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daniel1212av
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« Reply #1200 on: April 03, 2008, 08:21:38 AM »

{54} And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven. {55} And he stood, and blessed all the congregation of Israel with a loud voice, saying, {56} Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant. {57} The LORD our God be with us, as he was with our fathers: let him not leave us, nor forsake us: {58} That he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers. {59} And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require: {60} That all the people of the earth may know that the LORD is God, and that there is none else. {61} Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day.

{62} And the king, and all Israel with him, offered sacrifice before the LORD. {63} And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD. {64} The same day did the king hallow the middle of the court that was before the house of the LORD for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brazen altar that was before the LORD was too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings. {65} And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, even fourteen days. {66} On the eighth day he sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had done for David his servant, and for Israel his people."
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« Reply #1201 on: April 03, 2008, 08:22:32 AM »

1 Kings 8 -
Solomon assembles the elders of Israel, and brings up the ark, and the holy vessels, and the tabernacle, out of the city of David, and places them in the temple; on which account a vast number of sheep and oxen are sacrificed, 1Ki_8:1-8. There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, 1Ki_8:9. The cloud of God’s glory fills the house, 1Ki_8:10, 1Ki_8:11. Solomon blesses the people, 1Ki_8:12-21. His dedicatory prayer, vv. 22-53. Afterwards he blesses and exhorts the people, 1Ki_8:54-61. They offer a sacrifice of twenty-two thousand oxen, and one hundred and twenty thousand sheep, 1Ki_8:62, 1Ki_8:63. He hallows the middle of the court for offerings; as the brazen altar which was before the Lord was too little, 1Ki_8:64. He holds the feast of the dedication for seven days; and for other seven days, the feast of tabernacles; and on the eighth day blesses the people, and sends them away joyful, 1Ki_8:65, 1Ki_8:66. — Clarke 

1 Kings 8 -

The building and furniture of the temple were very glorious, but the dedication of it exceeds in glory as much as prayer and praise, the work of saints, exceed the casting of metal and the graving of stones, the work of the craftsman. The temple was designed for the keeping up of the correspondence between God and his people; and here we have an account of the solemnity of their first meeting there. 

I. The representatives of all Israel were called together (1Ki_8:1, 1Ki_8:2), to keep a feast to the honour of God, for fourteen days (1Ki_8:65). 

II. The priests brought the ark into the most holy place, and fixed it there (1Ki_8:3-9). 

III. God took possession of it by a cloud (1Ki_8:10, 1Ki_8:11). 

IV. Solomon, with thankful acknowledgments to God, informed the people touching the occasion of their meeting (1Ki_8:12-21). 

V. In a long prayer he recommended to God's gracious acceptance all the prayers that should be made in or towards this place (v. 22-53). 

VI. He dismissed the assembly with a blessing and an exhortation (1Ki_8:54-61). 

VII. He offered abundance of sacrifices, on which he and his people feasted, and so parted, with great satisfaction (1Ki_8:62-66). These were Israel's golden days, days of the Son of man in type. — Henry 

1Ki 8:1-11 
The temple, though richly beautified, yet while it was without the ark was like a body without a soul, or a candlestick without a candle, or (to speak more properly) a house without an inhabitant. All the cost and pains bestowed on this stately structure are lost if God do not accept them; and, unless he please to own it as the place where he will record his name, it is after all but a ruinous heap. When therefore all the work is ended (1Ki_7:51), the one thing needful is yet behind, and that is the bringing in of the ark. This therefore is the end which must crown the work, and which here we have an account of the doing of with great solemnity.

I. Solomon presides in this service, as David did in the bringing up of the ark to Jerusalem; and neither of them thought it below him to follow the ark nor to lead the people in their attendance on it. Solomon glories in the title of the preacher (Ecc_1:1), and the master of assemblies, Ecc_12:11. This great assembly he summons (1Ki_8:1), and he is the centre of it, for to him they all assembled (1Ki_8:2) at the feast in the seventh month, namely, the feast of tabernacles, which was appointed on the fifteenth day of that month, Lev_23:34. David, like a very good man, brings the ark to a convenient place, near him; Solomon, like a very great man, brings it to a magnificent place. As every man has received the gift, so let him minister; and let children proceed in God's service where their parents left off.

II. All Israel attend the service, their judges and the chief of their tribes and families, all their officers, civil and military, and (as they speak in the north) the heads of their clans. A convention of these might well be called an assembly of all Israel. These came together, on this occasion, 1. To do honour to Solomon, and to return him the thanks of the nation for all the good offices he had done in kindness to them.

2. To do honour to the ark, to pay respect to it, and testify their universal joy and satisfaction in its settlement. The advancement of the ark in external splendour, though it has often proved too strong a temptation to its hypocritical followers, yet, because it may prove an advantage to its true interests, is to be rejoiced in (with trembling) by all that wish well to it. Public mercies call for public acknowledgments. Those that appeared before the Lord did not appear empty, for they all sacrificed sheep and oxen innumerable, 1Ki_8:5. The people in Solomon's time were very rich, very easy, and very cheerful, and therefore it was fit that, on this occasion, they should consecrate not only their cheerfulness, but a part of their wealth, to God and his honour.

III. The priests do their part of the service. In the wilderness, the Levites were to carry the ark, because then there were not priests enough to do it; but here (it being the last time that the ark was to be carried) the priests themselves did it, as they were ordered to do when it surrounded Jericho. We are here told, 1. What was in the ark, nothing but the two tables of stone (1Ki_8:9), a treasure far exceeding all the dedicated things both of David and Solomon. The pot of manna and Aaron's rod were by the ark, but not in it.

2. What was brought up with the ark (1Ki_8:4): The tabernacle of the congregation. It is probable that both that which Moses set up in the wilderness, which was in Gibeon, and that which David pitched in Zion, were brought to the temple, to which they did, as it were, surrender all their holiness, merging it in that of the temple, which must henceforward be the place where God must be sought unto. Thus will all the church's holy things on earth, that are so much its joy and glory, be swallowed up in the perfection of holiness above.

3. Where it was fixed in its place, the place appointed for its rest after all its wanderings (1Ki_8:6): In the oracle of the house, whence they expected God to speak to them, even in the most holy place, which was made so by the presence of the ark, under the wings of the great cherubim which Solomon set up (1Ki_6:27), signifying the special protection of angels, under which God's ordinances and the assemblies of his people are taken. The staves of the ark were drawn out, so as to be seen from under the wings of the cherubim, to direct the high priest to the mercy-seat, over the ark, when he went in, once a year, to sprinkle the blood there; so that still they continued of some use, though there was no longer occasion for them to carry it by.

IV. God graciously owns what is done and testifies his acceptance of it, 1Ki_8:10, 1Ki_8:11. The priests might come into the most holy place till God manifested his glory there; but, thenceforward, none might, at their peril, approach the ark, except the high priest, on the day of atonement. Therefore it was not till the priests had come out of the oracle that the Shechinah took possession of it, in a cloud, which filled not only the most holy place, but the temple, so that the priests who burnt incense at the golden altar could not bear it. By this visible emanation of the divine glory,

1. God put an honour upon the ark, and owned it as a token of his presence. The glory of it had been long diminished and eclipsed by its frequent removes, the meanness of its lodging, and its being exposed too much to common view; but God will now show that it is as dear to him as ever, and he will have it looked upon with as much veneration as it was when Moses first brought it into his tabernacle.

2. He testified his acceptance of the building and furnishing of the temple as good service done to his name and his kingdom among men.

3. He struck an awe upon this great assembly; and, by what they saw, confirmed their belief of what they read in the books of Moses concerning the glory of God's appearance to their fathers, that hereby they might be kept close to the service of the God of Israel and fortified against temptations to idolatry.

4. He showed himself ready to hear the prayer Solomon was now about to make; and not only so, but took up his residence in this house, that all his praying people might there be encouraged to make their applications to him. But the glory of God appeared in a cloud, a dark cloud, to signify,

(1.) The darkness of that dispensation in comparison with the light of the gospel, by which, with open face, we behold, as in a glass, the glory of the Lord.

(2.) The darkness of our present state in comparison with the vision of God, which will be the happiness of heaven, where the divine glory is unveiled. Now we can only say what he is not, but then we shall see him as he is. — Henry 
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« Reply #1202 on: April 03, 2008, 08:23:10 AM »

1Ki 8:12-21 

Here, I. Solomon encourages the priests, who came out of the temple from their ministration, much astonished at the dark cloud that overshadowed them. The disciples of Christ feared when they entered into the cloud, though it was a bright cloud (Luk_9:34), so did the priests when they found themselves wrapped in a thick cloud. To silence their fears,

1. He reminds them of that which they could not but know, that this was a token of God's presence (1Ki_8:12): The Lord said he would dwell in the thick darkness. It is so far from being a token of his displeasure that it is an indication of his favour; for he had said, I will appear in a cloud, Lev_16:2. Note, Nothing is more effectual to reconcile us to dark dispensations than to consider what God hath said, and to compare his word and works together; as Lev_10:3, This is that which the Lord hath said. God is light (1Jo_1:5), and he dwells in light (1Ti_6:16), but he dwells with men in the thick darkness, makes that his pavilion, because they could not bear the dazzling brightness of his glory. Verily thou art a God that hidest thyself. Thus our holy faith is exercised and our holy fear is increased. Where God dwells in light faith is swallowed up in vision and fear in love.

