1Ki 9:2

HE HAD APPEARED TO HIM AT GIBEON: When Solomon had asked for knowledge (1Ki 3:5-9).

1Ki 9:11

TWENTY TOWNS IN GALILEE: It looks very much here as if Galilee, the land of Jesus, was looked down upon (Isa 9:1; cp Joh 1:46), and considered unimportant by King Solomon (who symbolizes the Jews); it was also called “good for nothing” or “dirty” by Hiram (who symbolizes the Gentiles).

1Ki 9:13

After inspecting these cities, Hiram gave them back to Solomon (2Ch 8:2). The despised, “good-for-nothing”, “dirty” Galilean cities were passed back and forth — from Jew to Gentile and back again. Thus they represent the despised Jesus of Nazareth — in Galilee — for, at the time of his trial, he was also passed back and forth between Herod the Jew and Pilate the Gentile!

1Ki 9:15

SUPPORTING TERRACES: “Millo” (NIV mg; AV). From rt “to fill”. Fortifications on the west side of Jerusalem, built by David (2Sa 5:9; 1Ch 11:8), Solomon (here), and Hezekiah (2Ch 32:5) (IBD).

1Ki 9:28

OPHIR: See Lesson, Ophir.

1Ki 8:1

1Ki 8: “The glorious day of Dedication (a token of the divine Day of Inauguration yet to come). It was the culmination of Solomon’s glory and an expression of a nation which rejoiced in the divine blessing. Nearly a year has passed since the temple was completed. Now in the 8th year (pointing to the time beyond the millennium) when flesh will be completely subdued, and in the 7th month (speaking of the millennium itself), the temple is dedicated for worship. It was a day on which Jews now look back upon as the culminating glory of their nation. Instead of two sanctuaries as before (one in the Gentile city of Gibeon, and one at Zion), there was to be but a united place, after the prophecy of Moses (Exo 15). The ark from Zion and the tabernacle from Gibeon were both removed and brought to the new site. A great gathering met to witness the ceremony. The two processions (figurative of Jew and Gentile believers at the future Day) converged at Mount Moriah, where Isaac was earlier offered, and where later the Lord Jesus would be offered in fulfilment of the sacrificial codes of the past. Special services attended the removal of the Ark. Sacrifices without number; incense arising; psalms of praise being uttered; joyful music, general excitement and happiness attended the occasion. Throughout the whole scene, the person of the great King is the one central object, compared with whom even priests and prophets are for the time being subordinate. Like David in the bringing up of the ark, Solomon appears in a liturgical character — blessing the congregation, offering up the solemn prayer, dedicating the temple, hallowing the court. And so it shall be again, but in a greater measure, when the Lord Jesus ascends the throne of the kingdom, the glorious House of Prayer for all Nations is built, and divine worship re-instituted. The prayer of Solomon on the day of Dedication is an expression of devotion, and his words can be found reiterated in the Lord’s prayer of Mat 6:9-13” (GEM).

1Ki 8:2

THE FESTIVAL IN THE MONTH OF ETHANIM, THE SEVENTH MONTH: The Feast of Tabernacles, in October.

1Ki 8:8

These staves, or carrying poles, were so long that the ends could be seen if one were to look into the Holy Place (in other words, the staves extended outside the Most Holy Place). The statement about the staves shows that Exo 25:15 was complied with, that is, that the staves were not to be removed from the ark.

Even though the ark was now in its permanent home, the staves remained in place, a reminder of its journeys at the head of God’s people. Though all the other furnishings of the Temple had been newly made, the ark, representing the ruling presence of God, was still the same as that made while Israel was encamped at Sinai. It provided an unbreakable link with all that had gone before.

It is good to have reminders of who we are and where we have come from. In our ecclesias, this role is often filled by the older ones, and by the history and stories which they can tell, of earlier generations. In the broader sense, the Bible fills this same role for all of us: its pages demonstrate how our faith, as individuals and as a community, is linked with the faith of others who have gone before. “Therefore, since we are surrounded by such a great cloud of witnesses…” (Heb 12:1).

