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The First Book of Kings

1 Kings - THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki_17:9; 2Ki_5:14 with Luk_4:24-27; 1Ki_10:1 with Mat_12:42).  — JFB

 Kings -
Introduction to 1 and 2 Kings

The Greek translators, known as the Septuagint, who separated the “Book of the Law of Moses” into five parts, and the “Book of Samuel” into two, made the division, which is now almost universally adopted, of the original “Book of Kings” into a “First” and a “Second Book.” The separation thus made was followed naturally in the early Latin versions, which were formed from the Greek; and when Jerome set forth the edition now called “The Vulgate,” he followed the custom which he found established. The general adoption of the Vulgate by the Western Church caused the arrangement introduced by the Septuagint to obtain almost universal acceptance.

The work is named from its contents, since the entire subject of the whole is the history of the “kings” of Israel and Judah from the accession of Solomon to the Babylonian captivity.

1. The unity of the work is proved by the marked and striking simplicity and regularity of the plan. The work is, from first to last a history of the kings in strict chronological order, on the same system, and on a uniform scale. Exceptions to this uniformity in the larger space bestowed on the reigns of a few monarchs  are due to the principle of treating with the greatest fullness the parts of the history theocratically of most importance.
A second evidence of unity is the general uniformity of style and language - a uniformity admitted by all writers, and one which is only slightly infringed in two or three instances, where the irregularity may be accounted for by a diversity in the sources used by the author and a close following of the language which he found in those sources.
To these general heads of evidence may be added certain peculiarities of thought or expression which pervade the two books, all of them indicating with greater or less certainty a single author.

2. Some have thought from the continuity of the narrative, from the general resemblance of the style, and from the common employment of a certain number of words and phrases, that the six “books,” commencing with Judges and terminating with the Second Book of Kings, are the production of a single writer, and constitute in reality a single unbroken composition. Others consider these arguments far from conclusive. The continuity of the narrative is formal, and may be due to the after arrangements of a reviser, such as Ezra is commonly believed to have been.

So far as the mere idiom of the language goes, it is perhaps true that we cannot draw a marked line between Kings and Samuel. But many of the traits most characteristic of the writer of Kings are wholly wanting in the other (and probably earlier) composition. For these and other reasons the “Books of Kings” may claim distinctness and separateness.

3. There are two grounds upon which, apart from all traditional notices, the date of a historical work may be determined, namely, the peculiarities of the diction, and the contents.

The language of Kings belongs unmistakably to the period of the captivity. It is later than that of Isaiah, Amos, Hosea, Micah, Joel, and Nahum, earlier than that of Chronicles, Ezra, Nehemiah, Haggai, and Zechariah.  In general character it bears a close resemblance to the language of Jeremiah and Ezekiel; and may be assigned to the sixth century before our era.

The result obtainable from the contents is similar, only somewhat more definite. Assuming the last detached section of the work 2Ki_25:27-30 to be an integral portion of it, we obtain the year 561 B.C. - the first year of Evil-Merodach - as the earliest possible date of the completion of the composition.  Again, from the fact that the work contains no allusion at all to the return of the Jews from their captivity, we obtain for the latest possible date the year 538 B.C., the year of the return under Zerubbabel: or in other words between the death of Nebuchadnezzar and the accession of Cyrus in Babylon. Linguistic and other considerations favor the belief that the actual completion was early in this period - about 560 B.C.; and it is not improbable that the greater part of the work was written as early as 580 B.C. - i. e. some twenty years previously.

4. Jewish tradition assigns the authorship of Kings to Jeremiah; and there are very weighty arguments in favor of this view. There is a very remarkable affinity between the language of Kings and that of the admitted writings of the prophet.  The matter moreover, of the two works, so far as the same events are treated, is in the closest harmony,  those points being especially singled out for insertion, of which Jeremiah had personal knowledge and in which he took a special interest. Another argument of very considerable force is drawn from the entire omission of any notice at all of Jeremiah in Kings, which would have been very strange and unnatural in any other historian, considering the important part which Jeremiah played in the transactions of so many reigns, but which is completely intelligible on the hypothesis of his authorship of Kings: it is then the natural fruit and sign of a becoming modesty and unselfishness.

Still, though Jeremiah’s authorship appears, all things considered, to be highly probable, we must admit that it has not been proved, and is therefore to some extent uncertain. — Barnes (abridged) 

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  1 Kings -

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen_36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk_10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, 

I. The death of David, ch. 1 and 2. 

II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. 

III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14.

IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16.
 
V. Elijah's miracles, ch. 17-19. 

VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable. — Henry 

[daniel1212av]

(1 Ki 1)  "Now king David was old and stricken in years; and they covered him with clothes, but he gat no heat. {2} Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat. {3} So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king. {4} And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her not.

{5} Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him. {6} And his father had not displeased him at any time in saying, Why hast thou done so? and he also was a very goodly man; and his mother bare him after Absalom. {7} And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped him. {8} But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which belonged to David, were not with Adonijah. {9} And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which is by Enrogel, and called all his brethren the king's sons, and all the men of Judah the king's servants: {10} But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not. {11} Wherefore Nathan spake unto Bathsheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it not? {12} Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon. {13} Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign? {14} Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words. {15} And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king. {16} And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou? {17} And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne. {18} And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest it not: {19} And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called. {20} And thou, my lord, O king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him. {21} Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders. {22} And, lo, while she yet talked with the king, Nathan the prophet also came in. {23} And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground. {24} And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne? {25} For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah. {26} But me, even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called. {27} Is this thing done by my lord the king, and thou hast not showed it unto thy servant, who should sit on the throne of my lord the king after him? {28} Then king David answered and said, Call me Bathsheba. And she came into the king's presence, and stood before the king. {29} And the king sware, and said, As the LORD liveth, that hath redeemed my soul out of all distress, {30} Even as I sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day. {31} Then Bathsheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever. {32} And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king. {33} The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon: {34} And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon. {35} Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah. {36} And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so too. {37} As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David.

{38} So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon. {39} And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. {40} And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.

{41} And Adonijah and all the guests that were with him heard it as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore is this noise of the city being in an uproar? {42} And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings. {43} And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king. {44} And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king's mule: {45} And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard. {46} And also Solomon sitteth on the throne of the kingdom. {47} And moreover the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed. {48} And also thus said the king, Blessed be the LORD God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it. {49} And all the guests that were with Adonijah were afraid, and rose up, and went every man his way. {50} And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar. {51} And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me to day that he will not slay his servant with the sword. {52} And Solomon said, If he will show himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die. {53} So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house."

[daniel1212av]

1 Kings 1 -

In this chapter we have,  I. David declining in his health (1Ki_1:1-4). 

II. Adonijah aspiring to the kingdom, and treating his party, in order to it (1Ki_1:5-10). 

III. Nathan and Bathsheba contriving to secure the succession to Solomon, and prevailing for an order from David for the purpose (v. 11-31). 

IV. The anointing of Solomon accordingly, and the people's joy therein (1Ki_1:32-40). 

V. The effectual stop this put to Adonijah's usurpation, and the dispersion of his party thereupon (1Ki_1:41-49).  VI. Solomon's dismission of Adonijah upon his good behaviour (1Ki_1:50-53). — Henry 

1Ki 1:1-4 -

David, as recorded in the foregoing chapter, had, by the great mercy of God, escaped the sword of the destroying angel. But our deliverances from or through diseases and dangers are but reprieves; if the candle be not blown out, it will burn out of itself. We have David here sinking under the infirmities of old age, and brought by them to the gates of the grave. He that cometh up out of the pit shall fall into the snare; and, one way or other, we must needs die.

1. It would have troubled one to see David so infirm. He as old, and his natural heat so wasted that no clothes could keep him warm, 1Ki_1:1. David had been a valiant active man and a man of business, and very vehement had the flame always been in his breast; and yet now his blood is chilled and stagnated, he is confined to his bed, and there can get no heat. He was now seventy years old. Many, at that age, are as lively and fit for business as ever; but David was now chastised for his former sins, especially that in the matter of Uriah, and felt from his former toils and the hardships he had gone through in his youth, which then he made nothing of, but was now the worse for. Let not the strong man glory in his strength, which may soon be weakened by sickness, or at last will be weakened by old age. Let young people remember their Creator in the days of their youth, before these evil days come. What our hand finds to do for God, and our souls, and our generation, let us do with all our might, because the night comes, the night of old age, in which no man can work; and, when our strength has gone, it will be a comfort to remember that we used it well.

2. It would have troubled one to see his physicians so weak and unskilful that they knew no other way of relieving him than by outward applications. No cordials, no spirits, but, (1.) They covered him with clothes, which, where there is any inward heat, will keep it in, and so increase it; but, where it is not, they have none to communicate, no, not royal clothing. Elihu makes it a difficulty to understand how our garments are warm upon us (Job_37:17); but, if God deny his blessing, men clothe themselves, and there is none warm (Hag_1:6), David here was not.