2. He himself bids it welcome, as worthy of all acceptation; and since God, by this cloud, came down to take possession, he does, in a few words, solemnly give him possession (1Ki_8:13): “Surely I come,” says God. “Amen,” says Solomon, “Even so, come, Lord,. The house is thy own, entirely thy own, I have surely built it for thee, and furnished it for thee; it is for ever thy own, a settled place for thee to abide in for ever; it shall never be alienated nor converted to any other use; the ark shall never be removed from it, never unsettled again.” It is Solomon's joy that God has taken possession; and it is his desire that he would keep possession. Let not the priests therefore dread that in which Solomon so much triumphs.

II. He instructs the people, and gives them a plain account concerning this house, which they now saw God take possession of. He spoke briefly to the priests, to satisfy them (a word to the wise), but turned his face about (1Ki_8:14) from them to the congregation that stood in the outer court, and addressed himself to them largely.

1. He blessed them. When they saw the dark cloud enter the temple they blessed themselves, being astonished at it and afraid lest the thick darkness should be utter darkness to them. The amazing sight, such as they had never seen in their days, we may suppose, drove every man to his prayers, and the vainest minds were made serious by it. Solomon therefore set in with their prayers, and blessed them all, as one having authority (for the less is blessed of the better); in God's name, he spoke peace to them, and a blessing, like that with which the angel blessed Gideon when he was in a fright, upon a similar occasion. Jdg_6:22, Jdg_6:23, Peace be unto thee. Fear not; thou shalt not die. Solomon blessed them, that is, he pacified them, and freed them from the consternation they were in. To receive this blessing, they all stood up, in token of reverence and readiness to hear and accept it. It is a proper posture to be in when the blessing is pronounced.

2. He informed them concerning this house which he had built and was now dedicating.

(1.) He began his account with a thankful acknowledgment of the good hand of his God upon him hitherto: Blessed be the Lord God of Israel, 1Ki_8:15. What we have the pleasure of God must have the praise of. He thus engaged the congregation to lift up their hearts in thanksgivings to God, which would help to still the tumult of spirit which, probably, they were in. “Come,” says he, “let God's awful appearances not drive us from him, but draw us to him; let us bless the Lord God of Israel.” Thus Job, under a dark scene, blessed the name of the Lord. Solomon here blessed God,

[1.] For his promise which he spoke with his mouth to David.

[2.] For the performance, that he had now fulfilled it with his hand. We have then the best sense of God's mercies, and most grateful both to ourselves and to our God, when we run up those streams to the fountain of the covenant, and compare what God does with what he has said.

(2.) Solomon is now making a solemn surrender or dedication of this house unto God, delivering it to God by his own act and deed. Grants and conveyances commonly begin with recitals of what has been before done, leading to what is now done: accordingly, here is a recital of the special causes and considerations moving Solomon to build this house.

[1.] He recites the want of such a place. It was necessary that this should be premised; for, according to the dispensation they were under, there must be but one place in which they must expect God to record his name. If, therefore, there were any other chosen, this would be a usurpation. But he shows, from what God himself had said, that there was no other (1Ki_8:16): I chose no city to build a house in for my name; therefore there is occasion for the building of this.

[2.] He recites David's purpose to build such a place. God chose the person first that should rule his people (I chose David, 1Ki_8:16) and then put it into his heart to build a house for God's name, 1Ki_8:17. It was not a project of his own, for the magnifying of himself; but his good father, of blessed memory, laid the first design of it, though he lived not to lay the first stone.

[3.] He recites God's promise concerning himself. God approved his father's purpose (1Ki_8:18): Thou didst well, that it was in thy heart. Note, Sincere intentions to do good shall be graciously approved and accepted of God, though Providence prevent our putting them in execution. The desire of a man is his kindness. See 2Co_8:12. God accepted David's good will, yet would not permit him to do the good work, but reserved the honour of it for his son (1Ki_8:19): He shall build the house to my name; so that what he had done was not of his own head, nor for his own glory, but the work itself was according to his father's design and his doing it was according to God's designation.

[4.] He recites what he himself had done, and with what intention: I have built a house, not for my own name, but for the name of the Lord God of Israel (1Ki_8:20), and set there a place for the ark, 1Ki_8:21. Thus all the right, title, interest, claim, and demand, whatsoever, which he or his had or might have in or to this house, or any of its appurtenances, he resigns, surrenders, and gives up, to God for ever. It is for his name, and his ark. In this, says he, the Lord hath performed his word that he spoke. Note, Whatever good we do, we must look upon it as the performance of God's promise to us, rather than the performance of our promises to him. The more we do for God the more we are indebted to him; for our sufficiency is of him, and not of ourselves. — Henry 
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« Reply #1203 on: April 03, 2008, 08:24:05 AM »

1Ki 8:22-53 

Solomon having made a general surrender of this house to God, which God had signified his acceptance of by taking possession, next follows Solomon's prayer, in which he makes a more particular declaration of the uses of that surrender, with all humility and reverence, desiring that God would agree thereto. In short, it is his request that this temple may be deemed and taken, not only for a house of sacrifice (no mention is made of that in all this prayer, that was taken for granted), but a house of prayer for all people; and herein it was a type of the gospel church; see Isa_56:7, compared with Mat_21:13. Therefore Solomon opened this house, not only with an extraordinary sacrifice, but with an extraordinary prayer.

I. The person that prayed this prayer was great. Solomon did not appoint one of the priests to do it, nor one of the prophets, but did it himself, in the presence of all the congregation of Israel, 1Ki_8:22.

1. It was well that he was able to do it, a sign that he had made a good improvement of the pious education which his parents gave him. With all his learning, it seems, he learnt to pray well, and knew how to express himself to God in a suitable manner, pro re nata - on the spur of the occasion, without a prescribed form. In the crowd of his philosophical transactions, his proverbs, and songs, he did not forget his devotions. He was a gainer by prayer (1Ki_3:11, etc.), and, we may suppose, gave himself much to it, so that he excelled, as we find here, in praying gifts.

2. It was well that he was willing to do it, and not shy of performing divine service before so great a congregation. He was far from thinking it any disparagement to him to be his own chaplain and the mouth of the assembly to God; and shall any think themselves too great to do this office for their own families? Solomon, in all his other glory, even on his ivory throne, looked not so great as he did now. Great men should thus support the reputation of religious exercises and so honour God with their greatness. Solomon was herein a type of Christ, the great intercessor for all over whom he rules.

II. The posture in which he prayed was very reverent, and expressive of humility, seriousness, and fervency in prayer. He stood before the altar of the Lord, intimating that he expected the success of his prayer in virtue of that sacrifice which should be offered up in the fulness of time, typified by the sacrifices offered at that altar. But when he addressed himself to prayer, 1. He kneeled down, as appears, 1Ki_8:54, where he is said to rise from his knees; compare 2Ch_6:13. Kneeling is the most proper posture for prayer, Eph_3:14. The greatest of men must not think it below them to kneel before the Lord their Maker. Mr. Herbert says, “Kneeling never spoiled silk stocking.”

2. He spread forth his hands towards heaven, and (as it should seem by 1Ki_8:54) continued so to the end of the prayer, hereby expressing his desire towards, and expectations from, God, as a Father in heaven. He spread forth his hands, as it were to offer up the prayer from an open enlarged heart and to present it to heaven, and also to receive thence, with both arms, the mercy which he prayed for. Such outward expressions of the fixedness and fervour of devotion ought not to be despised or ridiculed.

III. The prayer itself was very long, and perhaps much longer than is here recorded. At the throne of grace we have liberty of speech, and should use our liberty. It is not making long prayers, but making them for a pretence, that Christ condemns. In this excellent prayer Solomon does, as we should in every prayer,

1. Give glory to God. This he begins with, as the most proper act of adoration. He addresses himself to God as the Lord God of Israel, a God in covenant with them And,

(1.) He gives him the praise of what he is, in general, the best of beings in himself (“There is no God like thee, none of the powers in heaven or earth to be compared with thee”), and the best of masters to his people: “Who keepest covenant and mercy with thy servants; not only as good as thy word in keeping covenant, but better than thy word in keeping mercy, doing that for them of which thou hast not given them an express promise, provided they walk before thee with all their heart, are zealous for thee, with an eye to thee.” (2.) He gives him thanks for what he had done, in particular, for his family (1Ki_8:24): “Thou hast kept with thy servant David, as with thy other servants, that which thou promisedst him.” The promise was a great favour to him, his support and joy, and now performance is the crown of it: Thou hast fulfilled it, as it is this day. Fresh experiences of the truth of God's promises call for enlarged praises.