In Acts 1:3 and following, after the resurrection of Christ, the disciples who (being “priests”) stood in the holy place of the new “temple”, were able to infer by what they had witnessed in the previous forty days, that though they soon would not be able to physically see their Lord (as he was soon to ascend to the Most Holy Place in the heavens, to the side of his Father), they could accept that he would ever be in his Father’s presence, acting as their sacrifice, mediating for their forgiveness. And it was these disciples alone — and not the elite Sadducees and Pharisees — who could “see” their Lord in the “heavenly place”!

1Ki 8:9

THERE WAS NOTHING IN THE ARK EXCEPT THE TWO STONE TABLETS…: The other contents of the ark — the pot of manna and Aaron’s rod that budded — seem to have been already lost in the time of Solomon (maybe when the ark was in the hands of the Philistines?). Other possibilities: Exo 16:33,34 and Num 17:10 seem to indicate that Aaron’s staff and the golden jar of manna may originally have been kept in front of the ark, rather than in it. How the golden jar and Aaron’s staff were stored may have differed over time. Therefore the description in Heb 9:4 on the one hand, and 1Ki 8:9 and 2Ch 5:10 on the other, may be referring to the ark at two different times of Israel’s history.

1Ki 8:20

Solomon’s zeal for the temple is almost purely a result of living out his father’s expectations about building a temple.

1Ki 8:56

Cp Melchizedek’s blessing of Abraham: Gen 14:18,19.

1Ki 8:65

LEBO HAMATH: Northern border of Israel.

WADI OF EGYPT: Southern border of Israel.

1Ki 4:1

1Ki 4.

See Lesson, Solomon, typical of Christ.

1Ki 4:12

BETH SHAN: In this area lies the 80 meter (263 feet) high tell of Beth-shean, one of the oldest cities in Bible Lands. The remains of 20 layers of settlement have been found going back more than three thousand years BC. The Israelites failed to conquer the city in Joshua’s time (Jos 17:16; Jdg 1:27), and the fortified town was still under Philistine control in the time of Saul, the first king of Israel. When Saul and his sons were slain in battle their bodies were hung on the walls of this city by the victors (1Sa 31:6-13). Beth-shean is included in the cities of Solomon’s kingdom (1Ki 4:12). When the Greek empire dominated the area the city was known as Scythopolis. Pliny, the Roman author (1st cent AD) mentions the city in his writings. It was one of the cities in the Roman province of Decapolis which was visited by Jesus (Mar 7:31). The city was further developed by the Romans and all around the ancient tell the archaeologists are busy uncovering this large city that was devastated by an earthquake. A recent find is a mosaic featuring the portrait of a zebra, an animal not found in Israel.

1Ki 4:20

THE PEOPLE OF JUDAH AND ISRAEL: One king, united nation — for last time until Christ (cp Eze 37:22).

THEY ATE, THEY DRANK…: Typ Israel powerful, and chief among the nations (Mic 4:7,8).

1Ki 4:21

THESE COUNTRIES BROUGHT TRIBUTE: Submissive nations (cp Psa 72:8).

1Ki 4:24

TIPHSAH: A town situated on the right bank of the Euphrates c 40 mi west of its confluence with the Balikh River and which constituted the extreme northeast boundary of the kingdom of Solomon. Later called Thapsacus, it guarded an important river crossing where Cyrus the Younger and Alexander forded the Euphrates with their armies (WyE).

1Ki 4:25

LIVED IN SAFETY: Security, peace: as in kingdom (Eze 34:28).

1Ki 4:28

AND OTHER HORSES: KJV has “dromedaries” — not likely. “Or rather mules, by comparing the passage with 2Ch 9:24; the particular kind of creatures meant is not agreed on; though all take them to be a swifter sort of creatures than horses; or the swifter of horses, as race horses” (Gill).

1Ki 4:31

THE SONS OF MAHOL: Or “the sons of the dance” (Heb idiom, cp Psa 87 subscr). Poss ref: the dancing of David in 2Sa 6:14-16, in which these Levites (cp 1Ch 6:33,34) play a part.

ALL THE SURROUNDING NATIONS: See Lesson, Nations “round about”.

1Ki 4:34

Jerusalem — center of wisdom: cp Isa 2:2.

1Ki 5:4

ADVERSARY: Heb “satan”. Cp “Satan bound” in Christ’s kingdom (Rev 20:2).