(2.) They foolishly prescribed nuptials to one that should rather have been preparing for his funeral (1Ki_1:2-4); but they knew what would gratify their own corruptions, and perhaps were too willing to gratify his, under colour of consulting his health. His prophets should have been consulted as well as his physicians in an affair of this nature. However, this might be excused then, when even good men ignorantly allowed themselves to have many wives. We now have not so learned of Christ, but are taught that one man must have but one wife (Mat_19:5), and further that it is good for a man not to touch a woman, 1Co_7:1. That Abishag was married to David before she lay with him, and was his secondary wife, appears from its being imputed as a great crime to Adonijah that he desired to marry her (1Ki_2:22) after his father's death. — Henry   

1Ki 1:1 - Old - Being in the end of his seventieth year. No heat - Which is not strange in a person who had been exercised with so many hardships in war, and with such tormenting cares, and fears, and sorrows, for his own sins (as divers of his Psalms witness) and for the sins and miseries of his children and people. Besides, this might be from the nature of his bodily distemper.

1Ki 1:2 - Servants - His physicians. Virgin - Whose natural heat is fresh and wholesome, and not impaired with bearing or breeding of children. The same counsel doth Galen give for the cure of some cold and dry distempers. Stand - That is, minister unto him, or wait upon him, in his sickness, as occasion requires. Lie in his bosom - As his wife: for that she was so, may appear by divers arguments. First, otherwise this had been a wicked course; which therefore neither his servants durst have prescribed, nor would David have used, especially being now in a dying condition. Secondly, it appears from this phrase of lying in his bosom, which is everywhere in scripture mentioned as the privilege of a wife. Thirdly, this made Adonijah's crime in desiring her to wife, so heinous in Solomon's account, because he saw, that by marrying the king's wife he designed to revive his pretence to the kingdom.  — Wesley

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1Ki 1:5-10 -

David had much affliction in his children. Amnon and Absalom had both been his grief; the one his first-born, the other his third, 2Sa_3:2, 2Sa_3:3. His second, whom he had by Abigail, we will suppose he had comfort in; his fourth was Adonijah (2Sa_3:4); he was one of those that were born in Hebron; we have heard nothing of him till now, and here we are told that he was a comely person, and that he was next in age, and (as it proved) next in temper to Absalom, 1Ki_1:6. And, further, that in his father's eyes he had been a jewel, but was now a thorn.

I. His father had made a fondling of him, 1Ki_1:6. He had not displeased him at any time. It is not said that he never displeased his father; it is probably that he had done so frequently, and his father was secretly troubled at his misconduct and lamented it before God. But his father had not displeased him, by crossing him in his humours, denying him any thing he had a mind to, or by calling him to an account as to what he had done and where he had been, or by keeping him to his book or his business, or reproving him for what he saw or heard of that he did amiss; he never said to him, Why hast thou done so? because he saw it was uneasy to him, and he could not bear it without fretting. It was the son's fault that he was displeased at reproof and took it for affront, whereby he lost the benefit of it; and it was the father's fault that, because he saw it displeased him, he did not reprove him; and now he justly smarted for indulging him. Those who honour their sons more than God, as those do who keep them not under good discipline, thereby forfeit the honour they might expect from their sons.
II. He, in return, made a fool of his father. Because he was old, and confined to his bed, he thought no notice was to be taken of him, and therefore exalted himself, and said, I will be king, 1Ki_1:5. Children that are indulged learn to be proud and ambitious, which is the ruin of a great many young people. The way to keep them humble is to keep them under. Observe Adonijah's insolence.

1. He looked upon the days of mourning for his father to be at hand, and therefore he prepared to succeed him, though he knew that by the designation both of God and David Solomon was to be the man; for public notice had been given of it by David himself, and the succession settled, as it were by act of parliament, in pursuance of God's appointment, 1Ch_22:9; 1Ch_23:1. This entail Adonijah attempted by force to cut off, in contempt both of God and his father. Thus is the kingdom of Christ opposed, and there are those that say, “We will not have him to reign over us.”

2. He looked upon his father as superannuated and good for nothing, and therefore he entered immediately upon the possession of the throne. He cannot wait till his father's head be laid low, but it must now be said, Adonijah reigns (1Ki_1:18 ), and, God save king Adonijah, 1Ki_1:25. His father is not fit to govern, for he is old and past ruling, nor Solomon, for he is young, and not yet able to rule; and therefore Adonijah will take the government upon him. It argues a very base and wicked mind for children to insult over their parents because of the infirmities of their age. 3. In pursuance of this ambitious project, (1.) He got a great retinue (1Ki_1:5), chariots and horsemen, both for state and strength, to wait on him, and to fight for him. (2.) He made great interest with no less than Joab, the general of the army, and Abiathar the high priest, 1Ki_1:7. That he should make his court to those who by their influence in church and camp were capable of doing him great service is not strange; but we may well wonder by what arts they could be drawn to follow him and help him. They were old men, who had been faithful to David in the most difficult and troublesome of his times, men of sense and experience, who, one would think, would not easily be wheedled. They could not propose any advantage to themselves by supporting Adonijah, for they were both at the top of their preferment and stood fast in it. They could not be ignorant of the entail of the crown upon Solomon, which it was not in their power to cut off, and therefore it was their interest to oblige him. But God, in this matter, left them to themselves, perhaps to correct them for some former misconduct with a scourge of their own making. We are told (1Ki_1:8 ) who those were that were of such approved fidelity to David that Adonijah had not the confidence so much as to propose his project to them - Zadok, Benaiah, and Nathan. A man that has given proofs of his resolute adherence to that which is good shall not be asked to do a bad thing.

(3.) He prepared a great entertainment (1Ki_1:9) at En-rogel, not far from Jerusalem; his guests were the king's sons, and the king's servants, whom he feasted and caressed to bring them over to his party; but Solomon was not invited, either because he despised him or because he despaired of him, 1Ki_1:10. Such as serve their own belly, and will be in the interest of those that will feast them what side soever they are of, are an easy prey to seducers, Rom_16:18. Some think that Adonijah slew these sheep and oxen, even fat ones, for sacrifice, and that it was a religious feast he made, beginning his usurpation with a show of devotion, as Absalom under the colour of a vow (2Sa_15:7), which he might do the more plausibly when he had the high priest himself on his side. It is a pity that any occasion should ever be given to say, In nomine Domini incipit omne malam - In the name of the Lord begins all evil, and that all religious exercises should be made to patronise all religious practices. — Henry 

[daniel1212av]

  1Ki 1:11-31 -

We have here the effectual endeavours that were used by Nathan and Bathsheba to obtain from David a ratification of Solomon's succession, for the crushing of Adonijah's usurpation. 1. David himself knew not what was doing. Disobedient children think that they are well enough off if they can but keep their good old parents ignorant of their bad courses; but a bird of the air will carry the voice.

2. Bathsheba lived retired, and knew nothing of it either, till Nathan informed her. Many get very comfortably through this world that know little how the world goes.

3. Solomon, it is likely, knew of it, but was as a deaf man that heard not. Though he had years, and wisdom above his years, yet we do not find that he stirred to oppose Adonijah, but quietly composed himself and left it to God and his friends to order the matter. Hence David, in his Psalm for Solomon, observes that while men, in pursuit of the world, in vain rise early and sit up late, God giveth his beloved (his Jedidiahs) sleep, in giving them to be easy, and to gain their point without agitation, Psa_127:1, Psa_127:2. How then is the design brought about?

I. Nathan the prophet alarms Bathsheba by acquainting her with the case, and puts her in a way to get an order from the king for the confirming of Solomon's title. He was concerned, because he knew God's mind, and David's and Israel's interest; it was by him that God had named Solomon Jedidiah (2Sa_12:25), and therefore he could not sit still and see the throne usurped, which he knew was Solomon's right by the will of him from whom promotion cometh. When crowns were disposed of by immediate direction from heaven, no marvel that prophets were so much interested and employed in that matter; but now that common providence rules the affairs of the kingdom of men (Dan_4:32) the subordinate agency must be left to common persons, and let not prophets intermeddle in them, but keep to the affairs of the kingdom of God among men. Nathan applied to Bathsheba, as one that had the greatest concern for Solomon, and could have the freest access to David. He informed her of Adonijah's attempt (1Ki_1:11), and that it was not with David's consent or knowledge. He suggested to her that not only Solomon was in danger of losing the crown, but that he and she too were in danger of losing their lives if Adonijah prevailed. A humble spirit may be indifferent to a crown, and may be content, notwithstanding the prospect of it, to sit down short of the possession of it. But the law of self-preservation, and the sixth commandment, obliges us to use all possible endeavours to secure our own life and the life of others. Now, says Nathan, let me give thee counsel how to save thy own life and the life of thy son, 1Ki_1:12. Such as this is the counsel that Christ's ministers give us in his name, to give all diligence, not only that no man take our crown (Rev_3:11), but that we save our lives, even the lives of our souls. He directs her (1Ki_1:13) to go to the king, to remind him of his word and oath, that Solomon should be his successor; and to ask him in the most humble manner, Why doth Adonijah reign? He thought David was not so cold but this would warm him. Conscience, as well as a sense of honour, would put life into him upon such an occasion as this; and he promised (1Ki_1:24) that, while she was reasoning with the king in this matter, he would come in and second her, as if he came accidentally, which perhaps the king might look upon as a special providence (and he was one that took notice of such evidences, 1Sa_25:32, 1Sa_25:33), or, at least, it would help to awaken him so much the more.