2. He sues for grace and favour from God.

(1.) That God would perform to him and his the mercy which he had promised, 1Ki_8:25, 1Ki_8:26. Observe how this comes in. He thankfully acknowledges the performance of the promise in part; hitherto God had been faithful to his word: “Thou hast kept with thy servant David that which thou promisedst him, so far that his son fills his throne and has built the intended temple; therefore now keep with thy servant David that which thou hast further promised him, and which yet remains to be fulfilled in its season.” Note, The experiences we have had of God's performing his promises should encourage us to depend upon them and plead them with God: and those who expect further mercies must be thankful for former mercies. Hitherto God has helped, 2Co_1:10. Solomon repeats the promise (1Ki_8:25): There shall not fail thee a man to sit on the throne, not omitting the condition, so that thy children take heed to their way; for we cannot expect God's performance of the promise but upon our performance of the condition. And then he humbly begs this entail (1Ki_8:26): Now, O God of Israel! let thy word be verified. God's promises (as we have often observed) must be both the guide of our desires and the ground of our hopes and expectations in prayer. David had prayed (2Sa_7:25): Lord, do as thou hast said. Note, Children should learn of their godly parents how to pray, and plead in prayer.

(2.) That God would have respect to this temple which he had now taken possession of, and that his eyes might be continually open towards it (1Ki_8:29), that he would graciously own it, and so put an honour upon it. To this purpose,

[1.] He premises, First, A humble admiration of God's gracious condescension (1Ki_8:27): “But will God indeed dwell on the earth? Can we imagine that a Being infinitely high, and holy, and happy, will stoop so low as to let it be said of him that he dwells upon the earth and blesses the worms of the earth with his presence - the earth, that is corrupt, and overspread with sin - cursed, and reserved to fire? Lord, how is it?” Secondly, A humble acknowledgment of the incapacity of the house he had built, though very capacious, to contain God: “The heaven of heavens cannot contain thee, for no place can include him who is present in all places; even this house is too little, too mean to be the residence of him that is infinite in being and glory.” Note, When we have done the most we can for God we must acknowledge the infinite distance and disproportion between us and him, between our services and his perfections.

[2.] This premised, he prays in general, First, That God would graciously hear and answer the prayer he was now praying, 1Ki_8:28. It was a humble prayer (the prayer of thy servant), an earnest prayer (such a prayer as is a cry), a prayer made in faith (before thee, as the Lord, and my God): “Lord, hearken to it, have respect to it, not as the prayer of Israel's king (no man's dignity in the world, or titles of honour, will recommend him to God), but as the prayer of thy servant.” Secondly, That God would in like manner hear and answer all the prayers that should, at any time hereafter, be made in or towards this house which he had now built, and of which God had said, My name shall be there (1Ki_8:29), his own prayers (Hearken to the prayers which thy servant shall make), and the prayers of all Israel, and of every particular Israelite (1Ki_8:30): “Hear it in heaven, that is indeed thy dwelling-place, of which this is but a figure; and, when thou hearest, forgive the sin that separates between them and God, even the iniquity of their holy things.”
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« Reply #1204 on: April 03, 2008, 08:24:44 AM »

  a. He supposes that God's people will ever be a prayer people; he resolves to adhere to that duty himself.

b. He directs them to have an eye, in their prayers, to that place where God was pleased to manifest his glory as he did not any where else on earth. None but priests might come into that place; but, when they worshipped in the courts of the temple, it must be with an eye towards it, not as the object of their worship (that were idolatry), but as an instituted medium of their worship, helping the weakness of their faith, and typifying the mediation of Jesus Christ, who is the true temple, to whom we must have an eye in every thing wherein we have to do with God. Those that were at a distance looked towards Jerusalem, for the sake of the temple, even when it was in ruins, Dan_6:10.

c. He begs that God will hear the prayers, and forgive the sins, of all that look this way in their prayers. Not as if he thought all the devout prayers offered up to God by those who had no knowledge of this house, or regard to it, were therefore rejected; but he desired that the sensible tokens of the divine presence with which this house was blessed might always give sensible encouragement and comfort to believing petitioners.

[3.] More particularly, he here puts divers cases in which he supposed application would be made to God by prayer in or towards this house of prayer.

First, If God were appealed to by an oath for the determining of any controverted right between man and man, and the oath were taken before this altar, he prayed that God would, in some way or other, discover the truth, and judge between the contending parties, 1Ki_8:31, 1Ki_8:32. He prayed that, in difficult matters, this throne of grace might be a throne of judgment, from which God would right the injured that believingly appealed to it, and punish the injurious that presumptuously appealed to it. It was usual to swear by the temple and altar (Mat_23:16, Mat_23:18), which corruption perhaps took its rise from this supposition of an oath taken, not by the temple or altar, but at or near them, for the greater solemnity.
Secondly, If the people of Israel were groaning under any national calamity, or any particular Israelite under any personal calamity, he desired that the prayers they should make in or towards this house might be heard and answered.

a. In case of public judgments, war (1Ki_8:33), want of rain (1Ki_8:35), famine, or pestilence (1Ki_8:37), and he ends with an et cetera - any plague or sickness; for no calamity befals other people which may not befal God's Israel. Now he supposes, (a.) That the cause of the judgment would be sin, and nothing else. “If they be smitten before the enemy, if there be no rain, it is because they have sinned against thee.” It is sin that makes all the mischief.

(b.) That the consequence of the judgment would be that they would cry to God, and make supplication to him in or towards that house. Those that slighted him before would solicit him then. Lord, in trouble have they visited thee. In their afflictions they will seek me early and earnestly.

(c.) That the condition of the removal of the judgment was something more than barely praying for it. He could not, he would not, ask that their prayer might be answered unless they did also turn from their sin (1Ki_8:35) and turn again to God (1Ki_8:33), that is, unless they did truly repent and reform. On no other terms may we look for salvation in this world or the other. But, if they did thus qualify themselves for mercy, he prays, [a.] That God would hear from heaven, his holy temple above, to which they must look, through this temple.

[b.] That he would forgive their sin; for then only are judgments removed in mercy when sin is pardoned.

[c.] That he would teach them the good way wherein they should walk, by his Spirit, with his word and prophets; and thus they might be both profited by their trouble (for blessed is the man whom God chastens and teaches), and prepared for deliverance, which then comes in love when it finds us brought back to the good way of God and duty. [d.] That he would then remove the judgment, and redress the grievance, whatever it might be - not only accept the prayer, but give in the mercy prayed for.

b. In case of personal afflictions, 1Ki_8:38-40. “If any man of Israel has an errand to thee, here let him find thee, here let him find favour with thee.” He does not mention particulars, so numerous, so various, are the grievances of the children of men. (a.) He supposes that the complainants themselves would very sensibly feel their own burden, and would open that case to God which otherwise they kept to themselves and did not make any man acquainted with: They shall know every man the plague of his own heart, what it is that pains him, and (as we say) where the shoe pinches, and shall spread their hands, that is, spread their case, as Hezekiah spread the letter, in prayer, towards this house; whether the trouble be of body or mind, they shall represent it before God. Inward burdens seem especially meant. Sin is the plague of our own heart; our indwelling corruptions are our spiritual diseases. Every Israelite indeed endeavours to know these, that he may mortify them and watch against the risings of them. These he complains of. This is the burden he groans under: O wretched man that I am! These drive him to his knees, drive him to the sanctuary. Lamenting these, he spreads forth his hands in prayer. (b.) He refers all cases of this kind, that should be brought hither, to God.

[a.] To his omniscience: “Thou, even thou only, knowest the hearts of all the children of men, not only the plagues of their hearts, their several wants and burdens” (these he knows, but he will know them from us), “but the desire and intent of the heart, the sincerity or hypocrisy of it. Thou knowest which prayer comes from the heart, and which from the lips only.” The hearts of kings are not unsearchable to God.

[b.] To his justice: Give to every man according to his ways; and he will not fail to do so, by the rules of grace, not the law, for then we should all be undone. [c.] To his mercy: Hear, and forgive, and do (1Ki_8:39), that they may fear thee all their days, 1Ki_8:40. This use we should make of the mercy of God to us in hearing our prayers and forgiving our sins, we should thereby he engaged to fear him while we live. Fear the Lord and his goodness. There is forgiveness with him, that he may be feared.

c. The case of the stranger that is not an Israelite is next mentioned, a proselyte that comes to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. (a.) He supposed that there would be many such (1Ki_8:41, 1Ki_8:42), that the fame of God's great works which he had wrought for Israel, by which he proved himself to be above all gods, nay, to be God alone, would reach to distant countries: “Those that live remote shall hear of thy strong hand, and thy stretched-out arm; and this will bring all thinking considerate people to pray towards this house, that they may obtain the favour of a God that is able to do them a real kindness.”

(b.) He begged that God would accept and answer the proselyte's prayer (1Ki_8:43): Do according to all that the stranger calleth to thee for. Thus early, thus ancient, were the indications of favour towards the sinners of the Gentiles: as there was then one law for the native and for the stranger (Exo_12:49), so there was one gospel for both.