1Ki 5:17

DRESSED STONE: Or “hewed stone” (AV) — 8 cubits by 10 cubits (1Ki 7:9,10).

1Ki 6:7

NO HAMMER, CHISEL OR ANY OTHER IRON TOOL WAS HEARD AT THE TEMPLE SITE WHILE IT WAS BEING BUILT: “In building the temple, only blocks dressed at the quarry were used, and no hammer, chisel or any other iron tool was heard at the temple site while it was being built” (1Ki 6:7).

All was brought perfectly ready for the exact spot it was to occupy — and so is it with the “temple” which Jesus is building today; the making ready is all being done now: we are the living stones being made ready now (1Pe 2:5-9), and after the return of Christ, and the judgment, we will be brought to our proper places in God’s “temple”.

When we reach the Kingdom, there will be no more need to sanctify us there, no more need to square our corners with affliction, no more “smoothing” of our surfaces with suffering. No, we must be made ready HERE AND NOW — Christ must do this work beforehand, even if it is painful (and it will be, in one way or another!).

But when he has finished that work, then we shall be brought by the angels to the heavenly Jerusalem, to abide as eternal pillars in the temple of our Lord: “Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name” (Rev 3:12).

As regards Jesus: an iron (Roman) hammer was instrumental in the final shaping, outside the city, of “the stone which the builders rejected” into “the headstone of the corner”. As a foundation cornerstone it was laid then, and as the head cornerstone it will, at his return, crown and complete the “living temple”.

1Ki 6:18

GOURDS AND OPEN FLOWERS: Buds and flowers — promise and fulfillment.

1Ki 6:29

Cp the concept of the Tabernacle. Cherubim appear round about on walls. The eye of faith see God’s purpose watching over all our services (Exo 26:15). Cp Rev 4:5,7,10; 7:4,15: cherubim visible in the heavenly sanctuary.

1Ki 7:1

Vv 1-12: The record of Solomon’s house is a parenthesis out of historical sequence; 1Ki 5:2 — 1Ki 6:38 and 1Ki 7:13 — 1Ki 9:9 are about the temple; the parenthesis suggests Solomon’s weakness: he simply ENJOYED building things!

1Ki 7:2

THE PALACE OF THE FOREST OF LEBANON: Built of wood from the forest of Lebanon. Solomon’s “house of the forest of Lebanon” (1Ki 7:2) became the armory of Jerusalem. Cp also Jer 22:6,7,23; Isa 2:13; 10:34; 37:24; Eze 17:3.

1Ki 7:14

A woman of Dan married a man of Naphtali, and after he died, she then married a man of Tyre (2Ch 2:14).

1Ki 7:20

TWO HUNDRED POMEGRANATES IN ROWS: One hundred in each row: 2Ch 3:16n.

1Ki 7:21

PILLARS: Repr the apostles in Gal 2:9; the saints in Rev 3:12; the church in 1Ti 3:15; 1Pe 5:10 (strong, firm, steadfast); Phi 4:13 (strong).

1Ki 7:23

1Ki 7:23-26 states that the diameter of the temple laver was 10 cubits “from one brim to the other” and 30 cubits in circumference. This passage has long been a favorite of those who deny the Bible’s infallibility, since they point to the mathematical impossibility of such a ratio: a circle with a diameter of 10 units must have a circumference of 31.416 (10 times “pi”) units. There is, however, quite an easy solution to this apparent discrepancy. If, as the text implies, the brim of the laver was curved outward, then the diameter could have been measured from one extreme edge to the other, while the circumference could have been measured around the perpendicular wall of the main part of the laver — thus giving the required ratio between the two measurements.

1Ki 7:26

How to reconcile 1Ki 7:26 and 2Ch 4:5? The Jewish Targum specifies: “3,000 baths dry measure; 2,000 baths liquid measure.”

1Ki 7:42

FOUR HUNDRED POMEGRANATES: Possibly, 200 pomegranates on each row of 100 pillars (cp v 20); each pillar had 2 pomegranates — thus forming two long rows. Cp 2Ch 3:6n.

