Comments on the First Book of Kings

From Family Hour

By Leslie M. Grant

Preface

1st Kings

The two books of Samuel deal with the establishing, gradually, of the kingdom in Israel by war and conquest. Saul, the first king, pictures government in the hands of mere fleshly man (though head and shoulders above his contemporaries), beginning well but ending in failure and disgrace. David followed him, and was called the man after God's heart, for he is a type of Christ, gaining His ascendancy by war and bloodshed, as will be the case when the Lord Jesus, through the horrors of the Great Tribulation, will triumph over every enemy and bring settled peace to Israel.

1 Kings then records the transfer of authority from David to Solomon while David was yet alive, thus indicating no break in the government of Israel Solomon (his name meaning "peaceableness") pictures the Lord Jesus establishing the kingdom in a state of settled peace in the Millennium. His reign was the most illustrious that Israel's history has ever seen. Yet, just as David (though a type of Christ) failed badly in his personal life, Solomon failed more badly still, showing that authority put in the hand of even the most godly of men, will always be abused.

Because of Solomon's serious failure, when he passed off the scene, the kingdom was broken into two parts, with ten tribes separating from Judah and Benjamin (ch.12). Solomon's son continued to reign only over the two tribes, and his descendants succeeded him, while Israel had no such succession of kings, but were under the domination of whatever king could gain power enough to displace one who reigned before him.

Appropriately, therefore, God introduced the prophets Elijah and Elishah (ch.17-21), to rebuke the wickedness of Israel's kings, yet to show how His grace could overrule their evil to bring blessing to at least some of the people who suffered under such evil regimes. Other prophets also arose, such as Michaiah (ch.22:7-28), to confirm such witness, and more still are found in 2 Kings. But 1 Kings, after the separation of the 12 tribes from the 2, deals more emphatically with the 12 tribes, while 2 Kings more emphasizes the two tribes.

The New King James Version is generally used in this commentary: any variation from this will be noted when used.

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Structure

David's death 1 Kings 1 - 2 1015 B.C.

Solomon's Reign 1 Kings 3 - 11

Kingdom division 1 Kings 12 - 2 Kings 16 984 - 742

Assyria captures Isreal 2 Kings 17

Babylon captures Judah 2 Kings 18 - 25 721 - 588

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1st KINGS -- CHAPTER 1
 

ADONIJAH EXALTS HIMSELF
 

(vs.1-10)

Being 70 years old, David was near to death. He complained of the cold, though well covered with blankets. His servants thought that a young girl, a virgin, would help to warm him. Why could not one of his wives do this? But they found a beautiful young woman, Abishag, and brought her to the king (v.2). She ministered to the king's needs, but he did not cohabit with her (v.4). Men will employ any available means of dealing with problems instead of committing the problem to the Lord.

David's son by Haggith, Adonijah, realizing his father's death was imminent, took advantage of the situation, deciding he was going to be king. He prepared chariots and horsemen and 50 men to run before him (v.5). He was imitating the pride of his brother Absalom, who had tried to dethrone his father David and came to an end in shame and disgrace (2 Sam.18). This ought to have been sufficient warning to Adonijah, but caution was overshadowed by his pride.

David had not restrained the pride of his son (v.6), perhaps because of his handsome appearance (v.6), as was true of Absalom also. David loved his sons, but neglected the discipline that love should have exercised, and our sinful flesh will always take advantage of lax government.

Adonijah enlisted Joab, David's army general, to seek his support in making himself king. Joab had not supported Absalom because David was then an energetic king and Joab knew it would not serve his own best interests to desert David. But now that David was dying, Joab's natural thoughts inclined him to follow Adonijah, who was David's oldest living son. Adonijah recognized Joab to be a key man in his gaining his object. Another key man was Abiathar the priest, whom Adonijah also found willing to support him (v.7).

His plans were well thought out, for wanting to include God as one supporting him, he sacrificed sheep, oxen and fatted cattle near to Jerusalem, in the Kidron valley (v.7). Having Abiathar as priest, he could consider these sacrifices appropriate for his purpose. Also, he invited all his brothers, the kings' sons and many servants of David. He marshaled all the support he could possibly find.

However, he did not invite Nathan the prophet, a faithful man of God, nor Benaiah, a fully devoted servant of David, nor other mighty men similar to Benaiah, nor Solomon his brother (v.10). Why did he not invite these? Because he knew he could not count on their support. In fact, it was common knowledge that David had purposed that Solomon was to be king, but Adonijah seemed to think that David was now too old to enforce this choice, and that popular opinion would favor him. Sad blunder!

When Adonijah made the bold move of proclaiming himself as king, Nathan the prophet took a wise course. He advised Bathsheba, the mother of Solomon, to immediately inform David that Adonijah had proclaimed himself king, in spite of the fact that David had sworn to Bathsheba that Solomon would be king (vs.11-13). Then, to confirm this to David, Nathan would come in with the same message (v.14), so that the urgency of the situation would be apparent to David.

Bathsheba then went into David's bedroom where Abishag was serving as a nurse to David Bathsheba bowed to him, thus showing the humility of her subjection to the king, though he was her husband. In answer to David's question, she reminded him that he had sworn by the Lord to her that Solomon should succeed him as king, but that Adonijah had taken the place of king without David being aware of it (vs.17-18), that he had sacrificed many animals and invited the king's sons as well as Abiathar and Joab, but had not invited Solomon (v.19).

She told David also that the eyes of all Israel were on David, interested to find what he would do in view of this turn of events. For if he allowed the crowning of Adonijah to stand, then Bathsheba and Solomon would be counted as offenders, for which they would be killed (v.21).

As she was speaking, Nathan also came in, bowing also in subjection before the king and asking him if he had said Adonijah should reign. He repeated what Bathsheba had said and added that the King's son, Abiathar and the commanders of the army were celebrating, saying, "Long live King Adonijah!" "But," said Nathan, "he has not invited me -- one of your servants -- nor Zadok the priest, nor Benaiah the son of Jehoiada, nor your servant Solomon" (vs.24-26).

Notice that it was those who were willing to be at a distance from David who were moved to follow Adonijah. They were not near to David as were Bathsheba and Nathan. What a lesson for every believer! Only in being near to the Lord shall we be preserved from the danger of dishonoring Him by following what seems to be appealing, but is actually disobedience.

Nathan certainly knew that David had nothing to do with the appointing of Adonijah as king, but he asked David nevertheless if he had ordered this matter without informing Nathan (v.27). This was intended by Nathan to stir David to action, and it was effective.

SOLOMON SUCCEEDS DAVID AS KING
(vs.28-53)

Bathsheba was summoned back to David's presence (v.28), and David swore to her by the Lord who had redeemed him from all his troubles, that, just as he had before sworn by the Lord God of Israel, so he would carry out what he had sworn, and do so "this day" (v.30), making Solomon king in David's place.

David then called for Zadok the priest, Nathan the prophet and Benaiah, the trusted military leader (v.32), and gave orders that they were to take the servants of David (the Cherethites and Pelethites) and have Solomon ride on David's mule down to Gihon. This was the same valley in which Adonijah had proclaimed himself king, that is, in the Kidron Valley, but east of Jerusalem rather than south. Thus, Zadok and Nathan were to anoint Solomon king over Israel, with the blowing of the trumpets and the announcement, "Long live King Solomon!"

Adonijah had thought David was too old and depleted in strength that he would have no more power as king, but the God who had brought David through all his adversities was still God, and He could enable David to still use the moral and spiritual power that had before carried him through much opposition. God always backs up what is His own work.

After being anointed, Solomon was to come up and sit on David's throne, for, as David said, he had appointed Solomon as king in his place. Benaiah answered the king with positive approval (v.36) and added the desire that Solomon's kingdom would become greater than David's. In one respect, this proved to be true, for the peace that prevailed in Solomon's day contributed to make his kingdom wonderfully prosperous. However, that prosperity was marred by the personal disobedience of Solomon that led to the breakup of the kingdom after he died (ch.12).

Such a celebration was a startling interruption to the celebration of Adonijah's claim to the throne of Israel. Adonijah and his followers had only finished their meal of celebration when this noise erupted in Jerusalem. Joab asked: "Why is the city in such a noisy uproar?"

At that moment Jonathan the son of Abiathar came in. Though his father was already present, it seems Jonathan did not follow his father's example. Jonathan had shown himself devoted to David at the time of Absalom's revolt (2 Sam.17:17-21). Adonijah thought Jonathan was bringing good news, but it was not good for Adonijah. Jonathan was just as aware of the coronation of Solomon as he was of what Adonijah was doing, and it seems he was not taking sides with Adonijah (vs.42-43). He told him plainly that "our lord King David has made Solomon king."

Jonathan made no suggestion that Adonijah should resist the crowning of Solomon as king, but rather gave him a full account of what had taken place so that it left no loophole of opportunity for Adonijah to change it. David had sent Zadok the priest, Nathan the prophet and Benaiah to military leader, together with the Cherethites and the Pelethites, David's bodyguard, having Solomon ride on the king's mule, and at Gihon they had anointed Solomon king, so that the whole city was rejoicing (vs.44-45).

But Jonathan did not stop there. He said that Solomon sat on the throne of the kingdom and David's servants had gone to bless King David with the desire that God would make the name of Solomon better than the name of David and his throne greater than David's throne. Thus Jonathan added that the king was bowed with thanksgiving before God, blessing Him for having given David a successor to sit on his throne while he was yet alive (vs.46-48). It seems that Jonathan would not have added these things if he had at all favored Adonijah. He spoke as though the matter had been totally settled by David.

Fear took possession of all the guests of Adonijah, and they immediately left the scene of their unholy celebration, each going his own way (v.49). Adonijah, in mortal fear, went and took hold of the horns of the altar, just as ungodly men today try to find refuge in Christian ritual, outwardly acknowledging the sacrifice of Christ as the place of safety, yet with no love for Christ at all (v.50).

Solomon was told that Adonijah had done this with the desire that Solomon would swear to him by God that he would not put him to death. Solomon was not vengeful toward his brother, but he was guarded in the way he answered. If Adonijah would prove himself dependable, he would not die, but if there was subsequent wickedness found in him, he would not be spared (v.52). At Solomon's word, he was brought from the altar and bowed to Solomon, who told him simply, "Go to your house." In other words, he was told to confine himself to private life rather than public.

CHAPTER 2

DAVID'S LAST WORDS TO SOLOMON

(vs.1-9)

As David was about to die, his words to Solomon have serious significance. Just as Paul (2 Tim.4:1-6) and Peter (2 Pet.1:12-15) were concerned about the testimony of the Lord after their decease, so was David, for they were not moved by selfish motives, but by concern for God's glory among His people.

David therefore urged Solomon, "be strong, therefore, and prove yourself a man" (v.2). If he was to do this, he would have to keep the charge of the Lord, to walk in His ways, to keep His statutes, His commandments, His judgments and His testimonies written in the Law of Moses. Only by heeding this law would Solomon prosper (v.3).

The Lord had told David that if his sons would be diligent to walk before the Lord in truth with all their heart and soul, then there would be no lack of a descendant to sit on David's throne. David reminded Solomon of this conditional promise (v.4). Sad to say, David's sons did not fulfill the conditions. Solomon began well, but very soon departed from the truth of scripture, and his sons departed farther still (1 Ki.11:1-9; 12:1-15).

David was concerned that Solomon's throne was to be established in righteousness, a picture of the righteousness of the coming reign of the Lord Jesus in the millennium. He will purge out of His kingdom all things that offend. Therefore David speaks first of Joab, who had been for many years the general of David's army. He had been outwardly loyal to David, but had deliberately defied the law of God in seeking his own ends. David reminds Solomon that Joab had, in cold blood, murdered both Abner and Amasa (2 Sam.3:27; 2 Sam.20:10). He did not mention Joab's killing Absalom (2 Sam.18:14), though Joab did this while Absalom was helpless and ought to have been taken prisoner rather than killed. Yet David avoided any suggestion that his personal feelings were involved in requiring that Joab should suffer the consequences of his crimes. But he made it clear to Solomon that Joab must not be left to die a natural death (vs.5-6).

In lovely contrast to this, David speaks most appreciatively of Barzillai, who had in old age come to David with food when David was in exile (2 Sam.17:27-29). David therefore asks Solomon to show special kindness to the sons of Barzillai in allowing them to eat at his table. Just so, every act of devotion toward the Lord Jesus will be fully rewarded in His coming kingdom.

However, there is another class of people represented by Shimei, who had maliciously cursed David at the same time Barzillai had helped him (2 Sam.16:5-8). When it seemed to Shimei that David was losing to Absalom, then he felt safe in cursing him, But when David regained his authority in Israel, Shimei changed his attitude and came to David to apologize (2 Sam.19:1-20). The apology was made out of fear for his own safety, but David accepted it and swore to him by the Lord that he would not kill him (2 Sam.19:23).

