד) other gods—the expression constantly used of the idolatrous kings; cf. 1Ki_16:31; 1Ki_22:53; 2Ki_16:3, etc.
(2) Neither the son of Sirach nor the Talmud nor the Rabbins know anything of his personal idolatry.
(3) Had he formally worshipped idols, his sin would have been greater than that of Jeroboam as to which, however, see on 1Ki_12:29 sqq. (The "sin of Jeroboam" lay in "making Israel to sin," i.e; in forcing his people into schismatic and unauthorized worship, rather than in any practices of his own.)
(4) The expressions "his heart was not perfect," below, and "he went not fully" (1Ki_12:6) are inconsistent with the idea of idolatry. Similarly Ewald says, "There is no evidence from ancient authorities that Solomon, even in advanced life, ever left the religion of Jahveh, and with his own hand sacrificed to heathen gods. All traces of contemporary history extant testify to the contrary". See, however, on 1Ki_12:5]: and his heart was not perfect with the Lord his God [It is instructive to compare with this the words of 1Ki_8:61, "Let your heart be perfect," etc. Wordsworth remarks that "the defection even of Solomon from God through the influence of his strange wives is one of the best justifications" of the commands of Exo_34:12-16; Deu_7:2-4, etc.], as was the heart of David his father.
5For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
For Solomon went after [Rawlinson observes that this expression, which is "common in the Pentateuch, always signifies actual idolatry." He cites Deu_11:28; Deu_13:2; Deu_28:14; but it should be considered that in the two passages last cited the words are added, "and served them." And the true explanation would seem to be that, though "it is not stated that Solomon himself offered sacrifice to these idols," yet "even the building of altars for idols was a participation in idolatry, which was irreconcilable with true fidelity to the Lord" (Keil). Bähr contends that the words "went after Ashtoreth," etc; no more involve personal service than the word "built" in Deu_28:7 involves personal labour; but both expressions show that he regarded these idolatries not only without disfavour, but with positive approval and practical encouragement. "It is not likely he could be so insensate as to adore such deities, but so far was the uxorious king blinded with affection, that he gave not passage only to the idolatry of his heathenish wives, but furtherance" (Bp. Hall). And the distinction, so far as the sin is concerned, between this and actual idolatry is a fine one. It is not implied, however, that Solomon ever discarded the worship of Jehovah. To the end of his reign he would seem to have offered his solemn sacrifices on the great altar thrice a year. But his heart was elsewhere (Deu_28:9).] Ashtoreth the goddess of the Zidonians [עַשְׁתֹּרֶת , Ἀστάρτη, probably connected with ἀστήρ, stella, and star, by some identified with the planet Venus, by others with the moon, is here mentioned for the first time in the singular (Ashtaroth, plural, is found in Gen_14:5; Jdg_2:13; Jdg_10:6; 1Sa_7:4; 1Sa_12:10, etc.) With Baal, she divided the worship of the Phoenicians, the antiquity of which is evident from Gen_14:5; Num_22:41. It was really an impure cultus of the reproductive powers (see below on Num_14:23). Interesting proof of the existence of a temple of this goddess at Sidon is supplied by an inscription discovered there in 1855 (see Dict. Bib. 1:123) ], and after Milcom [In Jer_49:13; Amo_1:15, "Malcam," i.e; their king. According to Gesenius, the same as Molech (i.e; the king) in Amo_1:7, though Ewald, Movers, Keil regard them as different deities. But it seems more probable that it was the same deity, worshipped (2Ki_23:10, 2Ki_23:13) under different attributes. This is "the first direct historical allusion" to his worship in the Old Testament. A warning against it is found Le 20:2-5. He was the fire god, as Baal was the sun god, and the sacrifices offered to him were those of children, who would seem to have not only "passed through the fire," but to have been burnt therein. Psa_106:37, Psa_106:38; Jer_7:31; Jer_19:5; Eze_23:39, etc. See Dict. Bib. 2:403] the abomination [i.e; the hateful, detestable idol] of the Ammonites. [It has been suggested (Speaker's Commentary on Le Eze_20:2) that the children offered to Molech were children of incest or adultery; and we are reminded that Ammon was the child of incest. It must he remembered, however, that we have no record of Jewish children passing through the fire to Molech before the time of Ahaz (Bähr, Keil).]
For Solomon went after [Rawlinson observes that this expression, which is "common in the Pentateuch, always signifies actual idolatry." He cites Deu_11:28; Deu_13:2; Deu_28:14; but it should be considered that in the two passages last cited the words are added, "and served them." And the true explanation would seem to be that, though "it is not stated that Solomon himself offered sacrifice to these idols," yet "even the building of altars for idols was a participation in idolatry, which was irreconcilable with true fidelity to the Lord" (Keil). Bähr contends that the words "went after Ashtoreth," etc; no more involve personal service than the word "built" in Deu_28:7 involves personal labour; but both expressions show that he regarded these idolatries not only without disfavour, but with positive approval and practical encouragement. "It is not likely he could be so insensate as to adore such deities, but so far was the uxorious king blinded with affection, that he gave not passage only to the idolatry of his heathenish wives, but furtherance" (Bp. Hall). And the distinction, so far as the sin is concerned, between this and actual idolatry is a fine one. It is not implied, however, that Solomon ever discarded the worship of Jehovah. To the end of his reign he would seem to have offered his solemn sacrifices on the great altar thrice a year. But his heart was elsewhere (Deu_28:9).] Ashtoreth the goddess of the Zidonians [עַשְׁתֹּרֶת , Ἀστάρτη, probably connected with ἀστήρ, stella, and star, by some identified with the planet Venus, by others with the moon, is here mentioned for the first time in the singular (Ashtaroth, plural, is found in Gen_14:5; Jdg_2:13; Jdg_10:6; 1Sa_7:4; 1Sa_12:10, etc.) With Baal, she divided the worship of the Phoenicians, the antiquity of which is evident from Gen_14:5; Num_22:41. It was really an impure cultus of the reproductive powers (see below on Num_14:23). Interesting proof of the existence of a temple of this goddess at Sidon is supplied by an inscription discovered there in 1855 (see Dict. Bib. 1:123) ], and after Milcom [In Jer_49:13; Amo_1:15, "Malcam," i.e; their king. According to Gesenius, the same as Molech (i.e; the king) in Amo_1:7, though Ewald, Movers, Keil regard them as different deities. But it seems more probable that it was the same deity, worshipped (2Ki_23:10, 2Ki_23:13) under different attributes. This is "the first direct historical allusion" to his worship in the Old Testament. A warning against it is found Le 20:2-5. He was the fire god, as Baal was the sun god, and the sacrifices offered to him were those of children, who would seem to have not only "passed through the fire," but to have been burnt therein. Psa_106:37, Psa_106:38; Jer_7:31; Jer_19:5; Eze_23:39, etc. See Dict. Bib. 2:403] the abomination [i.e; the hateful, detestable idol] of the Ammonites. [It has been suggested (Speaker's Commentary on Le Eze_20:2) that the children offered to Molech were children of incest or adultery; and we are reminded that Ammon was the child of incest. It must he remembered, however, that we have no record of Jewish children passing through the fire to Molech before the time of Ahaz (Bähr, Keil).]
6And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.
The Pulpit Commentary
And Solomon did evil in the sight of the Lord [cf. Jdg_2:11; Jdg_3:7, etc.], and went not fully [לאֹ מִלֵא s.c. לֶלֶכֶת. A pregnant expression found also Num_14:24; Num_32:11, Num_32:12; Deu_1:36] after the Lord, as did David his father.
And Solomon did evil in the sight of the Lord [cf. Jdg_2:11; Jdg_3:7, etc.], and went not fully [לאֹ מִלֵא s.c. לֶלֶכֶת. A pregnant expression found also Num_14:24; Num_32:11, Num_32:12; Deu_1:36] after the Lord, as did David his father.
7Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon.
