Showing posts with label 1 Kings. Show all posts
Showing posts with label 1 Kings. Show all posts
Ahab & Jezebel Spirit
Characteristics of the Ahab Spirit and the Jezebel Spirit
[1 Kg. 16: 30] And Ahab the son of Omri did evil in the sight of the LORD above all that were before him.
[31] And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.
The life of Ahab shows us principles to avoid. His life is a prime example of what a man should NOT be. Ahab considered the things of G-d as being trivial.
The ultimate goal of the Spirit of Ahab is the destruction of G-d ordained authority and responsibility in the Family and in the Body of the Church. A spirit of Ahab symbolizes the giving up of authority and the advocating of responsibility. The Ahab spirit primarily affects men in an attempt to destroy the male and his role of authority and responsibility to his mate and the church.
Working together the spirits of Ahab and Jezebel will quietly form a codependent relationship. Both will need to feed off each other in order to accomplish each one’s goals. Ahab held marriage in low esteem and his marriage to Jezebel proved to be a major factor in the eventual fall of the Omride dynasty. He had left the things of G-d to his wife to handle.
His spirit will often make truces instead of relationships. It speaks of a mind-set that avoids confrontation and denies fault. King Ahab was efficient and strong in manipulative and administrative powers. He was weak and indecisive in the face of his wife, for he had given his authority to his wife. The wife receives the Head position of the home because he refused to be it, for it took too much energy, he did not set a godly example to his wife and children.
Most people do not realize that if a home is out of order G-d will allow it to come under a curse, the end result of this neglect opens the door for rebellious spirits to enter. Too many men fail to provide spiritual leadership in their homes which forces the wife into headship, handing problems or making decisions that he should be taking care of. This is an issue of transferring of responsibilities and in doing this the man will be head responsible.
Passive versus Aggressive character traits:
Overmerciful versus overlegalistic.
Passive people like Ahab tend to be overmerciful, seeing the best in every person and overlooking too much. They forgive others too quickly (not making them aware of their offense) and also forgive people who have not asked for forgiveness and are not even remorseful. This almost certainly guarantees the abuser's continued behavior. Aggressive people like Jezebel are on the other extreme — harsh in their expectations and unforgiving when people do not meet their unrealistic expectations.
Walking away from a person versus walking over a person.
People with passive Ahab personalities quickly walk away in order to avoid conflict. They find it easier to push their feelings inside. On the other hand, people with aggressive personalities seem to have no concern or conscience about whom they step on and use, as long as they get their way.
Avoiding confrontation versus in-your-face confrontation.
Passive people avoid confrontation at all costs and will even blame themselves when others insult or betray them. However, aggressive people have no problem handing out insults and pushing blame on whomever they happen to choose. They have no regard for others' feelings, and will more or less tell you this.
Peacekeepers versus peacemakers.
Passive personalities are notorious for being peacekeepers. They want the temporary, immediate gratification of keeping the peace at any price rather than "making peace" by boldly dealing with the issues at hand, which would result in more permanent, long-term gratification.
Grumbling under one's breath versus open verbal abuse.
People with passive personalities will resent verbal assaults, but they will refuse to take the offender to task and stop the behavior. Instead, they usually walk away grumbling. Aggressive people feel free to openly vent, abuse others and tell them off. Just minutes later, they will act as if nothing happened, even though they have left resentful people with wounded hearts in their wake. Jezebel personalities are so self-centered that they do not even realize they have severely damaged the people who happened to be in their destructive path, and Ahab personalities leave others feeling responsible for them as victims.
Do not mind being wrong (if you'll approve of me) versus refusing ever to be wrong (I'll love you if you see things my way.
Passive people often have such a need for approval that they will take the blame for anything if they perceive it as winning them your acceptance. Aggressive people will love you until you disagree with them! Then that love becomes a destructive hatred for you, and they will even go to the point of trying to destroy you and your reputation.
Fear of nonacceptance versus fear of rejection.
While passive people will do almost anything to gain acceptance, aggressive people (who are always insecure and often wounded people) have a huge fear of rejection. Their actions come out of an "attack mode" because they are determined never to experience rejection again.
Low self-esteem (clothed in nice) versus low self-esteem (clothed in fear of more hurt).
Passive people are usually nice people — too nice. They have low self-worth and try to gain ground by winning acceptance. Aggressive people also have low self-esteem, but usually they are bold, arrogant and pushy — all in an effort (because of old wounds) to avoid more hurt.
Fear of what people think of me versus fear of people not agreeing with me.
The fear of man totally binds most passive people. They spend amazing amounts of energy trying to please everyone — even those they do not know or those who could not care less about them. Aggressive individuals, on the other hand, are so insecure that they see anyone who chooses to disagree with them as the enemy. Filled with their own insecurities, aggressive people perceive any type of correction as more rejection.
Anger directed inward versus anger directed toward others.
Passive people are notorious for directing anger and insults back at themselves. If something goes wrong, they simply blame themselves. They often have major anger issues and will ultimately become passive-aggressive. Aggressive people pour their anger out on anyone who is available. They rarely look at themselves because they are so convinced that they are right. These aggressive personalities are self-appointed figures who think one of their roles is to correct the rest of the world. Sometimes they are sarcastically referred to as "gods in training”.
Accepting blame too easily versus projecting blame (you made me do it).
Typically, passive people will quickly embrace blame in a situation in order to put everyone else at ease. While this is actually a kind of a false humility, passive people have the goal of making everyone happy again in order to increase their own self-worth. Like Jezebel, aggressive people will take blame for nothing! Even when caught in a wrong, their defense is, "You made me do it." "Yes, I robbed the bank, but it's your fault because you didn't give me enough money”.
http://www.propheciesofrevelation.org/jezebel9.php
G-d is not finished!
[1 Kgs. 18:19] So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him.
Elijah seeks out a group of men who are plowing, walks silently past eleven of them, and upon the twelfth, Elisha, casts his mantle. By this act, Elijah both tests Elisha’s readiness to serve and allows him to respond in freedom. The mantle, made of hair (2 Kgs. 1:8; Zech. 13:4; Matt. 3:4), was the symbol of the prophetic office (2 Kgs. 2:8, 13-14). By that ceremony conferring upon him the office of a prophet, which G-d was pleased to accompany with the gifts and graces of His spirit. This was an installation with the prophetic office. It is in this way that the Brahmins, the Persian Sufis, and other priestly or sacred characters in the East are appointed - a mantle being, by some well-known priest, thrown across their shoulders. Elisha had probably been educated in the schools of the prophets.
Elisha knew what the sign meant. He was a wealthy man. The call was to follow Elijah as a servant, pour water on his hands, perhaps to die with him. There was no time to think, the decision had to be made in a moment. The call of G-d in his heart was at once responded to. Obtaining leave to say farewell to his parents, he kills the oxen, smashes up the implements, and shows to all his companions that he had no more to do with his former life. G-d is calling each one of us; let us follow at whatever the cost. Do not allow any earthly affection to detain you from obeying His call. G-d's spirit, which both changed your heart, and consecrated you to your prophetical office: which therefore it concerns you vigorously to execute, and wholly to devote yourself to it.
Having thus satisfied the fiery zeal of the erring but sincere and pious prophet, G-d proceeded to correct the mistaken impression under which Elijah had been laboring, of his being the sole believer of the true religion in the land; for G-d, who seeth in secret, and knew all that were His, knew that there were seven thousand persons who had not done homage (literally, "kissed the hand") to Baal.
Elisha begins his career as an apprentice, serving as Elijah’s attendant. This is the only account in the OT of such an entry into the prophetic office, but it may have been customary at the time (Ex. 24:13; 33:11; Num. 11:28; Josh. 1:1). There is no formal ceremony of anointing, nor was it the practice of the OT to anoint prophets. Elijah must have taken the bestowal of his mantle on Elisha and Elisha’s response as the equivalent of anointing.
It is of great advantage to young ministers, to spend some time under the direction of those that are aged and experienced; and not to think much, if occasion be, to minister unto them. Those who would be fit to teach must have time to learn; those should first serve, who may hereafter rule.
Reflections on 19-21: Elisha’s summons to be a prophet was a call to an office of risk. Prophets had been killed, others were in hiding, and Jezebel had run Elijah out of the country. The office was not a popular one. Elisha had to give up his life as a farmer (and if the twelve yoke oxen were his, he was a very wealthy farmer) and follow Elijah. Elisha’s call required humility, to become Elijah’s attendant. Elijah’s summons meant that Elisha had to make a complete break with his old way of life and become totally committed to the new. In spite of all this, Elisha accepted with joy and enthusiasm. He was so honored by Elijah’s summons and so eager to accept that he ran after Elijah. And Elisha celebrated his new calling with a sacrificial meal with the people of Abel-Meholah and demonstrated his commitment by preparing the meal from the very yoke of oxen with which he had been plowing.
Messianic Discipleship is equally if not more demanding and equally if not more a privilege and a joy.
Just when you think are to old to serve G-d, or not doing anymore good, He has you teaching the younger, passing down your experiences and knowledge of Him!
G-d is not finished with you yet!
Elijah seeks out a group of men who are plowing, walks silently past eleven of them, and upon the twelfth, Elisha, casts his mantle. By this act, Elijah both tests Elisha’s readiness to serve and allows him to respond in freedom. The mantle, made of hair (2 Kgs. 1:8; Zech. 13:4; Matt. 3:4), was the symbol of the prophetic office (2 Kgs. 2:8, 13-14). By that ceremony conferring upon him the office of a prophet, which G-d was pleased to accompany with the gifts and graces of His spirit. This was an installation with the prophetic office. It is in this way that the Brahmins, the Persian Sufis, and other priestly or sacred characters in the East are appointed - a mantle being, by some well-known priest, thrown across their shoulders. Elisha had probably been educated in the schools of the prophets.
Elisha knew what the sign meant. He was a wealthy man. The call was to follow Elijah as a servant, pour water on his hands, perhaps to die with him. There was no time to think, the decision had to be made in a moment. The call of G-d in his heart was at once responded to. Obtaining leave to say farewell to his parents, he kills the oxen, smashes up the implements, and shows to all his companions that he had no more to do with his former life. G-d is calling each one of us; let us follow at whatever the cost. Do not allow any earthly affection to detain you from obeying His call. G-d's spirit, which both changed your heart, and consecrated you to your prophetical office: which therefore it concerns you vigorously to execute, and wholly to devote yourself to it.
Having thus satisfied the fiery zeal of the erring but sincere and pious prophet, G-d proceeded to correct the mistaken impression under which Elijah had been laboring, of his being the sole believer of the true religion in the land; for G-d, who seeth in secret, and knew all that were His, knew that there were seven thousand persons who had not done homage (literally, "kissed the hand") to Baal.
Elisha begins his career as an apprentice, serving as Elijah’s attendant. This is the only account in the OT of such an entry into the prophetic office, but it may have been customary at the time (Ex. 24:13; 33:11; Num. 11:28; Josh. 1:1). There is no formal ceremony of anointing, nor was it the practice of the OT to anoint prophets. Elijah must have taken the bestowal of his mantle on Elisha and Elisha’s response as the equivalent of anointing.
It is of great advantage to young ministers, to spend some time under the direction of those that are aged and experienced; and not to think much, if occasion be, to minister unto them. Those who would be fit to teach must have time to learn; those should first serve, who may hereafter rule.
Reflections on 19-21: Elisha’s summons to be a prophet was a call to an office of risk. Prophets had been killed, others were in hiding, and Jezebel had run Elijah out of the country. The office was not a popular one. Elisha had to give up his life as a farmer (and if the twelve yoke oxen were his, he was a very wealthy farmer) and follow Elijah. Elisha’s call required humility, to become Elijah’s attendant. Elijah’s summons meant that Elisha had to make a complete break with his old way of life and become totally committed to the new. In spite of all this, Elisha accepted with joy and enthusiasm. He was so honored by Elijah’s summons and so eager to accept that he ran after Elijah. And Elisha celebrated his new calling with a sacrificial meal with the people of Abel-Meholah and demonstrated his commitment by preparing the meal from the very yoke of oxen with which he had been plowing.
Messianic Discipleship is equally if not more demanding and equally if not more a privilege and a joy.
Just when you think are to old to serve G-d, or not doing anymore good, He has you teaching the younger, passing down your experiences and knowledge of Him!
G-d is not finished with you yet!
Physically & Psychically Exhausted
[1 Kgs. 18:10] And he said, I have been very jealous for the L-RD G-d of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.
A message from the incensed and hard-hearted queen, Jezebel, vowing speedy vengeance for her slaughtered priests, dispelled all Elijah’s bright visions of the future. It is probable, however, that in the present temper of the people, even she would not have dared to lay violent hands on the L-rd's servant, and purposely threatened him because she could do no more. The threat produced the intended effect, for his faith suddenly failed him. The result of Jezebel’s threat was all she could have hoped for. Fearing for his life, the stalwart prophet of Mt. Carmel flees to Beer-sheba in Judah. In one decisive stroke Jezebel rids the country of Elijah’s troubling presence and brings discredit on the prophet and his G-d. He fled out of the kingdom into the southernmost part of the territories in Judah; nor did he deem himself safe even there, but, dismissing his servant, he resolved to seek refuge among the mountain recesses of Sinai, and there longed for death (James 5:17). This sudden and extraordinary depression of mind arose from too great confidence inspired by the miracles wrought at Carmel, and by the disposition the people evinced there. Had he remained steadfast and immovable, the impression on the mind of Ahab and the people generally might have been followed by good results. But he had been exalted above measure (2 Corinthians 12:7-9), and being left to himself, the great prophet, instead of showing the strong spirit of a martyr, fled from his post of duty.
Although Elijah wants to die, it does not occur to him to commit suicide. He requests G-d to take his life because life belongs to G-d and it is not within the province of humans to dispose of life. “I have lived long enough for Thy service, and am not like to do Thee any more service; neither my words nor works are like to do any good upon these unstable and incorrigible people.” How easily we fall into ‘lacking hope’ of a future.
Elijah’s wish expresses a deep sense of failure. He had thought he would make a difference in the life of Israel, by just as his prophetic forebears had failed so had he, physically and psychically exhausted, Elijah seeks escape in sleep.
As Elijah abandons responsibility for himself, an elusive heavenly presence comes to him. His gracious G-d did not lose sight of His fugitive servant, but watched over him, and, miraculously ministering to his wants, enabled him, in a better but not wholly right frame of mind, by virtue of that supernatural supply, to complete his contemplated journey. He needed not to complain of the unkindness of men, when it was thus made up by the ministration of angels. Wherever G-d's children are, they are still under their Father's eye. He is reminded of an appointment he has yet to keep; G-d is not finished with you yet!
By an awful exhibition of divine power, he was made aware of the divine speaker who addressed him; his attention was arrested, his bad temper was silenced, his heart was touched, and he was bid without delay return to the land of Israel, and prosecutes the
Father's work there. Elijah’s answer was “I have executed my office with zeal for G-d's honor, and with the hazard of my own life, and am fled in seclusion, not being able to endure to see the dishonor done to Your name by their obstinate idolatry and wickedness. Of all Your prophets, who boldly and publicly plead Your cause: for the rest of Your prophets who are not slain, hide themselves, and dare not appear to do You any service.
I despair of doing them any good: for instead of receiving my testimony, they hunt for my life”. It does by no means appear that he was at all to blame, for fleeing from Jezebel. If they persecute you in one city flee into another. Besides, the angels feeding and preparing him for his journey, and the peculiar blessing of G-d upon that food, indicated the divine approbation. Haven’t you ever felt all alone, thrown out, unwanted, the last one that really cares about G-d’s Word?
As a magnet shapes iron filings, so the behavior of a head of state shapes the behavior of the nation. Elijah is bitter. He had given his best effort and victory had been within his grasp. The defeat smote Elijah at the core of his being, calling into question that which gave his life meaning and purpose, his function as a prophet. This is why he wanted to die.
Companion to this profound sense of failure are feelings of self-pity and self-righteousness. Elijah’s reference to his zeal for the L-rd and to himself as the only loyal one left is a plaintive tribute to himself. It is clear that he expected, not G-d’s question, but a well-done-good and faithful-servant commendation and expressions of compassion for his hardship. When the pity party is over G-d both prepares Elijah to receive this discovery of G-d with greatest humility, reverence, and G-dly fear; and signifies His irresistible power, to break the hardest hearts of the Israelites, and to bear down all opposition that was or should be made against him in the discharge of his office.
By a still small voice (sound, noise, voice - denotes calmness, stillness, silence, whisper), this reference must be to a filled, gripping, perceptible silence or stillness. To intimate, that G-d would do his work in and for Israel in His own time, not by might or power, but by His own spirit, Zechariah 4:6, which moves with a powerful, but yet with a sweet and gentle gale.
A message from the incensed and hard-hearted queen, Jezebel, vowing speedy vengeance for her slaughtered priests, dispelled all Elijah’s bright visions of the future. It is probable, however, that in the present temper of the people, even she would not have dared to lay violent hands on the L-rd's servant, and purposely threatened him because she could do no more. The threat produced the intended effect, for his faith suddenly failed him. The result of Jezebel’s threat was all she could have hoped for. Fearing for his life, the stalwart prophet of Mt. Carmel flees to Beer-sheba in Judah. In one decisive stroke Jezebel rids the country of Elijah’s troubling presence and brings discredit on the prophet and his G-d. He fled out of the kingdom into the southernmost part of the territories in Judah; nor did he deem himself safe even there, but, dismissing his servant, he resolved to seek refuge among the mountain recesses of Sinai, and there longed for death (James 5:17). This sudden and extraordinary depression of mind arose from too great confidence inspired by the miracles wrought at Carmel, and by the disposition the people evinced there. Had he remained steadfast and immovable, the impression on the mind of Ahab and the people generally might have been followed by good results. But he had been exalted above measure (2 Corinthians 12:7-9), and being left to himself, the great prophet, instead of showing the strong spirit of a martyr, fled from his post of duty.
Although Elijah wants to die, it does not occur to him to commit suicide. He requests G-d to take his life because life belongs to G-d and it is not within the province of humans to dispose of life. “I have lived long enough for Thy service, and am not like to do Thee any more service; neither my words nor works are like to do any good upon these unstable and incorrigible people.” How easily we fall into ‘lacking hope’ of a future.
Elijah’s wish expresses a deep sense of failure. He had thought he would make a difference in the life of Israel, by just as his prophetic forebears had failed so had he, physically and psychically exhausted, Elijah seeks escape in sleep.
As Elijah abandons responsibility for himself, an elusive heavenly presence comes to him. His gracious G-d did not lose sight of His fugitive servant, but watched over him, and, miraculously ministering to his wants, enabled him, in a better but not wholly right frame of mind, by virtue of that supernatural supply, to complete his contemplated journey. He needed not to complain of the unkindness of men, when it was thus made up by the ministration of angels. Wherever G-d's children are, they are still under their Father's eye. He is reminded of an appointment he has yet to keep; G-d is not finished with you yet!
