Why look for a virgin to warm the king? (1:2)
In his last days, David suffered from the chills, common among the elderly and the dying. David’s servants believed that if they could find a virgin to lie naked with him, he would be warmed. They probably considered his wives old and, like him, suffering from poor circulation. They thought a virgin would warm him better. Though technically considered a concubine, she acted as David’s nurse and had no sexual relations with him.
Was it right for Adonijah to offer sacrifices? (1:9)
The Israelites were permitted to offer personal and communal sacrifices in their hometowns. However, Adonijah’s sacrifice near En Rogel was part of his scheme to usurp the throne. He was doing the right thing for the wrong reason.
Did an official prophet serve the king? (1:9–10)
The Old Testament describes at least two kinds of prophets: independent prophets (like Elijah, who opposed Ahab) and official prophets who served in the king’s court (like Nathan). Could an officially sanctioned prophet speak without compromising his integrity? Nathan’s rebuke of David for his adultery shows that it was possible (2Sa 12:7–12); Nathan’s words brought the king to repentance. See the article What influence did prophets have with kings? (2Ki 4:13).
How did a latecomer among David’s wives become so influential? (1:11–14)
The Bible does not explain how Bathsheba became so influential in David’s court, but it’s obvious that she wielded a great deal of power in the kingdom. Perhaps there was some political maneuvering on her part. Perhaps she had influence because she had already served as an intelligent but unofficial advisor to David. Or perhaps David simply favored her above his other wives.
What was the prophet Nathan doing in David’s room? (1:22)
Nathan played an important role in David’s reign (2Sa 7:1–17; 12:1–14). See What was Nathan’s role in David’s court? (2Sa 12:1). Here Nathan again displayed his ability to act tactfully and sensitively to rouse David to take the necessary steps to foil Adonijah’s plans and ensure that Solomon would be anointed king.
Why hadn’t David already declared Solomon his successor? (1:30)
It may have been because of Solomon’s youth. If Solomon seemed too young to rule, he may have been vulnerable to a hostile takeover. In addition, Samuel—who had anointed both Saul and David—was dead, and no protocol had been established for the transfer of power.
What did it mean to ride the king’s mule? (1:33)
In David’s time, the mule was a royal mount reserved for kings. Allowing Solomon to ride the king’s mule was a public statement that David wanted his son to inherit the throne.
Why were kings anointed with oil? (1:39)
A unique, sacred oil was used to consecrate sanctuaries, priests and kings (Ex 30:22–33). The oil signified God’s approval of the one being anointed. Kings chosen by God to rule over his people who were not in a line of dynastic succession were anointed by prophets. Kings who assumed office in the line of dynastic succession were anointed by priests.
How much safety did the horns of the altar provide? (1:50)
Grasping the horns of the altar provided asylum for an accused person while his case was under review. A person could be completely safe there—but only for a time. If a murder was ruled intentional rather than accidental, the offender was removed from the altar and executed (Ex 21:13–14).
Will God always make us prosper? (2:3)
See the articles Is success guaranteed to those who obey God? (Dt 28:1–6) and Does seeking God guarantee success? (2Ch 26:5).
Was this promise to David fulfilled in Jesus the Messiah? (2:4)
Yes. All the kings who ruled in Jerusalem after David (20 in all) were his descendants. No coup ever eradicated David’s line. But Jesus is the ultimate fulfillment of this promise. Mary was told by an angel that her son Jesus would someday occupy David’s throne (Lk 1:31–33).
Why even the score against Joab? (2:6)
To shed blood in peacetime as if in battle (v. 5) was a criminal act. Even though Joab had acted without David’s knowledge, the king was still responsible for his commander’s actions. David knew that justice should be meted out in Joab’s case, but he didn’t choose to administer it.
Why leave the dirty work of dealing with Shimei to Solomon? (2:9)
Though Shimei had cursed King David when he and his men fled Jerusalem, David had spared him (2Sa 16:5–13; 19:18–23). Now a new king would be tested. It was shrewd political strategy for Solomon to establish his power by avenging his father’s honor. Nevertheless, Solomon acted justly. He did not inflict the long-delayed punishment until Shimei openly disobeyed his command (1Ki 2:36–46).
Why did Adonijah request Abishag as his wife? (2:17)
Adonijah’s request was a bold attempt to seize power. Abishag was one of David’s concubines; marrying her would give Adonijah a claim to the throne. Since Solomon had spared his life, perhaps Adonijah perceived him as weak and vulnerable to political maneuvering.
Why did Bathsheba agree to Adonijah’s request? (2:18)
Perhaps Bathsheba did not understand the significance of the request. Or perhaps she understood perfectly, in which case she might have anticipated Solomon’s response. Bathsheba had acted once before to protect Solomon’s royal interests from Adonijah (1:15–21), so she may have welcomed the opportunity to get rid of Adonijah once and for all.
Why did Solomon react negatively to his brother’s request? (2:22–23)
Though Abishag had had no sexual relations with David, she still belonged to his royal harem. Earlier, the rebel Absalom had reinforced his claim to power by sleeping with most of David’s harem (2Sa 16:20–22). Solomon saw Adonijah’s request for Abishag in a similar light—as a treasonous claim to the throne.
Was Abishag destined to remain single all her life? (2:22–23)
Since Abishag never had sexual relations with David, she might have been absorbed into Solomon’s harem. Some think she is the Shunammite spoken of in the Song of Songs.
Why would a king meddle in priestly affairs? (2:27)
God’s way of appointing prophets, priests and kings had its own system of checks and balances. David and Solomon appointed prophets and priests and could also remove them. But God’s holy men also had authority. Samuel anointed Saul but later deposed him in favor of David.
Why did God wait so long to remove the house of Eli from the priesthood? (2:27)
Perhaps the Lord allowed another generation of Eli’s descendants to serve as priests to show that contempt for God can be passed from generation to generation. God had told Eli that his house would be cut off from the priesthood because of his sons’ evil behavior. The same disrespect shown by Eli’s sons later became evident in Abiathar’s contempt for Solomon (1Sa 2:30–35).
Why didn’t the horns of the altar save Joab? (2:28; see v. 34)
Grasping the horns of the altar provided asylum for an accused person while his case was under review. A person could be completely safe there—but only for a time. If a murder was ruled intentional rather than accidental, the offender was removed from the altar and executed (Ex 21:13–14). When Joab refused to let go of the horns of the altar after being sentenced to die, Benaiah needed special permission to execute him at the altar.
Was Joab’s death God’s justice? (2:32)
Solomon assured Benaiah that Joab’s punishment was sanctioned by God. Since Joab sought asylum at a holy place, Benaiah was hesitant to carry out the death sentence for fear of God’s judgment for his act. But Joab had murdered two innocent men for political reasons—a public crime that had stained the integrity of David’s administration.
If Shimei deserved to die, why did Solomon simply confine him to the city? (2:36–37)
Though Shimei had been disloyal to David, even cursing him publicly (2Sa 16:5–8), David showed mercy to Shimei (2Sa 16:9–13; 19:18–23). But David may have doubted the wisdom of doing so because when Solomon became king, David warned him to beware of Shimei (1Ki 2:8–9). Solomon apparently allowed David’s mercy to stand, but he wanted to prevent Shimei from stirring up trouble with other Benjamites outside of Jerusalem who may still have held a grudge against David for replacing Saul, their fellow tribesman, as king.
Why did Solomon marry a foreigner? (3:1)
Sometimes a king would marry the daughter of another king or nobleman as a way of guaranteeing the peace. Most of Solomon’s 700 marriages were political in nature. However expedient the practice may have been politically, Moses made it clear that the kings of Israel were not to have many wives (Dt 17:17). Sadly, Solomon’s many wives eventually led to his downfall.
What was wrong with worshiping on the high places? (3:3)
The high places had once been pagan Canaanite shrines. Even though the Israelites worshiped the Lord at the high places, they often sinned by blending worship of false gods with their worship of the Lord. This was exactly the situation the Law of Moses had addressed when it forbade the use of former pagan shrines to worship the Lord; they were only to worship God at the place God designated (Nu 33:52; Dt 12:3–8). See Why was worship at a high place permissible here but wrong elsewhere? (1Sa 9:12).
What made Gibeon the most important high place? (3:4)
Before the temple was built, Israel’s sacred objects were not always together in the same place. Since the tent of meeting and the bronze altar were still at Gibeon, it was the most significant place of worship. See The Battle of Gibeon (Jos 10:5).