The Pulpit Commentary
Then did Solomon build an high place [see on 1Ki_3:2] for Chemosh, the abomination of Moab [The meaning of "Chemosh" is uncertain. Gesenius suggests "Vanquisher"—Chemosh was the god of war. The mention of Ashtar-Chemosh on the Moabite stone "connects the Moabite religion with the Phoenician," where Ashtar is the masculine form of Astarte, and suggests that "Chemosh was connected with the androgynous deities of Phoenicia" (Speaker's Comm. on Num_21:29). It is probable, in fact, that Chemosh, Baal, Ashtoreth, Molech, etc; were originally so many names of the one supreme God, worshipped under different attributes, and with various rites in different countries], in the hill that is before Jerusalem [see 2Ki_23:13. The hill is of course the mount of Olives. The altar would seem to have stood on the south peak, which is now known, as it has been for centuries past, as the Mons Scandali, or the Mons Offensionis (the Vulg. rendering of 2 Kings l.c.) See Robinson, 1:565, 566], and for Molech, the abomination of the children of Ammon. [Ewald sees in these altars a wise religious tolerance.]
Then did Solomon build an high place [see on 1Ki_3:2] for Chemosh, the abomination of Moab [The meaning of "Chemosh" is uncertain. Gesenius suggests "Vanquisher"—Chemosh was the god of war. The mention of Ashtar-Chemosh on the Moabite stone "connects the Moabite religion with the Phoenician," where Ashtar is the masculine form of Astarte, and suggests that "Chemosh was connected with the androgynous deities of Phoenicia" (Speaker's Comm. on Num_21:29). It is probable, in fact, that Chemosh, Baal, Ashtoreth, Molech, etc; were originally so many names of the one supreme God, worshipped under different attributes, and with various rites in different countries], in the hill that is before Jerusalem [see 2Ki_23:13. The hill is of course the mount of Olives. The altar would seem to have stood on the south peak, which is now known, as it has been for centuries past, as the Mons Scandali, or the Mons Offensionis (the Vulg. rendering of 2 Kings l.c.) See Robinson, 1:565, 566], and for Molech, the abomination of the children of Ammon. [Ewald sees in these altars a wise religious tolerance.]
8And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And likewise did he for all [having done it for one, he must needs do it for all. "No hill about Jerusalem was free from a chapel of devils" (Hall) ] his strange wives, which burnt [Heb. burning, Ewald, 335 a] incense and sacrificed unto their gods. [Observe, as bearing on the question of Solomon's apostasy, that Solomon built the altars; his wives sacrificed, etc. According to Keil, incense is here mentioned before sacrifice, because vegetable took precedence of animal offerings in the nature worship of Western Asia But it is very doubtful whether this idea was in the mind of the writer.]
And likewise did he for all [having done it for one, he must needs do it for all. "No hill about Jerusalem was free from a chapel of devils" (Hall) ] his strange wives, which burnt [Heb. burning, Ewald, 335 a] incense and sacrificed unto their gods. [Observe, as bearing on the question of Solomon's apostasy, that Solomon built the altars; his wives sacrificed, etc. According to Keil, incense is here mentioned before sacrifice, because vegetable took precedence of animal offerings in the nature worship of Western Asia But it is very doubtful whether this idea was in the mind of the writer.]
The LORD Raises Adversaries Against Solomon
9And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice,
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice. [cf. 1Ki_3:5 and 1Ki_9:2. The anger arose partly from the exceptional favours which had been shown to him; cf. Amo_3:2; Luk_10:12-15.]
And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice. [cf. 1Ki_3:5 and 1Ki_9:2. The anger arose partly from the exceptional favours which had been shown to him; cf. Amo_3:2; Luk_10:12-15.]
10And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded.
The Pulpit Commentary
And had commanded him concerning this thing [1Ki_9:6] that he should not go after other gods: but he kept not that which the Lord commanded.
And had commanded him concerning this thing [1Ki_9:6] that he should not go after other gods: but he kept not that which the Lord commanded.
11Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.
The Pulpit Commentary
Wherefore the Lord said unto Solomon [probably by a prophet, Ahijah or Iddo. There would hardly be a third appearance], Forasmuch as this is done of thee [Heb. this was with thee], and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend [i.e; despite thy great power and magnificence, thy fortifications and munitions of war] the kingdom from thee, and will give it to thy servant. [Not merely subject, but officer, employe. This made the decree the more bitter. A "servant" should be heir to his glory. For a hireling Solomon's vast treasures had been prepared. This verse should be read in the light of Ecc_2:18.]
Wherefore the Lord said unto Solomon [probably by a prophet, Ahijah or Iddo. There would hardly be a third appearance], Forasmuch as this is done of thee [Heb. this was with thee], and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend [i.e; despite thy great power and magnificence, thy fortifications and munitions of war] the kingdom from thee, and will give it to thy servant. [Not merely subject, but officer, employe. This made the decree the more bitter. A "servant" should be heir to his glory. For a hireling Solomon's vast treasures had been prepared. This verse should be read in the light of Ecc_2:18.]
12Notwithstanding in thy days I will not do it for David thy father’s sake: but I will rend it out of the hand of thy son.
The Pulpit Commentary
Notwithstanding in thy days I will not do it [The threatening had two gracious and merciful limitations,
(1) The blow should not fall until after his death (cf. 1Ki_11:34; 1Ki_21:29; 2Ki_22:20), and
(2) the disruption should be but partial. There should be a "remnant" Rom_9:27; Rom_11:5, etc.] for David thy father's sake [i.e; because both of David's piety and God's promise to him (2Sa_7:13) ]: but I will rend it out of the hand of thy son.
Notwithstanding in thy days I will not do it [The threatening had two gracious and merciful limitations,
(1) The blow should not fall until after his death (cf. 1Ki_11:34; 1Ki_21:29; 2Ki_22:20), and
(2) the disruption should be but partial. There should be a "remnant" Rom_9:27; Rom_11:5, etc.] for David thy father's sake [i.e; because both of David's piety and God's promise to him (2Sa_7:13) ]: but I will rend it out of the hand of thy son.
13Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant’s sake, and for Jerusalem’s sake which I have chosen.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Howbeit I win not rend away all the kingdom; but will give one tribe [viz; Judah (1Ki_12:20, "the tribe of Judah only"). "Even the reservation of one tribe is called a gift" (Wordsworth) to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen. [But for this provision, Jerusalem would have ceased to be the religious capital. When the sceptre departed from Judah, we may be sure that the "envy of Ephraim" would have demanded that the city of their solemnities should be placed elsewhere—at Shiloh, which for 400 years had been God's "bright sanctuary," or at Bethel, which from far earlier times had been a holy place. See on 1Ki_12:29, 1Ki_12:32.]
SOLOMON'S ADVERSARIES.—As the historian has collected together in 1Ki_6:1-38; 1Ki_7:1-51; 1Ki_8:1-66, all the information he can convey respecting the temple, and in 1Ki_9:1-28; 1Ki_10:1-29. all the scattered notices respecting Solomon's power and greatness, so here he arranges in one section the history of Solomon's adversaries. It must not be supposed that the following records stand in due chronological order. The enmities here mentioned did not date from the delivery of the message of which we have just heard; on the contrary, the hatred and opposition of Hadad and Rezon began at an early period, though not the earliest (1Ki_5:4), of Solomon's reign. It was only in his later life, however, that they materially affected his position and rule; hence it is that they are brought before us at this stage of the history, and also because they are manifestly regarded as chastisements for Solomon's sin.
Howbeit I win not rend away all the kingdom; but will give one tribe [viz; Judah (1Ki_12:20, "the tribe of Judah only"). "Even the reservation of one tribe is called a gift" (Wordsworth) to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen. [But for this provision, Jerusalem would have ceased to be the religious capital. When the sceptre departed from Judah, we may be sure that the "envy of Ephraim" would have demanded that the city of their solemnities should be placed elsewhere—at Shiloh, which for 400 years had been God's "bright sanctuary," or at Bethel, which from far earlier times had been a holy place. See on 1Ki_12:29, 1Ki_12:32.]