Though Shimei had cursed David, David would not trust himself to take vengeance on his own behalf. How important it is that we should observe such a principle as this! However, David knew that Shimei's apology was lacking in sincerity, so he told Solomon to act wisely in seeing to it that Shimei would be put to death for this evil that had really been against the Lord (vs.8-9). David told Solomon that his wisdom would find means to do this, as was proved later (vs.36-46). Thus, Solomon's kingdom illustrates the future kingdom of the Lord Jesus, which will not allow the admission of those who have before proven treacherous and cannot be trusted.

THE DEATH OF DAVID
(vs.10-12)

2 Samuel 5:4 tells us that David was 30 year old when he began to reign, and reigned 40 years over Israel. Thus he died at 70 years of age and was buried in Jerusalem. For seven years he reigned in Hebron and for 33 years in Jerusalem (v.11). By the time David died, Solomon was already reigning and his kingdom was firmly established. Solomon also reigned for forty years (1 Ki.11:42). How short indeed is the span of earthly glory! The last days of Paul in prison were much more bright with rejoicing than were the last days of either David or Solomon! (2 Tim.4:6-8).

ADONIJAH EXECUTED
(vs.13-25)

Adonijah was not a changed man in spite of his having submitted to Solomon. After David's death he came to Bathsheba (v.13). She was on her guard, wondering if he came peaceably, but she was not sufficiently on guard. Adonijah was like many religious people today, who choose to pray to Mary the mother of the Lord Jesus, to seek her influence with the Lord. He was too cautious to approach Solomon himself. But he told Bathsheba that she knew the kingdom was his and that all Israel had set their expectations on him. This was only pride, for how did he know that all Israel favored him? Natural thought might have expected the eldest son to succeed his father, but Adonijah knew that the Lord had chosen Solomon as king (v.15). Yet he had thought he might defeat the Lord's choice by gathering people after him. His words to Bathsheba show that he had not in heart submitted to Solomon and therefore could not be trusted.

He asked Bathsheba to intercede for him to ask Solomon that he would allow Adonijah to take Abishag as his wife. He thought Bathsheba's intercession would be effective with Solomon (vs.16-17). Bathsheba did not discern the dangers of such a suggestion, and was led more by a sympathetic nature than by cautious wisdom to agree to intercede for him (v.18) She ought to have simply reported to Solomon what Adonijah had said, rather than telling him she had only a small petition to make, urging him not to deny her request (vs.19-20). But Solomon also was too quick to assure his mother before hearing her request, that he would not refuse it.

When she made her request, he positively refused it, for he recognized that Adonijah was still desirous of having the kingdom. Bathsheba had thought it was a small matter, but Solomon discerned the spirit behind the request, which was a deeply significant matter. He found he could not keep his word to his mother, and instead decided that Adonijah must die, so that he would pose no threat to Solomon's authority (vs.23-24). He appointed Benaiah as the executioner, who immediately killed Adonijah.

This may remind us that after the antichrist exalts himself above all that is called God, the Lord Jesus will be exalted by God and will consume this proud enemy with the breath of His mouth and destroy him with the brightness of His coming (2 Thes.2:3-8). As Adonijah was a handsome man, so the antichrist will be very appealing to the fleshly desires of ungodly people, but his popularity will be short-lived, as was that of Adonijah.

ABIATHAR DEPOSED: JOAB EXECUTED
(vs.26-35)

Abiathar the priest had before seemed true to David (2 Sam.15:24-29), but his being tested by the defection of Adonijah had proved him deficient, so that he was no longer to be trusted as a faithful priest. Solomon did not put him to death, though he told him he was worthy of death (v.26), but he banished him from Jerusalem, sending him to Anathoth, his home. Verse 27 tells us that this fulfilled the word of the Lord spoken to Eli (1 Sam.2:31-34) because Eli had failed to faithfully function for God in the priesthood.

When news came to Joab of Adonijah's execution and of Abiathar's banishment, Joab knew he could not escape punishment since he had defected to Adonijah. He went to the tabernacle and took hold of the horns of the altar (v.28) as Adonijah had done at first (ch.1:51). This was the desperate act of a man clinging to religious ritual, but having no knowledge of God. Solomon sent Benaiah to execute Joab, which Benaiah was hesitant to do while Joab was clinging to the horns of the altar, but at Solomon's word, since Joab would not leave the altar, Benaiah carried out this unpleasant task, and Joab was buried in his wilderness house.

It was necessary for the establishment of Solomon's kingdom that the innocent blood of Abner and Amasa should be avenged on Joab, blood that Joab had shed without the knowledge of David (vs.32-33). Joab had stood by David until his defection to Adonijah, but his defection manifested the fact that his motives were not truly those of love for David, but rather of seeking his own advantage. His motives in killing Abner and Amasa were selfish too. Joab's execution symbolizes the fact that the millennial kingdom of the Lord Jesus will be established in righteousness, which brings peace.

Benaiah therefore killed Joab, "and he was buried in his own house in the wilderness" (v.34). Solomon then made Benaiah general of the army in Joab's place, and Zadok replaced Abiathar as priest.

SHIMEI TESTED AND EXECUTED
(vs.36-46)

Shimei was a still different character. Though he had so viciously cursed David, yet he had apologized for this and David had then spared his life (2 Sam.19:18-23), but he was not changed in heart, and Solomon told him in effect that he could not trust him our of sight, ordering him to live in Jerusalem with the warning that if he went elsewhere at any time he would be put to death (vs.36-37). Shimei fully agreed to this and promised to do as Solomon said.

However, three years later two of Shimei's slaves escaped from his service and went to Gath, about 25 miles from Jerusalem. When Shimei was told his servants were there, he took a trip by donkey to look for them (v.40). Surely he had not forgotten Solomon's warning and his own promise! Perhaps he thought that three years was enough to change Solomon's thoughts, but he wanted slaves to rule over, though he would not be content to be ruled himself!

Shimei's trip was reported to Solomon, who called for Shimei and reminded him of his promise to remain in Jerusalem, and of Solomon's promise to have him killed if he did not (vs.41-42). Though Shimei did not keep his promise, yet Solomon would keep his. Solomon also reminded him of the wickedness of his attitude toward David and that this wickedness would come back on his own head. David had not killed Shimei so as to avoid any appearance of personal retaliation, but justice must be carried out though David was no longer alive. Shimei's case is a warning to us not to speak evil of dignities (Jude 8-9). Again Benaiah was appointed executioner, and Shimei was put to death (v.46).

Thus, when the evil was fully judged, "the kingdom was established in the hand of Solomon." There was a transitional period of three years before the kingdom is said to be fully established, just as there is a transitional period between Israel's being set aside and the Church fully established in the book of Acts. So also, when Christ takes His kingdom, there will be brief period during which God and Magog from the uttermost north will come down to attack Israel, a land brought back from war and dwelling in peace, but will be judged unsparingly, that Christ's kingdom may be established in unchallenged supremacy (Ezek.38).

CHAPTER 3

SOLOMON RECEIVES WISDOM FROM GOD
(vs.1-15)

However, early in Solomon's reign he slipped into the snare of making a treaty with the king of Egypt. Israel had before escaped from the bondage of Egypt, a type of the world in its independence of God. Believers are warned not to be friends with the world (Jas.4:4), for such friendship is actually enmity against God. This friendship of Solomon then went farther still in his being married to a daughter of Pharaoh. Such laxity of conscience did not end there, however, as we shall see in chapter 11:1-8. Once we embark on a wrong course, we shall continue a downward slide unless the grace of God intervenes to lead us to seriously judge ourselves and return to the Lord.

Before the temple was built the people sacrificed at the high places. These were idolatrous shrines which people thought would be sanctified by introducing the worship of God there, but this is a mixture that cannot have God's approval (v.2).

Yet Solomon was a believer. He loved the Lord and sought to walk in the ways of David, except for his worship in high places. He evidently thought, because he wanted to worship the Lord, that he should do it in the most prominent places, so because Gibeon had a great high place, he went there to offer 1000 burnt offerings (v.4), just as people today often think that the most beautiful church is where they ought to worship. In Solomon's case, the Lord bore with this though. He did not approve it, for God did appreciate the desire of Solomon's heart to be a worshiper.

Therefore He could appear to Solomon in a dream to give him the privilege of asking what he desired God to give him (v.5). We may well ask ourselves how we would respond to an opportunity like this. What do we desire more than anything else? This is a matter that should deeply exercise our hearts.

When God asked Solomon what he desired, Solomon was careful and considerate in his request, for he first, commendably, showed his appreciation of God's great mercy to his father David, recognizing the integrity of his father, and appreciating the kindness of God now in making Solomon king. At the same time, he felt as a little child, not knowing how to go out or come in (v.7). It is a good sign that he felt his inadequacy for the task of ruling the great nation Israel, and that he confessed this before the Lord.

He asked then for an understanding heart to administer justice to the people, to discern between good and evil. 2 Chronicles tells us that his request also included "wisdom and knowledge." God was pleased with Solomon's request (v.10), specially since he did not ask for things totally selfish, such as long life, riches or the destruction of his enemies (v.11), but for wisdom to discern justice, thereby expressing a desire to see the people of Israel prosper.

Therefore God gave him a wise and understanding heart which would excel the wisdom of anyone before or after him. Besides this God promised to give him riches and honor greater than all the kings of his day (v.13). Then God added a conditional promise that, if Solomon walked in God's ways, keeping His statutes and commandments, as David had, then God would lengthen his days.

Very likely Solomon thought that wisdom and knowledge would enable him to please God in all he did, but sadly, he failed miserably in keeping God's commandments, for he married 700 wives and had 300 concubines who turned away his heart from the Lord, so that he eventually became an idol worshiper (ch.11:1-8). While his request was good, it was not good enough, for wisdom and knowledge is never enough to keep us walking with God. Solomon did not pray to be preserved from evil in his own life. Had he read Deuteronomy 17:14-20? If so, did he not realize he needed more than an understanding heart, but a submissive heart obedient to the Word of God? Only by this could he have been preserved from the evils into which he fell.

When Solomon awoke from his dream, he stood before the ark of the covenant and offered up burnt offerings and peace offerings, making a feast also for his servants. The proper place for offerings was before the ark rather than in high places. Thus Solomon showed his appreciation to God by giving Him honor and showing kindness to the people. If only Solomon had continued as he began, how much more refreshing would his history have been, and how much more honoring to God!

JUDGMENT BETWEEN TWO MOTHERS
(vs.16-28)

The books of Proverbs and Ecclesiastes are witnesses to the wisdom of Solomon, Proverbs being the best book on psychology in existence, and Ecclesiastes the best on philosophy. In this section we are given an example of Solomon's wisdom in practice. Two women who were prostitutes came to Solomon to have him judge a controversy between them (v.1-16). The complainant stated her case first, claiming that after she had given birth to a child, the other woman had smothered her own child by lying on him at night, then had changed the babies while the first mother was sleeping. When she awoke in the morning, she said, she found the child dead, but in examining him, found this was not her child (vs.17-21).

The accused woman denied the accusation, claiming that the live child was actually hers (v.22). They had brought the babies with them, but there were no witnesses, though we should think that someone else must have seen the child that was born first. However, Solomon did not need other witnesses. He called for a sword (v.24), and commanded that the living child should be cut in half, with each mother having a half. Of course this would not be a satisfactory arrangement, but Solomon knew who he was dealing with. The actual mother of the child strongly protested, saying she would rather have the other woman take her child that to have the child killed. The other woman was agreeable to having the child divided, knowing that neither of them would have the child (v.26). It was not love for the child that moved her; but jealousy toward the other woman. Solomon knew that if she was dishonest enough to steal the child, her motives would be revealed by the test he gave her.

Solomon took advantage of the fact that God has implanted within a mother an instinct of deepest attachment to her own child, which is not likely to be found where there is no direct vital relationship. Thus, there remained not the slightest doubt that the first woman was the mother of the child, and the king gave orders that the child should be given to her (v.27).

A case of this kind was of course reported widely, so that all Israel was made aware of the wisdom of Solomon, and people realized it would but be easy for them to get away with wrong doing by deception. They recognized that it was God's wisdom that was in Solomon (v.28).

1st KINGS -- CHAPTER 4

SOLOMON'S ADMINISTRATION
(vs.1-19)

In Solomon's time peace was established in a way not seen in David's day, for there was continual turmoil while David reigned. Now Solomon was undisputed king over all Israel, and the unity of peace prevailed, for this is typical of the millennial reign of the Lord Jesus. However, Solomon's reign was not itself millennial, so that he had only eleven princes (vs.2-6), rather than twelve, which is the number of governmental completeness.

