Yahweh was angry with Solomon, because his heart was turned away from Yahweh, the God of Israel, who had appeared to him twice, and had commanded him concerning this thing, that he should not go after other gods; but he didn’t keep that which Yahweh commanded. Therefore Yahweh said to Solomon, “Because this is done by you, and you have not kept my covenant and my statutes, which I have commanded you, I will surely tear the kingdom from you, and will give it to your servant. Nevertheless, I will not do it in your days, for David your father’s sake; but I will tear it out of your son’s hand. However I will not tear away all the kingdom; but I will give one tribe to your son, for David my servant’s sake, and for Jerusalem’s sake which I have chosen.”
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1 Kings 11:9-13 sits inside this longer paragraph.
Now king Solomon loved many foreign women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites; of the nations concerning which Yahweh said to the children of Israel, “You shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods.” Solomon joined to these in love. He had seven hundred wives, princesses, and three hundred concubines. His wives turned his heart away. When Solomon was old, his wives turned away his heart after other gods; and his heart was not perfect with Yahweh his God, as the heart of David his father was. For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. Solomon did that which was evil in Yahweh’s sight, and didn’t go fully after Yahweh, as David his father did. Then Solomon built a high place for Chemosh the abomination of Moab, on the mountain that is before Jerusalem, and for Molech the abomination of the children of Ammon. So he did for all his foreign wives, who burned incense and sacrificed to their gods. Yahweh was angry with Solomon, because his heart was turned away from Yahweh, the God of Israel, who had appeared to him twice, and had commanded him concerning this thing, that he should not go after other gods; but he didn’t keep that which Yahweh commanded. Therefore Yahweh said to Solomon, “Because this is done by you, and you have not kept my covenant and my statutes, which I have commanded you, I will surely tear the kingdom from you, and will give it to your servant. Nevertheless, I will not do it in your days, for David your father’s sake; but I will tear it out of your son’s hand. However I will not tear away all the kingdom; but I will give one tribe to your son, for David my servant’s sake, and for Jerusalem’s sake which I have chosen.”
Parallel Translations
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Yahweh was angry with Solomon, because his heart was turned away from Yahweh, the God of Israel, who had appeared to him twice,
and had commanded him concerning this thing, that he should not go after other gods; but he didn’t keep that which Yahweh commanded.
Therefore Yahweh said to Solomon, “Because this is done by you, and you have not kept my covenant and my statutes, which I have commanded you, I will surely tear the kingdom from you, and will give it to your servant.
Nevertheless, I will not do it in your days, for David your father’s sake; but I will tear it out of your son’s hand.
However I will not tear away all the kingdom; but I will give one tribe to your son, for David my servant’s sake, and for Jerusalem’s sake which I have chosen.”
-
And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice,
And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded.
Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.
Notwithstanding in thy days I will not do it for David thy father’s sake: but I will rend it out of the hand of thy son.
Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant’s sake, and for Jerusalem’s sake which I have chosen.
Show all 3 translations
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And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared unto him twice,
and had commanded him concerning this thing, that he should not go after other gods; but he kept not that which the LORD commanded.
Wherefore the LORD said unto Solomon: 'Forasmuch as this hath been in thy mind, and thou hast not kept My covenant and My statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.
Notwithstanding in thy days I will not do it, for David thy father's sake; but I will rend it out of the hand of thy son.
Howbeit I will not rend away all the kingdom; but I will give one tribe to thy son; for David My servant's sake, and for Jerusalem's sake which I have chosen.'
Cross-references (65)
- 1 Kings 3:5 (v9) In Gibeon, Yahweh appeared to Solomon in a dream by night; and God said, “Ask for what I should give you.”
- 1 Kings 9:2 (v9) Yahweh appeared to Solomon the second time, as he had appeared to him at Gibeon.
- 1 Kings 12:20 (vv11, 13) When all Israel heard that Jeroboam had returned, they sent and called him to the congregation, and made him king over all Israel. There…
- Deuteronomy 12:11 (v13) then it shall happen that to the place which Yahweh your God shall choose, to cause his name to dwell there, there you shall bring all that…
- 1 Kings 11:31 (v11) He said to Jeroboam, “Take ten pieces; for Yahweh, the God of Israel, says, ‘Behold, I will tear the kingdom out of the hand of Solomon,…
Show all 63 cross-references
- 1 Kings 11:32 (v13) (but he shall have one tribe, for my servant David’s sake and for Jerusalem’s sake, the city which I have chosen out of all the tribes of…
- 1 Kings 12:15-16 (v11) So the king didn’t listen to the people; for it was a thing brought about from Yahweh, that he might establish his word, which Yahweh spoke…
- Deuteronomy 12:5 (v13) But to the place which Yahweh your God shall choose out of all your tribes, to put his name there, you shall seek his habitation, and you…
- Psalms 132:13-14 (v13) For Yahweh has chosen Zion. He has desired it for his habitation. “This is my resting place forever. I will live here, for I have desired…
- Luke 1:32-33 (v13) He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign…
- Isaiah 29:13-14 (vv9, 11) The Lord said, “Because this people draws near with their mouth and honors me with their lips, but they have removed their heart far from…
- Exodus 4:14 (v9) Yahweh’s anger burned against Moses, and he said, “What about Aaron, your brother, the Levite? I know that he can speak well. Also, behold,…
- Numbers 12:9 (v9) Yahweh’s anger burned against them; and he departed.
- Deuteronomy 3:26 (v9) But Yahweh was angry with me because of you, and didn’t listen to me. Yahweh said to me, “That is enough! Speak no more to me of this…
- Deuteronomy 7:4 (v9) For that would turn away your sons from following me, that they may serve other gods. So Yahweh’s anger would be kindled against you, and…
- Deuteronomy 9:8 (v9) Also in Horeb you provoked Yahweh to wrath, and Yahweh was angry with you to destroy you.
- 2 Samuel 6:7 (v9) Yahweh’s anger burned against Uzzah; and God struck him there for his error; and he died there by God’s ark.
- 1 Kings 6:12-13 (v10) “Concerning this house which you are building, if you will walk in my statutes, and execute my ordinances, and keep all my commandments to…
- 2 Kings 17:21 (v11) For he tore Israel from David’s house; and they made Jeroboam the son of Nebat king; and Jeroboam drove Israel from following Yahweh, and…
- Isaiah 62:7 (v13) and give him no rest, until he establishes, and until he makes Jerusalem a praise in the earth.