Does God still speak to people through dreams? (3:5)
The Bible is replete with examples of God speaking through dreams. God may use a dream to reassure (Ge 28:10–15), to warn (Ge 41:25–32), to instruct (1Sa 28:6), to reveal the mysterious future (Da 2:27; 7:1), to rebuke (Da 4:19–27), to authenticate his presence (Joel 2:28) or to lead (Mt 1:20–21). Today God is free to do all of this and more through dreams. He still speaks in the night to help people believe and conform to the light of the world, Jesus.
Why did Solomon call himself only a little child? (3:7)
Solomon was only about 20 years old when he began to reign. He had very little administrative experience. Labeling himself a little child was an honest admission that he had insufficient knowledge and experience to govern a nation. Solomon was self-aware enough to know this; he therefore asked God for wisdom (v. 9).
Are wealth and fame evidence of God’s blessing? (3:13)
Not necessarily, but they were in Solomon’s case. Job similarly experienced God’s blessings (Job 42:12–13). But not all who are walking with the Lord will experience fame and fortune. Remember the words of Jesus: Blessed are you who are poor, for yours is the kingdom of God (Lk 6:20). Remember also his warning: It is hard for someone who is rich to enter the kingdom of heaven (Mt 19:23).
Why was a priest a chief official of the king? (4:2)
In cultures that are familiar with the concept of separation of church and state, this structure of government may seem strange. But in Israel, worshiping the Lord was an integral part of government life. No king who revered God would try to govern without advice from priests and prophets.
Did Solomon have slaves? (4:6)
Solomon conscripted foreigners as slaves and drafted some Israelites into forced labor as well. Samuel had warned the people of Israel that demanding a king would result in their sons and daughters having to work for the king (1Sa 8:11–13, 16). See Were Solomon’s conscripted laborers slaves? (1Ki 5:13).
How did the governors supply provisions for the king? (4:7)
Each of these 12 governors was responsible for supplying the royal court’s provisions once a year, gathered as taxes from the landowners in their districts. Samuel had warned the people about the taxes of produce and livestock that would be taken from them (1Sa 8:14–17). The people later complained about this heavy burden to Solomon’s son Rehoboam, revealing their resentment of providing for the king (1Ki 12:4).
What does as numerous as the sand on the seashore mean? (4:20)
The phrase is a figure of speech—a poetic exaggeration to express the abundant blessings of God. The sands of the seashore are uncountable, if not infinite. The use of this phrase highlights the fulfillment of God’s promise to Abraham (Ge 22:17). The people of God are also described as being as numerous as the dust of the earth (2Ch 1:9) and as numerous as the stars in the sky (Ge 22:17). See the article Can the Bible exaggerate and still be true? (2Ch 1:9–15).
How many people did Solomon feed each day? (4:22–23)
In the latter part of his reign, Solomon fed at least 700 wives, 300 concubines and all their children. Along with these, he also provided for the palace servants, court officials and their families.
What’s the significance of vines and fig trees? (4:25)
Flourishing vines and fig trees signified fertile, prosperous times. To sit under one’s own vine and fig tree symbolized peace and security.
What kind of wisdom does God give? (4:29–34)
The Bible describes two types of wisdom: worldly wisdom and wisdom that comes from God. The book of James says that the wisdom of the world is earthly, unspiritual, demonic (Jas 3:13–16). People who depend on worldly wisdom tend to cultivate envy and selfish ambition, which cause disorder and destruction of community.
According to James, the wisdom of God cultivates peaceful relationships. The type of wisdom God gives takes into account the interests of others. It is characterized by sincerity. The wisdom of God helps people be objective and impartial in their decision making (Jas 3:17).
This was the type of wisdom that Solomon asked God for and received from him. Wisdom enabled Solomon to ask probing questions and make knowledgeable decisions. This is the type of wisdom available to anyone who simply asks God for it (Jas 1:5).
The Hebrew word for wisdom also suggests skill. Solomon’s skills were varied and impressive. He was a poet, naturalist and teacher. Like Solomon, we possess wisdom—that is, a set of skills. God blesses each one of us at conception with aptitudes. Though our individual skills vary, we can choose to use them to serve God and others and to apply God’s Word to our daily lives.
Did Solomon become wise instantly or with the help of tutors? (4:34)
When given the opportunity to ask God for anything he wanted, Solomon requested wisdom—the ability to discern right and wrong—so that he might govern with fairness. Solomon’s wisdom went beyond the ability to rule, however. He was a scholar of many subjects. God evidently blessed Solomon with the intellectual capacity to learn much, to learn quickly and to process information with keen insight. And David likely used his abundant resources to prepare his son to reign by providing him with the finest teachers that royal wealth could buy.
Was it acceptable to have non-Jewish workers building the Lord’s temple? (5:6)
Sidonian lumberjacks were employed by Solomon to provide the lumber necessary for the temple. The author of Kings nowhere views this in a negative light. When the second temple was built during the time of Persian domination, the timber was again floated from Lebanon to Joppa (Ezr 3:7) and then transported by land to Jerusalem. Huram-Abi was a master craftsman from Tyre (2Ch 2:13–14) and the artistic supervisor of the whole temple project. The work of Huram-Abi parallels the work of Bezalel and Oholiab, the master craftsmen who supervised the work done on the tabernacle (Ex 31:1–6).
Did Hiram, a non-Jewish king, worship the Lord? (5:7)
It was common for kings who had commercial and political ties to recognize each other’s gods. Of course, faithful Jews were to never acknowledge pagan deities, though Solomon eventually fell into this trap (11:4–6). It is possible that Hiram genuinely praised the Lord, just as the queen of Sheba did (10:9). During the dedication of the temple, Solomon prayed that foreigners would personally come to know the God of Israel (8:43).
Why did Solomon ally himself with pagans? (5:12)
Win-win treaties with pagan nations within the borders of Canaan were not an option under the law. Israel was to completely destroy the pagan nations within the borders of the promised land (Dt 20:16–18). There was, however, an exception to this rule for nations at a distance from Israel (Dt 20:10–15). But Tyre and Sidon should have been excluded from treaty consideration since they were within the original boundaries of the promised land (Ge 15:18–21; see Map 5 at the back of this Bible). Perhaps Hiram’s acknowledgment of the Lord persuaded Solomon that the pagan king was an acceptable partner.
Were Solomon’s conscripted laborers slaves? (5:13)
Solomon made no slaves of Israelites (9:22), but he did draft them into forced labor as conscripted laborers. This fulfilled Samuel’s warnings about the burdens a king would impose (1Sa 8:16). The 30,000 male Israelites mentioned here are distinguished from the true slaves (1Ki 5:15–17). The 70,000 carriers and 80,000 stonecutters, though residents of the land, were not Israelites (2Ch 2:17–18).
When did this take place according to our calendar? (6:1)
Probably around 966 BC. If the date is taken literally, the exodus occurred around 1446 BC. Some believe the 480 years mentioned here is a general figure to describe 12 generations, which would allow for a later date for the exodus, around 1290 BC.
Where did Solomon get the plans for the temple? (6:2–9)
The Lord gave David the architectural plans for the temple and its furnishings, and then David passed those plans on to Solomon (1Ch 28:11–19). So Solomon was following a divine blueprint, as Moses had in building the tabernacle (Ex 25:9).
What were the narrow windows? (6:4)
The windows mentioned here were narrow windows in the outside wall of the temple that rose above the roofs of the adjoining side rooms.
Why weren’t tools used at the temple site? (6:7)
At the time of Moses, the use of iron on rock was closely associated with pagan practices. Shaped stones were forbidden in the building of an altar (Ex 20:25). Perhaps uncut stones were considered a symbol of purity. For the temple, tools were forbidden at the construction site, but not at the quarry. Using precut stones made the construction go much faster. See Why were uncut stones needed for the altar? (Jos 8:31).
Was it important that the Most Holy Place be a perfect cube? (6:20)
Yes. In the religious architecture of the ancient Near East, the holiest place of a temple was a perfect cube (Rev 21:16). The Most Holy Place of God’s temple matched this ancient practice.
Why was gold used to cover the interior of the temple? (6:22)
The temple symbolized the presence of God dwelling as King among his people. Since this was God’s royal residence, no expense was spared in its construction; rich materials were used to honor and glorify him.