By an awful exhibition of divine power, he was made aware of the divine speaker who addressed him; his attention was arrested, his bad temper was silenced, his heart was touched, and he was bid without delay return to the land of Israel, and prosecutes the
Father's work there. Elijah’s answer was “I have executed my office with zeal for G-d's honor, and with the hazard of my own life, and am fled in seclusion, not being able to endure to see the dishonor done to Your name by their obstinate idolatry and wickedness. Of all Your prophets, who boldly and publicly plead Your cause: for the rest of Your prophets who are not slain, hide themselves, and dare not appear to do You any service.
I despair of doing them any good: for instead of receiving my testimony, they hunt for my life”. It does by no means appear that he was at all to blame, for fleeing from Jezebel. If they persecute you in one city flee into another. Besides, the angels feeding and preparing him for his journey, and the peculiar blessing of G-d upon that food, indicated the divine approbation. Haven’t you ever felt all alone, thrown out, unwanted, the last one that really cares about G-d’s Word?
As a magnet shapes iron filings, so the behavior of a head of state shapes the behavior of the nation. Elijah is bitter. He had given his best effort and victory had been within his grasp. The defeat smote Elijah at the core of his being, calling into question that which gave his life meaning and purpose, his function as a prophet. This is why he wanted to die.
Companion to this profound sense of failure are feelings of self-pity and self-righteousness. Elijah’s reference to his zeal for the L-rd and to himself as the only loyal one left is a plaintive tribute to himself. It is clear that he expected, not G-d’s question, but a well-done-good and faithful-servant commendation and expressions of compassion for his hardship. When the pity party is over G-d both prepares Elijah to receive this discovery of G-d with greatest humility, reverence, and G-dly fear; and signifies His irresistible power, to break the hardest hearts of the Israelites, and to bear down all opposition that was or should be made against him in the discharge of his office.
By a still small voice (sound, noise, voice - denotes calmness, stillness, silence, whisper), this reference must be to a filled, gripping, perceptible silence or stillness. To intimate, that G-d would do his work in and for Israel in His own time, not by might or power, but by His own spirit, Zechariah 4:6, which moves with a powerful, but yet with a sweet and gentle gale.
Decision & Commitment
[1 Kgs. 18:19] Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table.
[21] And Elijah came unto all the people, and said, How long halt ye between two opinions? if the L-RD be G-d, follow him: but if Baal, then follow him. And the people answered him not a word.
This is one of the most dramatic chapters in the Bible. The atmosphere is changed by the hardship of a long drought, the ruthless persecution of the L-rd’s prophets, and the relentless hunt for Elijah. Against this background, Elijah boldly confronts Ahab and engages in a life-or-death contest with 450 prophets of Baal.
Waiting is very much a part of the life of a prophet, for the prophet does not act on his or her own initiative.
The time of preparation and hiding is over, wherein he shows a strong faith, and resolute obedience, and unbeatable courage, that he durst at G-d's command run into the mouth of this raging lion, a marvelous proof of the natural intrepidity of this prophet, of his moral courage, and his unfaltering confidence in the protecting care of G-d, that he ventured to approach the presence of the raging lion.
Elijah is one against 450! Why do you walk so lamely and unevenly, being so unsteady in your opinions and practices, and doubting whether it is better to worship G-d or Baal? The people want to have it both ways, to worship both the L-rd and Baal. They walk with one foot for the L-rd and one foot for Baal, afraid to take a stand or dread of the king's displeasure. Elijah proposed to decide for them the disagreement between G-d and Baal by an appeal, not to the authority of the Law, for that would have no weight, but by a visible token from Heaven.
Elijah, the bold initiator of action throughout the proceedings, proposes to the assembly a contest to determine whether it is the L-rd or Baal who is G-d. Let each party prepare a sacrifice but lay no fire and call on the name of their deity. The G-d who answers by fire, he is G-d.
That shall consume the sacrifice by fire sent from heaven; which the people knew the true G-d used to do. It was a great condescension in G-d, that he would permit Baal to be a competitor with him. But thus G-d would have every mouth to be stopped, and all flesh become silent before him. And Elijah doubtless had a special commission from G-d, or he durst not have put it to this issue. But the case was extraordinary, and the judgment upon it would be of use not only then, but in all ages. Elijah does not say, The G-d that answers by water, tho' that was the thing the country needed, but that answers by fire, let him be G-d; because the atonement was to be made, before the judgment could be removed. The G-d therefore that has power to pardon sin, and to signify that by consuming the sin - offering, needs be the G-d that can relieve us against the calamity.
When their idol did not bring the fire they began to cutting themselves, mingling their own blood with their sacrifices; as knowing by experience, that nothing was more acceptable to their Baal (who was indeed the devil) than human blood; and hoping thereby to move their G-d to help them. And this indeed was the practice of divers Heathens in the worship of their false G-ds. Ecstatic behavior was the distinctive feature of Canaanite prophecy. The cutting (forbidden in Israel, Lev. 19:28; Deut. 14:1) was apparently to compel the attention of Baal. This went on until the time of the offering of the oblation, the main daily sacrifice, about three o’clock in the afternoon.
The resolution of the contest comes through Elijah’s prayer. Hereby he shews faith in
G-d's ancient covenant, and also reminds the people, of their relation both to G-d and to the patriarchs. Three things Elijah pray:
1. The L-rd alone is proven to be divine and the only deity for Israel.
2. Ahab charged Elijah with being the troubler of Israel. Elijah asks to be vindicated as the L-rd’s servant whose conduct in relation to the drought was in obedience to G-d’s Word.
3. Elijah knows that they cannot return to the G-d without the G-d’s help and prays that they may be made aware of G-d’s grace in turning their hearts back.
The miraculous fire descended (Leviticus 9:24, Judges 6:21, 13:20, 1 Chronicles 21:26, 2 Chronicles 7:1), and consumed not only the sacrifice, but the very stones of the altar.
The Father’s response exceeds all expectations. Not only is there a manifestation of fire but it consumed the burnt offering, the wood, the stones, the dust, and licked up the water that was in the trench!
The impression on the minds of the people was that of admiration mingled with awe; and with one voice they acknowledged the supremacy of Jehovah as the true G-d. Taking advantage of their excited feelings, Elijah called on them to seize the priestly impostors, and by their blood fill the channel of the river (Kishon), which, in result of their idolatries, the drought had dried up - a direction, which, severe and relentless as it seems, it was his duty as G-d's minister to give (Deuteronomy 15:5, 18:20). The natural features of the mount exactly correspond with the details of this narrative. The obvious summit, 1635 feet above the sea, on which the altars were placed, presents a walkway spacious enough for the king and the priests of Baal to stand on the one side, and Elijah on the other. It is a rocky soil, on which there is abundance of loose stones, to furnish the twelve stones of which the altar was built - a bed of thick earth, in which a trench could be dug; and yet the earth not so loose that the water poured into it would be absorbed; two hundred fifty feet beneath the altar plateau, there is a perennial fountain, which, being close to the altar of the L-rd, might not have been accessible to the people; and whence, therefore, even in that season of severe drought, Elijah could procure those abundant supplies of water which he poured over the altar. The distance between this spring and the site of the altar is so short, as to make it perfectly possible to go thrice thither and back again, whereas it would have been impossible once in an afternoon to fetch water from the sea. The summit is one thousand feet above the Kishon, which nowhere runs from the sea so close to the base of the mount as just beneath El-Mohhraka; so that the priests of Baal could, in a few minutes, be taken down to the brook (torrent), and slain there. Was this done in obedience to one of the Laws mandating the death penalty for those who serve or cause others to serve other idols? In any case, the dispatch of the prophets of Baal would not have been regarded as murder, but as a sacramental purging of evil (Deut. 7:1-15; 13; Josh. 7; 1 Sam. 15:1; 1 Kgs. 20:42).
There is as yet no sign of rain, not even a cloud, but Elijah is so certain of it that he already hears with the ear of faith ‘a sound of rushing of rain.
While the contest with the prophets of Baal is the most dramatic part of the chapter, the real climax is the coming of the rain and the ending of the drought, now G-d had thus honored him!
This chapter corrects the notion that atheism and abandonment of G-d are the chief forms of the violation of the commandment. The chapter reveals that a whole people can learn to go limping with two different opinions, hobbling with one foot for ‘Baal” and one foot for G-d, oblivious of how ridiculous and impossible their walk in life is.
Nowhere in the Bible is it stated more forcefully that there can be no compromise between Baal – in whatever form – and the G-d of the Bible. And nowhere is it clearer that it is the role of the prophet to identify the threat to true faith in his or her day, especially when it has been made to seem so reasonable and acceptable that most are oblivious to it, and to call their fellow citizens to a decision.
Are not the values and practices of Canaanite religion as real now as they were in the time of Elijah? Indeed, does not ‘Baal’ still live? Do not many of us of the industrialized nations tend to look to ‘Baal’ for commercial success (our equivalent of rain), resorting to dishonest practices in order to survive, and see no conflict in worshipping the G-d of the Bible. Do we not also limp with two opinions and need to be called to decision and commitment to the Father of our L-rd?
[21] And Elijah came unto all the people, and said, How long halt ye between two opinions? if the L-RD be G-d, follow him: but if Baal, then follow him. And the people answered him not a word.
This is one of the most dramatic chapters in the Bible. The atmosphere is changed by the hardship of a long drought, the ruthless persecution of the L-rd’s prophets, and the relentless hunt for Elijah. Against this background, Elijah boldly confronts Ahab and engages in a life-or-death contest with 450 prophets of Baal.
Waiting is very much a part of the life of a prophet, for the prophet does not act on his or her own initiative.
The time of preparation and hiding is over, wherein he shows a strong faith, and resolute obedience, and unbeatable courage, that he durst at G-d's command run into the mouth of this raging lion, a marvelous proof of the natural intrepidity of this prophet, of his moral courage, and his unfaltering confidence in the protecting care of G-d, that he ventured to approach the presence of the raging lion.
Elijah is one against 450! Why do you walk so lamely and unevenly, being so unsteady in your opinions and practices, and doubting whether it is better to worship G-d or Baal? The people want to have it both ways, to worship both the L-rd and Baal. They walk with one foot for the L-rd and one foot for Baal, afraid to take a stand or dread of the king's displeasure. Elijah proposed to decide for them the disagreement between G-d and Baal by an appeal, not to the authority of the Law, for that would have no weight, but by a visible token from Heaven.
Elijah, the bold initiator of action throughout the proceedings, proposes to the assembly a contest to determine whether it is the L-rd or Baal who is G-d. Let each party prepare a sacrifice but lay no fire and call on the name of their deity. The G-d who answers by fire, he is G-d.
That shall consume the sacrifice by fire sent from heaven; which the people knew the true G-d used to do. It was a great condescension in G-d, that he would permit Baal to be a competitor with him. But thus G-d would have every mouth to be stopped, and all flesh become silent before him. And Elijah doubtless had a special commission from G-d, or he durst not have put it to this issue. But the case was extraordinary, and the judgment upon it would be of use not only then, but in all ages. Elijah does not say, The G-d that answers by water, tho' that was the thing the country needed, but that answers by fire, let him be G-d; because the atonement was to be made, before the judgment could be removed. The G-d therefore that has power to pardon sin, and to signify that by consuming the sin - offering, needs be the G-d that can relieve us against the calamity.
When their idol did not bring the fire they began to cutting themselves, mingling their own blood with their sacrifices; as knowing by experience, that nothing was more acceptable to their Baal (who was indeed the devil) than human blood; and hoping thereby to move their G-d to help them. And this indeed was the practice of divers Heathens in the worship of their false G-ds. Ecstatic behavior was the distinctive feature of Canaanite prophecy. The cutting (forbidden in Israel, Lev. 19:28; Deut. 14:1) was apparently to compel the attention of Baal. This went on until the time of the offering of the oblation, the main daily sacrifice, about three o’clock in the afternoon.
The resolution of the contest comes through Elijah’s prayer. Hereby he shews faith in
G-d's ancient covenant, and also reminds the people, of their relation both to G-d and to the patriarchs. Three things Elijah pray:
1. The L-rd alone is proven to be divine and the only deity for Israel.
2. Ahab charged Elijah with being the troubler of Israel. Elijah asks to be vindicated as the L-rd’s servant whose conduct in relation to the drought was in obedience to G-d’s Word.
3. Elijah knows that they cannot return to the G-d without the G-d’s help and prays that they may be made aware of G-d’s grace in turning their hearts back.
The miraculous fire descended (Leviticus 9:24, Judges 6:21, 13:20, 1 Chronicles 21:26, 2 Chronicles 7:1), and consumed not only the sacrifice, but the very stones of the altar.
The Father’s response exceeds all expectations. Not only is there a manifestation of fire but it consumed the burnt offering, the wood, the stones, the dust, and licked up the water that was in the trench!
The impression on the minds of the people was that of admiration mingled with awe; and with one voice they acknowledged the supremacy of Jehovah as the true G-d. Taking advantage of their excited feelings, Elijah called on them to seize the priestly impostors, and by their blood fill the channel of the river (Kishon), which, in result of their idolatries, the drought had dried up - a direction, which, severe and relentless as it seems, it was his duty as G-d's minister to give (Deuteronomy 15:5, 18:20). The natural features of the mount exactly correspond with the details of this narrative. The obvious summit, 1635 feet above the sea, on which the altars were placed, presents a walkway spacious enough for the king and the priests of Baal to stand on the one side, and Elijah on the other. It is a rocky soil, on which there is abundance of loose stones, to furnish the twelve stones of which the altar was built - a bed of thick earth, in which a trench could be dug; and yet the earth not so loose that the water poured into it would be absorbed; two hundred fifty feet beneath the altar plateau, there is a perennial fountain, which, being close to the altar of the L-rd, might not have been accessible to the people; and whence, therefore, even in that season of severe drought, Elijah could procure those abundant supplies of water which he poured over the altar. The distance between this spring and the site of the altar is so short, as to make it perfectly possible to go thrice thither and back again, whereas it would have been impossible once in an afternoon to fetch water from the sea. The summit is one thousand feet above the Kishon, which nowhere runs from the sea so close to the base of the mount as just beneath El-Mohhraka; so that the priests of Baal could, in a few minutes, be taken down to the brook (torrent), and slain there. Was this done in obedience to one of the Laws mandating the death penalty for those who serve or cause others to serve other idols? In any case, the dispatch of the prophets of Baal would not have been regarded as murder, but as a sacramental purging of evil (Deut. 7:1-15; 13; Josh. 7; 1 Sam. 15:1; 1 Kgs. 20:42).
There is as yet no sign of rain, not even a cloud, but Elijah is so certain of it that he already hears with the ear of faith ‘a sound of rushing of rain.
While the contest with the prophets of Baal is the most dramatic part of the chapter, the real climax is the coming of the rain and the ending of the drought, now G-d had thus honored him!
This chapter corrects the notion that atheism and abandonment of G-d are the chief forms of the violation of the commandment. The chapter reveals that a whole people can learn to go limping with two different opinions, hobbling with one foot for ‘Baal” and one foot for G-d, oblivious of how ridiculous and impossible their walk in life is.
Nowhere in the Bible is it stated more forcefully that there can be no compromise between Baal – in whatever form – and the G-d of the Bible. And nowhere is it clearer that it is the role of the prophet to identify the threat to true faith in his or her day, especially when it has been made to seem so reasonable and acceptable that most are oblivious to it, and to call their fellow citizens to a decision.
Are not the values and practices of Canaanite religion as real now as they were in the time of Elijah? Indeed, does not ‘Baal’ still live? Do not many of us of the industrialized nations tend to look to ‘Baal’ for commercial success (our equivalent of rain), resorting to dishonest practices in order to survive, and see no conflict in worshipping the G-d of the Bible. Do we not also limp with two opinions and need to be called to decision and commitment to the Father of our L-rd?
Sharp Afflictions
[1 Kgs. 17:17] And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him.
She requires of Elijah “Wherein have I upset you? Or, why did you come to rest in my house, if this be the fruit of it?” They are the words of a troubled mind.
“Did you come for this end, that you might severely watch my sins, and by your prayers bring down G-d's just judgment upon me, as you hast brought down this famine upon the nation?”
To G-d's remembrance: for G-d is said in Scripture, to remember sins, when He punishes them; and to forget them, when He spares the sinner. She is sensitive to the power of evil, fearing that her son’s death was caused by some secret sin she had committed. And she has the spiritual perceptiveness and maturity to recognize and acknowledge Elijah as the bearer of the genuine word of G-d (Deut. 18:15-22). This Canaanite woman is a model of openness to the genuine prophet of G-d.
A severe home calamity seems to have led her to think that, as G-d had shut up heaven upon a sinful land in result of the prophet, she was suffering on a similar account. Without answering her bitter upbraiding, the prophet takes the child, lays it on his bed, and after a very earnest prayer, had the happiness of seeing its restoration, and along with it, gladness to the widow's heart and home.
One of the most effective strategies of evil is to seduce people into thinking that good and evil are compatible. The true significance of Elijah is that he resisted this insidious development with all his being, insisting that the two religions were mismatched and conflicting. His ministry is a reminder that there are values and practices which biblical religion must reject, and he remains a prime example of the importance of prophetic protest.
Elijah’s protest was effective because he was well prepared, an intensive course at Cherith, schooled in obedience and prayer, waiting on G-d for his needs. Elijah relied on the word of G-d in the confidence that it would not return empty (Isa. 55:10-11). Elijah was not only a spokesperson of the word; he was himself a living word, proclaiming through his name and life-style his wholehearted and exclusive devotion to G-d.
The best proof of the effectiveness of Elijah’s preparation is that he was verified as a genuine man of G-d and the bearer of G-d’s word by a daughter of the very people he opposed.
The prophet was sent to this widow, not merely for his own security, but on account of her faith, to strengthen and promote which he was directed to go to her rather than to many widows in Israel, who would have eagerly received him on the same privileged terms of exception from the grinding famine. The relief of her bodily necessities became the introductory means of supplying her spiritual wants, and bringing her and her son, through the teachings of the prophet, to a clear knowledge of G-d, and a firm faith in His word (Luke 4:25).
The son died. We must not think it strange, if we meet with sharp afflictions, even when we are in the way of well-known service to G-d.
Those who live by faith and miracle are not exempt from trouble.
She requires of Elijah “Wherein have I upset you? Or, why did you come to rest in my house, if this be the fruit of it?” They are the words of a troubled mind.
“Did you come for this end, that you might severely watch my sins, and by your prayers bring down G-d's just judgment upon me, as you hast brought down this famine upon the nation?”