(c.) Herein he aimed at the glory of God and the propagating of the knowledge of him: “O let the stranger, in a special manner, speed well in his addresses, that he may carry away with him to his own country a good report of the God of Israel, that all people may know thee and fear thee (and, if they know thee aright, they will fear thee) as do thy people Israel.” So far was Solomon from monopolizing the knowledge and service of God, and wishing to have them confined to Israel only (which was the envious desire of the Jews in the days of Christ and his apostles), that he prayed that all people might fear God as Israel did. Would to God that all the children of men might receive the adoption, and be made God's children! Father, thus glorify thy name.

d. The case of an army going forth to battle is next recommended by Solomon to the divine favour. It is supposed that the army is encamped at a distance, somewhere a great way off, sent by divine order against the enemy, 1Ki_8:44. “When they are ready to engage, and consider the perils and doubtful issues of battle, and put up a prayer to God for protection and success, with their eye towards this city and temple, then hear their prayer, encourage their hearts, strengthen their hands, cover their heads, and so maintain their cause and give them victory.” Soldiers in the field must not think it enough that those who tarry at home pray for them, but must pray for themselves, and they are here encouraged to hope fore a gracious answer. Praying should always go along with fighting.

e. The case of poor captives is the last that is here mentioned as a proper object of divine compassion.
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« Reply #1205 on: April 03, 2008, 08:26:49 AM »

(a.) He supposes that Israel will sin. He knew them, and himself, and the nature of man, too well to think this a foreign supposition; for there is no man that sinneth not, that does not enough to justify God in the severest rebukes of his providence, no man but what is in danger of falling into gross sin, and will if God leave him to himself.

(b.) He supposes, what may well be expected, that, if Israel revolt from God, God will be angry with them, and deliver them into the hand of their enemies, to be carried captive into a strange country, 1Ki_8:46.

(c.) He then supposes that they will bethink themselves, will consider their ways (for afflictions put men upon consideration), and, when once they are brought to consider, they will repent and pray, will confess their sins, and humble themselves, saying, We have sinned and have done perversely (1Ki_8:47), and in the land of their enemies will return to God, whom they had forsaken in their own land.

(d.) He supposes that in their prayers they will look towards their own land, the holy land, Jerusalem, the holy city, and the temple, the holy house, and directs them so to do (1Ki_8:48), for his sake who gave them that land, chose that city, and to whose honour that house was built. (e.) He prays that then God would hear their prayers, forgive their sins, plead their cause, and incline their enemies to have compassion on them, 1Ki_8:49. 50. God has all hearts in his hand, and can, when he pleases, turn the strongest stream the contrary way, and make those to pity his people who have been their most cruel persecutors. See this prayer answered, Psa_106:46. He made them to be pitied of those that carried them captive, which, if it did not release them, yet eased their captivity.

(f.) He pleads their relation to God, and his interest in them: “They are thy people, whom thou hast taken into thy covenant and under thy care and conduct, thy inheritance, from which, more than from any other nation, thy rent and tribute of glory issue and arise (1Ki_8:51), separated from among all people to be so and by distinguishing favours appropriated to thee,” 1Ki_8:53.
Lastly, After all these particulars, he concludes with this general request, that God would hearken to all his praying people in all that they call unto him for, 1Ki_8:52. No place now, under the gospel, can be imagined to add any acceptableness to the prayers made in or towards it, as the temple then did. That was a shadow: the substance is Christ; whatever we ask in his name, it shall be given us. — Henry 


1Ki 8:54-61 
Solomon, after his sermon in Ecclesiastes, gives us the conclusion of the whole matter; so he does here, after this long prayer; it is called his blessing the people, 1Ki_8:55. He pronounced it standing, that he might be the better heard, and because he blessed as one having authority. Never were words more fitly spoken, nor more pertinently. Never was congregation dismissed with that which was more likely to affect them and abide with them.

I. He gives God the glory of the great and kind things he had done for Israel, 1Ki_8:56. He stood up to bless the congregation (1Ki_8:55), but began with blessing God; for we must in every thing give thanks. Do we expect God should do well for us and ours? let us take all occasion to speak well of him and his. He blesses God who has given, he does not say wealth, and honour, and power, and victory, to Israel, but rest, as if that were a blessing more valuable than any of those. Let not those who have rest under-value that blessing, though they want some others. He compares the blessings God had bestowed upon them with the promises he had given them, that God might have the honour of his faithfulness and the truth of that word of his which he has magnified above all his name.

1. He refers to the promises given by the hand of Moses, as he did (1Ki_8:15, 1Ki_8:24) to those which were made to David. There were promises given by Moses, as well as precepts. It was long ere God gave Israel the promised rest, but they had it at last, after many trials. The day will come when God's spiritual Israel will rest from all their labours.

2. He does, as it were, write a receipt in full on the back of these bonds: There has not failed one word of all his good promises. This discharge he gives in the name of all Israel, to the everlasting honour of the divine faithfulness, and the everlasting encouragement of all those that build upon the divine promises.

II. He blesses himself and the congregation, expressing his earnest desire and hope of these four things: -

1. The presence of God with them, which is all in all to the happiness of a church and nation and of every particular person. This great congregation was now shortly to be scattered, and it was not likely that they would ever be all together again in this world. Solomon therefore dismisses them with this blessing: “The Lord be present with us, and that will be comfort enough when we are absent from each other. The Lord our God be with us, as he was with our fathers (1Ki_8:57); let him not leave us, let him be to us to day, and to ours for ever, what he was to those that went before us.”

2. The power of his grace upon them: “Let him be with us, and continue with us, not that he may enlarge our coasts and increase our wealth, but that he may incline our hearts to himself, to walk in all his ways and to keep his commandments,” 1Ki_8:58. Spiritual blessings are the best blessings, with which we should covet earnestly to be blessed. Our hearts are naturally averse to our duty, and apt to decline from God; it is his grace that inclines them, grace that must be obtained by prayer.

3. An answer to the prayer he had now made: “Let these my words be nigh unto the Lord our God day and night, 1Ki_8:59. Let a gracious return be made to every prayer that shall be made here, and that will be a continual answer to this prayer.” What Solomon asks here for his prayer is still granted in the intercession of Christ, of which his supplication was a type; that powerful prevailing intercession is before the Lord our God day and night, for our great Advocate attends continually to this very thing, and we may depend upon him to maintain our cause (against the adversary that accuses us day and night, Rev_12:10) and the common cause of his people Israel, at all times, upon all occasions, as the matter shall require, so as to speak for us the word of the day in its day, as the original here reads it, from which we shall receive grace sufficient, suitable, and seasonable, in every time of need.

4. The glorifying of God in the enlargement of his kingdom among men. Let Israel be thus blessed, thus favoured; not that all people may become tributaries to us (Solomon sees his kingdom as great as he desires), but that all people may know that the Lord is God, and he only, and may come and worship him, 1Ki_8:60. With this Solomon's prayers, like the prayers of his father David, the son of Jesse, are ended (Psa_72:19, Psa_72:20): Let the whole earth be filled with his glory. We cannot close our prayers with a better summary than this, Father, glorify thy name.

III. He solemnly charges his people to continue and persevere in their duty to God. Having spoken to God for them, he here speaks from God to them, and those only would fare the better for his prayers that were made better by his preaching. His admonition, at parting, is, “Let your heart be perfect with the Lord our God, 1Ki_8:61. Let your obedience be universal, without dividing - upright, without dissembling - constant, without declining;” this is evangelical perfection. — Henry 
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« Reply #1206 on: April 03, 2008, 08:27:25 AM »

1Ki 8:62-66 

We read before that Judah and Israel were eating and drinking, and very cheerful under their own vines and fig-trees; here we have them so in God's courts. Now they found Solomon's words true concerning Wisdom's ways, that they are ways of pleasantness.

I. They had abundant joy and satisfaction while they attended at God's house, for there, 1. Solomon offered a great sacrifice, 22,000 oxen and 120,000 sheep, enough to have drained the country of cattle if it had not been a very fruitful land. The heathen thought themselves very generous when they offered sacrifices by hundreds (hecatombs they called them), but Solomon out-did them: he offered them by thousands. When Moses dedicated his altar, the peace-offerings were twenty-four bullocks, and of rams, goats, and lambs, 180 (Num_7:88); then the people were poor, but now that they had increased in wealth more was expected from them. Where God sows plentifully he must reap accordingly. All these sacrifices could not be offered in one day, but in the several days of the feast. Thirty oxen a day served Solomon's table, but thousands shall go to God's altar. Few are thus minded, to spend more on their souls than on their bodies. The flesh of the peace-offerings, which belonged to the offerer, it is likely, Solomon treated the people with. Christ fed those who attended him. The brazen altar was not large enough to receive all these sacrifices, so that, to serve the present occasion, they were forced to offer many of them in the middle of the court, (1Ki_8:64), some think on altars, altars of earth or stone, erected for the purpose and taken down when the solemnity was over, others think on the bare ground. Those that will be generous in serving God need not stint themselves for want of room and occasion to be so.

2. He kept a feast, the feast of tabernacles, as it should seem, after the feast of dedication, and both together lasted fourteen days (1Ki_8:65), yet they said not, Behold, what a weariness is this!

