Category: 1 Kings

1 Kings 3

These verses display the wisdom of Solomon. What should catch your attention is that the lowest of the low had access to Solomon. How do you display the insight God through His indwelling Spirit and His Word give to you?

1 Kings 3

Verses 1-4

Although this chapter is normally presented as Solomon’s wisdom, yet it begins with the beginning of Solomon’s troubles. Verse one tells us that Solomon married an Egyptian woman for the sake of a political alliance. Although this confirms his ranking as a world-leader, it still violated two commands given by God. The first was not to marry people who worshiped other gods and the second was not to make political alliances with other nations but to trust in God. Verses 2-3 are no better. The nation is worshiping God on the forbidden places, which are the high places, and Solomon is joining them. Although the following passages deal with the people of Canaan and not Egypt, the principles still apply. So, read Exodus 34.12-16, Deuteronomy 7.1-6, and 17.16-17 to gain insight into what Solomon was doing. Some state that Solomon broke no law of God because his wife was not Canaanite and there was no other place to worship God so the people were creative in their places (Spence-Jones, 2004). With this reasoning almost anything can receive justification. What we do notice from these three verses is Solomon’s love for God is not balanced with his knowledge of God at this point. He worshiped and did what he thought was best, not what Scriptures instructed. He needed to take every thought and deed captive (2 Corinthians 10.4-6). Verse three even indicates the writer of 1 Kings knew this was wrong. After mentioning Solomon’s love for God, he places an “except” before the next clause. We notice in 1 Kings 11.1-13 the result of doing such things. Although the ark and the tabernacle were in Jerusalem, a place of true worship was established in Gibeon, the nation along with Solomon worship where and how they pleased. God only spoke to Solomon when he went before the Lord in the correct manner.

Verses 5-15

Solomon was not as young as verse seven appears to make him. Rabbis have him at twelve or fourteen. However, we find that his son Rehoboam takes the throne when he is forty-one after Solomon had reigned for forty years (1 Kings 11.42 and 14.21). Rehoboam would have been a year old when Solomon began his reign, either as co-regent with David or as regent by himself. Either way, Solomon would be twenty or so at this point. His statement implies humility and lack of experience more than age.

Solomon’s request for God is wisdom in dealing with national matters. God was pleased with this request and granted him the request along with riches and long-life (as long as he obeyed God). The parameter of the answer is interesting. Solomon would be the wisest person to ever live but would only be the wealthiest of his time. Solomon then returns to Jerusalem to worship God.

Today we have opportunity to boldly approach God (Hebrews 4.14-16) knowing we have our requests answered when they are in alignment with His Word and will (1 John 5.13-15). We also have Christ, who is the essence of wisdom and knowledge, indwelling us (Colossians 2.3). So, what are we doing with this great privilege?

Verses 16-28

These verses display the wisdom of Solomon. What should catch your attention is that the lowest of the low had access to Solomon. How do you display the insight God through His indwelling Spirit and His Word give to you?

1 Kings 2

Any morals here? Compromises need to be taken care of sooner than later.

1 Kings 2

These last words of David to his son Solomon are intriguing. When I thought I was to die, I gave my last words to my oldest son. They were,

Joshua, lead our family in the ways of God. Continue to trust Him in all you do. He will guide you into all that is good and right; follow Him. Protect your sister throughout her years with the love of God. His love guides and protects us, we need to do the same for others. I look forward to seeing what God is doing in your life. As I look from Heaven to see my oldest son, I desire to see a man of God changing the world for Him. Press on in His Word!

David’s were a little different. He gave the words of encouragement we would expect him to give. He had done this previous in 1 Chronicles too. He gives the same advice Moses gave to Joshua, be strong and of good courage for God is with you as you follow Him. Good advice for all of us.

What is intriguing is the next bit of advice. He gives Solomon some names and then advises him to act wisely in the matter. With Joab and Shimei his implication was to kill them. With Barzillai his advice was to honor him. These choices and decisions Solomon was to make were intended to give him a strong start in his reign. He needed to know what intrigue there was in the court and needed to establish his reign as just and swift. We will see how he goes exacts just and swift retribution in this chapter.

David dies. Solomon follows David’s advice and establishes his throne. He wisely executes three people. Adonijah, his brother, Joab, his general, and Shimei were all executed by their own words.

Adonijah was warned in our previous study (1 Kings 1) not to attempt to usurp the throne again or he would die. His words in verses 13-18 seem innocent enough. However, because Abishag lay with David, although not in a sexual manner, she was given the rights of a wife. So, whoever married her would have the right to claim the throne. This innocent request, if granted, would give Adonijah the right to the throne. Solomon saw this and put him to death for breaking his promise from chapter 1.49-53. Benaiah executed Adonijah.