II. Bathsheba, according to Nathan's advice and direction, loses no time, but immediately makes her application to the king, on the same errand on which Esther came to king Ahasuerus, to intercede for her life. She needed not wait for a call as Esther did, she knew she should be welcome at any time; but it is remarked that when she visited the king Abishag was ministering to him (1Ki_1:15), and Bathsheba took no displeasure either at him or her for it, also that she bowed and did obeisance to the king (1Ki_1:16), in token of her respect to him both as her prince and as her husband; such a genuine daughter was she of Sarah, who obeyed Abraham, calling him lord. Those that would find favour with superiors mush show them reverence, and be dutiful to those whom they expect to be kind to them. Her address to the king, on this occasion, is very discreet. 1. She reminded him of his promise made to her and confirmed with a solemn oath, that Solomon should succeed him, 1Ki_1:17. She knew how fast this would hold such a conscientious man as David was.

2. She informed him of Adonijah's attempt, which he was ignorant of (1Ki_1:18): “Adonijah reigns, in competition with thee for the present and in contradiction to thy promise for the future. The fault is not thine, for thou knewest it not; but now that thou knowest it thou wilt, in pursuance of thy promise, take care to suppress this usurpation.” She told him who were Adonijah's guests, and who were in his interest, and added, but “Solomon thy servant has he not called, which plainly shows he looks upon him as his rival, and aims to undermine him, 1Ki_1:19. It is not an oversight, but a contempt of the act of settlement, that Solomon is neglected.”

3. She pleads that it is very much in his power to obviate this mischief (1Ki_1:20): The eyes of all Israel are upon thee, not only as a king, for we cannot suppose it the prerogative of any prince to bequeath his subjects by will (as if they were his goods and chattels) to whom he pleases, but as a prophet. All Israel knew that David was not only himself the anointed of the God of Jacob, but that the Spirit of the Lord spoke by him (2Sa_23:1, 2Sa_23:2), and therefore waiting for and depending upon a divine designation, in a matter of such importance, David's word would be an oracle and a law to them; this therefore (says Bathsheba) they expect, and it will end the controversy and effectually quash all Adonijah's pretensions. A divine sentence is in the lips of the king. Note, Whatever power, interest or influence, men have, they ought to improve it to the utmost for the preserving and advancing of the kingdom of the Messiah, of which Solomon's kingdom was a type.

4. She suggested the imminent peril which she and her son would be in if this matter was not settled in David's life-time, 1Ki_1:21. “If Adonijah prevail, as he is likely to do (having Joab the general and Abiathar the priest on his side) unless speedily suppressed, Solomon and all his friends will be looked upon as traitors and dealt with accordingly.” Usurpers are most cruel. If Adonijah had got into the throne, he would not have dealt so fairly with Solomon as Solomon did with him. Those hazard everything who stand in the way of such as against right force their entrance.

III. Nathan the prophet, according to his promise, seasonably stepped in, and seconded her, while she was speaking, before the king had given his answer, lest. if he had heard Bathsheba's representation only, his answer should be dilatory and only that he would consider of it: but out of the mouth of two witnesses, two such witnesses, the word would be established, and he would immediately give positive orders. The king is told that Nathan the prophet has come, and he is sure to be always welcome to the king, especially when either he is not well or has any great affair upon his thoughts; for, in either case, a prophet will be, in a particular manner, serviceable to him. Nathan knows he must render honour to whom honour is due, and therefore pays the king the same respect now that he finds him sick in bed as he would have done if he had found him in his throne: He bowed himself with his face to the ground, 1Ki_1:23. He deals a little more plainly with the king than Bathsheba had done. In this his character would support him, and the present languor of the king's spirits made it necessary that they should be roused.

1. He makes the same representation of Adonijah's attempt as Bathsheba had made (1Ki_1:25, 1Ki_1:26), adding that his party had already got to such a height of assurance as to shout, God save king Adonijah, as if king David were already dead, taking notice also that they had not invited him to their feast (Me thy servant has he not called), thereby intimating that they resolved not to consult either God or David in the matter, for Nathan was secretioribus consiliis - intimately acquainted with the mind of both.

2. He makes David sensible how much he was concerned to clear himself from having a hand in it: Hast thou said, Adonijah shall reign after me? (1Ki_1:24), and again (1Ki_1:27), “Is this thing done by my lord the king? If it be, he is not so faithful either to God's word or to his own as we all took him to be; if it be not, it is high time that we witness against the usurpation, and declare Solomon his successor. If it be, why is not Nathan made acquainted with it, who is not only in general, the king's confidant, but is particularly concerned in this matter, having been employed to notify to David the mind of God concerning the succession; but, if my lord the king knows nothing of the matter (as certainly he does not), what daring insolence are Adonijah and his party guilty of!” Thus he endeavoured to incense David against them, that he might act the more vigorously for the support of Solomon's interest. Note, Good men would do their duty if they were reminded of it, and put upon it, and told what occasion there is for them to appear; and those who thus are their remembrancers do them a real kindness, as Nathan here did to David.

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IV. David, hereupon, made a solemn declaration of his firm adherence to his former resolution, that Solomon should be his successor. Bathsheba is called in (1Ki_1:28), and to her, as acting for and on behalf of her son, the king gives these fresh assurances.

1. He repeats his former promise and oath, owns that he had sworn unto her by the Lord God of Israel that Solomon would reign after him, 1Ki_1:30. Though he is old, and his memory begins to fail him, yet he remembers this. Note, An oath is so sacred a thing that the obligations of it cannot be broken, and so solemn a thing that the impressions of it, one would think, cannot be forgotten.

2. He ratifies it with another, because the occasion called for it: As the Lord liveth, that hath redeemed my soul out of all distress, even so will I certainly do this day, without dispute, without delay. His form of swearing seems to be what he commonly used on solemn occasions, for we find it, 2Sa_4:9. And it carries in it a grateful acknowledgment of the goodness of God to him, in bringing him safely through the many difficulties and hardships which had lain in his way, and which he now makes mention of to the glory of God (as Jacob, when he lay a dying, Gen_48:16), thus setting to his seal, from his own experience, that that was true which the Spirit of the Lord spoke by him. Psa_34:22, The Lord redeemeth the soul of his servants. Dying saints ought to be witnesses for God, and speak of him as they have found. Perhaps he speaks thus, on this occasion, for the encouragement of his son and successor to trust in God in the distresses he also might meet with.

V. Bathsheba receives these assurances (1Ki_1:31),

1. With great complaisance to the king's person; she did reverence to him; while Adonijah and his party affronted him.

2. With hearty good wishes for the king's health; Let him live. So far was she from thinking that he lived too long that she prayed he might live for ever, if it were possible, to adorn the crown he wore and to be a blessing to his people. We should earnestly desire the prolonging of useful lives, however it may be the postponing of any advantages of our own. — Henry 


1Ki 1:32-40 -

We have here the effectual care David took both to secure Solomon's right and to preserve the public peace, by crushing Adonijah's project in the bud. Observe,
I. The express orders he gave for the proclaiming of Solomon. The persons he entrusted with this great affair were Zadok, Nathan, and Benaiah, men of power and interest whom David had always reposed a confidence in and found faithful to him, and whom Adonijah had passed by in his invitation, 1Ki_1:10. David orders them forthwith, with all possible solemnity, to proclaim Solomon. They must take with them the servants of their lord, the lifeguards, and all the servants of the household. They must set Solomon on the mule the king used to ride, for he kept not such stables of horses as his son afterwards did. He appoints them whither to go (1Ki_1:33 and 1Ki_1:34, 1Ki_1:35), and what to do.

1. Zadok and Nathan, the two ecclesiastical persons, must, in God's name, anoint him king; for though he was not the first of his family, as Saul and David were, yet he was a younger son, was made king by divine appointment, and his title was contested, which made it necessary that hereby it should be settled. This unction was typical of the designation and qualification of the Messiah, or Christ, the anointed one, on whom the Spirit, that oil of gladness, was poured without measure, Heb_1:9, Psa_89:20. And all Christians, being heirs of the kingdom (Jam_2:5), do from him receive the anointing, 1Jo_2:27.

2. The great officers, civil and military, are ordered to give public notice of this, and to express the public joy upon this occasion by sound of trumpet, by which the law of Moses directed the gracing of great solemnities; to this must be added the acclamations of the people: “Let king Solomon live, let him prosper, let his kingdom be established and perpetuated, and let him long continue in the enjoyment of it;” so it had been promised concerning him. Psa_72:15, He shall live.