To G-d's remembrance: for G-d is said in Scripture, to remember sins, when He punishes them; and to forget them, when He spares the sinner. She is sensitive to the power of evil, fearing that her son’s death was caused by some secret sin she had committed. And she has the spiritual perceptiveness and maturity to recognize and acknowledge Elijah as the bearer of the genuine word of G-d (Deut. 18:15-22). This Canaanite woman is a model of openness to the genuine prophet of G-d.
A severe home calamity seems to have led her to think that, as G-d had shut up heaven upon a sinful land in result of the prophet, she was suffering on a similar account. Without answering her bitter upbraiding, the prophet takes the child, lays it on his bed, and after a very earnest prayer, had the happiness of seeing its restoration, and along with it, gladness to the widow's heart and home.
One of the most effective strategies of evil is to seduce people into thinking that good and evil are compatible. The true significance of Elijah is that he resisted this insidious development with all his being, insisting that the two religions were mismatched and conflicting. His ministry is a reminder that there are values and practices which biblical religion must reject, and he remains a prime example of the importance of prophetic protest.
Elijah’s protest was effective because he was well prepared, an intensive course at Cherith, schooled in obedience and prayer, waiting on G-d for his needs. Elijah relied on the word of G-d in the confidence that it would not return empty (Isa. 55:10-11). Elijah was not only a spokesperson of the word; he was himself a living word, proclaiming through his name and life-style his wholehearted and exclusive devotion to G-d.
The best proof of the effectiveness of Elijah’s preparation is that he was verified as a genuine man of G-d and the bearer of G-d’s word by a daughter of the very people he opposed.
The prophet was sent to this widow, not merely for his own security, but on account of her faith, to strengthen and promote which he was directed to go to her rather than to many widows in Israel, who would have eagerly received him on the same privileged terms of exception from the grinding famine. The relief of her bodily necessities became the introductory means of supplying her spiritual wants, and bringing her and her son, through the teachings of the prophet, to a clear knowledge of G-d, and a firm faith in His word (Luke 4:25).
The son died. We must not think it strange, if we meet with sharp afflictions, even when we are in the way of well-known service to G-d.
Those who live by faith and miracle are not exempt from trouble.
Vulnerability Becomes G-d’s Opportunity
[1 Kgs. 17:13] And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son.
A widow was the weakest, most vulnerable member of society in the Biblical world!
Zidon is the jurisdiction of that city that was inhabited by Gentiles whom the Jews esteemed unclean was a presage of the calling of the Gentiles, so Elijah was the first prophet of the Gentiles.
Elijah calls out to the widow to fetch him a drink of water and there was still water at Zarephath because it was on the Mediterranean coast, but food was another matter.
She graciously fetches a drink of water to Elijah although he is a foreigner and she is on the brink of despair (Matt. 10:42; Heb. 13:2).
By divine providence to support him, his faith was severely tested by learning from her that her supplies were exhausted and that she was preparing her last meal for herself and son.
The Spirit of G-d having prompted him to ask, and her to grant, some necessary help, she received a prophet's reward (Matthew 10:41, 42), and for the one meal afforded to him, G-d, by a miraculous increase of the little stock, afforded many to her.
Therefore though she was a Gentile, yet she owned the G-d of Israel as the true G-d.
Who had no fuel, but what she gathered sticks in the streets, and nothing to live upon herself, but a handful of meal and a little oil!
Elijah requires as a trial of her faith, and obedience, which he knew G-d would plentifully reward; and so this would be a great example to encourage others to the practice of the same graces.
The meal of the barrel and the cruse of oil shall not fail until the day that the L-rd (not Baal) send rain upon the earth.
In contrast to the scheming sexual rites of Canaanite religion, the word of G-d, when accepted in faith, is able to supply one’s needs even under the most adverse conditions.
And surely the increase of her faith to such a degree, as to enable her thus to deny herself and trust the promise, was as great a miracle in the kingdom of grace, as the increase of her oil in the kingdom of fate.
Happy are they who can thus against hope believe and obey in hope
See how the reward answered the service. She made one cake for the prophet and was repaid with many for herself and her son.
What is laid out in charity is set out to the best interest, and upon the best securities
Her vulnerability becomes G-d’s opportunity.
Your vulnerability will also become G-d’s opportunity to show you what He can do!
A widow was the weakest, most vulnerable member of society in the Biblical world!
Zidon is the jurisdiction of that city that was inhabited by Gentiles whom the Jews esteemed unclean was a presage of the calling of the Gentiles, so Elijah was the first prophet of the Gentiles.
Elijah calls out to the widow to fetch him a drink of water and there was still water at Zarephath because it was on the Mediterranean coast, but food was another matter.
She graciously fetches a drink of water to Elijah although he is a foreigner and she is on the brink of despair (Matt. 10:42; Heb. 13:2).
By divine providence to support him, his faith was severely tested by learning from her that her supplies were exhausted and that she was preparing her last meal for herself and son.
The Spirit of G-d having prompted him to ask, and her to grant, some necessary help, she received a prophet's reward (Matthew 10:41, 42), and for the one meal afforded to him, G-d, by a miraculous increase of the little stock, afforded many to her.
Therefore though she was a Gentile, yet she owned the G-d of Israel as the true G-d.
Who had no fuel, but what she gathered sticks in the streets, and nothing to live upon herself, but a handful of meal and a little oil!
Elijah requires as a trial of her faith, and obedience, which he knew G-d would plentifully reward; and so this would be a great example to encourage others to the practice of the same graces.
The meal of the barrel and the cruse of oil shall not fail until the day that the L-rd (not Baal) send rain upon the earth.
In contrast to the scheming sexual rites of Canaanite religion, the word of G-d, when accepted in faith, is able to supply one’s needs even under the most adverse conditions.
And surely the increase of her faith to such a degree, as to enable her thus to deny herself and trust the promise, was as great a miracle in the kingdom of grace, as the increase of her oil in the kingdom of fate.
Happy are they who can thus against hope believe and obey in hope
See how the reward answered the service. She made one cake for the prophet and was repaid with many for herself and her son.
What is laid out in charity is set out to the best interest, and upon the best securities
Her vulnerability becomes G-d’s opportunity.
Your vulnerability will also become G-d’s opportunity to show you what He can do!
Seclusion For Spiritual Preparation
[1 Kgs. 17:1] And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the L-RD G-d of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.
Elijah is the most important of the prophets, who is here brought in, like Melchizedek, without any mention of his father, or mother, or beginning of his days; like a man dropt out of the clouds, and raised by G-d's special providence as a witness for Himself in this most degenerate time that by his zeal, and courage and miracles, he might give some check, to their various and abominable idolatries, and some reviving to that small number of the L-rd's prophets, and people, who yet remained in Israel. He seems to have been naturally of a rough spirit, and rough spirits are called to rough services. His name signifies ‘my G-d Yahweh is He’: He that sends me, and will own me, and bear me out’. This prophet is introduced as abruptly as Melchizedek - his birth, parents, and call to the prophetic office being alike unrecorded. All that is told about Elijah’s past history is that he was from Tishbite in Gilead located at Listib about 8 miles north of the Jabbok River.
He was the rugged prophet of the wilderness, clad in his mantle and leathern girdle – the ordinary dress of the Fellaheen, which every prophet wore. He had a ministry was of blessing and healing.
Who was of the inhabitants of Gilead or residents of Gilead, implying that he was not an Israelite, but an Ishmaelite, for there was many of that race on the confines of Gilead. The employment of a Gentile as an extraordinary minister might be to rebuke and shame the apostate people of Israel.
The prophet appears to have been warning this traitor king how fatal both to himself and people would be the reckless course he was pursuing. The failure of Elijah's efforts to make an impression on the stubborn heart of Ahab is shown by the penal prediction uttered at parting.
Before whom I stand, that is, whom I serve (Deuteronomy 18:5). Having doubtless admonished him of his sin and danger before; now upon his determination in his wicked courses, he proceeds to declare, and execute the judgment of G-d upon him. I swear by the G-d of Israel, who is the only true and living G-d; whereas the G-ds whom thou hast joined with him, or preferred before him, are dead and senseless idols.
The secret of his power lay in these words. He knew what it was to have power with G-d, and therefore he had power with man.
There shall not be dew nor rain these years, not absolutely; but the dew and the rain would not fall in the usual and necessary quantities. Such a suspension of moisture was sufficient to answer the corrective purposes of G-d, while a complete drought would have converted the whole country into an uninhabitable waste.
This was a prediction, but was seconded with his prayer, that G-d would verify it, 5:17, And this prayer was truly charitable; that by this sharp affliction, G-d's honor, and the truth of his word (which was now so horribly and universally contemned) might be vindicated; and the Israelites (whom had hardened in their idolatry) might be awakened to see their own wickedness, and the necessity of returning to the true religion.
Canaanite mythology was the dogma that Baal was the giver of rain. By proclaiming that for an indefinite period (these years) there would be neither dew (the only source of moisture during the summer) nor rain (which falls from October to March) except by his word, Elijah asserts that Canaanite theology is a lie, that Baal is no god at all. There is nothing tentative about Elijah. He allows for no contingencies, exceptions, or escape clauses, for his challenge, introduced by as the L-rd lives, is in the form of an oath. Elijah’s challenge is directed at the heart of Canaanite religion, and he is determined to be victorious. This period of time is divided into three episodes arranged in ascending, climactic order: Elijah at the brook Cherith, Elijah and the widow of Zarephath, and Elijah and the widow’s dead son.
But according to my word not uttered in spite, vengeance, or caprice, but as the minister of G-d. The impending calamity was in answer to his earnest prayer, and a chastisement intended for the spiritual revival of Israel. Drought was the threatened punishment of national idolatry (Deuteronomy 11:16, 17, 28:23). Whose minister I am, not only in general, but especially in this threatening, which I now deliver in his name and authority.
At first the king may have spurned the prediction as the utterance of a vain fan; but when he found the drought did last and increase in severity, he sought Elijah, who, as it was necessary that he should be far removed from either the violence or the importunities of the king. Thus G-d rescues him from the fury of Ahab and Jezebel, who, he knew, would seek to destroy him. That Ahab did not seize on him immediately upon these words must be ascribed to G-d's over-ruling providence.
Elijah was divinely directed to repair to a place of retreat, perhaps a cave on "the brook Cherith, that is, before east of Jordan," territory familiar to the prophet and far from the king. Tradition points it out in a small winter flood, a little below the ford at Beth-shan. This was not the time to risk arrest and execution: Elijah must be free to interpret the meaning of the drought and bring it to an end.
G-d shall command, that is, effectually move ravens, by instincts which shall be as forcible with them, as a Law or Command is to men. G-d is said to command both brute creatures, and senseless things; when He causes them to do the things which He intends to effect by them. Ravens to show His care and power in providing for the prophet by those creatures, which are noted for their greediness, that by this strange experiment he might be taught to trust G-d in those many and great difficulties to which he was to be exposed. G-d could have sent angels to minister to him but he chose winged messengers of another kind to show He can serve His own purposes as effectually, by the meanest creatures as by the mightiest.
After the lapse of a year, the brook dried up, and this was a new trial to Elijah's faith.
Elijah became a man of remarkable faith, one who is obedient, who prays for his daily bread, who has learned to live with G-d as his sole source of help and supply.
It was not merely a time of hiding and waiting; it was also a time of prayer and spiritual preparation. Elijah can inspire faith in others and do his might deeds he must first learn to be faithful and to be dependent on the Source of all power. If there were moments of confident trust and sweet communion, there must also have been times of spiritual drought and doubt, but these are known only to G-d and Elijah.
Elijah is the most important of the prophets, who is here brought in, like Melchizedek, without any mention of his father, or mother, or beginning of his days; like a man dropt out of the clouds, and raised by G-d's special providence as a witness for Himself in this most degenerate time that by his zeal, and courage and miracles, he might give some check, to their various and abominable idolatries, and some reviving to that small number of the L-rd's prophets, and people, who yet remained in Israel. He seems to have been naturally of a rough spirit, and rough spirits are called to rough services. His name signifies ‘my G-d Yahweh is He’: He that sends me, and will own me, and bear me out’. This prophet is introduced as abruptly as Melchizedek - his birth, parents, and call to the prophetic office being alike unrecorded. All that is told about Elijah’s past history is that he was from Tishbite in Gilead located at Listib about 8 miles north of the Jabbok River.
He was the rugged prophet of the wilderness, clad in his mantle and leathern girdle – the ordinary dress of the Fellaheen, which every prophet wore. He had a ministry was of blessing and healing.
Who was of the inhabitants of Gilead or residents of Gilead, implying that he was not an Israelite, but an Ishmaelite, for there was many of that race on the confines of Gilead. The employment of a Gentile as an extraordinary minister might be to rebuke and shame the apostate people of Israel.
The prophet appears to have been warning this traitor king how fatal both to himself and people would be the reckless course he was pursuing. The failure of Elijah's efforts to make an impression on the stubborn heart of Ahab is shown by the penal prediction uttered at parting.
Before whom I stand, that is, whom I serve (Deuteronomy 18:5). Having doubtless admonished him of his sin and danger before; now upon his determination in his wicked courses, he proceeds to declare, and execute the judgment of G-d upon him. I swear by the G-d of Israel, who is the only true and living G-d; whereas the G-ds whom thou hast joined with him, or preferred before him, are dead and senseless idols.
The secret of his power lay in these words. He knew what it was to have power with G-d, and therefore he had power with man.
There shall not be dew nor rain these years, not absolutely; but the dew and the rain would not fall in the usual and necessary quantities. Such a suspension of moisture was sufficient to answer the corrective purposes of G-d, while a complete drought would have converted the whole country into an uninhabitable waste.
This was a prediction, but was seconded with his prayer, that G-d would verify it, 5:17, And this prayer was truly charitable; that by this sharp affliction, G-d's honor, and the truth of his word (which was now so horribly and universally contemned) might be vindicated; and the Israelites (whom had hardened in their idolatry) might be awakened to see their own wickedness, and the necessity of returning to the true religion.
Canaanite mythology was the dogma that Baal was the giver of rain. By proclaiming that for an indefinite period (these years) there would be neither dew (the only source of moisture during the summer) nor rain (which falls from October to March) except by his word, Elijah asserts that Canaanite theology is a lie, that Baal is no god at all. There is nothing tentative about Elijah. He allows for no contingencies, exceptions, or escape clauses, for his challenge, introduced by as the L-rd lives, is in the form of an oath. Elijah’s challenge is directed at the heart of Canaanite religion, and he is determined to be victorious. This period of time is divided into three episodes arranged in ascending, climactic order: Elijah at the brook Cherith, Elijah and the widow of Zarephath, and Elijah and the widow’s dead son.
But according to my word not uttered in spite, vengeance, or caprice, but as the minister of G-d. The impending calamity was in answer to his earnest prayer, and a chastisement intended for the spiritual revival of Israel. Drought was the threatened punishment of national idolatry (Deuteronomy 11:16, 17, 28:23). Whose minister I am, not only in general, but especially in this threatening, which I now deliver in his name and authority.
At first the king may have spurned the prediction as the utterance of a vain fan; but when he found the drought did last and increase in severity, he sought Elijah, who, as it was necessary that he should be far removed from either the violence or the importunities of the king. Thus G-d rescues him from the fury of Ahab and Jezebel, who, he knew, would seek to destroy him. That Ahab did not seize on him immediately upon these words must be ascribed to G-d's over-ruling providence.
Elijah was divinely directed to repair to a place of retreat, perhaps a cave on "the brook Cherith, that is, before east of Jordan," territory familiar to the prophet and far from the king. Tradition points it out in a small winter flood, a little below the ford at Beth-shan. This was not the time to risk arrest and execution: Elijah must be free to interpret the meaning of the drought and bring it to an end.
G-d shall command, that is, effectually move ravens, by instincts which shall be as forcible with them, as a Law or Command is to men. G-d is said to command both brute creatures, and senseless things; when He causes them to do the things which He intends to effect by them. Ravens to show His care and power in providing for the prophet by those creatures, which are noted for their greediness, that by this strange experiment he might be taught to trust G-d in those many and great difficulties to which he was to be exposed. G-d could have sent angels to minister to him but he chose winged messengers of another kind to show He can serve His own purposes as effectually, by the meanest creatures as by the mightiest.
After the lapse of a year, the brook dried up, and this was a new trial to Elijah's faith.
Elijah became a man of remarkable faith, one who is obedient, who prays for his daily bread, who has learned to live with G-d as his sole source of help and supply.
It was not merely a time of hiding and waiting; it was also a time of prayer and spiritual preparation. Elijah can inspire faith in others and do his might deeds he must first learn to be faithful and to be dependent on the Source of all power. If there were moments of confident trust and sweet communion, there must also have been times of spiritual drought and doubt, but these are known only to G-d and Elijah.
Human Willfulness
The story also shocks and offends, for it presents one prophet deliberately lying to another. The action develops in unexpected ways, and the meaning of it all is veiled until the very end. When the meaning is disclosed, it provides the key for understanding the fate of Jeroboam and his kingdom.
[1 Kgs. 13:8] And the man of G-d said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place:
[9] For so was it charged me by the word of the L-RD, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest.
[10] So he went another way, and returned not by the way that he came to Bethel.
[11] Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of G-d had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father.
My refusal of thy favor, is not from any contempt, or hatred of thy person; but in obedience to the just command of my G-d, who hath forbidden me all father converse or communication with thee. Neither eat nor drink in that place, or with that people. Whereby G-d declares, how detestable they were in G-d's eyes; because they were vile apostates from the true G-d, and embraced this idol - worship, against the light of their own consciences, merely to comply with the king's humor and command.
Nor turn by thy avoiding the way that led thee to Beth-el as execrable, although thou went by my special command, thou might teach all others, how much they should abhor that way, and all thoughts of going to that place, or to such people, upon any unnecessary occasion.
The scene shifts abruptly to the home of an old prophet in Bethel, and the story takes a surprising turn. The sons of the old prophet have just returned from the encounter between the man of G-d from Judah and Jeroboam and report to their father all that transpired.
A prophet was one to whom, and by whom G-d did sometimes impart His mind; as it is manifest from v. 20, 21, and one that had a respect to the L-rd's holy prophets, and gave credit to their predictions: but whether he was a good man, may be doubted, seeing we find him in a downright lie, v. 18. And although' an holy prophet may possibly have continued in the kingdom of Israel, he would never have gone from his own habitation, to dwell at Beth-el, the chief seat of idolatry, unless with design to preach against it: which it is evident he did not; his sons seem to have been present at, and, and to have joined with others in that idolatrous worship.