What are cherubim, and what did they symbolize here? (6:23–28)
A cherub is a winged angel. Cherubim were a common feature of thrones in ancient Mesopotamia, Syria and Canaan. Two of these angelic figures (made of hammered gold) adorned the top of the ark of the covenant law (Ex 25:18–22). The wingspan of these figures may represent the protective care of God (Ps 91:1–4).
LINK (6:29–35) He carved cherubim
The second commandment prohibited images to be worshiped (Ex 20:4–5). In contrast, Solomon’s use of decorative artwork in the temple is recorded without condemnation. These carvings were not worshiped—they were symbols pointing to God, not depictions of God himself. Art that promotes the worship of God gives God pleasure.
Why did Solomon spend more time building his own house than God’s house? (6:38–7:1)
The contrast between the number of years it took to build the temple (seven years) and the number of years it took to build the king’s palace (thirteen years) may be a subtle criticism of Solomon’s priorities. As Solomon’s wealth and power grew, his love for the Lord began to fade.
Why did Pharaoh’s daughter, Solomon’s wife, need a separate palace? (7:8)
Chronicles, in its single reference to the king’s wives, states that Solomon wouldn’t allow Pharaoh’s daughter to live in the holy places where the ark of the Lord had been (2Ch 8:11). Ironically, though Solomon separated her from Israel’s God, he eventually joined his foreign wives in worshiping false gods.
Could children of mixed marriages fit into Israel? (7:14)
Although the Israelites were forbidden to intermarry with people from pagan nations (Dt 7:3–4; Jos 23:12–13), exceptions dot the history of God’s people: Rahab, the prostitute from Jericho, lived among the Israelites (Jos 6:25) and appears in Jesus’ genealogy (Mt 1:5). Ruth, the Moabite, was an ancestor of David and appears in Jesus’ genealogy (Mt 1:5). These exceptions suggest that God is more concerned with a person’s heart than a person’s parentage.
1. Ark of the Covenant
The ark used in the tabernacle was moved to the temple (1 Ki 8:3–9; 2Ch 5:2–10).
2. Movable Bronze Basin
3. Table
The table for the bread of the Presence was made of gold.
4. Incense Altar
5. Lampstand
Ten lampstands were in the temple, five on each side of the sanctuary (1Ki 7:49), to which were added ten tables (2Ch 4:8).
Why give names to pillars? (7:21)
These pillars in front of the temple were more like monuments or national markers. They were apparently freestanding and didn’t support the temple structure. They had symbolic meaning, as their names indicate (see the NIV text notes).
It was a huge basin or reservoir used by priests to cleanse their hands and feet. It stood in front of the temple in the courtyard. It could hold approximately 10,000 gallons of water.
Why have representations of bulls in the temple? (7:25)
Since the bull was associated with the Canaanite fertility god Baal, it seems like an odd symbol to be included in the Lord’s temple. But these bulls were symbols of God’s power and nothing more. They were not objects of worship and were therefore acceptable forms of religious artwork.
What was the purpose of the movable stands? (7:27)
The ten movable stands were constructed to hold water basins (7:30, 38), which supplied the water needed for rinsing certain prescribed parts of the animals that were used for the burnt offerings (Lev 1:9, 13; 2Ch 4:6).
Why were so many basins needed? (7:38–40)
The water in the Sea was used by the priests for certain cleansing rituals. The basins were much smaller than the Sea and were used to wash certain parts of the animals that were to be sacrificed on the altar. These ten smaller basins were mobile, accessible and easily maintained.
Why didn’t Solomon use the tabernacle furnishings in the new temple? (7:48–50)
First, the Lord gave David the architectural plans for the temple and its furnishings, and David passed those plans on to Solomon (1Ch 28:11–19). So Solomon was following a divine blueprint, as Moses had in building the tabernacle (Ex 25:9). Second, since the temple was double the size of the tabernacle, the tabernacle’s lone lampstand would not have provided adequate lighting. The single lampstand was replaced with ten lampstands. There were ten tables in the new temple (2Ch 4:8); presumably the one from the tabernacle was no longer sufficient for use in the larger temple.
What objects had David dedicated to the temple? (7:51)
David’s gifts to the temple appear to have been raw materials—supplies for building and decorating (1Ch 29:1–5). The gold, silver and bronze came from either nations he had conquered or a tribute from kings seeking David’s favor (1Ch 18:7–11). Solomon used the bronze to make the Sea, the pillars and various articles (1Ch 18:8).
Where had the ark been before being placed in the temple? (8:1–6)
The ark’s first “home” in Canaan was at Shiloh (Jos 18:1). The ark was then captured and held by the Philistines for seven months (1Sa 5:1; 6:1). It was then taken to Beth Shemesh, where it stayed briefly (1Sa 6:21). From there it was transferred to Abinadab in Kiriath Jearim, where it stayed for 20 years (1Sa 7:1–2). It was then moved to the house of Obed-Edom the Gittite for three months (2Sa 6:10–11). David then placed it in a tent in Jerusalem (2Sa 6:12, 17), where it stayed until it was brought to Solomon’s temple.
Why did they offer so many sacrifices? (8:5)
The number of sacrifices at the dedication of the temple reflects Israel’s gratitude for a central and permanent place of worship. The statement that these sacrifices were so numerous that they couldn’t be recorded or counted is likely a poetic exaggeration.
The Bible doesn’t reveal what happened to the jar of manna and Aaron’s staff that had once been kept in the ark (Ex 16:32–34; Nu 17:1–13; Heb 9:4). These items may have been taken by the Philistines during the seven months they held the ark. Or perhaps, at some point, God instructed the priests to remove the manna and staff. Both possibilities are speculative.
Could the priests minister only when God’s glory had departed the temple? (8:10–13)
No. On special occasions, though, the manifestation of God’s glory was so intense that it paralyzed human activity. Moses, for example, was held at bay when God’s glory descended on the tabernacle in the desert (Ex 40:35).
Why did Solomon build the temple instead of David? (8:17–19)
David was a warrior king who helped Israel achieve national security; because David shed so much blood, God told him he could not build the temple (1Ch 22:8). In addition, Israel’s energy and resources had gone to preserving and expanding its borders (1Ki 5:3–5). God therefore chose Solomon, whose name means “peace,” to build the temple rather than his warrior father.
Was Solomon telling God what to do? (8:25–51)
No. Jesus taught us to make our requests known to God (Mt 6:11–13). Solomon’s prayer includes seven petitions, and all of them were requests, not demands. If Solomon was bold in his requests, it was because he knew of the promises of God (Dt 28:3–13) and of God’s commitment to Israel, his people (1Ki 8:50–53).
Was there a difference between a temple for God and a temple for his Name? (8:27, 29)
Yes and no. The NIV capitalizes “Name” when referring to God’s presence in the tabernacle or temple. In that sense, there was no difference between a temple for God and a temple for his Name. However, a temple for God suggests that all of God dwelled in the temple. Solomon made it clear that God cannot be contained within a building. The king, therefore, dedicated the temple to God’s Name, which represented his character and nature. It was an acknowledgment that God was present in a special way but not confined to the temple proper.
Does it matter when and where we pray? (8:29–30)
When Jesus introduced prayer by saying, Our Father (Mt 6:9), he reminded us that prayer is more personal than prescriptive. Prayer is a “divine dialogue” between God and those who have a relationship with him. Therefore, we are welcome to come to God anytime and anywhere.
Like Jesus, we may pray early in the morning (Mk 1:35) or in the evening (Mk 14:32). We may pray when we are afraid (Ps 119:145–146), when we are in need (Mt 7:7–12) or when we lack wisdom (Jas 1:5). We may also pray to express the joy (Php 1:4) and the gratitude (1Th 5:16–18) we feel when we see God at work around us. And while many of our prayers include requests for our personal needs, it is right to pray for others (1Th 5:25), including those in authority (1Ti 2:1–2) and even our enemies (Mt 5:44). We should pray on all occasions with all kinds of prayers and requests (Eph 6:18).
Our prayers at any time may also be offered in any place. Hannah’s prayer in the temple (1Sa 1:9–11) was no more spiritual than Moses’ prayer in the desert (Ex 32:11–14). Jesus prayed in a garden (Mk 14:32–42). Jonah prayed in the belly of a fish (Jnh 2:1–10). Paul prayed in prison (Ac 16:22–25). Nehemiah prayed in the king’s court (Ne 2:4). No matter where we are, we can always be assured of great reception with God when we pray.