3. They must then bring him in state to the city of David, and he must sit upon the throne of his father, as his substitute now, or viceroy, to despatch public business during his weakness and be his successor after his death: He shall be king in my stead. It would be a great satisfaction to David himself, and to all parties concerned, to have this done immediately, that upon the demise of the king there might be no dispute, or agitation, in the public affairs. David was far from grudging his successor the honour of appearing such in his life-time, and yet perhaps was so taken up with his devotions on his sick-bed that, if he had not been put in mind of it by others, this great good work, which was so necessary to the public repose, would have been left undone.

II. The great satisfaction which Benaiah, in the name of the rest, professed in these orders. The king said, “Solomon shall reign for me, and reign after me.” “Amen” (says Benaiah heartily); “as the king says, so say we; we are entirely satisfied in the nomination, and concur in the choice, we give our vote for Solomon, nemine contradicente - unanimously, and since we can bring nothing to pass, much less establish it, without the concurrence of a propitious providence, The Lord God of my lord the king say so too!” 1Ki_1:36. This is the language of his faith in that promise of God on which Solomon's government was founded. If we say as God says in his word, we may hope that he will say as we say by his providence. To this he adds a prayer for Solomon (1Ki_1:37), that God would be with him as he had been with David, and make his throne greater. He knew David was not one of those that envy their children's greatness, and that therefore he would not be disquieted at this prayer, nor take it as an affront, but would heartily say Amen to it. The wisest and best man in the world desires his children may be wiser and better than he, for he himself desires to be wiser and better than he is; and wisdom and goodness are true greatness.

III. The immediate execution of these orders, 1Ki_1:38-40. No time was lost, but Solomon was brought in state to the place appointed, and there Zadok (who, though he was not as yet high priest, was, we may suppose, the suffragan, the Jews called him the sagan, or second priest) anointed him by the direction of Nathan the prophet and David the king, 1Ki_1:39. In the tabernacle, where the ark was now lodged, was kept among other sacred things, the holy oil for many religious services thence Zadok took a horn of oil, which denotes both power and plenty, and therewith anointed Solomon. We do not find that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by an unction. Whom God calls, he will qualify, which was signified by the anointing; usurpers had it not. Christ signifies anointed, and he is the king whom God hath set upon his holy hill of Sion, according to decree, Psa_2:6, Psa_2:7. Christians also are made to our God (and by him) kings, and they have an unction from the Holy One, 1Jo_2:20. The people, hereupon, express their great joy and satisfaction in the elevation of Solomon, surround him with their Hosannas - God save king Solomon, and attend him with their music and shouts of joy, 1Ki_1:40. Hereby they declared their concurrence in the choice, and that he was not forced upon them, but cheerfully accepted by them. The power of a prince can be little satisfaction to himself, unless he knows it to be a satisfaction to his people. Every Israelite indeed rejoices in the exaltation of the Son of David. — Henry 

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1Ki 1:41-53 - We have here,

I. The tidings of Solomon's inauguration brought to Adonijah and his party, in the midst of their jollity: They had made an end of eating, and, it should seem, it was a great while before they made an end, for all the affair of Solomon's anointing was ordered and finished while they were at dinner, glutting themselves. Thus those who serve not our Lord Christ, but oppose him, are commonly such as serve their own belly (Rom_16:18) and made a god of it, Phi_3:19. Their long feast intimates likewise that they were very secure and confident of their interest, else they would not have lost so much time. The old world and Sodom were eating and drinking, secure and sensual, when their destruction came, Luk_17:26, etc. When they made an end of eating, and were preparing themselves to proclaim their king, and bring him in triumph into the city, they heard the sound of the trumpet (1Ki_1:41), and a dreadful sound it was in their ears, Job_15:21. Joab was an old man, and was alarmed at it, apprehending the city to be in an uproar; but Adonijah was very confident that the messenger, being a worthy man, brought good tidings, 1Ki_1:42. Usurpers flatter themselves with the hopes of success, and those are commonly least timorous whose condition is most dangerous. But how can those who do evil deeds expect to have good tidings? No, the worthiest man will bring them the worst news, as the priest's son did here to Adonijah, 1Ki_1:43. “Verily, the best tidings I have to bring you is that Solomon is made king, so that your pretensions are all quashed.” He relates to them very particularly,

1. With what great solemnity Solomon was made king (1Ki_1:44, 1Ki_1:45), and that he was now sitting on the throne of the kingdom, 1Ki_1:46. Adonijah thought to have stepped into the throne before him, but Solomon was too quick for him. 2. With what general satisfaction Solomon was made king, so that that which was done was not likely to be undone again. (1.) The people were pleased, witness their joyful acclamations, 1Ki_1:45.

(2.) The courtiers were pleased: The kings servants attended him with an address of congratulation upon this occasion, 1Ki_1:47. We have here the heads of their address: They blessed king David, applauded his prudent care for the public welfare, acknowledged their happiness under his government, and prayed heartily for his recovery. They also prayed for Solomon, that God would make his name better than his father's, which it might well be when he had his father's foundation to build upon. A child, on a giant's shoulders, is higher than the giant himself.

(3.) The king himself was pleased: He bowed himself upon the bed, not only to signify his acceptance of his servants' address, but to offer up his own address to God (1Ki_1:48): “Blessed be the Lord God of Israel, who, as Israel's God, for Israel's good, has brought this matter to such a happy issue, my eyes even seeing it.” Note, It is a great satisfaction to good men, when they are going out of the world, to see the affairs of their families in a good posture, their children rising up in their stead to serve God and their generation, and especially to see peace upon Israel and the establishment of it.

II. The effectual crush which this gave to Adonijah's attempt. It spoiled the sport of his party, dispersed the company, and obliged every man to shift for his own safety. The triumphing of the wicked is short. They were building a castle in the air, which, having no foundation, would soon fall and crush them. They were afraid of being taken in the fact, while they were together hatching their treason, and therefore each one made the best of his way.

III. The terror Adonijah himself was in, and the course he took to secure himself. he was now as much depressed as he had been elevated, 1Ki_1:42, 1Ki_1:50. He had despised Solomon as not worthy to be his guest (1Ki_1:10), but now he dreads him as his judge: He feared because of Solomon. Thus those who oppose Christ and his kingdom will shortly be made to tremble before him, and call in vain to rocks and mountains to shelter them from his wrath. He took hold on the horns of the altar, which was always looked upon as a sanctuary, or place of refuge (Exo_21:14), intimating hereby that he durst not stand a trial, but threw himself upon the mercy of his prince, in suing for which he relied upon no other plea than the mercy of God, which was manifested in the institution and acceptance of the sacrifices that were offered on that altar and the remission of sin thereupon. Perhaps Adonijah had formerly slighted the service of the altar, yet now he courts the protection of it. Many who in the day of their security neglect the great salvation, under the arrests of the terrors of the Lord would gladly be beholden to Christ and his merit, and, when it is too late, will catch hold of the horns of the altar.

IV. His humble address to Solomon for mercy. By those who brought Solomon tidings where he was, he sent a request for his life (1Ki_1:51): Let king Solomon swear to me that he will not slay his servant. He owns Solomon for his prince, and himself his servant, dares not justify himself, but makes supplication to his judge. It was a great change with him. He that in the morning was grasping at a crown is before night begging for his life. Then Adonijah reigned, now Adonijah trembles, and cannot think himself safe unless Solomon promise, with an oath, not to put him to death.

V. The orders Solomon gave concerning him. He discharges him upon his good behaviour, 1Ki_1:52, 1Ki_1:53. He considered that Adonijah was his brother, and that it was the first offence. Perhaps, being so soon made sensible of his error and then not persisting in his rebellion, he might prove not only a peaceable, but a serviceable subject, and therefore, if he will conduct himself well for the future, what is past shall be pardoned: but if he be fond disaffected, turbulent, and aspiring, this offence shall be remembered against him, he shall be called up upon his former conviction (as our law speaks), and execution shall be awarded against him. Thus the Son of David receives those to mercy that have been rebellious: if they will return to their allegiance, and be faithful to their Sovereign, their former crimes shall not be mentioned against them; but, if still they continue in the interests of the world and the flesh, this will be their ruin. Adonijah is sent for, and told upon what terms he stands, which he signifies his grateful submission to, and then is told to go to his house and live retired there. Solomon not only gave him his life, but his estate, thus establishing his throne by mercy. — Henry 

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(1 Ki 3)  "And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about. {2} Only the people sacrificed in high places, because there was no house built unto the name of the LORD, until those days. {3} And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places. {4} And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.

{5} In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee. {6} And Solomon said, Thou hast showed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. {7} And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. {8} And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. {9} Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people? {10} And the speech pleased the Lord, that Solomon had asked this thing. {11} And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment; {12} Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee. {13} And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days. {14} And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days. {15} And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.