II. They carried this joy and satisfaction with them to their own houses. When they were dismissed they blessed the king (1Ki_8:66), applauded him, admired him, and returned him the thanks of the congregation, and then went to their tents joyful and glad of heart, all easy and pleased. God's goodness was the matter of their joy, so it should be of ours at all times. They rejoiced in God's blessing both on the royal family and on the kingdom; thus should we go home rejoicing from holy ordinances, and go on our way rejoicing for God's goodness to our Lord Jesus (of whom David his servant was a type, in the advancement and establishment of his throne, pursuant to the covenant of redemption), and to all believers, his spiritual Israel, in their sanctification and consolation, pursuant to the covenant of grace. If we rejoice not herein always it is our own fault. — Henry
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« Reply #1207 on: April 04, 2008, 07:06:47 AM »

(1 Ki 9)  "And it came to pass, when Solomon had finished the building of the house of the LORD, and the king's house, and all Solomon's desire which he was pleased to do, {2} That the LORD appeared to Solomon the second time, as he had appeared unto him at Gibeon. {3} And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually. {4} And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments: {5} Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. {6} But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them: {7} Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people: {8} And at this house, which is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the LORD done thus unto this land, and to this house? {9} And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the LORD brought upon them all this evil. {10} And it came to pass at the end of twenty years, when Solomon had built the two houses, the house of the LORD, and the king's house, {11} (Now Hiram the king of Tyre had furnished Solomon with cedar trees and fir trees, and with gold, according to all his desire,) that then king Solomon gave Hiram twenty cities in the land of Galilee. {12} And Hiram came out from Tyre to see the cities which Solomon had given him; and they pleased him not. {13} And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul unto this day. {14} And Hiram sent to the king sixscore talents of gold. {15} And this is the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer. {16} For Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a present unto his daughter, Solomon's wife. {17} And Solomon built Gezer, and Bethhoron the nether, {18} And Baalath, and Tadmor in the wilderness, in the land, {19} And all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion. {20} And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel, {21} Their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice unto this day. {22} But of the children of Israel did Solomon make no bondmen: but they were men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen. {23} These were the chief of the officers that were over Solomon's work, five hundred and fifty, which bare rule over the people that wrought in the work. {24} But Pharaoh's daughter came up out of the city of David unto her house which Solomon had built for her: then did he build Millo. {25} And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the LORD, and he burnt incense upon the altar that was before the LORD. So he finished the house. {26} And king Solomon made a navy of ships in Eziongeber, which is beside Eloth, on the shore of the Red sea, in the land of Edom. {27} And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. {28} And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon."
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« Reply #1208 on: April 04, 2008, 07:09:16 AM »

1 Kings 9 - In this chapter we have,

 I. The answer which God, in a vision, gave to Solomon's prayer, and the terms he settled with him (1Ki_9:1-9).

 II. The interchanging of grateful kindnesses between Solomon and Hiram (1Ki_9:10-14).

 III. His workmen and buildings (1Ki_9:15-24).

 IV. His devotion (1Ki_9:25). 

V. His trading navy (1Ki_9:26-28). — Henry 

1Ki 9:1-9 -

God had given a real answer to Solomon's prayer, and tokens of his acceptance of it, immediately, by the fire from heaven which consumed the sacrifices (as we find 2Ch_7:1); but here we have a more express and distinct answer to it. Observe,

I. In what way God gave him this answer. He appeared to him, as he had done at Gibeon, in the beginning of his reign, in a dream or vision, 1Ki_9:2. The comparing of it with that intimates that it was the very night after he had finished the solemnities of his festival, for so that was, 2Ch_1:6, 2Ch_1:7. And then 1Ki_9:1, speaking of Solomon's finishing all his buildings, which was not till many years after the dedication of the temple, must be read thus, Solomon finished (as it is 2Ch_7:11), and 1Ki_9:2 must be read, and the Lord had appeared.

II. The purport of this answer. 1. He assures him of his special presence in the temple he had built, in answer to the prayer he had made (1Ki_9:3): I have hallowed this house. Solomon had dedicated it, but it was God's prerogative to hallow it - to sanctify or consecrate it. Men cannot make a place holy, yet what we, in sincerity, devote to God, we may hope he will graciously accept as his; and his eyes and his heart shall be upon it. Apply it to persons, the living temples. Those whom God hallows or sanctifies, whom he sets apart for himself, have his eye, his heart, his love and care, and this perpetually.

 2. He shows him that he and his people were for the future upon their good behaviour. Let them not be secure now, as if they might live as they please now that they have the temple of the Lord among them, Jer_7:4. No, this house was designed to protect them in their allegiance to God, but not in their rebellion or disobedience. God deals plainly with us, sets before us good and evil, the blessing and the curse, and lets us know what we must trust to. God here tells Solomon,

(1.) That the establishment of his kingdom depended upon the constancy of his obedience (1Ki_9:4, 1Ki_9:5): “If thou wilt walk before me as David did, who left thee a good example and encouragement enough to follow it (and advantage thou wilt be accountable for if thou do not improve it), if thou wilt walk as he did, in integrity of heart and uprightness” (for that is the main matter - no religion without sincerity), “then I will establish the throne of thy kingdom, and not otherwise,” for on that condition the promise was made, Psa_132:12. If we perform our part of the covenant, God will not fail to perform his; if we improve the grace God has given us, he will confirm us to the end. Let not the children of godly parents expect the entail of the blessing, unless they tread in the steps of those that have gone before them to heaven, and keep up the virtue and piety of their ancestors.

 (2.) That the ruin of his kingdom would be the certain consequence of his or his children's apostasy from God (1Ki_9:6): “But know thou, and let thy family and kingdom know it, and be admonished by it, that if you shall altogether turn from following me” (so it is thought it should be read), “if you forsake my service, desert my altar, and go and serve other gods” (for that was the covenant-breaking sin), “if you or your children break off from me, this house will not save you. But, [1.] Israel, though a holy nation, will be cut off (1Ki_9:7), by one judgment after another, till they become a proverb and a by-word, and the most despicable people under the sun, though now the most honourable.” This supposes the destruction of the royal family, though it is not particularly threatened; the king is, of course, undone, if the kingdom be.

 [2.] “The temple, though a holy house, which God himself has hallowed for his name, shall be abandoned and laid desolate (1Ki_9:8, 1Ki_9:9): This house which is high.” They prided themselves in the stateliness and magnificence of the structure, but let them know that it is not so high as to be out of the reach of God's judgments, if they vilify it so as to exchange it for groves and idol-temples, and yet, at the same time, magnify it so as to think it will secure the favour of God to them though they ever so much corrupt themselves. This house which is high. Those that now pass by it are astonished at the bulk and beauty of it; the richness, contrivance, and workmanship, are admired by all spectators, and it is called a stupendous fabric; but, if you forsake God, its height will make its fall the more amazing, and those that pass by will be as much astonished at its ruins, while the guilty, self-convicted, self-condemned, Israelites, will be forced to acknowledge, with shame, that they themselves were the ruin of it; for when it shall be asked, Why hath the Lord done thus to his house? they cannot but answer, It was because they forsook the Lord their God. See Deu_29:24, Deu_29:25. Their sin will be read in their punishment. They deserted the temple, and therefore God deserted it; they profaned it with their sins and laid it common, and therefore God profaned it with his judgments and laid it waste. God gave Solomon fair warning of this, now that he had newly built and dedicated it, that he and his people might not be high-minded, but fear. — Henry 


 1Ki 9:10-14 -
What agreement was made between Solomon and Hiram, when the building-work was to be begun, we read before, ch. 5. Here we have an account of their fair and friendly parting when the work was done.

1. Hiram made good his bargain to the utmost. He had furnished Solomon with materials for his buildings, according to all his desire (1Ki_9:11), and with gold, 1Ki_9:15. So far was he from envying Solomon's growing greatness and reputation, and being jealous of him, that he helped to magnify him. Solomon's power, with Solomon's wisdom, needs not be dreaded by any of his neighbours. God honours him; therefore Hiram will.