Azariah is the first official mentioned. He is said to be the son of Zadok the priest (v.2), which likely means he was the grandson, that is, probably the direct son of Ahimaaz the son of Zadok (1 Chron.6:9). It is good to see the priest mentioned first, then the scribes and the recorder before the officers of the army, but again the two priests, Zadok and Abiathar (v.4), showing that the relationship of the kingdom to the Lord was paramount. Yet the armed forces were necessary, as is true in Christianity if we are to "fight the good fight of faith," and the household is not to be neglected either, as is true in "the house of God" today (Eph. 2:19). Though last mentioned, the labor force is very necessary in its place. It does not have the prominent place, as priesthood does, but we should be content to labor for the Lord without having undue attention directed toward ourselves, for the Lord will reward all labor for Himself in a coming day.

Solomon did have 12 governors over Israel, each in a different area. It is not said that these were benefactors of the people, but rather that each one in turn provided food for Solomon and his household, one each month of the year (v.7). This pictures the response of Israel toward the Lord Jesus in a coming day, when they give full allegiance to Him. We may be sure these governors also attended to the needs of the people, just as those who give the Lord the first place will not fail in showing kindness to others.

The names of the 12 governors are told us in verses 8-19 and the areas over which they ruled. There is surely profitable instruction and blessing in such scripture for those who seek and receive discernment from God to search it out.

SOLOMON'S PROSPERITY AND WISDOM
(vs.20-34)

If verses 1-19 show the wise administrative order of Solomon's kingdom, these following verses dwell on the bountiful prosperity that characterized his reign, and the wisdom attending this. Judah and Israel had not been divided yet as they were in the reign of Solomon's son Rehoboam, and the unity of the people was beautifully displayed. Numerous as they were, yet they were rejoicing together (v.20). While this pictures the great prosperity, unity and blessing of Israel in the Millennium, yet it is only a brief and fleeting picture, for such things cannot last until the true King of Israel, the Lord Jesus, reigns.

Verse 21 indicates that Solomon reigned over all the kingdoms from the Euphrates River to the border of Egypt. This foreshadows the blessing of Israel in the Millennium, but it does not mean that all in that area were Solomon's people. There were still kingdoms that were distinct from Israel, but they had been subdued so as to render tribute to Solomon so long as he lived. Even the Philistines were still a distinct people, just as today the Palestinians maintain their independent character though living in Israelitish territory.

Solomon's provision for one day is recorded as about 150 bushels of fine flour, 300 bushels of meal, ten fatted oxen, 100 sheep, as well as deer, gazelles, roebucks and fatted fowl. This is a reminder that in the Millennium Israel will be abundantly blessed by the provision the Lord Jesus makes for His redeemed people. Good government does not only keep order, but provides for the welfare of the people. This beneficent reign of Solomon worked for "peace on every side" (v.24).

Also Judah and Israel dwelt safely in their land, "each man under his vine and his fig tree" (v.25). This quiet contentment will be emphasized in the millennial age. There will be no robbing, no fighting to amass fortunes and to gain ascendancy over others, but rather the calm faith of dependence on the well-proven goodness of God, for all in Israel will be born again.

As well as provision for his kingdom, Solomon was concerned for its protection, having 40,000 stalls of horses for his chariots and 12,000 horsemen (v.26). This pictures the protection of Israel by the government of the Lord Jesus in the Millennium, but it is only a picture, for Israel will not need chariots and horses for their protection then. Rather, they will say, "Some trust in chariots, and some in horses; but we will remember the name of the Lord our God" (Ps.20:7). In fact, it is not told us here, but Solomon disobeyed God by importing horses from Egypt (1 Ki.10:29), which God had warned against in Deuteronomy 17:16. God well knew what the special temptations of a king would be, and in this scripture made them very clear. In fact, whatever king reigned, he was to have copy of the law (the Pentateuch) written for him, to acquaint himself with it.

Solomon's twelve governors (one from each tribe) brought provisions also for Solomon, one in each month of the year, thus leaving no lack of supply. The administration was well organized (v.27), reflecting the orderly administration of the millennial kingdom. This included barley and straw for the horses (v.28).

Solomon's wisdom was a gift directly from God, excelling all the wisdom of men of the east and of Egypt, for there were men of outstanding wisdom in these places (v.30). Four men are mentioned whose wisdom must have been great, but all inferior to Solomon. Ethan the Ezrahite wrote Psalm 89, and Heman the Ezrahite wrote Psalm 88. There is great wisdom in both of these Psalms, Psalm 88 portraying the agonizing grief of one who feels the shame and sorrow of Israel's guilt before God and cries out for mercy. Psalm 89 however shows rather the wonder of the grace of God in lifting up and blessing Israel beyond their fondest dreams after years of wandering and guilt.

As to the other two men, Chalcol and Darda, we find no record of anything they did or wrote, though they were evidently well known in the time of Solomon, whose wisdom excelied all of these. The Book of Proverbs, inspired by God, is a wonderful witness to his wisdom, though he wrote many more than these, 3000 altogether (v.32). He also wrote 1005 songs, only one of which is recorded in scripture, - "The Song of Songs."

Solomon's wisdom was not confined along certain lines, for he spoke of trees, from the greatest to the lowest, of animals, birds, creeping things and fish (v.33). The fame of his wisdom spread throughout the world, so that from all nations people came with the one object of hearing the wisdom of Solomon (v.34). How much greater will be the attraction awakened in the nations when the Lord Jesus, the King of kings, takes His great power and reigns in His millennial kingdom! Jerusalem will be the center to which the nations will come to worship Him and learn the wonders of His unexcelled wisdom (Zech.14:16).

CHAPTER 5
PREPARATIONS FOR THE TEMPLE
(vs.1-18)

God had told David that Solomon would build a house for Him (2 Sam.7:12-13), and David therefore prepared many materials for this. We read now of Solomon making further preparations for this. Hiram king of Tyre, who had been friendly with David, sent his servants to express the same friendliness to Solomon (v.1). Solomon was encouraged by this to send word to Hiram, reminding him that David was not permitted by God to build a house for the name of the Lord because of his being constantly embroiled in warfare (vs.2-3). However, the Lord now had given Solomon rest, so that his kingdom was at peace (v.4).

Therefore, he told Hiram it was his purpose to build a house for the name of the Lord God, in accordance with God's word that David's son should do this work (v.5). He requested of Hiram that he should give orders to his men to cut down cedars in Lebanon to provide timber for building. Solomon would send servants to unite with Hiram's servants in this work, and Solomon would pay the wages of all of these according to the decision of Hiram. He reminded Hiram that it was well known that the Sidonians (who were connected with Tyre) were skillful lumbermen, and Solomon was fully willing to pay wages such as skillful workmen deserved.

There were no snags whatever in this arrangement. All was done in thorough concord. Huram rejoiced greatly at the message of Solomon, showing no envy, but joy in the Lord's having given a wise king to rule over Israel (v.7). He responded favorably to Solomon's request, willing to provide cedar and cypress logs for him. Hiram's servants would cut them down, then float them by the sea-coast in rafts (or what we may call "booms") to the port in Israel closest to Jerusalem, where the logs would be separated for transport by land to Jerusalem (vs.8-9). He accepted Solomon's word too that he would provide food for Hiram's household.

This arrangement proceeded well, with cedar and cypress logs being sent by Hiram and Solomon responding with 20,000 kors of wheat and 20 kors of pressed oil every year (v.11) for seven years (ch.6:37-38).

This friendliness between Solomon and Hiram pictures the peace established between Israel and the Gentile nations in the millennium. Gentiles will come to Israel's light and the wealth of the Gentiles will come to Israel (Isa.60:3-5). God knew how to dispose Hiram favorably toward Solomon, and He knows how to change the hearts of other Gentiles from enmity to friendliness toward Israel, as He will in the latter days. Solomon and Hiram made a treaty together. The labor force that Solomon raised from Israel to send to Lebanon was large indeed, involving 30,000 men. The men labored only for one month out of three, for 10,000 went each month and returned for two months. This was wise consideration for the laborers (vs.13-14).

For the building of the temple, Solomon designated 70,000 workers to carry burdens, which would include the transporting of logs from the sea coast to Jerusalem. Also 80,000 were engaged in quarrying stone in the mountains (v.15). It is understood that the caverns from which the stone was quarried are still in existence in the vicinity of Jerusalem.

There is good spiritual instruction for us in all this organization. God knows how to organize His work today without man's organization involved. The workers in the mountains of Lebanon, using axes to cut down trees, speak of evangelists sent by God to cut down the pride of men and thus save them from their sins, so that they might be fit for use in His house. The logs being then committed to the water picture the exercise of faith that is necessary for every convert. The logs may seem heavy enough to sink, but they do not: they float.

The burden bearers had the important work of carrying the logs up to Jerusalem, symbolizing the work of believers who care for the need of new converts, that they might be brought to realize their place in the house of God.

Those who quarried stone had hard underground work in gradually shaping stones that were then built into the temple with no tools being necessary, and no noise (ch.6:7). Typically this is the work of bringing souls from the darkness of their sins, dealing with them to shape their character so as to be fitted in perfectly with the rest of believers as a holy temple in the Lord. This is God's workmanship, but He uses believers to carry out His work.

There were also 3,300 supervisors of the work, which reminds us that God has provided in the Church today, elder men of experience and dependability to help and encourage His saints in the work God appoints.

Large, costly, hewn stones are specially mentioned in verse 17, used in laying the foundation of the building. These do not speak of Christ Himself, for He is the Rock, the bedrock as the foundation of the Church of God (Mt.16:18; 1 Cor.3:11). He was not "hewn," for He is perfect as He is. The hewn stones therefore picture the work of apostles and prophets at the beginning of the Church's history, as Paul says, believers "have been built on the foundation of the apostles and prophets" (Eph.2:20). God did a special work with these, as Paul's conversion and after-life illustrate. The hewing speaks of His cutting off what was extraneous to make them fit for the use God had for them. They were "costly," for they were redeemed by the precious blood of Christ (1 Pet.1:18-19). They were "large," for they were given a place of prime importance in the building of the Church.

As well as Solomon's and Hiram's builders, verse 18 speaks of the Gebalites quarrying stones. There were Gebalites in connection with Edom, Ammon and Moab (Ps.83:6-7), but the Gebalites (or Giblites) in our chapter are more likely those spoken of in Joshua 13:4-5, closer to the Sidonians and to Lebanon.

CHAPTER 6
THE BUILDING OF THE TEMPLE
(vs.1-38)

The date of the beginning of the temple is given specifically in verse 1 as the 480th year after Israel had left Egypt, which was the 4th year of Solomon's reign, in the month Ziv, the second month of the year (v.1). All that time was required before Israel attained the zenith of their power and splendor. Sadly, it did not last very long - yet it was a fulfillment of God's promise to Israel that He would take Israel from Egypt and establish them in great blessing in the land of promise. The permanent fulfillment of this promise awaits the coming of the Messiah in power and glory, when He will establish Israel in millennial blessing.

The size of the temple was comparatively small, though its splendor was unsurpassed. The temple was 60 by 20 cubits and 30 cubits high (v.2). The vestibule at the front was additional to this, spanning the 20 cubits width and extending ten cubits outward (v.3). The cubit is understood to be between 18 and 22 inches. Surrounding the main building on all sides except the front there were chambers built three stories high, the lower rooms only 5 cubits wide, the middle six cubits and the upper seven cubits (vs.5-6). Their other dimensions are not given.

There was nothing like this in the tabernacle, for the tabernacle symbolizes God's dwelling among a pilgrim people on earth, who had tents rather than any settled dwelling place. The temple pictures the Father's house in heaven. In the temple, however, there could only be a limited number of rooms used by the priests, who were serving in the temple at a given time. But the Lord Jesus says, "In My Father's house are many mansions" (Jn.14:2). Thus the type is only a faint picture of the reality. The Lord is virtually saying there is room for all His redeemed people there. The word for "mansions" is better translated "abodes," permanent dwelling places. All believers will have their place there, for all are priests of God and in glory will function in the full capacity of priests, mainly in offering up spiritual sacrifices to God.

Verse 7 informs us that when the stones were quarried they were completely finished at the quarry, formed to exact size to fit in place, so that no hammer, chisel or other tool was heard in the actual building. This required remarkable skill. It pictures the skill of the Lord Jesus in hewing out sinners from the caverns of sin and fitting them perfectly for use in the house of God He is building today, the Church. The work goes on quietly but effectively, with no fanfare or ostentation. The world over the Lord is adding to the Church daily those who are being saved.