How did God reveal who was guilty and who was innocent? (8:31–32)
The Law of Moses provided several methods: judicial inquiry (Dt 13:12–14), physical symptoms that were supernaturally induced (Nu 5:11–31), a direct word from God (Nu 15:35) and the casting of lots (1Sa 14:40–42).
Was Solomon unusually generous in his prayer for foreigners? (8:41–43)
God intends to reach the world through his people. God told Abram that all the peoples of the earth would be blessed through him (Ge 12:3). Moses said other nations would admire Israel’s wisdom and understanding as revealed in God’s laws (Dt 4:6). Israel was to be a light to the nations, drawing all peoples to the true and living God (Isa 49:6). Solomon’s prayer—that Gentiles would be drawn to the temple in order to worship the God of Israel—represents his desire to see the fulfillment of God’s promise.
Is it God’s responsibility to turn our hearts to him? (8:58)
Yes and no. Though God created humanity with the capacity to choose, people need God’s help to make the right choices. The fall left humankind trapped by sin, which distorts our thinking and decision-making process. That’s why God takes the initiative in salvation, turning our hearts to him. Without God’s grace, we cannot exercise our will in God’s direction. God calls, but it is our responsibility to listen and accept God’s overtures to us. See the article If God chooses us, do we really have a choice? (Eph 1:4–5).
Why were so many sacrifices offered? (8:63)
The number of sacrifices reflects Israel’s gratitude for a central and permanent place of worship.
In what way did God appear to Solomon? (9:2)
According to 1 Kings 3:5, the Lord appeared to Solomon at Gibeon in a dream. Here the Lord appeared a second time, also through a dream. God’s appearance was a timely response to Solomon’s prayer (9:3). The temple was not empty. God, who hears and answers prayer, resided there!
Should Christians consider the site of Solomon’s temple in Jerusalem to be sacred? (9:3)
Important? Yes. Sacred? No. In the Old Testament, the tabernacle and the temple were prime examples of sacred space. Though neither exists today, they are historic reminders of the meeting of heaven and earth, of God and humankind. But when Jesus came to earth, he incarnated that meeting, for the Son is … the exact representation of [God’s] being (Heb 1:3). Jesus’ incarnation rendered obsolete the need for a physical temple, with its restricted access to God. Believers in Jesus—regardless of gender, race, age or nationality—now constitute a holy temple for the Lord (1Co 3:16). We are a dwelling in which God lives by his Spirit (Eph 2:21–22; Heb 10:19–20).
Why didn’t Hiram appreciate the towns Solomon gave him? (9:11–14)
Apparently, Solomon had become quite indebted to Hiram during his 20-year building project (5:1–12). Solomon gave 20 towns in Galilee to Hiram as collateral, but it seems Hiram did not consider the towns valuable enough security for Israel’s debt. Hiram returned the towns to Solomon, who eventually rebuilt them (2Ch 8:2).
Was it right for Solomon to enslave these people? (9:20–21)
No. Moses had made it clear to the people of Israel that they were to completely destroy the Amorites, Hittites, Perizzites, Hivites and Jebusites (Dt 20:16–18). These people practiced shrine prostitution and child sacrifice. If these people were spared, their detestable practices would seep into Israel’s worship of God. Enslaving these people was an unacceptable compromise. As Moses warned, the people of Israel were soon participating in the pagan rituals of their captives.
Its location is uncertain. Suggestions for its location include southern Arabia, northeastern Africa and northern India. Ophir was known for its fine gold, silver, ivory and precious stones as well as its apes, baboons and peacocks.
The home of the ancient Sabeans, Sheba was probably located in present-day Yemen.
Why did the queen of Sheba want to test Solomon? (10:1)
The queen knew there was some connection between Solomon’s success and the God of Israel. Perhaps she wanted to learn more about this powerful God. When she saw for herself all that God had accomplished through Solomon, she praised the Lord and acknowledged his eternal love for Israel (v. 9). Jesus mentioned the genuineness of her inquiry (Mt 12:42).
Why such a large caravan? (10:2, 10)
The spices, gold and precious stones brought by the queen may suggest that she wanted to negotiate a trade agreement with Solomon.
What was special about almugwood? (10:12)
Although almugwood cannot be identified with certainty, the context suggests that it was a type of wood prized for making musical instruments. Since it was from Ophir, some think it was red sandalwood that provided decoration for Solomon’s building projects.
Is there any significance to the detail that Solomon received 666 talents of gold? (10:14)
No. The amount of gold mentioned here (666 talents) is equivalent to 25 tons, a staggering amount. (There is no link between this number and the 666 representing the mark of the beast in Rev 13:18.)
What were the gold shields used for? (10:16–17)
The large shields covered the whole body and were used by the infantry. The smaller shields were used by the archers. These shields were probably carried only on ceremonial occasions and may have doubled as a sort of royal treasury—a means of storing Solomon’s wealth.
What is meant by the whole world? (10:24)
This refers to the entire known world of the time, the ancient Near East. During Solomon’s reign, Israel became a superpower and enjoyed trading relationships with countries all over the region. This fulfilled God’s promise to Solomon that he would have no equal among kings (3:13).
LINK (10:26) Twelve thousand horses
God had earlier prohibited Israel’s king from acquiring great numbers of horses (Dt 17:16).
What was Solomon’s real problem? (11:1–4)
No king of Israel was to take many wives (Dt 17:17). Solomon’s downfall was prompted by the fact that not only did he have too many wives but he had too many of the wrong kind of wives. Though Solomon’s many marriages were primarily political in nature, he was influenced by his wives—and eventually by their gods. Many years later, Nehemiah rebuked the men of Israel for taking foreign wives as Solomon did: Was it not because of marriages like these that Solomon king of Israel sinned? (Ne 13:26).
How could David be regarded as a man whose heart was fully devoted to the LORD? (11:4)
David committed many sins, some even punishable by death. However, when confronted with his sin, David (unlike his predecessor Saul) demonstrated true repentance (2Sa 12:13; 24:10; Ps 51:1–19). Additionally, David never turned from the living God to idols, as many of the kings who followed him did. He clearly believed there was no other God (2Sa 7:22). His morality occasionally wavered, but his faith never did.
Did Solomon’s wisdom and insight fail him in the end? (11:4–8)
Solomon’s wisdom did not fail him; he failed to follow it. Having wisdom does not guarantee its use. By the end of his life, Solomon had broken most of the proverbs he himself had written. If wisdom is the application of knowledge, then obedience is the application of wisdom.
Did Solomon believe in false gods or was he merely accommodating his wives’ beliefs? (11:5–8)
Solomon’s construction of shrines to foreign gods was no mere political gesture. Solomon participated in the worship of his wives’ gods, which might have included shrine prostitution and child sacrifice. As his intimacy with his wives grew, so did his compulsion to honor their gods.
Did Solomon get away with idolatry? (11:10–12)
Even though the kingdom of Israel did not split during Solomon’s lifetime, the king was severely disciplined by the Lord for worshiping other gods. After years of peace, the Lord gave Solomon several powerful enemies to contend with. Some think the book of Ecclesiastes describes Solomon’s descent into despair as he lost his devotion to God. Without a growing and dynamic relationship with the Lord, his life became meaningless and empty. Solomon’s wealth and knowledge exceeded that of his contemporaries, but as his devotion to the Lord decreased, so did his ability to enjoy them.
Even forgiven sin has consequences. Those whom God loves he disciplines, as a good parent corrects his or her children (Heb 12:6). The goal of God’s loving discipline is always restoration—never condemnation. After the emptiness and frustration Solomon experienced as a result of his sin, he eventually acknowledged that only by knowing and obeying God can anyone have a meaningful life (Ecc 12:13). God did not allow the ten tribes of Israel to secede during Solomon’s lifetime because it would have placed a historical stigma on David. When Solomon died, however, the kingdom was torn to pieces because the wisest man in the world lost his full devotion to God.
Does God deliberately send adversaries against his own people? (11:14, 23)
Yes. God had previously said that he would send calamity on his people for their willful disobedience (Dt 28:15–68). Hadad the Edomite and Rezon from Damascus were external threats to Solomon’s rule. Their hostility was a precursor to the internal tensions that eventually divided the kingdom during Rehoboam’s reign. The Lord raised up these two men as a sign that the judgment cited in verses 11–13 had already begun.
Why would Pharaoh have been so pleased with the boy Hadad? (11:17–19)
Probably because Hadad, the young and inexperienced king of Edom, pledged to serve Pharaoh and support the interests of Egypt. Hadad and some Edomite officials had fled to Egypt for safety because David’s troops had devastated Edom. Once there, they undoubtedly sought Pharaoh’s backing so they could regain control of Edom. Pharaoh, for his part, could use the loyalty of the Edomites to expand Egyptian influence into foreign territory. The understanding that they worked out was sealed with a marriage between the two sides.
Did Jeroboam have a right to become king? (11:26)
God chose him to be king (vv. 29–39), and even Solomon recognized that Jeroboam was a natural leader (v. 28). God promised Jeroboam the throne of Israel and a dynasty equal to David’s—if he would obey the Lord as David had. At the same time, God kept his covenant with David, preserving the throne in Jerusalem for David’s descendants (2Sa 7:16).
Where was the twelfth piece? (11:30–32)
The ten tribes of Israel and the one tribe of Judah only add up to eleven tribes. The twelfth tribe was Simeon, which disappeared into Judah’s territory and virtually ceased to exist.
What was the significance of this lamp? (11:36)
The lamp was symbolic of God’s living presence. God had promised David that he would always have a living representative on the throne in Jerusalem. This was considered a Messianic promise, and it was ultimately fulfilled by Jesus Christ. Several passages use this metaphor in connection with David and his house (15:4; 2Sa 21:17; 2Ki 8:19).
How did Solomon discover Jeroboam’s plan to become king? (11:40)
Ahijah’s prophetic words to Jeroboam were private, so they would not have been the basis of Solomon’s attempt to kill Jeroboam. However, verse 26 alludes to a rebellion by Jeroboam against the king. Surely Solomon would have been kept apprised of anyone who posed a threat to his rule. When Solomon sensed that Jeroboam intended to lead a coup against his government (Jeroboam might have had Egyptian backing), Solomon plotted to kill him.
What was the book of the annals of Solomon? (11:41)
This was probably a more comprehensive and detailed account than that of the books of the annals of the kings of Judah and Israel. The author of Kings no doubt used these sources, though they are no longer available to us. They were probably lost during the destruction of Jerusalem or during the chaos of the exile.
What was the heavy yoke Solomon had imposed on the people? (12:4)
Ancient kings often built monuments and military garrisons with the labor of captured enemies. But Solomon’s peaceful reign denied him this labor pool. Instead, he enslaved foreigners (9:15) and drafted Israelites to work one month out of every three (5:13–15). He also divided the kingdom into 12 districts, each responsible for providing one month’s provisions for the king and his extravagant royal household (4:7, 22–23, 27–28).
Had Solomon and Rehoboam forgotten Israel’s past slavery in Egypt? (12:11)
It appears so. Both Solomon and Rehoboam authorized state-imposed burdens on the people. They had forgotten their nation’s past slavery in Egypt and lacked the compassion that this knowledge of Israel’s experience should have engendered in them. The words of Deuteronomy—Remember that you were slaves in Egypt (Dt 15:15; 16:12; 24:18)—should have informed their rule.
Did God cause Rehoboam to reject the people’s request? (12:15)
Yes and no. On the one hand, God worked in and through the circumstances that led to Rehoboam’s decision. On the other hand, Rehoboam made his decision and had to live with the consequences. In this sense, this turn of events was from the LORD. See the article Did God cause Rehoboam’s foolish choice? (2Ch 10:15).
Why did Rehoboam choose not to enforce his authority? (12:16)
He tried (vv. 18, 21), but with 10 of the 12 tribes of Israel in rebellion against him, Rehoboam no longer had the resources he had begun with. His authority existed only because the people had entrusted him with it. By leaving the kingdom, they took power away from the king.
What kind of forced labor was this? (12:18)
Before the mid-1800s, slavery was a common institution around the world. All kings turned prisoners of war and conquered populations into permanent slaves. It is not surprising that David, Solomon and other leaders of Israel depended on human slaves for building their empires and infrastructure. In Israel, Solomon imposed a program of national service within a certain time frame—similar to the modern military draft—to do forced labor.
How much influence did prophets have? (12:24)
How could one man’s simple speech halt an entire army ready for battle? It was God’s plan that his prophets would warn and guide Israel in general and her kings in particular (2Ki 17:13). When Shemaiah spoke, Rehoboam could either obey or disregard him.
The stakes were high. To defy a true prophet was to defy God himself. Ignoring a prophet made sense only if the king believed the prophet to be insincere, uninformed or mistaken. How could a king know if a prophet was reliable or phony? By trial and error—watching to see if the prophet’s prophecy came to pass—and by observing the righteousness and integrity of the prophet.
Today we compare the words of a “prophet” (preacher, counselor or another) with God’s written Word. We look for sincerity, empathy, conviction, compassion, integrity and other virtues. So in many ways, our methods of evaluating spiritual pronouncements are similar to those of the ancients. The chief difference is that we also have the Holy Spirit to guide us.
Why did Jeroboam make two golden calves? (12:28)
Bull calves symbolized strength. The two that Jeroboam made recalled Israel’s worship of the golden calf in the desert (Ex 32:1–4). Jeroboam’s calves were examples of syncretism—the mixing of worship of the true God with pagan ritual. Jeroboam used these idols to establish two centers of worship in Israel. One calf was placed in Bethel, the ancient holy place where Jacob’s vision occurred (Ge 28:10–22). The other was placed in Dan, where the people had grown accustomed to idol worship (Jdg 18:30–31).
Why did Jeroboam give these gods to Israel? (12:28–33)
Jeroboam’s motives were political; he wanted to keep the people of Israel from going to worship in Jerusalem (in Judah), where they might be persuaded to renew their allegiance to the Davidic monarchy.
Why did Jeroboam appoint priests from all sorts of people? (12:31)
Jeroboam rejected the Levites as priests. The Levites sided with Rehoboam and refused to take part in Jeroboam’s calf worship. They left their lands and cities throughout Israel to live in Judah so they could remain faithful to the true God (2Ch 11:13–14).
Who was this anonymous prophet? (13:1–10)
The term man of God was a common title for a prophet (12:22). Though this prophet’s name is unknown, his ministry was significant. He appears to have been anti-social (v. 8), but only because he was determined to obey God and not be bought off by Jeroboam, for whom the prophet had an unsettling message from God.
Why did Jeroboam want the prophet to come home with him? (13:7)
If Jeroboam’s invitation was sincere, he was extending generosity and voicing gratitude. But if Jeroboam’s actions were suspicious, then the following interpretations are possible: (1) Jeroboam may have extended an invitation to the prophet in order to force the prophet to annul his recent prophecy (vv. 2–3). (2) Jeroboam may have thought that if the prophet went home with him, others would view the action as a prophetic endorsement of him. (3) Jeroboam may have been ingratiating himself with the prophet as “insurance” against future harm or God’s judgment.
Why would the old prophet lie? (13:18)
He may have been testing the man of God from Judah to see if his message was, in fact, from the Lord. Though the man of God from Judah failed to prove his message by his own obedience to it, the old prophet could announce a second test of truth: the man’s judgment. If he survived and returned home, his word at Bethel would be meaningless, since God would have taken no steps to punish his disobedience. His death, however, would prove that God cared about the integrity of his message and would be a warning to Jeroboam that disobedience carries an awful price.
Why would God kill the man of God for trusting a lying prophet? (13:21–22)
It seems unfair that the man of God was killed for believing a lie from a supposed prophet. But by eating with the old prophet, the man of God disobeyed the Lord’s command. This incident is a somber reminder that we are always responsible for carefully evaluating messages supposedly from God, especially when they contradict what God has previously revealed.
Were lions common in Israel? (13:24)
Yes, lions roamed throughout Canaan. Samson killed one bare-handed, aided by supernatural strength from the Holy Spirit (Jdg 14:6). David killed one by seizing its hair and striking it (1Sa 17:34–35).
Why didn’t the lion kill the donkey or eat the man? (13:24–25)
If its natural instincts had been at work, the lion would have done more than stand over the body. But the animal’s passivity was quite unnatural, confirming that God had used the lion as an instrument of his judgment. The miracle of a lion standing passively over a kill, with a donkey standing nearby and humans passing by, should have confirmed the authenticity of God’s message and led Jeroboam to repent.
Why did the old prophet mourn the death that he caused? (13:29–30)
The old prophet’s response holds the key to this story. If the old prophet had been a trickster, he would not have grieved the death of the man of God. But he was seeking truth. If the man of God’s prophecy against Jeroboam was true, God would punish the man of God’s disobedience, just as the prophecy promised punishment for Jeroboam’s disobedience. The man of God’s death proved how true the man of God’s words were, how powerful God is and the serious consequences of Jeroboam’s rebellion against God.
With judgment promised against false priests, why would anyone want to be one? (13:33)
Jeroboam’s priests were politically and perhaps financially motivated. Accepting such an office required skepticism, if not complete disbelief, that God would speak through a prophet or mete out judgment. These priests were therefore unafraid of the prophet’s prediction of doom (v. 2).
How could Ahijah say David did only what was right? (14:8)
There is no question that David sinned. It was a matter of public knowledge. But to show the clear distinction between a godly king and an evil one, Ahijah described David as good and Jeroboam as bad.
Why did the mother go back home if it meant her son would die? (14:12, 17)
Ahijah’s dire prophecy (v. 10) did not cause the boy’s death but merely foretold it. There was nothing else the mother could do. The illness was obviously quite serious, because Jeroboam was desperate enough to seek a miracle from a prophet of the God he had disregarded. Ahijah made it clear that there was a terrible price to pay for Jeroboam’s sin.
Why didn’t the judgment occur immediately, as the prophet implied that it would? (14:14)
Jeroboam died at a ripe old age and his son Nadab succeeded him, apparently contradicting Ahijah’s warning. Though Ahijah had pronounced God’s judgment as effective without delay, not all judgment falls with suddenness. For Jeroboam, the immediate judgment of his son’s death proved the reliability of the long-range judgment, which included the sure prospect that all his efforts would lead to disaster and shame. It was a sentence of lifetime frustration and failure, and it must have been like a dark cloud over Jeroboam’s head every day of his life. Jeroboam’s son Nadab ruled Israel for only two years before Ahijah’s prophecy was fulfilled (15:25–30).
What was the book of the annals of the kings of Israel? (14:19)
This was a record of the history of the nation of Israel available to the writers of Kings; it has apparently been lost or destroyed.
What were high places and sacred stones? (14:23)
The top of a rise, hill or mountain gave ancient worshipers a sense of distance from the mundane things of life. It also moved them closer to the sky, where they believed the gods resided. This led to the custom of placing religious objects, such as stone pillars (sacred stones), on hills to appease the gods. But this pagan practice was forbidden to the Israelites (Ex 23:24; Lev 26:1; Dt 16:21–22).
What role did male shrine prostitutes have in pagan worship? (14:24)
The pagans viewed prostitution as more than sinful pleasure. They believed that prostitutes, taking on the role of gods of nature, could induce the gods to do certain things. Prostitution became their way of “praying” for a good harvest. Intercourse symbolized the fertile reproduction of their crops; semen symbolized rain sent by the gods. Some think male prostitutes were used for “religious intercourse” with women worshipers. Others think male prostitutes, representing male gods, committed homosexual acts. See How did men sacrifice with shrine prostitutes? (Hos 4:14).
Did the king of Egypt take the ark of the covenant from Jerusalem? (14:26)
Rehoboam ransomed the city of Jerusalem by paying tribute to Shishak (Sheshonk I). That tribute primarily consisted of the gold shields Solomon had made (2Ch 12:9). The silence of the Old Testament as to the fate of the ark fuels speculation that it was captured or destroyed during Shishak’s campaign. But there is no explicit record of the Egyptians taking the ark.
Why is Abijah said to have rested with his ancestors? (15:8)
When Abijah was buried, he joined relatives who had preceded him in death in the family tomb. Because ancestry and the continuity of the family were so important in Israelite culture, as they still are in many parts of the world, death was referred to in this way. See How would Aaron be gathered to his people? (Nu 20:24).
Why didn’t Asa remove the high places if he was fully devoted to the Lord? (15:14)
The reference here and in 2 Chronicles 15:17 is to those high places where the Lord was worshiped. When 2 Chronicles 14:3–5 says that Asa removed the high places, it refers to centers where Canaanite gods and goddesses were worshiped. This same distinction is to be assumed of Jehoshaphat (22:43), Joash (2Ki 12:2–3), Amaziah (2Ki 14:3–4), Azariah (2Ki 15:3–4) and Jotham (2Ki 15:34–35)—all kings who received the following positive appraisal: He did what was right in the eyes of the LORD. The high places, however, were not removed (1Ki 22:43).
Baasha was in control of Ramah, only four miles north of Jerusalem. Baasha threatened to control the trade routes and isolate Judah’s capital. Asa turned the tide by forging an alliance with the pagan ruler Ben-Hadad of Aram (Syria). The prophet Hanani marked Asa’s alliance as foolish and as a denial of reliance on God (2Ch 16:7–9). Asa’s last years are described as painful; he was both stubborn and repressive (2Ch 16:10–12).
What foot disease did Asa have? (15:23)
Too few symptoms are given to know with certainty. Possibilities include gout (inflammation of the joints in the hands and feet), edema (excessive buildup of fluid in the tissues) or senile gangrene (decay of tissues due to loss of blood supply).
Probably not. Ahijah, which means “my brother is Yahweh,” is a name that apparently belonged to three Biblical figures: Ahijah the priest under Saul (1Sa 14:3); Ahijah the famous prophet of Shiloh (1Ki 11:29–30; 12:15; 14:2); and Ahijah of the house of Issachar, the father of Baasha, king of Israel (15:33). The writer of Kings was careful to make the distinction here that this Ahijah was of Issachar; he was not the prophet Ahijah from Shiloh.
Why would God use an evil person? (15:34)
God is not limited to using only good people for his purposes. God can redirect peoples’ evil actions and selfish intentions so that they accomplish unexpected good. Baasha thus became God’s instrument to punish Jeroboam’s family (v. 29; see 14:10–16). See the article Does God use evil to do good? (Hab 1:6).
What is the significance of the dogs and birds eating those who died? (16:4)
It meant that proper burial was denied to Baasha and his house and that dogs and birds were allowed to scavenge their corpses. Jeroboam (14:11) and Ahab (21:24) received identical prophecies. Jezebel suffered a similar fate (2Ki 9:30–37).
Why did God punish Baasha? (16:7)
Baasha’s violence accomplished God’s purpose (see Why would God use an evil person? [15:34; above]). But that one act did not make him a servant of God. Even though Baasha inadvertently fulfilled God’s will, God held him accountable for his evil actions and intentions. Baasha had wiped out Jeroboam’s clan in order to increase his power base, not to honor God.
Was Zimri an agent of God’s judgment? (16:11–12)
Because Zimri successfully eliminated the house of Baasha according to the prophecy of Jehu (v. 7), he was clearly an agent of God’s judgment. But even though God used him in this task, Zimri’s short reign (all of seven days!) was characterized by evil (v. 19).
LINK (16:31) The sins of Jeroboam
This became a catchall phrase used by the prophets and Biblical writers to refer to the sins of Israel.
What were the sins of Jeroboam? (16:31)
Jeroboam’s sins were chiefly two: (1) He caused the people to worship the Lord in the representation of idols. (2) He caused the people to forsake the one place of worship—the temple in Jerusalem, the place where the ark of the covenant and the presence of God resided (12:28–29; see Ex 20:4; Dt 12:5–7).
This was the best known of the Canaanite gods. In the pagan family of gods, El was the father (a mild-mannered deity whose only role was to settle sibling squabbles) and Asherah was the mother. Baal (meaning “master” or “lord”) was one of their 70 offspring. Baal was the fertility god responsible for germinating crops, increasing flocks and adding children to the community. Baal worship, accordingly, included both male and female religious prostitution. See Why did people consult the Baals? (2Ch 17:3) and the article What were the gods of Canaan? (1Sa 7:3–4).
How were Hiel’s sons killed? (16:34)
They may have been killed to pacify pagan gods, which was not an uncommon practice in the ancient Middle East. Sometimes infants were bottled and entombed within city walls, which is what probably happened here, though the immediate cause of their death is unknown. Their deaths were in fulfillment of the curse pronounced by Joshua (Jos 6:26).
LINK (16:34) At the cost of his firstborn son
Joshua had warned that the man who undertook the rebuilding of Jericho would do so at the cost of his sons’ lives (Jos 6:26).
Why did Elijah need to hide? (17:3)
Elijah hid because God told him to. Prophets were to obey the Lord first and ask questions later. In this case, hiding was a means of showing the Israelites the cost of forsaking the Lord to worship Baal. Even though the nation was starving and thirsty, God’s prophet had enough food and water. God was revealing that he had the power to provide for those faithful to his covenant. The people’s hardship was the result of their own unfaithfulness to God.
Why did God send Elijah to a foreign woman? (17:9)
The blessings of life and prosperity that came to this Gentile widow formed a stark contrast to the starvation faced by Israel. The widow, although not an Israelite, showed enough faith to feed Elijah and refer to his God as the LORD (v. 12). Though she wrongly thought later that her sins caused her son’s illness, she still recognized God as the judge over all (v. 18). Finally, her testimony (v. 24) is exactly what God wanted to hear from the Israelite nation. The faithfulness of this foreign widow, who had not known the Lord’s covenant or blessings, only made the unfaithfulness of Israel appear that much worse.
What sin was the widow referring to? (17:18)
We are not told, but because her son became ill, she assumed she must have done something wrong.
Why did she blame Elijah for her son’s illness and death? (17:18)
The woman, knowing the prophet represented God, may have assumed that having the prophet live in her house was ample protection against catastrophe. Elijah was like health and life insurance to her. When her son stopped breathing, she lashed out at God’s representative. She may have felt that because Elijah was in her house, he had called God’s attention to her sin and now God was punishing her.
Did the widow trust Elijah before her son was raised? (17:24)
Although the widow had expressed an acquaintance with Elijah’s God when she first met Elijah, her act of obedience and faith allowed her to experience firsthand God’s providence and mercy (vv. 15–16). Her confession here suggests the experiential depth of her faith in the God of Israel.
Why would Obadiah, a devout believer in the LORD, serve an evil king like Ahab? (18:3)
Obadiah’s name means “servant of the LORD.” It is therefore better to say that Obadiah was actually serving the Lord during the regime of an evil king. Obadiah’s service to the Lord is seen in verse 4: he hides and feeds 100 of the Lord’s prophets. Joseph, Daniel and Esther also served the Lord and his people in the royal courts of evil rulers.
How did Obadiah hide and feed 100 prophets during a famine? (18:4)
As administrator of the palace, Obadiah had access to the palace’s food and water reserves, which he may have used to feed the prophets. Or perhaps God multiplied food and water miraculously, as he had earlier done for Elijah (17:1–24).
Who were the prophets killed by Jezebel? (18:4, 13)
These prophets represented true worship in Israel. Jezebel’s actions are not explained, so we can only infer that the prophets posed a threat to her power—or to her conscience. Perhaps Jezebel was a bit unnerved to see the weaker Ahab vacillating again toward his old religious roots and away from her Baal worship.
Why did Obadiah mistrust Elijah? (18:12)
King Ahab had hunted Elijah for nearly three years without success; that Elijah managed to elude the king had apparently made Elijah legendary. So Obadiah may have thought he had good reason for caution. If he told the king that he had found Elijah, only for Elijah to disappear before Ahab could capture him, Obadiah would pay with his life.
Why didn’t Ahab arrest Elijah? (18:17)
First, Ahab was an opportunist and a politician. Solving the problem of drought was more urgent than ridding the country of Elijah. Ahab was willing to listen to anybody who might have a solution to the drought problem. Second, God had other plans for Elijah. The tyrannical moods of Ahab were held at bay so that Elijah (whose name—the LORD is my God—was also his message) could call the Israelites back to God.
Why did the prophets of Baal cut themselves? (18:28)
With the king’s patience growing thin, the prophets of Baal accelerated the frenzy of their prayers by cutting themselves—a common practice among ancient pagan prophets but forbidden in Mosaic Law (Lev 19:28; Dt 14:1). They hoped such self-sacrifice would convince the gods they were fervent and deserving of an answer.
Why did Elijah use so much water during a drought? (18:33–35)
He probably used it to make a point. By drenching the sacrifice, Elijah was “stacking the deck” against God. There could be no doubt that only a miracle could burn the water-soaked sacrifice. Baal, said to be the god of fire, storm, vegetation, fertility and life, should have been able to send rain. By pouring out the precious water—a resource Baal had failed to provide for three and a half years—Elijah only added to Baal’s humiliation. The water was probably drawn from an underground, natural reservoir protected by rock from the sun.
What happened to the 400 prophets of Asherah? (18:40; see v. 19)
It’s hard to say. The writer gives only limited information. The label prophets of Baal may have been used in a generic sense to include the prophets of Asherah. If so, they were executed as well. Having the upper hand, it seems unlikely that Elijah would have allowed them to escape.
Why did Ahab allow Elijah to kill the queen’s prophets? (18:40–42)
The prophets of Baal had failed; they had humiliated themselves, their god and their queen. Ahab, most likely sensing the mood of the people, realized the 450 prophets were a political liability. Under such circumstances, Elijah took God’s holy vengeance without interference.
How could Elijah outrun a chariot? (18:46)
We don’t know the particulars of what happened during Elijah and Ahab’s journey to Jezreel. But God’s supernatural power certainly could have made it possible for Elijah to run against the chariot and win the race
Why was Elijah afraid after his great victory? (19:3)
Even individuals of great courage and conviction have moments when they feel discouraged. After the euphoric victory on Mount Carmel, Elijah’s emotions wavered. He was not indestructible. He had human weaknesses; Elijah was a human being, even as we are (Jas 5:17).
We might think that in the rush of victory, Elijah would have felt invincible. Instead, it seems, he felt exhausted. We might think Elijah would have welcomed Jezebel’s challenge as an opportunity to attack his enemy at its source. Instead, he retreated.
It may be that Elijah was facing a personal crisis of faith, identity and vision. Now that he had won his lifelong battle against the prophets of Baal, he may have thought, Why is my life still in danger? Don’t I deserve a little rest? Haven’t I earned the right to retire in peace? Perhaps the thought of another battle, after he had just finished one, was overwhelming.
We can only speculate about what actually fueled Elijah’s fears. But we can readily see that he was human. God met Elijah in the midst of his fear and doubt, giving the frightened prophet comfort and rest (1Ki 19:5–8, 14–18).
It is a low, bushy desert plant; its wood burns far longer than that of other species. The broom bush is used as a symbol of scorn in Job 30:4 (digging its roots for livelihood) and a symbol of long-lasting fire in Psalm 120:4.
What is the significance of Elijah going to Mount Horeb? (19:8)
Mount Horeb is better known as Mount Sinai, the mountain of God—the place where God revealed himself to Moses and to Israel (Ex 3:1; 33:6, 21–23; Dt 4:10–15). Here God revealed his glory to Elijah, as he had revealed it earlier to Moses. This revelation renewed the prophet’s spirit and his prophetic passion. Elijah had earlier wanted to die because he doubted the effectiveness of his prophetic ministry (1Ki 19:4, 14).
Why wasn’t God in the wind, earthquake or fire? (19:11–13)
Such phenomena frequently announced God’s presence. But this time, God revealed himself in the ordinary, not the spectacular. At a time when Elijah might have expected God to miraculously strike down his enemies, Elijah found himself running for his life, threatened by Jezebel. The experience seems to have been disheartening for Elijah. It was through a gentle whisper that God sought to correct Elijah’s perspective. Elijah, immediately recognizing God’s voice, covered his face and stood just outside the cave. The voice made God’s will perfectly clear in a way that could not be misinterpreted.
How could an Israelite prophet anoint a king in Aram? (19:15)
At this stage in Israel’s history, it was uncommon for prophets to have much influence outside the nation. But news of Elijah’s triumph at Carmel over the prophets of Baal undoubtedly spread quickly, giving him an international reputation.
How could Elisha plow with twelve yoke of oxen? (19:19)
He was actually driving only the last pair of oxen. It is likely that other farmers were driving the first 11 pairs since farming was often done as a community activity. Apparently the land or the oxen or both belonged to Elisha’s family. If so, he would have been in charge of the work and it could accurately be said that he was plowing with twelve yoke of oxen.