The old prophet follows after him and after establishing his identity, the old prophet invites him to return and eat with him. The man of G-d from Judah declines and explains, as he had to Jeroboam, the divine constraint he was under about dining. Incredibly, the old prophet of Bethel overcomes the Judahite’s objections by identifying himself also a prophet and by declaring that an angel spoke to him by the word of the
L-rd. Without further protest or inquiry, the Judahite accepts disobeying the word of the L-rd that was given to him directly.
His punishment was “Thou shalt not die a natural, but a violent death; and that in this journey, before thou returnees to thy native habitation. (Your body shall not come to the tomb of your fathers).” But is it not strange that the lying prophet escapes, while the man of G-d is so severely punished? Certainly there must be a judgment to come, when these things shall be called over again, and when those who sinned most and suffered least in this world, will receive according to their works.
The Bethelite saddled a ass for him and sent him on his way, were he runs into a lion. The lion does not eat him or attack the ass, but with the ass remains standing beside the body, sentinels of an event both mysterious and awesome. There was a wood near Beth-el infested with lions (2 Kings 2:24). This sad catastrophe was a severe but necessary judgment of G-d, to attest the truth of the message with which the prophet had been charged. All the circumstances of this tragic occurrence (the undervalued carcass, the untouched ass, the passengers unmolested by the lion, though standing there) were calculated to produce an irresistible impression that the hand of G-d was in it.
The lion slew him - But why doth G-d punish a good man so severely for so small an offence? His sin was not small, for it was a gross disobedience to a positive command. And it cannot seem strange if G-d should bring his deserved death upon him in this manner, for the accomplishment of his own glorious designs, to claim his own justice from the accusation of partiality; to assure the truth of His predictions, and thereby provoke Jeroboam and his idolatrous followers to repentance; and to justify himself in all his dreadful judgments which he intended to inflict upon Jeroboam's house, and the whole kingdom of Israel.
When the old prophet of Bethel hears of the unidentified corps companioned by an ass and a lion, he knows immediately who it is and what has happen. Here was a harmony of miracles: that the ass did not run away from the lion, according to his nature, but boldly stood still, as reserving himself to carry the prophet to his burial; that the lion did not devour its prey, nor yet go away when he had done his work, but stood still, partly to preserve the carcase of the prophet from other wild beasts or fowls, partly, as an evidence that the prophet's death was not casual, nor the effect of a lion's starving nature, but of
G-d's singular and just judgment; and consequently, that his prediction was divine, and should be unfailingly accomplished in its proper time; and partly, as a token of G-d's favor to the deceased prophet, of whose very carcase he took such special care: thereby signifying, that although for wise and just reasons He thought fit to take away his life, yet his remains was precious to him. Promptly going to bring him back to Bethel, mourning him, and buries him is a remarkable burst of energy for one who apparently felt indisposed to attend the dedication of Jeroboam’s altar.
So that threatening, v. 22, was fulfilled; and withal, the memory of his prophecy was revived and preserved among them, and his very carcase resting there, might be a witness of their madness and desperate wickedness, in continuing in their abominable idolatry, after such an assurance of the dreadful effects of it. The old prophet and his sons, and others, whom common humanity taught to lament the untimely death of so worthy a person. Tho' he was a lying prophet, yet he desired to die the death of a true prophet. Gather not my Soul with the sinners of Beth-el, but with this man of G-d: Because what he cried against the altar of Beth-el, shall surely come to pass. Thus by the mouth of two witnesses was it established, if possible to convince Jeroboam.
The old prophets motive in making this request was either that his remains might not be disturbed when the predicted events took place (v. 18), or he had some superstitious hope of being benefited at the resurrection by being in the same cave with a man of G-d.
The tomb of the man of G-d from Judah and the old prophet of Bethel served as a constant reminder of G-d’s disapproval of the altar at Bethel.
Bethelite prophet becomes intelligible, and the veil of obscurity before this strange sequence of events is finally lifted. The Bethelite prophet may have been stirred by feelings of professional jealousy at the intrusion of an outsider into his sphere of influence. In any case, because he was a prophet he had to take seriously a prophecy proclaimed so courageously and reinforced by a sign. It was vital to him to find out whether or not the prophecy of the man of G-d from Judah was genuine.
If the Judahite could be induced to disobey the prohibition against eating and drinking and there were no consequences, this would prove that he was without divine mandate and that his prophecy had no power. Thus it was precisely the death of the man of G-d that proved that he acted under divine authority and that his prophecy would be fulfilled. This is why the news of the unidentified corpse on the way to Judah made such an impact on the old prophet of Bethel. And it is because he knew that the man of G-d from Judah was a true prophet that he brought him back to his house, mourned him, and buried him in the family tomb. The Bethelite’s saddling the Judahite’s ass before sending him on his way is a poignant touch, indicating that the old prophet anticipated the fate of his colleague.
Jeroboam returned not from his evil way but persisted in his determination to maintain a rival center of worship to Jerusalem. He also persisted in the equally harmful practice of promoting worship at the high places led by a priesthood indiscriminately chosen.
The importance of obedience, particularly in ‘little things’, the man of G-d from Judah was heroic in obedience to the command to deliver – at great risk to himself – the prophecy against the altar at Bethel, but accepted too readily the alleged revelation of another that contradicted the revelation G-d had given him. Obedience is a matter of life and death. The focus on ‘little things’ emphasizes by contrast the importance of obedience in ‘big things.’
The lie of the old prophet of Bethel attributes the authority for his invitation not directly to G-d but to an angel, this does not excuse the lie. Rather, the Bethelite’s lie should be seen as a lack of resourcefulness and moral maturity by one intent on determining the true character of the prophecy against the altar at Bethel.
The passage is a powerful expose of the seriousness of persisting in a wrong course of behavior when one knows better. Jeroboam’s religious reforms were wrong, but there was still hope for him. The prophecy against his altar and its confirmation by the two prophets was an urgent summons to him to turn from his evil way but he refused. The problem of Jeroboam was not that he was ignorant of G-d’s will, but that he knew it and ignored it.
The tomb of the man of G-d from Judah and the old prophet of Bethel stands as a brooding, accusing witness against Jeroboam and human willfulness.
Jeroboam tries to suppress, subvert, and ignore it; the Judahite man of G-d who delivers it is disobedient; and the old prophet of Bethel verifies it with a lie. But in spite of everything, it triumphs. Even death confirms it, and a tomb becomes its memorial.
[1 Kgs. 13:8] And the man of G-d said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place:
[9] For so was it charged me by the word of the L-RD, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest.
[10] So he went another way, and returned not by the way that he came to Bethel.
[11] Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of G-d had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father.
My refusal of thy favor, is not from any contempt, or hatred of thy person; but in obedience to the just command of my G-d, who hath forbidden me all father converse or communication with thee. Neither eat nor drink in that place, or with that people. Whereby G-d declares, how detestable they were in G-d's eyes; because they were vile apostates from the true G-d, and embraced this idol - worship, against the light of their own consciences, merely to comply with the king's humor and command.
Nor turn by thy avoiding the way that led thee to Beth-el as execrable, although thou went by my special command, thou might teach all others, how much they should abhor that way, and all thoughts of going to that place, or to such people, upon any unnecessary occasion.
The scene shifts abruptly to the home of an old prophet in Bethel, and the story takes a surprising turn. The sons of the old prophet have just returned from the encounter between the man of G-d from Judah and Jeroboam and report to their father all that transpired.
A prophet was one to whom, and by whom G-d did sometimes impart His mind; as it is manifest from v. 20, 21, and one that had a respect to the L-rd's holy prophets, and gave credit to their predictions: but whether he was a good man, may be doubted, seeing we find him in a downright lie, v. 18. And although' an holy prophet may possibly have continued in the kingdom of Israel, he would never have gone from his own habitation, to dwell at Beth-el, the chief seat of idolatry, unless with design to preach against it: which it is evident he did not; his sons seem to have been present at, and, and to have joined with others in that idolatrous worship.
The old prophet follows after him and after establishing his identity, the old prophet invites him to return and eat with him. The man of G-d from Judah declines and explains, as he had to Jeroboam, the divine constraint he was under about dining. Incredibly, the old prophet of Bethel overcomes the Judahite’s objections by identifying himself also a prophet and by declaring that an angel spoke to him by the word of the
L-rd. Without further protest or inquiry, the Judahite accepts disobeying the word of the L-rd that was given to him directly.
His punishment was “Thou shalt not die a natural, but a violent death; and that in this journey, before thou returnees to thy native habitation. (Your body shall not come to the tomb of your fathers).” But is it not strange that the lying prophet escapes, while the man of G-d is so severely punished? Certainly there must be a judgment to come, when these things shall be called over again, and when those who sinned most and suffered least in this world, will receive according to their works.
The Bethelite saddled a ass for him and sent him on his way, were he runs into a lion. The lion does not eat him or attack the ass, but with the ass remains standing beside the body, sentinels of an event both mysterious and awesome. There was a wood near Beth-el infested with lions (2 Kings 2:24). This sad catastrophe was a severe but necessary judgment of G-d, to attest the truth of the message with which the prophet had been charged. All the circumstances of this tragic occurrence (the undervalued carcass, the untouched ass, the passengers unmolested by the lion, though standing there) were calculated to produce an irresistible impression that the hand of G-d was in it.
The lion slew him - But why doth G-d punish a good man so severely for so small an offence? His sin was not small, for it was a gross disobedience to a positive command. And it cannot seem strange if G-d should bring his deserved death upon him in this manner, for the accomplishment of his own glorious designs, to claim his own justice from the accusation of partiality; to assure the truth of His predictions, and thereby provoke Jeroboam and his idolatrous followers to repentance; and to justify himself in all his dreadful judgments which he intended to inflict upon Jeroboam's house, and the whole kingdom of Israel.
When the old prophet of Bethel hears of the unidentified corps companioned by an ass and a lion, he knows immediately who it is and what has happen. Here was a harmony of miracles: that the ass did not run away from the lion, according to his nature, but boldly stood still, as reserving himself to carry the prophet to his burial; that the lion did not devour its prey, nor yet go away when he had done his work, but stood still, partly to preserve the carcase of the prophet from other wild beasts or fowls, partly, as an evidence that the prophet's death was not casual, nor the effect of a lion's starving nature, but of
G-d's singular and just judgment; and consequently, that his prediction was divine, and should be unfailingly accomplished in its proper time; and partly, as a token of G-d's favor to the deceased prophet, of whose very carcase he took such special care: thereby signifying, that although for wise and just reasons He thought fit to take away his life, yet his remains was precious to him. Promptly going to bring him back to Bethel, mourning him, and buries him is a remarkable burst of energy for one who apparently felt indisposed to attend the dedication of Jeroboam’s altar.
So that threatening, v. 22, was fulfilled; and withal, the memory of his prophecy was revived and preserved among them, and his very carcase resting there, might be a witness of their madness and desperate wickedness, in continuing in their abominable idolatry, after such an assurance of the dreadful effects of it. The old prophet and his sons, and others, whom common humanity taught to lament the untimely death of so worthy a person. Tho' he was a lying prophet, yet he desired to die the death of a true prophet. Gather not my Soul with the sinners of Beth-el, but with this man of G-d: Because what he cried against the altar of Beth-el, shall surely come to pass. Thus by the mouth of two witnesses was it established, if possible to convince Jeroboam.
The old prophets motive in making this request was either that his remains might not be disturbed when the predicted events took place (v. 18), or he had some superstitious hope of being benefited at the resurrection by being in the same cave with a man of G-d.
The tomb of the man of G-d from Judah and the old prophet of Bethel served as a constant reminder of G-d’s disapproval of the altar at Bethel.
Bethelite prophet becomes intelligible, and the veil of obscurity before this strange sequence of events is finally lifted. The Bethelite prophet may have been stirred by feelings of professional jealousy at the intrusion of an outsider into his sphere of influence. In any case, because he was a prophet he had to take seriously a prophecy proclaimed so courageously and reinforced by a sign. It was vital to him to find out whether or not the prophecy of the man of G-d from Judah was genuine.
If the Judahite could be induced to disobey the prohibition against eating and drinking and there were no consequences, this would prove that he was without divine mandate and that his prophecy had no power. Thus it was precisely the death of the man of G-d that proved that he acted under divine authority and that his prophecy would be fulfilled. This is why the news of the unidentified corpse on the way to Judah made such an impact on the old prophet of Bethel. And it is because he knew that the man of G-d from Judah was a true prophet that he brought him back to his house, mourned him, and buried him in the family tomb. The Bethelite’s saddling the Judahite’s ass before sending him on his way is a poignant touch, indicating that the old prophet anticipated the fate of his colleague.
Jeroboam returned not from his evil way but persisted in his determination to maintain a rival center of worship to Jerusalem. He also persisted in the equally harmful practice of promoting worship at the high places led by a priesthood indiscriminately chosen.
The importance of obedience, particularly in ‘little things’, the man of G-d from Judah was heroic in obedience to the command to deliver – at great risk to himself – the prophecy against the altar at Bethel, but accepted too readily the alleged revelation of another that contradicted the revelation G-d had given him. Obedience is a matter of life and death. The focus on ‘little things’ emphasizes by contrast the importance of obedience in ‘big things.’
The lie of the old prophet of Bethel attributes the authority for his invitation not directly to G-d but to an angel, this does not excuse the lie. Rather, the Bethelite’s lie should be seen as a lack of resourcefulness and moral maturity by one intent on determining the true character of the prophecy against the altar at Bethel.
The passage is a powerful expose of the seriousness of persisting in a wrong course of behavior when one knows better. Jeroboam’s religious reforms were wrong, but there was still hope for him. The prophecy against his altar and its confirmation by the two prophets was an urgent summons to him to turn from his evil way but he refused. The problem of Jeroboam was not that he was ignorant of G-d’s will, but that he knew it and ignored it.
The tomb of the man of G-d from Judah and the old prophet of Bethel stands as a brooding, accusing witness against Jeroboam and human willfulness.
Jeroboam tries to suppress, subvert, and ignore it; the Judahite man of G-d who delivers it is disobedient; and the old prophet of Bethel verifies it with a lie. But in spite of everything, it triumphs. Even death confirms it, and a tomb becomes its memorial.
Spiritual Integrity
[1 Kgs. 13:2] And he cried against the altar in the word of the L-RD, and said, O altar, altar, thus saith the L-RD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee.
This is a strange story forms the centerpiece of the account of Jeroboam’s reign. Although Jeroboam is the major character, center stage is occupied by two anonymous prophets. Wonder and miracle abound. Jeroboam’s hand is paralyzed and healed, and a lion stands docilely by its victim but does not consume. The passage opens with Jeroboam preparing to celebrate the Feast of Booths by offering sacrifices on the altar which he had made in Bethel on the new date, the eighth month, which he had devised out of his own heart. The context suggests that this was the dedication of Bethel as a national shrine of Israel. Just as Jeroboam is poised to offer sacrifices, a man of G-d from Judah abruptly appears to denounce the altar (12:33-13:1).
Politically, Israel and Judah were now separated, but they shared a common religious heritage that permitted the man of G-d from Judah to cross political boundaries (as Amos also did). He did so because the religious unity and identity of the covenant people were threatened by the new center of worship at Bethel. From the point of view of a Judahite then, the bull image at Bethel, the non-Levitical priesthood, and the celebration of the most important annual festival at another site than Jerusalem and at another than the traditional time posed a serious threat to the spiritual integrity of the covenant people. But the man of G-d from Judah went not on his own initiative; he was moved by the word of the L-rd.
This is one of the most remarkable prophecies recorded in the Scriptures; and, in its clearness, circumstantial minuteness, and exact prediction of an event that took place three hundred sixty years later, it stands in striking contrast to the obscure and ambiguous oracles of the heathen. Being publicly uttered, it must have been well known to the people; and every Jew who lived at the accomplishment of the event must have been convinced of the truth of a religion connected with such a prophecy as this. The identification of Josiah as the agent of violation and the requirement of precisely how he would carry it out are generally thought to have been added in light of the measures Josiah took against Bethel almost three centuries later (2 Kgs. 23:15-20). Prophets normally address themselves to the present and immediate future and rarely name names or prophesy in such specific detail.
The bones of the priests, 23:15, 16, whereby the altar should be defiled. How bold was the man, that durst attack the king in his pride, and interrupt the somberness he was proud of? Whoever is sent on G-d's errand must not fear the faces of men. It was above three hundred and fifty years ere this prophecy was fulfilled. Yet it is spoken of as sure and nigh at hand. For a thousand years are with G-d as one day.
Gave a sign, that is, he then wrought a miracle, to assure them of the truth of his prophecy. In situations of unusual significance and urgency a present, tangible pledge, a sign, is sometimes added to a prophecy to confirm its genuineness and the certainty of its fulfillment. To impress on Jeroboam the futility of his religious innovations and to assure him that the prophecy against the altar at Bethel would come to pass, the man of G-d announces a sign. To point out the man whom he would have the people lay hands on. A present sign was given of the remote event predicted, in a visible fissure being miraculously made on the altar. Incensed at the man's license of speech, Jeroboam stretched out his hand and ordered his attendants to seize the bold intruder, right on the spot. That moment the king's arm became stiff and motionless, and the altar split asunder, so that the fire and ashes fell on the floor. Overawed by the effects of his impiety, Jeroboam besought the prophet's prayer. His request was acceded to, and the hand was restored to its healthy state. Jeroboam was artful, and invited the prophet to the royal table, not to do him honor or show his gratitude for the restoration of his hand, but to win, by his courtesy and liberal hospitality, a person whom he could not crush by his power. But the prophet informed him of a divine injunction expressly prohibiting him from all social intercourse with any in the place, as well as from returning the same way. The prohibition not to eat or drink in Beth-el was because all the people had become apostates from the true religion, and the reason he was not allowed to return the same way was lest he should be recognized by any whom he had seen in going. Royal authority is no match for prophetic authority.
Dried up or, withered, the muscles and sinews, the instruments of motion, shrunk up. This G-d did, to chastise Jeroboam for offering violence to the L-rd's prophet: to secure the prophet against farther violence: and, that in this example G-d might shew, how highly He resents the injuries done to His ministers, for the faithful discharge of their office. It is next reported that the sign confirming the prophecy takes place. The altar is torn down, and its ashes, saturated with the fat devoted to G-d, are spilled on the ground, rendering the fat unclean (Lev. 6:8-11) and the sacrifice invalid, a portent of the vanity of worship at this altar. The sign moves Jeroboam to accept the authority of the man of G-d and to request his hand be restored because he repented of that violence, which he intended against that prophet, for which G-d inflicted it: and that this goodness of G-d to him, might have led him to repentance; or, if he continued impenitent, leave him without excuse.