To fulfill the prophecy given in 1 Samuel 2.31-35, Solomon banishes Abiathar but does not kill him.

Joab, in fear for his life, runs to the safety of the altar as did Adonijah in 1 Kings 1. Because of Joab’s killing of Abner 2 Samuel 3 and Amasa in 2 Samuel 20, Solomon orders his execution. Benaiah executed Joab at the altar.

Solomon gave Shimei opportunity to live if he stayed in Jerusalem. He agreed. Three years later, thinking Solomon forgot, he left Jerusalem. The terms were if Shimei stayed in Jerusalem, he would live; if he left, he would die. He left. Shimei hears Benaiah’s footsteps. Benaiah executed Shimei.

Any morals here? Compromises need to be taken care of sooner than later.

1 Kings 1

All through this chapter is intrigue. God’s will or Satan’s will. Which will will prevail? God designated Solomon to succeed David. Satan desired Adonijah. God wins (but you knew that).

1 Kings 1

The book of 1 Kings opens with great intrigue. David is old, about seventy-two, and his sons are vying for power. David is not well. A young woman is innocently introduced to the audience. She will provide Solomon with a powerful kingdom. Adonijah attempts to usurp the throne. Nathan and Bathsheba become concerned about Solomon, the next king as God told David and as David had promised Bathsheba.

Verses 1-4 express the feebleness of the king. Some have conjectured that David was impotent and would not be able to rule. So they placed a young girl in his bed to arouse him sexually. When this did not occur, David’s rule was over in the mind of the Israelites (Rice, 1990, p 8; Henry, 1996; Elwell, 1995). Although fanciful, I do not agree with this proposition. David was stricken with old age and, according to Josephus, had hypothermia or arteriosclerosis. He was cold at night. In order to keep him comfortable, a young, warm body was placed next to him. He did not know her sexually not because he was unable to but because that was not the purpose. Radmacher (1999) explains that a healthy person’s body warmth was used to care for a sick person as a medical procedure is noted by the second-century Greek physician Galen and the Jewish historian Josephus. This process is diathermy, the process of passing heat from one object to another. The key to this passage is that she lay in the same bed as the king, which makes her a valuable commodity in this and the next chapter.

Verses 5-10 present us with Adonijah’s first attempt to become king. Because David was old and not physically capable of ruling the kingdom, David’s fourth son, Adonijah attempts a coupe. He draws men like Joab and Abiathar to follow him, while he purposely does not call for Nathan or Benaiah. He made a rather loud and public proclamation that he was the next king. He even engaged a coronation ceremony at En-rogel.

A note on child-rearing is given here. David did nothing to get his children angered at him. This is evident from the lack of discipline he showed to Amnon, Absalom, and Adonijah when the Amon raped Absalom’s sister and Absalom killed Amnon, and none were disciplined. When this freedom is given, children have no boundaries.

Verses 11-27 develops the plot by Nathan and Bathsheba to remind David what God had told him about Solomon. Nathan calls Bathsheba to let her know what Adonijah is doing. They immediately go tell David what is happening. David’s infirmities are evident as Abishag is with him (this helps the plot develop for chapter 2). After Bathsheba speaks to David, Nathan enters to state the same.

Verses 28-30 are David’s oath that Solomon will be king. This would make Solomon a co-regent with David. This is why the dating of 1 Kings is difficult.

Verses 31-40 is Solomon’s coronation as king. David gives the instructions, they are carried out, and Adonijah receives word of the newly crowned king.

Verses 41-53 give us the failure of Adonijah’s first attempt to be king. Adonijah realized that he could be put to death by Solomon. He runs to the Temple to lay hold of the refuge given at the altar. Solomon gave his word not to kill Adonijah, if Adonijah does not attempt to usurp the throne. Interestingly, Adonijah dies in the next chapter (read ahead to see if you can figure out why).

All through this chapter is intrigue. God’s will or Satan’s will. Which will will prevail? God designated Solomon to succeed David. Satan desired Adonijah. God wins (but you knew that).

Parallel Patterns In 1 Kings 17-19

Parallel Patterns In 1 Kings 17-19 by Battenfield

  1. Announcement
    1. by Elijah (17.1)
    2. by God (18.1)
    3. by Jezebel (19.2)
  2. Journey
    1. from Israel (17.2-5)
    2. to Israel (18.2)
    3. from Israel (19.3-4)
  3. Two encounters
    1. First
      1. ravens (17.6-7)
      2. Obadiah (18.7-16)
      3. an angel (19.5-6)
    2. Second
      1. widow (17.8-16)
      2. Ahab  (18.17-20)
      3. the Angel of the Lord (19.7)
  4. Miracle
    1. resurrection (17.17-23)
    2. fire (18.21-38)
    3. theophany (19.9-18)
  5. Response
    1. widow (17.24)
    2. Israel (18.39-40)
    3. Elisha (19.19-21)
    4. Ahab (18.41-19.1)

1 and 2 Kings-Outline

Outline by Gray

  1. The Hebrew Empire, 1.1-11.43
    1. The last days of David and the accession of Solomon, 1.1-2.46
      1. The adoption of Solomon as heir-apparent after the final crisis in the struggle for succession, 1.1-53
      2. The end of David, his final charges to Solomon, and the accession of Solomon as sole king, 2.1-12
      3. Solomon’s purge, 2.13-46
    2. Solomon in all his glory, 3.1-11.43
      1. Solomon’s marriage with the daughter of Pharaoh, 3.1
      2. Editorial note on worship at high places, 3.2,3
      3. The divine authentication of Solomon’s succession in the dream of Gibeon, 3.4-15
      4. Solomon’s arbitration between two harlots, 3.16-28
      5. The administration of Solomon, 4.1-28
      6. The wisdom of Solomon, 4.29-34
      7. The building and dedication of the Temple, 5.1-9.9
      8. Solomon’s public works and enterprises, 9.10-28
      9. The visit of the Queen of Sheba, 10.1-13
      10. Miscellaneous matter regarding Solomon’s revenue, wealth and its sources, 10.14-29
      11. The troubles of Solomon’s reign and its end, 11.1-43
  2. The Divided Kingdom, I Kings 12.1 – II Kings 17.41
    1. The disruption of the kingdom, 12.1-24
      1. The rejection of Rehoboam at the assembly of Shechem, 12.1-19
      2. The adoption of Jeroboam as king, 12.20
      3. Rehoboam’s reprisals checked by prophetic intervention, 12.21-24
    2. Significant events of Jeroboam’s reign, 12.25-32
    3. Prophetic tradition of the reign of Jeroboam, 12.33-14.18
      1. The oracle of the man of God from Judah on the Cult of Bethel, 12.33-13.10
      2. The prophet of Judah and the old prophet of Bethel, 13.11-32
      3. Deuteronomistic epilogue on the religious policy of Jeroboam, 13.33,34
      4. Ahijah’s denunciation of Jeroboam and his house, 14.1-18
    4. Synchronistic history of Israel and Judah, 14.19-16.34
      1. Editorial note on the death of Jerobaom and the accession and reign of Rehoboam of Judah, 14.19-24
      2. The history of the reigns of Rehoboam, Abijah and Asa, kings of Judah, 14.25-15.24
      3. The fall of the house of Jeroboam, 15.25-32
      4. The rise and fall of the house of Baasha, 15.33-16.14
      5. The rise of the house of Omri, 16.15-34
    5. The reign of Ahab and the fall of the house of Omri, 17.1-11
      1. Elijah’s public ministry: proclamation of the great drought as a sign of YHWH’s displeasure at Ahab’s proclivity to the cult of Baal, 17.1
      2. Elijah’s personal experience in the great drought, 17.2-16
      3. The revival of the widow’s son, 17.17-24
      4. Elijah’s public ministry in the great dought: the ordeal on Carmel, 18.1-46
      5. Jezebel’s reaction, Elijah’s flight, despair, and reassurance, and the call of Elisha, 19.1-21
      6. Prophetic adaptation of historical narrative of the Syrian wars: incidents of the Syrian wars, 20:1-43
      7. The Elijah cycle, 21.1-29
      8. Prophetic adaptation of historical narrative of the Syrian wars, 22.1-40
      9. Deuteronomistic summary, with Israelite synchronism, of the reign of Jehoshaphat of Judah, and a note of the accession and reign of Ahaziah, 22.41-53
      10. Elijah’s denunciation of Ahaziah (II Kings 1.1, 28, 17), expanded by the tradition of the fatal attempt to arrest Elijah, II Kings 1.9-16
      11. Anecdotes of Elisha and historical episodes from his time, 2.1-8.29; 13.14-21
      12. The revolt of Jehu, 9.1-10.31
    6. Synchronistic history of Israel and Judah., 10.32-17.41
      1. Epilogue to the reiqn of Jehu and obituary notice, 10.32-36
      2. The reign of Athaliah and the accession of Joash, 11.1-20
      3. The reign of Joash, 11.21-12.21
      4. North Israelite history contemporary with the reign of Joash, 13.1-25
      5. The reign of Amaziah of Judah, 14.1-22
      6. The reign of Jeroboam II of Israel , 14.23-29
      7. The reigns of Azariah (Uzziah) and Jotham of Judah and the decline of Israel, l5.1-38
      8. The reign of Ahaz , 16.1-20
      9. The reign of Hoshea, the fall of Israel, and the Assyrian resettlement, 17.1-41
  3. Judah alone, 2 Kings 18.1-25.30
    1. The reign of Hezekiah, 18.1-20.21
      1. The Deuteronomistic introduction to the reign of Hezekiah, 18.1-8
      2. The fall of Samaria and the deportation of Israel, 18.9-11
      3. Deuteronomistic comment on the fate of Israel, 18.12
      4. Historical digest of Sennacherib’s campaign of 701 B.C., 18.13-16
      5. One account of Hezekiah’s defiance of Sennacherib, stimulated in his extremity by an oracle from Isaiah, 18.17-19.7
      6. The bridge between the two parallel accounts of Hezekiah’s defiance of Sennacherib, 19.8
      7. The parallel account of the Assyrian summons to Hezekiah and his reaction, encouraged by an oracle from Isaiah, 19.9-20
      8. A collection of typical oracles from this period, 19.21-35
      9. Historical comment, probably on the oracle on Sennacherib’ s withdrawal (7), 19.36-37
      10. lsaiah’s role in Hezekiah’s sickness, 20.1-11
      11. The delegation of Merodach-Baladen, 20.12-19
      12. The Deuteronomistic epilogue to the reign of Hezekiah, 20.20-21
    2. The reigns of Manasseh and Amon, 21.1-26
    3. The reign and reformation of Josiah, 22.1-23.30
    4. The reign and removal of Jehoahaz, 23.31-35
    5. The end of the kingdom of Judah, 23.36-25.21
  4. Appendixes
    1. Appendix I. The Mizpah incident, 25.22-26
    2. Appendix II. The alleviation of the lot of the captive king Jehoichin, 25.27-30

1 and 2 Kings-Introduction

I & II KINGS

Introduction by Dr. Battenfield

  1. Name
    1. Hebrew is םיכִלָמְ (all about the kings from Solomon to 586 BC). The LXX calls it the 3rd and 4th Kingdoms
  2. Theme
    1. Israel’s political and social welfare depended on its covenant keeping, sincere faith in the Lord. They were to be a pure and God honoring testimony to the heathen. Because the Israelites did not keep the covenant some liberals have claimed there was none.
  3. Purpose
    1. To document those events which were important from the standpoint of God and His plan of redemption. It is not just stories with a moral.
    2. Contrary to the liberals, the author had no intent of glorifying Israel’s heroes nor of nationalistic motives. The writer plainly omits those kind of achievements that would have claimed the attention of a secular historian.
      1. Examples:    Omri = six verses, yet historically he was very important.
      2. Jeroboam II = seven verses, yet the most wealthy (outside of Solomon), influential king.
    3. This is like attributing to Franklin Roosevelt a paragraph in a history book. Therefore, the history is selective paying attention to the Divine/Human relationship. This being the case we now know why Elijah/Elisha are in 1/3 of the book and Hezekiah has three chapters
  4. Source
    1. There are at least three:
      1. The Book of the Acts of Solomon, I Kings 11.41
      2. The Book of the Chronicles of the Kings of Judah
      3. The Book of the Chronicles of the Kings of Israel These probably came from official court records
  5. Date
    1. The earliest date that can be ascribe to it would be the last historical account of the book, the fall of Jerusalem (586, BC).
  6. Authorship
    1. Jewish tradition – the Talmud, Baba Bathra says it was Jeremiah. Dr. Battenfield says this is possible for all but the last chapter. This chapter speaks of Babylon and Jeremiah died in Egypt. Others say it is Mr. Anonymous.
  7. Liberal Critics
    1. There are two main strata:
      1. a pre-exilic source that knew nothing of the destruction of Jerusalem and regards the high places as legit.
      2. a deuteronomic school of 580 BC. Driver lists common phrases between Deuteronomy and Kings. Yet, both are historic works and should expect to have some of the same phrasing.
  8. Style
    1. Histories of Israel and Judah in parallel form, i.e., synchronistic.