The doorway for the stairs up to the second and third floors was on the right side (v.8). Since no other door for the upstairs is mentioned, it seems that there must have been a hallway on the three sides, connecting all the rooms. Each of the rooms was 5 cubits high (v.10), though their length is not mentioned.

The temple inside was paneled with beams and boards of cedar (v.9). The tabernacle was built of acacia boards (Ex.26:15). Acacia is a hard, desert wood and speaks of humanity in temporary circumstances of desert experience. Those boards picture believers as they are seen even now "in Christ" for they were covered with gold. But the cedar of the temple, a specially enduring wood, speaks of believers in glory, in the Father's house, also clothed with gold, the symbol of divine glory, reflecting the beauty of Christ for eternity, not only on earth.

While the temple was still in building, God spoke to Solomon, telling him seriously that God's dwelling in the temple would be conditional upon Solomon's obedience to God's statutes, his executing God's judgments and keeping His commandments (vs.11-13). How different this is to the fact that the Church of God is now established as "a habitation of God in the Spirit" (Eph.2:21-22). God's presence in the Church is not conditional on our obedience, but is based upon the permanent value of the sacrifice of the Lord Jesus, a divine work, with no condition of man's work involved at all.

Neither Solomon personally nor his family nor his subjects fulfilled the conditions God set down, so that eventually God withdrew from the temple. Ezekiel records the glory departing in stages (Ezek.8:4; 9:3; 10:18; 11:23). God did bear long with Israel's disobedience, but eventually, as the Lord Jesus said, "Your house is left to you desolate" (Mt.23:38). This was solemnly finalized when the Lord Jesus, the Son over God's house, was rejected and crucified. What could the temple be without its Lord?

The inside walls of the temple were built of cedar from the floor to the ceiling, and the floor with planks of cypress (v.15). Cypress is a hard, durable wood of fragrant smell. Cedar is not so hard but just as durable.

The inner sanctuary also had walls of cedar and was 20 cubits in all three dimensions (vs.16, 20). This was 10 cubits less in height than the temple proper, but nothing is said as to what was done with the other ten cubits. The outer sanctuary was twice the size of the inner, being 40 cubits long and the same width and height. These are the same proportions as are seen in the tabernacle (Ex.26:15-32).

The cedar walls were carved with ornamental buds and open flowers (v.18). Of course these would be visible through the overlaying gold. These buds and flowers are a reminder of resurrection life, just as in eternity the Father's house will portray the wonderful joy and beauty of the resurrection of Christ, a life vibrant and eternal.

Then the inner sanctuary was prepared as a place for the ark. This was the only article of furniture inside the holiest of all. It speaks of Christ as the Sustainer of the throne of God, for the mercy-seat covering the ark symbolizes God's throne, which is not only a throne of justice and authority, but a throne of grace or of mercy, from which God's mercy is dispensed to those in need (Heb.4:16).

The inner sanctuary was a cube, 20 cubits in length, breadth and height (v.20). This is beautifully symbolic of the Trinity. God the Father, Son and Holy Spirit. The unity and equality of each member of the Trinity is pictured in this. We cannot say that the Father is part of God, nor the Son or the Spirit are part of God. The cube tells us that the Father is God, the Son is God and the Spirit is God; for it could not be said that the length is part of the cube, the width also a part and the height a part. Every point within the cube is comprehended in the length, also in the width and in the height. If one dimension is taken away, nothing is left. Thus, while God is a triune Being, the oneness of the Godhead is also emphasized.

The sanctuary was overlaid with pure gold, and the cedar altar also (v.20). This was evidently the same altar as mentioned in verse 22 which was placed in the outer sanctuary next to the inner sanctuary. This altar was for offering incense. It pictures Christ as the Sustainer of the worship of His people. The altar of burnt offering was outside, for on this were offered the many animals, all of them speaking of the value of the sacrifice of Christ on Calvary for us. Now, being raised from the dead, He "dieth no more," but He receives worship.

Having overlaid the inside of the temple with pure gold, Solomon also had gold chains stretched across the front of the inner sanctuary. The gold chains were evidently in addition to the doors (v.31). The veil also was in place there, for chapter 8:4 tells us that all the holy furnishings of the tabernacle were brought to the temple; and of course at the time of the death of the Lord Jesus, the veil of the temple was torn in two from the top to the bottom. Gold speaks of the beauty of the glory of God, for the temple was His dwelling.

Also, in the inner sanctuary were two cherubim carved from olive wood. The olive is symbolic of Christ from whom the Spirit of God (the oil) is sent from the Father (Jn.15:26). These were also covered with gold (v.28). Their size was large, with their wings stretched sideways, each measuring 10 cubits from wing tip to wing tip. Being side by side, their inside wings touched each other and the outside wings touched the wall on either side, thus spanning the whole width of 20 cubits. The cherubim symbolize the government of God. Since there were two this reminds us of the perfect balance of God's government, involving both justice and grace which are equally important (vs.22-27).

Besides this all the walls of both the inner and outer sanctuary were carved with figures of cherubim, palm trees and open flowers. The number of these is not mentioned, nor the size of the cherubim. Likely they were smaller than the first two mentioned. But God was thus insisting on His government of grace and truth, which people too easily forget. The palm trees speak of Christ who bears fruit with unfailing consistency. The open flowers picture the mature beauty (not buds) of the Lord Jesus. Thus we see the four principles that are of paramount importance if God was to dwell there - grace, truth, fruitfulness and beauty.

Doors of olive wood were made for the entrance to the inner sanctuary (v.31). There were two of these doors and they also had carvings of figures of cherubim, palm trees and open flowers (v.32). In the tabernacle there were no doors, but only a veil, because the tabernacle was temporary as God's dwelling while Israel were journeying in the wilderness; but in the temple there were evidently doors as well as the veil.

There were also doors by which to enter into the outer sanctuary The posts for these were made of olive wood (v.33), but the doors themselves of cypress (v.34). These two had carvings of cherubim, palm trees and open flowers, all overlaid with gold (v.35).

The court surrounding the temple was fenced with three rows of hewn stone and a row of cedar beams (v.36). It may be difficult to envision just what is meant by this, and the spiritual significance of it may be just as difficult to discern.

Seven years were required for the building to be completed. This may seem a long time when so large a number of workmen were engaged in the work, but there had to be painstaking labor involved in the great detail of the work, for the temple pictures the Father's house in glory.

CHAPTER 7
THREE MORE HOUSES
(vs.1-12)

Only one verse speaks of Solomon's own house, which took 13 years to build. However, the order of that house is seen in chapter 10:4-5. This is typical of the Church of God today, of which the Lord says, "On this Rock I will build My Church" (Mt.16:18). It is interesting that when Solomon's house is spoken of in 1 Kings 10:4-5, there is special mention made of "his ascent by which he went up to the house of the Lord" (KJV). This speaks symbolically of the Rapture, when the Lord will take the Church from her present circumstances in "the house of God" to the Father's house in glory.

However, "the house of the forest of Lebanon" is described for us in detail. It was much larger than the temple, though not as elaborate and costly. This house was the place of judgment and administration of Solomon's kingdom. It therefore speaks of the administration of the earthly kingdom of the Lord Jesus in the millennium, the 1000 years of His reign of righteousness and peace.

This building was not overlaid with gold, for gold speaks of the nature of God, and the house of the forest of Lebanon speaks of the government of God. Thus, cedar wood was prominent in this (vs.2-3) for cedar is an enduring wood, telling us therefore that the government of the Lord Jesus will be stable and enduring throughout the entire 1000 years. Many pillars were in this house, though only 2 are seen at the entrance of the temple.

There were windows in this building (vs.4-5), though not in the temple, for government looks out to consider the welfare of the people, while in the temple everything speaks of God's glory, with no outward vision at all. In this house of the forest of Lebanon a hall called the Hall of Judgment was built, where Solomon's throne was set (v.7). This was totally paneled with cedar.

It is briefly mentioned in verse 8 that the house Solomon had built for himself to dwell in had a court inside the hall similar to that in the house of the forest of Lebanon. If government is emphasized in the house of the forest of Lebanon as applying to the millennial kingdom of the Lord Jesus, there is also government necessary in connection with the house of God, the Church, today. Thus, 1 Peter 4:17 tells us, "The time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?"

Another house also is mentioned in verse 8. Solomon made this for Pharaoh's daughter whom he married. This was the beginning of Solomon's downfall as regards his relationship with women, for he soon married many others (ch.11:1-3). Yet God used even Solomon's failure to illustrate the blessing of Gentiles in the millennial kingdom of the Lord Jesus. The house built for Pharaoh's daughter reminds us that in that kingdom the submissive Gentile nations will have dwelling too.

All of these houses were built of costly stones (v.9), illustrating the great cost to the Lord Jesus to bring Gentiles to Himself as well as Israel, by means of His great sacrifice at Calvary. The foundation was of hewn stones and the court was enclosed with these also. Being hewn speaks of the work of the Spirit of God in separating people from the caverns of sin in which they were in bondage and cutting them down to a suitable size to fit into God's building. We today need this purging work of the Spirit of God; Israel and believing Gentiles in the Millennium will need it too.

THE MASTER CRAFTSMAN
(vs.13-14)

The Lord had prepared an appropriate overseer for the work Solomon required. His father was of Tyre, but he was the son of an Israelitish woman of the tribe of Naphtali. King Solomon sent and brought this man, Huram, from Tyre (v.13). His name was the same as the King of Tyre. In verse 24 we are told only that he was a skilled worker in bronze, or copper. In 2 Chronicles 2:13-14 much more is said about him as being "skilled to work in gold and silver, bronze and iron, stone and wood, purple and blue, fine linen and crimson, and to make any engraving and to accomplish any plan that may be given him."

We sometimes hear of a man who is "a jack of all trades, master of none," but here was a man who was a master of all trades. Certainly there would be nobody else who could approach his capabilities. God had specially prepared him for the purpose of building the temple. We surely see in him a picture of the Holy Spirit of God who is perfectly skilled in every detail of the work of building God's house.

TWO COPPER PILLARS
(vs.15-22)

The magnificence of the temple was enhanced by two great pillars of copper at the entrance, each measuring 18 cubits (27 feet) high and 12 cubits (18 feet) in circumference (v.15). If these were solid copper their weight must have been tremendous. In fact, they would be remarkably strong if they were hollow with only 4 inch thick walls. But nothing is said concerning this. Even the capitals placed on top of the pillars were 5 cubits (7.5 feet) high, and these were ornamented with a lattice network of chains (v.17). Besides this two rows of pomegranates formed of copper were used as ornaments, and the capitals were in the shape of lilies. The pomegranates (full of seeds) speak of the abundant fruitfulness of the work of God, while the lilies speak of the beauty of God's work (vs.18-20).

The pillars were named Jachin (on the right) and Boaz (on the left) of the entry (v.21). Jachin means "He shall establish." This is a promise that God will eventually establish His house for it was not to be established then. Indeed, that house was later destroyed because of Israel's unfaithfulness, but God's promise as to the future remains. Boaz means "in Him is strength." If the weakness of Israel led to ruin and failure, the Lord Jesus is still the strong One who will accomplish the will of God in perfection. This work of erecting the pillars was no small project, and must have occupied some time.

THE COPPER SEA
(vs.23-26)

The Sea was a large pool made of cast copper, ten cubits (15 feet) in diameter. This took the place of the laver in the tabernacle service (Ex.30:17-21). It was 5 cubits high as well as being placed on 12 oxen, evidently of copper also, three facing in each direction, with their backs pointed inwards (vs.23-25). Thus, if the oxen were 4 or 5 feet in height, the top of the sea would be 11 or 12 feet high. This was placed outside the temple between the large copper altar and the temple door. It contained 3000 baths (about 8000 gallons) of water (2 Chron.4:5), and was used by the priests for washing in (2 Chron.4:6). There must have been steps up to the Sea, but nothing is said about this.

The copper altar tells us there must be cleansing by the blood of Christ from the guilt of sin before one can enter the temple; but the Sea adds to this the cleansing by water, speaking of moral cleansing by the application of God's Word to our hearts and consciences.

CARTS AND LAVERS
(vs.27-39)

The priests washed their hands and feet in the Sea, but there were also ten carts which each sustained a laver for washing the animals of sacrifice. These could be moved around, but five carts were on the right side of the temple and live on the left side. The carts were made of copper also, thus the holiness of God being emphasized in all the outside furnishings, while the inside emphasized the glory of God (the gold).