SOLOMON'S ADVERSARIES.—As the historian has collected together in 1Ki_6:1-38; 1Ki_7:1-51; 1Ki_8:1-66, all the information he can convey respecting the temple, and in 1Ki_9:1-28; 1Ki_10:1-29. all the scattered notices respecting Solomon's power and greatness, so here he arranges in one section the history of Solomon's adversaries. It must not be supposed that the following records stand in due chronological order. The enmities here mentioned did not date from the delivery of the message of which we have just heard; on the contrary, the hatred and opposition of Hadad and Rezon began at an early period, though not the earliest (1Ki_5:4), of Solomon's reign. It was only in his later life, however, that they materially affected his position and rule; hence it is that they are brought before us at this stage of the history, and also because they are manifestly regarded as chastisements for Solomon's sin.
Hadad the Edomite
14And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And the Lord stirred up an adversary unto Solomon, Hadad [in 1Ki_11:17 written Adad, אֲדַד. Apparently this, like Pharaoh, was a title rather than a name. And, like Pharaoh, it is said to mean the sun. It was borne by a king of Edom in very early times, Gen_25:15; Gen_36:35, Gen_36:39 (in the latter verse, as in Gen_25:15, Hadar is probably a clerical error for Hadad, as the name stands in 1Ch_1:30, 1Ch_1:50, and רbeing so very much alike. Gesenius, however, contends that Hadar is the true reading), and was also a favourite name with the kings of Syria, especially in the forms Benhadad, Hadadezer] the Edomite: he was of the king's seed in Edom.
And the Lord stirred up an adversary unto Solomon, Hadad [in 1Ki_11:17 written Adad, אֲדַד. Apparently this, like Pharaoh, was a title rather than a name. And, like Pharaoh, it is said to mean the sun. It was borne by a king of Edom in very early times, Gen_25:15; Gen_36:35, Gen_36:39 (in the latter verse, as in Gen_25:15, Hadar is probably a clerical error for Hadad, as the name stands in 1Ch_1:30, 1Ch_1:50, and רbeing so very much alike. Gesenius, however, contends that Hadar is the true reading), and was also a favourite name with the kings of Syria, especially in the forms Benhadad, Hadadezer] the Edomite: he was of the king's seed in Edom.
15For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom;
The Pulpit Commentary
For it came to pass, when David was in Edom [2Sa_8:14. But the text is peculiar. Instead of "in Edom" we have "with Edom," את־אדם, unless we take את to be the mark of the accusative, which, however, there is no verb to govern. Keil interprets, "When David had to do with Edom." Bähr refers to 1Ch_20:5, and Gen_19:4, but they are not strictly parallel, and it is possible that the text is slightly corrupt, as the LXX; Syr; and Arab. must have had בהכות instead of בהיות before them "when David smote Edom." The LXX; e.g; reads ἐν τῷ ἐξολοθρεῦσαι κ.τ.λ. It was only vicariously, however, that David smote Edom, or was in Edom. According to 1Ch_18:12, Abishai slew 18,000 Edomites, while Psa_60:1-12. (title) represents Joab as having slain 12,000 at the same time and place. The two brothers were both in high command, or Abishal may have been detailed by Joab to this service], and Joab the captain of the host was gone up to bury the slain [The commentators generally are agreed that these are the Israelites slain by the Edomites during an invasion of Israel, and not either the Edomites or Israelites slain in the valley of Salt], after he had smitten [rather, that he smote. This is the apodosis] every male in Edom. [This is, of course, hyperbolical (cf. "all Israel" below). It is clear that the whole Edomite nation did not perish. The words point to a terrible slaughter (cf. 1Ch_18:13) among the men of war. Possibly the cruelties of the Edomites (compare Psa_137:7; Oba_1:10-14) had provoked this act of retribution, as to which see Deu_20:13.]
For it came to pass, when David was in Edom [2Sa_8:14. But the text is peculiar. Instead of "in Edom" we have "with Edom," את־אדם, unless we take את to be the mark of the accusative, which, however, there is no verb to govern. Keil interprets, "When David had to do with Edom." Bähr refers to 1Ch_20:5, and Gen_19:4, but they are not strictly parallel, and it is possible that the text is slightly corrupt, as the LXX; Syr; and Arab. must have had בהכות instead of בהיות before them "when David smote Edom." The LXX; e.g; reads ἐν τῷ ἐξολοθρεῦσαι κ.τ.λ. It was only vicariously, however, that David smote Edom, or was in Edom. According to 1Ch_18:12, Abishai slew 18,000 Edomites, while Psa_60:1-12. (title) represents Joab as having slain 12,000 at the same time and place. The two brothers were both in high command, or Abishal may have been detailed by Joab to this service], and Joab the captain of the host was gone up to bury the slain [The commentators generally are agreed that these are the Israelites slain by the Edomites during an invasion of Israel, and not either the Edomites or Israelites slain in the valley of Salt], after he had smitten [rather, that he smote. This is the apodosis] every male in Edom. [This is, of course, hyperbolical (cf. "all Israel" below). It is clear that the whole Edomite nation did not perish. The words point to a terrible slaughter (cf. 1Ch_18:13) among the men of war. Possibly the cruelties of the Edomites (compare Psa_137:7; Oba_1:10-14) had provoked this act of retribution, as to which see Deu_20:13.]
16(For six months did Joab remain there with all Israel, until he had cut off every male in Edom:)
The Pulpit Commentary
For six months did Joab remain there with all Israel [i.e; the entire army, as in 1Ki_16:16, 1Ki_16:17], until he had cut off every male in Edom.
For six months did Joab remain there with all Israel [i.e; the entire army, as in 1Ki_16:16, 1Ki_16:17], until he had cut off every male in Edom.
17That Hadad fled, he and certain Edomites of his father’s servants with him, to go into Egypt; Hadad being yet a little child.
The Pulpit Commentary
That Hadad fled [This word excludes the idea that he was carried off in infancy by servants, something like Joash, 2Ki_11:2], he and certain Edomites of his father's servants with him, to go into Egypt [cf. Mat_2:13]; Hadad being yet a little child. [The words used of Solomon 1Ki_3:7.]
That Hadad fled [This word excludes the idea that he was carried off in infancy by servants, something like Joash, 2Ki_11:2], he and certain Edomites of his father's servants with him, to go into Egypt [cf. Mat_2:13]; Hadad being yet a little child. [The words used of Solomon 1Ki_3:7.]
18And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him an house, and appointed him victuals, and gave him land.
The Pulpit Commentary
And they arose out of Midian [a name of wide and somewhat varied significance. Midian embraces the eastern portion of the peninsula of Sinai (Exo_2:15, Exo_2:21; Exo_3:1), and stretches along the eastern border of Palestine. The term has been compared with our "Arabia." And the indefiniteness arises in both instances from the same cause, viz; that the country was almost entirely desert. Midian would thus extend along the back or east of Edom. There is no need, consequently (with Thenius), to read מָעוֹן i.e; their dwelling. It is noticeable, however, that the LXX. reads ἐκ τῆς πόλεως Μαδμὶμ, and some of the geographers do mention a city of that name on the eastern shore of the Elanitic gulf], and came to Paran [Elsewhere Mount Paran, Hab_3:3; Deu_33:2; a desert and mountainous tract lying between Arabia Petraea, Palestine, and Idumaea (see Num_10:12; Num_13:3, Num_13:27; 1Sa_25:1; Deu_1:1), and comprehending the desert of Et Tih. It is difficult to identify it with greater precision, but it has been connected with the beautiful Wady Feiran, near Mount Serbal, in the Sinaitic range, which would agree fairly well with our narrative]: and they took men with them out of Pavan [as guides through the desert, and possibly as a protection also], and came to Egypt [The direct route from Edom to Egypt would be across the desert of Et Tih—practically the route of the caravan of pilgrims from Mecca. But this does not settle the position of Paran, as the text seems to hint that the fugitives did not proceed direct from Edom. They may have taken refuge in the first instance amongst the tribes of Midian; or they may have diverged from the straight course through fear], unto Pharaoh king of Egypt [This cannot have been the Pharaoh who was Solomon's father-in-law, for in the first place, the flight was in the time of David, and secondly, a prince who had aided and abetted these fugitives would hardly be likely to form an alliance with their great enemy. It may have been Psusennes II.]; which gave him an house, and appointed him victuals [i.e; certain cities or officers were charged with his maintenance, though, as his relations with the royal family were so extremely intimate (Deu_33:19-22), he may have been fed from the royal table], and gave him land.