Four hundred brazen pomegranates complemented the two great pillars of Stability and Strength — Jachin and Boaz — at the entrance of the Temple. The pomegranate is a very special fruit in the divine imagery: it is the essence of all fruit. It was on the border of the High Priest’s robe (Exo 39:24), with the golden bells of salvation and praise. Cut through transversely, the pomegranate has twelve sections, arranged around the center like the camps of the twelve Tribes around the Tabernacle. It is full of white, pearl-like seeds in a red fluid, and seems to represent a multitudinous unity purified in the blood of the Lamb. In the Song of Songs, the Bride is said to have temples like the halves of a pomegranate (Song 4:3; 6:7); the eastern pomegranate is light golden brown with a tinge of pink, and the physical resemblance is striking. Also, the association of the multitudinous Bride with the pomegranate and the Temple is, in itself, a powerful and thought-provoking spiritual image.

1Ki 7:46

BETWEEN SUCCOTH AND ZARETHAN: In land of Manasseh, between Jezreel and Dead Sea.

2Sa 24:1

2Sa 24: “The final chapter of the book reveals David in a wonderful light. His character, moulded by the trials of life, is shown to be mindful of his people as a mediator in Israel’s time of trouble. The people had been guilty of rejecting Yahweh’s Anointed, and were deserving of punishment. David, too, was deserving of chastisement, for in numbering Israel he was putting confidence in the flesh. Yet, in those circumstances, he was put under trial and manifested a gracious and godly response. So the record sets out: (1) David unwisely numbers Israel: vv 1-4. (2) The route of the census: vv 5-8. Details provided show the importance of the counting. (3) The result of the census: v 9. It was not fully completed (1Ch 21:6). (4) David is rebuked; His choice of punishment: vv 10-14. David recognised his fault. It was a sin of the heart: pride or resting on flesh. Perhaps he wanted to find out how large a following he could command. If so he acted entirely out of character. It would constitute a deserting of Yahweh, and putting on flesh. Three choices were given to him. Had he chosen war, his own personal safety would have been in no danger, for he no longer went forth to battle. Had he chosen famine, his position and wealth would have guaranteed his own immunity, and that of his family. In choosing pestilence, he deliberately shared the risks that fell on the whole nation without respect of persons. (5) The plague: vv 15-17. (6) Purchase of the threshing floor: vv 18-25. The place became the site of the great altar of the temple, and on that account too this was a significant incident” (GEM).

AND HE INCITED: “One” — indefinite. Called “Satan” in 1Ch 21:1. Is it an angel of the LORD who acts as the “adversary” here?

2Sa 24:3

David was depending on fleshly power, not God: Note Jdg 7:2-7; 1Sa 14:6; 17:47; Lev 26:3,7; Jer 17:5. The census was not wrong in itself (cp Num 1:3). Therefore, sin must have been in motive. A census must have been accompanied by tax (Exo 20:12). Was money needed by David for building temple (1Ch 22)? Or, perhaps, military ambition (OP 23:322). See 1Ch 27:24n.

WHY DOES MY LORD THE KING WANT TO DO SUCH A THING?: ‘Why can’t you see that the strength and increase of the nation is of the LORD?’

2Sa 24:5

AROER: Sig “heath”: “Cursed is the one who trusts in man, who depends on flesh for his strength and whose heart turns away from the LORD. He will be like a bush (sw ‘aroer’) in the wastelands…” (Jer 17:5-8).

2Sa 24:10

I HAVE SINNED: There is a radical distinction between natural regret and God-given repentance. The flesh can feel remorse, acknowledge its evil deeds, and be ashamed of itself. However, this sort of disgust with past actions can be quickly shrugged off, and the individual can soon go back to his old wicked ways. None of the marks of true repentance described in 2Co 7:11 are found in his behavior. Out of a list of 11 men in the Bible who said, “I have sinned,” poss only five actually repented. They were David (2Sa 12:13; 24:10; 1Ch 21:8; Psa 41:4), Nehemiah (Neh. 1:6), Job (Job 42:5,6), Micah (Mic 7:9), and the prodigal son (Luk 15:18). The other (poss less sincere) instances? Pharaoh in Exo 9:27; 10:16; Balaam in Num 22:34; Achan in Jos 7:20; Saul in 1Sa 15:24,30; 26:21; Shimei in 2Sa 19:20; Judas in Mat 27:4.