This is a strange story forms the centerpiece of the account of Jeroboam’s reign. Although Jeroboam is the major character, center stage is occupied by two anonymous prophets. Wonder and miracle abound. Jeroboam’s hand is paralyzed and healed, and a lion stands docilely by its victim but does not consume. The passage opens with Jeroboam preparing to celebrate the Feast of Booths by offering sacrifices on the altar which he had made in Bethel on the new date, the eighth month, which he had devised out of his own heart. The context suggests that this was the dedication of Bethel as a national shrine of Israel. Just as Jeroboam is poised to offer sacrifices, a man of G-d from Judah abruptly appears to denounce the altar (12:33-13:1).
Politically, Israel and Judah were now separated, but they shared a common religious heritage that permitted the man of G-d from Judah to cross political boundaries (as Amos also did). He did so because the religious unity and identity of the covenant people were threatened by the new center of worship at Bethel. From the point of view of a Judahite then, the bull image at Bethel, the non-Levitical priesthood, and the celebration of the most important annual festival at another site than Jerusalem and at another than the traditional time posed a serious threat to the spiritual integrity of the covenant people. But the man of G-d from Judah went not on his own initiative; he was moved by the word of the L-rd.
This is one of the most remarkable prophecies recorded in the Scriptures; and, in its clearness, circumstantial minuteness, and exact prediction of an event that took place three hundred sixty years later, it stands in striking contrast to the obscure and ambiguous oracles of the heathen. Being publicly uttered, it must have been well known to the people; and every Jew who lived at the accomplishment of the event must have been convinced of the truth of a religion connected with such a prophecy as this. The identification of Josiah as the agent of violation and the requirement of precisely how he would carry it out are generally thought to have been added in light of the measures Josiah took against Bethel almost three centuries later (2 Kgs. 23:15-20). Prophets normally address themselves to the present and immediate future and rarely name names or prophesy in such specific detail.
The bones of the priests, 23:15, 16, whereby the altar should be defiled. How bold was the man, that durst attack the king in his pride, and interrupt the somberness he was proud of? Whoever is sent on G-d's errand must not fear the faces of men. It was above three hundred and fifty years ere this prophecy was fulfilled. Yet it is spoken of as sure and nigh at hand. For a thousand years are with G-d as one day.
Gave a sign, that is, he then wrought a miracle, to assure them of the truth of his prophecy. In situations of unusual significance and urgency a present, tangible pledge, a sign, is sometimes added to a prophecy to confirm its genuineness and the certainty of its fulfillment. To impress on Jeroboam the futility of his religious innovations and to assure him that the prophecy against the altar at Bethel would come to pass, the man of G-d announces a sign. To point out the man whom he would have the people lay hands on. A present sign was given of the remote event predicted, in a visible fissure being miraculously made on the altar. Incensed at the man's license of speech, Jeroboam stretched out his hand and ordered his attendants to seize the bold intruder, right on the spot. That moment the king's arm became stiff and motionless, and the altar split asunder, so that the fire and ashes fell on the floor. Overawed by the effects of his impiety, Jeroboam besought the prophet's prayer. His request was acceded to, and the hand was restored to its healthy state. Jeroboam was artful, and invited the prophet to the royal table, not to do him honor or show his gratitude for the restoration of his hand, but to win, by his courtesy and liberal hospitality, a person whom he could not crush by his power. But the prophet informed him of a divine injunction expressly prohibiting him from all social intercourse with any in the place, as well as from returning the same way. The prohibition not to eat or drink in Beth-el was because all the people had become apostates from the true religion, and the reason he was not allowed to return the same way was lest he should be recognized by any whom he had seen in going. Royal authority is no match for prophetic authority.
Dried up or, withered, the muscles and sinews, the instruments of motion, shrunk up. This G-d did, to chastise Jeroboam for offering violence to the L-rd's prophet: to secure the prophet against farther violence: and, that in this example G-d might shew, how highly He resents the injuries done to His ministers, for the faithful discharge of their office. It is next reported that the sign confirming the prophecy takes place. The altar is torn down, and its ashes, saturated with the fat devoted to G-d, are spilled on the ground, rendering the fat unclean (Lev. 6:8-11) and the sacrifice invalid, a portent of the vanity of worship at this altar. The sign moves Jeroboam to accept the authority of the man of G-d and to request his hand be restored because he repented of that violence, which he intended against that prophet, for which G-d inflicted it: and that this goodness of G-d to him, might have led him to repentance; or, if he continued impenitent, leave him without excuse.
Intellectual Intelligence
[1 Kgs. 11:1] But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;
Solomon's extraordinary gift of wisdom was not sufficient to preserve him from falling into grievous and fatal errors. A love of the world, a ceaseless round of pleasure, had insensibly corrupted his heart, and produced, for a while at least, a state of mental darkness. The grace of G-d deserted him; and the son of the pious David - the religiously trained child of Bath-sheba (Proverbs 31:1-3), and pupil of Nathan, instead of showing the stability of sound principle and mature experience became at last an old and foolish king (Ecclesiastes 4:13). His fall is traced to his "love of many strange women." Polygamy was tolerated among the ancient Hebrews; and, although in most countries of the East, the generalization of men, from convenience and economy, confine themselves to one woman, yet a number of wives is reckoned as an indication of wealth and importance.
It is clear that Solomon was determined to achieve prosperity, splendor, and security. Material well-being is not frowned on in the Bible. What is condemned is covetousness, wealth acquired unjustly, self-indulgence, and anxious preoccupation with material things (Ex. 20:17; Amos 6:1-7; Matt. 6:24-33; Luke 12:13-21). However, that these achievements were paid for with a high price in human oppression.
It is probable, therefore, that, in conformity with Oriental notions, he resorted to it as a piece of state splendor. But in him it was unpardonable, as it was a direct and outrageous violation of the divine Law (Deuteronomy 17:17), and the very result which that statute was ordained to prevent was realized in him. His marriage with the daughter of Pharaoh is not censured either here or elsewhere for women, though in the East considered inferiors, exert often a silent but powerful seductive influence over their husbands in the harem, as elsewhere, and so it was exemplified in Solomon. Never before or after did an Israelite king have so many wives. The next largest harem was Rehoboam’s eighteen wives and sixty concubines. David had at least eight wives and some ten or more concubines. Only one of David’s wives is known to have been a foreigner. The objection to is Solomon’s clinging in love to foreign women whom Israelites were forbidden to marry. Such a prohibition is found in Deut. 7:1-5; Ex. 34:15-16; Josh. 23:12-13 and is one of the many indications of the influence of Deuteronomy on the narrator of this passage. The reason for this objection is not racial but religious.
Solomon’s marriages were a means to further political goals. By marring the daughter of a local clan chieftain, Solomon secured goodwill, loyalty, and peace. But marriage to foreign women also opened the way to Solomon’s heart being turned after their idols, thus violating the First Commandment. He who at the beginning of his reign was noted for his love of G-d, at the end is famous for his love of women.
Solomon had seven hundred wives! G-d had particularly forbidden the kings to multiply horses or wives, 17:16, 17, we saw in chapter 1 Kings 10:29, how he broke the former Law, multiplying horses: and here we see, how he broke the latter, multiplying wives. David set the example. One ill act of a good man may do more mischief than twenty of a wicked man. Besides, they were strange women, of the nations which G-d had expressly forbidden them to marry with. And to complete the mischief, he clave unto these in love; was extravagantly fond of them, Solomon had much knowledge. They were, probably, according to an existing custom, the daughters of tributary chiefs, given as hostages for good conduct of their fathers. But to what purpose, when he knew not how to govern his appetites?
He had 300 Concubines! Concubines were legitimate, but lower or secondary wives. These the chief or first wife regards without the smallest jealousy or regret, as they look up to her with feelings of respectful submission. Solomon's wives became numerous, not all at once, but gradually. Even at an early period his taste for Oriental show seems to have led to the establishment of a considerable harem (Solomon 6:8).
Solomon as having now reigned nigh thirty years. When it might have been expected that experience would have made him wiser: then G-d permitted him to fall so shamefully, that he might be to all succeeding generations an example of the folly, and weakness of the wisest and the best men, when left to themselves. He could not have been more than fifty.
Not that his wives changed his mind about the true G-d, and idols, which is not credible; but they obtained from him a public indulgence for their worship, and possibly persuaded him to join with them in the outward act of idol - worship; or, at least, in their feasts upon their sacrifices, which was a participation of their idolatry. Some, considering the lapse of Solomon into idolatry as a thing incredible, regard him as merely humoring his wives in the practice of their superstition; and, in countenancing their respective rites by his presence, as giving only an outward homage - a sensible worship, in which neither his understanding nor his heart was engaged. The apology only makes matters worse, as it implies an adding of hypocrisy and contempt of G-d to an open breach of His law. There seems no possibility of explaining the language of the sacred historian, but as intimating that Solomon became an actual and open idolater, worshipping images of wood or stone in sight of the very Temple which, in early life, he had erected to the true G-d. Hence that part of Olivet was called the high place of Tophet (Jeremiah 7:30-34), and the hill is still known as the Mount of Offense, of the Mount of Corruption (2 Kings 23:13).
The rending of the kingdom is postponed to the reign of Solomon’s son, and not all the kingdom will be torn away, G-d will give Solomon’s son one tribe (either Judah or Benjamin in addition to Judah; the ambiguity exists because Benjamin was divided between the northern and southern kingdoms and could be reckoned to either). The mitigation of the judgment is not because of anything Solomon does but for the sake of David my servant and for the sake of Jerusalem which I have chosen.
Solomon made a significant contribution to the history and religion of Israel, but he was no saint. He was wise, ambitious, amorous, enterprising, shrewd, peace-loving, luxury-loving, harsh, oppressive, and in the end his heart was not wholly true to G-d. To prevent the negative side of Solomon’s character from overshadowing his positive contribution, the treatment of his sin is deferred to the end of the account of his reign and his old age. Solomon belongs to that vast company of flawed characters with which the Bible and the Believers abound and with whom G-d must work daily to achieve his purposes. “Ye without sin, cast the first stone – learn from others mistakes, learn from our mistakes.”
Solomon's extraordinary gift of wisdom was not sufficient to preserve him from falling into grievous and fatal errors. A love of the world, a ceaseless round of pleasure, had insensibly corrupted his heart, and produced, for a while at least, a state of mental darkness. The grace of G-d deserted him; and the son of the pious David - the religiously trained child of Bath-sheba (Proverbs 31:1-3), and pupil of Nathan, instead of showing the stability of sound principle and mature experience became at last an old and foolish king (Ecclesiastes 4:13). His fall is traced to his "love of many strange women." Polygamy was tolerated among the ancient Hebrews; and, although in most countries of the East, the generalization of men, from convenience and economy, confine themselves to one woman, yet a number of wives is reckoned as an indication of wealth and importance.
It is clear that Solomon was determined to achieve prosperity, splendor, and security. Material well-being is not frowned on in the Bible. What is condemned is covetousness, wealth acquired unjustly, self-indulgence, and anxious preoccupation with material things (Ex. 20:17; Amos 6:1-7; Matt. 6:24-33; Luke 12:13-21). However, that these achievements were paid for with a high price in human oppression.
It is probable, therefore, that, in conformity with Oriental notions, he resorted to it as a piece of state splendor. But in him it was unpardonable, as it was a direct and outrageous violation of the divine Law (Deuteronomy 17:17), and the very result which that statute was ordained to prevent was realized in him. His marriage with the daughter of Pharaoh is not censured either here or elsewhere for women, though in the East considered inferiors, exert often a silent but powerful seductive influence over their husbands in the harem, as elsewhere, and so it was exemplified in Solomon. Never before or after did an Israelite king have so many wives. The next largest harem was Rehoboam’s eighteen wives and sixty concubines. David had at least eight wives and some ten or more concubines. Only one of David’s wives is known to have been a foreigner. The objection to is Solomon’s clinging in love to foreign women whom Israelites were forbidden to marry. Such a prohibition is found in Deut. 7:1-5; Ex. 34:15-16; Josh. 23:12-13 and is one of the many indications of the influence of Deuteronomy on the narrator of this passage. The reason for this objection is not racial but religious.
Solomon’s marriages were a means to further political goals. By marring the daughter of a local clan chieftain, Solomon secured goodwill, loyalty, and peace. But marriage to foreign women also opened the way to Solomon’s heart being turned after their idols, thus violating the First Commandment. He who at the beginning of his reign was noted for his love of G-d, at the end is famous for his love of women.
Solomon had seven hundred wives! G-d had particularly forbidden the kings to multiply horses or wives, 17:16, 17, we saw in chapter 1 Kings 10:29, how he broke the former Law, multiplying horses: and here we see, how he broke the latter, multiplying wives. David set the example. One ill act of a good man may do more mischief than twenty of a wicked man. Besides, they were strange women, of the nations which G-d had expressly forbidden them to marry with. And to complete the mischief, he clave unto these in love; was extravagantly fond of them, Solomon had much knowledge. They were, probably, according to an existing custom, the daughters of tributary chiefs, given as hostages for good conduct of their fathers. But to what purpose, when he knew not how to govern his appetites?
He had 300 Concubines! Concubines were legitimate, but lower or secondary wives. These the chief or first wife regards without the smallest jealousy or regret, as they look up to her with feelings of respectful submission. Solomon's wives became numerous, not all at once, but gradually. Even at an early period his taste for Oriental show seems to have led to the establishment of a considerable harem (Solomon 6:8).
Solomon as having now reigned nigh thirty years. When it might have been expected that experience would have made him wiser: then G-d permitted him to fall so shamefully, that he might be to all succeeding generations an example of the folly, and weakness of the wisest and the best men, when left to themselves. He could not have been more than fifty.
Not that his wives changed his mind about the true G-d, and idols, which is not credible; but they obtained from him a public indulgence for their worship, and possibly persuaded him to join with them in the outward act of idol - worship; or, at least, in their feasts upon their sacrifices, which was a participation of their idolatry. Some, considering the lapse of Solomon into idolatry as a thing incredible, regard him as merely humoring his wives in the practice of their superstition; and, in countenancing their respective rites by his presence, as giving only an outward homage - a sensible worship, in which neither his understanding nor his heart was engaged. The apology only makes matters worse, as it implies an adding of hypocrisy and contempt of G-d to an open breach of His law. There seems no possibility of explaining the language of the sacred historian, but as intimating that Solomon became an actual and open idolater, worshipping images of wood or stone in sight of the very Temple which, in early life, he had erected to the true G-d. Hence that part of Olivet was called the high place of Tophet (Jeremiah 7:30-34), and the hill is still known as the Mount of Offense, of the Mount of Corruption (2 Kings 23:13).
The rending of the kingdom is postponed to the reign of Solomon’s son, and not all the kingdom will be torn away, G-d will give Solomon’s son one tribe (either Judah or Benjamin in addition to Judah; the ambiguity exists because Benjamin was divided between the northern and southern kingdoms and could be reckoned to either). The mitigation of the judgment is not because of anything Solomon does but for the sake of David my servant and for the sake of Jerusalem which I have chosen.
Solomon made a significant contribution to the history and religion of Israel, but he was no saint. He was wise, ambitious, amorous, enterprising, shrewd, peace-loving, luxury-loving, harsh, oppressive, and in the end his heart was not wholly true to G-d. To prevent the negative side of Solomon’s character from overshadowing his positive contribution, the treatment of his sin is deferred to the end of the account of his reign and his old age. Solomon belongs to that vast company of flawed characters with which the Bible and the Believers abound and with whom G-d must work daily to achieve his purposes. “Ye without sin, cast the first stone – learn from others mistakes, learn from our mistakes.”
Queen of Sheba
[1 Kgs. 10:1] And when the queen of Sheba heard of the fame of Solomon concerning the name of the L-RD, she came to prove him with hard questions.
Sheba was located at the southwestern corner of the Arabian Peninsula, roughly equivalent to modern Yemen, about 1,400 miles from Jerusalem. Apparently Sheba was a dual kingdom that included Seba (a variant spelling of Sheba) on the African mainland (Ps. 72:10). The Red Sea, 15 miles wide at Bab el-Mandeb, provides easy access between Arabia and Africa. If Sheba-Seba was a single kingdom politically, its ethnic composition was diverse. The people of Sheba are credited with both a Semitic and Hamitic ancestry, suggesting a mixed population. In Gen. 10:28; 25:3; and 1 Chr. 1:32 Sheba’s lineage is traced to Shem, but in Gen. 10:7 it is linked to Ham. Seba, however, is related only to Ham (Gen. 10:7; 1 Chr. 1:9) and is clearly African (Isa. 43:3; 45:14).
The early history of Sheba is not well known, but in the time of Solomon it appears to have been the strongest and most prosperous kingdom in southwestern Arabia and northeastern Africa. The basis of its prosperity and strength was trade. Sheba was the chief supplier of frankincense, one of the most desirable products in the biblical world, and was also famous for gold and precious gems. Moreover, Sheba was located in a strategic position relative to world markets. So the queen who visited Solomon was impressive in her own right. It was not unusual for a woman to be head of state in this part of the world. Five different queens from north Arabia are mentioned in Assyrian inscriptions from the 8th to 7th cents. BE. (Acts 8L27). Some even led troops in combat.
Heard of the fame of Solomon doubtless by the Ophir fleet. Sheba came out of the love of wisdom that she shared with Solomon. The two also had in common rival commercial interest. Wisdom was highly prized throughout the biblical world.
Concerning the name of the L-rd meaning either his great knowledge of G-d, or the extraordinary things which G-d had done for him. That is, concerning G-d; the name of G-d being often put for G-d; concerning his deep knowledge in the things of G-d. For it is very probable she had, as had divers other Heathens, some knowledge of the true G-d, and an earnest desire to know more concerning him.
Hard questions enigmas or riddles. The Orientals delight in this species of intellectual exercise and test wisdom by the power and readiness to solve them concerning natural, and civil, and especially, Divine things. In this particular contest, Solomon was the decisive winner.
When she saw the manner of his offering sacrifices to the L-rd; which doubtless she would not neglect to see; and in the ordering of which she might discern many characters of excellent wisdom, especially when she had so excellent an interpreter as Solomon was, to inform her of the reasons of all the circumstances of that service. She was astonished, and could scarcely determine whether she really saw these things, or whether it was only a pleasant dream being overwhelmed.
The proofs she obtained of Solomon's wisdom - not from his conversation only, but also from his works; the splendor of his palace; the economy of his kitchen and table; the order of his court; the gradations and gorgeous costume of his servants; above all, the arched bridge that led from his palace to the Temple (2 Kings 16:18), and the remains of which have been recently discovered - overwhelmed her with astonishment.
She congratulates Solomon on the happiness of his wives (fittingly spoken by a woman, but inappropriate for a man) and his servants, not because of the magnificence of their clothing, but because they were privileged to be continually in Solomon’s presence and to hear his wisdom. Wisdom is intellectual intelligence, learning, and insight gained from observation of nature (4:29-33). Wisdom is a divine gift that makes for good government and prosperity (3:4-15, 16-28; chp. 4.