- Jeremiah 33:15-26 (v13) “In those days and at that time, I will cause a Branch of righteousness to grow up to David. He will execute justice and righteousness in…
- Genesis 12:2 (v12) I will make of you a great nation. I will bless you and make your name great. You will be a blessing.
- Genesis 19:29 (v12) When God destroyed the cities of the plain, God remembered Abraham, and sent Lot out of the middle of the overthrow, when he overthrew the…
- Exodus 20:5 (v12) you shall not bow yourself down to them, nor serve them, for I, Yahweh your God, am a jealous God, visiting the iniquity of the fathers on…
- Numbers 14:23 (v11) surely they shall not see the land which I swore to their fathers, neither shall any of those who despised me see it.
- Numbers 14:35 (v11) I, Yahweh, have spoken. I will surely do this to all this evil congregation who are gathered together against me. In this wilderness they…
- Deuteronomy 9:5 (v13) Not for your righteousness or for the uprightness of your heart do you go in to possess their land; but for the wickedness of these nations…
- Deuteronomy 9:20 (v9) Yahweh was angry enough with Aaron to destroy him. I prayed for Aaron also at the same time.
- 1 Samuel 2:30-32 (v11) “Therefore Yahweh, the God of Israel, says, ‘I said indeed that your house and the house of your father should walk before me forever.’ But…
- 1 Samuel 9:4-5 (v12) He passed through the hill country of Ephraim, and passed through the land of Shalishah, but they didn’t find them. Then they passed…
- 1 Samuel 13:13-14 (v11) Samuel said to Saul, “You have done foolishly. You have not kept the commandment of Yahweh your God, which he commanded you; for now Yahweh…
- 1 Samuel 15:26-28 (v11) Samuel said to Saul, “I will not return with you; for you have rejected Yahweh’s word, and Yahweh has rejected you from being king over…
- 2 Samuel 7:15-16 (v13) but my loving kindness will not depart from him, as I took it from Saul, whom I put away before you. Your house and your kingdom will be…
- 2 Samuel 12:9-12 (v11) Why have you despised Yahweh’s word, to do that which is evil in his sight? You have struck Uriah the Hittite with the sword, and have…
- 1 Kings 9:4-7 (v10) As for you, if you will walk before me, as David your father walked, in integrity of heart, and in uprightness, to do according to all that…
- 1 Kings 11:11-12 (v13) Therefore Yahweh said to Solomon, “Because this is done by you, and you have not kept my covenant and my statutes, which I have commanded…
- 1 Kings 11:35-36 (v13) but I will take the kingdom out of his son’s hand, and will give it to you, even ten tribes. I will give one tribe to his son, that David…
- 1 Kings 11:39 (v13) I will afflict the offspring of David for this, but not forever.’ ”
- 1 Kings 21:29 (v12) “See how Ahab humbles himself before me? Because he humbles himself before me, I will not bring the evil in his days; but I will bring the…
- 2 Kings 13:23 (v13) But Yahweh was gracious to them, and had compassion on them, and had respect for them, because of his covenant with Abraham, Isaac, and…
- 2 Kings 19:34 (v13) ‘For I will defend this city to save it, for my own sake, and for my servant David’s sake.’ ”
- 2 Kings 20:17 (v12) ‘Behold, the days come that all that is in your house, and that which your fathers have laid up in store to this day, will be carried to…
- 2 Kings 20:19 (v12) Then Hezekiah said to Isaiah, “Yahweh’s word which you have spoken is good.” He said moreover, “Isn’t it so, if peace and truth will be in…
- 2 Kings 21:4 (v13) He built altars in Yahweh’s house, of which Yahweh said, “I will put my name in Jerusalem.”
- 2 Kings 22:19-20 (v12) because your heart was tender, and you humbled yourself before Yahweh, when you heard what I spoke against this place, and against its…
- 2 Kings 23:27 (v13) Yahweh said, “I will also remove Judah out of my sight, as I have removed Israel, and I will cast off this city which I have chosen, even…
- 1 Chronicles 17:13-14 (v13) I will be his father, and he will be my son. I will not take my loving kindness away from him, as I took it from him that was before you;…
- 2 Chronicles 7:17-22 (v10) “As for you, if you will walk before me as David your father walked, and do according to all that I have commanded you, and will keep my…
- Psalms 89:33-37 (v13) But I will not completely take my loving kindness from him, nor allow my faithfulness to fail. I will not break my covenant, nor alter what…
- Psalms 89:49 (v13) Lord, where are your former loving kindnesses, which you swore to David in your faithfulness?
- Psalms 132:1 (v13) Yahweh, remember David and all his affliction,
- Psalms 132:17 (v13) I will make the horn of David to bud there. I have ordained a lamp for my anointed.
- Isaiah 9:7 (v13) Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold…
- Isaiah 14:32 (v13) What will they answer the messengers of the nation? That Yahweh has founded Zion, and in her the afflicted of his people will take refuge.
- Isaiah 62:1 (v13) For Zion’s sake I will not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness shines out like the dawn, and…
- 2 Samuel 11:27 (v9) When the mourning was past, David sent and took her home to his house, and she became his wife, and bore him a son. But the thing that…
- 1 Kings 11:2-4 (v9) of the nations concerning which Yahweh said to the children of Israel, “You shall not go among them, neither shall they come among you; for…
- 1 Chronicles 21:7 (v9) God was displeased with this thing; therefore he struck Israel.
- Psalms 78:58-60 (v9) For they provoked him to anger with their high places, and moved him to jealousy with their engraved images. When God heard this, he was…
- Psalms 90:7-8 (v9) For we are consumed in your anger. We are troubled in your wrath. You have set our iniquities before you, our secret sins in the light of…
- Proverbs 4:23 (v9) Keep your heart with all diligence, for out of it is the wellspring of life.
- Hosea 4:11 (v9) Prostitution, wine, and new wine take away understanding.
- 2 Timothy 4:10 (v9) for Demas left me, having loved this present world, and went to Thessalonica; Crescens to Galatia; and Titus to Dalmatia.
63 distinct cross-references across this passage (65 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On vv11, 13 That thou hast forsaken me and worshipped idols.