On the panels of the carts were lions, oxen and cherubim (v.29). In Revelation 4:7 we read of four living creatures, one like a lion, another like a calf (or ox), one having the face of a man and the last like a flying eagle. In our chapter the cherubim takes the place of man and the flying eagle is omitted. This is likely because the eagle speaks of the swift execution of God's judgment, and there will be no such thing in the millennial kingdom. The lion speaks of strength, the ox, of service and the cherubim of intelligent government, all of these being important in the future kingdom of Christ.

The number of carts with these lavers (10) was necessary for the large number of animals that must be washed before being offered. At the dedication of the temple, 22,000 bulls and 120,000 sheep were offered! (ch.8:63). How good it is to know that the offering of the Lord Jesus has canceled all those Old Testament offerings (Heb.10:1-14). But those many offerings do draw attention to the fact that an infinitely great sacrifice must eventually be offered if the sins of mankind were to be atoned for.

The number 10 speaks of human responsibility (as the 10 commandments), and man's ability or responsibility is today set aside by God's sovereign work in the redemption that is in Christ Jesus. The four wheels on each cart (v.30) speak of what is earthly and transitory, four being the number of earth's directions, north, east, west and south.

All the sacrificial animals needed washing to symbolize the purity of the Lord Jesus. He was absolutely pure in His nature and needed no washing. He "offered Himself without spot to God" (Heb.9:14). Wonderful sacrifice indeed!

RECAP OF TEMPLE FURNISHINGS
(vs.40-51)

In 2 Chronicles, though Hiram is said to be an expert in all manner of work, it is Solomon, not Hiram, who is given the credit for all the building of the temple. Here in 2 Kings 7:40-45 the work is said to be that of Hiram, at least all the bronze (or copper) work. Whether this is implied from verse 48 to 51 does not seem clear, but the summary of all the copper work in verses 40-47 impresses us with the great value of all this. The weight of the copper was not even determined because it was so great (v.47). Indeed) who can put any estimation on the holiness of God?

From verse 48 to 50 the inner furnishings are spoken of, all of which were either pure gold or covered with gold. The incense altar and the table were evidently the same as in the tabernacle, but instead of only one lampstand with seven lamps on the left side of the outer sanctuary, there were five lampstands on the right and five on the left. How many lamps each of these held we are not told. But at least this signifies that the light will be greatly multiplied in the Father's house.

When the work was finished, then Solomon had the many things David had dedicated brought into the treasuries of the house of the Lord (v.51). David had been a sufferer, reminding us of the sufferings of the Lord Jesus before the day of His reigning in glory. The remembrance of those days of His suffering will never be forgotten when we enjoy the glorious circumstances of the Father's house. We shall always have fond remembrance of the entire path of the Lord Jesus on earth and of His marvelous sacrifice of Calvary.

CHAPTER 8
THE ARK AND TABERNACLE FURNITURE
(vs.1-13)

The temple being completed, there was one matter of importance remaining. Thus, for the bringing of the ark to the temple Solomon assembled the elders of Israel and the heads of tribes (v.1). The ark is the symbol of Christ as the Sustainer of the throne of God (the mercy seat), and it had dwelt in tents for many years, speaking of Christ being a Sojourner with His people until the day when He will take His rightful throne in the millennial kingdom.

It was at the time of the Feast of Tabernacles in the seventh month that the ark was carried by the priests into the temple (vs.2-3). This feast itself pictures the peace of the millennial kingdom of the Lord Jesus. Together with the ark, all the tabernacle furnishings were brought to the temple (v.4). This teaches us that all the lessons of the tabernacle are incorporated into the advanced teachings of the temple. Nothing was to be lost. The veil is not mentioned here, but 2 Chronicles 3:14 speaks of the veil being made of the same materials as the veil in the tabernacle, though of course the veil in the temple would be larger.

The occasion of the ark being brought into the temple is the last we read of the ark in the Old Testament except in Jeremiah 3:16, "They will say no more, 'the ark of the covenant of the Lord.' It shall not come to mind, nor shall they remember it, nor shall it be made any more." Thus, the ark, though it was of greatest significance in Israel when it was made, was only symbolical of Christ, and the symbol must vanish away while the One of whom it speaks remains eternally in all the excellence of His beauty and glory.

At this time Solomon, together with the people, offered sheep and oxen in such great numbers that they could not be counted (v.5). This seems amazing, but it is typical of the great work of grace that God will accomplish among His redeemed people when the millennial kingdom of the Lord Jesus is established, for it pictures the appreciation of the people in remembering the one great sacrifice of the Lord Jesus at Calvary Their praise will be virtually unceasing.

The priests then brought the ark into the holiest of all, placing it under the wings of the cherubim that were engraved on the wall (v.6). Thus the cherubim, with their wings, overshadowed the ark and its poles (v.7). The poles were permanently placed so as to be seen in the holy place as a permanent reminder of the Lord Jesus having been a Sojourner with His people until the day of His reigning in glory (v.8).

At this time only the two tablets of stone were in the ark (v.9). The Lord Jesus has said, "Your law is within My heart" (Ps.40:8). In His heart the law was safely kept. The golden pot of manna and Aaron's rod that budded were put in the ark as a provision of grace when Israel failed to keep the law. But the New Covenant (Jer.31:3134) will have nothing to do with Israel's obedience or disobedience, for it will be God's sovereign work in blessing to Israel. Thus the provision for cases of disobedience will 110 longer be emphasized, but the sovereign work of God in grace. In Christ Israel will see the covenant perfectly kept.

Having placed the ark in the holiest of all, the priests came out, and immediately the cloud of God's glory filled the house of the Lord (v.10). Thus God was indicating His presence in approving of the temple as His dwelling place among Israel. At that time the priests could not minister in the temple (v.11). The glory of the Lord was paramount, and man's work must then cease.

Solomon's words, however confirmed the truth of God's dwelling. He said "The Lord said He would dwell in the dark cloud. I have surely built You an exalted house, and a place for You to dwell in forever" (vs.12-13). How good for us to learn well the lesson that since Israel was still under law, God dwelt in thick darkness. Though in very nature "God is light," yet Israel did not see Him revealed in light. In the New Testament we are told that "He is in the light" (1 Jn.1:7), for He is now revealed in the person of His Son. How wonderful is the difference for us!

SOLOMON'S ADDRESS TO ISRAEL
(vs.14-21)

In dedicating the temple Solomon addressed the people briefly before praying publicly at length to God. He blessed the people (v.14) and ascribed to God the blessedness of fulfilling His word to David in giving David's son the wisdom and ability to accomplish the work of building the temple (v.15). Solomon realized that it was God who put into David's heart a desire to build the temple, but though God approved of David's desire, He did not allow him to do this (vs.15-19), but told him his son would do the building.

Solomon took pleasure in recognizing that God had both promised and carried out His promise in having Solomon build the temple. Solomon had not conceived this project, but God had, and Solomon simply obeyed the Word of the Lord in building the temple and thus providing a place for the ark which contained the covenant the Lord had made with Israel when He brought them out of Egypt (vs.20-21).

SOLOMON'S PRAYER
(vs.22-53)

Solomon's prayer at this time is fully quoted, for it was to be kept always in Israel's memory. He spoke in the presence of all the assembly of Israel, and addressed God as "the Lord God of Israel." How much more full and precious are the prayers of the New Testament epistles, such as Ephesians 1:17, addressed to "the God of our Lord Jesus Christ, the Father of glory." Such a prayer goes far beyond the scope of the one nation, Israel, so that it centers our thoughts, not on the blessing of a nation, but on the one great source of blessing, the Lord Jesus Christ.

"But," Solomon adds, "will God indeed dwell on the earth?" David realized that God's dwelling in the darkness of the holy place did not by any means infer that God was confined there. In fact, "heaven and the heaven of heavens cannot contain You" (v.27). God is infinite (unlimited) and omnipresent (present everywhere), yet in pure grace He specially signified the temple as the place of His dwelling in order to concentrate Israel's thoughts on Him as the Center of all Israel's interests.

Solomon pleads with God to regard his prayer and supplication, which is voiced particularly on behalf of Israel whose interests were centered in the temple in Jerusalem (v.28), the place in which God had said He would place His name (v.29).

The first thing he prays for, both as to himself and the people, is forgiveness (v.30). He knew they were not worthy of God's consideration and unless God forgave them for their sin they would be left desolate. If one sinned against his neighbor and there was any question about the matter, so that the accused offender was put on oath as regards this guilt or innocence, then Solomon asks that God would hear and intervene, absolving the innocent and condemning the guilty (vs.31-32). Because people may be guilty of swearing falsely, Solomon prayed that God would intervene to settle such cases.

Solomon entertained no false hopes that Israel would never be defeated by enemies. He does not say "If," but "When Your people are defeated before an enemy because they have sinned against You, and they burn back to You and confess Your name, and pray and make supplication to You in this temple" (v.33). Many times it was true that Israel was defeated by their enemies because they had sinned against God, so that Solomon's prayer is really prophetic. He asked that God would hear Israel's repentant prayer and restore them by His grace (v.34).

Withholding rain would be another infliction sent by God because of Israel's sin. Again, if this discipline resulted in the repentance of Israel, Solomon prayed that God would hear their prayer, forgive their sin and send rain (vs.35-36).

There would also be occasions of famine, pestilence, blight or mildew, infestations of locusts or grasshoppers. God would send these to draw attention to the plague of sin in the hearts of individuals (vs.37-38), and if this produced self-judgment so that people would pray toward the temple, recognizing God's glory, then Solomon would expect the Lord to hear in heaven and forgive and act in grace toward each individual as He discerned their need (v.39). This forgiveness would instill in hearts a wholesome fear of God (v.40).

Solomon considers also a foreigner in his prayer. If the foreigner had come to Israel because of hearing of the greatness of the God of Israel, then Solomon considered him entitled to be heard when he prayed toward the temple, and asked that God would answer the foreigner's prayer (vs.41-43).

In cases where Israel went out to battle and they prayed to the Lord toward Jerusalem and the temple, then Solomon also asks the Lord to hear their prayer and maintain their cause (vs.44-45).

Again, in verse 46, Solomon says, "When they sin against You," not "If" and God in anger delivers them into an enemy's hand, so that they are carried captive, then they repent and supplicate the Lord, he asked that God may hear in heaven and forgive them. This section (vs.46-53) has direct bearing on Israel's condition at the present time, having grievously sinned against God in rejecting His beloved Son, and therefore carried away into other lands. Solomon likely did not realize that a dispersion would last for centuries, as it has.

One captivity of Judah lasted for 70 years, but in answer to prayer when many were brought down to repentance, God restored them to their land (2 Chron.36:20-23). But their present dispersion has lasted for nearly 2000 years, which shows the stubbornness of the human heart, but God will yet work in the hearts of at least a remnant of Israel to cause them to be broken down in repentance and pray earnestly for His restoring mercy. Then He will answer according to the goodness of His heart.

God will indeed then grant them compassion before their enemies who will show compassion to those they have previously persecuted. Solomon pled with God on the basis that the children of Israel were God's people, God's inheritance, whom He had brought out of Egypt (v.51). Though Israel's failures were great, yet Solomon had confidence that God would not give them up. He had in fact separated them from all the peoples of the earth as His inheritance, and this sanctification would not be allowed to come to nothing (v.53). God had spoken of this to Moses, and God's Word will certainly be fulfilled.

SOLOMON BLESSES ISRAEL
(vs.54-61)

After interceding with God, Solomon is free to bless the people, for their blessing is dependent on the pure grace of God for which Solomon had prayed. He spoke with a loud voice so the people would hear (vs.54-55). But he begins by blessing the Lord who had given rest to Israel from all their wars, acknowledging that "There has not failed one word of all His great promise which He promised through His servant Moses" (v.56). How good that the people were reminded of the perfect faithfulness of God to His word, and if we too remember that He has proven Himself true to us in all our history on earth.

In verses 57-58 Solomon expresses the desire the Lord would be with Israel as He had been with their fathers, inclining their hearts to walk in all His ways, to keep His commandments and His statutes and His judgments. He desired too that the Lord might well remember the words of Solomon's prayer, that Israel might be blessed and that all nations on earth might have this witness that the Lord is God, the only God (vs.59-60).

He concludes his blessing by pleading with Israel to be loyal to the Lord God, walking in His statutes and keeping His commandments. Such exhortations are multiplied throughout the Old Testament, but these did not keep Israel from disobedience. They needed what is revealed in the New Testament - a true knowledge of Christ and the value of His sacrifice.

THE DEDICATION OF THE TEMPLE
(vs.62-66)

The dedication of the temple required sacrifice, just as anything dedicated to the Lord must be accompanied by sacrifice, as was true even in the case of the Lord Jesus when consecrated to God soon after His birth (Lk.2:22-24). The sacrifice then spoke of His own sacrifice, which is infinitely more valuable than 22,000 bulls and 120,000 sheep. These were peace offerings, speaking of the fellowship between God and the people accomplished by the sacrifice of Christ, making the way clear for God to dwell with mankind, as the temple illustrates. When these were offered, the house was dedicated (v.63). At the same tune Solomon consecrated the middle of the court for the offering of these sacrifices, because they were too many to offer on the copper altar.

Following the dedication Solomon held a feast for the blessing of Israel, apparently announced for seven days, but increased to fourteen days. Thus their joy at this time was remarkably sustained, and when the people were sent away, they blessed the king and returned home with joyful hearts, thankful for the goodness of the Lord to Israel. This was the high point of Israel's splendor and glory, for that glory soon deteriorated and will never be regained until the Lord Jesus takes His place as King Of Israel, then the latter glory of this house will be greater than the former (Hag. 2:9).

CHAPTER 9
GOD APPEARING AGAIN TO SOLOMON
(vs.1-9)

The Lord had appeared to Solomon before he built the temple (ch.3:5), now at its completion the Lord appears again to him. There was a danger of Solomon's being puffed up with pride because he was so greatly blessed as the king of the most illustrious nation on earth and had built the most magnificent building that has ever been built. Thus, the appearance of the Lord to him was necessary to give him a sober and subdued realization that he was only a servant of the God of Israel.

God assured Solomon that He had heard his prayer (v.3) and had consecrated the temple as His earthly dwelling, so that His eyes and His heart would be there perpetually. The significance of this consecration of the temple is tremendous. Jerusalem was established as the center of all God's dealings on earth because the temple there is the dwelling of God. Though at the present time the temple is no longer standing, yet the Lord's eyes remain there in perpetuity. He will eventually restore the temple.

The Lord's promise to Solomon at this time is however conditional on Solomon's walking before the Lord in integrity of heart, keeping God's commandments, His statutes and judgments. If Solomon did so, then God would establish his kingdom over Israel forever, and he would not fail to have a descendant to sit on the throne of Israel.

If Solomon or his sons turned from God's commandments, however, and descended to the level of worshiping false gods, God promised just as firmly that He would cut off Israel from the land He had given them and would bring the temple down to nothing, so that other nations would consider Israel with contempt, asking why the Lord had done such a thing to His people. The answer would be given them that Israel was guilty of forsaking the Lord after having been so greatly blessed by Him. Turning away to serve other gods, they brought such a calamity on themselves (vs.6-9).

These verses (6-9) are clearly prophetic of what would happen to Israel, to Jerusalem and the temple. For centuries now Israel has continued in a condition of disobedience to God and have forfeited all right to ever have a king descended from Solomon. In fact, though Solomon is in the official genealogy of Christ (Mt.1:6-7), yet Christ actually descended through Nathan, the son of David (1 Ki.3:31). Thus God's promise to Israel stands, but apart from Solomon's line, except that officially Christ is Messiah through Joseph, who was not actually His father. The wisdom of God is clearly and beautifully seen in considering the genealogy of Matthew which begins with Abraham and ends with Christ's being the official son of Joseph; and comparing this with the genealogy in Luke which proceeds backward from Joseph to Adam. In this the genealogy is different, indicating that Joseph is only mentioned because he was the husband of Mary, the genealogy therefore being actually that of Mary.

GIFTS BETWEEN SOLOMON AND HIRAM
(vs.10-14)

Solomon finished building his houses in 20 years, and in appreciation of Hiram's great help in furnishing lumber and gold for the temple, Solomon gave Hiram 20 cities in the land of Galilee (vs.10-11). These cities were not pleasing to Hiram., however (v.12), and he let Solomon know that they were less than pleasing, though he did not apparently refuse them, but only asked, "What kind of cities are these which you have given me, my brother?" (vs.11-12). He named them "Cabul" which means "good for nothing."

Solomon certainly did not have God's approval in giving away these cities, for the Lord had said before, "The land shall not be sold permanently, for the land is Mine; for you are strangers and sojourners with Me" (Lev.25:23). Solomon had no right to give away the least part of the land, for it did not belong to him: it belongs to God. Can we today give away any part of the inheritance God has given to believers "in heavenly places"? Primarily the inheritance belongs to the Lord Jesus, who graciously shares it with us (Eph.1:9-11). We have no liberty to dispense with any part of it.

Hiram's displeasure with the cities illustrates the fact that unbelievers cannot understand nor appreciate the preciousness of the spiritual blessings with which believers are blessed "in heavenly places in Christ." The religious world will use such truths from the Word of God in order to boast about their religious character, but they do not value them as vital and necessary for proper living.

Hiram however, being the head of a prosperous maritime nation, could afford to be generous, just as the United States has in past years been lavish in giving or lending to other nations. Hiram gave Solomon 120 talents of gold (v.14). Of course Solomon had paid well for all the help Israel had received from Hiram in their building program. But unbelievers do not want to appear under any obligation to believers, just as believers should not put themselves under obligation to unbelievers.

FURTHER ADMINISTRATIVE DEALINGS
(vs.15-28)

In verse 15 we are told of a labor force that Solomon raised for building the temple, his own house, the Millo (a citadel, possibly a tower in the fortifications of Jerusalem), the wall of Jerusalem, Hazor, Megiddo and Gezer. These were areas that evidently needed repair, for Gezer is specially mentioned as having been captured from the Canaanites by Pharaoh king of Egypt, giving the city as a dowry to his daughter, whom Solomon married (v.16). Added to Gezer were Lower Beth Horon, Baalath and Tadmore, spoken of as a storage cities for Solomon's chariots, his cavalry and other branches of his wealthy administration (vs.17-18).

Israel had not expelled all the Amorites, Hittites, Perizzites, Hivites and Jebusites from the land, and those who were left Solomon conscripted as forced labor (vs.20-21). Thus he had full control of the country. When the Lord Jesus takes His kingdom, there will be those from the nations who will submit to Him in spite of not having genuine faith (Ps.18:43-45).

Israelites, on the other hand, were free men, not forced laborers (v.22), just as believers today serve the Lord in willing-hearted obedience, whether in conflict or whatever service. Some of Solomon's servants were men of war, officers or captains, commanders of his chariots and of his cavalry. 550 others were officials over Solomon's work.

Why was Solomon not satisfied to have his Egyptian wife come to stay with him in his house? Instead he built a house for her. The reason he gives for this is seen in 2 Chronicles 8:11, "My wife shall not dwell in the house of David king of Israel, because the places to which the ark of the Lord has come are holy." This was formally correct, for she was a foreigner, but it shows clearly that Solomon was not morally correct in marrying her, for they could not live a normal married life.

The Millo then is spoken of as being built. This was evidently a citadel, a tower in the fortifications of Jerusalem. Solomon fortified his kingdom against the possible attacks of enemies, but he had already entertained the enemy in his kingdom by marrying an Egyptian woman!

Solomon did not at first leave God out, in fact he offered burnt offerings and peace offerings three times a year and burned incense (v.25). It is sadly true that he gradually became more and more uncaring as regards the commandments of the Lord, for his great wisdom did not protect him from evil. Yet his kingdom prospered tremendously. He built a fleet of ships near Elath on the shores of the Red Sea that he might transport valuable goods from other countries to Israel (v.26). Hiram joined him in this project by sending experienced seamen, since Tyre was a prominent sea trading country. It was not a long distance to go to Ophir, in Saudi Arabia, where, at that time, there was much gold, though now, it is reported, no gold is to be fond there at all. Perhaps Solomon obtained all the gold that was there, the amount being 420 talents, which amounts to 55,000 pounds! Having such wealth, why did he tax the people so heavily? (1 Ki.12:4).

CHAPTER 10
THE VISIT OF THE QUEEN OF SHEBA
(vs.1-13)

News of Solomon's greatness spread through the nations. It was not however his greatness itself that impressed the Queen of Sheba, but his fame concerning the name of the Lord (v.1). Solomon pictures the Lord Jesus in His great splendor of reigning in the millennium, and the Queen of Sheba indicates the interest of at least some nations awakened at that time to come to inquire of One so renowned for His wisdom.

At the same time the Queen of Sheba is a picture of any stranger at any time who is awakened to desire to learn more of the Lord Jesus. When she heard the report, then she came to test Solomon with hard questions. There are many hard questions of a spiritual nature that trouble people, and their wisest course is to bring them directly to the Lord Jesus who knows the answer to any question worth asking.

Being a wealthy woman, she came with a great entourage which included spices, gold and precious stones (v.2). This reminds us of Isaiah's prophecy that in the millennium the wealth of the Gentiles will be willingly brought to the Lord Jesus (Isa.60:5-7).

She spoke with Solomon about all that was in her heart. This was frank, open-hearted communion. if there is such simple honesty in seeking the Lord's presence and His counsel, the results for us will be fully as satisfying as the results were for the Queen of Sheba. Solomon answered all of her questions, for there was nothing too difficult for him (v.3). In this he pictures the Lord Jesus, though his wisdom was far inferior to that of the Lord, who can answer far deeper questions than the Queen of Sheba asked, such as, how to be sure our sins are forgiven, how to deal with our inherent sinful nature, and many other questions that are raised in the New Testament, which Solomon did not have and could not have answered in his day.

Only when the Queen of Sheba had come and communed with Solomon was she privileged to "see" his wisdom. If people object to the things of God by saying, "I don't see that," all they need to do is come to the Lord and they wilt see. The Queen of Sheba saw Solomon's wisdom particularly in the house he had built. Today the Lord is not building a material house, but "a spiritual house" (1 Pet.2:5) composed of all believers of the present age, and we might all well be impressed by the wisdom of His great love in fitting each believer into the Church of God. We are God's workmanship individually (Eph.2:10), but also collectively, as the Lord Jesus says, "On this Rock I will build My Church" (Mt.16:18).

What the Queen of Sheba saw inside the house was equally impressive: "the food of his table." His provision for one day is told us in chapter 4:22-23 - an amazing amount. The provision of the Lord Jesus for His Church is also more than sufficient, not only in quantity, but in its wonderful quality, for Christ Himself is "the bread of life" to fully satisfy every hungry heart.

"The seating of his servants" is mentioned before service, for the Lord first seats us in godly order to receive instruction before serving. Then "the service of his waiters" is noticed. The order in this service must have been wisely planned too, and believers today will serve well when they do so in subjection to the authority of the Lord Jesus.

"Their apparel" was fitting for the presence of the king. Scripture tells us what is the clothing of believers: "Of Him are you in Christ Jesus, who became for us wisdom from God - and righteousness and sanctification and redemption" (1 Cor.1:30). This is a lovely answer to the prayer of the Psalmist, "Let the beauty of the Lord our God be upon us" (Ps.90:17).

Also impressive to the Queen of Sheba was "his entryway (or ascent) by which he (Solomon) went up to the house of the Lord" (v.5). We know of no record of what this ascent was like, but its spiritual significance is more important, for it speaks of the truth of the Lord's ascension to glory and connected with this the coming of the Lord to transfer His saints to their heavenly home. Solomon's own house speaks of the Church in its order on earth, but the temple (the house of the Lord) symbolizes the Father's house (Jn.14:2).

When we understand all these things connected with the order of the Church of God while on earth and also the marvelous truth of the Rapture so near now to be accomplished, we might well be overwelmed with wonder, just as was true of the Queen of Sheba: "there was no more spirit in her" (v.5).

Appropriately therefore her lips were opened in a lovely confession of faith, "It was a true report which I heard in my own land about your words and your wisdom. However, I did not believe the words until I came and saw with my own eyes; and indeed the half was not told me. Your wisdom and prosperity exceed the fame of which I heard" (vs.6-7). If we have had any true contact with the Lord Jesus, surely we shall be similarly affected to respond to Him in adoring appreciation.

Adding to her appreciation of Solomon's wisdom, the Queen of Sheba expressed her unselfish appreciation of the happiness of Solomon's servants in being privileged to stand continually in his presence to hear his wisdom (v.8). She shows no envy in her speaking of the Lord delighting in Solomon and setting him on the throne of Israel. She expressed her genuine joy in Solomon and in Israel (v.9). This will be the attitude of those nations in the millennium who have been born again. Through the ages the Gentile nations have been resentful against Israel because God has chosen them as His earthly people, but there is no doubt that the Queen of Sheba had actually been born of God, so that her attitude was beautifully affected by this.

Besides her words of appreciation, she expressed this by giving to Solomon 120 talents of gold, spices in great quantity and precious stones (v.10). She was not paying Solomon for anything, but voluntarily giving which is a picture of a believer giving to the Lord the willing worship of his heart. The gold, amounting of 15,700 pounds'. speaks of the glory of God, that which is the first consideration in worship. The spices, also a great amount, picture the fragrances of the Lord Jesus, whose entire life, His death and resurrection were wonderfully fragrant to the nostrils of God. The precious stones symbolize the fruit of the Spirit with their many colors reflected by the light that shines upon them. Thus our worship is simply our thankful, glad response to the working of the Father, Son and Holy Spirit in our hearts.

Verses 11 and 12 are a parenthesis, showing both a comparison and a contrast to the gifts of the Queen of Sheba. Her gifts showed lovely personal affection, a most valuable presentation. But the ships of Hiram brought great amounts of almug trees and precious stones from Ophir. The almug trees were used to make steps (or a balustrade) both for the house of the Lord and the king's house, and also for making harps and other stringed instruments. Servants of Solomon brought this wood, used for the support (the balustrades) and the joy (the music) of the people. Thus Israel will be supported and rejoicing in the coming kingdom of the Lord Jesus. They will surely thank God for His sustaining grace and for the joy He gives them. But what the Queen of Sheba gave speaks more of the joy that is given to the Lord from devoted hearts. The precious stones, speaking of the fruit of the Spirit of God, will not be lacking in the servants of God in the millennial kingdom, even in those who are not as fully devoted as some others are.

The Queen of Sheba did not lose by giving so much to Solomon, for his grace exceeded hers, just as the grace of the Lord Jesus is exceedingly abundant (1 Tim.1:14). Solomon gave her all she desired of him, and much more (v.13). How true are the words of Psalm 37:4, "Delight yourself also in the Lord, and He shall give you the desires of your heart."

With a full and satisfied heart the Queen of Sheba returned to her own country. Thus, one who has learned of Christ returns to his own circumstances, but surely with a changed attitude that desires to tell others of Him.

SOLOMON'S WEALTH AND WISDOM
(vs.l4-29)

We are told now of the amazing wealth of the kingdom of Solomon simply because this is symbolical of the kingdom of the Lord Jesus in the millennium. Every year 666 talents of gold came to him, that is 87,245 pounds! (v.14). This did not include the gold brought in by traveling merchants and traders and that which was sent by the kings of Arabia and from the governors of the country (v.15). Solomon made 200 large shields of hammered gold, each weighing 3 minas of gold (6 pounds) and put them in the house of the forest of Lebanon. This was symbolical of the protection of his kingdom in its administration.

Also in the same place was his amazingly unique throne, made of ivory and overlaid with gold (v.18). Six steps led up to the throne, which was rounded at the back and having arm rests on either side, while beside the arm rests were two lions. But added to this were two lions on each of the six steps, that is, 12 lions (v.20). These were included as part of the throne, because we are told the throne had six steps, therefore all of these steps and lions were overlaid with gold. Nothing like this was true of any other kingdom. The gold speaks of the glory of God which will indeed be paramount in the glorious high throne of the Lord Jesus in His kingdom. His reign of great prosperity will be altogether for God's glory.

All of Solomon's drinking vessels and all the vessels in the House of the Forest of Lebanon were pure gold (v.21). Not only will Christ's authority be for God's glory, but the provision He makes for the people in the kingdom will also glorify God, even in regard to what they drink. Silver was not used because of its relatively less value. Silver speaks of the redemption that is in Christ Jesus, putting emphasis on the great work He has accomplished for us. But Christ personally is greater than His work.

The friendship of Hiram was valuable to Solomon, for he profited by the sea-faring knowledge of Hiram's fleet of ships which Solomon's ships accompanied on trips to bring back gold, silver, ivory, apes and monkeys (v.22). Thus Solomon's riches and wisdom surpassed that of all the kings of the earth (v.23). From every direction also people came to hear the wisdom of Solomon, and they came always with gifts, silver, gold, garments, armor, spices, horses and mules. This indicates that many in the millennium will come to Israel to learn of the glory of the great King of kings and will bring gifts of homage to Him.

Solomon also gathered chariots and horsemen, 1400 chariots and 12,000 horsemen, stationed in cities designated as chariot cities as well as in Jerusalem. These were for the protection of his kingdom, reminding us that the kingdom of the Lord Jesus will have more full protection than this, though with no trusting in chariots and horses. Israel's trust then will be simply in the name of the Lord (Ps.20:7).

Silver became as common as stones in Jerusalem and cedar trees as abundant as the lowly sycamores (27). Also Solomon imported chariots and horsemen from Egypt, chariots at a cost of 600 silver shekels and horses 150 shekels each. He used these in Israel, but also exported them to the kings of the Hittites and the kings of Syria, thus making a profit. If he had read Deuteronomy 17:15-16, then he was deliberately disobedient, for the Lord forbad a king to multiply horses or to cause the purchase of horses from Egypt. This was depending on the world (Egypt) for the protection of his kingdom, instead of on the Lord.

CHAPTER 11
MANY MARRIAGES LEADING TO IDOLATRY
 (vs.1-13)

Solomon also disobeyed Deuteronomy 17:17 in making many marriages with foreign women, from the Moabites, Alnmonites, Edomites, Sidonians and Hittites (v.1). But not only was Deuteronomy disobeyed, which specially forbad a king to make such marriages. All the children of Israel were warned against intermarrying with these ungodly nations (Ex.34:12-16). Did Solomon think that his superior wisdom would keep him from being badly affected by evil associations? Actually,: his wisdom ought to have warned him to keep far from the temptation, but this is a lesson for us that it requires more than wisdom to preserve us from evil. It requires the grace of God learned only in communion with Him.

Solomon had 700 wives who: were princesses and 300 concubines. What could he expect but that his wives would turn away his heart from the Lord? In contrast to this the Thessalonians "turned to God from idols" (1 Thess.1:9). Solomon turned from God to idols!

Verse 3 says "his wives turned away his heart," and verse 4, "when Solomon was old, that his wives turned his heart after other gods." His heart was first turned away from the Lord, so that when he became old he succumbed to the seduction of idols. Our hearts are not vacuums: if we displace the Lord from our hearts, they will soon embrace some false substitute, and these wives had many substitutes that they could persuade Solomon were attractive. Sadly, history is full of cases of intellectual men who have made shipwreck. Why? No doubt because they trusted their own wisdom rather than simply trusting God.

Thus the solemn verdict is given in verse 6, "Solomon did evil in the sight of the Lord, and did not fully follow the Lord, as did his father David." When David sinned against the Lord he was deeply repentant when the Lord reproved him, but though Solomon was reproved by God there is no indication that he repented.

He went as far as to build high places for Chemosh the abomination of the Moabites and for Molech the abomination of the Ammonites. Very likely he took the attitude of liberal minded people of today, thinking it right to be tolerant of every religion and even to patronize evil religions because of the preference of his wives. But how shameful a contradiction to Solomon's faith in building the temple was his unbelief in building these high places! In building the temple he emphasized the supreme authority of the living God, but in building the high places he was guilty of challenging God's authority! Thus in this his wisdom failed him tragically.

He built other high places also for all of his foreign wives who sacrificed to their false gods (v.8). He went so far in this kind of evil that he rendered himself impervious to correction. How could he correct the fact of having 700 foreign wives? - let alone correcting their false worship?

The Lord's anger burned against this illustrious king who turned against God in spite of the Lord appearing to him twice, commanding him specifically not to follow other gods. It seems unthinkable that a believer would sink to such a level as Solomon did, but wealth and ease can be a terrible snare even to one who is born of God. It is little wonder that Agur, whose words appear in a book written by Solomon, writes, "Give me neither poverty nor riches" (Prov.30:8). He realized he could not trust himself with such riches.

The Lord spoke directly to Solomon, "Because you have done this, and have not kept My covenant and My statutes, which I have commanded you, I will surely tear the kingdom away from you and give it to your servant" (v.11). Yet the Lord would not do this while Solomon was living because the Lord respected Solomon's father David. But Solomon's son would suffer the humiliation of a broken kingdom (v.12), though God would leave one tribe to that son, also for the sake of David, not for Solomon's sake. Judah was that tribe, though Benjamin, very small and weak, was included with Judah. Also, this concession was for Jerusalem's sake, for God's choice of that city remained in spite of the failure and disobedience of all Israel.

TWO OUTSIDE ADVERSARIES
(vs.14-25)

The Lord did not allow Solomon to have everything go his way. To speak to Solomon's conscience the Lord raised up adversaries against him. They could not dethrone Solomon, but were thorns in his side to cause unrest among the people. Hadad was an Edomite who had fled to Egypt when Joab under David had reduced the Edomites to almost nothing (vs.14-16). Hadad gained favor with Pharaoh king of Egypt even to the point of being given Pharaoh's wife's sister as his wife (v.19). Edom pictures the flesh while Egypt symbolizes the world. The world will always be friendly with the flesh, and Hadad was well off in Egypt.

Yet when he heard that David was no longer living, Hadad wanted to return to his own country (v.21). Alter returning, nothing more is said about him here, but being an adversary of Solomon, it is implied that he took up the cause of Edom in resisting the reign of Solomon. Though Solomon had married an Edomite wife, this did not lessen Hadad's enmity.

Another adversary that God raised up against Solomon was Rezon the son of Eliadah. He was the servant of Hadadezer king of Zobah whom David had decisively defeated (2 Sam.8:3-8). Rezon "abhorred Israel" (v.25), and gathered followers, so that he became a captain of a band of raiders (v.24). He and his followers went to Damascus, where he became king of Syria, and all the days of Solomon he was an adversary of Israel. Thus these two enemies, Hadad and Rezon, considered themselves right in their enmity because David had caused their nations suffering.

AN ADVERSARY WITHIN
(vs.26-40)

The third enemy of Solomon was the most dangerous, for he was a servant of Solomon, a capable man whom Solomon had entrusted with a responsible position (v.28). Jereboam rebelled against the king because of a message God sent to him by the prophet Ahijah. Thus, it is plainly God who raised up such an adversary. Jereboam was from Ephraim and was set over all the labor force of the house of Joseph (Ephraim and Manasseh). He would be fully conversant with the administration of the affairs of Solomon's kingdom.

Ahijali met Jereboam outside of Jerusalem with no other observers present (v.29). Ahijah was clothed with a new garment, and took this garment, tearing it into twelve pieces, telling Jereboam to take ten pieces. The garment was the kingdom of Solomon, newly established. Ahijah gave Jereboam the message from God, "I will tear the kingdom out of the hand of Solomon, and will give ten tribes to you" (v.31). "But he (Solomon through his son Rehoboam) shall have one tribe for the sake of my servant David, and for the sake of Jerusalem which I have chosen out of all the tribes of Israel."

But God's reason for breaking up the kingdom is most clearly stated. Israel had forsaken the Lord and had sunk down to the level of worshiping various idolatrous gods and goddesses, ignoring God's statutes and judgments (v.33). God's plain abhorrence of such guilt on Israel's part, of which Solomon was the leader, ought to have deeply impressed the conscience of Jereboam to make sure he would not follow such abhorrent practices, but it was not long after being exalted as king of the ten tribes that he fell into the same evil ways (ch.12:29-33).

"However," God said, "I will not take the whole kingdom out of his hand" (v.34). He would allow Solomon's son to keep the tribe of Judah (which included Benjamin) for David's sake, not for Solomon's sake. God made it plain to Jereboam that He had chosen Jerusalem to put His name there (v.36). Telling Jereboam this did not preserve Jereboam from the folly of setting up two different centers - one in Bethel and the other in Dan (ch.12:28-29).

The Lord also gave Jereboam the conditional promise that if he would heed all that God commanded, would walk in His ways, doing what is right, keeping God's statutes and commandments, as David did, then God would build Jereboam an enduring house, as He did for David, and would give Israel to Jereboam (v.38). Certainly God knew perfectly well that Jereboam would not fulfill these conditions, but that he would be an object lesson for Israel as regards the folly of choosing their own way rather than submitting to the authority of the Lord.

As regards the descendants of David, God told Jereboam that He would afflict them because of their evil, but not forever (v.39). Thus the government of God is maintained, but His grace shines out beautifully in the end.

Solomon knew that God had told Jereboam he would be king over Israel, but instead of being chastened and repentant because he himself was to blame, Solomon wanted to kill Jereboam. Thus, he was not willing to submit to God's Word in this matter. His disobedience to God led him farther and farther astray. Jereboam fled from Israel to Egypt, remaining with the king of Egypt until Solomon died.

THE DEATH OF SOLOMON

Solomon reigned the same length of time as did his father David - 40 years. However, in spite of his great wisdom and the splendor of his kingdom, he did not leave to his son a legacy nearly as profitable as David had left to him. David had left to Solomon a true regard for the living God and Solomon did not follow the path of his father in obedience to God. What kind of an example was this to Rehoboam? Why did Solomon not wisely consider that his days were numbered, just as David's had been? He wrote in Ecclesiastes 12 of the brevity of life and concluded by saying, "Fear God and keep his commandments, for this is man's all. For God will bring every work into judgment, including every secret thing, whether good or evil" (vs.13-14). Why did he not accept for himself the advice he gave to others?

At his death he was buried in Jerusalem, and Rehoboam took the throne (v.43). But how solemn a lesson for us is the fact that the wisest man who ever lived made shipwreck of his personal life! May God preserve us from the pride of knowledge!

CHAPTER 12
THE TEN TRIBES REBEL
(vs.1-24)

Rehoboam went to Shechem for his inauguration as king of Israel (v.1). Jereboam, in Egypt, received word quickly of Solomon's death, and his friends in Israel sent to have him recalled from Egypt. Thus they had a capable leader to represent the cause of the majority in Israel before Rehoboam.

Jereboam and the other representatives of Israel came to Rehoboam as soon as he had been made king. They had a serious request. They said Solomon had made their yoke heavy. How sad a comment on the character of Solomon! He was a king of great wealth, but wealthy rulers will nearly always use strong means to increase their wealth instead of using it for the alleviation of the hardships of the people. Solomon records that his mother told him to "open your mouth, judge righteously, and plead the cause of the poor and needy" (Prov.31:9). But he not only ignored his mother's counsel: he went so far as to oppress the poor and needy.

Jereboam and others with him requested that Rehoboam would lighten the burdensome service of Solomon, and if so they would willingly serve Rehoboam (v.4). This was certainly a reasonable request and at the time Rehoboam wisely asked that they come back again in three days to receive an answer (v.5). It was right that he should discus this suggestion with his council.

Rehoboam received good counsel from the elders who were in Solomon's court, telling him that if he would be considerate of this request of the people and would speak good words to them, they would be his servants forever (v.6). This was only sensible and he ought to have immediately accepted their advice. But he made the fatal blunder of seeking advice from young men with whom he had grown up.

These young men, having some authority in government, wanted to exert that authority as cruel overlords of the people. They counseled Rehoboam to tell the people he would be more demanding than his father, and though admitting that his father had chastised the people with whips, Rehoboam would chastise them with scourges, for his little finger would be thicker than his father's waist.

Though Solomon had been demanding, he was wiser than to speak in this cruel way to the people. But Rehoboam did not have the wisdom of his father. He and the young men ought to have realized they could not get away with such arrogant treatment of the people. Rehoboam carried out the advice of the young men when Jereboam and the people returned for his answer. He haughtily told them that he would add to the heavy yoke that Solomon had imposed on them and would chastise them with scourges (vs.14-15).

Thus the king refused to even consider the needs of the people. But we know that God in His great wisdom was directing matters in this way in order to carry out the truth of His word to Jereboam (v.15). Certainly it was not pleasing to God that Rehoboam should answer the people in the cruel way he did, but God was sovereignly working for His own glory.

Since God had told Jereboam that he would be given ten tribes, Jereboam and his followers had no difficulty in boldly answering Rehoboam by telling him, "What share have we in David? We have no inheritance in the son of Jesse. To your tents. 0 Israel! Now, see to your own house, 0 David" (v.16). They immediately announced a division among brothers. This division was accomplished with no delay, but it has continued throughout the centuries until now, and will not be healed until the Lord Jesus comes in power and glory at the end of the Great Tribulation. In the counsels of God Israel is one nation, indivisible, but in practice the nation has been totally inconsistent with God's plan for her. Such has been sadly true in the history of the Church of God on earth also. Though there is only "one body" (Eph.4:4), yet in practical testimony there are many bodies of professing Christians, which is a shameful contradiction to our perfect unity "in Christ."

Rehoboam reigned over the Israelites in Judah, and, considering it his right to exact taxes from the rest of Israel, he sent Adoram who was over the department of revenue to collect these taxes. But Israel stoned him to death. When Rehoboam heard this, he left Shechem and fled to Jerusalem (v.18).

The condition of all Israel had greatly deteriorated during the days of Solomon, which was to be expected when Solomon sunk down to the level of worshiping idols. God knew Israel's desire for a king of ability, though they were not concerned to have a man of integrity who would put the Lord first in his thoughts, such as David was. Therefore God gave Israel the kind of king they wanted, and they inaugurated Jereboam king over all Israel (v.20). Just as Israel had to learn by experience the folly of wanting a king such as Saul (1 Sam.8:11-20), so in having a king such as Jereboam they would learn by sad experience that they ought to trust the Lord rather than demand their own rights.

Rehoboam, in returning to Jerusalem, thought he could force Israel into submission, and gathered 180,000 chosen warriors with the object of attacking Israel (v.21). But the Lord directly intervened by sending the prophet Shemaiah to forbid Rehoboam to carry out this attack, telling him and the people of Judah and Benjamin not to go to fight their brethren, "For," God said, "This things is from Me" (vs.22-24). It was mercy on God's part to send this message, for otherwise there might have been a terrible slaughter with no problem resolved at all. Later than this Amaziah, a king of Judah, launched a battle against Joash king of Israel, but was badly defeated (2 Ki.14:8-12). At least Rehoboam had sense enough to listen to Shemaiah and to obey the Word of the Lord (v.24).

JEREBOAM'S IDOLATRY
(vs.25-33)

Jereboam had accepted the message of Ahijah the prophet that Jereboam would be ruler over ten tribes, but he ignored God's message at the same time that if Jereboam would obey the commandments of the Lord then his kingdom would be established (ch.11:38). Solomon had disobeyed, which is the reason that Jereboam was given the ten tribes.

However, Jereboam was apprehensive that, if the Israelites went to Jerusalem (God's center) to offer sacrifices, they might be inclined to return and accept the rule of Rehoboam. Because Jereboam had no real faith in the living God, he decided with the advice of his officers, to follow the dictates of human expediency, not only to establish one center for Israel's worship, but two, and both of these in opposition to God's one center. To accomplish this plan, he had two golden calves made, one set in Bethel (in the south of the land) and the other in Dan (in the north). Was he ignorant of God's judgment against Israel for making a golden calf when Moses was receiving the law in Mount Sinai? (Ex.32:19-20; 32:35). But no voice was evidently raised to warn Jereboam of the evil of his action or the danger of its consequences.

He did not tell the people that these calves were simply to remind them of God, as is usually claimed by image makers, but flatly declared, "Here are your gods, 0 Israel, which brought you up from the land of Egypt" (v.18). Any image made to represent God in any way will soon take the place of God in people's minds.

Thus Jereboam forsook the worship of the true God of Israel. As many religious leaders do today, he led the people to worship idols, apparently assuming that as long as one is religious he is worshiping God, though in a little different way than do others. Jereboam also made shrines in high places and made priests of any of the people he wanted, ignoring God's order of the priesthood only of the sons of Aaron (v.31).

It seems he was determined to make Israel totally separate from Judah in every way, so that he ordained a feast on the 15th day of the 8th month (v.32), a day he had devised in his own heart (v.33), ordering sacrifices to be made to the golden calves, employing the priests Jereboam had ordained for the high places. This was brazenly insulting to God, but in Christendom today similar idolatry is adopted as being quite acceptable.

CHAPTER 13
A SOLEMN MESSAGE FROM GOD
(vs.1-10)

God would not leave Jereboam without clear witness to God's abhorrence of the evil that Jereboam had introduced in Israel. The Lord sent a man of God from Judah to Bethel at a time that Jereboam was using his altar to burn incense (v.1). The prophet addressed the altar with a strong voice, "Thus says the Lord, Behold a child, Josiah by name, shall be born to the house of David, and on you he shall sacrifice the priests of the high places who burn incense on you, and men's bones shall be burned on you" (v.2). Before Jereboam had time to speak, the man of God told him, "This is the sign which the Lord has spoken: surely the altar shall split apart, and the ashes on it shall be poured out" (v.3).

Jereboam did not like to be so rudely interrupted in his false worship and he stretched out his hand, giving the order to arrest the man of God. But God abruptly intervened, causing the king's hand to immediately wither and become so paralyzed he could not withdraw it (v.4). But not only that. The sign the man of God spoke of the took place before their eyes: the altar was split apart and the ashes poured out (v.5).

Now it was Jereboam's withered hand that most affected him. The hand would not be helped by the arrest of the man of God, and Jereboam knew that he would now be dependent on the kindness of the prophet if he was to be healed. So he asked him to entreat the Lord that his hand might be restored. The man of God did so, and the Lord graciously answered by immediately healing his hand. What a lesson was here for Jereboam, that God is both a God of truth and a God of grace!

Instead of arresting the prophet, Jereboam invited him to his own home to be refreshed and to receive a reward (v.7)! Ungodly men are often ready to give money or other gifts to God, thinking that God can be bribed to be favorable to them while they remain indifferent to the Word of God.

The man of God refused the king's hospitality, telling him that whatever the king would give him, he would not go into Jereboam's house, nor eat or drink in Bethel. The Word of the Lord had commanded him not to eat or drink in that place, and not to return by the same route he had taken into the city (vs.8-9). The Word of God that Jereboam had despised must not be ignored by the prophet. The prophet then left by a different route.

THE MAN OF GOD DECEIVED
(vs.11-34)

An old prophet lived in Bethel, but he did not have the energy of faith to resist the idolatrous worship of Jereboam. His sons told him of the man of God who came from Judah, what he had done and what he had spoken for the Lord to Jereboam (v.11). These things evidently spoke to the old prophet's conscience and he thought he should have some contact with the man of God from Judah. He and his sons followed the man of God and found him sitting under an oak tree (vs.12-14). If seems, now that he had gotten away from Bethel, he thought he could idly savor the experience in which he had been faithful to God. What a mistake! If he had a proper abhorrence of the evil he prophesied against, would he not have wanted to get far from that scene?

What a lesson for us! At a time when we have done something for the Lord, we are in great danger of being deceived by our self-complacency. When David, after many victories, relaxed on his rooftop when his men went to war, he was drawn away by strong temptation and became guilty of adultery and murder (2 Sam.11). We today also are warned, "Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour" (1 Pet.5:8).

The old prophet invited the man of God to go home with him for a meal, but the man of God rightly responded that he could not do so, for by the Word of the Lord he must not eat bread or drink water in that place (vs.15-17). The old prophet responded that he also was a prophet and that an angel had spoken to him by the Word of the Lord, telling him to bring the man of God back to his home to eat and drink with him. But this was a deliberate lie (v.18).

Certainly the man of God should not have been deceived by this, for God's Word to him directly was decisive: God would not change His mind. The prophet said an angel had spoken to him, but such second-hand or third-hand messages are not to be compared to the direct Word from God. We too must be careful to cling absolutely to the Word of God, and not be deceived by men who claim to be prophets, as many do today. The man of God accepted the word of the old prophet in preference to the Word of God, and returned with the old prophet to Bethel (v.19).

However, while they were eating, the Lord intervened by giving the old prophet a solemn message for the man of God. He told him, "Thus says the Lord, Because you have disobeyed the Word of the Lord, and have not kept the commandment which the Lord your God commanded you, but came back, ate bread and drank water in the place of which the Lord said to you, Eat no bread and drink no water, your corpse shall not come to the tomb of your fathers" (vs.20-22).

At least we might expect the old prophet to apologize for lying but there is no mention of this. But after giving his solemn message to the man of God, he saddled the donkey for him, to send him on his way (v.23). He did not go far, for a lion met him on the road and killed him (v.24). Yet the lion did not try to eat the corpse, nor did it touch the donkey, and the donkey did not run away. Both the lion and the donkey remained standing by the corpse. How strange this would appear to all who saw it! Clearly God had one object in view in this incident, that His servant would be taken away in death!

People passing by witnessed this strange sight and reported it in Bethel. When the old prophet heard of it, he realized the victim must be the man of God, and he went to the spot, possibly with his sons (vs.26-28). He took up the corpse and laid it on a donkey. He evidenced unusual courage in the presence of the lion, but the lion did not interfere (v.29). Taking the body back to Bethel, he buried it in a tomb prepared for himself. The old prophet and his sons were apparently the only mourners. Likely any relatives of the man of God would know nothing of what became of him.

The old prophet instructed his sons that when he died they should bury him in the same grave beside the man of God (v.31), for he knew the prophecy of the man of God against the altar of Jereboam would be fulfilled (v.32). God's testimony remained true in spite of the failure of the messenger.

Jereboam's experience with the man of God, and the message he heard, had no lasting effect on him. He continued in his evil course of idolatry and made priests of anyone he desired, to serve Jereboam's interests in the idolatrous high places (v.33). This glaring sin would call down God's solemn judgment in exterminating the house of Jereboam from the face of the earth (v.34). After this Jereboam became known as