Jewish writers say, that this queen was converted, through Solomon's influence, to the worship of the true G-d. But there is no record of her making any gift or offering in the Temple. The reader familiar with Nathan’s prophecy in 2 Sam. 7 would recognize the queen’s words as another inadvertent confirmation that Solomon’s succession was the fulfillment of that prophecy.
Solomon not only gave his illustrious guest all the insight and information she wanted; but, according to the Oriental fashion, he gave her ample compensation for the presents she had brought. Solomon’s gifts are not named.
Because of the dual nature of the kingdom of Sheba-Seba, both Arabs and Ethiopians claim the queen as their own. Josephus refers to her as the queen of Egypt and Ethiopia, and in the NT she is called the queen of the South. Ethiopians have given the queen’s visit a prominent place in their classic national chronicle. According to this saga a son, Menelik, was born to the queen as a result of the visit, and the claim was written into the Revised Constitution of 1955 that the royal line of Emperor Haile Selassie descends without interruption from the dynasty of Menelik 1 son of the Queen of Ethiopia, the Queen of Sheba, and King Solomon of Jerusalem.
The story of the visit of the queen of Sheba, while intended to glorify Solomon, mirrors one of the finest portraits of a woman in the OT. The queen is admired, but her office and ability are not regarded as something exceptional because she was a woman. Nor is she treated in a patronizing or condescending manner. It is a tribute to the maturity of the editors of 1 Kgs. That the finest human tribute to Solomon comes from a foreigner who also happened to be a woman.
This is one indication that the queen was converted to Solomon’s religion. Yet she serves as a type of those who are attracted to G-d’s covenant people. Her effort and enthusiasm shame those who have One greater than Solomon (Matt. 12:42; Luke 11:31) but all too often do not regard getting to know Him as a journey worth taking.
Sheba was located at the southwestern corner of the Arabian Peninsula, roughly equivalent to modern Yemen, about 1,400 miles from Jerusalem. Apparently Sheba was a dual kingdom that included Seba (a variant spelling of Sheba) on the African mainland (Ps. 72:10). The Red Sea, 15 miles wide at Bab el-Mandeb, provides easy access between Arabia and Africa. If Sheba-Seba was a single kingdom politically, its ethnic composition was diverse. The people of Sheba are credited with both a Semitic and Hamitic ancestry, suggesting a mixed population. In Gen. 10:28; 25:3; and 1 Chr. 1:32 Sheba’s lineage is traced to Shem, but in Gen. 10:7 it is linked to Ham. Seba, however, is related only to Ham (Gen. 10:7; 1 Chr. 1:9) and is clearly African (Isa. 43:3; 45:14).
The early history of Sheba is not well known, but in the time of Solomon it appears to have been the strongest and most prosperous kingdom in southwestern Arabia and northeastern Africa. The basis of its prosperity and strength was trade. Sheba was the chief supplier of frankincense, one of the most desirable products in the biblical world, and was also famous for gold and precious gems. Moreover, Sheba was located in a strategic position relative to world markets. So the queen who visited Solomon was impressive in her own right. It was not unusual for a woman to be head of state in this part of the world. Five different queens from north Arabia are mentioned in Assyrian inscriptions from the 8th to 7th cents. BE. (Acts 8L27). Some even led troops in combat.
Heard of the fame of Solomon doubtless by the Ophir fleet. Sheba came out of the love of wisdom that she shared with Solomon. The two also had in common rival commercial interest. Wisdom was highly prized throughout the biblical world.
Concerning the name of the L-rd meaning either his great knowledge of G-d, or the extraordinary things which G-d had done for him. That is, concerning G-d; the name of G-d being often put for G-d; concerning his deep knowledge in the things of G-d. For it is very probable she had, as had divers other Heathens, some knowledge of the true G-d, and an earnest desire to know more concerning him.
Hard questions enigmas or riddles. The Orientals delight in this species of intellectual exercise and test wisdom by the power and readiness to solve them concerning natural, and civil, and especially, Divine things. In this particular contest, Solomon was the decisive winner.
When she saw the manner of his offering sacrifices to the L-rd; which doubtless she would not neglect to see; and in the ordering of which she might discern many characters of excellent wisdom, especially when she had so excellent an interpreter as Solomon was, to inform her of the reasons of all the circumstances of that service. She was astonished, and could scarcely determine whether she really saw these things, or whether it was only a pleasant dream being overwhelmed.
The proofs she obtained of Solomon's wisdom - not from his conversation only, but also from his works; the splendor of his palace; the economy of his kitchen and table; the order of his court; the gradations and gorgeous costume of his servants; above all, the arched bridge that led from his palace to the Temple (2 Kings 16:18), and the remains of which have been recently discovered - overwhelmed her with astonishment.
She congratulates Solomon on the happiness of his wives (fittingly spoken by a woman, but inappropriate for a man) and his servants, not because of the magnificence of their clothing, but because they were privileged to be continually in Solomon’s presence and to hear his wisdom. Wisdom is intellectual intelligence, learning, and insight gained from observation of nature (4:29-33). Wisdom is a divine gift that makes for good government and prosperity (3:4-15, 16-28; chp. 4.
Jewish writers say, that this queen was converted, through Solomon's influence, to the worship of the true G-d. But there is no record of her making any gift or offering in the Temple. The reader familiar with Nathan’s prophecy in 2 Sam. 7 would recognize the queen’s words as another inadvertent confirmation that Solomon’s succession was the fulfillment of that prophecy.
Solomon not only gave his illustrious guest all the insight and information she wanted; but, according to the Oriental fashion, he gave her ample compensation for the presents she had brought. Solomon’s gifts are not named.
Because of the dual nature of the kingdom of Sheba-Seba, both Arabs and Ethiopians claim the queen as their own. Josephus refers to her as the queen of Egypt and Ethiopia, and in the NT she is called the queen of the South. Ethiopians have given the queen’s visit a prominent place in their classic national chronicle. According to this saga a son, Menelik, was born to the queen as a result of the visit, and the claim was written into the Revised Constitution of 1955 that the royal line of Emperor Haile Selassie descends without interruption from the dynasty of Menelik 1 son of the Queen of Ethiopia, the Queen of Sheba, and King Solomon of Jerusalem.
The story of the visit of the queen of Sheba, while intended to glorify Solomon, mirrors one of the finest portraits of a woman in the OT. The queen is admired, but her office and ability are not regarded as something exceptional because she was a woman. Nor is she treated in a patronizing or condescending manner. It is a tribute to the maturity of the editors of 1 Kgs. That the finest human tribute to Solomon comes from a foreigner who also happened to be a woman.
This is one indication that the queen was converted to Solomon’s religion. Yet she serves as a type of those who are attracted to G-d’s covenant people. Her effort and enthusiasm shame those who have One greater than Solomon (Matt. 12:42; Luke 11:31) but all too often do not regard getting to know Him as a journey worth taking.
Seven Circumstances of Need
1 Kings 8
1. V. 31 Solomon next describes seven typical circumstances of need where the people in the future may seek G-d’s help through the mediating agency of the Temple.
First Circumstance: Juridical Oaths: (31-32). The situation anticipated here is a case where no witnesses or legal evidence is available and the issue is to be decided by an oath sworn by the accused before the altar (Ex. 22:7-12; Num. 5:11-31). The oath is a potential curse that the accused calls down upon himself or herself if he or she swears falsely. The L-rd is implored to work through this procedure so that justice prevails.
2. V. 33 Second Circumstance: Defeat in Battle. (33-34). It is assumed as self-evident that the basic cause of defeat is sin. By the same logic, the remedy for defeat is turning to G-d, acknowledging His name, praying, and making supplication to him. If and when such a response is made, G-d is requested to heed it and to bring them again to the land which thou gives to their fathers. The reference to exile is evidently a later amplification to take account of Israel’s subsequent experiences of exile. Whatever the vantage point of the one making this amplification, it is anticipated that those praying in the manner prescribed will do so in this house, that is, in the courtyard of the Temple.
Confess and give glory to thy name, by acknowledging their sins, and by justice; and by accepting the punishment of their iniquity; and by trusting to thy power and goodness alone, for their deliverance.
3. Third Circumstance: (35-36). Drought, too, is understood as a punishment for sin. However, drought is not an end in itself but presents an opportunity for G-d to teach them the good way in which they should walk. The remedy is prayer, acknowledgment of
G-d’s name and penitence.
4. Fourth Circumstance: (37-40). Famine and Famine – producing Calamities. The relation of these calamities to sin is also presupposed, for G-d is entreated both to hear and to forgive. Indeed, G-d’s answer is contingent on the genuineness for one’s repentance, on one’s being smitten in conscience, for G-d knows the human heart. G-d should respond favorably so that the petitioner may fear (reverently acknowledge) the
L-rd as G-d.
5. Fifth Circumstance: (41-43). When the Foreigner prays to the L-rd. This petition comes as a delightful surprise in the sequence. No attempt is made to anticipate the several reasons for the foreigner’s prayer, and Solomon simply requests that G-d do according to all for which the foreigner calls to thee. The reason the foreigner comes to pray at the Temple is that he has heard of the L-rd’s great name. G-d is entreated to answer his prayer, that all the people of the earth may know thy name and fear (revere) thee, as do thy people Israel. These verses prepare the way for the Temple to become a house of prayer for all people (Isa. 56:6-7; Mark 11:17).
6. Sixth Circumstance: (44-45). Prayer for victory in battle. The battle contemplated here is one into which G-d has sent His people in holy war. Victory is dependent, not on the size of the army, but on G-d’s support of one’s cause. The means for securing this is prayer toward Jerusalem, the city which thou hast chosen, and the Temple.
7. Seventh Circumstance: (46-51). Exile. As in the case of defeat in battle, drought, and famine, so also exile is understood to be caused by sin. Again, the remedy is repentance, here spelled out as taking to heart and confessing one’s sin, turning with all one’s mind and heart to G-d, and praying toward the homeland, Jerusalem, and the Temple. The petition is for G-d to maintain the cause of exiled persons, to forgive them, and to grant them compassion in the sight of those who carried them captive.
Solomon’s wishes 57-60. Solomon’s blessing now assumes the form of two wishes for himself and the people.
The first is for G-d’s continual presence that He may incline the hearts of the people to be obedient. Underlying this wish is the thought that Israel’s highest good is G-d’s presence, that His presence is contingent on obedience, and that it is G-d’s grace that makes obedience possible.
The second wish is that G-d may bear in mind Solomon’s words day and night and maintain the cause of king and people that all the peoples of the earth may know that the L-rd is G-d; there is not other. The maintenance of the cause (literally, justice) of king and the people has reference primarily to victory over adversaries. The motivation for this wish is the concern that Israel’s G-d may be triumphant over all obstacles and that Israel may fulfill their role as G-d’s witness to the world.
A prayer for G-d’s attentiveness. G-d is petitioned that His eyes as well as His ears be open to the prayers made to Him, that is, that He takes into account the total person praying as well as the words of the prayer.
1. V. 31 Solomon next describes seven typical circumstances of need where the people in the future may seek G-d’s help through the mediating agency of the Temple.
First Circumstance: Juridical Oaths: (31-32). The situation anticipated here is a case where no witnesses or legal evidence is available and the issue is to be decided by an oath sworn by the accused before the altar (Ex. 22:7-12; Num. 5:11-31). The oath is a potential curse that the accused calls down upon himself or herself if he or she swears falsely. The L-rd is implored to work through this procedure so that justice prevails.
2. V. 33 Second Circumstance: Defeat in Battle. (33-34). It is assumed as self-evident that the basic cause of defeat is sin. By the same logic, the remedy for defeat is turning to G-d, acknowledging His name, praying, and making supplication to him. If and when such a response is made, G-d is requested to heed it and to bring them again to the land which thou gives to their fathers. The reference to exile is evidently a later amplification to take account of Israel’s subsequent experiences of exile. Whatever the vantage point of the one making this amplification, it is anticipated that those praying in the manner prescribed will do so in this house, that is, in the courtyard of the Temple.
Confess and give glory to thy name, by acknowledging their sins, and by justice; and by accepting the punishment of their iniquity; and by trusting to thy power and goodness alone, for their deliverance.
3. Third Circumstance: (35-36). Drought, too, is understood as a punishment for sin. However, drought is not an end in itself but presents an opportunity for G-d to teach them the good way in which they should walk. The remedy is prayer, acknowledgment of
G-d’s name and penitence.
4. Fourth Circumstance: (37-40). Famine and Famine – producing Calamities. The relation of these calamities to sin is also presupposed, for G-d is entreated both to hear and to forgive. Indeed, G-d’s answer is contingent on the genuineness for one’s repentance, on one’s being smitten in conscience, for G-d knows the human heart. G-d should respond favorably so that the petitioner may fear (reverently acknowledge) the
L-rd as G-d.
5. Fifth Circumstance: (41-43). When the Foreigner prays to the L-rd. This petition comes as a delightful surprise in the sequence. No attempt is made to anticipate the several reasons for the foreigner’s prayer, and Solomon simply requests that G-d do according to all for which the foreigner calls to thee. The reason the foreigner comes to pray at the Temple is that he has heard of the L-rd’s great name. G-d is entreated to answer his prayer, that all the people of the earth may know thy name and fear (revere) thee, as do thy people Israel. These verses prepare the way for the Temple to become a house of prayer for all people (Isa. 56:6-7; Mark 11:17).
6. Sixth Circumstance: (44-45). Prayer for victory in battle. The battle contemplated here is one into which G-d has sent His people in holy war. Victory is dependent, not on the size of the army, but on G-d’s support of one’s cause. The means for securing this is prayer toward Jerusalem, the city which thou hast chosen, and the Temple.
7. Seventh Circumstance: (46-51). Exile. As in the case of defeat in battle, drought, and famine, so also exile is understood to be caused by sin. Again, the remedy is repentance, here spelled out as taking to heart and confessing one’s sin, turning with all one’s mind and heart to G-d, and praying toward the homeland, Jerusalem, and the Temple. The petition is for G-d to maintain the cause of exiled persons, to forgive them, and to grant them compassion in the sight of those who carried them captive.
Solomon’s wishes 57-60. Solomon’s blessing now assumes the form of two wishes for himself and the people.
The first is for G-d’s continual presence that He may incline the hearts of the people to be obedient. Underlying this wish is the thought that Israel’s highest good is G-d’s presence, that His presence is contingent on obedience, and that it is G-d’s grace that makes obedience possible.
The second wish is that G-d may bear in mind Solomon’s words day and night and maintain the cause of king and people that all the peoples of the earth may know that the L-rd is G-d; there is not other. The maintenance of the cause (literally, justice) of king and the people has reference primarily to victory over adversaries. The motivation for this wish is the concern that Israel’s G-d may be triumphant over all obstacles and that Israel may fulfill their role as G-d’s witness to the world.
A prayer for G-d’s attentiveness. G-d is petitioned that His eyes as well as His ears be open to the prayers made to Him, that is, that He takes into account the total person praying as well as the words of the prayer.
Three distinct voices
[1 Kgs. 8:9] There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the L-RD made a covenant with the children of Israel, when they came out of the land of Egypt.
[10] And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the L-RD,
[11] So that the priests could not stand to minister because of the cloud: for the glory of the L-RD had filled the house of the L-RD.
Nothing - Strictly and properly: but in a more large sense, the pot of manna, and Aaron's rod were also in it, Hebrews 9:4,that is, by it, in the most holy place, before the ark of the testimony, where G-d commanded Moses to put them. Nothing else was ever in the ark, the articles mentioned (Hebrews 9:4) being not in, but by it, being laid in the most holy place before the testimony (Exodus 16:33, Numbers 17:10).
Two tables of stone – the description of the ark as the container of the Ten Commandments is related to a distinct theology of the divine presence to be developed in v. 16-19, 27-30.]
The cloud was the visible symbol of the divine presence, and its occupation of the sanctuary was a testimony of G-d's gracious acceptance of the Temple as of the Tabernacle (Exodus 40:34). The dazzling brightness, or rather, perhaps, the dense pompous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, which such astonishment and terror (Leviticus 16:2-13, Deuteronomy 4:24, Exodus 40:35) that they could not remain. Thus the Temple became the place where the divine glory was revealed, and the king of Israel established His royal residence.
Filled - In testimony of His gracious acceptance of this work, and their service; and to beget an awe and reverence in them, and in all others, when they approach to G-d.]
- Perceiving both priests and people struck with wonder at this darkness, he minds them, that this was no sign of G-d's disfavor, as some might possibly imagine; but a token of His approval, and special presence among them. For the reassurance of the priests and people, the king reminded them that the cloud, instead of being a sign threatening of evil, was a token of approval.
Said - He hath declared, that he would manifest His presence with, and dwelling among His people, by a dark cloud, in which He would appear. Not in express terms, but by a continuous course of action (Exodus 13:21, 24:16, Numbers 9:15).
As the builder of the Temple, Solomon formally offers the Temple to G-d. The significance of the event is stated in an address to the people employing two striking contrast:
1. The first contrast is between G-d and the sun. The sun, so far removed yet vital to life, serves to dramatize the far greater distance and power of G-d for whom the sun is a small object which He placed in the heavens. The One who consents to make Himself present in the Temple is the Creator and majestic sovereign of the universe.
2. The second contrast is between light and darkness. Whereas the sun is characterized by brightness, G-d has chosen to dwell in thick darkness. This refers in the first instance to the inner sanctuary, which had no window. Darkness is also used in a symbolic sense to express the truth that though the L-rd of the sun and of light graciously consents to make Himself present in the Temple there is an inexhaustible mystery and depth to His being that remains concealed.]
Three distinct voices can be heard speaking about the nature of the ark.
1. According to one voice the ark was G-d’s portable throne on which He was invisibly present (1 Sam. 4:4, 6-7), and it was so charged with holiness that to look into it or to touch it incurred death (1 Sam. 6:19-20; 2 Sam. 6:6-7). G-d’s presence was so closely associated with the ark according to this conception that whenever the ark set out, Moses said, ‘Arise, O L-rd, and let thy enemies be scattered…’ And when it rested, he said, ‘return, O L-rd, to the ten thousand thousands of Israel” (Num. 10:35-36). A gathering of the people before the ark was the same as being “before the L-rd” (Jug. 20:23, 26-27; 21:2).
2. The ark here is of a fundamentally different nature. Here it is a container for the tablets of the Ten Commandments and a symbol of the covenant. The association of the Decalogue with the ark is a way of saying that G-d’s moral claim is at the heart of His being and is the essence of His presence. This conception of the ark was a needed corrective to the temptation to view G-d’s presence as confined to the Temple and as the guarantor of privilege.