That thou hast forsaken me and worshipped idols.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–13 1Ki 11:9 And the LORD was angry with Solomon,…
1Ki 11:9 And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice,
Ver. 9. And the Lord was angry with Solomon.] Though he were his Jedidiah, his darling. His chastisements laid on his children are the fruits of love displeased. The Antinomians say - but not truly - that God is never displeased with his people, fall they never so foully; no, not with a fatherly displeasure. See to the contrary, Isa 57:17 1Co 11:30.
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Which had appeared unto him twice.] Good turns aggravate unkindnesses. See on 1Ki 9:2.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9, 11, 12, 13 From the Lord God of Israel; from the express…
From the Lord God of Israel; from the express command and from the worship of God; not that he wholly neglected God, but because God esteems all the worship of idols (though it be not exclusive of, but conjoined with his own worship) to be a forsaking of and departing from God, and ofttimes so calls it.
Which had appeared unto him, to wit, in an extraordinary and most gracious and obliging manner.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v9 Here is, I. God's anger against Solomon for his…
Here is, I. God's anger against Solomon for his sin. The thing he did displeased the Lord. Time was then the Lord loved Solomon (Sa2 12:24) and delighted in him (Kg1 10:9), but now the Lord was angry with Solomon (Kg1 11:9), for there was in his sin, 1. The most base ingratitude that could be. He turned from the Lord who had appeared unto him twice, once before he began to build the temple (Kg1 3:5) and once after he had dedicated it, Kg1 9:2. God keeps account of the gracious visits he makes us, whether we do or no, knows how often he has appeared to us and for us, and will remember it against us if we turn from him. God's appearing to Solomon was such a sensible confirmation of his faith as should have for ever prevented his worshipping any other god; it was also such a distinguishing favour, and put such an honour upon him, as he ought never to have forgotten, especially considering what God said to him in both these appearances. 2. The most wilful disobedience. This was the very thing concerning which God had commanded him - that he should not go after other gods, yet he was not restrained by such an express admonition, Kg1 11:10. Those who have dominion over men are apt to forget God's dominion over them; and, while they demand obedience from their inferiors, to deny it to him who is the Supreme.
II. The message he sent him hereupon (Kg1 11:11): The Lord said unto Solomon (it is likely by a prophet) that he must expect to smart for his apostasy. And here, 1. The sentence is just, that, since he had revolted from God, part of his kingdom should revolt from his family; he had given God's glory to the creature, and therefore God would give his crown to his servant: "I will rend the kingdom from thee, in thy posterity, and will give it to thy servant, who shall bear rule over much of that for which thou hast laboured." This was a great mortification to Solomon, who pleased himself no doubt with the prospect of the entail of his rich kingdom upon his heirs for ever. Sin brings ruin upon families, cuts off entails, alienates estates, and lays men's honour in the dust. 2. Yet the mitigations of it are very kind, for David's sake (Kg1 11:12, Kg1 11:13), that is, for the sake of the promise made to David. Thus all the favour God shows to man is for Christ's sake, and for the sake of the covenant made with him. The kingdom shall be rent from Solomon's house, but, (1.) Not immediately. Solomon shall not live to see it done, but it shall be rent out of the hand of his son, a son that was born to him by one of his strange wives, for his mother was an Ammonitess (Kg1 14:31) and probably had been a promoter of idolatry. What comfort can a man take in leaving children and an estate behind him if he do not leave a blessing behind him? Yet, if judgments be coming, it is a favour to us if they come not in our days, as Kg2 20:19. (2.) Not wholly. One tribe, that of Judah, the strongest and most numerous, shall remain to the house of David (Kg1 11:13), for Jerusalem's sake, which David built, and for the sake of the temple there, which Solomon built; these shall not go into other hands. Solomon did not quickly nor wholly turn away from God; therefore God did not quickly nor wholly take the kingdom from him.
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Upon this message which God graciously sent to Solomon, to awaken his conscience and bring him to repentance, we have reason to hope that he humbled himself before God, confessed his sin, begged pardon, and returned to his duty, that he then published his repentance in the book of Ecclesiastes, where he bitterly laments his own folly and madness (Ecc 7:25, Ecc 7:26), and warns others to take heed of the like evil courses, and to fear God and keep his commandments, in consideration of the judgment to come, which, it is likely, had made him tremble, as it did Felix. That penitential sermon was as true an indication of a heart broken for sin and turned from it as David's penitential psalms were, though of another nature. God's grace in his people works variously. Thus, though Solomon fell, he was not utterly cast down; what God had said to David concerning him was fulfilled: I will chasten him with the rod of men, but my mercy shall not depart from him, Sa2 7:14, Sa2 7:15. Though God may suffer those whom he loves to fall into sin, he will not suffer them to lie still in it. Solomon's defection, though it was much his reproach and a great blemish to his personal character, yet did not so far break in upon the character of his reign but that it was afterwards made the pattern of a good reign, Ch2 11:17, where the kings are said to have done well, while they walked in the way of David and Solomon. But, though we have all this reason to hope he repented and found mercy, yet the Holy Ghost did not think fit expressly to record his recovery, but left it doubtful, for warning to others not to sin upon presumption of repenting, for it is but a peradventure whether God will give them repentance, or, if he do, whether he will give the evidence of it to themselves or others. Great sinners may recover themselves and have the benefit of their repentance, and yet be denied both the comfort and credit of it; the guilt may be taken away, and yet not the reproach.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv9–13 And had commanded him concerning this thing that he…
And had commanded him concerning this thing that he should not go after other gods,.... Which is another aggravation of his sin that it was against an express command of God, and was particularly given him, and he was warned to observe it, and threatened with evil should he break it:
but he kept not that which the Lord commanded: see Kg1 9:5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12–13 Fathers sake - For my promise made to him,…
Fathers sake - For my promise made to him, 2 Sam. vii, 12-15.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9, 11, 13 Verse 9. The Lord was angry with Solomon] Had…