{16} Then came there two women, that were harlots, unto the king, and stood before him. {17} And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house. {18} And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house. {19} And this woman's child died in the night; because she overlaid it. {20} And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom. {21} And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear. {22} And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king. {23} Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living. {24} And the king said, Bring me a sword. And they brought a sword before the king. {25} And the king said, Divide the living child in two, and give half to the one, and half to the other. {26} Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it. {27} Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof. {28} And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment."

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1 Kings 3 -
Overview
1Ki_3:1, Solomon marries Pharaoh’s daughter; 1Ki_3:2, High places being in use, Solomon sacrifices at Gibeon; 1Ki_3:5, Solomon at Gibeon, in the choice which God gave him, preferring wisdom, obtains wisdom, riches, and honour; 1Ki_3:16, Solomon’s judgment makes him renowned.  — TSK

1 Kings 3 -

Solomon's reign looked bloody in the foregoing chapter, but the necessary acts of justice must not be called cruelty; in this chapter it appears with another face. We must not think the worse of God's mercy to his subjects for his judgments on rebels. We have here, 

I. Solomon's marriage to Pharaoh's daughter (1Ki_3:1). 

II. A general view of his religion (1Ki_3:2-4). 

III. A particular account of his prayer to God for wisdom, and the answer to that prayer (1Ki_3:5-15). 

IV. A particular instance of his wisdom in deciding the controversy between the two harlots (1Ki_3:16-28). And very great he looks here, both at the altar and on the bench, and therefore on the bench because at the altar. — Henry 

1Ki 3:1-4 

We are here told concerning Solomon,I. Something that was unquestionably good, for which he is to be praised and in which he is to be imitated.

1. He loved the Lord, 1Ki_3:3. Particular notice was taken of God's love to him, 2Sa_12:24. He had his name from it: Jedidiah - beloved of the Lord. And here we find he returned that love, as John, the beloved disciple, was most full of love. Solomon was a wise man, a rich man; yet the brightest encomium of him is that which is the character of all the saints, even the poorest, He loved the Lord, so the Chaldee; all that love God love his worship, love to hear from him and speak to him, and so to have communion with him.

2. He walked in the statutes of David his father, that is, in the statutes that David gave him, 1Ki_2:2, 1Ki_2:3; 1Ch_28:9, 1Ch_28:10 (his dying father's charge was sacred, and as a law to him), or in God's statutes, which David his father walked in before him; he kept close to God's ordinances, carefully observed them and diligently attended them. Those that truly love God will make conscience of walking in his statutes.

3. He was very free and generous in what he did for the honour of God. When he offered sacrifice he offered like a king, in some proportion to his great wealth, a thousand burnt-offerings, 1Ki_3:4. Where God sows plentifully he expects to reap accordingly; and those that truly love God and his worship will not grudge the expenses of their religion. We may be tempted to say, To what purpose is this waste? Might not these cattle have been given to the poor? But we must never think that wasted which is laid out in the service of God. It seems strange how so many beasts should be burnt upon one altar in one feast, though it continued seven days; but the fire on the altar is supposed to be more quick and devouring than common fire, for it represented that fierce and mighty wrath of God which fell upon the sacrifices, that the offerers might escape. Our God is a consuming fire. Bishop Patrick quotes it as a tradition of the Jews that the smoke of the sacrifices ascended directly in a straight pillar, and was not scattered, otherwise it would have choked those that attended, when so many sacrifices were offered as were here.

II. Here is something concerning which it may be doubted whether it was good or no. 1. His marrying Pharaoh's daughter, 1Ki_3:1. We will suppose she was proselyted, otherwise the marriage would not have been lawful; yet, if so, surely it was not advisable. He that loved the Lord should, for his sake, have fixed his love upon one of the Lord's people. Unequal matches of the sons of God with the daughters of men have often been of pernicious consequence; yet some think that he did this with the advice of his friends, that she was a sincere convert (for the gods of the Egyptians are not reckoned among the strange gods which his strange wives drew him in to the worship of, 1Ki_11:5, 1Ki_11:6), and that the book of Canticles and the 45th Psalm were penned on this occasion, by which these nuptials were made typical of the mystical espousals of the church to Christ, especially the Gentile church.

2. His worshipping in the high places, and thereby tempting the people to do so too, 1Ki_3:2, 1Ki_3:3. Abraham built his altars on mountains (Gen_12:8; Gen_22:2), and worshipped in a grove, Gen_21:33. Thence the custom was derived, and was proper, till the divine law confined them to one place, Deu_12:5, Deu_12:6. David kept to the ark, and did not care for the high places, but Solomon, though in other things he walked in the statutes of his father, in this came short of him. He showed thereby a great zeal for sacrificing, but to obey would have been better. This was an irregularity. Though there was as yet no house built, there was a tent pitched, to the name of the Lord, and the ark ought to have been the centre of their unity. It was so by divine institution; from it the high places separated; yet while they worshipped God only, and in other things according to the rule, he graciously overlooked their weakness, and accepted their services; and it is owned that Solomon loved the Lord, though he burnt incense in the high places, and let not men be more severe than God is. — Henry 

1Ki 3:2, 3

The בּמות, or high places were places of sacrifice and prayer, which were built upon eminences of hills, because men thought they were nearer the Deity there, and which consisted in some cases probably of an altar only, though as a rule there was an altar with a sanctuary built by the side (בּמות בּית, 1Ki_13:32; 2Ki_17:29, 2Ki_17:32; 2Ki_23:19), so that בּמה frequently stands for בּמה בּית (e.g., 1Ki_11:7; 1Ki_14:23; 2Ki_21:3; 2Ki_23:8 ), and the בּמה is also distinguished from the מזבּח (2Ki_23:15; 2Ch_14:2). These high places were consecrated to the worship of Jehovah, and essentially different from the high places of the Canaanites which were consecrated to Baal. Nevertheless sacrificing upon these high places was opposed to the law, according to which the place which the Lord Himself had chosen for the revelation of His name was the only place where sacrifices were to be offered (Lev_17:3.); and therefore it is excused here on the ground that no house (temple) had yet been built to the name of the Lord.
1Ki_3:3

Even Solomon, although he loved the Lord, walking in the statutes of his father David, i.e., according to 1Ki_2:3, in the commandments of the Lord as they are written in the law of Moses, sacrificed and burnt incense upon high places. Before the building of the temple, more especially since the tabernacle had lost its significance as the central place of the gracious presence of God among His people, through the removal of the ark of the covenant, the worship of the high places was unavoidable; although even afterwards it still continued as a forbidden cultus, and could not be thoroughly exterminated even by the most righteous kings (1Ki_22:24; 2Ki_12:4; 2Ki_14:4; 2Ki_15:4, 2Ki_15:35). — K+D (abridged).

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   1Ki 3:5-15 

We have here an account of a gracious visit which God paid to Solomon, and the communion he had with God in it, which put a greater honour upon Solomon than all the wealth and power of his kingdom did.

I. The circumstances of this visit, 1Ki_3:5.

1. The place. It was in Gibeon; that was the great high place, and should have been the only one, because there the tabernacle and the brazen altar were, 2Ch_1:3. There Solomon offered his great sacrifices, and there God owned him more than in any other of the high places. The nearer we come to the rule in our worship the more reason we have to expect the tokens of God's presence. Where God records his name, there he will meet us and bless us.

2. The time. It was by night, the night after he had offered that generous sacrifice, 1Ki_3:4. The more we abound in God's work the more comfort we may expect in him; if the day has been busy for him, the night will be easy in him. Silence and retirement befriend our communion with God. His kindest visits are often in the night, Psa_17:3. 3. The manner. It was in a dream, when he was asleep, his senses locked up, that God's access to his mind might be the more free and immediate. In this way God used to speak to the prophets (Num_12:6) and to private persons, for their own benefit, Job_33:15, Job_33:16. These divine dreams, no doubt, were plainly distinguishable from those in which there are divers vanities, Ecc_5:7.

II. The gracious offer God made him of the favour he should choose, whatever it might be, 1Ki_3:5. He saw the glory of God shine about him, and heard a voice saying, Ask what I shall give thee. Not that God was indebted to him for his sacrifices, but thus he would testify his acceptance of them, and signify to him what great mercy he had in store for him, if he were not wanting to himself. Thus he would try his inclinations and put an honour upon the prayer of faith. God, in like manner, condescends to us, and puts us in the ready way to be happy by assuring us that we shall have what we will for the asking, Joh_16:23; 1Jo_5:14. What would we more? Ask, and it shall be given you.

III. The pious request Solomon hereupon made to God. He readily laid hold of this offer. Why do we neglect the like offer made to us, like Ahaz, who said, I will not ask? Isa_7:12. Solomon prayed in his sleep, God's grace assisting him; yet it was a lively prayer. What we are most in care about, and which makes the greatest impression upon us when we are awake, commonly affects us when we are asleep; and by our dreams, sometimes, we may know what our hearts are upon and how our pulse beats. Plutarch makes virtuous dreams one evidence of increase in virtue. Yet this must be attributed to a higher source. Solomon's making such an intelligent choice as this when he was asleep, and the powers of reason were least active, showed that it came purely from the grace of God, which wrought in him these gracious desires. If his reins thus instruct him in the night season, he must bless the Lord who gave him counsel, Psa_16:7. Now, in this prayer,

1. He acknowledges God's great goodness to his father David, 1Ki_3:6. He speaks honourably of his father's piety, that he had walked before God in uprightness of heart, drawing a veil over his faults. It is to be hoped that those who praise their godly parents will imitate them. But he speaks more honourably of God's goodness to his father, the mercy he had shown to him while he lived, in giving him to be sincerely religious and then recompensing his sincerity and the great kindness he had kept for him, to be bestowed on the family when he was gone, in giving him a son to sit on his throne. Children should give God thanks for his mercies to their parents, for the sure mercies of David. God's favours are doubly sweet when we observe them transmitted to us through the hands of those that have gone before us. The way to get the entail perpetuated is to bless God that it has hitherto been preserved.

2. He owns his own insufficiency for the discharge of that great trust to which he is called, 1Ki_3:7, 1Ki_3:8. And here is a double plea to enforce his petition for wisdom: - (1.) That his place required it, as he was successor to David (“Thou hast made me king instead of David, who was a very wise and good man: Lord, give me wisdom, that I may keep up what he wrought, and carry on what he began”) and as he was ruler over Israel: “Lord, give me wisdom to rule well; for they are a numerous people, that will not be managed without much care, and they are thy people, whom thou hast chosen, and therefore to be ruled for thee, and the more wisely they are ruled the more glory thou wilt have from them.”

(2.) That he wanted it. As one that had a humble sense of his own deficiency, he pleads, “Lord, I am but a little child (so he calls himself, a child in understanding, though his father called him a wise man, 1Ki_2:9); I know not how to go out or come in as I should, nor to do so much as the common daily business of the government, much less what to do in a critical juncture.” Note, Those who are employed in public stations ought to be very sensible of the weight and importance of their work and their own insufficiency for it, and then they are qualified for receiving divine instruction. Paul's question (Who is sufficient for these things?) is much like Solomon's here, Who is able to judge this thy so great a people? 1Ki_3:9. Absalom, who was a wise man, trembles at the undertaking and suspects his own fitness for it. The more knowing and considerate men are the better acquainted they are with their own weakness and the more jealous of themselves.

3. He begs of God to give him wisdom (1Ki_3:9); Give therefore thy servant an understanding heart. He calls himself God's servant, pleased with that relation to God (Psa_116:16) and pleading it with him: “I am devoted to thee, and employed for thee; give me that which is requisite to the services in which I am employed.” Thus his good father prayed, and thus he pleaded. Psa_119:125, I am thy servant, give me understanding. An understanding heart is God's gift, Pro_2:6. We must pray for it (Jam_1:5), and pray for it with application to our particular calling and the various occasions we have for it; as Solomon, Give me an understanding, not to please my own curiosity with, or puzzle my neighbours, but to judge thy people. That is the best knowledge which will be serviceable to us in doing our duty; and such that knowledge is which enables us to discern between good and bad, right and wrong, sin and duty, truth and falsehood, so as not to be imposed upon by false colours in judging either of others' actions or of our own.

4. The favourable answer God gave to his request. It was a pleasing prayer (1Ki_3:10): The speech pleased the Lord. God is well pleased with his own work in his people, the desires of his own kindling, the prayers of his Spirit's inditing. By this choice Solomon made it appear that he desired to be good more than great, and to serve God's honour more than to advance his own. Those are accepted of God who prefer spiritual blessings to temporal, and are more solicitous to be found in the way of their duty than in the way to preferment. But that was not all; it was a prevailing prayer, and prevailed for more than he asked.

(1.) God gave him wisdom, 1Ki_3:12. He fitted him for all that great work to which he had called him, gave him such a right understanding of the law which he was to judge by, and the cases he was to judge of, that he was unequalled for a clear head, a solid judgment, and a piercing eye. Such an insight, and such a foresight, never was prince so blessed with.

(2.) He gave him riches and honour over and above into the bargain (1Ki_3:13), and it was promised that in these he should as much exceed his predecessors, his successors, and all his neighbours, as in wisdom. These also are God's gift, and, as far as is good for them, are promised to all that seek first the kingdom of God and the righteousness thereof, Mat_6:33. Let young people learn to prefer grace to gold in all that they choose, because godliness has the promise of the life that now is, but the life that now is has not the promise of godliness. How completely blessed was Solomon, that had both wisdom and wealth! He that has wealth and power without wisdom and grace is in danger of doing hurt with them; he that has wisdom and grace without wealth and power is not capable of doing so much good with them as he that has both. Wisdom is good, is so much the better, with an inheritance, Ecc_7:11. But, if we make sure of wisdom and grace, these will either bring outward prosperity with them or sweeten the want of it. God promised Solomon riches and honour absolutely, but long life upon condition (1Ki_3:14). If thou wilt walk in my ways, as David did, then I will lengthen thy days. He failed in the condition; and therefore, though he had riches and honour, he did not live so long to enjoy them as in the course of nature he might have done. Length of days is wisdom's right-hand blessing, typical of eternal life; but it is in her left hand that riches and honour are, Pro_3:16. Let us see here,

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[1.] That the way to obtain spiritual blessings is to be importunate for them, to wrestle with God in prayer for them, as Solomon did for wisdom, asking that only, as the one thing needful.

[2.] That the way to obtain temporal blessings is to be indifferent to them and to refer ourselves to God concerning them. Solomon had wisdom given him because he did ask it and wealth because he did not ask it.

5. The grateful return Solomon made for the visit God was pleased to pay him, 1Ki_3:15. He awoke, we may suppose in a transport of joy, awoke, and his sleep was sweet to him, as the prophet speaks (Jer_31:26); being satisfied of God's favour, he was satisfied with it, and he began to think what he should render to the Lord. He had made his prayer at the high place at Gibeon, and there God had graciously met him; but he comes to Jerusalem to give thanks before the ark of the covenant, blaming himself, as it were, that he had not prayed there, the ark being the token of God's presence, and wondering that God had met him any where else. God's passing by our mistakes should persuade us to amend them. There he,

(1.) Offered a great sacrifice to God. We must give God praise for his gifts in the promise, though not yet fully performed. David used to praise God's word, as well as his works (Psa_56:10, and particularly, 2Sa_7:18), and Solomon trod in his steps.

(2.) He made a great feast upon the sacrifice, that those about him might rejoice with him in the grace of God. — Henry 


1Ki 3:16-28 

An instance is here given of Solomon's wisdom, to show that the grant lately made him had a real effect upon him. The proof is fetched, not from the mysteries of state and the policies of the council-board, though there no doubt he excelled, but from the trial and determination of a cause between party and party, which princes, though they devolve them upon their judges, must not think it below them to take cognizance of. Observe,

I. The case opened, not by lawyers, but by the parties themselves, though they were women, which made it the easier to such a piercing eye as Solomon had to discern between right and wrong by their own showing. These two women were harlots, kept a public house, and their children, some think, were born of fornication, because here is no mention of their husbands. It is probable the cause had been heard in the inferior courts, before it was brought before Solomon, and had been found special, the judges being unable to determine it, that Solomon's wisdom in deciding it at last might be the more taken notice of. These two women, who lived in a house together, were each of them delivered of a son within three days of one another, 1Ki_3:17, 1Ki_3:18. They were so poor that they had no servant or nurse to be with them, so slighted, because harlots, that they had no friend or relation to accompany them. One of them overlaid her child, and, in the night, exchanged it with the other (1Ki_3:19, 1Ki_3:20), who was soon aware of the cheat put upon her, and appealed to public justice to be righted, 1Ki_3:21. See,

1. What anxiety is caused by little children, how uncertain their lives are, and to how many dangers they are continually exposed. The age of infancy is the valley of the shadow of death; and the lamp of life, when first lighted, is easily blown out. It is a wonder of mercy that so few perish in the perils of nursing. 2. How much better it was in those times with children born in fornication than commonly it is now. harlots then loved their children, nursed them, and were loth to part with them; whereas now they are often sent to a distance, abandoned, or killed. But thus is was foretold that in the last days perilous times should come, when people should be without natural affection, 2Ti_3:1, 2Ti_3:3.

II. The difficulty of the case. The question was, Who was the mother of this living child, which was brought into court, to be finally adjudged either to the one or to the other? Both mothers were vehement in their claim, and showed a deep concern about it. Both were peremptory in their asseverations: “It is mine,” says one. “Nay, it is mine,” says the other. Neither will own the dead child, though it would be cheaper to bury that than to maintain the other: but it is the living one they strive for. The living child is therefore the parent's joy because it is their hope; and may not the dead children be so? See Jer_31:17. Now the difficulty of the case was that there was no evidence on either side. The neighbours, though it is probable that some of them were present at the birth and circumcision of the children, yet had not taken so much notice of them as to be able to distinguish them. To put the parties to the rack would have been barbarous; not she who had justice on her side, but she who was most hardy, would have had the judgment in her favour. Little stress is to be laid on extorted evidence. Judges and juries have need of wisdom to find out truth when it thus lies hid.

III. The determination of it. Solomon, having patiently heard what both sides had to say, sums up the evidence, 1Ki_3:23. And now the whole court is in expectation what course Solomon's wisdom will take to find out the truth. One knows not what to say to it; another, perhaps, would determine it by lot. Solomon calls for a sword, and gives orders to divide the living child between the two contenders. Now, 1. This seemed a ridiculous decision of the case, and a brutal cutting of the knot which he could not untie. “Is this,” think the sages of the law, “the wisdom of Solomon?” little dreaming what he aimed at in it. The hearts of kings, such kings, are unsearchable, Pro_25:3. There was a law concerning the dividing of a living ox and a dead one. (Exo_21:35), but that did not reach this case. But, 2. It proved an effectual discovery of the truth. Some think that Solomon did himself discern it, before he made this experiment, by the countenances of the women and their way of speaking: but by this he gave satisfaction to all the company, and silenced the pretender. To find out the true mother, he could not try which the child loved best, and must therefore try which loved the child best; both pretended to a motherly affection, but their sincerity will be tried when the child is in danger.

(1.) She that knew the child was not her own, but in contending for it stood upon a point of honour, was well content to have it divided. She that had overlaid her own child cared not what became of this, so that the true mother might not have it: Let it be neither mine nor thine, but divide it. By this it appeared that she knew her own title to be bad, and feared Solomon would find it so, though she little suspected she was betraying herself, but thought Solomon in good earnest. If she had been the true mother she would not have forfeited her interest in the child by agreeing so readily to this bloody decision. But,

(2.) She that knew the child was her own, rather than the child should be butchered, gives it up to her adversary. How feelingly does she cry out, O, my lord! give her the living child, 1Ki_3:26. “Let me see it hers, rather than not see it at all.” By this tenderness towards the child it appeared that she was not the careless mother that had overlaid the dead child, but was the true mother of the living one, that could not endure to see its death, having compassion on the son of her womb. “The case is plain,” says Solomon; “what need of witnesses? Give her the living child; for you all see, by this undissembled compassion, she is the mother of it.” Let parents show their love to their children by taking care of them, especially by taking care of their souls, and, with a holy violence, snatching them as brands out of the burning. Those are most likely to have the comfort of children that do their duty to them. Satan pretends to the heart of man, but by this it appears that he is only a pretender, that he would be content to divide with God, whereas the rightful sovereign of the heart will have all or none.

IV. We are told what a great reputation Solomon got among his people by this and other instances of his wisdom, which would have a great influence upon the ease of his government: They feared the king (1Ki_3:28), highly reverenced him, durst not in any thing oppose him, and were afraid of doing an unjust thing; for they knew, if ever it came before him, he would certainly discover it, for they saw that the wisdom of God was in him, that is, that wisdom with which God had promised to endue him. This made his face to shine, Ecc_8:1. This strengthened him, Ecc_7:19. This was better to him than weapons of war, Ecc_9:18. For this he was both feared and loved. — Henry 

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(1 Ki 4)  "So king Solomon was king over all Israel. {2} And these were the princes which he had; Azariah the son of Zadok the priest, {3} Elihoreph and Ahiah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder. {4} And Benaiah the son of Jehoiada was over the host: and Zadok and Abiathar were the priests: {5} And Azariah the son of Nathan was over the officers; and Zabud the son of Nathan was principal officer, and the king's friend: {6} And Ahishar was over the household: and Adoniram the son of Abda was over the tribute. {7} And Solomon had twelve officers over all Israel, which provided victuals for the king and his household: each man his month in a year made provision. {8} And these are their names: The son of Hur, in mount Ephraim: {9} The son of Dekar, in Makaz, and in Shaalbim, and Bethshemesh, and Elonbethhanan: {10} The son of Hesed, in Aruboth; to him pertained Sochoh, and all the land of Hepher: {11} The son of Abinadab, in all the region of Dor; which had Taphath the daughter of Solomon to wife: {12} Baana the son of Ahilud; to him pertained Taanach and Megiddo, and all Bethshean, which is by Zartanah beneath Jezreel, from Bethshean to Abelmeholah, even unto the place that is beyond Jokneam: {13} The son of Geber, in Ramothgilead; to him pertained the towns of Jair the son of Manasseh, which are in Gilead; to him also pertained the region of Argob, which is in Bashan, threescore great cities with walls and brazen bars: {14} Ahinadab the son of Iddo had Mahanaim: {15} Ahimaaz was in Naphtali; he also took Basmath the daughter of Solomon to wife: {16} Baanah the son of Hushai was in Asher and in Aloth: {17} Jehoshaphat the son of Paruah, in Issachar: {18} Shimei the son of Elah, in Benjamin: {19} Geber the son of Uri was in the country of Gilead, in the country of Sihon king of the Amorites, and of Og king of Bashan; and he was the only officer which was in the land.

{20} Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry. {21} And Solomon reigned over all kingdoms from the river unto the land of the Philistines, and unto the border of Egypt: they brought presents, and served Solomon all the days of his life. {22} And Solomon's provision for one day was thirty measures of fine flour, and threescore measures of meal, {23} Ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and roebucks, and fallowdeer, and fatted fowl. {24} For he had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river: and he had peace on all sides round about him. {25} And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon. {26} And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. {27} And those officers provided victual for king Solomon, and for all that came unto king Solomon's table, every man in his month: they lacked nothing. {28} Barley also and straw for the horses and dromedaries brought they unto the place where the officers were, every man according to his charge. {29} And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. {30} And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. {31} For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about. {32} And he spake three thousand proverbs: and his songs were a thousand and five. {33} And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes. {34} And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom."

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1 Kings 4 -
An account of Solomon’s chief officers, 1Ki_4:1-6. Names of the twelve officers that were over twelve districts, to provide victuals for the king’s household monthly, 1Ki_4:7-19. Judah and Israel are very populous; and Solomon reigns over many provinces, 1Ki_4:20, 1Ki_4:21. The daily provision for his family, 1Ki_4:22, 1Ki_4:23. The extent and peace of his dominions, 1Ki_4:24, 1Ki_4:25. His horses, chariots, and dromedaries; with the provision made for them, 1Ki_4:26-28. His wisdom and understanding, 1Ki_4:29-31. The number of his proverbs and songs; and his knowledge in natural history, 1Ki_4:32, 1Ki_4:33. People from all nations come to hear his wisdom, 1Ki_4:34. — Clarke 

1 Kings 4 -

An instance of the wisdom God granted to Solomon we had in the close of the foregoing chapter. In this we have an account of his wealth and prosperity, the other branch of the promise there made him. We have here, 

I. The magnificence of his court, his ministers of state (1Ki_4:1-6), and the purveyors of his household (1Ki_4:7-19), and their office (1Ki_4:27, 1Ki_4:28). 

II. The provisions for his table (1Ki_4:22, 1Ki_4:23). 

III. The extent of his dominion (1Ki_4:21-24). 

IV. The numbers, case, and peace, of his subjects (1Ki_4:20-25).  V. His stables (1Ki_4:26).

 VI. His great reputation for wisdom and learning (1Ki_4:29-34). Thus great was Solomon, but our Lord Jesus was greater than he (Mat_12:42), though he took upon him the form of a servant; for divinity, in its lowest humiliation, infinitely transcends royalty in its highest elevation. — Henry 

1Ki 4:1-19 

Here we have, I. Solomon upon his throne (1Ki_4:1): So king Solomon was king, that is, he was confirmed and established king over all Israel, and not, as his successors, only over two tribes. He was a king, that is, he did the work and duty of a king, with the wisdom God had given him. Those preserve the name and honour of their place that mind the business of it and make conscience of it.

II. The great officers of his court, in the choice of whom, no doubt, his wisdom much appeared. It is observable,

1. That several of them are the same that were in his father's time. Zadok and Abiathar were then priests (2Sa_20:25), so they were now; only then Abiathar had the precedency, now Zadok. Jehoshaphat was then recorder, or keeper of the great seal, so he was now. Benaiah, in his father's time, was a principal man in military affairs, and so he was now. Shisha was his father's scribe, and his sons were his, 1Ki_4:3. Solomon, though a wise man, would not affect to be wiser than his father in this matter. When sons come to inherit their father's wealth, honour, and power, it is a piece of respect to their memory, caeteris paribus - where it can properly be done, to employ those whom they employed, and trust those whom they trusted. Many pride themselves in being the reverse of their good parents.

2. The rest were priests' sons. His prime-minister of state was Azariah the son of Zadok the priest. Two others of the first rank were the sons of Nathan the prophet, 1Ki_4:5. In preferring them he testified the grateful respect he had for their good father, whom he loved in the name of a prophet.