3. The third voice knows G-d’s presence to be indefinable, spiritual, and fluent. The symbolic and liturgical form of this experience of divine presence was the tent of meetings. G-d does not dwell in the tent but from time to time descends upon it in a cloud that represents His glory. Upon descending, G-d may make known His will. In the case of Moses, G-d spoke to him face to face, as a man speaks to a friend (Ex. 33:7-11; Num. 11:16-17, 24-25; 12; Deut. 31:14-15).
These different voices bear testimony to the manifold aspects of G-d’s presence and to the selectivity of human perception. Each voice is a witness to a genuine experience of divine presence as it was nurtured by a distinct group within Israel. The understanding of the ark as the throne of the living presence of G-d seems to have been the view that was most widely held. The conceptions of G-d’s presence as moral claim (the Ten Commandments) and as glory (the cloud) have been included to supplement and correct it.]
There is a mysterious power in a name, and it has a certain objective existence apart from the person it identifies. As we get to know a person, all his or her personality traits become concentrated in that person’s name. Simply to utter it invokes one’s presence and brings to life his or her personhood.
My name means that My presence, and grace, and worship, and glory, might be there.
G-d’s name is G-d in His known, addressable nature, suggestive of a person of the
Godhead. To say that G-d’s name is present in the Temple denotes His real presence but preserves the mystery of His transcendence. This conception of G-d’s presence, which is especially associated with Deut. 12:5,11, is formulated to guard against understanding
G-d’s dwelling in the Temple to mean that He was confined to it (v. 13).
[10] And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the L-RD,
[11] So that the priests could not stand to minister because of the cloud: for the glory of the L-RD had filled the house of the L-RD.
Nothing - Strictly and properly: but in a more large sense, the pot of manna, and Aaron's rod were also in it, Hebrews 9:4,that is, by it, in the most holy place, before the ark of the testimony, where G-d commanded Moses to put them. Nothing else was ever in the ark, the articles mentioned (Hebrews 9:4) being not in, but by it, being laid in the most holy place before the testimony (Exodus 16:33, Numbers 17:10).
Two tables of stone – the description of the ark as the container of the Ten Commandments is related to a distinct theology of the divine presence to be developed in v. 16-19, 27-30.]
The cloud was the visible symbol of the divine presence, and its occupation of the sanctuary was a testimony of G-d's gracious acceptance of the Temple as of the Tabernacle (Exodus 40:34). The dazzling brightness, or rather, perhaps, the dense pompous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, which such astonishment and terror (Leviticus 16:2-13, Deuteronomy 4:24, Exodus 40:35) that they could not remain. Thus the Temple became the place where the divine glory was revealed, and the king of Israel established His royal residence.
Filled - In testimony of His gracious acceptance of this work, and their service; and to beget an awe and reverence in them, and in all others, when they approach to G-d.]
- Perceiving both priests and people struck with wonder at this darkness, he minds them, that this was no sign of G-d's disfavor, as some might possibly imagine; but a token of His approval, and special presence among them. For the reassurance of the priests and people, the king reminded them that the cloud, instead of being a sign threatening of evil, was a token of approval.
Said - He hath declared, that he would manifest His presence with, and dwelling among His people, by a dark cloud, in which He would appear. Not in express terms, but by a continuous course of action (Exodus 13:21, 24:16, Numbers 9:15).
As the builder of the Temple, Solomon formally offers the Temple to G-d. The significance of the event is stated in an address to the people employing two striking contrast:
1. The first contrast is between G-d and the sun. The sun, so far removed yet vital to life, serves to dramatize the far greater distance and power of G-d for whom the sun is a small object which He placed in the heavens. The One who consents to make Himself present in the Temple is the Creator and majestic sovereign of the universe.
2. The second contrast is between light and darkness. Whereas the sun is characterized by brightness, G-d has chosen to dwell in thick darkness. This refers in the first instance to the inner sanctuary, which had no window. Darkness is also used in a symbolic sense to express the truth that though the L-rd of the sun and of light graciously consents to make Himself present in the Temple there is an inexhaustible mystery and depth to His being that remains concealed.]
Three distinct voices can be heard speaking about the nature of the ark.
1. According to one voice the ark was G-d’s portable throne on which He was invisibly present (1 Sam. 4:4, 6-7), and it was so charged with holiness that to look into it or to touch it incurred death (1 Sam. 6:19-20; 2 Sam. 6:6-7). G-d’s presence was so closely associated with the ark according to this conception that whenever the ark set out, Moses said, ‘Arise, O L-rd, and let thy enemies be scattered…’ And when it rested, he said, ‘return, O L-rd, to the ten thousand thousands of Israel” (Num. 10:35-36). A gathering of the people before the ark was the same as being “before the L-rd” (Jug. 20:23, 26-27; 21:2).
2. The ark here is of a fundamentally different nature. Here it is a container for the tablets of the Ten Commandments and a symbol of the covenant. The association of the Decalogue with the ark is a way of saying that G-d’s moral claim is at the heart of His being and is the essence of His presence. This conception of the ark was a needed corrective to the temptation to view G-d’s presence as confined to the Temple and as the guarantor of privilege.
3. The third voice knows G-d’s presence to be indefinable, spiritual, and fluent. The symbolic and liturgical form of this experience of divine presence was the tent of meetings. G-d does not dwell in the tent but from time to time descends upon it in a cloud that represents His glory. Upon descending, G-d may make known His will. In the case of Moses, G-d spoke to him face to face, as a man speaks to a friend (Ex. 33:7-11; Num. 11:16-17, 24-25; 12; Deut. 31:14-15).
These different voices bear testimony to the manifold aspects of G-d’s presence and to the selectivity of human perception. Each voice is a witness to a genuine experience of divine presence as it was nurtured by a distinct group within Israel. The understanding of the ark as the throne of the living presence of G-d seems to have been the view that was most widely held. The conceptions of G-d’s presence as moral claim (the Ten Commandments) and as glory (the cloud) have been included to supplement and correct it.]
There is a mysterious power in a name, and it has a certain objective existence apart from the person it identifies. As we get to know a person, all his or her personality traits become concentrated in that person’s name. Simply to utter it invokes one’s presence and brings to life his or her personhood.
My name means that My presence, and grace, and worship, and glory, might be there.
G-d’s name is G-d in His known, addressable nature, suggestive of a person of the
Godhead. To say that G-d’s name is present in the Temple denotes His real presence but preserves the mystery of His transcendence. This conception of G-d’s presence, which is especially associated with Deut. 12:5,11, is formulated to guard against understanding
G-d’s dwelling in the Temple to mean that He was confined to it (v. 13).
G-d’s Conditions
[1 Kgs. 6:11] And the word of the L-RD came to Solomon, saying,
[12] Concerning this house which thou art in building, if thou wilt walk in my statutes, and execute my judgments, and keep all my commandments to walk in them; then will I perform my word with thee, which I spake unto David thy father:
[13] And I will dwell among the children of Israel, and will not forsake my people Israel.
It was very seasonable, being designed: The condition on which that blessing could alone be expected was expressly stated.
1. To encourage him to go on with the building, by confirming anew the promise made to his father David (2 Samuel 7:12-16);
2. To warn him against the pride and presumption of supposing that after the erection of so magnificent a Temple, he and his people would always be sure of the presence and favor of G-d.
3. The dwelling of G-d among the children of Israel refers to those symbols of His presence in the Temple, which were the visible tokens of His spiritual relation to that people.]
G-d expresses the condition upon which His promise and favor is suspended; and by assuring him thereof in case of obedience, he plainly intimates the contrary upon his disobedience. Thus he was taught that all the charge he and the people were at, in erecting this Temple, would neither excuse them from obedience to the Law of G-d, nor shelter them from His judgments in case of disobedience.]
G-d's presence, which is with His people, whether they meet in tent or Temple, and changes not with their condition, the purpose of the inner sanctuary was to house the ark of the covenant of the L-rd, the sacred emblem of G-d’s immanent, sacramental presence. It is this function that defines the meaning and significance of the Temple and accounts for its rather modest dimensions. It was built to house G-d’s presence, not a worshipping congregation.
Seven years to complete, it is not strange that this work took up so much time: for,
1. The Temple properly so called, was for quantity the least part of it, there being very many and great buildings both above ground in the several courts, (for though only the court of the priests be mentioned, yet it is thereby implied, that the same thing was proportionally done in the others) and under ground.
2. The great art which was used here, and the small number of exquisite artists, required the longer time for the doing it. And if the building of Diana's Temple employed all Asia for two hundred years; and the building of one pyramid employed three hundred and sixty thousand men, for twenty years together; both which, Pliny affirms: no reasonable man can wonder that this Temple was seven years in building.
The Temple was completed in the eighth month of Solomon’s eleventh year. Thus seven and one-half years rounded off to seven were devoted to the construction of a building of very modest sixe.
Now let us see what this Temple typifies.
1. Messiah himself is the true Temple. He himself spoke of the Temple of His body: and in Him dwelt all the fullness of the G-d head. In him all the Israel of G-d meet, and thro' Him have access with confidence to G-d.
2. Every believer is a living Temple, in whom the spirit of G-d dwelled. We are wonderfully made by the Divine Providence, but more wonderfully made anew by the Divine grace. And as Solomon's Temple was built on a rock, so are we built on Messiah.
3. The church is a spiritual Temple, enriched and beautified, not with gold and precious stones, but with the gifts and graces of the spirit. Angels are ministering spirits, attending the church and all the members of it on all sides.
4. Heaven is the everlasting Temple. There the church will be fixit, and no longer moveable. The cherubim there always attend upon the Throne of Glory. In the Temple there was no noise of axes or hammers: every thing is quiet and serene in heaven. All that shall be stones in that building, must here be fitted and made ready for it; must be hewn and squared by the Divine grace, and so made meet for a place in that Temple.
In case of obedience, we plainly intimate the contrary upon our disobedience it would neither excuse us from obedience to the Law of G-d, nor shelter us from His judgments in case of disobedience.
[12] Concerning this house which thou art in building, if thou wilt walk in my statutes, and execute my judgments, and keep all my commandments to walk in them; then will I perform my word with thee, which I spake unto David thy father:
[13] And I will dwell among the children of Israel, and will not forsake my people Israel.
It was very seasonable, being designed: The condition on which that blessing could alone be expected was expressly stated.
1. To encourage him to go on with the building, by confirming anew the promise made to his father David (2 Samuel 7:12-16);
2. To warn him against the pride and presumption of supposing that after the erection of so magnificent a Temple, he and his people would always be sure of the presence and favor of G-d.
3. The dwelling of G-d among the children of Israel refers to those symbols of His presence in the Temple, which were the visible tokens of His spiritual relation to that people.]
G-d expresses the condition upon which His promise and favor is suspended; and by assuring him thereof in case of obedience, he plainly intimates the contrary upon his disobedience. Thus he was taught that all the charge he and the people were at, in erecting this Temple, would neither excuse them from obedience to the Law of G-d, nor shelter them from His judgments in case of disobedience.]
G-d's presence, which is with His people, whether they meet in tent or Temple, and changes not with their condition, the purpose of the inner sanctuary was to house the ark of the covenant of the L-rd, the sacred emblem of G-d’s immanent, sacramental presence. It is this function that defines the meaning and significance of the Temple and accounts for its rather modest dimensions. It was built to house G-d’s presence, not a worshipping congregation.
Seven years to complete, it is not strange that this work took up so much time: for,
1. The Temple properly so called, was for quantity the least part of it, there being very many and great buildings both above ground in the several courts, (for though only the court of the priests be mentioned, yet it is thereby implied, that the same thing was proportionally done in the others) and under ground.
2. The great art which was used here, and the small number of exquisite artists, required the longer time for the doing it. And if the building of Diana's Temple employed all Asia for two hundred years; and the building of one pyramid employed three hundred and sixty thousand men, for twenty years together; both which, Pliny affirms: no reasonable man can wonder that this Temple was seven years in building.
The Temple was completed in the eighth month of Solomon’s eleventh year. Thus seven and one-half years rounded off to seven were devoted to the construction of a building of very modest sixe.
Now let us see what this Temple typifies.
1. Messiah himself is the true Temple. He himself spoke of the Temple of His body: and in Him dwelt all the fullness of the G-d head. In him all the Israel of G-d meet, and thro' Him have access with confidence to G-d.
2. Every believer is a living Temple, in whom the spirit of G-d dwelled. We are wonderfully made by the Divine Providence, but more wonderfully made anew by the Divine grace. And as Solomon's Temple was built on a rock, so are we built on Messiah.
3. The church is a spiritual Temple, enriched and beautified, not with gold and precious stones, but with the gifts and graces of the spirit. Angels are ministering spirits, attending the church and all the members of it on all sides.
4. Heaven is the everlasting Temple. There the church will be fixit, and no longer moveable. The cherubim there always attend upon the Throne of Glory. In the Temple there was no noise of axes or hammers: every thing is quiet and serene in heaven. All that shall be stones in that building, must here be fitted and made ready for it; must be hewn and squared by the Divine grace, and so made meet for a place in that Temple.
In case of obedience, we plainly intimate the contrary upon our disobedience it would neither excuse us from obedience to the Law of G-d, nor shelter us from His judgments in case of disobedience.
G-d’s World
[1 Kgs. 5:5] And, behold, I purpose to build an house unto the name of the L-RD my
G-d, as the L-RD spake unto David my father, saying, Thy son, whom I will set upon thy throne in thy room, he shall build an house unto my name.
[6] Now therefore command thou that they hew me cedar trees out of Lebanon; and my servants shall be with thy servants: and unto thee will I give hire for thy servants according to all that thou shalt appoint: for thou knowest that there is not among us any that can skill to hew timber like unto the Sidonians.
For all the resources placed at Solomon’s disposal by his reorganization of the government, two important essentials were lacking: timer and skilled craftsmen. Both were in abundance by the neighboring kingdom of Tyre.
Sibonians, assistance which these Gentiles gave to the building of Solomon's Temple, was a type of the calling of the Gentiles, and that they should be instrumental in building and constituting Messiah's Spiritual Temple. Sidonians - Or Tyrians: for these places and people being near, is promiscuously used one for another.
The contract was drawn out formally in a written document (2 Chronicles 2:11), which, according to Josephus, was preserved both in the Jewish and Tyrian records.
Solomon paid annually 125,000 bushels of wheat and 115,000 gallons, reading ‘bath’ of beaten olive oil. Beaten oil was processed by beating with a hand-pestle in a mortar. Ordinary olive oil was produced by crushing the olives in large stone presses, with resulting debris. Apparently these payments were maintained throughout the first twenty years of Solomon’s building program. Thus by the wise disposal of providence, one country has need of another, and is benefited by another, that there may be a mutual correspondence and dependence, to the glory of G-d our common Parent.
The levy of 30.000 men which were to be employed in the most honorable and easy parts of the work relating to the Temple; and these were Israelites; but those fifteen hundred thousand mentioned v. 15, were strangers. If it seem strange, that so many thousands should be employed about as small a building as the Temple was; it must be considered,
1. That the Temple, all its parts being considered, was far larger than men imagine;
2. That it is probable, they were employed by turns, as the thirty thousand were, v. 14, and else they had been oppressed with hard and continuous labors.
3. That the timber and stone hewed and carried by them, was designed, not only for the Temple, but also for Solomon's own houses, and buildings; because we read of no other levy of men, nor of any care and pains taken after the building of the Temple, for the procurement, or preparation of materials for his own houses, or his other buildings; nay, that this very levy of men was made and employed for the building of the L-rd's house, and Solomon's house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer, is expressed chap.9:15.
The renewed notice of Solomon's divine gift of wisdom (5:12) is evidently introduced to prepare for this record of the strong but prudent measures he took towards the accomplishment of his work. So great a stretch of arbitrary power as is implied in this required levy would have raised great discontent, if not opposition, had not his wise arrangement of letting the laborers remain at home two months out of three, added to the sacredness of the work, resigned the people to this forced labor. The carrying of burdens and the annoying work of excavating the quarries was assigned to the remnant of the Canaanites (9:20, 2 Chronicles 8:7-9) and war prisoners made by David - amounting to 153,600. The employment of persons of that condition in Eastern countries for carrying on any public work would make this part of the arrangements the less thought of.
Solomon prolonged this service unduly, while the Temple, government buildings, and palaces were completed during the first half of Solomon’s reign, the protest of the northern tribes indicates that the labor force was kept at or near full strength for the remainder of his reign.
This passage is a reminder of the delicate relationship of Israel to the world. While Israel is not to be identified with the world, it is still G-d’s world and G-d works through it as well as through the covenant people. Israel’s mission is not to condemn or to escape from the world but to transform it. That mission needs help from those outside as well as within the covenant relationship.
Calling of the Gentiles, and that they should be instrumental in building and constituting Messiah's Spiritual Temple should also not be identified with the word but working side-by-side with the Hebrews.
G-d, as the L-RD spake unto David my father, saying, Thy son, whom I will set upon thy throne in thy room, he shall build an house unto my name.
[6] Now therefore command thou that they hew me cedar trees out of Lebanon; and my servants shall be with thy servants: and unto thee will I give hire for thy servants according to all that thou shalt appoint: for thou knowest that there is not among us any that can skill to hew timber like unto the Sidonians.
For all the resources placed at Solomon’s disposal by his reorganization of the government, two important essentials were lacking: timer and skilled craftsmen. Both were in abundance by the neighboring kingdom of Tyre.
Sibonians, assistance which these Gentiles gave to the building of Solomon's Temple, was a type of the calling of the Gentiles, and that they should be instrumental in building and constituting Messiah's Spiritual Temple. Sidonians - Or Tyrians: for these places and people being near, is promiscuously used one for another.
The contract was drawn out formally in a written document (2 Chronicles 2:11), which, according to Josephus, was preserved both in the Jewish and Tyrian records.
Solomon paid annually 125,000 bushels of wheat and 115,000 gallons, reading ‘bath’ of beaten olive oil. Beaten oil was processed by beating with a hand-pestle in a mortar. Ordinary olive oil was produced by crushing the olives in large stone presses, with resulting debris. Apparently these payments were maintained throughout the first twenty years of Solomon’s building program. Thus by the wise disposal of providence, one country has need of another, and is benefited by another, that there may be a mutual correspondence and dependence, to the glory of G-d our common Parent.
The levy of 30.000 men which were to be employed in the most honorable and easy parts of the work relating to the Temple; and these were Israelites; but those fifteen hundred thousand mentioned v. 15, were strangers. If it seem strange, that so many thousands should be employed about as small a building as the Temple was; it must be considered,
1. That the Temple, all its parts being considered, was far larger than men imagine;
2. That it is probable, they were employed by turns, as the thirty thousand were, v. 14, and else they had been oppressed with hard and continuous labors.
3. That the timber and stone hewed and carried by them, was designed, not only for the Temple, but also for Solomon's own houses, and buildings; because we read of no other levy of men, nor of any care and pains taken after the building of the Temple, for the procurement, or preparation of materials for his own houses, or his other buildings; nay, that this very levy of men was made and employed for the building of the L-rd's house, and Solomon's house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer, is expressed chap.9:15.