And they arose out of Midian [a name of wide and somewhat varied significance. Midian embraces the eastern portion of the peninsula of Sinai (Exo_2:15, Exo_2:21; Exo_3:1), and stretches along the eastern border of Palestine. The term has been compared with our "Arabia." And the indefiniteness arises in both instances from the same cause, viz; that the country was almost entirely desert. Midian would thus extend along the back or east of Edom. There is no need, consequently (with Thenius), to read מָעוֹן i.e; their dwelling. It is noticeable, however, that the LXX. reads ἐκ τῆς πόλεως Μαδμὶμ, and some of the geographers do mention a city of that name on the eastern shore of the Elanitic gulf], and came to Paran [Elsewhere Mount Paran, Hab_3:3; Deu_33:2; a desert and mountainous tract lying between Arabia Petraea, Palestine, and Idumaea (see Num_10:12; Num_13:3, Num_13:27; 1Sa_25:1; Deu_1:1), and comprehending the desert of Et Tih. It is difficult to identify it with greater precision, but it has been connected with the beautiful Wady Feiran, near Mount Serbal, in the Sinaitic range, which would agree fairly well with our narrative]: and they took men with them out of Pavan [as guides through the desert, and possibly as a protection also], and came to Egypt [The direct route from Edom to Egypt would be across the desert of Et Tih—practically the route of the caravan of pilgrims from Mecca. But this does not settle the position of Paran, as the text seems to hint that the fugitives did not proceed direct from Edom. They may have taken refuge in the first instance amongst the tribes of Midian; or they may have diverged from the straight course through fear], unto Pharaoh king of Egypt [This cannot have been the Pharaoh who was Solomon's father-in-law, for in the first place, the flight was in the time of David, and secondly, a prince who had aided and abetted these fugitives would hardly be likely to form an alliance with their great enemy. It may have been Psusennes II.]; which gave him an house, and appointed him victuals [i.e; certain cities or officers were charged with his maintenance, though, as his relations with the royal family were so extremely intimate (Deu_33:19-22), he may have been fed from the royal table], and gave him land.
19And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen.
The Pulpit Commentary
And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes [LXX. θεκεμίνα. "No name that has any near resemblance to either Tahpenes or Thekemina has yet been found among those of the period". Rawlinson adds that the monuments of that age are extremely scanty] the queen. [Heb. גְּבִירָה the word generally used of the queen mother (as in 1Ki_15:13). Here, and in 2Ki_10:13, however, it is used of the queen consort.]
And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes [LXX. θεκεμίνα. "No name that has any near resemblance to either Tahpenes or Thekemina has yet been found among those of the period". Rawlinson adds that the monuments of that age are extremely scanty] the queen. [Heb. גְּבִירָה the word generally used of the queen mother (as in 1Ki_15:13). Here, and in 2Ki_10:13, however, it is used of the queen consort.]
20And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh’s house: and Genubath was in Pharaoh’s household among the sons of Pharaoh.
The Pulpit Commentary
And the sister of Tahpenes bare him Genubath his son [otherwise unknown], whom Tahpenes weaned in Pharaoh's house [A significant token of his adoption into the royal family. The weaning, which generally took place in the second, sometimes third, (2 Macc. 7:27) year,was clearly a much more marked occasion in the ancient East than it is among ourselves (Gen_21:8; 1Sa_1:24) ]: and Genubath was in Pharaoh's household among the sons of Pharaoh. [i.e. he was brought up in the Egyptian harem.]
And the sister of Tahpenes bare him Genubath his son [otherwise unknown], whom Tahpenes weaned in Pharaoh's house [A significant token of his adoption into the royal family. The weaning, which generally took place in the second, sometimes third, (2 Macc. 7:27) year,was clearly a much more marked occasion in the ancient East than it is among ourselves (Gen_21:8; 1Sa_1:24) ]: and Genubath was in Pharaoh's household among the sons of Pharaoh. [i.e. he was brought up in the Egyptian harem.]
21And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country.
The Pulpit Commentary
And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead [It comes out very significantly here what a name of terror Joab's had been in Edom and how deep was the impression which his bloody vengeance of a quarter of a century before had made] Hadad said to Pharaoh, Let me depart [Heb. send me away], that I may go to mine own country. [Rawlinson cites Herod. 3:132-137; 5:25, 35, 106, 107, to show that refugees at Oriental courts must obtain permission to leave them.]
And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead [It comes out very significantly here what a name of terror Joab's had been in Edom and how deep was the impression which his bloody vengeance of a quarter of a century before had made] Hadad said to Pharaoh, Let me depart [Heb. send me away], that I may go to mine own country. [Rawlinson cites Herod. 3:132-137; 5:25, 35, 106, 107, to show that refugees at Oriental courts must obtain permission to leave them.]
22Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise.
The Pulpit Commentary
Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? [The natural inquiry of Eastern courtesy.] And he answered, Nothing: howbeit let me go in any wise. [Heb. thou shalt surely send me away. Rawlinson says, "There is a remarkable abruptness in this termination." But we must remember how unfinished, to our eyes, Scripture narratives constantly seem. There is no need, consequently, to suspect any accidental omission from the Hebrew text. The LXX; it is true, adds, "and Ader departed," etc; but this may be inferred from verses 14, 25. And Hadad's persistent desire to depart, for which he assigns no reason, is suggestive of the thoughts which were stirring in his soul. "The keen remembrance of his native land, his lost kingdom, and the slaughter of all his house, gathered strength within him; and all the ease and princely honour which he enjoyed in Egypt availed not against the claims of ambition, vengeance, and patriotism" (Kitto).]
Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? [The natural inquiry of Eastern courtesy.] And he answered, Nothing: howbeit let me go in any wise. [Heb. thou shalt surely send me away. Rawlinson says, "There is a remarkable abruptness in this termination." But we must remember how unfinished, to our eyes, Scripture narratives constantly seem. There is no need, consequently, to suspect any accidental omission from the Hebrew text. The LXX; it is true, adds, "and Ader departed," etc; but this may be inferred from verses 14, 25. And Hadad's persistent desire to depart, for which he assigns no reason, is suggestive of the thoughts which were stirring in his soul. "The keen remembrance of his native land, his lost kingdom, and the slaughter of all his house, gathered strength within him; and all the ease and princely honour which he enjoyed in Egypt availed not against the claims of ambition, vengeance, and patriotism" (Kitto).]
23And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:
The Pulpit Commentary
And God stirred him up another adversary [almost identical with 1Ki_11:14], Rezon the son of Eliadah [Often identified with the Hezion of 1Ki_15:18, but on insufficient grounds. Whether he was a usurper, who had dethroned Hadad (see Jos; Ant; 6.5. 2), or an officer of Hadadezer's, who escaped either before or after the battle of 2Sa_8:3-5, is uncertain. The following words agree equally well with either supposition], which fled from his lord Hadadezer king of Zobah.
And God stirred him up another adversary [almost identical with 1Ki_11:14], Rezon the son of Eliadah [Often identified with the Hezion of 1Ki_15:18, but on insufficient grounds. Whether he was a usurper, who had dethroned Hadad (see Jos; Ant; 6.5. 2), or an officer of Hadadezer's, who escaped either before or after the battle of 2Sa_8:3-5, is uncertain. The following words agree equally well with either supposition], which fled from his lord Hadadezer king of Zobah.
24And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.
The Pulpit Commentary
And he gathered men unto him and became captain over a band [either of rebels before or of fugitives after the defeat], when David slew them of Zobah [Of Zobah, not in Hebrews "Them" must mean the Syrian army]: and they went to Damascus, and dwelt therein [As David put garrisons in Syria of Damascus (2Sa_8:6), this must have been some time after the defeat of the Syrians. But Keil argues that it cannot have been in the middle or later part of Solomon's reign, inasmuch as Solomon must have been lord of Damascus, or he could not have built Palmyra. But it is not so incontrovertibly settled that Solomon did build Palmyra (see on 1Ki_9:18) as to make this argument of much weight. And even if it were, we might still fix the reign of Rezon at an earlier period of Solomon's sway. See below], and reigned. [i.e; the band or troop of Rezon, either in the confusion of the defeat, or in some subsequent time of anarchy, took possession of Damascus, and he, it would seem, usurped the crown. The word "reigned," however (plural), is somewhat remarkable. It may perhaps be accounted for by the plurals which precede it. The insertion of one "yod" (וימליכו for וימלכו) gives the sense "they made him king," which would certainly be preferable, if the emendation were not purely conjectural.