III. The purveyors for his household, whose business it was to send in provisions from several parts of the country, for the king's tables and cellars (1Ki_4:7) and for his stables (1Ki_4:27, 1Ki_4:28), that thus,

1. His house might always be well furnished at the best hand. Let great men learn hence good house-keeping, to be generous in spending according to their ability, but prudent in providing. It is the character of the virtuous woman that she bringeth her food from afar (Pro_31:14), not far-fetched and dear-bought, but the contrary, every thing bought where it is cheapest.

2. That thus he himself, and those who immediately attended him, might be eased of a great deal of care, and the more closely apply themselves to the business of the state, not troubled about much serving, provision for that being got ready to their hand. 3. That thus all the parts of the kingdom might be equally benefited by the taking off of the commodities that were the productions of their country and the circulating of the coin. Industry would hereby be encouraged, and consequently wealth increased, even in those tribes that lay most remote from the court. The providence of God extends itself to all places of his dominions (Psa_103:22); so should the prudence and care of princes.

4. The dividing of this trust into so many hands was prudent, that no man might be continually burdened with the care of it nor grow exorbitantly rich with the profit of it, but that Solomon might have those, in every district, who, having a dependence upon the court, would be serviceable to him and his interest as there was occasion. These commissioners of the victualling-office, not for the army or navy (Solomon was engaged in no war), but for the household, are here named, several of them only by their surnames, as great men commonly call their servants: Ben-hur, Ben-dekar, etc., though several of them have also their proper names prefixed. Two of them married Solomon's daughters, Ben-Abinadab (1Ki_4:11) and Ahimaaz (1Ki_4:15), and no disparagement to them to marry men of business. Better match with the officers of their father's court that were Israelites than with the sons of princes that were strangers to the covenant of promise. The son of Geber was in Ramoth-Gilead (1Ki_4:19), and Geber himself was in the country of Sihon and Og, which included that and Mahanaim, 1Ki_4:14. He is therefore said to be the only officer in that land, because the other two, mentioned 1Ki_4:13, 1Ki_4:14, depended on him, and were subordinate to him. — Henry 

[daniel1212av]

1Ki 4:20-28 

Such a kingdom, and such a court, surely never any prince had, as Solomon's are here described to be.

I. Such a kingdom. Never did the crown of Israel shine so brightly as it did when Solomon wore it, never in his father's days, never in the days of any of his successors; nor was that kingdom ever so glorious a type of the kingdom of the Messiah as it was then. The account here given of it is such as fully answers the prophecies which we have concerning it in Ps. 72, which is a psalm for Solomon, but with reference to Christ.

1. The territories of his kingdom were large and its tributaries many; so it was foretold that he should have dominion from sea to sea, Psa_72:8-11. Solomon reigned not only over all Israel, who were his subjects by choice, but over all the neighbouring kingdoms, who were his subjects by constraint. All the princes from the river Euphrates, north-east to the border of Egypt south-west, not only added to his honour by doing him homage and holding their crowns from him, but added to his wealth by serving him, and bringing him presents, 1Ki_4:21. David, by his successful wars, compelled them to this subjection, and Solomon, by his admirable wisdom, made it easy and reasonable; for it is fit that the fool should be servant to the wise in heart. If they gave him presents, he gave them instructions, and still taught the people knowledge, not only his own people, but those of other nations: and wisdom is better than gold. He had peace on all sides, 1Ki_4:24. None of all the nations that were subject to him offered to shake off his yoke, or to give him any disturbance, but rather thought themselves happy in their dependence upon him. Herein his kingdom typified the Messiah's; for to him it is promised that he shall have the heathen for his inheritance and that princes shall worship him, Isa_49:6, Isa_49:7; Isa_53:12. 2. The subjects of his kingdom and its inhabitants, were many and cheerful.

(1.) They were numerous and country was exceedingly populous (1Ki_4:20): Judah and Israel were many, and that good land was sufficient to maintain them all. They were as the sand of the sea in multitude. Now was fulfilled the promise made to Abraham concerning the increase of his seed (Gen_22:17), as well as that concerning the extent of their dominion, Gen_15:18. This was their strength and beauty, the honour of their prince, the terror of their enemies, and an advancement of the wealth of the nation. If they grew so numerous that the place was any where too strait for them, they might remove with advantage into the countries that were subject to them. God's spiritual Israel are many, at least they will be so when they come all together, Rev_7:9.

(2.) They were easy, they dwelt safely, or with confidence and assurance (1Ki_4:25), not jealous of their king or of his officers, not disaffected either to him or one to another, nor under any apprehension or danger from enemies foreign or domestic. They were happy and knew it, safe and willing to think themselves so. They dwelt every man under his vine and fig-tree. Solomon invaded no man's property, took not to himself their vineyards and olive-yards, as sometimes was the manner of the king (1Sa_8:14), but what they had they could call their own: he protected every man in the possession and enjoyment of his property. Those that had vines and fig-trees ate the fruit of them themselves; and so great was the peace of the country that they might, if they pleased, dwell as safely under the shadow of them as within the walls of a city. Or, because it was usual to have vines by the sides of their houses (Psa_128:3), they are said to dwell under their vines. (3.) They were cheerful in the use of their plenty, eating and drinking, and making merry, 1Ki_4:20. Solomon did not only keep a good table himself, but enabled all his subjects, according to their rank, to do so too, and taught them that God gave them their abundance that they might use it soberly and pleasantly, not that they might hoard it up. There is nothing better than for a man to eat the labour of his hands (Ecc_2:24), and that with a merry heart, Ecc_9:7. His father, in the Psalms, had led his people into the comforts of communion with God, and now he led them into the comfortable use of the good things of this life. This pleasant posture of Israel's affairs extended, in place, from Dan to Beer-sheba - no part of the country was exposed nor upon any account uneasy; and it continued a long time, all the days of Solomon, without any material interruption. Go where you would, you might see all the marks of plenty, peace, and satisfaction. The spiritual peace, and joy, and holy security, of all the faithful subjects of the Lord Jesus were typified by this. The kingdom of God is not, as Solomon's was, meat and drink, but, what is infinitely better, righteousness, and peace, and joy in the Holy Ghost.

II. Such a court Solomon kept as can scarcely be paralleled. We may guess at the vast number of his attendants, and the great resort there was to him, by the provision that was made daily for his table. Of bread there were so many measures of flour and meal as, it is computed, would richly serve 3000 men (Carellus computes above 4800 men), and the provision of flesh (1Ki_4:23) was rather more in proportion. What vast quantities were here of beef, mutton, and venison, and the choicest of all fatted things, as some read that which we translate fatted fowl! Ahasuerus, once in his reign, made a great feast, to show the riches of his kingdom, Est_1:3, Est_1:4. But it was much more the honour of Solomon that he kept a constant table and a very noble one, not of dainties or deceitful meats (he himself witnessed against them, Pro_23:3), but substantial food, for the entertainment of those who came to hear his wisdom. Thus Christ fed those whom he taught, 5000 at a time, more than ever Solomon's table would entertain at once: and all believers have in him a continual feast. Herein he far outdoes Solomon, that he feeds all his subjects, not with the bread that perishes, but with that which endures to eternal life. It added much both to the strength and glory of Solomon's kingdom that he had such abundance of horses, 40,000 for chariots and 12,000 for his troops, 1000 horse, perhaps, in every tribe, for the preserving of the public peace, 1Ki_4:26. God had commanded that their king should not multiply horses (Deu_17:16), nor, according to the account here given, considering the extent and wealth of Solomon's kingdom, did he multiply horses in proportion to his neighbours; for we find even the Philistines bringing into the field 30,000 chariots (1Sa_13:5) and the Syrians at least 40,000 horse, 2Sa_10:18. The same officers that provided for his house provided also for his stable, 1Ki_4:27, 1Ki_4:28. Every one knew his place, and work, and time; and so this great court was kept without confusion. Solomon, that had vast incomes, lived at a vast expense, and perhaps wrote that with application to himself, Ecc_5:11. When goods increase those are increased that eat them; and what good is there to the owners thereof, saving the beholding of them with their eyes, unless withal they have the satisfaction of doing good with them? — Henry 

1Ki 4:26  forty thousand stalls--for the royal mews (see on 2Ch_9:25).

2Ch 9:25  Solomon had four thousand stalls--It has been conjectured [GESENIUS, Hebrew Lexicon] that the original term may signify not only stall or stable, but a number of horses occupying the same number of stalls. Supposing that ten were put together in one part, this would make forty thousand. According to this theory of explanation, the historian in Kings refers to horses [see 1Ki_10:26]; while the historian in Chronicles speaks of the stalls in which they were kept. But more recent critics reject this mode of solving the difficulty, and, regarding the four thousand stalls as in keeping with the general magnificence of Solomon's establishments, are agreed in considering the text in Kings as corrupt, through the error of some copyist.  — JFB