1 Kings Index

1 Kings 1

1 Kings 2

1 Kings 3

1 Kings 4

1 Kings 5

1 Kings 6

1 Kings 7

1 Kings 8

1 Kings 9

1 Kings 10

1 Kings 11

1 Kings 12

1 Kings 13

1 Kings 14

1 Kings 15

1 Kings 16

1 Kings 17

1 Kings 18

1 Kings 19

1 Kings 20

1 Kings 21

1 Kings 22

1 Kings 5

1Ki 5:1 And Hiram king of Tyre sent his servants unto Solomon; for he had heard that they had anointed him king in the room of his father: for Hiram was ever a lover of David.

Hiram, king of Tyre - Menander of Ephesus, who wrote a history of Tyre in Greek, founded upon native Tyrian documents, about 300 B.C., mentioned this Hiram as the son of Abibaal king of Tyre, and said that he ascended the throne when he was nineteen; that he reigned thirty-four years, and, dying at the age of fifty-three, was succeeded by his son Baleazar. Menander spoke at some length of the dealings of Hiram with Solomon.

Hiram king of Tyre - It must have been at the beginning of Solomon’s reign that these ambassadors were sent. As Hiram had intimate alliance with David, and built his palace, 2Sa_5:11, he wished to maintain the same good understanding with his son, of whose wisdom he had no doubt heard the most advantageous accounts; and he loved the son because he always loved the father, for Hiram was ever a lover of David.

Hiram was ever a lover of David - a friend and ally of his; and we never read of the Tyrians being at war with him, or assisting any of his enemies. The friendly relations which the king of Tyre had cultivated with David are here seen renewed with his son and successor, by a message of condolence as well as of congratulation on his accession to the throne of Israel. The alliance between the two nations had been mutually beneficial by the encouragement of useful traffic. Israel, being agricultural, furnished corn and oil, while the Tyrians, who were a commercial people, gave in exchange their Phoenician manufactures, as well as the produce of foreign lands. A special treaty was now entered into in furtherance of that undertaking which was the great work of Solomon’s splendid and peaceful reign.

1Ki 5:2 And Solomon sent to Hiram, saying,

Solomon sent to Hiram - Made an interchange of ambassadors and friendly greetings.

1Ki 5:3 Thou knowest how that David my father could not build an house unto the name of the LORD his God for the wars which were about him on every side, until the LORD put them under the soles of his feet.

the Lord put them under the soles of his feet - made them subject and tributary to him, as he did at length.

1Ki 5:4 But now the LORD my God hath given me rest on every side, so that there is neither adversary nor evil occurrent.

1Ki 5:5 And, behold, I purpose to build an house unto the name of the LORD my God, as the LORD spake unto David my father, saying, Thy son, whom I will set upon thy throne in thy room, he shall build an house unto my name.

A house unto the name of the Lord - For his worship, and for his honor and glory:

he shall build an house unto my name - which was no small encouragement to Solomon to go about this work; in which he was a type of Christ, the builder of his temple, the church, Zec_6:12 And speak to him, saying, So speaks the LORD of hosts, saying, Behold the Man whose name is The BRANCH! And He shall spring up out of His place, and He shall build the temple of the LORD.

1Ki 5:6 Now therefore command thou that they hew me cedar trees out of Lebanon; and my servants shall be with thy servants: and unto thee will I give hire for thy servants according to all that thou shalt appoint: for thou knowest that there is not among us any that can skill to hew timber like unto the Sidonians.

Solomon’s message to Hiram and Hiram’s answer 1Ki_5:8-9 are given much more fully in 2Ch_2:3-16.

Cedar trees - The Tyrians made the masts of their ships from the wood Eze_27:5, and would naturally be as careful to cultivate it. The Assyrian kings, when they made their expeditions into Palestine, appear frequently to have cut it in Lebanon and Hermon, and to have transported it to their own capitals.

Skill to hew timber like unto the Sidonians - The mechanical genius and nautical skill of the Phoenicians generally, and of the Sidonians in particular, is noticed by Homer and Herodotus. Sidon was a part of the territories of Hiram, and its inhabitants appear to have been the most expert workmen. It requires more skill to fell and prepare timber than is generally supposed.

1Ki 5:7 And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said, Blessed be the LORD this day, which hath given unto David a wise son over this great people.

Blessed be the Lord this day - From this, and indeed from every part of Hiram’s conduct, it seems evident that he was a worshipper of the true God, the God of Israel or at least had knowledge of Him. Hiram expresses a fuller acknowledgment of the Lord in 2Ch_2:11, where he calls Him the Creator of heaven and earth.

1Ki 5:8 And Hiram sent to Solomon, saying, I have considered the things which thou sentest to me for: and I will do all thy desire concerning timber of cedar, and concerning timber of fir.

I will do thy desire — The contract was drawn out formally in a written document 2Ch_2 which, according to Josephus, was preserved both in the Jewish and Tyrian records. Hiram then sent to Solomon, and promised in writing to comply with his wishes.

1Ki 5:9 My servants shall bring them down from Lebanon unto the sea: and I will convey them by sea in floats unto the place that thou shalt appoint me, and will cause them to be discharged there, and thou shalt receive them: and thou shalt accomplish my desire, in giving food for my household.

bring them down from Lebanon unto the sea - The timber was first carried westward from the flanks of Lebanon to the nearest part of the coast, where it was collected into floats, or rafts, which were then conveyed southward along the coast to Joppa, now Jaffa, from where the land journey to Jerusalem was not more than about forty miles. A similar course was taken on the building of the second temple Ezr_3:7.

Food for my household - The Phoenician cities had very little arable territory of their own, the mountain range of Lebanon rising rapidly behind them; and they probably imported the chief part of their sustenance from abroad. They seem commonly to have derived it from Judaea. Hiram agreed now to accept for his timber and for the services of his workmen 1Ki_5:6 a certain annual payment of grain and oil, both of them the best of their kind, for the sustentation of his court. This payment was entirely distinct from the supplies furnished to the workmen. In later times this place was supplied with bread corn from Judea, see Ezr_3:7 Act_12:20.

1Ki 5:10 So Hiram gave Solomon cedar trees and fir trees according to all his desire.

The temple was chiefly built by the riches and labor of Gentiles, which typified their being called into the church. Solomon commanded, and they brought costly stones 1 Kings 5:17 for the foundation. Christ, who is laid for a Foundation, is a chosen and precious Stone.

1Ki 5:11 And Solomon gave Hiram twenty thousand measures of wheat for food to his household, and twenty measures of pure oil: thus gave Solomon to Hiram year by year.

Solomon gave Hiram - The number of measures of wheat was considerably less than Solomon’s own annual consumption.

Year by year - during all the years that Solomon was engaged in building and was helped by Hiram.

food to his household — This was an annual supply for the palace, different from that mentioned in 2Ch_2:10, which was for the workmen in the forests. Twenty thousand baths of oil are mentioned in Chronicles. But as barley and wine are also spoken of there, it is probable that the wheat mentioned here, and the small quantity of fine oil, were intended for the use of Hiram's own family, while that in Chronicles was for his workmen.

1Ki 5:12 And the LORD gave Solomon wisdom, as he promised him: and there was peace between Hiram and Solomon; and they two made a league together.