Verse 9. The Lord was angry with Solomon] Had not this man's delinquency been strongly marked by the Divine disapprobation, it would have had a fatal effect on the morals of mankind. Vice is vice, no matter who commits it. And God is as much displeased with sin in Solomon as he can be with it in the most profligate, uneducated wretch. And although God sees the same sin in precisely the same degree of moral turpitude as to the act itself, yet there may be circumstances which greatly aggravate the offense, and subject the offender to greater punishment. Solomon was wise; he knew better; his understanding showed him the vanity as well as the wickedness of idolatry. God had appeared unto him twice, and thus given him the most direct proof of his being and of his providence. The promises of God had been fulfilled to him in the most remarkable manner, and in such a way as to prove that they came by a Divine counsel, and not by any kind of casualty. All these were aggravations of Solomon's crimes, as to their demerit; for the same crime has, in every case, the same degree of moral turpitude in the sight of God; but circumstances may so aggravate, as to require the offender to be more grievously punished; so the punishment may be legally increased where the crime is the same. Solomon deserved more punishment for his worship of Ashtaroth than any of the Sidonians did, though they performed precisely the same acts. The Sidonians had never known the true God; Solomon had been fully acquainted with him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv9, 11 1Ki 11:9-10. The Lord was angry with Solomon —…
1Ki 11:9-10. The Lord was angry with Solomon — Displeased with his actions, and determined to punish him for them; in which sense we are generally to understand such expressions, for we must always remember that human passions can have no place in God. Because his heart was turned from the Lord, who had appeared to him twice — First at Gibeon, in the beginning of his reign, (1Ki 3:5,) and then at Jerusalem, after the building of the temple. And had commanded him concerning this thing — For in both those visions, the happiness promised him was declared to depend upon his observing God’s statutes. And when he began to build the temple, he was divinely admonished that he had better desist than go on in that work, unless he purposed to walk according to all God’s commandments, 1Ki 6:12-13. But he kept not, &c. — Which was the greater crime, because God had so often admonished him of his duty, and done such great things for him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v13 One tribe - i. e., (marginal reference) the tribe…
One tribe - i. e., (marginal reference) the tribe of Judah. Benjamin was looked upon as absorbed in Judah, so as not to be really a tribe in the same sense as the others. Still, in memory of the fact that the existing tribe of Judah was a double one 1Ki 12:2 l, the prophet Ahijah tore his garment into twelve parts, and kept back two from Jeroboam 1Ki 11:30-31.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv9, 11, 12, 13 Twice, or repeatedly. See chap. ix. 2. (Haydock) ---…
Twice, or repeatedly. See chap. ix. 2. (Haydock) --- He had appeared to him at Gabaon, and after the consecration of the temple, (Menochius) besides sending a prophet to him while he was building, chap. vi. 12. (Abulensis) --- God was not content with giving him the general commandments: he had condescended to caution him in a most particular and earnest manner: (Haydock) so that his transgression is more horrible and ungrateful. (Calmet) --- No doubt the priests and prophets had often besought him to alter his conduct; but the sinner is deaf, till God speak to his heart. (Salien, the year of the world 3054.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9, 13 GOD THREATENS HIM. (Kg1 11:9-13)
GOD THREATENS HIM. (Kg1 11:9-13)
the Lord was angry with Solomon--The divine appearance, first at Gibeon [Kg1 3:5], and then at Jerusalem [Kg1 9:2], after the dedication of the temple, with the warnings given him on both occasions [Kg1 3:11-14; Kg1 9:3-9], had left Solomon inexcusable; and it was proper and necessary that on one who had been so signally favored with the gifts of Heaven, but who had grossly abused them, a terrible judgment should fall. The divine sentence was announced to him probably by Ahijah; but there was mercy mingled with judgment, in the circumstance, that it should not be inflicted on Solomon personally--and that a remnant of the kingdom should be spared--"for David's sake, and for Jerusalem's sake, which had been chosen" to put God's name there; not from a partial bias in favor of either, but that the divine promise might stand (Sa2 7:12-16).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv9, 11, 13 THE LORD’S ANGER AGAINST SOLOMON, 1Ki_11:9-13.
THE LORD’S ANGER AGAINST SOLOMON, 1Ki_11:9-13.
9. The Lord was angry — Divine anger, as presented in the Bible, is no sudden burst of passion, no low and hateful motion of revenge, as human anger often is, and with which, perhaps, too many are ever prone to associate their idea of Divine anger. It is rather the deep, eternal antagonism of holiness to sin, of truth to error, of right to wrong. Our God cannot look upon sin with the least degree of allowance; and how much soever he may love a human soul as such, if that soul cleaves unto sin, it must of necessity place itself along with the sin in enmity towards God, and so become obnoxious to the Divine anger. See note on Jdg_2:14.
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Appeared unto him twice — At Gibeon and Jerusalem. 1Ki_3:5; 1Ki_9:2, where see notes.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9–13 9–13. Anger of the Lord at these offences (Not…
9–13. Anger of the Lord at these offences (Not in Chronicles)
9. which had appeared unto him twice] See 1Ki_3:5 for the first appearance of the Lord in Gibeon; and (1Ki_9:2) for the second when the Temple and the king’s house were finished.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v12 (12, 13) For David my servant’s sake—that is, evidently,…
(12, 13) For David my servant’s sake—that is, evidently, in order to fulfil the promise to David. By the postponement of the chastisement, the blessing promised to his son personally would be still preserved; by the retaining of the kingdom, though shorn of its splendour, and limited to Judah, the larger and more important promise, the continuance of the family of David till the coming of the Messiah, would be fulfilled. The “one tribe” is, of course, Judah, with which Benjamin was indissolubly united by the very position of the capital on its frontier. This is curiously indicated in 1Ki_11:31-32, where “ten tribes” are given to Jeroboam, and the remainder out of the twelve is still called “one tribe.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9–13 And the Lord was angry with Solomon, because his…
And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice. cf. 1Ki3:5 9:2. The anger arose partly from the exceptional favours which had been shown to him; (cf. Amo_3:2; Luk_10:12-15)
Vers. 9-13.
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The Anger of God.
This is the inevitable consequence of sin. Had God expressed no displeasure against Solomon, what mischief might not his example have wrought? The terrible judgments of the great day will have a most salutary effect upon the order and stability of the whole moral universe. If men sufficiently considered these things they would hesitate before they plunged into vices. Let us be admonished from this history as to
I How THE ANGER OF GOD IS PROVOKED. It is provoked
1. By the turning, away of the heart from Him.
(1) And justly so, for to do this is to outrage the highest propriety. God is everything that should engage the affections of an intelligent creature perfection of beauty;" "the altogether lovely.