And he gathered men unto him and became captain over a band [either of rebels before or of fugitives after the defeat], when David slew them of Zobah [Of Zobah, not in Hebrews "Them" must mean the Syrian army]: and they went to Damascus, and dwelt therein [As David put garrisons in Syria of Damascus (2Sa_8:6), this must have been some time after the defeat of the Syrians. But Keil argues that it cannot have been in the middle or later part of Solomon's reign, inasmuch as Solomon must have been lord of Damascus, or he could not have built Palmyra. But it is not so incontrovertibly settled that Solomon did build Palmyra (see on 1Ki_9:18) as to make this argument of much weight. And even if it were, we might still fix the reign of Rezon at an earlier period of Solomon's sway. See below], and reigned. [i.e; the band or troop of Rezon, either in the confusion of the defeat, or in some subsequent time of anarchy, took possession of Damascus, and he, it would seem, usurped the crown. The word "reigned," however (plural), is somewhat remarkable. It may perhaps be accounted for by the plurals which precede it. The insertion of one "yod" (וימליכו for וימלכו) gives the sense "they made him king," which would certainly be preferable, if the emendation were not purely conjectural.
25And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.
The Pulpit Commentary
And he was an adversary to Israel all the days of Solomon [We are not compelled, however, to believe that his reign lasted "all the days of Solomon." This last expression is to be taken with considerable latitude. It is an Orientalism. At the time of 1Ki_5:4, neither Hadad nor Rezon was giving Solomon any trouble], beside the mischief which Hadad did [Heb. omits did. The construction of the Hebrew, 292b, note) is difficult. Literally, and with the evil which Hadad," etc. (comp. verse 1 of this chapter, "and with the daughter," etc; with Exo_1:14, Hebrews) The LXX. reconstructs the text, making the following words, "and he abhorred," etc; apply to Hadad; and altering Syria (ארם) into Eden (אסם) to suit. But it is far better to understand עשָה (with our Authorized Version); i.e; beside the mischief which Hadad did (or, "beside the mischief of Hadad," Ewald). "And he (Rezon) abhorred," etc. Hadad's enmity has already been described (verses 17-22), and the historian has passed on to the case of Rezon. It is extremely unlikely that he should now suddenly recur exclusively to Hadad. It is very natural for him, on the other hand, in his account of Rezon, to remind us that all this was in addition to the mischief wrought by Hadad]: and he abhorred [Heb. loathed] Israel, and reigned over Syria.
And he was an adversary to Israel all the days of Solomon [We are not compelled, however, to believe that his reign lasted "all the days of Solomon." This last expression is to be taken with considerable latitude. It is an Orientalism. At the time of 1Ki_5:4, neither Hadad nor Rezon was giving Solomon any trouble], beside the mischief which Hadad did [Heb. omits did. The construction of the Hebrew, 292b, note) is difficult. Literally, and with the evil which Hadad," etc. (comp. verse 1 of this chapter, "and with the daughter," etc; with Exo_1:14, Hebrews) The LXX. reconstructs the text, making the following words, "and he abhorred," etc; apply to Hadad; and altering Syria (ארם) into Eden (אסם) to suit. But it is far better to understand עשָה (with our Authorized Version); i.e; beside the mischief which Hadad did (or, "beside the mischief of Hadad," Ewald). "And he (Rezon) abhorred," etc. Hadad's enmity has already been described (verses 17-22), and the historian has passed on to the case of Rezon. It is extremely unlikely that he should now suddenly recur exclusively to Hadad. It is very natural for him, on the other hand, in his account of Rezon, to remind us that all this was in addition to the mischief wrought by Hadad]: and he abhorred [Heb. loathed] Israel, and reigned over Syria.
Jeroboam's Rebellion Foretold by Ahijah
26And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And Jeroboam [Viewed in the light of their history, the names Jeroboam and Rehoboam are both instructive. The first means, "Whose people are many;" the second, "Enlarger of the people." The latter might almost have been bestowed in irony, the former by way of parody] the son of Nebat [The case of Jeroboam is now related at much greater length, not so much because of the importance of the rebellion at the time, as because of its bearing on the later history of Israel. It led to the disruption of the kingdom and the schism in the Church. It was the first great symptom of the decadence of the power of Solomon; of his decline in piety we have had many indications. We see in it an indication that the Hebrew commonwealth has passed its zenith], an Ephrathite [i.e; Ephraimite; cf. Jdg_12:5; 1Sa_1:1. Ephraim was the ancient rival of Judah, and by reason of its numbers, position, etc; might well aspire to the headship of the tribes (Gen_49:26; Gen_48:19; Deu_33:17; Jos_17:17) ] of Zereda [Mentioned here only, unless it is identical with Zeredathah (2Ch_4:17) or Zarthan (Jos_3:16; 1Ki_4:12) in the Jordan valley. That this place was apparently situate in the tribe of Manasseh, is no argument against the identification (Bähr), for an Ephrathite might surely be born out of Ephraim. It is, however, observable that Zereda has the definite article (similarly ἡ Σαρείρα in the LXX; but this place is located in Mount Ephraim), which Zarthan, etc; have not. Hence it is probably the same as the Zererath of Jdg_7:22. In fact, some MSS. read צְרֵדָה there instead of צְרֵרָה and ר dna צְand דare not only etymologically interchangeable, but are also extremely liable to be confused (see above on Jdg_7:14) ], Solomon's servant [i.e; officer; cf. verse 28], whose mother's name was Zeruah [i.e; leprous. His mother's name is recorded, probably because his father, having died early, was comparatively unknown. But it is not impossible that the similarity either with Zeruiah (cf. 1Ki_1:7) or Zererah had something to do with its preservation. The people would not readily forget that Solomon's other great adversary was the son of Zeruiah. And we have many proofs how much the Jews affected the jingle of similar words], even he lifted up his [Heb. a] hand [i.e; rebelled. Synonymous expression 2Sa_18:28; 2Sa_20:21. Observe, we have no history or account of this rebellion except in the LXX; but merely of the circumstances which led to it] against the king.
And Jeroboam [Viewed in the light of their history, the names Jeroboam and Rehoboam are both instructive. The first means, "Whose people are many;" the second, "Enlarger of the people." The latter might almost have been bestowed in irony, the former by way of parody] the son of Nebat [The case of Jeroboam is now related at much greater length, not so much because of the importance of the rebellion at the time, as because of its bearing on the later history of Israel. It led to the disruption of the kingdom and the schism in the Church. It was the first great symptom of the decadence of the power of Solomon; of his decline in piety we have had many indications. We see in it an indication that the Hebrew commonwealth has passed its zenith], an Ephrathite [i.e; Ephraimite; cf. Jdg_12:5; 1Sa_1:1. Ephraim was the ancient rival of Judah, and by reason of its numbers, position, etc; might well aspire to the headship of the tribes (Gen_49:26; Gen_48:19; Deu_33:17; Jos_17:17) ] of Zereda [Mentioned here only, unless it is identical with Zeredathah (2Ch_4:17) or Zarthan (Jos_3:16; 1Ki_4:12) in the Jordan valley. That this place was apparently situate in the tribe of Manasseh, is no argument against the identification (Bähr), for an Ephrathite might surely be born out of Ephraim. It is, however, observable that Zereda has the definite article (similarly ἡ Σαρείρα in the LXX; but this place is located in Mount Ephraim), which Zarthan, etc; have not. Hence it is probably the same as the Zererath of Jdg_7:22. In fact, some MSS. read צְרֵדָה there instead of צְרֵרָה and ר dna צְand דare not only etymologically interchangeable, but are also extremely liable to be confused (see above on Jdg_7:14) ], Solomon's servant [i.e; officer; cf. verse 28], whose mother's name was Zeruah [i.e; leprous. His mother's name is recorded, probably because his father, having died early, was comparatively unknown. But it is not impossible that the similarity either with Zeruiah (cf. 1Ki_1:7) or Zererah had something to do with its preservation. The people would not readily forget that Solomon's other great adversary was the son of Zeruiah. And we have many proofs how much the Jews affected the jingle of similar words], even he lifted up his [Heb. a] hand [i.e; rebelled. Synonymous expression 2Sa_18:28; 2Sa_20:21. Observe, we have no history or account of this rebellion except in the LXX; but merely of the circumstances which led to it] against the king.