2. Solomon, no doubt, made good his bargain, and gave Hiram food for his household, as was agreed, 1Ki_5:9. But here we are told that, over and above that, he gave him twenty cities (small ones we may suppose, like those mentioned here, 1Ki_9:19) in the land of Galilee, 1Ki_9:11. It should seem, these were not allotted to any of the tribes of Israel (for the border of Asher came up to them, Jos_19:27, which intimates that it did not include them), but continued in the hands of the natives till Solomon made himself master of them, and then made a present of them to Hiram. It becomes those that are great and good to be generous. Hiram came to see these cities, and did not like them (1Ki_9:12): They pleased him not. He called the country the land of Cabul, a Phoenician word (says Josephus) which signifies displeasing, 1Ki_9:13. He therefore returned them to Solomon (as we find, 2Ch_8:2), who repaired them, and then caused the children of Israel to inhabit them, which intimates that before they did not; but, when Solomon received back what he had given, no doubt he honourably gave Hiram an equivalent in something else. But what shall we think of this? Did Solomon act meanly in giving Hiram what was not worth his acceptance? Or was Hiram humoursome and hard to please? I am willing to believe it was neither the one nor the other. The country was truly valuable, and so were the cities in it, but not agreeable to Hiram's genius. The Tyrians were merchants, trading men, that lived in fine houses, and became rich by navigation, but knew not how to value a country that was fit for corn and pasture (that was business that lay out of their way); and therefore Hiram desired Solomon to take them again, he knew not what to do with them, and, if he would please to gratify him, let it be in his own element, by becoming his partner in trade, as we find he did, 1Ki_9:27. Hiram, who was used to the clean streets of Tyre, could by no means agree with the miry lanes in the land of Cabul, whereas the best lands have commonly the worst roads through them. See how the providence of God suits both the accommodation of this earth to the various dispositions of men and the dispositions of men to the various accommodations of the earth, and all for the good of mankind in general. Some take delight in husbandry, and wonder what pleasure sailors can take on a rough sea; others take as much delight in navigation, and wonder what pleasure husbandmen can take in a dirty country, like the land of Cabul. It is so in many other instances, in which we may observe the wisdom of him whose all souls are and all lands. — Henry 
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« Reply #1209 on: April 04, 2008, 07:10:43 AM »

1Ki 9:15-28 -
We have here a further account of Solomon's greatness.

I. His buildings. He raised a great levy both of men and money, because he projected a great deal of building, which would both employ many hands and put him to a vast expense, 1Ki_9:15. And he was a wise builder, who sat down first, and counted the cost, and would not begin to build till he found himself able to finish. Perhaps there was some complaint of the heaviness of the taxes, which the historian excuses from the greatness of his undertakings. He raised it, not for war (as other princes), which would spend the blood of his subjects, but for building, which would require only their labour and purses. Perhaps David observed Solomon's genius to lie towards building, and foresaw he would have his head and hands full of it, when he penned that song of degrees for Solomon, which begins, Except the Lord build the house, those labour in vain that build it (Psa_127:1), directing him to acknowledge God in all his ways, and, by prayer and faith in his providence, to take him along with him in all his designs of this kind. And Solomon verily began his work at the right end, for he built God's house first, and finished that before he began his own; and then God blessed him, and he prospered in all his other buildings. If we begin with God, he will go on with us. Let the first-fruits be his, and the after-fruits will the more comfortably be ours, Mat_6:33. Solomon built a church first and then he was enabled to build houses, and cities, and walls. Those consult not their own interest that defer to the last what they design for pious uses. The further order in Solomon's buildings is observable. God's house first for religion, then his own for his own convenience, then a house for his wife, to which she removed as soon as it was ready for her (1Ki_9:24), then Millo, the town-house or guild-hall, then the wall of Jerusalem, the royal city, then some cities of note and strength in the country, which were decayed and unfortified, Hazor, Megiddo, etc. As he rebuilt these at his own charge, the inhabitants would be not only his subjects, but his tenants, which would increase the revenues of the crown for the benefit of his successors. Among the rest, he built Gezer, which Pharaoh took out of the hands of the Canaanites, and made a present of to his daughter, Solomon's wife, 1Ki_9:16. See how God maketh the earth to help the woman. Solomon was not himself a warlike prince, but the king of Egypt, who was, took cities for him to build. Then he built cities for convenience, for store, for his chariots, and for his horsemen, 1Ki_9:19. And, lastly, he built for pleasure in Lebanon, for his hunting perhaps, or other diversions there. Let piety begin, and profit proceed, and leave pleasure to the last.

II. His workmen and servants. In doing such great works, he must needs employ abundance of workmen. The honour of great men is borrowed from their inferiors, who do that which they have the credit of.

1. Solomon employed those who remained of the conquered and devoted nations in all the slavish work, 1Ki_9:20, 1Ki_9:21. We may suppose that they renounced their idolatry and submitted to Solomon's government, so that he could not, in honour, utterly destroy them, and they were so poor that he could not levy money on them; therefore he served himself of their labour. Herein he observed God's law (Lev_25:44, Thy bondmen shall be of the heathen), and fulfilled Noah's curse upon Canaan, A servant of servants shall he be unto his brethren, Gen_9:25. 2. He employed Israelites in the more creditable services (1Ki_9:22, 1Ki_9:23): Of them he made no bondmen, for they were God's freemen, but he made them soldiers and courtiers, and gave them offices, as he saw them qualified, among his chariots and horsemen, appointing some to support the service of the inferior labourers. Thus he preserved the dignity and liberty of Israel and honoured their relation to God as a kingdom of priests.

III. His piety and devotion (1Ki_9:25): Three times in a year he offered burnt-offerings extraordinary (namely, at the three yearly feasts, the passover, pentecost, and feast of tabernacles) in honour of the divine institution, besides what he offered at other times, both statedly and upon special occasions. With his sacrifices he burnt incense, not himself (that was king Uzziah's crime), but the priest for him, at his charge, and for his particular use. It is said, He offered on the altar which he himself built. He took care to build it, and then,

1. He himself made use of it. Many will assist the devotions of others that neglect their own. Solomon did not think his building an altar would excuse him from sacrificing, but rather engage him the more to it.

2. He himself had the benefit and comfort of it. Whatever pains we take, for the support of religion, to the glory of God and the edification of others, we ourselves are likely to have the advantage of it.

IV. His merchandise. He built a fleet of trading ships at Ezion-geber (1Ki_9:26), a port on the coast of the Red Sea, the furthest stage of the Israelites when they wandered in the wilderness, Num_33:35. Probably that wilderness now began to be peopled by the Edomites, which it was not then. To them this port had belonged, but, David having subdued the Edomites, it now pertained to the crown of Judah. The fleet traded to Ophir in the East Indies, supposed to be that which is now called Ceylon. Gold was the commodity traded for, substantial wealth. It should seem, Solomon had before been Hiram's partner, or put a venture into his ships, which made him a rich return of 120 talents (1Ki_9:14), which encouraged him to build a fleet of his own. The success of others in any employment should quicken our industry; for in all labour there is profit. Solomon sent his own servants as factors, and merchants, and super-cargoes, but hired Tyrians for sailors, for they had knowledge of the sea, 1Ki_9:27. Thus one nation needs another, Providence so ordering it that there may be mutual commerce and assistance; for not only as Christians, but as men, we are members one of another. The fleet brought home to Solomon 420 talents of gold, 1Ki_9:28. Canaan, the holy land, the glory of all lands, had no gold in it, which teaches us that that part of the wealth of this world which is for hoarding and trading is not the best part of it, but that which is more immediately for the present support and comfort of life, our own and others'; such were the productions of Canaan. Solomon got much by his merchandise, but, it should seem, David got much more by his conquests. What were Solomon's 420 talents to David's 100,000 talents of gold? 1Ch_22:14; 1Ch_29:4. Solomon got much by his merchandise, and yet has directed us to a better trade, within reach of the poorest, having assured us from his own experience of both that the merchandise of wisdom is better than the merchandise of silver and the gain thereof than fine gold, Pro_3:14. — Henry 
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« Reply #1210 on: April 07, 2008, 07:11:14 AM »

  (1 Ki 10)  "And when the queen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came to prove him with hard questions. {2} And she came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart. {3} And Solomon told her all her questions: there was not any thing hid from the king, which he told her not. {4} And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built, {5} And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the LORD; there was no more spirit in her. {6} And she said to the king, It was a true report that I heard in mine own land of thy acts and of thy wisdom. {7} Howbeit I believed not the words, until I came, and mine eyes had seen it: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard. {8} Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom. {9} Blessed be the LORD thy God, which delighted in thee, to set thee on the throne of Israel: because the LORD loved Israel for ever, therefore made he thee king, to do judgment and justice. {10} And she gave the king an hundred and twenty talents of gold, and of spices very great store, and precious stones: there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon. {11} And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of almug trees, and precious stones. {12} And the king made of the almug trees pillars for the house of the LORD, and for the king's house, harps also and psalteries for singers: there came no such almug trees, nor were seen unto this day. {13} And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty. So she turned and went to her own country, she and her servants.