(2) For to do this is the straight road to the deepest demoralization. Man is made in the image of God expressly that his nature may have its perfection in union and communion with Him. To turn away from God must lead to depravation evermore. This, in other words, is everlasting damnation.
(3) Then let us keep our hearts. (Pro_4:23) No diligence should be spared. Our life is in it.
2. By doing this wantonly.
(1) It was an aggravation of Solomon"s sin that God had appeared to him. Review the circumstances of the vision he witnessed before he set about the building of the temple. (see 1Ki_3:5-15) He could not have been wholly ignorant of the glorious character of God.
(2) It was a further aggravation that God had appeared to him twice (ver. 9). Review the circumstances of the vision after the work of the temple was finished. (see 1Ki_9:1-9) Note: Privileges imply corresponding responsibilities. Note further: God keeps account of His favours conferred upon us, though we may forget them. He will remind us of them all in the great day of judgment.
(3) It was an additional aggravation that he had been forewarned of the very evils into which he fell. And the promises of God to him had been so remarkably verified that he had the best reason to accept the truth of His admonitions. How slow of heart are the men to believe the inflexibility of Divine justice!
(4) A king who exacts obedience from subjects, or a master who claims the obedience of servants, should be the last to forget his duty to God. Consider
II How THE ANGER OF GOD IS EXPRESSED. It is expressed
1. In the severity of justice.
(1) The kingdom of Solomon was now doomed to be rent. He had divided his affections (between Jehovah and Molech), so are the affections of his subjects now to be divided.
(2) A considerable portion of his kingdom is to be turned over to one of his servants. What a fitness there is in this judgment also! Solomon, the servant of God, rebelled against God; Jeroboam, the servant of Solomon, rebels against Solomon.
(3) What a melancholy reversal! Time was when God loved Solomon. (see 2Sa_12:24; 1Ki_10:9; Neh_13:26) Severe is the fall from the height of a throne. From a vastly greater elevation is the fall of one east from the bosom of God.
(4) Behold how sin works ruin! It ruins individuals, families, nations. The anger of God is expressed
2. With the mitigations of mercy.
(1) For the sake of David his father these judgments were not to come upon Solomon in his day. We little know the benefits or the evils entailed upon us by our forefathers. We should see that we entail not evils but benefits upon our descendants.
(2) "For David"s sake!" David, the beloved, was a type of Christ, for whose sake the entail of infinite mischief is cut off from his sons, and they are made heirs of inestimable blessings.
(3) Even Rehoboam was to reap the benefit of the faithfulness of David. One tribe, the most important, was to be retained to him. The promises respecting the true son of David must be fulfilled.
(4) "For Jerusalem"s sake," also, mercy must rejoice upon judgment (ver. 13). The temple was there. The shechinah was there. Kingdoms are spared the severity of judgments in respect to the interests of religion in many ways little dreamed of by statesmen and rulers. M.
Vers. 9-13.
God"s Anger.
I SINS ARE SET IN THE LIGHT OF PAST MERCIES.
1. Solomon"s idolatry is contrasted with the advantages conferred upon him,
The Lord had appeared to him twice. The reality of God"s existence and His personality had been engraven upon Solomon"s soul.
2. With the commandment given. The Lord "had commanded him concerning this thing." The rebellion and ingratitude are both marked. Our sins are judged not only in themselves and their effects, but also in the light of what God has done and said to us. There is a baseness and an enmity in sin that will yet crush the sinful heart. Do we weigh sins in this way? Does our repentance read them thus? God"s judgment will: "Forasmuch as this is done of thee," etc.
II THE DIVINE JUDGMENT.
1. Hopes frustrated. Solomon may have excused his sin to himself because it conciliated neighbouring princes and nations and so strengthened his kingdom. But while he fancied himself building up, he was in reality casting down. Forgetfulness of God is forgetfulness of one"s own good.
2. Pride abased. The dominion is given to a servant. There is not only loss but shame. There are first that will be last, and last first.
3. Punishment reflects sin. Solomon"s rebellion and ingratitude are punished by rebellion and ingratitude. The kingdom is rent from him by a subject, and by one whom he had trusted and advanced (ver. 28). "Whatsoever a man soweth, that shall he also reap." As the wicked have shut out God, God will shut out them.
III THE DIVINE MERCY. In God"s chastisements there is ever a gateway of kindness through which we may pass up into His forgiveness and love.
1. The judgment is delayed. It was a heavy judgment that the kingdom should be rent from his son, but it would have been an added bitterness had his own day set in disaster and shame.
2. The whole will not be taken even from his son. His seed will still reign in Jerusalem.
3. There is humbling even in the mercy. It is done for David"s sake and for Jerusalem"s sake. Pride is crushed beneath God"s mercy as well as beneath His judgment. We are pardoned for Christ"s sake and His name"s sake. In the midst of rebuke for iniquity there is mercy and life for lowly faith. U.
HOMILIES BY A. ROWLAND
Vers. 9, 10.
The Downfall of Solomon.