27And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father.
The Pulpit Commentary
And this was the cause [or, this is the account; this is how it came about. Same words Jos_5:4, and 1Ki_9:15. We have here a long parenthesis, explaining the origin, etc; of Jeroboam's disaffection] that he lifted up his hand [Heb. a hand] against the king. Solomon built Millo [see on 1Ki_9:15], and repaired the breaches [These words convey the impression that Solomon renewed the decayed or destroyed parts of the wall. But
(1) סָגַר does not mean repair, except indirectly. It means he closed, shut. And
(2) פֶּרֶץ sing, refers to one breach or opening. Moreover
(3) it was not so long since the wall was built (2Sa_5:9). It could hardly, therefore, have decayed, and there had been no siege to cause a breach. We must understand the word, consequently, not of a part broken down, but of a portion unbuilt. We have elsewhere suggested that this was the breach in the line of circumvallation, caused by the Tyropsson valley, and that the Millo was the bank, or rampart which closed it. And to this view the words of the text lend some confirmation] of the city of David his father. [As Millo was built about the 25th year of Solomon's reign (1Ki_9:15), we are enabled to fix approximately the date of Jeroboam's rebellion. It was apparently about ten or twelve years before Solomon's death.
And this was the cause [or, this is the account; this is how it came about. Same words Jos_5:4, and 1Ki_9:15. We have here a long parenthesis, explaining the origin, etc; of Jeroboam's disaffection] that he lifted up his hand [Heb. a hand] against the king. Solomon built Millo [see on 1Ki_9:15], and repaired the breaches [These words convey the impression that Solomon renewed the decayed or destroyed parts of the wall. But
(1) סָגַר does not mean repair, except indirectly. It means he closed, shut. And
(2) פֶּרֶץ sing, refers to one breach or opening. Moreover
(3) it was not so long since the wall was built (2Sa_5:9). It could hardly, therefore, have decayed, and there had been no siege to cause a breach. We must understand the word, consequently, not of a part broken down, but of a portion unbuilt. We have elsewhere suggested that this was the breach in the line of circumvallation, caused by the Tyropsson valley, and that the Millo was the bank, or rampart which closed it. And to this view the words of the text lend some confirmation] of the city of David his father. [As Millo was built about the 25th year of Solomon's reign (1Ki_9:15), we are enabled to fix approximately the date of Jeroboam's rebellion. It was apparently about ten or twelve years before Solomon's death.
28And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.
The Pulpit Commentary
And the man Jeroboam was a mighty man of valour [same expression Jdg_6:12; Jdg_11:1; 1Sa_9:1; 2Ki_15:20. In Ruth if. 1 it hardly seems to imply valour so much as wealth (as A.V.): and Solomon seeing the young man that he was industrious [Heb. doing fwork], he made him ruler over all the charge [Heb. appointed him to all the burden] of the house of Joseph. [The tribe of Ephraim, with its constant envy of Judah, must have been mortified to find themselves employed—though it was but in the modified service of Israelites—on the fortifications of Jerusalem. Their murmurings revealed to Jeroboam the unpopularity of Solomon, and perhaps suggested thoughts of overt rebellion to his mind.]
And the man Jeroboam was a mighty man of valour [same expression Jdg_6:12; Jdg_11:1; 1Sa_9:1; 2Ki_15:20. In Ruth if. 1 it hardly seems to imply valour so much as wealth (as A.V.): and Solomon seeing the young man that he was industrious [Heb. doing fwork], he made him ruler over all the charge [Heb. appointed him to all the burden] of the house of Joseph. [The tribe of Ephraim, with its constant envy of Judah, must have been mortified to find themselves employed—though it was but in the modified service of Israelites—on the fortifications of Jerusalem. Their murmurings revealed to Jeroboam the unpopularity of Solomon, and perhaps suggested thoughts of overt rebellion to his mind.]
29And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:
The Pulpit Commentary
And it came to pass at that time [a general expression = "when he was thus employed"] when [Heb. that] Jeroboam went out of Jerusalem that [Heb. and], the prophet Ahijah the Shilonite [i.e; of Shiloh, as is expressed 1Ki_14:2-4, where see notes. He too, therefore, was an Ephraimite (Jos_16:5). This portion of the history is probably derived from his writings (2Ch_9:29). We may be pretty sure that Nathan was now dead] found him in the way; and he [i.e; Ahijah. Ewald understands Jeroboam to be meant, and would see in the new garment his "splendid robe of office"] had clad himself with a new garment [שַׂלְמָה same word as שְׂמְלָה such transpositions of letters being common. The simlah was the outer garment (Gen_9:23; 1Sa_21:10, etc.), which served at night as a covering (Deu_22:17). It was probably identical in shape, etc; with the camel's-hair burnous, or abba, worn by the Arabs at the present day, and being almost a square would lend itself well to division into twelve parts]; and they two were alone in the field [i.e; open country.]
And it came to pass at that time [a general expression = "when he was thus employed"] when [Heb. that] Jeroboam went out of Jerusalem that [Heb. and], the prophet Ahijah the Shilonite [i.e; of Shiloh, as is expressed 1Ki_14:2-4, where see notes. He too, therefore, was an Ephraimite (Jos_16:5). This portion of the history is probably derived from his writings (2Ch_9:29). We may be pretty sure that Nathan was now dead] found him in the way; and he [i.e; Ahijah. Ewald understands Jeroboam to be meant, and would see in the new garment his "splendid robe of office"] had clad himself with a new garment [שַׂלְמָה same word as שְׂמְלָה such transpositions of letters being common. The simlah was the outer garment (Gen_9:23; 1Sa_21:10, etc.), which served at night as a covering (Deu_22:17). It was probably identical in shape, etc; with the camel's-hair burnous, or abba, worn by the Arabs at the present day, and being almost a square would lend itself well to division into twelve parts]; and they two were alone in the field [i.e; open country.]
30And Ahijah caught the new garment that was on him, and rent it in twelve pieces:
The Pulpit Commentary
And Ahijah caught [This English word almost implies that it was Jeroboam's garment (cf. Gen_39:12); but the original simply means "laid hold of."] the new garment that was on him, and rent [same word as in 1Ki_11:11, 1Ki_11:12, 1Ki_11:13] it in twelve pieces. [The first instance of an "acted parable" (Rawlinson).]
And Ahijah caught [This English word almost implies that it was Jeroboam's garment (cf. Gen_39:12); but the original simply means "laid hold of."] the new garment that was on him, and rent [same word as in 1Ki_11:11, 1Ki_11:12, 1Ki_11:13] it in twelve pieces. [The first instance of an "acted parable" (Rawlinson).]
31And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:
The Pulpit Commentary
And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes [Keil insists that "ten" is here mentioned merely as the number of completeness; that, in fact, it is to be understood symbolically and not arithmetically. He further states that in point of fact the kingdom of Jeroboam only consisted of nine tribes, that of Simeon being practically surrounded by the territory of Judah, and so becoming incorporated in the southern kingdom. But surely, if that had been the idea in the prophet's mind, it would have been better expressed had he torn off one piece from the garment and given the rest, undivided, to Jeroboam (Bähr). And the reference to the number of the tribes is unmistakable. As to Simeon, we have no means of knowing what part that tribe, if it still existed, took at the division of the kingdom. See on 1Ki_19:3. Its members had long been scattered (Gen_49:7), and it gradually dwindled away, and has already disappeared from the history. But even if it had a corporate existence and did follow the lead of Judah, still that is not con. clusive on the question, for we know not only that the historian uses round numbers, but also that we are not to look for exact statements, as the next verse proves] to thee.