The Lord gave Solomon wisdom - Which, among other things, appeared in his preparations for building the temple, and in his agreements with Hiram for timber and workmen for that purpose and by continuing and confirming friendship between himself and Hiram.

they two made a league together - in order to continue and establish peace and friendship between them, which Solomon might lawfully do, the Tyrians being no part of the seven nations with whom alliances were forbidden.

1Ki 5:13 And king Solomon raised a levy out of all Israel; and the levy was thirty thousand men.

A levy out of all Israel - This was, apparently, the first time that the Israelites had been called upon to perform forced labor, though it had been prophesied 1Sa_8:16. David had bound to forced service “the strangers” 1Ch_22:2; but hitherto the Israelites had escaped. Solomon now, in connection with his proposed work of building the temple, with the honor of God as an excuse, laid this burden upon them. Out of the 1,300, 000 able-bodied Israelites, a band of 30,000 - one in forty-four - was raised, of whom one-third was constantly at work in Lebanon, while two-thirds remained at home, and pursued their usual occupations. This, though a very light form of task work, was felt as a great oppression, and was the chief cause of the revolt of the ten tribes at Solomon’s death 1Ki_12:4 Your father made our yoke hard. And now lighten the hard service of your father, and the heavy yoke which he put on us, and we will serve you.

The levy was thirty thousand men - We find from the following verse that only ten thousand were employed at once, and those only for one month at a time; and having rested two months, they again resumed their labor. These were the persons over whom Adoniram was superintendent, and were all Israelites.

Solomon raised a levy out of all Israel — The renewed notice of Solomon’s divine gift of wisdom is evidently introduced to prepare for this record of the strong but prudent measures he took towards the accomplishment of his work. So great a stretch of arbitrary power as is implied in this compulsory levy would have raised great discontent, if not opposition, had not his wise arrangement of letting the laborers remain at home two months out of three, added to the sacredness of the work, reconciled the people to this forced labor. The carrying of burdens and the irksome work of excavating the quarries was assigned to the remnant of the Canaanites (1Ki_9:20; 2Ch_8:7-9) and war prisoners made by David - amounting to 153,600.

1Ki 5:14 And he sent them to Lebanon, ten thousand a month by courses: a month they were in Lebanon, and two months at home: and Adoniram was over the levy.

a month they were in Lebanon, and two months at home - that they might not be overworked; for they wrought but four months in the year in the hard service in Lebanon, the rest of their time was spent in managing their domestic affairs; these were Israelites:

1Ki 5:15 And Solomon had threescore and ten thousand that bare burdens, and fourscore thousand hewers in the mountains;

Threescore and ten thousand that bare burdens - These were all strangers, or proselytes, dwelling among the Israelites; as we learn from the parallel place, 2Ch_2:17, 2Ch_2:18. The people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites whom Solomon, following the example of his father 1Ch_22:2, condemned to slavery.

1Ki 5:16 Beside the chief of Solomon's officers which were over the work, three thousand and three hundred, which ruled over the people that wrought in the work.

three thousand three hundred - In the parallel passage of Chronicles, it is "three thousand six hundred," which is also the reading of the here. 1Ki_9:23; 2Ch_2:2 And Solomon counted out seventy thousand men to bear burdens, and eighty thousand as cutters in the mountains, and three thousand and six hundred to oversee them. 1 Kings 5:16 (Septuagint) besides the rulers that were appointed over the works of Solomon, [there were] three thousand six hundred masters who wrought in the works.

1Ki 5:17 And the king commanded, and they brought great stones, costly stones, and hewed stones, to lay the foundation of the house.

Great stones - Stones of very large dimensions.

Costly stones - stones of value, as marble, porphyry etc.

Hewed stones - Everywhere squared and polished.

to lay the foundation of the house - which, though out of sight, was to be laid with goodly stones for the magnificence of the building; so the church of Christ, its foundation is said to be laid even with sapphires and other precious stones, Isa_54:11.

1Ki 5:18 And Solomon's builders and Hiram's builders did hew them, and the stonesquarers: so they prepared timber and stones to build the house.

The stonesquarers - The Gebalites, the inhabitants of Gebal, a Phoenician city between Beyrout and Tripolis, which the Greeks called Byblus, and which is now known as Jebeil. According to Eze_27:9, the Giblites were experienced in the art of shipbuilding, and therefore were probably skilful builders generally, and as such the most suitable of Hiram's subjects to superintend the working of the wood and stone for Solomon's buildings.

1 Kings 4

1Ki 4:1 So king Solomon was king over all Israel.

King Solomon was king over all Israel - Solomon was king over “all Israel” from the first; not like David, who for seven and a half years reigned over Judah only. This feature well introduces the glory of Solomon and the organization of the court which this chapter intends to give us a general sketch. This chapter contains a general description of the state and glory of the Hebrew kingdom during the more flourishing or later years of his reign.

King Solomon was king over all Israel - As David his father was not at first, only over Judah, and as Solomon's successors were not, after the division of the kingdom under his son Rehoboam.

1Ki 4:2 And these were the princes which he had; Azariah the son of Zadok the priest,

Azariah, the son of Zadok, the priest - Azariah, called here the “son,” but appears to be the “grandson,” of Zadok, seems to have succeeded him in the priesthood 1Ch_6:10.

These were the princes which he had - That were in office about him, in the highest posts of honor and trust: These were his great, chief, or principal men. Azariah seems to have been prime minister, the highest in office next the king. None of them were princes in the common acceptation of the word. In the choice of the great officers of Solomon's court, no doubt, his wisdom appeared. Several are the same that were in his father's time. A plan was settled by which no part of the country was exhausted to supply his court, though each sent its portion.

1Ki 4:3 Elihoreph and Ahiah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder.

Shisha - or Shavsha 1Ch_18:16, seems also to have been called Sheva 2Sa_20:25, and Seraiah 2Sa_8:17. He was scribe only in David's time; and he being dead very probably, both his sons were continued in the office.

scribes - The “scribes” were probably royal “secretaries” who drew up the king’s edicts, wrote his letters, and perhaps managed his finances 1Ki_12:10. They were among his most influential councilors.

scribes — that is, secretaries of state. Under David, there had been only one 2Sa_8:17; 2Sa_20:25. Solomon chose two: either, because he observed some inconveniences in trusting all those matters in one hand: or, because he had now much more employment than David had, this being a time of great peace and prosperity, and his empire enlarged.

recorder - Historiographer to the king, who chronicled the affairs of the kingdom. Jehoshaphat was in this office under David 2Sa_20:24.

1Ki 4:4 And Benaiah the son of Jehoiada was over the host: and Zadok and Abiathar were the priests:

Benaiah was over the host - formerly captain of the guard. He had succeeded Joab as commander of the forces.

Zadok and Abiathar were the priests - so they were when Solomon came to the throne; but Abiathar was deposed by him after some time. Perhaps the true explanation is that the historian here enumerates all those who were accounted “princes” in any part of Solomon’s reign.

Zadok and Abiathar were the priests — Only the first discharged the sacred functions; the latter had been banished to his country seat and retained nothing more than the name of high priest.

1Ki 4:5 And Azariah the son of Nathan was over the officers: and Zabud the son of Nathan was principal officer, and the king's friend:

Azariah was over the officers - He had the superintendence of the twelve officers mentioned who provided food for Solomon's household.

The king’s friend - His chief favorite, his confidant.

Zabud the son of Nathan - possibly one of the sons of Nathan the prophet. He may also be a son of David’s son Nathan.

1Ki 4:6 And Ahishar was over the household: and Adoniram the son of Abda was over the tribute.

Over the household - Steward of the household.

The tribute - The reference is to the forced laborers whom Solomon employed in his great works.

Adoniram the son of Abda - this man was in the same post in David's time, 2Sa_20:24.

1Ki 4:7 And Solomon had twelve officers over all Israel, which provided victuals for the king and his household: each man his month in a year made provision.

Twelve officers - The business of these twelve officers was to provide daily, each for a month, those provisions which were consumed in the king’s household.

which provided victuals for the king - each man his month in a year made provision; furnished food of all sorts out of the country in which they presided for the space of one month in a year; by which means there was always a plenty of provisions at court for the king's family, and for all strangers that came and went, and no one part of the land was burdened or drained. The supplies for the maintenance of the king’s household were drawn, having first been deposited in “the store cities” which were erected for their reception (1Ki_9:19; 2Ch_8:4, 2Ch_8:6).

1Ki 4:8 And these are their names: The son of Hur, in mount Ephraim:

And these are their names - Or rather the names of their fathers; for of many of them not their own names but their fathers' names are given, as being well known:

the son of Hur, in Mount Ephraim - a fruitful country in the tribe of Ephraim, from whence this officer was to furnish the king with provisions for one month in the year. These mountains, here only the mountainous district of the tribe of Ephraim, were among the most fruitful portions of Israel.

1Ki 4:9 The son of Dekar, in Makaz, and in Shaalbim, and Bethshemesh, and Elonbethhanan:

The son of Dekar in Makaz - A place in the tribe of Dan, on the borders of it: Makaz is a city only mentioned here, the situation of which is presumed to be in the tribe of Dan, to which the other cities of this district belong.

in Shaalbim, and Bethshemesh, and Elonbethhanan - all in the same tribe, Jos_19:41.

1Ki 4:10 The son of Hesed, in Aruboth; to him pertained Sochoh, and all the land of Hepher:

The son of Hesed in Aruboth - Which seems to have been in the tribe of Judah.

Sochoh - there were two places of this name in that tribe, Jos_15:35; one upon the mountains (Jos_15:48) and one in the plain (Jos_15:35).

all the land of Hepher - there was an Hepher in the land of Canaan, which was a royal city in the times of the Canaanites, Jos_12:17; and there was an Hepher, the name of a man, a descendant of Judah, to whom, very probably, this land belonged, 1Ch_4:6; unless it can be thought to be the portion of land given to the daughters of Hepher, Jos_17:3.

1Ki 4:11 The son of Abinadab, in all the region of Dor; which had Taphath the daughter of Solomon to wife:

The son of Abinadab in all the region of Dor - The same with Dor and her towns, belonged to the half tribe of Manasseh, on this side Jordan, Jos_17:11;

Abinadab - The person named was possibly a son of David's eldest brother but one (1Sa_16:8; 1Sa_17:13), and therefore Solomon's cousin; and he had married Solomon's daughter.

1Ki 4:12 Baana the son of Ahilud; to him pertained Taanach and Megiddo, and all Bethshean, which is by Zartanah beneath Jezreel, from Bethshean to Abelmeholah, even unto the place that is beyond Jokneam:

Taanach and Megiddo, and all Bethshean to Abelmeholah - All which were places in the tribe of Manasseh, Jos_17:11;

Jokneam - in the tribe of Zebulun, Jos_19:11.

Baana the son of Ahilud - likely a brother of Jehoshaphat the chancellor (1Ki_4:3).

1Ki 4:13 The son of Geber, in Ramothgilead; to him pertained the towns of Jair the son of Manasseh, which are in Gilead; to him also pertained the region of Argob, which is in Bashan, threescore great cities with walls and brasen bars:

Threescore great cities with walls and brazen bars - These were fortified cities: their gates and bars covered with plates of brass.

Ramothgilead - A city in the tribe of Gad, and was a city of refuge, Jos_20:8;

1Ki 4:14 Ahinadab the son of Iddo had Mahanaim:

Mahanaim - Another city on the other side Jordan, where both Ishbosheth and David sometimes dwelt, 2Sa_2:8. It was a fortified and probably also a very important city to the north of the Jabbok, on the border of the tribe of Gad.

1Ki 4:15 Ahimaaz was in Naphtali; he also took Basmath the daughter of Solomon to wife:

1Ki 4:16 Baanah the son of Hushai was in Asher and in Aloth:

Baanah the son of Hushai was in Asher - In the tribe of Asher; a very plentiful tribe, particularly for oil. Baanah was probably the faithful friend and wise counselor of David (2Sa_15:32., 1Ki_17:5.),

1Ki 4:17 Jehoshaphat the son of Paruah, in Issachar:

Jehoshaphat the son of Paruah in Issachar - he had the whole tribe of Issachar at his command to make a monthly provision out of for the king once a year.

1Ki 4:18 Shimei the son of Elah, in Benjamin:

Shimei the son of Elah - So described, to distinguish him from that Shimei that cursed David, who was of the same tribe.

1Ki 4:19 Geber the son of Uri was in the country of Gilead, in the country of Sihon king of the Amorites, and of Og king of Bashan; and he was the only officer which was in the land.

Geber the son of Uri was in the country of Gilead - Which was beyond Jordan, and inhabited by the tribes of Reuben and Gad and the half tribe of Manasseh; this must be understood of all the country, excepting what was under the jurisdiction of the son of Geber, 1Ki_4:13

he was the only officer which was in the land – In all Gilead, excepting the parcels mentioned before, in all the territories of Sihon and Og; which because they were of large extent, and yet all committed to this one man, it is here noted concerning him as his privilege above the rest.

he was the only officer which was in the land – which is not true of Geber; for there was another officer in the land of Gilead besides him, the son of Geber before observed, unless it should be rendered "in that land", in that part of the land he had; but then the same might have been observed of all the rest of the officers: the words may be rendered best, "and there was one officer in the land"; which some understand of one officer over all the rest, Azariah the son of Nathan, 1Ki_4:5; but it seems best what other Jewish writers say, that this was another officer appointed for the intercalated month; when there were thirteen months in the year, there was an officer in the land fixed for that month to make provision out of the land; perhaps any where, where he pleased, being not limited to any certain place.

In this arrangement of the territory into twelve portions, the divisions of the tribes seem to have been adopted as far as could be managed without unfairness. The prefecture of Ben-Hur corresponded nearly to the territory of Ephraim; that of Ben-Dekar to Dan; that of Ben-Hesed to Judah; those of Ben-Abinadab and Baana to Cis-Jordanic Manasseh; that of Ben-Geber to Manasseh beyond Jordan; of Abinadab to Gad; of Ahimaaz to Naphtali; of Baanah to Asher; of Jehoshaphat to Issachar; of Shimei to Benjamin; and of Geber to Reuben. The order in which the prefectures are mentioned is clearly not the geographical. Perhaps it is the order in which they had to supply the king’s table.

1Ki 4:20 Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry.

Judah and Israel were many, as the sand which is by the sea in multitude - Being blessed with great fruitfulness in their families, and having no pestilential disease among them, nor wars to lessen their number, and so the promise to Abraham was fulfilled, Gen_22:17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; Hos_1:10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.

Never did the crown of Israel shine so bright, as when Solomon wore it. He had peace on all sides. Herein, his kingdom was a type of the Messiah's; for to Him it is promised that he shall have the heathen for his inheritance, and that princes shall worship him. The spiritual peace, and joy, and holy security, of all the faithful subjects of the Lord Jesus, were typified by that of Israel. The kingdom of God is not, as Solomon's was, meat and drink, but, what is infinitely better, righteousness, and peace, and joy in the Holy Ghost. The vast number of his attendants, and the great resort to him, are shown by the provision daily made. Herein Christ far outdoes Solomon, that he feeds all his subjects, not with the bread that perishes, but with that which endures to eternal life.

1Ki 4:21 And Solomon reigned over all kingdoms from the river unto the land of the Philistines, and unto the border of Egypt: they brought presents, and served Solomon all the days of his life.

Solomon reigned over all kingdoms - The meaning of this verse appears to be, that Solomon reigned over all the provinces from the river Euphrates to the land of the Philistines, even to the frontiers of Egypt. The Euphrates was on the east of Solomon’s dominions; the Philistines were westward on the Mediterranean sea; and Egypt was on the south. Solomon had, therefore, as tributaries, the kingdoms of Syria, Damascus, Moab, and Ammon, which lay between the Euphrates and the Mediterranean. Thus he appears to have possessed all the land that God covenanted with Abraham to give to his posterity.

Solomon reigned over all kingdoms - Not only over Judah and Israel, but all people round about him, they standing in fear of him; or who brought him presents, or paid tribute to him, which was an acknowledgment of superiority over them, and doing homage to him:

1Ki 4:22 And Solomon's provision for one day was thirty measures of fine flour, and threescore measures of meal,

Thirty measures of fine flour - From the quantity of flour consumed, it has been conjectured that the number of those who fed at the royal board was anywhere from 14,000 to 70,000.

Meal - Of a coarser sort for common use, not the fine flour otherwise mentioned.

1Ki 4:23 Ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and roebucks, and fallowdeer, and fatted fowl.

Ten fat oxen - Such as were kept up in the stall and fatted:

Oxen out of pastures - Well fleshed, tender and good, though not so fat as the former.

harts, and roebucks, and fallow deer - which were clean creatures, according to the Levitical law, Deu_14:5; these were hunted in fields, or taken out of the park, or were presents from other countries; so that here was plenty of beef, mutton, and venison.

1Ki 4:24 For he had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river: and he had peace on all sides round about him.

On this side the river - the region west of the Euphrates, beyond the river Euphrates, in the sense before given, 1Ki_4:21; which accounts for the plenty of provisions he had, and the revenue with which he supported such a table he kept:.

Tiphsah - or Tiphsach, the place on the Euphrates called Thapsacus. The word means “ford,” or “passage.” The stream is fordable here, and nowhere else in this part of its course. Solomon’s possession of Thapsacus would have been very favorable to his schemes of land commerce 1Ki_9:19.

All the kings - In Philistia, small as it was, there were five kings 1Sa_6:18. Syria was divided into numerous small states, as many as thirty-two kings being mentioned on one occasion 1Ki_20:1. The Hittites were ruled by a great number of chieftains or princes 1Ki_10:29; 2Ki_7:6, twelve are mentioned in the Assyrian inscriptions.

he had peace on all sides round about him - in which he was a type of Christ, the Prince of peace.

1Ki 4:25 And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon.

Under his vine - This phrase seems to have been common among the Jews, and even among neighboring nations 2Ki_18:31, to express a time of quiet and security. It is used by the prophets in descriptions of the Messianic kingdom.

every man under his vine, and under his fig tree - the phrase denotes the happy, safe, quiet, full, and peaceable enjoyment of all outward blessings, and is used of the times of the Messiah, Mic_4:4 But they shall sit each one under his vine and under his fig tree; and there shall be no trembling; for the mouth of Jehovah of Hosts has spoken, Zec_3:10 In that day, says the LORD of hosts, you shall call, each man to his neighbor, to sit under the vine and under the fig tree.

Every man under his vine - They were no longer obliged to dwell in fortified cities for fear of their enemies; they spread themselves over all the country, which they everywhere cultivated; and had always the privilege of eating the fruits of their own labors.

Judah and Israel dwelt safely - Without fear of any injury done to their persons or properties by any enemy; which is, and will be, more abundantly fulfilled in Christ, the antitype of Solomon, Jer_23:5;

from Dan even to Beersheba - which were the two extremities of the land of Israel, north and south:

1Ki 4:26 And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.

Solomon had forty thousand stalls of horses - In 2Ch_9:25 And Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen, whom he put in the chariot cities and with the king at Jerusalem. instead of forty thousand stalls, we read four thousand; and even this number might be quite sufficient to hold horses for twelve thousand horsemen; for stalls and stables may be here synonymous. In 1Ki_10:26 it is said he had one thousand four hundred chariots, and twelve thousand horsemen; and this is the reading in 2Ch_1:14. 2Ch_9:25 (Septuagint) And Solomon had four thousand mares for chariots, and twelve thousand horsemen; and he put them in the chariot cities, and with the king in Jerusalem. From this collation of parallel places some scholars think that there is a corruption in the numbers somewhere; and as a sort of medium, they take for the whole four thousand stalls, one thousand four hundred chariots, and twelve thousand horsemen.

Forty thousand - In 2Ch_9:25, it is but four thousand. But it is not exactly the same Hebrew word which is here and there, though we translate both stalls; and therefore there may well be allowed some difference in the signification, the one signifying properly stables, of which there were four thousand, the other stalls or partitions for each horse, which were forty thousand.

1Ki 4:27 And those officers provided victual for king Solomon, and for all that came unto king Solomon's table, every man in his month: they lacked nothing.

for all that came to Solomon's table - which was an open table for all comers, as there were some from all parts of the earth, 1Ki_4:34;

1Ki 4:28 Barley also and straw for the horses and dromedaries brought they unto the place where the officers were, every man according to his charge.

Dromedaries - Coursers. The animal intended is neither a camel nor a mule, but a swift horse. The original word seems to signify a very swift kind of horse, and race-horse or post-horse is probably its true meaning. To communicate with so many distant provinces, Solomon had need of many animals of this kind.

The place where the officers were - Rather, “places where the horses and coursers were,” to the different cities where they were lodged.

1Ki 4:29 And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore.

Largeness of heart - he had a genius and capacity to receive anything; his knowledge was vast and comprehensive; it reached to and included things innumerable, as the sand of the sea; there was scarce anything under the heavens, or on the earth, and in the sea, but came within the compass of it, as what are later mentioned show.

largeness of heart —high powers of mind, great capacity for receiving, as well as aptitude for communicating knowledge. Vastness of understanding, a most comprehensive knowledge of all things both Divine and human.

1Ki 4:30 And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt.

The children of the east country - That is the Chaldeans, Persians, and Arabians, who, with the Egyptians, were famed for wisdom and knowledge through all the world. Their wisdom lay in the knowledge of the stars, in divination by birds, and soothsaying.

The wisdom of Egypt - Egypt was renowned as the seat of learning and sciences, and the existing monuments, which so clearly describe the ancient state of society and the arts, show the high culture of the Egyptian people. The “wisdom of Egypt” was of a different kind. It included magic Gen_41:8; Exo_7:11, geometry, arithmetic, medicine, astronomy, architecture, astrology and mystism. The writer only means to say that his wisdom was truer and more real than all the much-praised wisdom of Egypt.

1Ki 4:31 For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about.

He was wiser than all men - He was wiser than any of those who were most celebrated in his time, among whom were the four after mentioned, Ethan, Heman, Chalcol, and Darda. Ethan was possibly the same as is mentioned in some of the Psalms, particularly Psa_89:1 A Poem of Ethan the Ezrahite. I will sing of the mercies of the LORD forever; with my mouth I will make known Your faithfulness to all generations. and in 1Ch_6:42. There is a Heman mentioned in the title to Psa_88:1 A Song. A Psalm for the sons of Korah. To the Chief Musician. On Mahalath, to make humble. A Poem of Heman the Ezrahite. O LORD God of my salvation, I have cried day and night before You. In 1Ch_2:6 we have all the four names, but they are probably not the same persons, for they are there said to be the sons of Zerah, and he flourished long before Solomon’s time. Some suppose that Hebrew words should be rendered masters of dancing or music. Perhaps a reference is here made to Solomon’s skill in music and poetry, as he is compared to persons who appear to have been eminent poets and musicians.

his fame was in all nations round about - not for his riches and grandeur only, but chiefly for his wisdom.

the sons of Mahol — either another name for Zerah (1Ch_2:6); or taking it as a common noun, signifying a dance, a chorus, “the sons of Mahol” signify persons eminently skilled in poetry and music.

1Ki 4:32 And he spake three thousand proverbs: and his songs were a thousand and five.

Proverbs - In the collection which forms the “Book of Proverbs,” only a small portion has been preserved, less certainly than one thousand out of the three. The great bulk of Solomon’s proverbs has perished.

his songs were a thousand and five - Of all his one thousand and five songs or poems we have only one, the book of Song of Solomon, remaining, unless we include Psa_127, Psa_72, Psa_132.

1Ki 4:33 And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes.

He spake of trees - The writer here means to say that Solomon composed special works on these subjects. The Lebanon cedars were the most magnificent of all the trees known to the Hebrews.

from the cedar tree even unto the hyssop - from the tallest and largest of trees to the lowest and least herb, all plants, from the greatest to the least.

Of beasts, and of fowls, and of creeping things, and of fishes - This is the usual Biblical division of the animal kingdom Gen_1:26; Gen_9:2; Psa_148:10. This is a complete system of natural history, as far as relates to the animal and vegetable kingdoms, and the first intimation we have of any thing of the kind: Solomon was possibly the first natural historian in the world.

1Ki 4:34 And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom.

Psalm 150

This beautiful and animated psalm closes the series of the Hallelujah Psalms Ps. 146–150, and appropriately also closes the entire volume. Its author is unknown. It was manifestly designed, whoever wrote it, to occupy the very place which it does occupy - to complete the volume devoted to praise. Praise is the suitable ending of the book; praise is what the Spirit of inspiration meant to secure in the heart and on the lips. In the review of the whole there is occasion for praise. In view of all that has been disclosed about God, about his religion, about the manifestations of his mercy and grace to his people, there is occasion for praise. After all that has been experienced, observed, and recorded in this book - all of trial, sorrow, temptation, conflict, disappointment, sickness, bereavement, persecution, war, captivity, bondage, exile, tears, pain, darkness, trouble - there is, as the result of the whole, as there will be at the end of our own troubled and checkered lives, occasion for exultation, praise, triumph - songs, rejoicings, raptures, hallelujahs. This psalm, then, made up wholly of expressions of gratitude and praise, is an appropriate close to the entire Book of Psalms. So may our lives close, when its varied scenes are over, with thanksgivings and praises, as a proper expression in view of the past, and as emblematic of the uninterrupted employment that awaits us in the heavens.

This psalm is of the same kind and upon the same subject with the two preceding ones; and very probably was written by the same hand, and about the same time; and is a very proper psalm to conclude this book with, being all praise. Thirteen times in this short psalm is the word "praise" used; it is so frequently and in every clause used, to show the vehement desire of the psalmist that the Lord might be praised; and to express His sense of things, how worthy He is of praise; and that all ways and means to praise Him should be made use of, all being little enough to set forth His honor and glory. And not the Levites only, whose business it was in the temple service to praise the Lord with musical instruments, are here exhorted to it, but all people even the Gentiles, even all that have breath, Psa_150:6. For this psalm belongs to the times of the Messiah; to the Gospel dispensation, to the latter part of it, especially when Jews and Gentiles shall be converted; and when all will praise the Lord, as they will have reason for it.

Each of the last five Psalms begins and ends with Praise ye the Lord. And each Psalm increases in praise, love, and joy, unto the last, which is praise celebrating its ecstasy. The elect soul, the heir of God, becomes "eaten up" with the love of God. He begins every sentence with praise; and his sentences are very short, for he is in haste to utter his next praise, and his next, and his next. He is as one out of breath with enthusiasm.

The first and last of the Psalms have both the same number of verses, are both short and very memorable; but the scope of them is very different; the first Psalm is an elaborate instruction in our duty, to prepare us for the comforts of our devotion; this is all praise. Blessed are those who meditate on God's law and do it in the first psalm. This final psalm shows fruit of that blessedness – praise.

Psa 150:1 Praise ye the LORD. Praise God in his sanctuary: praise him in the firmament of his power.

Each of the last five Psalms begins and ends with Praise ye the Lord. And each Psalm increases in praise, love, and joy, unto the last, which is praise celebrating its ecstasy. The elect soul, the heir of God, becomes "eaten up" with the love of God. He begins every sentence with praise; and his sentences are very short, for he is in haste to utter his next praise, and his next, and his next. He is as one out of breath with enthusiasm.

The first and last of the Psalms have both the same number of verses, are both short and very memorable; but the scope of them is very different; the first Psalm is an elaborate instruction in our duty, to prepare us for the comforts of our devotion; this is all praise. Blessed are those who meditate on God's law and do it in the first psalm. This final psalm shows fruit of that blessedness – praise.

Praise God in His sanctuary - His holy place; the place where He dwells. The allusion here is, probably, to the temple, the place of His abode on earth.

Praise God in His sanctuary - We are here stirred up to praise God. Praise God for His sanctuary, and the privileges we enjoy by having it among us; praise Him because of His power and glory in the firmament. Those who praise the Lord in heaven, behold displays of His power and glory which we cannot now conceive. But the greatest of all His mighty acts is known in His earthly sanctuary. The holiness and the love of our God are more displayed in man's redemption, than in all His other works. Let us praise our God and Savior for it.

Praise Him in the firmament of his power - The whole expression is equivalent to earth and heaven; Praise Him on earth; praise Him in heaven. The word rendered firmament is the same which is used in Gen_1:6. It properly means an expanse - a thing spread out. The verb from which the word is derived means to beat; then, to beat out - that is, to spread out by beating, as gold is; and then, simply to spread out, to expand. Compare Psa_136:6 To him that stretched out the earth above the waters: for his mercy endureth for ever. Isa_42:5 Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: Isa_44:24 Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; The call here is on all that dwell above that expanse - in heaven - to unite with those on earth in His praise.

Praise God in his sanctuary - Psalm 150:1 (Septuagint) Praise God in his holy places: praise him in the firmament of his power. The Septuagint renders it, "in His holy places.”

Psa 150:2 Praise him for his mighty acts: praise him according to his excellent greatness.

Praise him for his mighty acts - The creation of all things out of nothing; the sustaining of all beings; the government of the world; the redemption of man by Christ, and the wonderful works done by Him on earth; the work of grace upon the hearts of His people, and the preservation of them in grace to glory; The reference is to that which displays the power of God; the things which manifest his omnipotence.

Praise him according to his excellent greatness - Hebrew, the multitude of his greatness or of his majesty. Let the praise be such as is becoming so great, so holy, and so glorious a Being. Hence, the psalmist proceeds to call on all to make use of everything, by instrument and voice, that would in any manner set forth the praise of God.

praise him according to his excellent greatness - That which appears in his nature, perfections, and work, and these both of providence and grace; and in proportion hereunto, and according to the abilities of creatures, angels, and men, is He to be praised; which is giving Him the honor due unto His name.

Praise him for his mighty acts:

1. For us. Election. Redemption. Inspiration.

2. In us. The work of enlightenment in the understanding; purification in the heart; quickening in the conscience; subjugation in the will.

3. By us. Thought through us; felt through us; spoke through us; worked through us.

Praise him according to his excellent greatness:

1. Reverently, according to the greatness of His being.

2. Gratefully, according to the greatness of His love.

3. Retrospectively, according to the greatness of His gifts.

4. Prospectively, according to the greatness of His promises.

What the exhortation requires:

1. That men should study God's works, and observe the glory of God in them.

2. That they should meditate on His greatness till they realize its excellence.

3. That they should openly proclaim the honor due to Him.

4. That they should not contradict in their life the praise they speak.

Psa 150:3 Praise him with the sound of the trumpet: praise him with the psaltery and harp.

Praise him with the sound of the trumpet - In this verse and the verses following there is an allusion to the instruments of music which were commonly employed in Hebrew worship. The idea is, that all these - all that could properly express praise - should be used to celebrate the praises of God. Each one, with its own distinct note, and all combined in harmony, should be employed for this purpose.

Praise him with the sound of the trumpet - Which was used in calling the assembly together, for worship and on other occasions; and at the feast of blowing of trumpets, and in the year of jubilee, Num_10:1; and by the priests in temple service, 1Ch_16:6 Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God and was typical of the Gospel, which gives a certain and joyful sound, and is the cause and means of praising God, Isa_27:13 And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem.

Praise him with the sound of the trumpet - The trumpet was principally used to call the people together, but it was also an important instrument among those used by the bands of musicians that performed in the temple.

With the psaltery - a hollow stringed instrument to which psalms were sung.

Trumpet, psaltery, and harp - These were instruments of music, both used in divine worship and in which David was well skilled and delighted, and appointed proper persons to praise with them. They were typical of the spiritual melody made in the hearts of God's people, while they are praising him in psalms, hymns, and spiritual songs, under the Gospel, Eph_5:19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

Psa 150:4 Praise him with the timbrel and dance: praise him with stringed instruments and organs.

Praise him with the timbrel - It was an instrument that was struck with the hands. Similar to a modern tambourine.

And dance - Dancing among the Hebrews seems to have accompanied the timbrel or tabret. Exo_15:20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand. And all the women went out after her with timbrels and with dances.

Praise him with stringed instruments – The Hebrew word means strings, from a verb which means to divide; and the proper reference would be to slender threads, as if they were divided, or made small. It is nowhere else applied to instruments of music, but might be properly applied to a harp etc. The word strings is indeed applied elsewhere to instruments of music but the Hebrew word is different. Such instruments were commonly used in the praise of God.

And organs - The word is derived from a verb meaning to breathe, to blow; and would be applicable to any wind-instrument. It here represents the whole class of wind-instruments. Probably pipes.

Psa 150:5 Praise him upon the loud cymbals: praise him upon the high sounding cymbals.

Praise him upon the loud cymbals - literally, “the cymbals of sound” or hearing. Two hollow plates of brass, which, being struck together, produced a sharp clanging sound. The allusion here is to an instrument of music that was most distinctly heard in union with other instruments. The sound of the cymbal would be most clearly audible in its accompaniment of the other instruments referred to.

Praise him upon the high-sounding cymbals – literally “cymbals of shouting” which were used on joyful occasions. The cymbals of joyful voice. A loud, lofty sound or shout, as on the reception of a conqueror, is the idea here; and the sense is, that the praise of God was to be celebrated with that which would in the highest sense express joy and triumph.

Psa 150:6 Let every thing that hath breath praise the LORD. Praise ye the LORD.

Let everything that hath breath praise the Lord - All living things in the air, the earth, the waters. Let there be one universal burst of praise. Let His praises be celebrated not only with instruments of music, but let all living beings unite in that praise; let a breathing universe combine in one solemn service of praise. Rev_5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

Praise ye the Lord - Hallelujah. Thus, at the end of all the trials, the conflicts, the persecutions, the sorrows, the joys recorded in this book, the psalmist gives utterance to feelings of joy, triumph, transport, rejoicing; and thus at the end of all - when the affairs of this world shall be closed - when the church shall have passed through all its trials, shall have borne all its persecutions, shall have suffered all that it is appointed to suffer - when the work of redemption shall be complete, and all the ransomed of the Lord shall have been recovered from sin, and shall be saved - that church, all heaven, the whole universe, shall break forth in one loud, long, triumphant Hallelujah. Isa_35:10 And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.

Of such peculiar importance did the Book of Psalms appear to our blessed Lord and His apostles, that they have quoted nearly fifty of them several times in the New Testament. There is scarcely a state in human life that is not distinctly marked in them; together with all the variety of experience which is found, not merely among pious Jews, but among Christians, the most deeply acquainted with the things of Christ.

1 Kings 3

1Ki 3:1  And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.

The city of David - The city, situated on the eastern hill, or true Zion, where the temple was afterward built, over against the city of the Jehusites

Solomon made affinity with Pharaoh - The Jews were not forbidden to marry foreign wives, if they became proselytes. As Solomon is not blamed for this marriage either here or in 1 Kings 11, and as the idol temples which he allowed to be built 1Ki_11:5-7 were in no case dedicated to Egyptian deities, it is to be presumed that his Egyptian wife adopted her husband’s religion. It has been questioned whether this marriage was in conformity with the law (see Exo_34:16; Deu_7:3; Ezr_10:1-10; Neh_13:26). But it is nowhere censured in Scripture, as are the connections Solomon formed with other foreigners (1Ki_11:1-3); whence it may be inferred that he had stipulated for her abandonment of idolatry, and conforming to the Jewish religion (Psa_45:10, Psa_45:11).

Solomon made affinity with Pharaoh - This was no doubt a political measure in order to strengthen his kingdom, and on the same ground he continued his alliance with the king of Tyre; and these were among the most powerful of his neighbors.

took Pharaoh's daughter - She was received in the land of her adoption with great eclat; for the Song of Solomon and the forty-fifth Psalm are supposed to have been composed in honor of this occasion. This was not Solomon's first wife; he was married to Naamah the Ammonitess before he was king, for he had Rehoboam by her a year before that for Solomon reigned only forty years, and Rehoboam, who succeeded him, was forty one years of age when he began to reign, 1Ki_11:41;

until he had made an end of building his own house - which was thirteen years in building, and now seems to have been begun, 1Ki_7:1;

the house of the Lord - the temple, which according: to the Jewish chronology, was begun building before his marriage of Pharaoh's daughter, and was seven years in building; and therefore this marriage must be in the fourth year of his reign; for then he began to build the temple, 1Ki_6:37; and so it must be, since Shimei lived three years in Jerusalem before he was put to death, after which this marriage was, 1Ki_2:37; Another commentator says the marriage took place at the conclusion of his first year of reign.

the wall of Jerusalem round about - all which he built by raising a levy on the people, 1Ki_9:15; and when these buildings were finished, he built a house for his wife, but in the mean while she dwelt in the city of David.

brought her into the city of David — that is, Jerusalem. She was not admissible into the stronghold of Zion, the building where the ark was (Deu_23:7, Deu_23:8). She seems to have been lodged at first in his mother’s apartments (Son_3:4; Son_8:2), as a suitable residence was not yet provided for her in the new palace (1Ki_7:8; 1Ki_9:24; 2Ch_8:11).

building the wall of Jerusalem round about — Although David had begun (Psa_51:18), it was, according to Josephus, reserved for Solomon to extend and complete the fortifications of the city.

1 Kings 3:1-3

took Pharaoh's daughter - The conclusion of this marriage took place in the first year of Solomon's reign, though probably not at the very beginning of the reign, but not till after his buildings had been begun. Moreover, Solomon had already married Naamah the Ammonitess before ascending the throne, and had had a son by her (compare 1Ki_14:21 with 1Ki_11:42-43). - Marriage with an Egyptian princess was not a transgression of the law, as it was only marriages with Canaanitish women that were expressly prohibited (Exo_34:16; Deu_7:3), whereas it was allowable to marry even foreign women taken in war (Deu_21:10.). At the same time, it was only when the foreign wives renounced idolatry and confessed their faith in Jehovah, that such marriages were in accordance with the spirit of the law. And we may assume that this was the case even with Pharaoh's daughter; because Solomon adhered so faithfully to the Lord during the first years of his reign, that he would not have tolerated any idolatry in his neighborhood, and we cannot find any trace of Egyptian idolatry in Israel in the time of Solomon, and, lastly, the daughter of Pharaoh is expressly distinguished in 1Ki_11:1 from the foreign wives who tempted Solomon to idolatry in his old age.

1Ki 3:2  Only the people sacrificed in high places, because there was no house built unto the name of the LORD, until those days.

Only the people sacrificed in high places - The word “only” introduces a contrast. The writer means to say that there was one exception to the flourishing condition of things which he has been describing, namely, that “the people sacrificed in high-places.” The Law did not forbid “high-places” directly, but only by implication. It required the utter destruction of all the high-places which had been polluted by idolatrous rites Deu_12:2; and the injunction to offer sacrifices nowhere except at the door of the tabernacle Lev_17:3-5 was an indirect prohibition of them, or, at least, of the use which the Israelites made of them; but there was some real reason to question whether this was a command intended to come into force until the “place” was chosen “where the Lord would cause His name to dwell.” The result was that high-places were used for the worship of the Lord, from the time of the Judges downward Jdg_6:25; Jdg_13:16; 1Sa_7:10; 1Sa_13:9; 1Sa_14:35; 1Sa_16:5; 1Ch_21:26, with an entire unconsciousness of guilt on the part of those who used them. And God so far overlooked this ignorance that He accepted the worship thus offered Him, as appears from the vision vouchsafed to Solomon on this occasion. There were two reasons for the prohibition of high-places; first, the danger of the old idolatry creeping back if the old localities were retained for worship; and, secondly, the danger to the unity of the nation if there should be more than one legitimate religious center. The existence of the worship at high places did, in fact, facilitate the division of the kingdom.

The people sacrificed in high places - Could there be any sin in this, or was it unlawful till after the temple was built? for prophets, judges, the kings which preceded Solomon, and Solomon himself, sacrificed on high places, such as Gibeon, Gilgal, Shiloh, Hebron, Kirjath-jearim, etc. But after the temple was erected, it was sinful to offer sacrifices in any other place; yet here it is introduced as being morally wrong, and it is introduced, 1Ki_3:3, as being an exceptionable trait in the character of Solomon. The explanation appears to be this: as the ark and tabernacle were still in being, it was not right to offer sacrifices but where they were; and wherever they were, whether on a high place or a plain, there sacrifices might be lawfully offered, previously to the building of the temple. And the tabernacle was now at Gibeon, 2Ch_1:3.

Only the people sacrificed in high places - Which were groves, or other convenient places upon hills, in which the patriarchs used to offer up their sacrifices to God; On the tops of their houses, on hills and mountains, and particularly at the high place in Gibeon, where the tabernacle was:

Only the people sacrificed in high places - It was not right to offer sacrifices in any place but where the tabernacle and ark were; and wherever they were, whether on a high place or a plain, sacrifices might be lawfully offered, previously to building of the temple. The tabernacle was now at Gibeon (2Ch_1:3), which was therefore called the great high place; whither we find Solomon, without censure, repaired to sacrifice.

Only - This particle is used here, and 1Ki_3:3, as an exception to Solomon's integrity and as a blemish to his government, That he himself both permitted and practiced this which was expressly forbidden, Lev_17:3-4; Deu_12:13-14.

1Ki 3:3  And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places.

walking in the statutes of David his father - in which his father walked, which were the statutes of the Lord, or which he exhorted him to walk in.

only he sacrificed and burnt incense in high places - besides that at Gibeon, which it seems David did not.

1Ki 3:4  And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.

Gibeon - The transfer to Gibeon of the “tabernacle of the congregation,” and the brass “altar of burnt offerings” made by Moses, which were removed there from Nob, had made it “the great high-place,” more sacred than any other in the holy land, unless it were Mount Zion where the ark had been conveyed by David. This is about four or five miles from Jerusalem.

A thousand burnt offerings did Solomon offer - Solomon presented the animals. The priests made the actual sacrifices 1Ki_8:5. A sacrifice of a thousand animals was an act of royal magnificence suited to the greatness of Solomon. If the offerings in this case were “whole burnt offerings,” and were all offered upon the altar of Moses, the sacrifice must have lasted several days.

for that was the great high place - not that the place itself might be higher than others that were used; but here were the tabernacle of Moses, and the altar; so that it was a more dignified place, and more sacred because of them:

the king went to Gibeon to sacrifice there — The old tabernacle and the brazen altar which Moses had made in the wilderness were there (1Ch_16:39; 1Ch_21:29; 2Ch_1:3-6).

Solomon's Sacrifice and Dream at Gibeon - To implore the divine blessing upon his reign, Solomon offered to the Lord at Gibeon a great sacrifice - a thousand burnt-offerings; and, according to 2Ch_1:2, the representatives of the whole nation took part in this sacrificial festival. At that time the great or principal high place was at Gibeon, namely, the Mosaic tabernacle (2Ch_1:3), because the ark of the covenant was not there now.

1Ki 3:5  In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.

The Lord appeared to Solomon in a dream - This was the night after he had offered the sacrifices, 2 Ch_1:6-7 And Solomon went up there to the bronze altar before Jehovah, which was at the tabernacle of the congregation, and offered a thousand burnt offerings on it. In that night God appeared to Solomon and said to him, Ask what I shall give you.  This was not a common natural dream, but an extraordinary, divine, and supernatural one, a prophetic dream, a night vision, such as God used to speak in to his prophets.

1Ki 3:6  And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day.

This great kindness - David himself had regarded this as God’s crowning mercy to him 1Ki_1:48 And also the king said, Blessed is Jehovah, the God of Israel, who has given one to sit on my throne today, my eyes even seeing it.

according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee - In the true worship of God, in the profession, belief, practice and defence of the true religion, in the truth of doctrine and worship, according to the revealed will and word of God, and which he observed with great strictness, living soberly, righteously, and godly, though not without failings and imperfections, yet with great integrity and sincerity; and this holy walk of his was not the cause of God's showing mercy to him, nor was it in proportion to that, but what he was influenced to by the mercy that was shown him.

1Ki 3:7  And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in.

How to go out or come in - This expression is proverbial for the active conduct of affairs.

I am but a little child - not in age and stature, but in knowledge and understanding; for though his father called him a wise man, and he was judged so by others, yet his own opinion and thought of himself was that he was but a child as to his intellectual powers and capacity for government:

1Ki 3:8  And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.

thy people which thou hast chosen - To be his special and peculiar people above all people on the earth. For it is through them that God has chosen to reveal who He is and His redemptive plan to man.

that cannot be numbered and counted for multitude - being for number as the stars in the sky, and as the sand upon the seashore, as had been promised.

1Ki 3:9  Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?

Give an understanding heart to judge thy people - He did not ask wisdom in general, but wisdom in governing and judging the people. This wisdom he obtained. Not an understanding of things spiritual, nor of things natural, though both were given him, but of things political, what related to the civil government, that he might be able to judge or rule the people of Israel in the best manner:

who is able to judge this thy so great a people - who are so very numerous, and have so many causes to be heard and and many of them very intricate and difficult; so that no man is equal to such arduous work, unless he has more than an ordinary capacity given him by the Lord.

Solomon begs of God to give him wisdom - We must pray for it, Jam_1:5 But if any of you lacks wisdom, let him ask of God, who gives to all liberally and with no reproach, and it shall be given to him. that it may help us in our particular calling, and the various occasions we have.

1Ki 3:10  And the speech pleased the Lord, that Solomon had asked this thing.

1Ki 3:11  And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;

hast not asked for thyself – He did not ask for selfish things to benefit only himself. He asked for things fitting to a servant’s heart. To serve the Lord and the people as best as he can.

1Ki 3:12  Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.

A wise and an understanding heart - Solomon’s wisdom seems to have been both moral and intellectual. But it was moral wisdom alone which he requested, and which was promised him. The terms translated “wise” and “understanding,” both denote practical wisdom.

Neither after thee shall any arise like unto thee - he was to be the wisest of “all” mere men. In such wisdom the world would know one only “greater than Solomon” Mat_12:42 The queen of the south shall rise up in the Judgment with this generation, and shall condemn it, for she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold, One greater than Solomon is here. Solomon is a type of our Lord, Jesus is greater than him in all kind of knowledge, all the treasures of wisdom and knowledge being hid in Him.

1Ki 3:13  And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.

All thy days - Whereby he signifies that these gifts of God were not transient, as they were in Saul, but such as should abide with him while he lived.

I have also given thee - In addition to this, according to the promise that to him who seeks first the kingdom of God and His righteousness all other things shall be added Mat_6:33 But seek first the kingdom of God and His righteousness; and all these things shall be added to you. God will also give him the earthly blessings, for which he has not asked, and that in great abundance, riches and honor such as no king of the earth has had before him; and if he adhere faithfully to God's commandments, long life also. This last promise was not fulfilled, because Solomon did not observe the condition 1 Kings 11:42 And the days that Solomon reigned in Jerusalem over all Israel were forty years.

1Ki 3:14  And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.

I will lengthen thy days - The promise here was only conditional. As the condition was not observed 1Ki_11:1-8, the right to the promise was forfeited, and it was not fulfilled. Solomon can scarcely have been more than fifty-nine or sixty at his death.

1Ki 3:15  And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.

he came to Jerusalem - Solomon determined to inaugurate his reign by a grand religious ceremonial at each of the two holy places which at this time divided between them the reverence of the Jews. Having completed the religious service at Gibeon, where was the tabernacle of the congregation, he proceeded to Jerusalem, and sacrificed before the ark of the covenant, which was in Mount Zion 2Sa_6:12. A great feast naturally followed on a large sacrifice of peace-offerings. In these the sacrificer always partook of the flesh of the sacrifice.

1Ki 3:16  Then came there two women, that were harlots, unto the king, and stood before him.

and stood before him - to lay their case before him, and each plead their own cause. As a proof that the Lord had bestowed upon Solomon unusual judicial wisdom, there is appended a decision of his in a very difficult case, in which Solomon had shown extraordinary intelligence.

1Ki 3:17  And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.

1Ki 3:18  And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house.

save we two in the house - so that in this trial no evidences could be produced on either side.

1Ki 3:19  And this woman's child died in the night; because she overlaid it.

because she overlaid it - or laid upon it and so smothered it.

1Ki 3:20  And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.

And she arose at midnight - Perceiving what she had done, that she had overlaid her child, and it was dead; either through fear of punishment inflicted on persons thus negligent, or because of the disgrace of it, she switched babies.

1Ki 3:21  And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.

when I had considered it in the morning - it was towards morning, or just at break of day, when she arose to nurse it, and found it dead: but when it was broad day, and the light brighter, she more closely looked at it, and by its features, or some marks she had realized the baby was not hers.

1Ki 3:22  And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king.

And the other woman said – There was no proof of either woman’s statement, merely the word of one against the other.

1Ki 3:23  Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living.

Then said the king - As judge, summing up what had been said on both sides, which were only bare assertions without proof; the one affirming what the other denied, and the other denying what the other affirmed: this he repeated to show to all present that no determination could be made by what had been said on each side, and that some other method must be taken.

1Ki 3:24  And the king said, Bring me a sword. And they brought a sword before the king.

1Ki 3:25  And the king said, Divide the living child in two, and give half to the one, and half to the other.

Divide the living child in two - This was apparently a very strange decision; but Solomon saw that the only way to find out the real mother was by the affection and tenderness which she would necessarily show to her offspring. He plainly saw that the real mother would rather relinquish her claim to her child than see it killed before her eyes, while it was probable the pretender would see this with indifference. The plan was tried, and succeeded. This was a proof of his sound judgment, penetration, and acquaintance with human nature; or rather, of his extraordinary and supernatural wisdom.

1Ki 3:26  Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it.

1Ki 3:27  Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof.

She is the mother - - As is evident from her natural affection to the child, which she had rather have given away from her, than destroyed. Solomon saw from this which was the mother of the living child, and handed it over to her. What was done to the other woman we are not told.

1Ki 3:28  And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.

They feared the king - reverenced him as a wise, judicious, and faithful king, and feared to do anything of a criminal nature, as perceiving that he was so sagacious and penetrating, that he would discover it quickly, and bring them to shame and punishment: This decision proved that they could not impose upon him; and they were afraid to do those things which might bring them before his judgment-seat.

They saw that the wisdom of God was in him - that God had put more than ordinary wisdom into him, to make a right judgment in causes that came before him, and finish them in the most just and equitable manner. They perceived that he was taught of God, judged impartially, and could not be deceived.