2Sa 24:13

THREE YEARS OF FAMINE: The Heb has “seven years”. Cp 2Sa 21:1: there had already been 3 years of famine; this is the 4th year; and the 3 more years of 1Ch 21:12 will make a total of 7 years (Dawn 59:6).

2Sa 24:14

David chooses the only one of the 3 possibilities that did not offer royal immunity: (a) even in a famine, the king’s house would have some food; (b) David no longer went out to battle.

2Sa 24:17

THESE ARE BUT SHEEP. WHAT HAVE THEY DONE?: David does not point out that they have done WORSE! (Cp Moses in Exo 32:32.)

2Sa 24:24

I WILL NOT SACRIFICE TO THE LORD MY GOD BURNT OFFERINGS THAT COST ME NOTHING: Likewise, our service to God should not cost us nothing! “He who has a religion that costs him nothing, has a religion that is worth nothing” (Clarke).

“One of the greatest paradoxes in all of Scripture is that the greatest of all gifts in life, our salvation, comes as a FREE gift that costs us EVERYTHING. Jesus told his disciples, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.’ Perhaps time and familiarity deny us the full impact of this metaphor that Jesus uses. Jesus is telling us we must take up his mission. This is not a mission that costs nothing. Anyone who is carrying a cross off to his own brutal execution in the metaphorical manner of Christ is committed to the fullest extent possible. It is to this complete dedication which the Apostle Paul refers in Rom 12 when he says, ‘I beseech you therefore, brethren, by the mercies of God, that ye present your bodies A LIVING SACRIFICE, holy, acceptable unto God, which is your reasonable service.’

“King David understood that had he accepted Ornan’s sacrifice, Ornan would have made a sacrifice, but David would not have given anything. David, a thousand years before his ‘greater son’, knew that he must take up his cross. Do we?” (KT).

FIFTY SHEKELS: A discrepancy between 2Sa 24:24 and 1Ch 21:25? The price of the threshing floor alone was 50 shekels of silver, while the price of the entire “site” or “place” (that is, the holy place or sanctuary) of mount Moriah was 600 shekels of gold.

Was David paying the atonement money for all the nation? A parable of redemption.

Author: Unknown; as 1 and 2 Kings continue the account started in 1 and 2 Samuel, it is possible that these books were produced by contemporary prophets.

Period: c 970-586 BC.

Name: In the original Heb text 1Ki and 2Ki are counted as one book called “Kings.” The book was divided into two in the LXX. There, the books of Samuel and Kings are called the First, Second, Third and Fourth Books of Kingdoms. In the Latin Vulgate, these same books are referred to as First, Second, Third and Fourth Kings.

Summary: 1Ki and 2Ki contain the history of the Jewish monarchy from the death of David (around 970 BC) to the Babylonian exile (587/6 BC). They trace the division of the Israelite nation into the Kingdom of Judah in the south and the Kingdom of Israel in the north. 1Ki and 2Ki record Israel’s history from a religious, rather than a civil, viewpoint. As such, it records the religious progress of the nation and sets forth the various steps in the moral growth and decay of the Kingdom. 1Ki opens with Israel in its glory and 2Ki closes with Israel in ruins. The purpose of the Books of Kings is to record the lives and characters of the nation’s leaders as a warning and exhortation to all subsequent generations of covenant bearers.

Key verses

“Be strong, show yourself a man, and obverse what the Lord your God requires: Walk in his ways, and keep his decrees and commands, his laws and requirements… so that you may prosper in all you do and wherever you go” (1Ki 2:2-3).

“The Lord rejected all the people of Israel; he afflicted them and gave them into the hands of plunderers, until he thrust them from his presence” (2Ki 17:20).

SAMUEL / KINGS / CHRONICLES DIFFERENCE

“Samuel-Kings was written just after the fall of Jerusalem in 586 BC. The author, whether it was Jeremiah or someone else from the ‘school of the prophets,’ had access to the royal records of both the northern Kingdom of Israel and the southern Kingdom of Judah, as well as records that antedated the Divided Kingdom period. It is truly a story about the history of the kings of Israel, beginning with the desire to have a king because of the wickedness of first Eli’s sons and then Samuel’s, down to the wickedness of the last kings of Judah before it became time to ‘overturn, overturn, overturn… until he come whose right it is’ (Ezek 21:27). Samuel-Kings then documents much of the reasons for judgment.