And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes [Keil insists that "ten" is here mentioned merely as the number of completeness; that, in fact, it is to be understood symbolically and not arithmetically. He further states that in point of fact the kingdom of Jeroboam only consisted of nine tribes, that of Simeon being practically surrounded by the territory of Judah, and so becoming incorporated in the southern kingdom. But surely, if that had been the idea in the prophet's mind, it would have been better expressed had he torn off one piece from the garment and given the rest, undivided, to Jeroboam (Bähr). And the reference to the number of the tribes is unmistakable. As to Simeon, we have no means of knowing what part that tribe, if it still existed, took at the division of the kingdom. See on 1Ki_19:3. Its members had long been scattered (Gen_49:7), and it gradually dwindled away, and has already disappeared from the history. But even if it had a corporate existence and did follow the lead of Judah, still that is not con. clusive on the question, for we know not only that the historian uses round numbers, but also that we are not to look for exact statements, as the next verse proves] to thee.
32(But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:)
The Pulpit Commentary
But he shall have one tribe [LXX. δύο σκῆπτρα. Some would understand "one tribe, in addition to Judah," but compare 1Ki_12:20, "tribe of Judah only," and see note on 1Ki_12:13. Possibly neither Judah nor Benjamin is here to be thought of separately. In 1Ki_12:21, and 2Ch_11:3, 2Ch_11:23, they are both reckoned to Rehoboam. They might be regarded as in some sense one, inasmuch as they enclosed the Holy City (Seb. Schmidt), the line of division passing right through the temple platform. But it is perhaps safer, in view of 1Ki_12:20, to understand the term of Judah, compared with which large and influential tribe "little Benjamin" was hardly deserving of separate mention) for my servant David's sake, and for Jerusalem's sake [see on 1Ki_12:12, 1Ki_12:13], the city which I have chosen out of all the tribes of Israel.
But he shall have one tribe [LXX. δύο σκῆπτρα. Some would understand "one tribe, in addition to Judah," but compare 1Ki_12:20, "tribe of Judah only," and see note on 1Ki_12:13. Possibly neither Judah nor Benjamin is here to be thought of separately. In 1Ki_12:21, and 2Ch_11:3, 2Ch_11:23, they are both reckoned to Rehoboam. They might be regarded as in some sense one, inasmuch as they enclosed the Holy City (Seb. Schmidt), the line of division passing right through the temple platform. But it is perhaps safer, in view of 1Ki_12:20, to understand the term of Judah, compared with which large and influential tribe "little Benjamin" was hardly deserving of separate mention) for my servant David's sake, and for Jerusalem's sake [see on 1Ki_12:12, 1Ki_12:13], the city which I have chosen out of all the tribes of Israel.
33Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.
The Pulpit Commentary
Because that they [The LXX. has the singular throughout, and so have all the translations, except the Chaldee. But the plural is to be retained, the import being that Solomon was not alone in his idolatrous leanings; or it may turn our thoughts to the actual idolaters—his wives—whose guilt he shared. The singular looks as if an alteration had been made to bring the words into harmony with the context, and especially with the concluding words of this verse, "David his father."] have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians [צדנין a Chaldee form. But many MSS. read צדנים], Chemosh the god of the Moabites, and Milcom [the LXX. has "their king the abomination," etc; καὶ τῷ βασιλεῖ αὐτῶν. See note on 1Ki_11:5], the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my Judgments, as did David his father.
Because that they [The LXX. has the singular throughout, and so have all the translations, except the Chaldee. But the plural is to be retained, the import being that Solomon was not alone in his idolatrous leanings; or it may turn our thoughts to the actual idolaters—his wives—whose guilt he shared. The singular looks as if an alteration had been made to bring the words into harmony with the context, and especially with the concluding words of this verse, "David his father."] have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians [צדנין a Chaldee form. But many MSS. read צדנים], Chemosh the god of the Moabites, and Milcom [the LXX. has "their king the abomination," etc; καὶ τῷ βασιλεῖ αὐτῶν. See note on 1Ki_11:5], the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my Judgments, as did David his father.
34Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes:
The Pulpit Commentary
Howbeit I will not take the whole kingdom [Rawlinson says the context requires "aught of the kingdom," and affirms that the Hebrew will bear this rendering. But he surely forgets that the Hebrew has the def. art. אֶת־כָל־חַמַּמְלָכָה can only represent "all the kingdom, τὴν, βασιλείαν ὅλην (LXX.) See Gesen; Thesau. s.v. כֹל d. It would certainly seem as if this verse should speak of Solomon's retaining the sceptre during his lifetime, and not of his retaining a part of the empire. But we may not go against the grammar] out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes. ["If Solomon break his covenant with God, God will not break his covenant with the father of Solomon" (Hall).]
Howbeit I will not take the whole kingdom [Rawlinson says the context requires "aught of the kingdom," and affirms that the Hebrew will bear this rendering. But he surely forgets that the Hebrew has the def. art. אֶת־כָל־חַמַּמְלָכָה can only represent "all the kingdom, τὴν, βασιλείαν ὅλην (LXX.) See Gesen; Thesau. s.v. כֹל d. It would certainly seem as if this verse should speak of Solomon's retaining the sceptre during his lifetime, and not of his retaining a part of the empire. But we may not go against the grammar] out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes. ["If Solomon break his covenant with God, God will not break his covenant with the father of Solomon" (Hall).]
35But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes.
The Pulpit Commentary
But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.
But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.
36And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
The Pulpit Commentary
And unto his son will I give one tribe [cf. 1Ki_11:32, note], that David my servant may have a light alway before me [The same expression is found in 1Ki_15:4; 2Ki_8:19; 2Ch_21:7; and compare Psa_132:17. Keil would explain it by 2Sa_21:17; but 2Sa_14:7, "my coal which is left," appears to be a closer parallel. The idea is not that of a home (Rawlinson), but family, issue. We speak of the extinction of a family (Bähr) ] in Jerusalem, the city which I have chosen me to put my name there.
And unto his son will I give one tribe [cf. 1Ki_11:32, note], that David my servant may have a light alway before me [The same expression is found in 1Ki_15:4; 2Ki_8:19; 2Ch_21:7; and compare Psa_132:17. Keil would explain it by 2Sa_21:17; but 2Sa_14:7, "my coal which is left," appears to be a closer parallel. The idea is not that of a home (Rawlinson), but family, issue. We speak of the extinction of a family (Bähr) ] in Jerusalem, the city which I have chosen me to put my name there.
37And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.
The Pulpit Commentary
And I will take thee, and thou shalt reign according to all that thy soul desireth [We are not justified in concluding from these words that Jeroboam then had ambitious designs upon the throne (Keil). They rather mean, "as king, all thy desires shall be gratified" (cf. Deu_12:20; Deu_14:26; 1Sa_2:16; 2Sa_3:21). Bähr paraphrases "thou shalt have the dominion thou now strivest for," but we have absolutely no proof that Jeroboam at that time had ever meditated rebellion. It is quite possible that the idea was inspired by this interview], and shalt be king over Israel.
And I will take thee, and thou shalt reign according to all that thy soul desireth [We are not justified in concluding from these words that Jeroboam then had ambitious designs upon the throne (Keil). They rather mean, "as king, all thy desires shall be gratified" (cf. Deu_12:20; Deu_14:26; 1Sa_2:16; 2Sa_3:21). Bähr paraphrases "thou shalt have the dominion thou now strivest for," but we have absolutely no proof that Jeroboam at that time had ever meditated rebellion. It is quite possible that the idea was inspired by this interview], and shalt be king over Israel.
38And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.
The Pulpit Commentary
And it shall be, if thou writ hearken unto all that I command thee [cf. 1Ki_3:14; 1Ki_6:12; 1Ki_9:4], and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee [cf. 1Ki_1:37, note], and build thee a sure house [cf. 2Sa_7:11, 2Sa_7:16; i.e; a family, perhaps dynasty. Observe, however, there was no promise to Jeroboam, as there was to David, of an enduring kingdom. It was not God's design to take away the kingdom from David in perpetuity (verse 39) ], as I built for David, and will give Israel unto thee.
