Annotations for 1 Kings

1:1 king David was old. David was about seventy years old at the time of his death (2 Sam. 5:4; 1 Chr. 29:26–28), and the long years of warfare had doubtlessly taken their physical toll.

1:5 Adonijah. The name Adonijah means “the LORD is my Lord.” Amnon and Absalom both experienced violent deaths (2 Sam. 13:28–29; 18:14). Chiliab, his second son, apparently died at an early age. Adonijah was David’s oldest surviving son.

1:6 had not displeased him. While David had been a most capable leader and a man of deep spiritual sensitivity, he had not exercised proper parental discipline of his children (2 Sam. 13:21–39; 14:18–24).

1:11 Nathan. It is a mark of David’s integrity that Nathan, who had confronted him with his terrible sin with Bathsheba, was still welcome in the royal household (2 Sam. 12:1–15).

1:11–14 Wisdom—In Old Testament times, messages from God were often given through personal prophecy. Today, believers do not often receive messages through prophecy. God has given the higher privilege of direct access to His wisdom through the ministry of the indwelling Holy Spirit in all who believe. Today believers have access to God’s wisdom through His Word, His indwelling Spirit, and counsel from mature Christians.

1:29 that hath redeemed my soul. In these words of praise, David celebrated the innumerable times that the Lord had acted on his behalf, to deliver him from his enemies and from his own sins. Some of David’s psalms were written in connection with those times of God’s deliverance (Ps. 40; 142).

1:38 the Cherethites, and the Pelethites. These two groups were part of David’s bodyguard (2 Sam. 8:18; 15:18; 20:7). Their association with David stretched back to his days among the Philistines, with whom the Cherethites are usually identified (1 Sam. 30:13–14; Ezek. 25:16; Zeph. 2:5).

1:39 Zadok . . . anointed Solomon. Every priestly anointing would recall the words of Psalm 2, in accordance with the words of the Davidic covenant of 2 Samuel 7. The anointing announced that the anointed one was now the adopted son of the living God.

1:50 caught hold on the horns of the altar. This action was in keeping with the traditional function of the altar as a haven of refuge for those who had committed unintentional crimes (Ex. 21:12–14).

1:53 Forgiveness—Solomon chose to forgive Adonijah for his attempted usurpation of the throne, realizing that Adonijah had legitimate reason to think that he should be the next king. Wiser than his years, young Solomon overlooked the offense of his brother rather than bring any reproach on his reign at this early stage. Sadly, Adonijah proved himself unworthy of his pardon, making another attempt to take the throne after his father David was dead.

2:4 not fail thee (said he) a man on the throne. God had made an unconditional covenant with David (2 Sam. 7:12–16; 1 Chr. 17:11–14; Ps. 89), granting him a continual posterity and a royal dynasty. Although the Davidic covenant was an everlasting sacred promise, individual kings through their evil behavior could fail to receive the benefits of the covenant. The line of promise would be preserved, but the time would come when the promised Ruler would not be on an earthly throne (Hos. 3:4). God’s prophets predict that the heir to the throne of David will yet reign over a repentant, regathered, and restored Israel (Jer. 33:19–26; Ezek. 34:22–31) in fulfillment of the promises of the covenants (Ezek. 37:21–28; Mic. 7:18–20). The New Testament reveals that all this will be realized in Jesus Christ, the Savior King (Acts 3:25–26; 15:16–17; Gal. 3:26–29; Rev. 3:21), who is David’s Heir in the ultimate sense (Acts 2:22–36).

2:5–8 Joab . . . Shimei. David knew that these two men would cause trouble for Solomon if they were not dealt with. Joab had murdered two generals (2 Sam. 3:27; 20:10), killed David’s son Absalom (2 Sam. 18:14), and joined Adonijah’s conspiracy (1:7, 19). Shimei had cursed the king and treated him shamefully as he was fleeing from Absalom (2 Sam. 16:5–13; 19:16–23).

2:27 Abiathar. This act fulfilled God’s word to Eli, removing the last of his descendants from serving before the Lord (1 Sam. 2:30–33). When Abiathar was removed from office, his influence was greatly restricted. Solomon spared his life in recognition of his past service to God and David (2 Sam. 15:24, 29; 1 Chr. 15:11–15).

2:28 horns of the altar. Because Joab was a murderer (2 Sam. 3:27; 18:14; 20:10), he could not claim the protective sanctity of the horns of the altar, and could not escape execution.

2:35 Zadok. Zadok was a descendant of Eleazar, the son of Aaron (1 Chr. 6:4–8).

3:1 made affinity. In the ancient Middle East, political alliances were often ratified by the marriage of the son of one king to the daughter of another. Except in unusual circumstances, the pharaohs of Egypt did not observe this custom. Therefore, the giving of Pharaoh’s daughter to Solomon attested to the Israelite king’s growing prestige and importance to the Egyptians.

3:7 but a little child. The term “child” often refers to a servant or to an inexperienced person still in training for a profession. With proper humility, Solomon stressed his relative youth and inexperience.

3:14 Obedience—Because he loved God above all at this time of his life (v. 3), and chose wisdom and discernment for his office, Solomon received even more—riches and honor and distinction. Obedient in many ways, he was accordingly blessed by God. When commands are given by a loving, caring person, obedience must result in blessing. God repeatedly stated this principle (Deut. 5:29—6:24). Saul, David, and Solomon all lost blessing because of disobedience. This was not because of narrowness or rigidity on God’s part. He does not give us commands to make our lives harder, or to be harsh and demanding. His commands have blessings built in—He is showing us the best way to live.

3:15 ark of the covenant. Although David had brought the ark of the covenant to Jerusalem (2 Sam. 6) the tabernacle and its furnishings remained in Gibeon, which served as an important worship center (v. 4; 2 Chr. 1:3–5). After its capture by the Philistines (1 Sam. 5–6), the ark never returned to the tabernacle. The ark was not in the holy of holies again until it was placed in Solomon’s temple.

3:28 wisdom . . . judgment. These important qualities which marked Solomon’s reign would characterize the rule of Israel’s Messiah in a far greater way (Is. 11:1–5). David’s final words to Solomon were, “do therefore according to thy wisdom” (2:6). Wisdom does not dwell as a recluse among books in the study. Rather, wisdom stands with confidence at the crossroads of life. Solomon’s wisdom was decisive. Through God he was able to observe the actions of others and in this way have a revelation of the truth.

4:7–19 twelve officers. These men were responsible for handling lesser administrative tasks and raising revenue for the crown. The districts did not follow tribal boundaries.

4:18 Shimei. This is not the same Shimei who cursed David (2 Sam. 16:5–13), but probably the man mentioned in 1:8 as a supporter of Solomon.

4:20 many, as the sand. God fulfilled His promise to make Abraham’s descendants numerous (Gen. 15:5, 18). Solomon’s empire extended far beyond the traditional boundaries of Israel. Through this greatly expanded empire, Hebrew people not only traveled to far-flung regions, but they took with them their knowledge of the living God.

4:21 from the river. This refers to the Euphrates.

4:22 measures. A measure was the same size as a homer (Ezek. 45:14); at between six and seven bushels, it was the normal load for a donkey.

4:29 wisdom. The three terms used in this verse underscore Solomon’s depth of understanding. He was not merely intelligent, able to understand facts and logic; he was also given the ability to apply his intelligence to problems which defy logic, possessing a rare understanding of human beings with all their emotional and spiritual complexities.

4:32–34 proverbs . . . songs. Solomon was the author of a large part of the Book of Proverbs. He is also traditionally assigned the authorship of the Song of Solomon, Psalms 72 and 127, and Ecclesiastes.

5:1 Hiram. This Phoenician king ruled over Tyre for 34 years (978–944 B.C.).

5:7 Blessed be the LORD. Acknowledging the deities of another people is well known in the Bible (Dan. 3:28) and other ancient Middle Eastern literature. It does not necessarily imply that Hiram was expressing faith in God.

5:13 raised a levy . . . thirty thousand men. Solomon’s long and extensive use of this type of social conscription to accomplish his vast building projects became a source of considerable difficulty for his successor, Rehoboam (12:4).

6:1 four hundred and eightieth year. Many scholars take this date as the key date for establishing the time of the Exodus. The division of the kingdom at the death of Solomon can be dated at 930 B.C. (11:41–43). Allowing forty years for Solomon’s rule (11:42), the fourth year of his reign would be 966 B.C. If the Exodus took place 480 years before 966 B.C., its date was 1446 B.C.

6:2 house . . . for the LORD. Solomon followed the floor plan of the tabernacle, but doubled its dimensions. Solomon’s temple was constructed on Mount Moriah, the mountain where Abraham was told to offer Isaac as a sacrifice (Gen. 22:2; 2 Chr. 3:1), on the site of the threshing floor of Araunah where God had spoken to David (2 Sam. 24:24). cubits. The standard cubit was about 18 inches.

6:11 word of the LORD. This message to Solomon might have come by means of a prophet. On other occasions, Solomon had more personal encounters with the Lord (3:5; 9:2; 11:11).

6:19 ark of the covenant. The ark of the covenant (Deut. 10:8) was so named because it housed the two stone tablets of the covenant—the Ten Commandments (Deut. 10:1–5). The ark symbolized the presence of the sovereign God in the midst of His people (8:10–11; Josh. 3:13).

6:20 oracle in the forepart. The Most Holy Place was a cube of thirty feet. gold. The amount of gold used in this room was about 21 tons or 600 talents (2 Chr. 3:8).

6:23 cherubims. Cherubim are mighty angelic beings, they were often depicted in the furnishings of the tabernacle and temple. Not a great deal is known about their nature. Cherubim were set to guard the entrance to the garden of Eden (Gen. 3:24). The only extensive description of their appearance is in the Book of Ezekiel (Ezek. 1:5–14; 10:1).

6:31 doors of olive tree. A veil or curtain was hung here as well (Ex. 26:31–36; 2 Chr. 3:14).

6:38 Worship—in the midst of Solomon’s building project he received a prophetic revelation from the Lord (vv. 11–14) in which a promise and a condition were prominent: the Lord would fulfill His promise to David if Solomon obeyed His laws. The temple was the external sign that the Lord would keep His covenant of grace and dwell among the people. Worship can never be divorced from obedience to God’s laws in everyday life.

7:1–2 house of the forest of Lebanon. This building was also apparently used as an armory (10:16–17; Is. 22:8).

7:13–14 Hiram. Hiram (called Huram) was of mixed parentage. His father was a Phoenician artisan who had married a widow from the tribe of Naphtali (2 Chr. 2:14). Like his father, Hiram had become a master craftsman; his contributions to the work on the temple were extensive.

7:16 five cubits. Jeremiah 52:22 agrees with this measurement, but 2 Kings 25:17 records the height as three cubits. This apparent discrepancy may just be a difference in whether the capitals of the pillars were included in the measurement height.

7:21 Jachin . . . Boaz. Jachin means “He will establish.” Boaz may mean “in Him is strength.” Another possible meaning is “He is quick.” These two pillars were placed near the porch in front of the temple (2 Chr. 3:17).

7:40–47 Service—When talents and skills are used in God’s service, no work is insignificant. All is deserving of our best because it is done for God (Matt. 10:42). For this task Hiram was filled with wisdom, understanding, and skill (v. 14). This description is similar to the description of Bezalel’s work on the tabernacle (Ex. 31:2–6). The Holy Spirit is the source of natural gifts as well as the supernatural gifts used in the service of the Lord.

7:48 the vessels. The furnishings of the temple were designed to correspond with similar furnishings in the tabernacle (Ex. 25; 30). Although Solomon made ten tables and lampstands instead of one, their functions remained the same, all ten being considered one unit (2 Chr. 29:18).

7:51 David. David’s personal example of giving (1 Chr. 29:1–9) provided a high model of godly concern in leadership.

8:1 ark of the covenant. The ark had been in Jerusalem for some time (2 Sam. 6), and now it was finally in its proper setting. With the erection of the temple and the placement of the ark, the division of spiritual activities between Gibeon, the location of the tabernacle, and Jerusalem, where the ark had resided in a temporary shelter, was now at an end. The pattern of central worship set up in the wilderness could once again be observed (Deut. 12:1–4).

8:9 two tables of stone. The two tables upon which the Ten Commandments were inscribed were known as the “tables of the covenant” (Deut. 9:9) and were kept in the ark (Deut. 10:1–5, 8) along with the jar of manna (Ex. 16:33–34) and Aaron’s rod that budded (Num. 17:10).

8:10–11 the cloud. This visible presence of God’s dwelling with His people—sometimes called the “shekinah glory”—had also covered the tabernacle when it was inaugurated (Ex. 40:34–35).

8:20 the LORD hath performed. Israel’s God is a keeper of promises. His promise to give Abraham’s descendants a land (Gen. 15:13–14, 18–21; Josh. 14:12–15) had been provisionally realized (Josh. 21:43–45). Solomon also appropriated God’s promise to David (2 Sam. 7:12–18). Subsequent kings in the Davidic line could likewise by faith enjoy the blessings of God promised in the Davidic covenant (Ps. 89:3–4, 19–24, 27–37).

8:27 God. God is infinite; no mere building, no matter how wonderful, can contain Him. God rules from heaven in a realm far superior to anything that man can imagine. Unlike the pagan gods who were thought to actually live in the temples built for them, He is not limited by time or space (Acts 7:48; 17:24). Yet God has committed Himself to fellowship with men, walking among them on the earth and being their God. Incredibly, He has chosen to dwell in the hearts of human beings. The true believer is the temple that God desires (1 Cor. 3:16–19).

8:29–30 The Temple in the Life of Israel—Once Solomon built the temple, it became the primary location for the ceremonial worship of Israel. But it was also to be a house of prayer (Is. 56:7), a special place where God’s people could rightly maintain their individual relationships with God. The temple was a place for repentance and forgiveness (Luke 18:10–14). It was a place for petitions to be brought to God. The temple was the central point of worship and life for Israel. Even today in many European towns, beautiful church buildings stand in the town square as a testament to the centrality that the church once had in the life of the community.

Too often we fall into a practice that makes ceremony itself the central thing or in some cases the only thing. Here, we can see what mattered most was not the ritualistic practices but communication with God. This passage and others like it give clarity to many of the claims of the prophets mentioned later in Scripture. If the people had been praying and listening to God as a part of the act of worship, surely they would have been more obedient to His commands, especially in view of the fact that prophets continually rebuked them.

8:41 stranger. Unlike God’s people or resident aliens within the commonwealth of Israel (Deut. 10:18–19), foreigners had no particular claim on the ear of God. But the Israelites expected foreigners to be drawn to God by the way His people worshiped Him.

8:54 arose . . . from kneeling. Chronicles adds that Solomon’s prayer and blessing were accompanied by heavenly fire that consumed the sacrifice on the altar (2 Chr. 7:1–3).

8:58 Regeneration—Solomon prayed for an ability given by God that would allow the people to live according to the covenant which had been given at the time of Moses. Solomon was aware that the nation’s history was full of examples of the people turning away from God and from His written revelation. Ultimately, the promise of God to the nation of Israel was that there would be a new covenant given to them which would be internalized and which would be brought about by the Holy Spirit (Jer. 31)—the new covenant which was ratified in Jesus’ blood (1 Cor. 11:25). Believers today have a power which enables us to live according to God’s word—the Holy Spirit who is the agent of our regeneration.

8:60 all the people of the earth. This verse does not limit God to the Jews but includes the Gentiles as well.

9:2 second time. God had appeared previously to Solomon in Gibeon (3:4–15). The Lord’s warning was a necessary reminder for Solomon, who eventually did compromise the conditions required for enjoying God’s blessing (11:1–11).

9:12 they pleased him not. Hiram’s displeasure with Solomon’s gift would later result in Solomon’s redeeming the towns by repaying the debt in another manner (2 Chr. 8:1–2).

9:14 sixscore talents. A talent was said to be the full load one man could easily carry. It was equal to three thousand shekels, or about 70 pounds.

9:16 Gezer. Gezer had been a strong Canaanite city, a part of Ephraim’s territorial assignment. Ephraim had never taken Gezer; however, Egypt had conquered the city. Its key location on the edge of the lowlands west of Jerusalem made it a splendid gift for Pharaoh to give on the occasion of his daughter’s marriage to Solomon.

9:26 Ezion-geber. Ezion-geber was at the head of the modern Gulf of Aqaba. Its key location as an outlet to the Red Sea and the regions beyond made it commercially important to Solomon and to Hiram, his Phoenician trading partner (2 Chr. 8:17–18).

9:28 Ophir. The exact location of Ophir is a mystery. Some have speculated that it may have been in Africa, since it was reached by sea (1 Kin. 22:48). It was certainly a celebrated gold area, the source of much of the wealth David and Solomon used to pay for their vast building projects (1 Chr. 29:4).

10:1 Sheba. Located in southwestern Arabia (present-day Yemen), Sheba was the homeland of the Sabeans, a people whose far-flung commercial enterprises stretched from Syria to east Africa to distant India. The Sabeans dealt in such precious commodities as gold, gemstones, perfumes, and rare spices.

10:9 Blessed be the LORD thy God. The queen’s acknowledgment of Solomon’s God and the Lord’s covenant faithfulness towards Israel does not necessarily mean that she made a commitment of personal faith in the Lord. She may simply have been expressing respect for Solomon’s God (see 5:7).

10:26 a thousand and four hundred chariots. Shalmaneser III of Assyria reported that at the battle of Qarqar (853 B.C.) he faced a combined enemy chariot force of 3,900, some two thousand of which were supplied by Israel.

10:27 silver . . . cedars. Under Solomon, Israel enjoyed its greatest period of prosperity. This time of prosperity and peace also must have allowed for the growth of scholarship and for arts and music.

11:1 many strange women. Taking foreign wives violated the Lord’s prohibitions against marrying Canaanite women (v. 2; Ex. 34:12–17; Deut. 7:1–3); taking many wives violated the standard of monogamy established at the beginning (Gen. 2:24–25), and resulted in rampant polygamy, something God had also forbidden to Israel’s future kings (Deut. 17:17).

11:1–2 Materialism—Even before Israel crossed over the Jordan and entered the Promised Land, God had given special instructions for the nation’s future kings, warning them against materialism: they were not to collect horses, women, or gold for themselves (Deut. 17:16–17). However, King Solomon did all three, resulting in his downfall. He owned many horses (4:26); he gathered hundreds of wives and concubines (v. 3); and he possessed much gold and silver (10:14–27). The gathering of material wealth, when gained honestly, is not prohibited in the Bible. Improper love of possessions, however, is idolatry. We can own things, but things must not own us.

11:1–4 Unfaithfulness—Solomon was affected by the contemporary practices of the surrounding culture. Entering into a political marriage was a means to consolidate a relationship with a neighboring monarch, and Solomon followed this custom at the expense of obedience to God. Unfaithfulness creeps into our lives when our hearts are more closely attuned to contemporary culture and peer pressure than to the voice of God. The heinousness of Solomon’s unfaithfulness stands in contrast with the abundance of God’s favor and the plainness of His commands (vv. 9–10).

11:3 seven hundred . . . three hundred. If the reference to 60 queens and 80 concubines in Song of Solomon 6:8 is to Solomon’s wives, it represents a much earlier period in Solomon’s reign.

11:4 not perfect. Although it is true that David did not always live up to God’s standards, he was loyal to God and trusted Him implicitly, even when he was rebuked for his sins (2 Sam. 12:13; Ps. 32:1–5; 53:1–5).

11:7 high place. The use of high places in association with the worship of foreign gods shows the terrible danger that the high places presented to Israel (3:2–4; 14:23; Mic. 1:3). Molech. The worship of Molech was associated with Baal worship and with human sacrifice (Jer. 7:31–32; 19:5–6; 32:35).

11:13 one tribe. The one tribe left to the house of David was Judah, the principal tribe of the southern kingdom. By this time, Simeon had assimilated with Judah (12:17–21).

11:14 Hadad the Edomite. Hadad was one of the survivors who had escaped when David defeated the Edomite army (2 Sam. 8:13–14). Pharaoh’s ready reception and favorable treatment of Hadad probably had political ramifications, the pharaoh seeing him as a potential future ally on Israel’s border.

11:26 Jeroboam. At first a trusted official for Solomon (v. 28), Jeroboam came under his wrath and fled to Egypt. Eventually, Jeroboam was instrumental in bringing about the prophesied schism of the country (12:2–19). He became the first king of the northern kingdom (12:20).

11:31–32 ten tribes . . . one tribe. The twelfth tribe might be Simeon, which was absorbed by Judah; it is also possible that Benjamin existed for some time as a “buffer state” between Israel and Judah, linked at times with the southern kingdom (2 Chr. 11:3).

11:36 a light. This is an image of one of the divinely intended functions of the kings of ancient Israel. In the midst of the darkness of a pagan world, the Davidic kings were to be a lamp to the nations, in anticipation of the coming Messiah who would be the Light of the World (John 1:1–9; 2 Sam. 21:17; 2 Kin. 8:19; 2 Chr. 21:7).

11:40 Shishak. Shishak (or Sheshonq I, 945–924 B.C.) was the first pharaoh of Egypt’s strong twenty-second dynasty. Ironically, this future destroyer of Israel appears here as a protector of one of its future kings.

11:41 the book of the acts of Solomon. This book is mentioned only here; compare the references to the Book of the Chronicles of the Kings of Israel (14:19) and the Book of the Chronicles of the Kings of Judah (14:29). It is likely that the author of the books of Kings drew on these sources.

12:1 Shechem. Shechem was an important center of Israelite activity. It was the first place mentioned in Canaan with reference to Abraham (Gen. 12:6). It was also one of the Levitical cities of refuge (Num. 35:6). By going for his coronation to a place with ancient ties to the history of his people, and which was situated in the region of the northern tribes, Rehoboam doubtless believed that he was making a strategic move.

12:15 from the LORD. Even at this crucial time of national schism, God was sovereignly working through human events to accomplish His will, which had been made known through earlier prophecy (11:29–39). might perform his saying. All things derive their origin and destiny from God. They are determined, controlled, and directed from beginning to end by His wise and sovereign counsel. His plan encompasses everything that comes to pass, including all ends and all the ways and means to those ends. His plan also incorporates the folly of men in their deliberations, advice, and decisions, without compelling them to it by external constraint. In fact, God’s Word reveals the solemn truth that His plan encompasses even the sin, ungodliness, and evil of men in their motivations and aspirations, their thoughts, words, and deeds, without eliminating their full responsibility for it (Acts 2:22–23; 4:27–28).

12:16 What portion have we in David? The ancient rivalry felt by the northern tribes now came to a peak in resentment against the tribe of Judah and the house of David

12:17 cities of Judah. The southern section of the land also included the tribal allotment of Simeon. But Simeon by this time had been absorbed by Judah, their allotment was “within the inheritance of the children of Judah” (Josh. 19:1).

12:20 made him king. The coronation of Jeroboam had been prophesied by Ahijah the prophet of the Lord (11:29–31). Nonetheless, the actual coronation apparently was done apart from priest or prophet of the Lord; there was no divine anointing, no true religious ceremony. Only the kings of the southern kingdom would have the sanction of the Davidic covenant (2 Sam. 7).

12:22 Shemaiah. According to 2 Chronicles 12:15, Iddo the prophet and Shemaiah together wrote a history of Rehoboam’s reign.

12:28 two calves of gold. Not only would they strike a familiar chord from Israel’s history, but the two calves would arouse the interest of the remaining Canaanites in the northern kingdom. The result of Jeroboam’s action was religious confusion and apostasy; this was the first time that a deliberate attempt had been made to establish a heterodox doctrine, an unauthorized variation of the true religion. It appears that Jeroboam was doing the same thing that Aaron did, presenting the calves as representations of God, and thus luring people away from true worship.

12:29 Beth-el. Bethel was north of Jerusalem in Benjamite territory, it had enjoyed a prominent place in Israelite history throughout the earlier patriarchal period (Gen. 28:10–21). Dan was in the north; before its capture by the Danites it had a reputation as a center for pagan worship (Judg. 18:30). Jeroboam’s choice of these two sites was a brilliant move. He had one site in the northernmost part of his kingdom and another in the southernmost part; both had long ties to Israel’s past, and eliminated the need for long, tedious treks to Jerusalem.

12:31 not of the sons of Levi. Jeroboam’s new religious institutions included starting a new religious order that did not include the Levites; setting up shrines at high places (3:2–3); and replacing the Feast of Tabernacles with a fall festival of the eighth month. His various attempts at religious innovation would quickly incur God’s wrath and earn him a reputation that would live in infamy (13:33–34; 22:52).

13:4–5 Lay hold on him. The life and character of Jeroboam stands in stark contrast to that of King David. When David was told that he would become king, he never forgot that it was God who gave him the position, and God who would maintain it. Jeroboam, however, seemed to think that he would only stay in office by his own efforts. When David was confronted with his sin by Nathan the prophet, he humbly confessed (2 Sam. 12:13). The wicked Jeroboam sought to arrest his accuser.

13:6 the LORD thy God. This language may be simply deferential to the prophet, but here it may indicate recognition by Jeroboam that he was no longer really serving the living God.

13:7–8 reward. The prophet was not just being ungracious, he was following a direct command from God. In biblical times, sharing a meal was more than just a social custom. It implied an intimate fellowship. Great religious ceremonies from the Passover to the Lord’s Table center on people eating together. The prophet did not want his act of mercy to suggest that God accepted Jeroboam’s deviant worship, or leave the impression that a touch from God could be bought and paid for. Giving a gift can be an easy way to avoid the really important matter of changing lives and lifestyles. If a person is convinced that by his giving he is rewarding a church or a pastor, then it becomes impossible for that church or pastor to have any kind of prophetic ministry to that individual. Instead, they become his debtor.

13:11 an old prophet. This prophet was clearly an apostate. He had not spoken against Jeroboam; instead, he boldly lied to the Lord’s true prophet.

13:19 went back with him. The man of God had withstood Jeroboam’s persuasions; he probably came expecting just such pressure. Sadly, he made the mistake of letting down his guard when he had passed the test he was expecting. There is never any excuse for violating God’s clear instructions, and he paid a terrible price for his disobedience.

13:24 a lion. The way the lion stood by both the man of God and his donkey shows that the lion did not kill for food but was God’s executioner (vv. 25–26, 28).

13:32 cities of Samaria. The city of Samaria did not, in fact, come into being for nearly half a century (16:24), but the author mentions it here from his own later perspective.

13:33 evil way. Rather than learning from the report of this incident, Jeroboam was even more set in his evil ways. His apostasy would earn for him his reputation as the one who “made Israel to sin” (16:26).

14:4 Shiloh. Located about twenty miles north of Jerusalem, Shiloh had been the religious center for the nation during the time of the judges and was the location of the tabernacle (Josh. 18:1; 1 Sam. 1:3). The city was destroyed by the Philistines after the loss of the ark (1 Sam. 4:1–11; Jer. 7:12–15). could not see. Although he was blind, Ahijah could “see” by means of the revelation of the living God.

14:11 dogs. Dogs were scavengers, and in the Middle East they came to symbolize the dregs of society (2 Kin. 8:13).

14:14 cut off the house. As prophesied here, the end of Jeroboam’s reign would soon be accomplished (15:27—16:7).

14:15 groves. This word refers to the wooden poles or images associated with the worship of the goddess Asherah (Judg. 3:7; 2 Kin. 23:4). Her worship would become one of the sins that would bring about the downfall of the northern kingdom (2 Kin. 17:9–11).

14:17 Tirzah. Famed for its beauty (Song 6:4), Tirzah was a royal retreat and the capital of the northern kingdom’s first two dynasties (15:33).

14:19 the book of the chronicles of the kings of Israel. This book is mentioned 15 times in Kings. Apparently it was an official record of events in the southern kingdom down to the days of Jehoiakim. This work should not be confused with the biblical books of Chronicles, which were written much later, after the exile.

14:20 Jeroboam. Each of the subsequent kings of Israel was judged against the example of the wickedness of Jeroboam (15:34). Only with Ahab was a worse pattern set (16:31).

14:23 high places. The high places were a problem throughout the history of Judah and Israel (Mic. 1:3). At times, the worship offered on them may have been done sincerely, in true worship of God (3:2–4; 2 Kin. 12:3). But these were also the places in which Canaanite worship rites were practiced, and images set up to honor Baal and Asherah. Even when the worship on the high places was not mixed with pagan rituals, it was not in accord with the law of Moses (see 2 Chr. 1:3).

14:24 abominations. This is an exceedingly strong term; it describes perverted activities that impelled God to dispossess the Canaanite peoples from their land (Deut. 18:9–12).

14:26 treasures of the house of the LORD. The sacking of the temple is particularly shocking when we think of the long and detailed description of Solomon’s building and furnishing of the house of the Lord.

15:2 Maachah. Elsewhere she is described as “the daughter of Uriel of Gibeah” (2 Chr. 13:2), and “the daughter of Absalom” (2 Chr. 11:21). It is thought that she was the granddaughter of Absalom; the daughter of Uriel of Gibeah and Absalom’s daughter Tamar (2 Sam. 14:27). She was the favorite of Rehoboam’s many wives. The fact that she is mentioned in connection with both her son Abijam and her grandson Asa (vv. 10, 12) makes it appear that she was an important figure, probably wielding a good deal of influence.

15:4 for David’s sake. That is, because of God’s love for David and the promise He had made to him (2 Sam. 7). lamp. This is one of the lovely images of God’s intended blessing on the Davidic house.

15:5 Perseverance—The lamp of God was still shining in Jerusalem during the reign of Abijam, even though he was not wholly devoted to the Lord, nor was his father who reigned before him. In spite of the sins of Abijam and his father, God continued to let His light shine in Jerusalem for the sake of David, whose heart was all for the Lord. In a similar way, our actions will affect the generations which follow us. If we are committed to God’s ways, and willing to stand for what is right, our children will benefit; if we selfishly follow our own pleasures, our children often are left picking up the pieces.

15:10 his mother’s name was Maachah. It is apparent from verse 2 that Maachah was Asa’s grandmother. It is important to remember that many times the Hebrews used the terms “father, mother, son, daughter” loosely, to indicate ancestry rather than exact generation (v. 3).

15:13 he removed. Asa’s many spiritual activities (2 Chr. 14:2–5; 15:1–18) are telescoped into a few statements here. Although the reforms mentioned took place early in Asa’s reign (2 Chr. 14:2–5), the chronicler indicates that the deposing of Maachah took place in the fifteenth year of his rule (895 B.C.). Maachah’s removal came as a result of a time of covenant renewal (2 Chr. 15:1–16) and a consequent reaction against her vile idolatry.

15:14 high places. In some instances, the high places were places where the Lord was worshiped (1 Sam. 9:12); in other cases they were used for pagan purposes (2 Chr. 14:2–3).

15:17 Ramah. Ramah was about five and a half miles north of Jerusalem on the main north-south commercial route through the land, and it was therefore of great importance to both kingdoms. It gave east-west access to both the foothills of Ephraim and the Mediterranean coast, so it was of strategic military importance as well. Baasha was striking a blow for control of the center of the land.

15:18–19 Unfaithfulness—Asa’s life was a mixture of good and evil, faithfulness and faithlessness. He took a stand against the rampant idolatry, removing male cult prostitutes and idolatrous worship, and even demoting his own grandmother to reduce her evil influence (v. 13). Yet later in his life, he signally failed to trust God for either safety or health. When Baasha, king of Israel, attacked him, he sought help from the Syrians (vv. 17–18) rather than from God, and resented and rejected the prophetic rebuke he received (2 Chr. 16:7–10). Near the end of his life, Asa suffered a crippling disease in his feet; yet even in this “he sought not to the LORD, but to the physicians” (2 Chr. 16:12).

15:25 Nadab. His name means “generous” or “noble,” but he did not live up to his name.

15:29 according unto the saying of the LORD. The death of Nadab was in line with the prophetic fulfillment of God’s judgment on the house of Jeroboam (14:9, 16). Nonetheless, the manner of his death was condemned by God through His prophet Jehu (16:7).

16:1–7 Jehu. This Jehu is not to be confused with Jehu the king of Israel (2 Kin. 9:2). Jehu the prophet came from the southern kingdom; his long prophetic ministry lasted into the days of Jehoshaphat. Like his father before him, he confronted sin fearlessly, even in the royal house (2 Chr. 16:7–10).

16:10 Zimri. Zimri’s treacherous act was the prophesied judgment on Baasha and Elah for their wickedness.

16:23 Omri. Omri’s exploits are commemorated in the Moabite Stone and the Assyrian annals. Indeed, he was so important to the Assyrians that they called Israel “the House of Omri” long after his death. Yet the author of Kings describes little of Omri’s achievements, because he did evil in the eyes of the Lord.

16:30 Ahab. In Ahab we come to the very lowest point in the degeneration of the spiritual life of the kings of Israel. Each of the kings of the northern kingdom had been guilty of walking in the steps of Jeroboam, but Ahab’s sins made Jeroboam’s look trivial. His greatest crime was his promotion of Baal worship as the state religion.

16:31 Jezebel. Ahab’s marriage to Jezebel was politically important and demonstrated the rising prominence of Israel’s third dynasty. Her father was both king and priest of Baal in Sidon; similarly, Jezebel was princess and priestess of Baal. Her Phoenician name was Abizebel, meaning “my father [Baal] is noble.” The Hebrew scribes purposely dropped a letter from her name, calling her Jezebel, “lacking honor.” went and served Baal, and worshipped him. Ahab completely abandoned even a skewed worship of God, and became a full-fledged worshiper of Baal.

16:34 build Jericho. Jericho had been semi-occupied at various times (Judg. 3:13), but not as a permanently occupied fortified city. Either Hiel offered his sons as foundation sacrifices, or they died in some mishap. However it happened, Joshua’s curse was carried out.

17:1 Elijah. No prophet had arisen since Moses who was like Elijah. His name means “the LORD is God,” a statement which was the core of his message to the unbelieving nation. dew nor rain. Elijah’s pronouncement was an immediate challenge: Baal was supposed to govern the weather, but Elijah was declaring him powerless before the living God.

17:6 ravens. It is interesting to note that ravens were considered unclean birds (Lev. 11:15).

17:9 Zarephath. Zarephath was in Phoenician territory, seven miles south of Sidon, the stronghold of Baal. The Lord’s sustaining Elijah first by a raven and then by a widow provided the prophet with a dramatic test of faith at the outset of his ministry. The widow, too, would be taught the value of trusting in God alone.

17:14 shall not waste. While an apostate Israelite nation suffered because of the drought, God supplied the daily necessities to a non-Israelite who willingly took Him at His word. Both the prophet and the widow were reminded of the value of personal trust in Him who alone is sufficient to meet every need (Phil. 4:19).

17:17–23 Resurrection—Resurrection from the dead was not a miracle ordinary people expected to see, even from a prophet of God. This widow, however, would have had reason to hope for God’s help. She had opened her home to Elijah, and she had seen firsthand His power and the results of complete trust in Him. Yet it was not until she had seen the miracle of her son brought back to life that she expressed faith in God.

18:3 Obadiah. Although tradition has sometimes identified them, this Obadiah is probably not the author of the prophetic book of that name. It is clear that this Obadiah was a man of great faith, whose heroic actions give us a more balanced picture of the situation people of faith endured in Israel at this time.

18:18 Baalim. The wording indicates that Ahab had a practice of attending services at various local shrines where this deity was worshiped.

18:19 Baal . . . the groves. The worship of Baal and Asherah held a constant fascination for Israel from earliest times (Ex. 34:13; Num. 25; Judg. 2:13) and eventually caused Israel’s demise (2 Kin. 17:16–18).

18:21 two opinions. We are confronted today with a choice no less momentous than the Israelites’ choice between the Lord and Baal. Here is a broad road that leads down to destruction; there, a way narrow and difficult that leads upward to life (Matt. 7:13–14). God doesn’t share devotion with anything or anyone. We have to make the choice to be on God’s side—we cannot serve two masters. We will either gratify self, conforming to the corrupt pattern of this present age, or glorify Him who alone is worthy of worship.

18:27 pursuing, or he is in a journey. “In a journey” is a euphemism with the same meaning as our euphemism “on a comfort break.” Elijah was piling on the sarcasm—a god is not supposed to have embarrassing bodily functions.

18:30 repaired the altar. This was an earlier altar that had been used by the true people of God. Elijah avoided all contact with the altar that was associated with Baal.

18:36 LORD God of Abraham, Isaac and of Israel. This phrase, so characteristic of worship in the early period (Gen. 50:24; Ex. 3:6), reminded Elijah’s hearers that the God who had made the covenant with Abraham was still the God of the northern kingdom, and the nation’s only hope of life, protection, and blessing (Deut. 30:20).

18:46 girded up his loins. Elijah tucked his garment into his sash, enabling him to run freely the 13 miles to Jezreel.

19:3 went for his life. One may ask why a man who had seen God’s mighty power should give way to fear, but we must realize that God did not criticize Elijah for his reaction. Elijah was not a superhero but a man with a nature like ours (James 5:17). He had seen a great victory on Mount Carmel, but he also knew that Jezebel was still in power, the faith of the people was still weak, at best, and his life truly was in danger. To run for his life did not necessarily indicate lack of trust; running is sometimes just the act of prudence.

19:5 Arise and eat. God’s response to Elijah’s fear and discouragement was to give him the very tangible, physical encouragement of food and rest.

19:7 the angel of the LORD. This term sometimes refers to God Himself (Ex. 3:2–6), and other times it seems to refer simply to a heavenly messenger (2 Kin. 1:3; 19:35).

19:8 Horeb. The name Horeb refers to Mount Sinai itself, “the mountain of God” (Ex. 3:1).

19:11 the LORD was not in the earthquake. Although each of the things mentioned in these verses could signal God’s presence (Ex. 40:38; Zech. 14:4–5; Acts 2:2–3), Elijah learned that God is not just the God of the spectacular.

19:12 still small voice. Elijah had called for fire and national revival. What Elijah did not see was that God was already quietly at work in the lives of many people (v. 18).

19:18 have not bowed. In times of widespread drift and deliberate deviation from biblical standards of doctrine and ethics, it is easy to suffer from an “Elijah complex.” We think that we alone have been on fire for God when everyone else has rejected His covenant, profaned His altars, and persecuted His prophets. Whenever we are tempted to imagine that we are the only ones left to represent the cause of the gospel, we are also open to the dangers of self-pity and self-righteousness. But we are not alone when we belong to the family of God. In every age, God has preserved faithful people who rejoice in Him and are on fire for the truth.

20:1 Ben-hadad. Ben-hadad II (860–842 B.C.) was king of Aram, the ancient name for the area which is Syria today.

20:2 Ahab. When he is associated with his wicked wife Jezebel, Ahab appears as thoroughly evil. But in this chapter he appears as a capable leader in a time of international turmoil, and as a person who had some sense of the power and presence of God (vv. 13–14).

20:13 a prophet. This prophet was not named, but his true message reminds us that there were still many prophets who were faithful to the Lord (18:13; 20:35).

20:23 gods of the hills. The Aramean advisors reflected traditional ancient Middle Eastern theological concepts. Their gods were limited to certain geographical locations.

20:26 Aphek. This is not the Philistine city where the ark was lost (1 Sam. 4:1), but another location just east of the Jordan in northern Gilead. They were launching their second campaign in the Jordan valley, but they would learn that the power of the living God is not limited to the mountains as they had hoped.

20:28 not God of the valleys. The God of Israel is Lord of the universe, and there is no limit to His power and authority. Not only are we responsible to Him as individuals, but so are the social, economic, and political institutions of the world. Just as it was presumption for the Arameans to think that God was bound by geography, it is also presumption to think that if we follow the laws of morality in our private lives, we can violate them in our social, economic, and political relationships. Separation of church and state should not mean separation of God and state. The nation that violates the moral laws of God will eventually suffer defeat.

20:43 heavy and displeased. Rather than repenting of his sin, Ahab felt ill used by God and resented his punishment, adamantly refusing to change his ways.

21:1 Samaria. Samaria was Ahab’s capital city; sometimes its name is used to represent all Israel (2 Kin. 1:3; 2 Chr. 24:23; Jon. 3:6).

21:2 Give me thy vineyard. All the land was the Lord’s, who granted it to each Israelite tribe and family, and provisions were made so that the land could not be permanently sold out of the family to whom it had been given (Lev. 25:23–28; Num. 36:2–9). In this sense, the vineyard was not Naboth’s to dispose of. It belonged to his descendants as much as it did to him.

21:13 out of the city. God’s law was followed in the manner and place of his death (Lev. 24:14–16, 23), although his execution was an outrage, based on false testimony, lies, greed, and refusal to honor the laws concerning the land.

21:19 Hast thou killed. In Genesis 9:6 the principle was established that those who shed human blood must have their blood shed by other humans. Ahab had previously allowed his wicked wife Jezebel to plot the murder of an innocent landowner in order to obtain his vineyard. As a result, God determined that both Ahab and Jezebel would die bloody deaths, and this is exactly what happened (22:34–38; 2 Kin. 9:30–37). How tragic that these two brilliant, capable, and talented members of royalty, whose lives could have brought so much blessing to Israel, would instead bring about their own downfall by choosing the path of wickedness rather than the path of life.

21:27 when Ahab heard those words. The vacillating nature of Ahab’s conduct is seen clearly in verses 25–29. He did great evil, under the influence of his evil wife. Nevertheless, he could at times display real courage (22:34–35) and even real humility before God (v. 29). His life is a sad picture of what happens when we are ruled by our own passions rather than by God.

22:4 Jehoshaphat. Jehoshaphat was the fourth king of the southern kingdom. He was related to Ahab through the marriage of his son Jehoram to Ahab’s daughter Athaliah (2 Kin. 8:18–27).

22:9 Micaiah. The prophet Micaiah is not known except in connection with this incident (2 Chr. 18:8–27).

22:14 what the LORD saith unto me, that will I speak. Unless a prophecy is truly directed by God, it is valueless. Micaiah’s response was what one would expect from a godly man, but his first statement to Ahab (v. 15) is a little puzzling. It seems that Micaiah was playing with Ahab a little, pointing out to him the futility of asking for favorable prophecy rather than true prophecy. It seems obvious that Micaiah (or God through Micaiah), was in no way deceiving Ahab, since Ahab was instantly aware that he had not been given a real prophecy.

22:16–17 true. All of us wish to hear good news, not bad. We want to hear the favorable, the acceptable, the words that bring us happiness and do not condemn. It can be tempting to speak only what will be well-received even if it is not true, but neither God nor man is served by untruth. While the truth should always be spoken in love (Eph. 4:15), it must be the sole content of what we say. The prophet had to speak only the truth, or he would no longer have been a prophet—his words were the words of the Lord spoken in His name. Our words should be true because, if we are His people, we speak in His name.

22:38 the dogs licked up his blood. Elijah’s grisly prophecy concerning the house of Ahab came to pass here (21:19–24).

22:39 ivory house. Archaeological excavations at Samaria have illustrated the nature of Ahab’s palace, a house with luxurious decorations made of ivory.

22:46 remnant of the sodomites. Apparently male prostitution was a part of the debased religious practices of Baal worship (14:24).

22:53 Conclusion—The story does not end here but is continued in 2 Kings. The division of the Book of Kings is not original, but was done for convenience when the Bible was translated into Greek in the second century B.C.