{14} Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold, {15} Beside that he had of the merchantmen, and of the traffic of the spice merchants, and of all the kings of Arabia, and of the governors of the country. {16} And king Solomon made two hundred targets of beaten gold: six hundred shekels of gold went to one target. {17} And he made three hundred shields of beaten gold; three pound of gold went to one shield: and the king put them in the house of the forest of Lebanon. {18} Moreover the king made a great throne of ivory, and overlaid it with the best gold. {19} The throne had six steps, and the top of the throne was round behind: and there were stays on either side on the place of the seat, and two lions stood beside the stays. {20} And twelve lions stood there on the one side and on the other upon the six steps: there was not the like made in any kingdom. {21} And all king Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver: it was nothing accounted of in the days of Solomon. {22} For the king had at sea a navy of Tharshish with the navy of Hiram: once in three years came the navy of Tharshish, bringing gold, and silver, ivory, and apes, and peacocks. {23} So king Solomon exceeded all the kings of the earth for riches and for wisdom. {24} And all the earth sought to Solomon, to hear his wisdom, which God had put in his heart. {25} And they brought every man his present, vessels of silver, and vessels of gold, and garments, and armour, and spices, horses, and mules, a rate year by year. {26} And Solomon gathered together chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, whom he bestowed in the cities for chariots, and with the king at Jerusalem. {27} And the king made silver to be in Jerusalem as stones, and cedars made he to be as the sycamore trees that are in the vale, for abundance. {28} And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price. {29} And a chariot came up and went out of Egypt for six hundred shekels of silver, and an horse for an hundred and fifty: and so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their means."
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« Reply #1211 on: April 07, 2008, 07:12:07 AM »

1 Kings 10 - Overview

1Ki_10:1, The queen of Sheba admires the wisdom of Solomon; 1Ki_10:14, Solomon’s gold; 1Ki_10:16, His targets; 1Ki_10:18, The throne of ivory; 1Ki_10:21, His vessels; 1Ki_10:24, His presents; 1Ki_10:26, His chariots and horse; 1Ki_10:28, His tribute.  — TSK


1 Kings 10 -

Still Solomon looks great, and every thing in this chapter adds to his magnificence. We read nothing indeed of his charity, of no hospitals he built, or alms-houses; he made his kingdom so rich that it did not need them; yet, no question, many poor were relieved from the abundance of his table. A church he had built, never to be equalled; schools or colleges he need not build any, his own palace is an academy, and his court a rendezvous of wise and learned men, as well as the centre of all the circulating riches of that part of the world. 

I. What abundance of wisdom there was there appears from the application the queen of Sheba made to him, and the great satisfaction she had in her entertainment there (1Ki_10:1-13), and others likewise (1Ki_10:24). 

II. What abundance of wealth there was there appears here by the gold imported, with other things, yearly (1Ki_10:14, 1Ki_10:15), and in a triennial return (1Ki_10:22). Gold presented (1Ki_10:25), and gold used in targets and shields (1Ki_10:16, 1Ki_10:17), and vessels (1Ki_10:21). A stately throne made (1Ki_10:18-20). His chariots and horsemen (1Ki_10:26). His trade with Egypt (1Ki_10:28, 1Ki_10:29). And the great plenty of silver and cedars among his people (1Ki_10:27). So that, putting all together, it must be owned, as it is here said (1Ki_10:23), that “king Solomon exceeded all the kings of the earth for riches, and for wisdom.” Yet what was he to the King of kings? Where Christ is, by his word and Spirit, “Behold, a greater than Solomon is there.” — Henry 

1Ki 10:1-13
 
We have here an account of the visit which the queen of Sheba made to Solomon, no doubt when he was in the height of his piety and prosperity. Our Saviour calls her the queen of the south, for Sheba lay south of Canaan. The common opinion is that it was in Africa; and the Christians in Ethiopia, to this day, are confident that she came from their country, and that Candace was her successor, who is mentioned Act_8:27. But it is more probable that she came from the south part of Arabia the happy. It should seem she was a queen regent, sovereign of her country. Many a kingdom would have been deprived of its greatest blessings if a Salique law had been admitted into its constitution. Observe,

I. On what errand the queen of Sheba came - not to treat of trade or commerce, to adjust the limits of their dominions, to court his alliance for their mutual strength or his assistance against some common enemy, which are the common occasions of the congress of crowned heads and their interviews, but she came,

1. To satisfy her curiosity; for she had heard of his fame, especially for wisdom, and she came to prove him, whether he was so great a man as he was reported to be, 1Ki_10:1. Solomon's fleet sailed near the coast of her country, and probably might put in there for fresh water; perhaps it was thus that she heard of the fame of Solomon, that he excelled in wisdom all the children of the east, and nothing would serve her but she would go herself and know the truth of the report.

2. To receive instruction from him. She came to hear his wisdom, and thereby to improve her own (Mat_12:42), that she might be the better able to govern her own kingdom by his maxims of policy. Those whom God has called to any public employment, particularly in the magistracy and ministry, should, by all means possible, be still improving themselves in that knowledge which will more and more qualify them for it, and enable them to discharge their trust well. But, it should seem, that which she chiefly aimed at was to be instructed in the things of God. She was religiously inclined, and had heard not only of the fame of Solomon, but concerning the name of the Lord (1Ki_10:1), the great name of that God whom Solomon worshipped and from whom he received his wisdom, and with this God she desired to be better acquainted. Therefore does our Saviour mention her enquiries after God, by Solomon, as an aggravation of the stupidity of those who enquire not after God by our Lord Jesus Christ, though he, having lain in his bosom, was much better able to instruct them.

II. With what equipage she came, with a very great retinue, agreeable to her rank, intending to try Solomon's wealth and generosity, as well as his wisdom, what entertainment he could and would give to a royal visitant, 1Ki_10:2. Yet she came not as one begging, but brought enough to bear her charges, and abundantly to recompense Solomon for his attention to her, nothing mean or common, but gold, and precious stones, and spices, because she came to trade for wisdom, which she would purchase at any rate.

III. What entertainment Solomon gave her. He despised not the weakness of her sex, blamed her not for leaving her own business at home to come so long a journey, and put herself and him to so much trouble and expense merely to satisfy her curiosity; but he made her welcome and all her train, gave her liberty to put all her questions, though some perhaps were frivolous, some captious, and some over-curious; he allowed her to commune with him of all that was in her heart (1Ki_10:2) and gave her a satisfactory answer to all her questions (1Ki_10:3), whether natural, moral, political, or divine. Were they designed to try him? he gave them such turns as abundantly satisfied her of his uncommon knowledge. Were they designed for her own instruction? (as we suppose most of them were), she received abundant instruction from him, and he made things surprisingly easy which she apprehended insuperably difficult, and satisfied her that there was a divine sentence in the lips of this king. But he informed her no doubt, with particular care, concerning God, and his law and instituted worship. He had taken it for granted (1Ki_8:42) that strangers would hear of his great name, and would come thither to enquire after him; and now that so great a stranger came we may be sure he was not wanting to assist and encourage her enquiries, and give her a description of the temple, and the officers and services of it, that she might be persuaded to serve the Lord whom she now sought.

IV. How she was affected with what she saw and heard in Solomon's court. Divers things are here mentioned which she admired, the buildings and furniture of his palace, the provision that was made very day for his table (when she saw that perhaps she wondered where there were mouths for all that meat, but when she saw the multitude of his attendants and guests she was as ready to wonder where was the meat for all those mouths), the orderly sitting of his servants, every one in his place, and the ready attendance of his ministers, without any confusion, their rich liveries, and the propriety with which his cup-bearers waited at his table. These things she admired, as adding much to his magnificence. But, above all these, the first thing mentioned (which contained all) is his wisdom (1Ki_10:4), of the transcendency of which she now had incontestable proofs: and the last thing mentioned, which crowned all, is his piety, the ascent by which he went up to the house of the Lord, with what gravity and seriousness, and an air of devotion in his countenance, he appeared, when he went to the temple to worship God, with as much humility then as majesty at other times. Many of the ancient versions read it, The burnt-offerings which he offered in the house of the Lord; she observed with what a generous bounty he brought his sacrifices, and with what a pious fervour he attended the offering of them; never did she see so much goodness with so much greatness. Every thing was so surprising that there was no more spirit in her, but she stood amazed; she had never seen the like.
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« Reply #1212 on: April 07, 2008, 07:12:42 AM »

V. How she expressed herself upon this occasion.

1. She owned her expectation far out-done, though it was highly raised by the report she heard, 1Ki_10:6, 1Ki_10:7. She is far from repenting her journey or calling herself a fool for undertaking it, but acknowledges it was well worth her while to come so far for the sight of that which she could not believe the report of. Usually things are represented to us, both by common fame and by our own imagination, much greater than we find them when we come to examine them; but here the truth exceeded both fame and fancy. Those who, through grace, are brought to experience the delights of communion with God will say that the one-half was not told them of the pleasures of Wisdom's ways and the advantages of her gates. Glorified saints, much more, will say that it was a true report which they heard of the happiness of heaven, but that the thousandth part was not told them, 1Co_2:9.

2. She pronounced those happy that constantly attended him, and waited on him at table: “Happy are thy men, happy are these thy servants (1Ki_10:8 ); they may improve their own wisdom by hearing thine.” She was tempted to envy them and to which herself one of them. Note, It is a great advantage to be in good families, and to have opportunity of frequent converse with those that are wise, and good, and communicative. Many have this happiness who know not how to value it. With much more reason may we say this of Christ's servants, Blessed are those that dwell in his house, they will be still praising him.

 3. She blessed God, the giver of Solomon's wisdom and wealth, and the author of his advancement, who had made him king, (1.) In kindness to him, that he might have the larger opportunity of doing good with his wisdom: He delighted in thee, to set thee on the throne of Israel, 1Ki_10:9. Solomon's preferment began in the prophet's calling him Jedidiah, because the Lord loved him, 2Sa_12:25. It more than doubles our comforts if we have reason to hope they come from God's delight in us. It was his pleasure concerning thee (so it may be read) to set thee on the throne, not for thy merit's sake, but because it so seemed good unto him.