The fall of Solomon has appeared to some commentators incredible. As to the fact itself, however, there can be no doubt. Nor is his fall so exceptional as many suppose. Others beside this king have had pious parentage, a religious education, a promising youth, extraordinary intellectual endowments, frequent warnings of their danger, and yet have failed and come short of the glory of God. Give examples. It is noteworthy that God saw Solomon"s danger and warned him of it on the evening of that day upon which his religious devotion appeared most intense. The dedication of the temple was at once the zenith of the nation"s glory, and of their king"s highest attainments. Describe the Feast of Dedication; the song of the people up your heads, O ye gates, etc.;" the prayer of Solomon that this might be so; and the manifestation of the Divine Presence. Contrast this scene with the silence of the following night, in which the message of the Lord came, bidding him beware lest the emotion and resolve of the day should be evanescent (9:2). Our times of religious excitement are not our safest hours. Enthusiasm has its perils as well as its powers. Refer to Peter"s eager protestation, and the Lord"s word of caution, "Simon, Simon, behold, Satan hath desired to have," etc. (Luk_22:31) The sins which constituted Solomon"s decadence against which, through him, we are warned appear to have been these:
I SENSUALITY. His base self indulgence grew upon him, as it does on any man. The life he lived was degrading to his manhood. Love became debased to lust, because it was divorced from purity. Physically, as well as morally, he became a wreck, and though not 60 years of age when he died, he was already weary, broken, and old (ver. 4). Some light may be thrown upon his downward progress by the books which bear his name, and which, if not written by him, were declarations of the experience he knew. If the Song of Solomon represents his bright youth, when love, though passionate, was undefiled, the book of Ecclesiastes is the outcry of his age, when all seemed "vanity and vexation of spirit," and when he tried once more painfully to lay the old foundation of the shattered fabric of his life. (Ecc_12:13) Compare him with Samson; show how the indulgence of passion destroys kingliness. Even such sin was not beyond pardon. It would have been well for Solomon had he returned to God, as his father had done (see Ps 51)
II EVIL COMPANIONSHIP (ver. 2). The Israelites were often warned against marriage with the heathen. At times ordinary international intercourse was forbidden. Instances are given in which disobedience to this law of severance brought terrible effects. Some companionship is essential to man. The hermit must be a very imperfect Christian. John the Baptist was in the wilderness, but Christ, whom we follow, was ever found in the haunts and homes of men. Yet under the new dispensation the wise choice of companionship is insisted on, and provided for. The twelve apostles were associated together, as well as separated from others; and in their work they went forth by two and two. The Apostolic Church presents a beautiful picture of fellowship (Ac 2) It is amongst the wise hearted and devout that we are to find our friends. "Be ye not unequally yoked together with unbelievers." The importance of this to the young, whose characters are not yet formed. Hence responsibility rests on parents, who can encourage or hinder acquaintances, and on young people themselves. He must have something of Christ"s wisdom and strength, and must be animated by His motives, who, like Him, would be safe and useful amongst "the publicans and sinners.
III EXTRAVAGANCE. The wealth of Solomon was enormous. The treasure saved for him by David seemed inexhaustible, and the tribute from other peoples, (1Ki_10:25) the monopolies granted by the king, (1Ki_10:28, 1Ki_10:29) the importation of gold from Ophir, (1Ki_9:28) etc., brought immense revenues. The king was proportionately extravagant. See the account given of his palaces, his gardens, and his retinue. No country could long bear such a strain. Increased taxation was necessary, and this was one of the causes of the break up of the kingdom under Rehoboam. Show in modern life the temptations to extravagance and ostentation; the injury caused by these sins to a nation; the moral perils to which the extravagant are exposed; the diminution of help to God"s cause and to God"s poor.
IV OPPRESSION. He appears to have copied the Pharaohs not only in magnificence, but in disregard for human suffering. The Canaanites were reduced to the position of helots; multitudes were torn from their homes to fell timber in the forests, or hew stone in the quarries. Even the Israelites had to do forced labour. Kings have responsibility to their people, as well as the people to their kings. God"s laws were violated by Solomon. (Exo_22:21 Exo_23:9) Show from history the Nemesis of oppression. Indicate manifestations of the spirit of tyranny in business, in homes, schools, etc.
V IDOLATRY. Solomon erected temples to Ashtoreth, Milcom, and Chemosh. Describe the idolatries specified. All idolatry, sternly forbidden. The cultus of these deities hideously cruel, dark, impure. Heathenism degrades man and dis-honours God. Show the steps which led Solomon to the commission of such egregious sin.
(1) He was broad in his views, far advanced from the traditional knowledge of the age, and often conversed with wise men of other creeds. Slowly he lost his sense of the pre-eminence of the truth revealed to him. He saw what was true in other systems, but meantime lost his horror at what was false in them. This one of the special perils of our age; point it out.
(2) He wished all that was connected with him to reflect his own magnificence. It was not enough that his wives and concubines should be at liberty to worship their idols; they must do it splendidly, if at all, for his glory was concerned in their acts.
(3) He would please and attract surrounding nations. This partly for commercial ends, chiefly for personal glory. Base motives lead to fake policy, and false policy prepares for national ruin.
CONCLUSION.
1. The possibility of ruin to those whose religious advantages are greatest.
2. The retribution heavier in proportion as the offence is aggravated by neglected warning. A.R.
HOMILIES BY J. WAITE Vers. 9-13.
Solomon"s Fall.
The dark omen that marred the brightness of Solomon"s second vision (1Ki_9:6) has come to be fulfilled. He was forewarned of danger and yet has fallen into it. The splendour of royal circumstance remained the same, but how completely has his true glory departed! "How is the gold become dim and the fine gold changed!" The smile of God that rested as glad sunshine on his head, has turned to "anger." The cause of the change is in the secresy of his own soul. The Scripture narrative is silent about the course of his tuner life, the phases of thought and feeling through which he may have passed; so that this sudden note of discord in the midst of the harmony strikes us with something of sad surprise. Enough, however, is said to show that it was a moral change in the man himself. The Lord God of Israel had not changed in His purpose or method; it is Solomon whose "heart is turned from him." How far this was a fatal change, a real apostasy, we know not. We need not attempt to solve the purely speculative question as to whether he ever recovered from his fall; his later writings suggest at least the hope that it was so. Enough for us now to note the facts, to trace the causes, and learn the lessons. Certain broad principles of moral life are here strikingly illustrated.
I THE TREACHERY OF HUMAN NATURE. Beneath the fairest exterior there may be latent germs of evil that only need outward incentives to develop themselves into disastrous issues. Even the inspirations of the highest wisdom and the raptures of religious emotion may have underlying them tendencies to the grossest forms of folly and the lowest deeps of sin and shame. Solomon was sincere enough in his earlier piety, but too little alive to the slumbering forces of evil that he bore within him. His moral history confirmed the truth of his own proverb: "He that trusteth in his own heart is a fool". (Pro_28:26) An Arab tradition says that in the staff on which he leaned there was a worm which was secretly gnawing it asunder. That worm was the hidden corruption of his moral nature. It is a solemn lesson: "Let him that thinketh he standeth take heed lest he fall." We can look upon no form of wrong doing in others without being reminded that there is something akin to it in ourselves. Concealed in our own bosoms there is that which might possibly develop into similar issues. Our only security lies in the triumph of that gracious Divine power that can thoroughly purge the fountain of the heart, and destroy there the very germs of evil.