“Chronicles, on the other hand, was written more to encourage the returning exiles. From the opening words citing Cyrus’ decree, down through the selection of material showing God’s continuing grace even during times of judgment, the writer of Chronicles (Ezra?) concentrates on God’s plan to return the exiles back to the land, living righteously under God’s rulership. The Chronicles record differs from that of Samuel-Kings with regard to Abijah’s reign and also Manasseh’s… the differing treatments of David’s reign are also instructive. If one only reads Chronicles, one would never know about the seven-and-a-half years of Ishbosheth’s reign, about David’s sin regarding Bathsheba and Uriah, or about any of the fallout from that sin — namely what happened with Amnon and Tamar, and about all that involved Absalom’s rebellion.

“In short, Samuel-Kings serves to document why God was right to judge both Israel and Judah, while Chronicles was focusing more on God’s mercy” (DB).

1Ki / 2Ki, OUTLINE

1. The united kingdom: From Solomon to Rehoboam: 1Ki 1:1 – 11:43

1. Solomon’s ascension to the throne: 1Ki 1:1 – 2:46
2. The wisdom and wealth of Solomon: 1Ki 3:1 – 4:34
3. Solomon’s building activity: 1Ki 5:1 – 9:28
4. Solomon’s golden age: 1Ki 10:1-29
5. Solomon’s apostasy, decline and death: 1Ki 11:1-43

2. The divided kingdom: From Rehoboam to the fall of the northern kingdom of Israel: 1Ki 12:1 – 2Ki 17:41

* Antagonism between Israel and Judah, Jeroboam to Omri: 1Ki 12:1 – 16:28

a) Jeroboam I of Israel: 1Ki 12:15 – 14:20 b) Rehoboam of Judah: 1Ki 14:21-31 c) Abijah of Judah: 1Ki 15:1-8 d) Asa of Judah: 1Ki 15:9-24 e) Nadab of Israel: 1Ki 15:25-32 f) Baasha of Israel: 1Ki 15:33-16:7 g) Elah of Israel: 1Ki 16:8-14 h) Zimri of Israel: 1Ki 16:15-20 i) Omri of Israel: 1Ki 16:21-28

* From Ahab to the ascension of Jehu: 1Ki 16:29 – 2Ki 8:29

a) Ahab of Israel: 1Ki 16:29-34 b) Elijah in the reign of Ahab: 1Ki 17:1-22:40 c) Jehoshaphat of Judah: 1Ki 22:41-50 d) Ahaziah of Israel; Elijah’s last prophecy: 1Ki 22:51 – 2Ki 1:18 e) Elijah’s translation; Elisha’s inauguration: 2Ki 2:1-18 f) Elisha in the reign of Joram: 2Ki 2:19-8:15 g) Jehoram of Judah: 2Ki 8:16-24 h) Ahaziah of Judah: 2Ki 8:25-29

* From Jehu to the destruction of Israel: 2Ki 9:1 – 17:41

a) Jehu’s revolt and reign: 2Ki 9:1-10:36 b) Athaliah and Joash of Judah; repair of temple: 2Ki 11:1-12:21 c) Jehoahaz of Israel: 2Ki 13:1-9 d) Jehoash of Israel; Elisha’s last prophecy: 2Ki 13:10-25 e) Amaziah of Judah: 2Ki 14:1-22 f) Jeroboam II of Israel: 2Ki 14:23-29 g) Azariah of Judah: 2Ki 15:1-7 h) Zechariah of Israel: 2Ki 15:8-12 i) Shallum of Israel: 2Ki 15:13-16 j) Menahem of Israel: 2Ki 15:17-22 k) Pekahiah of Israel: 2Ki 15:23-26 l) Pekah of Israel: 2Ki 15:27-31 m) Jotham of Judah: 2Ki 15:32-38 n) Ahaz of Judah: 2Ki 16:1-20 o) Hoshea of Israel: 2Ki 17:1-6 p) Exile of Israel; resettlement of land: 2Ki 17:7-41

* Judah from Hezekiah to Babylonian exile: 2Ki 18:1 – 25:30

a) Hezekiah: 2Ki 18:1 – 20:21 b) Manasseh: 2Ki 21:1-18 c) Amon: 2Ki 21:19-26 d) Josiah: 2Ki 22:1-23:30 e) Jehoahaz exiled to Egypt: 2Ki 23:31-35 f) Jehoiakim: first Babylonian invasion: 2Ki 23:36-24:7 g) Jehoiachin: second Babylonian invasion: 2Ki 24:8-17 h) Zedekiah: 2Ki 24:18-20 i) Babylonian exile of Judah: 2Ki 25:1-26 j) Jehoiachin in Babylon: 2Ki 25:27-30

1Ki 1:1

See Lesson, 1Ki / 2Ki, overview.

When David is old and becomes unable to rule effectively, he delays in designating and installing Solomon as his successor. Adonijah seeks to take advantage of David’s delay, setting out to beat Solomon to the punch by proclaiming himself to be king (1Ki 1:5). He is a very handsome man, born after Absalom, and apparently never is told “No” by David (1Ki 1:6). Joab and Abiathar, the priest, join with Adonijah in his conspiracy. David is finally persuaded by Bathsheba and Nathan the prophet to publicly appoint Solomon as his successor to the throne. When Solomon takes the throne of his father, he allows Adonijah to live (for a time), but he is finally put to death when he seeks once again to oust Solomon and assume the throne over Israel (by asking to be given Abishag, David’s concubine).

KEEP WARM: Heb “yacham” = to be hot, fig to conceive (cp sw Gen 30:38,39,41; 31:10; Psa 51:5).

1Ki 1:6

HE… WAS BORN NEXT AFTER ABSALOM: See 2Sa 3:3,4; 1Ch 3:2. Adonijah was 4th in age of David’s 19 sons, and 2 (and poss 3) of his older brothers had died. He prob presumed the kingdom was his by right of age.

1Ki 1:21

I AND MY SON SOLOMON WILL BE TREATED AS CRIMINALS: Because of adultery and murder of Uriah.

1Ki 1:34

Zadok the priest // Melchizedek priesthood of Christ (Heb 7:11,12).

1Ki 1:38

THE KERETHITES AND THE PELETHITES: A bodyguard — prob of Philistines. Benaiah was over them (2Sa 20:23).

1Ki 1:47

AND THE KING BOWED IN WORSHIP ON HIS BED: As did Jacob, when in faith he spoke of his burial, not in Egypt, and blessed the 2 sons of Joseph (Heb 11:21).

1Ki 1:50

ADONIJAH… WENT AND TOOK HOLD OF THE HORNS OF THE ALTAR: Cp Exo 29:37: whatever touches the altar shall be holy.

1Ki 2:19

RIGHT HAND: Strength (Exo 15:6; Psa 20:6; 63:8; 118:15,16); righteousness (Psa 48:10); authority (Isa 62:8); honor (Gen 48:13-18; 1Ki 2:19); salvation (Psa 17:7; 60:5); and fellowship (Psa 16:11).

1Ki 2:23

MAY GOD DEAL WITH ME, BE IT EVER SO SEVERELY, IF…: See Lesson, Covenant-victim, the.

1Ki 2:28

WHEN THE NEWS REACHED JOAB… HE FLED TO THE TENT OF THE LORD AND TOOK HOLD OF THE HORNS OF THE ALTAR: Joab must have thought that, as Adonijah had done this successfully before, he — that is, Joab — might repeat it, and have some hope of being spared. Joab was an old man by now, who had about thirty years earlier committed two atrocious murders, and now those “chickens” have finally come home to roost.

And so he retreated to the horns of the altar in the LORD’s house, which — so far as we can tell — he had very seldom approached before. He seems to have had little respect for religion during his lifetime. He was a coarse man of war, and had taken little or no time to think of God, or the tabernacle, or the priests, or the altar… until he was in danger. But then, he fled to that which he had avoided, and sought to take refuge in that which he had neglected.

Joab is not the only man to seek for help in such a way. But it was of no use: it was too little, and too late. God will not be mocked, and a man will reap what he has sown (Gal 6:7).