Why did Elijah throw his cloak around Elisha? (19:19)
A cloak of animal hair, although occasionally worn by kings, was generally recognized as prophet’s clothing. By laying his cloak over Elisha, Elijah gave him a new identity and set him apart for a prophetic mission. With the cloak, the prophetic power came on Elisha. Later, Elisha inherited Elijah’s cloak as a sign that he was to carry on Elijah’s work (2Ki 2:13–14).
Why did Elisha slaughter his oxen and burn his plows? (19:21)
These actions marked Elisha’s break with his past vocation. Since Elisha was now an aide to Elijah, a prophet in training, he no longer needed the implements of a farmer.
Was Ben-Hadad trying to pick a fight? (20:1–6)
Although his first demands were met with ceremonial acceptance by Ahab, Ben-Hadad showed that his intentions were to take the entire city. Ahab’s payoff—the common practice when strong armies intimidated weak cities—would not be enough. When Ahab realized he could never satisfy Ben-Hadad, he decided to resist.
Why was the Lord helping Ahab after all Ahab’s evil behavior? (20:13)
It is true that the Lord helped Ahab and Israel in battle against Ben-Hadad and the Arameans. But the Lord gave Ahab that help in order to rout the Arameans and kill Ben-Hadad. According to 1 Kings 20:42, God intended to kill Ben-Hadad and chose Ahab as the means to achieve that end. But when God handed Ben-Hadad over to Ahab for execution, Ahab set Ben-Hadad free. Ben-Hadad was later killed and replaced by Hazael (2Ki 8:7–15), as God had foretold (1Ki 19:15).
Why did Ben-Hadad want to take prisoners? (20:18)
He probably intended to humiliate, perhaps torture and then later execute the army of Israel. But such a strategy put his soldiers at great risk. Trying to overpower the Israelites without killing them would make the Arameans much more vulnerable in battle.
Why did they fear gods of the hills? (20:23)
It seemed to the king of Aram that the Israelites fought better in the hills, away from the level plains where the Aramean chariots had more effect. Ben-Hadad was looking for excuses for his battle losses. So the Arameans rationalized that the Israelites had gods of the hills who protected them. They thought they would outsmart the gods of the hills by moving the battle to the plains.
How had Ahab gained a reputation for being merciful? (20:31)
Perhaps Israel’s kings were considered merciful by comparison to the ruthless tyrants of Aram. Perhaps the Arameans recalled peace talks in the past with Israel. Some say Ahab was known as an indecisive leader, possibly leading the Arameans to think he would not be forceful in his dealings with them.
Why did Ahab set Ben-Hadad free? (20:34)
Perhaps Ahab didn’t carry out the death sentence against Ben-Hadad because of greed. The prospect of a trade agreement was too tempting. That mistake cost Ahab his life (22:35).
Who were the company of the prophets? (20:35)
The term company refers to members of a particular group of prophets; they were in training under a spiritual director or prophetic mentor, a “father.” They are also mentioned in 2 Kings 2:3–18; 4:1, 38; 5:22; 6:1; 9:1.
Why such a violent end for a nonviolent man? (20:36)
The prophets lived by a different standard of justice. Many of their pronouncements bore symbolic weight, and frequently that weight was intended to tell the people that God does not allow compromise. The fate of the man who refused to obey the prophet was a clear message to Ahab and others that to reject God’s word is to sacrifice life itself.
Why couldn’t Naboth make a deal? (21:3)
Naboth rightly regarded his inherited land as a trust. The land itself was the Lord’s; Naboth and his family were only stewards. To sell would violate the land laws of Leviticus 25. Naboth’s refusal was a twofold sting to Ahab: (1) He accused the king of trying to break the covenant law. (2) He didn’t want to associate with the royal house.
Why proclaim a day of fasting? (21:9)
People often fasted to avert disaster or to regain God’s favor. This fast, however, was a religious pretense to disguise Jezebel’s murderous plot. The fast gave Jezebel’s plot an aura of respectability, except to those who knew her scheme.
What happened to Naboth’s heirs? (21:16)
Naboth’s sons were also murdered in this heinous scheme, eliminating any heirs to the land (2Ki 9:26). Furthermore, because he was an alleged traitor, Naboth’s property was forfeit to the king.
What is the significance of dogs and birds eating those who died? (21:23–24)
All civilizations value a proper burial for their dead. The lack of such burial was and is a major disgrace. In this case, dogs and birds scavenging the corpses was a shameful curse.
Was Ahab’s repentance sincere? (21:27–29)
God declared that Ahab’s repentance was sincere. Later, however, Ahab resisted God’s prophet Micaiah, once again demonstrating his lack of backbone (22:1–28). His mind and will changed with the tides; he never made a firm stand for the Lord.
Why were Jehoshaphat and Ahab so friendly? (22:2–4)
Jehoshaphat’s son had married Ahab’s daughter (2Ch 18:1), so the two kings were allied personally. Israel and Judah’s common heritage made war between them wrong (1Ki 12:21–24). In addition, without an alliance, Israel and Judah would have been more easily overrun by Aram (Syria), Assyria or Egypt. Because of Jehoshaphat’s prosperity at this time, the alliance may have been more beneficial to Ahab than to Jehoshaphat.
How did Jehoshaphat recognize that these were false prophets? (22:6–7)
We don’t know. Perhaps he had a healthy suspicion of any “prophet” who enjoyed favor with Ahab. Perhaps Jehoshaphat’s network of contacts in the north kept him abreast of genuine prophets and false prophets. Perhaps spiritual discernment showed him that not everyone who speaks of the Lord is the Lord’s.
Why did Micaiah deliberately give a false prophecy? (22:15)
Micaiah seems at first to have been lying. But no one believed his words, including Ahab, who had the greatest interest in them. From this we can conclude that Micaiah was mocking Ahab by mimicking the pseudo-prophets. The sarcasm in his voice must have conveyed his real message, since even Ahab demanded a more direct answer.
Does God have a heavenly council? (22:19–20)
Communicating through images familiar to their culture, God had Micaiah describe a heavenly conference similar to the one King Ahab was conducting. The two kings sat regally on their thrones with the false prophets before them (v. 9). The king of heaven was pictured similarly, in a way consistent with the viewpoint of the Middle Eastern culture: gods conferring together, with one as the chairperson.
Is God guilty of lying? (22:20–22)
No. God allowed 400 prophets to prophesy falsehoods; he didn’t force them. He used them just as he sometimes used heathen nations to punish Israel (Hab 1:2–11). Note that Micaiah denounced the false prophets (v. 23). God didn’t trick Ahab; he offered him a choice—believe a lie or believe the truth. See Why would God use a lie to accomplish his purposes? (2Ch 18:22).
Why didn’t Ahab get medical attention? (22:35)
Perhaps he did in ways that enabled him to be propped up in his chariot so he could inspire his soldiers during the daylong battle. Ahab likely recognized his wound as fatal.
Jehoshaphat honored God, even though he was guilty of poor judgment at times. He was like David, who obviously honored the Lord and yet had an affair with Bathsheba, demonstrating a lack of sound judgment. For an explanation of the distinction between high places, see Why didn’t Asa remove the high places if he was fully devoted to the Lord? (15:14).
What were male shrine prostitutes? (22:46)
The pagans viewed prostitution as more than sinful pleasure. They believed that prostitutes, taking on the role of gods of nature, could induce the gods to do certain things. Prostitution became their way of “praying” for a good harvest. Intercourse symbolized the fertile reproduction of their crops; semen symbolized rain sent by the gods. Some think male prostitutes were used for “religious intercourse” with women worshipers. Others think male prostitutes, representing male gods, committed homosexual acts. See How did men sacrifice with shrine prostitutes? (Hos 4:14).
What became of Jezebel, Ahab’s wife and the mother of Ahaziah? (22:52)
Jezebel was thrown from a window to her death (2Ki 9:30–37). Following her fall, Jehu trampled her under his horses’ hooves, and her remains were eaten by dogs (in fulfillment of 1Ki 21:23).
What happened to Ahaziah? (22:52–53)
Ahaziah fell from his upper room and injured himself. As a result, he was confined to his bed for the remainder of his life. Elijah revealed that Ahaziah was being punished for his idolatry (2Ki 1:1–16). Ahaziah left no heir, so his younger brother Joram succeeded him (2Ki 1:17).