And it shall be, if thou writ hearken unto all that I command thee [cf. 1Ki_3:14; 1Ki_6:12; 1Ki_9:4], and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee [cf. 1Ki_1:37, note], and build thee a sure house [cf. 2Sa_7:11, 2Sa_7:16; i.e; a family, perhaps dynasty. Observe, however, there was no promise to Jeroboam, as there was to David, of an enduring kingdom. It was not God's design to take away the kingdom from David in perpetuity (verse 39) ], as I built for David, and will give Israel unto thee.
39And I will for this afflict the seed of David, but not for ever.
The Pulpit Commentary
And I will for this [i.e; the defection just described] afflict the seed of David, but not forever [Heb. all the days. Cf. Psa_89:28, Psa_89:33, Psa_89:36. This limitation, "not forever." would seem to apply to the kingdom, for it was through the loss of their kingdom that the seed of David was afflicted. And if so, it promises, if not a restoration of the kingdom to the house of David, at any rate a renewal or continuance of God's favour. We may perhaps regard the promise as fulfilled in the subsequent history of the kings of Judah. Not only did the kingdom last for nearly 500 years, but the royal house of David maintained its position to the time of Zerubbabel. Nor is it to be overlooked that He "of whose kingdom there shall be no end" (Luk_1:33) was the son of David].
And I will for this [i.e; the defection just described] afflict the seed of David, but not forever [Heb. all the days. Cf. Psa_89:28, Psa_89:33, Psa_89:36. This limitation, "not forever." would seem to apply to the kingdom, for it was through the loss of their kingdom that the seed of David was afflicted. And if so, it promises, if not a restoration of the kingdom to the house of David, at any rate a renewal or continuance of God's favour. We may perhaps regard the promise as fulfilled in the subsequent history of the kings of Judah. Not only did the kingdom last for nearly 500 years, but the royal house of David maintained its position to the time of Zerubbabel. Nor is it to be overlooked that He "of whose kingdom there shall be no end" (Luk_1:33) was the son of David].
40Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.
The Pulpit Commentary
Solomon sought the efore to kill Jeroboam. [It is often assumed that Solomon's attempt on Jeroboam's life was the result of the prophecy of Ahijah. And our translation with its "therefore" favours this view. The Hebrews, however, has simply "and Solomon sought," etc. And these words connect themselves with 1Ki_11:26, "even he lifted up his hand," etc. With 1Ki_11:27 a parenthesis begins, explaining how it came about that Jeroboam rebelled. It is implied distinctly that it was because of Ahijah's prophecy. That prophecy, however, was in no sense a justification of treason or attack on Jeroboam's part. The fact that God had revealed His purposes was no reason why Jeroboam should forestall them. David knew and others knew that he was destined to be king, but he piously left it for God, in His own time and way, to place him on the throne. And Jeroboam's rebellion is the more inexcusable, because Ahijah had expressly stated that Solomon was to retain the kingdom during his lifetime. However "he lifted up his hand;" there was some overt act of rebellion, and Solomon, because of this, and not because of the prophecy, sought to slay him. Nor was the king without justification in so doing. Treason must be promptly suppressed, and treason against a benefactor (see 1Ki_11:28) is doubly hateful.] And Jeroboam arose, and fled into Egypt [cf. 1Ki_11:17, and Mat_2:13. It was the natural place of refuge], unto Shishak, king of Egypt [Shishak is beyond doubt the Sheshonk I. of the monuments, and is the first of the Pharaohs who can be identified with certainty. The date of his accession appears to be somewhere between 988 and 980 B.C. As to his invasion of Palestine, see on 1Ki_14:25. His reception of Jeroboam almost proves that there has been a change of dynasty, and that the new Pharaoh was no friend to Solomon], and was in Egypt until the death of Solomon. [Compare again Mat_2:15.]
Solomon sought the efore to kill Jeroboam. [It is often assumed that Solomon's attempt on Jeroboam's life was the result of the prophecy of Ahijah. And our translation with its "therefore" favours this view. The Hebrews, however, has simply "and Solomon sought," etc. And these words connect themselves with 1Ki_11:26, "even he lifted up his hand," etc. With 1Ki_11:27 a parenthesis begins, explaining how it came about that Jeroboam rebelled. It is implied distinctly that it was because of Ahijah's prophecy. That prophecy, however, was in no sense a justification of treason or attack on Jeroboam's part. The fact that God had revealed His purposes was no reason why Jeroboam should forestall them. David knew and others knew that he was destined to be king, but he piously left it for God, in His own time and way, to place him on the throne. And Jeroboam's rebellion is the more inexcusable, because Ahijah had expressly stated that Solomon was to retain the kingdom during his lifetime. However "he lifted up his hand;" there was some overt act of rebellion, and Solomon, because of this, and not because of the prophecy, sought to slay him. Nor was the king without justification in so doing. Treason must be promptly suppressed, and treason against a benefactor (see 1Ki_11:28) is doubly hateful.] And Jeroboam arose, and fled into Egypt [cf. 1Ki_11:17, and Mat_2:13. It was the natural place of refuge], unto Shishak, king of Egypt [Shishak is beyond doubt the Sheshonk I. of the monuments, and is the first of the Pharaohs who can be identified with certainty. The date of his accession appears to be somewhere between 988 and 980 B.C. As to his invasion of Palestine, see on 1Ki_14:25. His reception of Jeroboam almost proves that there has been a change of dynasty, and that the new Pharaoh was no friend to Solomon], and was in Egypt until the death of Solomon. [Compare again Mat_2:15.]
The Death of Solomon
41And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon?
The Pulpit Commentary
And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the Acts of Solomon? [The sources of this history are mentioned more specifically in 2Ch_9:29.]
And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the Acts of Solomon? [The sources of this history are mentioned more specifically in 2Ch_9:29.]
42And the time that Solomon reigned in Jerusalem over all Israel was forty years.
The Pulpit Commentary
And the time [Heb. days] that Solomon reigned in Jerusalem over all Israel was forty years. [Josephus, here as elsewhere, doubles the figure, making his reign to have lasted eighty years. It is somewhat remarkable, but affords no just ground for suspicion, that each of the first three kings of Israel should have reigned just forty years. "Such numerical coincidences occur in exact history. Saosduchinus, Chiniladanus, and Nabopolassar, three consecutive kings of Babylon, reigned each twenty-one years" (Rawlinson).]
And the time [Heb. days] that Solomon reigned in Jerusalem over all Israel was forty years. [Josephus, here as elsewhere, doubles the figure, making his reign to have lasted eighty years. It is somewhat remarkable, but affords no just ground for suspicion, that each of the first three kings of Israel should have reigned just forty years. "Such numerical coincidences occur in exact history. Saosduchinus, Chiniladanus, and Nabopolassar, three consecutive kings of Babylon, reigned each twenty-one years" (Rawlinson).]
43And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.
The Pulpit Commentary
― And Solomon slept with his fathers [see note on 1Ki_2:10. For the later and often mythical accounts of Solomon, see Ewald, 3. pp. 318, 319. The question of his repentance is discussed by Keble, "Occasional Papers," pp. 416-434], and was hurled in the city of David his father; and Rehoboam his son [So far as appears his only son. "Solomon hath but one son, and he no miracle of wisdom." "Many a poor man hath a houseful of children by one wife, whilst this great king hath but one son by any housefuls of wives" (Bp. Hall). It is worth remembering in this connection that Psa_127:1-5; which speaks of children as God's reward (Psa_127:3), is with good reason ascribed to Solomon] reigned in his stead.
― And Solomon slept with his fathers [see note on 1Ki_2:10. For the later and often mythical accounts of Solomon, see Ewald, 3. pp. 318, 319. The question of his repentance is discussed by Keble, "Occasional Papers," pp. 416-434], and was hurled in the city of David his father; and Rehoboam his son [So far as appears his only son. "Solomon hath but one son, and he no miracle of wisdom." "Many a poor man hath a houseful of children by one wife, whilst this great king hath but one son by any housefuls of wives" (Bp. Hall). It is worth remembering in this connection that Psa_127:1-5; which speaks of children as God's reward (Psa_127:3), is with good reason ascribed to Solomon] reigned in his stead.
THE HOLY BIBLE
1 Kings
Chapter 11
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT