1 Kings Chapter 10 (cont'd)
10:23-25. The experience of the queen of Sheba (vv. 6, 7, 10) would be multiplied often. For Solomon' s wisdom, see
the notes on 3:12; 4:32; and 10:14.
10:26-29. Apparently Solomon was a merchandising middleman between Egypt to the south and Syria and Anatolia
(modern Turkey) to the north (cf. 4:26; 2 Chr. 1:14, 17; 9:25, 28). The phrase and linen yarn was rendered as a place
name in the ancient Greek and Latin versions. In a recently found Syrian inscription from the ninth century B.C., a land
in southern Asia Minor known as Kue (or Que) was mentioned, a name that reflects precisely the reading of the
Hebrew text. Accordingly, modern interpreters and recent translations have adopted the reading "from Kue." Kue was
probably the same as the Cilcia of classical and New Testament literature (cf. Acts 6:9).
1 Kings Chapter 11
11:1-4. Solomon' s power, prestige, and wealth became his undoing. The taking of foreign wives, whether in the
making of alliances or in order to increase his harem, was not only a violation of the law of Moses (Ex. 34:12-17) but
extremely dangerous spiritually. See the note on Judges 3:6, 7.
11:5. For Ashtoreth, see the note on Judges 2:11-15.
11:7. For Molech, see the note on 2 Kings 23:10.
11:9. See the note on 6:11-13.
11:11-13. Solomon was doubly blameworthy. God had personally appeared to him twice (v. 9), to give him great
wisdom and wealth (3:12, 13) and to instruct him explicitly in matters relative to the Davidic covenant (9:2-9). Despite
Solomon' s lack of fidelity, God would remain faithful. For the retaining of one tribe, see the note on verse 32.
11:14. The verses that follow set the scene for the division of the kingdom and the difficulties that would occur after
Solomon' s death (cf. vv. 11, 12).
11:14-22. Hadad had escaped the slaughter of the Edomite army in David's day (cf. 2 Sam. 8: 13, 14; 1 Chr. 18:12,
13) and had made his way to Egypt. Pharaoh had received him well, perhaps so that after Solomon died, he would
have a strong ally for himself and a hated enemy of Israel in Edom on Israel's strategic eastern border.
11:23-25. A second adversary, an Aramaean named Rezon, had survived David's crushing defeat of the Aramaeans of
Zobah and Damascus. He had managed to avoid Solomon' s later thrusts against Zobah (2 Chr. 8:3, 4) and still later
had managed to make himself king of Damascus.
11:26. Solomon' s third adversary was Jeroboam, the son of Nebat, an Ephrathite with distinct leadership qualities (vv.
27, 28).
11:27. For Millo, see the note on 2 Samuel 5:9. For the corvee (on forced labor), see the note on 5:13, 14.
11:29-31. Although the prophet Ahijah predicted the division of the kingdom (cf. vv. 35, 37) and Jeroboam's kingship
over the northern ten tribes, he would later pronounce judgment against the house of Jeroboam (14:2-16).
11:32. One tribe (cf. vv. 13, 36) probably means Judah plus one other. That second tribe has been variously
understood as either Benjamin or Simeon. See the note on 12:20.
11:38, 39. Although Jeroboam is given a great opportunity to have a strong kingdom and good success if he would but
serve the Lord, nevertheless he was informed beforehand that his kingdom, which he would found, would not last
forever. God would remain true to the Davidic covenant. Although the house of David must be punished when it is
disobedient, it will ultimately reign (cf. Gen. 49:10) through that One to whom the kingdom belongs.
11:40. Jeroboam probably attempted to hasten the implementation of the prophecy, thus incurring Solomon' s wrath.
Shishak was Pharaoh Sheshonq I (c. 945-924 B.C.) of the Egypt's Twenty-second Dynasty. See the note on 14:25, 26.
1 Kings Chapter 12
12:1. All Israel refers to the representatives of the northern tribes. The fact that Rehoboam went to Shechem for
recognition by all the tribes underscores the insecurity of his position. Shechem had a longstanding tradition of
importance for the Hebrews that stretched back to the time of the patriarchs (cf. Gen. 12:6, 7).
12:4. The forced labor and heavy taxation needed to support the splendor of Solomon' s vast enterprises were
loathsome to the northern tribes. See the note on 5:13, 14.
12:11. Scorpions means the multi-tailed whips to which barbed points or hooks were attached. Their sting was a severe
as that of a scorpion.
12:12. For the importance of the third day, see the note on 2 Kings 20:8.
12:20. Some scholars suggests that Simeon is subsumed under Judah, hence only one tribe (cf. 11:36) remained loyal
to Rehoboam. Others suggests that Simeon had migrated northward like Dan and that although Benjamin existed as a
buffer state, its loyalties were divided and it soon came under the jurisdiction of Judah. This arrangement was to
remain throughout the history of the divided kingdom (cf. vv. 21-23 with 2 Chr. 11:1-23; 14:8; 15:2, 8, 9). Judah and
Benjamin are consistently counted as the two southern tribes (cf. 2 Chr. 11:13; 14:8).
12:22. According to the Septuagint, Shemaiah was the prophet who had met Jeroboam and prophesied of the division
of the kingdom (11:29-40). Some suggest that he is to be identified with the man who coauthored a history of
Rehoboam' s reign (2 Chr. 12:15).
12:25. Shecem apparently served provisionally as the capital of the northern kingdom.
12:27-29. The two new cult centers in the northern kingdom were designed to make Israel's religious experience
convenient. The calves of gold probably reflect a syncretism between past Israelite symbolism and Canaanite religious
practices. A hybrid religious symbol, the golf calf symbolized an animal on whose back God stood invisibly, as reflected
in the early pagan literature of Canaan.
12:31, 32. Jeroboam also instituted other religious substitutions including a non-Levitical order of priests, and a new
religious feast in the eighth month that rivaled the Feast of Tabernacles in the seventh month in Jerusalem. the
chronicler (2 Chr. 11:13-17) reports that Jeroboam' s spiritual reforms caused a mass exodus of true priests and
believers southward into Judah.
1 Kings Chapter 13
13:1. Man of God is one of several terms for prophet. See the note on 1 Samuel 9:6-11.
13:2. This prophecy, that specifically predicts both an event and a distinct name centuries before it comes to pass (cf.
2 Kin. 23:15-20), is paralleled by Isaiah' s prophecy of Cyrus (Is. 44:28; 45:1) and by Micah' s prophecy of Bethlehem
as the Messiah's birthplace (Mic. 5:2). Only the living, sovereign God can give such information (cf. Is. 42:9).
13:3. The word for sign here denotes a miraculous event that produces an effect of wonder on those who behold it.
13:11. The old prophet probably belonged to a school of the prophets at Beth-el that had earlier been true to the Lord,
but under the influence of Jeroboam' s new state religion had compromised its faith. Although he may have longed for
old-time fellowship with the man of God, he plainly lied to him. God's prophet was too easily taken in (cf. I John 4:1).
13:32. The mention of the cities of Samaria before Samaria had political ramifications in the period of Omri (16:24) is
probably an editorial updating by the author of Kings.
1 Kings Chapter 14
14:5. For Ahijah, see the note on 11:29-31.
14:7. The Hebrew term translated prince designates a spiritual leader. Unfortunately, Jeroboam scarcely proved to be
one.
14:13. Some have suggested that this may be a companion proof text, along with 2 Samuel 12:23, of God's gracious
reception of the souls of young children.
14:15. The groves (lit., Asherim) were sacred trees or poles set aside for the Canaanite goddess Asherah. See the
note at Judges 3:6, 7.
14:17. Tirzah was noted for its beauty (cf. Song 6:4), hence became the residence of several kings. The founder of
Israel's Second Dynasty, Baasha, apparently made it his capital (15:33) and Zimri lost his throne and life there
(16:15-20).
14:23. See the notes on Judges 3:6, 7 and 1 Kings 3:2, 3.
14:24. Cultic prostitution involving both sexes was carried on at the Canaanite religious shrines. These debased
practices became a stumbling block to Israel's spiritual experience. They would contribute to God's judgment of Judah
(2 Chr. 12:1, 2).
14:25, 26. The accuracy of the biblical note here is certain, for Pharaoh Shishak (or Sheshonq I) of Egypt's
Twenty-second Dynasty made an extensive invasion that encompassed both the northern and southern kingdoms. His
triumphs are recounted particularly in an inscription found in the temple of Amon at Karnak. Only Rehoboam's
repentance saved Jerusalem and Judah from full extinction at this time (cf. 2 Chr. 12:6-12). For Rehoboam' s attempt
at thwarting the rising menace of Egypt, see the note on 2 Chronicles 11:5-12.
14:31. Ahijam is rendered Abijah in 2 Chronicles 13:1. The spelling here in 1 Kings probably represents a popular
designation for the king. Some scholars have suggested that there were actually two kings name Abijah.
1 Kings Chapter 15
15:1-3. Maachah, the favorite of Rehoboam' s 18 wives, was the daughter of Uriel of Gibeah (2 Chr. 13:2) and Tamar
(2 Sam. 14:27) and, therefore, the granddaughter of David's son Absalom. She was the mother of Abijam (or Abijah)
and grandmother of Asa (vv. 9, 10). Like her grandfather, she was a strong-willed person, whose influence for evil was
ended only by Asa's reforms (cf. 2 Chr. 15:16).
15:4. A lamp is a man's posterity.
15:7. The chronicler reports a great victory by Abijah over the forces of the apostate Jeroboam (2 Chr. 13:2-20).
15:12. See the note on 14:24.
15:14. See the note on 3:2, 3.
15:23. Asa's good beginning changed in later years to times of spiritual defeat (cf. 2 Chr. 16:7-12). His death was an
odoriferous one, being attended with various sweet spices and perfumes (2 Chr. 16:14). For added details relative to
Asa'a life and times, see the 2 Chronicles 14-16.
15:29. This fulfills Ahijah's prophecy as recorded in 14:10-14.