II THE BASE USES TO WHICH THE HIGHEST ADVANTAGES OF LIFE MAY BE PERVERTED BY THE WAYWARD HEART. Solomon"s greatness became the occasion and aggravation of his fall. His royal magnificence fostered "the lust of the eye and the lust of the flesh, and the pride of life." His consciousness of power degenerated into tyranny (1Ki_12:4; 1Sa_8:11) The wealth of his emotional nature took the form of illicit love and boundless self indulgence. His studious interest in Nature induced the dream of occult mysterious powers in material things, and the practice of magic arts. His intercourse with men of other nations led to his catching the infection of their idolatries, until at last the rival temples of Moloch, Chemosh, and Ashtaroth, with all their cruel and abominable rites, frowned darkly upon Olivet, over against the glorious house of the Lord on Mount Moriah. So fatally may the noblest personal endowments and the richest advantages of life foster the evil tendencies of the heart when once it has surrendered itself to their control If it be true that "there is a soul of goodness in things evil," it is equally true that nothing is so good but that the spirit of evil may transform it into an instrument of moral injury. The fascinations of outward life are full of danger when that spirit lurks within. The wealth of a man"s intellectual resources, the multitude of his possessions, the range of his influence, do but put into his hands the more abundant means of wrong doing when his heart is not loyal to the good and true.
The fairest things below the sky Give but a flattering light; We must suspect some danger nigh, Where we possess delight.
This idea is not to be carried too far. Life would be intolerable on the principle of universal suspicion and distrust. The great Father of all would have His children use and enjoy freely the good of every kind that falls to their lot. But let them beware lest the spirit of evil, in some form of outward charm, through some secret avenue of soul or sense, should gain an entrance to the citadel of their heart, and "turn it away" from Him.
III THE CERTAINTY OF DIVINE RETRIBUTIONS. Solomon cannot sin with impunity. His personal defection involves the throne in dishonour and the whole nation in discord and sorrow. He had been forewarned that it should be so, and the threatenings of God are as sure as His promises. What is God"s "anger" but just the reverse side of that faithfulness that secures the purposes of His grace? What are His judgments but the severer methods of His holy love? An inexorable Nemesis tracks the path of the transgressor; not a mere blind fate not a mere impersonal law of moral sequence but a Divine will and power, pledged to vindicate the cause of eternal righteousness. It may follow him slowly, as with "leaden foot," but sooner or later it overtakes him. "Whatsoever a man soweth," etc. (Gal_6:7, Gal_6:8) And though one only may sow the evil seed, how many, often, are the reapers! "The sins of the fathers are visited on the children," etc. No man can "perish alone in his iniquity." According to the range of his social relations so is the mischief his wrong doing works. When the king falls, how many fall with him! The laws of God
must work their will, Whatever human heart may bleed; And more than they who do the ill Must suffer for the evil deed.
IV THE MERCY THAT TEMPERS DIVINE JUDGMENTS. The execution of the sentence is both delayed and modified. Not in Solomon"s own reign shall the thing be done; "nor shall the kingdom be wholly torn from his house" (vers. 12, 18). This is partly from tender regard for the sacred memory of David his father, and partly, we may believe, in mercy to himself, that space may be given him for repentance. (see Psa_89:30-37) We have here a type and example of the general method of God"s ways. "In wrath he remembers mercy." Something of gracious forbearance is seen in the severest of His judgments. His chastisements are fatherly. And beneath the darkest providences and the sternest retributions there is the steady flow of a loving kindness that endures throughout all generations, the strength of a covenant that shall never be broken. W.
HOMILIES BY E. DE PRESSENSE
Vers. 9-13. After the consecration of the temple Solomon reached the culminating point of his reign, both in a spiritual and temporal point of view. His fame and his dominion continued to increase. The Queen of Sheba came from the far East to pay him homage. From this summit of glory he had a sudden and shameful fall, and became all but an apostate. This son of David, whose high honour it was to have built and consecrated the temple of Jehovah, this heir of the promises on which hung the salvation of mankind, sank into idolatry. The causes of his fall were 1st, PRIDE: he forgot to give glory to God. 2nd, LUST: strange women enticed him after strange gods. (1Ki_11:8) The fall of Solomon repeats in a manner the features of the first transgression. It began in the desire to be as God, and was consummated in the gratification of the flesh. Its emphatic warning to all God"s people is, "Let him that thinketh he standeth, take heed lest he fall". (1Co_10:12) Chastisement from God is the consequence of this fall. God had already warned Solomon that His most glorious promises were contingent on obedience to His commands. "If thou walk in my ways," etc.. (1Ki_3:18, 1Ki_3:14) God chastens Solomon because He loves him, and does not altogether take His mercy from him, since He still leaves the kingdom of Judah to his descendants. The book of Ecclesiastes, with its blending of bitterness and repentance, is perhaps the ripening fruit of this merciful severity. E.deP.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v12 Notwithstanding in thy days I will not do it.
1Ki_11:12
Notwithstanding in thy days I will not do it.
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Solomons sin
I. The action related to us. To appreciate it, we must consider
(1) the greatness of the offence. Here was authority itself doing that which it ought to have prevented and punished; Davids son departing from Davids God; wisdom guilty of indescribable folly; a man conspicuously favoured (1Ki_11:9), conspicuously disobedient; the appointed builder of Jehovahs temple building rival temples close by. Yet observe, in comparison with it
(2) the lightness of the correction. The offender loses nothing of his power or renown. He has enemies (1Ki_11:14, etc.), but they dare not attack him. There is not a loose stone in his throne till he dies. Only he is warned of the consequences to happen after his death; those consequences themselves, moreover, not being carried out to the full extent even then. Compare the case of pious Hezekiah, who acknowledged the goodness of God, when, for a less offence, he received a heavier stroke (2Ki_20:17-19). Just so it is Gods goodness that is here revealed to us most (Rom_11:22).
II. The motive revealed to us. Why this mercy shown in this instance? Only two reasons are mentioned. One had to do with Jerusalem (1Ki_11:13), the place of Solomons throne. God had chosen it for His dwelling-placer with great objects in view. The other motive (twice mentioned) has to do with Solomons father. For Davids sake the threatened evil was postponed till after his sons death; and even then, for the same Davids sake, it was not to be complete. See, finally, how all this encourages us in the hope of salvation through Christ. See how completely it is part of Gods character to spare one man for anothers sake; especially where they are so connected that they may be considered as one. Also, if He does thus for a sinner and a servant (as here), how much more for His Holy One (Act_2:27), His own Son, the Christ of God! (W. S. Lewis, M. A.)