(2.) In kindness to the people, because the Lord loved Israel for ever, designed them a lasting bliss, long to survive him that laid the foundations of it. “He has made thee king, not that thou mayest live in pomp and pleasure, and do what thou wilt, but to do judgment and justice.” This she kindly reminded Solomon of, and no doubt he took it kindly. Both magistrates and ministers must be more solicitous to do the duty of their places than to secure the honours and profits of them. To this she attributes his prosperity, not to his wisdom, for bread is not always to the wise (Ecc_9:11), but whoso doeth judgment and justice, it shall be well with him, Jer_22:15. Thus giving of thanks must be made for kings, for good kings, for such kings; they are what God makes them to be.
VI. How they parted.

1. She made a noble present to Solomon of gold and spices, 1Ki_10:10. David had foretold concerning Solomon that to him should be given of the gold of Sheba, Psa_72:15. The present of gold and spices which the wise men of the east brought to Christ was signified by this, Mat_2:11. Thus she paid for the wisdom she had learned and did not think she bought it dearly. Let those that are taught of God give him their hearts, and the present will be more acceptable than this of gold and spices. Mention is made of the great abundance Solomon had of his own, notwithstanding she presented and he accepted this gold. What we present to Christ he needs not, but will have us so to express our gratitude. The almug-trees are here spoken of (1Ki_10:11, 1Ki_10:12) as extraordinary, because perhaps much admired by the queen of Sheba.

2. Solomon was not behind-hand with her: He gave her whatsoever, she asked, patterns, we may suppose, of those things that were curious, by which she might make the like; or perhaps he gave her his precepts of wisdom and piety in writing, besides that which he gave her of his royal bounty, 1Ki_10:13. Thus those who apply to our Lord Jesus will find him not only greater than Solomon, and wiser, but more kind; whatsoever we ask, it shall be done for us; nay, he will, out of his divine bounty, which infinitely exceeds royal bounty, even Solomon's, do for us more than we are able to ask or think. — Henry 
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« Reply #1213 on: April 07, 2008, 07:13:30 AM »

1Ki 10:14-29 

We have here a further account of Solomon's prosperity.

I. How he increased his wealth. Though he had much, he still coveted to have more, being willing to try the utmost the things of this world could do to make men happy.

1. Besides the gold that came from Ophir (1Ki_9:28), he brought so much into his country from other places that the whole amounted, every year, to 666 talents (1Ki_10:14), an ominous number, compare Rev_13:18, and Ezr_2:13.

2. He received a great deal in customs from the merchants, and in land-taxes from the countries his father had conquered and made tributaries to Israel, 1Ki_10:15.

3. He was Hiram's partner in a Tharshish fleet, of and for Tyre, which imported once in three years, not only gold, and silver, and ivory, substantial goods and serviceable, but apes to play with and peacocks to please the eye with their feathers, 1Ki_10:22. I wish this may not be an evidence that Solomon and his people, being overcharged with prosperity, by this time grew childish and wanton.

4. He had presents made him, every year, from the neighbouring princes and great men, to engage the continuance of his friendship, not so much because they feared him or were jealous of him as because they loved him and admired his wisdom, had often occasion to consult him as an oracle, and sent him these presents by way of recompence for his advice in politics, and (whether it became his grandeur and generosity or no we will not enquire) he took all that came, even garments and spices, horses and mules, 1Ki_10:24, 1Ki_10:25.

5. He traded to Egypt for horses and linen-yarn (or, as some read it, linen-cloth), the staple commodities of that country, and had his own merchants or factors whom he employed in this traffic and who were accountable to him, 1Ki_10:28, 1Ki_10:28. The custom to be paid to the king of Egypt for exported chariots and horses out of Egypt was very high, but (as bishop Patrick understands it) Solomon, having married his daughter, got him to compound for the customs, so that he could bring them up cheaper than his neighbours, which obliged them to buy them of him, which he was wise enough no doubt to make his advantage of. This puts an honour upon the trading part of a nation, and sets a tradesman not so much below a gentleman as some place him, that Solomon, one of the greatest men that ever was, thought it no disparagement to him to deal in trade. In all labour there is profit.

II. What use he made of his wealth. He did not hoard it up in his coffers, that he might have it to look upon and leave behind him. He has, in his Ecclesiastes, so much exposed the folly of hoarding that we cannot suppose he would himself be guilty of it. No, God that had given him riches, and wealth, and honour, gave him also power to eat thereof, and to take his portion, Ecc_5:19.

1. He laid out his gold in fine things for himself, which he might the better be allowed to do when he had before laid out so much in fine things for the house of God. (1.) He made 200 targets, and 300 shields, of beaten gold (1Ki_10:16, 1Ki_10:17), not for service, but for state, to be carried before him when he appeared in pomp. With us, magistrates have swords and maces carried before them, as the Romans had their rods and axes, in token of their power to correct and punish the bad, to whom they are to be a terror. But Solomon had shields and targets carried before him, to signify that he took more pleasure in using his power for the defence and protection of the good, to whom he would be a praise. Magistrates are shields of the earth.

(2.) He made a stately throne, on which he sat, to give laws to his subjects, audience to ambassadors, and judgment upon appeals, 1Ki_10:18-20. It was made of ivory, or elephants' teeth, which was very rich; and yet, as if he had so much gold that he knew not what to do with it, he overlaid that with gold, the best gold. Yet some think he did not cover the ivory all over, but here and there. He rolled it, flowered it, or inlaid it, with gold. The stays or arms of this stately chair were supported by the images of lions in gold; so were the steps and paces by which he went up to it, to be a memorandum to him of that courage and resolution wherewith he ought to execute judgment, not fearing the face of man. The righteous, in that post, is bold as a lion.

(3.) He made all his drinking vessels, and all the furniture of his table, even at his country seat, of pure gold, 1Ki_10:21. He did not grudge himself what he had, but took the credit and comfort of it, such as it was. That is good that does us good.

2. He made it circulate among his subjects, so that the kingdom was as rich as the king; for he had no separate interests of his own to consult, but sought the welfare of his people. Those princes are not governed by Solomon's maxims who think it policy to keep their subjects poor. Solomon was herein a type of Christ, who is not only rich himself, but enriches all that are his. Solomon was instrumental to bring so much gold into the country, and disperse it, that silver was nothing accounted of, 1Ki_10:21. There was such plenty of it in Jerusalem that it was as the stones; and cedars, that used to be great rarities, were as common as sycamore trees, 1Ki_10:27. Such is the nature of worldly wealth, plenty of it makes it the less valuable; much more should the enjoyment of spiritual riches lessen our esteem of all earthly possessions. If gold in abundance would make silver to seem so despicable, shall not wisdom, and grace, and the foretastes of heaven, which are far better than gold, make earthly wealth seem much more despicable?

Lastly, Well, thus rich, thus great, was Solomon, and thus did he exceed all the kings of the earth, 1Ki_10:23. Now let us remember,

1. That this was he who, when he was setting out in the world, did not ask for the wealth and honour of it, but asked for a wise and understanding heart. The more moderate our desires are towards earthly things the better qualified we are for the enjoyment of them and the more likely to have them. See, in Solomon's greatness, the performance of God's promise (1Ki_3:13), and let it encourage us to seek first the righteousness of God's kingdom.

2. That this was he who, having tasted all these enjoyments, wrote a whole book to show the vanity of all worldly things and the vexation of spirit that attends them, their insufficiency to make us happy and the folly of setting our hearts upon them, and to recommend to us the practice of serious godliness, as that which is the whole of man, and will do infinitely more towards the making of us easy and happy than all the wealth and power that he was master of, and which, through the grace of God, is within our reach, when the thousandth part of Solomon's greatness is a thousand times more than we can ever be so vain as to promise ourselves in this world. — Henry
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« Reply #1214 on: April 08, 2008, 08:26:13 AM »

(1 Ki 11)  "But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; {2} Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. {3} And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. {4} For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father. {5} For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. {6} And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father. {7} Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. {8} And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.

{9} And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice, {10} And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded. {11} Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. {12} Notwithstanding in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son. {13} Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen.

{14} And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom. {15} For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom; {16} (For six months did Joab remain there with all Israel, until he had cut off every male in Edom:) {17} That Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child. {18} And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him an house, and appointed him victuals, and gave him land. {19} And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen. {20} And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh's house: and Genubath was in Pharaoh's household among the sons of Pharaoh. {21} And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country. {22} Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise.

{23} And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah: {24} And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus. {25} And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.

{26} And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king. {27} And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. {28} And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. {29} And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: {30} And Ahijah caught the new garment that was on him, and rent it in twelve pieces: {31} And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: {32} (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:) {33} Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. {34} Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes: {35} But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. {36} And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. {37} And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. {38} And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. {39} And I will for this afflict the seed of David, but not for ever. {40} Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.

{41} And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? {42} And the time that Solomon reigned in Jerusalem over all Israel was forty years. {43} And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead."
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