The renewed notice of Solomon's divine gift of wisdom (5:12) is evidently introduced to prepare for this record of the strong but prudent measures he took towards the accomplishment of his work. So great a stretch of arbitrary power as is implied in this required levy would have raised great discontent, if not opposition, had not his wise arrangement of letting the laborers remain at home two months out of three, added to the sacredness of the work, resigned the people to this forced labor. The carrying of burdens and the annoying work of excavating the quarries was assigned to the remnant of the Canaanites (9:20, 2 Chronicles 8:7-9) and war prisoners made by David - amounting to 153,600. The employment of persons of that condition in Eastern countries for carrying on any public work would make this part of the arrangements the less thought of.
Solomon prolonged this service unduly, while the Temple, government buildings, and palaces were completed during the first half of Solomon’s reign, the protest of the northern tribes indicates that the labor force was kept at or near full strength for the remainder of his reign.
This passage is a reminder of the delicate relationship of Israel to the world. While Israel is not to be identified with the world, it is still G-d’s world and G-d works through it as well as through the covenant people. Israel’s mission is not to condemn or to escape from the world but to transform it. That mission needs help from those outside as well as within the covenant relationship.
Calling of the Gentiles, and that they should be instrumental in building and constituting Messiah's Spiritual Temple should also not be identified with the word but working side-by-side with the Hebrews.
King Solomon
[1 Kgs. 1:28] Then king David answered and said, Call me Bath-sheba. And she came into the king's presence, and stood before the king.
First Kings is the story of Israel wrestling with the myriad problems of political existence from the last days of David 970 B.E. to the beginning of the reign of Ahaziah 850. The historical work of which 1 Kgs. is a part covers the period from the time of Moses 1250 to the middle of the Babylonian Exile 561. Because of the dominant theological influence of Deuteronomy, it is called the Deuteronomistic history.
The senile king suddenly energized, clear of mind, and decisive makes his vow to be executed today. He renews to her the solemn pledge he had given, in terms of solemnity and impressiveness that show that the aged monarch had roused himself to the duty the emergency called for. Bathsheba emerges as a forceful person with a mind of her own. Instead of asking David she affirms that he had indeed sworn that “Assuredly Solomon your son shall reign after me. Though I desire thy oath may be kept, and the right of succession confirmed to my son, yet I am far from thirsting after thy death, and would rather rejoice, if it were possible for thee to live and enjoy the crown forever. That is in the life of his descendants now that the succession is established.”
The public recognition of the successor to the throne, during the old king's lifetime, is accordant with the customs of the East. David’s oath and instructions for Solomon’s coronation settle the struggle for the succession in Solomon’s favor. Blessed is a great satisfaction to good men, when they are going out of the world, to see their children rising up in their stead, to serve G-d and their generation: and especially to see peace upon Israel, and the establishment of it.The narrator wants us to understand that Solomon’s accession was the fulfillment of Nathan’s prophecy (2 Sam. 7:12).
Although David had united Israel and rules a small empire, the foundations of an enduring kingdom had yet to be established. The religious institutions of the tribal confederacy had not been adapted nor a theology formulated to prepare Israel to serve
G-d in its new imperial status.
The chapter is a summons to the man or woman of G-d to be in the midst of the rowdy, untidy push and shove of human striving where G-d’s purposes are at stake and to act with the boldness and astuteness of a Nathan. Bad leadership and evil can succeed only with the consent of the righteous. Nathan did not passively wait for G-d to work a miracle. Instead, boldly, aggressively, and with keen psychological insight he exploited the situation to achieve his purpose.
David’s dynasty did endure for some 400 years, a remarkable record in the turbulent politics of the biblical world. Soon after the events of chapter one David died. As did Jacob (Gen. 49), Moses (Deut. 33), Joshua (Josh. 23), and Samuel (1 Sam. 12), David used the occasion of his approaching death to issue his last will and testament.
Solomon was in years: not above twenty years old; and withal (which he principally intends) he was raw and un-experienced, as a child, in state affairs. Little child in this context is the language of humility expressing Solomon’s sense of his inexperience and dependence.
Solomon is exhorted to walk in the ways of the L-rd and to keep the L-rd’s statues and commandments are the absolute, unqualified requirements (thou shalt and thou shalt not), ordinances which are legal precedents built up by custom by which specific cases are judged, and testimonies that are Laws viewed as the personal attestation of G-d’s will. That is, the divine Law in all its ceremonial as well as moral requirements. The Hebrew word Torah traditionally rendered by “Law” does not have the burdensome and legalistic connotation of the English term. For the Israelite Torah is a precious gift and the source of life, more to be desired than gold and sweeter than honey. The best English equivalents are “instructions.” But particular reference was intended to its political institutions, as it was only by strictly maintaining the conduct that became the Hebrew monarch (Deuteronomy 17:10-20), that he would secure the blessing of peace and prosperity to his reign. The Law which the prince was enjoined to transcribe and read, 17:11, that be might govern his own and his peoples actions by it. Every king had to hand copy the Scriptures so they would know how to rule.
His ascension to the royal dignity was made under the happiest sponsorship. Having been born after his father became monarch of the whole kingdom, his claim, according to the notions of Oriental people, was preferable to that of all, even his elder brothers. The Hebrew kingdom enjoyed internal prosperity; it was respected and renowned abroad, and Solomon well knew how to improve these advantages.
The ideal of kingly rule according to David is strength rooted in morality. Weakness invites dissension, the triumph of bad leadership, and evil. But strength is not for the personal, arbitrary, or despotic use of the ruler. Above kingship – and leadership in general – stands G-d’s Torah, limiting and conditioning all human exercise of power. If one would be a successful ruler or leader, one must walk before G-d in truth and with all one’s heart and soul. That is, the ruler must live in steadfast, trustful dependence on G-d and be committed to G-d with one’s total inner being – intellect, will, and emotions.
Bath-sheba went unto King Solomon the filial reverence and the particular act of respect, which Solomon rendered, were quite in accordance with the sentiments and customs of the East. The right hand is the place of honor; and as it expressly said to have been assigned to "the king's mother," it is necessary to remark that, when a husband dies, his widow acquires a higher dignity and power, as a mother over her son, than she ever possessed before. Besides, the dignity of "king's mother" is a state office, to which certain revenues are attached. The holder has a separate palace or court, as well as possesses great influence in public affairs; and as the dignity is held for life, it sometimes happens, in consequence of deaths, that the person enjoying it may not be related to the reigning sovereign by natural maternity. Bath-sheba had evidently been invested with this honorable office.
Solomon asked G-d for an understanding heart: “Whereby I may both clearly discern, and faithfully perform all the parts of my duty: for both these are spoken of in Scripture, as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool, and one void of understanding.” The phrase understanding mind in Hebrew is literally “hearing heart, the heart in Israelite thought is the center of the psychic self. It includes especially mental activity but is broader in scope than English “mind,” embracing the feelings and will as well. The heart is susceptible to become hardened, to be made fat (Isa. 6:10), and to dwell on evil (Gen. 6:5; 8:21); indeed, it is “deceitful above all things: (Jer. 17:9). A hearing heart is one that is open, receptive, and teachable (Isa. 50:4). That to which the heart of the king should be open above all else is G-d’s Torah. The king ideally rules not on the basis of his own understanding but administers his realm in the light of G-d’s revealed will. Implicit in the question is the fundamental reason Solomon asked for an understanding mind to govern. He knows that human resources alone are not sufficient for his task. He needs divine empowerment.
“Discern namely in causes and controversies among my people; that I may not through mistake, or prejudice, or passion, give wrong sentences, and call evil good, or good evil.” Absalom, that was a fool, wished himself a judge: Solomon that was a wise man, trembles at the undertaking. The more knowing and considerate men are, the more jealous they are of themselves.
Solomon asks not for G-d to do his work for him, but to be empowered to do it himself. It is important to face and acknowledge one’s limitations and not to pretend to a competence one does not posses.
Between good and bad the ideal of kingship presented in this passage contains some basic guidelines for good government in general.
1. Government is under G-d and responsible to G-d.
2. The governed are G-d’s people, not the states.
3. The essence of good government is the exercise of authority that makes for justice based on the proper discernment between good and evil.
4. The best preparation to govern, under girding all technical expertise, is a hearing heart, a heart that is sensitive and obedient to G-d and responsive to the rights and needs of the governed.
G-d responded: “Justice should be echoing in the translation “govern” that govern in this context is the exercise of authority that make for justice. Understanding to discern (literally, to hear) what is right – justice.” In addition to a wise and discerning mind, G-d gives Solomon riches and honor as well. G-d also promises Solomon long life, but on the condition that Solomon’s moral conduct measure up to that of David. This caution G-d gives him, lest his wisdom should make him proud, careless, or presumptuous.
Of Solomon’s many marriages, only the one to Pharaoh’s daughter is singled out for mention. Marriage to an Egyptian princess would be a reversal of Israel’s fortune. This marriage was political, “a marriage alliance with Pharaoh king of Egypt.” The Pharaoh in question was most likely Siamun (978-959 BE.) or Psusennes 11 (059-945) of the 21st Dynasty. Egypt was Israel’s only serious rival at the time, and the alliance was an important asset to Solomon’s fledgling kingdom. It made for peace, had mutual commercial benefits, and opened up to Israel the vast experience of Egypt in learning and government. She was not admissible into the stronghold of Zion, the building where the ark was (Deuteronomy 23:7, 8). She seems to have been lodged at first in his mother's apartments (Solomon 3:4, 8:2), as a suitable residence was not yet provided for her in the new palace (1 Kings 7:8, 9:24, 2 Chronicles 8:11).
Solomon built a palace for his Egyptian wife, Pharaoh’s daughter had to wait twenty years for her palace (9:24). It has been questioned whether this marriage was in conformity with the Law (see Exodus 34:16, Deuteronomy 7:3, Ezra 10:1-10, Nehemiah 13:26). But it is nowhere censured in Scripture, as are the connections Solomon formed with other foreigners (11:1-3); whence it may be inferred that he had stipulated for her abandonment of idolatry, and conforming to the Jewish religion (Psalms 45:10,11).
First Kings is the story of Israel wrestling with the myriad problems of political existence from the last days of David 970 B.E. to the beginning of the reign of Ahaziah 850. The historical work of which 1 Kgs. is a part covers the period from the time of Moses 1250 to the middle of the Babylonian Exile 561. Because of the dominant theological influence of Deuteronomy, it is called the Deuteronomistic history.
The senile king suddenly energized, clear of mind, and decisive makes his vow to be executed today. He renews to her the solemn pledge he had given, in terms of solemnity and impressiveness that show that the aged monarch had roused himself to the duty the emergency called for. Bathsheba emerges as a forceful person with a mind of her own. Instead of asking David she affirms that he had indeed sworn that “Assuredly Solomon your son shall reign after me. Though I desire thy oath may be kept, and the right of succession confirmed to my son, yet I am far from thirsting after thy death, and would rather rejoice, if it were possible for thee to live and enjoy the crown forever. That is in the life of his descendants now that the succession is established.”
The public recognition of the successor to the throne, during the old king's lifetime, is accordant with the customs of the East. David’s oath and instructions for Solomon’s coronation settle the struggle for the succession in Solomon’s favor. Blessed is a great satisfaction to good men, when they are going out of the world, to see their children rising up in their stead, to serve G-d and their generation: and especially to see peace upon Israel, and the establishment of it.The narrator wants us to understand that Solomon’s accession was the fulfillment of Nathan’s prophecy (2 Sam. 7:12).
Although David had united Israel and rules a small empire, the foundations of an enduring kingdom had yet to be established. The religious institutions of the tribal confederacy had not been adapted nor a theology formulated to prepare Israel to serve
G-d in its new imperial status.
The chapter is a summons to the man or woman of G-d to be in the midst of the rowdy, untidy push and shove of human striving where G-d’s purposes are at stake and to act with the boldness and astuteness of a Nathan. Bad leadership and evil can succeed only with the consent of the righteous. Nathan did not passively wait for G-d to work a miracle. Instead, boldly, aggressively, and with keen psychological insight he exploited the situation to achieve his purpose.
David’s dynasty did endure for some 400 years, a remarkable record in the turbulent politics of the biblical world. Soon after the events of chapter one David died. As did Jacob (Gen. 49), Moses (Deut. 33), Joshua (Josh. 23), and Samuel (1 Sam. 12), David used the occasion of his approaching death to issue his last will and testament.
Solomon was in years: not above twenty years old; and withal (which he principally intends) he was raw and un-experienced, as a child, in state affairs. Little child in this context is the language of humility expressing Solomon’s sense of his inexperience and dependence.
Solomon is exhorted to walk in the ways of the L-rd and to keep the L-rd’s statues and commandments are the absolute, unqualified requirements (thou shalt and thou shalt not), ordinances which are legal precedents built up by custom by which specific cases are judged, and testimonies that are Laws viewed as the personal attestation of G-d’s will. That is, the divine Law in all its ceremonial as well as moral requirements. The Hebrew word Torah traditionally rendered by “Law” does not have the burdensome and legalistic connotation of the English term. For the Israelite Torah is a precious gift and the source of life, more to be desired than gold and sweeter than honey. The best English equivalents are “instructions.” But particular reference was intended to its political institutions, as it was only by strictly maintaining the conduct that became the Hebrew monarch (Deuteronomy 17:10-20), that he would secure the blessing of peace and prosperity to his reign. The Law which the prince was enjoined to transcribe and read, 17:11, that be might govern his own and his peoples actions by it. Every king had to hand copy the Scriptures so they would know how to rule.
His ascension to the royal dignity was made under the happiest sponsorship. Having been born after his father became monarch of the whole kingdom, his claim, according to the notions of Oriental people, was preferable to that of all, even his elder brothers. The Hebrew kingdom enjoyed internal prosperity; it was respected and renowned abroad, and Solomon well knew how to improve these advantages.
The ideal of kingly rule according to David is strength rooted in morality. Weakness invites dissension, the triumph of bad leadership, and evil. But strength is not for the personal, arbitrary, or despotic use of the ruler. Above kingship – and leadership in general – stands G-d’s Torah, limiting and conditioning all human exercise of power. If one would be a successful ruler or leader, one must walk before G-d in truth and with all one’s heart and soul. That is, the ruler must live in steadfast, trustful dependence on G-d and be committed to G-d with one’s total inner being – intellect, will, and emotions.
Bath-sheba went unto King Solomon the filial reverence and the particular act of respect, which Solomon rendered, were quite in accordance with the sentiments and customs of the East. The right hand is the place of honor; and as it expressly said to have been assigned to "the king's mother," it is necessary to remark that, when a husband dies, his widow acquires a higher dignity and power, as a mother over her son, than she ever possessed before. Besides, the dignity of "king's mother" is a state office, to which certain revenues are attached. The holder has a separate palace or court, as well as possesses great influence in public affairs; and as the dignity is held for life, it sometimes happens, in consequence of deaths, that the person enjoying it may not be related to the reigning sovereign by natural maternity. Bath-sheba had evidently been invested with this honorable office.
Solomon asked G-d for an understanding heart: “Whereby I may both clearly discern, and faithfully perform all the parts of my duty: for both these are spoken of in Scripture, as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool, and one void of understanding.” The phrase understanding mind in Hebrew is literally “hearing heart, the heart in Israelite thought is the center of the psychic self. It includes especially mental activity but is broader in scope than English “mind,” embracing the feelings and will as well. The heart is susceptible to become hardened, to be made fat (Isa. 6:10), and to dwell on evil (Gen. 6:5; 8:21); indeed, it is “deceitful above all things: (Jer. 17:9). A hearing heart is one that is open, receptive, and teachable (Isa. 50:4). That to which the heart of the king should be open above all else is G-d’s Torah. The king ideally rules not on the basis of his own understanding but administers his realm in the light of G-d’s revealed will. Implicit in the question is the fundamental reason Solomon asked for an understanding mind to govern. He knows that human resources alone are not sufficient for his task. He needs divine empowerment.
“Discern namely in causes and controversies among my people; that I may not through mistake, or prejudice, or passion, give wrong sentences, and call evil good, or good evil.” Absalom, that was a fool, wished himself a judge: Solomon that was a wise man, trembles at the undertaking. The more knowing and considerate men are, the more jealous they are of themselves.
Solomon asks not for G-d to do his work for him, but to be empowered to do it himself. It is important to face and acknowledge one’s limitations and not to pretend to a competence one does not posses.
Between good and bad the ideal of kingship presented in this passage contains some basic guidelines for good government in general.
1. Government is under G-d and responsible to G-d.
2. The governed are G-d’s people, not the states.
3. The essence of good government is the exercise of authority that makes for justice based on the proper discernment between good and evil.
4. The best preparation to govern, under girding all technical expertise, is a hearing heart, a heart that is sensitive and obedient to G-d and responsive to the rights and needs of the governed.
G-d responded: “Justice should be echoing in the translation “govern” that govern in this context is the exercise of authority that make for justice. Understanding to discern (literally, to hear) what is right – justice.” In addition to a wise and discerning mind, G-d gives Solomon riches and honor as well. G-d also promises Solomon long life, but on the condition that Solomon’s moral conduct measure up to that of David. This caution G-d gives him, lest his wisdom should make him proud, careless, or presumptuous.
Of Solomon’s many marriages, only the one to Pharaoh’s daughter is singled out for mention. Marriage to an Egyptian princess would be a reversal of Israel’s fortune. This marriage was political, “a marriage alliance with Pharaoh king of Egypt.” The Pharaoh in question was most likely Siamun (978-959 BE.) or Psusennes 11 (059-945) of the 21st Dynasty. Egypt was Israel’s only serious rival at the time, and the alliance was an important asset to Solomon’s fledgling kingdom. It made for peace, had mutual commercial benefits, and opened up to Israel the vast experience of Egypt in learning and government. She was not admissible into the stronghold of Zion, the building where the ark was (Deuteronomy 23:7, 8). She seems to have been lodged at first in his mother's apartments (Solomon 3:4, 8:2), as a suitable residence was not yet provided for her in the new palace (1 Kings 7:8, 9:24, 2 Chronicles 8:11).
Solomon built a palace for his Egyptian wife, Pharaoh’s daughter had to wait twenty years for her palace (9:24). It has been questioned whether this marriage was in conformity with the Law (see Exodus 34:16, Deuteronomy 7:3, Ezra 10:1-10, Nehemiah 13:26). But it is nowhere censured in Scripture, as are the connections Solomon formed with other foreigners (11:1-3); whence it may be inferred that he had stipulated for her abandonment of idolatry, and conforming to the Jewish religion (Psalms 45:10,11).
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