Children honoured for their fathers sake
Many peerages have been created in this realm which descend from generation to generation, with large estates, the gift of a generous nation, and why? Because this nation has received some signal benefits from one man and has been content to ennoble his heirs for ever for his sake. I do not think there was any error committed when Marlborough or Wellington were lifted to the peerage; having saved their country in war, it was right that they should be honoured in peace; and when for the sake of the parents perpetual estates were entailed upon their descendants, and honours in perpetuity conferred upon their sons, it was only acting according to the laws of gratitude. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v9 1Ki_11:11. Forasmuch as this is done of thee; or,…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_11:11. Forasmuch as this is done of thee; or, is purposed of thee.
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HOMILETICS OF 1Ki_11:9-13
THE DIVINE ANGER AND HUMAN DISOBEDIENCE
I. That the Divine anger is a fact. “And the Lord was angry with Solomon.” It is the fashion with many to expatiate on the Divine benevolence while they ignore the Divine anger. But the fact of that anger is one of the plainest and most awful revelations of the Bible (Isa_13:13; Joh_3:36; Rom_1:18). Divine anger is no sudden burst of passion, no low and hateful motion of revenge, as human anger often is, and with which too many are prone to associate their idea of the Divine anger. It is rather the deep, eternal antagonism of holiness to sin, of truth to error, of right to wrong. However much God may love the human soul as such, if that soul cleaves unto sin, it must of necessity place itself along with the sin in enmity towards God, and so be exposed to the Divine anger. It requires a sound judgment and a heart of tenderest love to speak with profit on the subject of the Divine anger.
II. That the Divine anger is excited by human disobedience. “Because his heart was turned from the Lord” (1Ki_11:9).
1. Disobedience is aggravated when committed against definite commands. “And had commanded him concerning this thing” (1Ki_11:10; comp. 1Ki_6:12; 1Ki_9:6). When law is violated ignorantly it is still a sin, but is not so aggravated as when committed with the full knowledge of the prohibition. Princes who have dominion over others are apt to forget the Divine dominion over them, and while they exact obedience from their own subjects, to neglect on their part to render obedience to the Great Ruler of all. The mariner who disregards the lights and landmarks which define the path of safety is the more reprehensible when he wrecks his vessel among the treacherous shoals.
2. Disobedience it aggravated when committed notwithstanding repealed Divine manifestation. The Lord “appeared unto him twice” (1Ki_11:9; comp. 1Ki_3:5; 1Ki_9:1-2). Good turns aggravate unkindnesses. It is a great privilege to receive the law through the lips of God’s ministers, but a greater still to hear it from the lips of God Himself. Solomon was singularly favoured with Divine blessings. His recalcitrance excited the greater displeasure, and merited the greater punishment. The Lord does not trifle with men in the declarations of His word, and He will not eventually allow men to trifle with Him.
III. That the Divine anger will manifest itself in some form of punishment (1Ki_11:11). The threat to divide the kingdom was carried out: the subsequent repentance and restoration of Solomon did not prevent it. There are some things in which repentance comes too late. Repentance does not arrest the course of physical law. It must have been a bitter experience to Solomon to know that the magnificent empire it had been his life-work to build up must ere long be rent asunder and crumble into ruins. “Solomon had let go the sincere service of God by sharing himself betwixt Him and his idols; his servant therefore shall share the kingdon with his son, and bear away the better half from him.” The Divine anger is not a theological scare-crow set up to frighten timid souls, but a terrible reality, as the evil-doer will by-and-by discover to his dismay. Homer has given expression to a similar idea:—
Fast by the threshold of Jove’s court are placed
Two casks, one stored with evil, one with good.
To whom He gives unmixed
The bitter cup, He makes that man a curse,
His name becomes a by word of reproach,
His strength is hunger-bitten, and he walks
The blessed earth unblest, go where he may.
IV. That the Divine anger is ever tempered with mercy.
1. Mercy in delaying punishment. “Notwithstanding in thy day I will not do it” (1Ki_11:12). Compare a similar mitigation of punishment promised to Josiah (2Ki_22:20). Delay affords space for repentance. If the opportunity it presents is despised, the punishment will be the heavier, and the sufferer be without excuse.
2. Mercy in moderating the severity of punishment. “Howbeit I will not rend away all the kingdom, but will give one tribe to thy son” (1Ki_11:13). Two tribes were really retained. The tribe of Benjamin seems to have been absorbed into the tribe of Judah, to which David belonged (1Ki_12:21). This second mitigation of the sentence reveals the tender compassion of God, and His unwillingness to punish. Solomon did not at once turn from God: his defection was gradual; and Jehovah did not at once wrest the kingdom from him. This additional proof of the Divine mercy must have greatly affected Solomon; and there is room to hope that it led him to repent and retrace his wanderings. Kindness succeeds where a stern severity fails.
3. Mercy shown on account of ulterior Divine purposes. “For David my servant’s sake, and for Jerusalem’s sake which I have chosen” (1Ki_11:13). The line of the Messiah must be preserved. The prevailing lion must come out of the tribe of Judah: not only the tribe must be preserved, but the regal line and the regal right. All this must be done for the true David’s sake; and this was undoubtedly, observes Dr. A. Clarke, what God had in view by thus miraculously preserving the tribe of Judah and the royal line in the midst of so general a defection. As David was a type of the Messiah, so was Jerusalem a type of the true church: therefore the old Jerusalem must be preserved in the hands of the tribe of Judah, till the true David should establish the new Jerusalem in the same land and in the same city. And what a series of providences did it require to do all these things! The prosperous career of Solomon was only part of a great scheme for the benefit of the entire race; and the failure of even so great a man as Solomon must not be allowed to frustrate the Divine intention.
LESSONS:—
1. Man cannot sin with impunity.
2. The Divine anger is righteous.
3. The manifestation of the Divine anger it terrible.
4. God has more delight in showing mercy than in punishing.
5. He who most delights in mercy most resembles God.
GERM NOTES ON THE VERSES
1Ki_11:9. Had not this man’s delinquency been strongly marked by the Divine disapprobation, it would have had a fatal effect upon the morals of mankind. Vice is vice, no matter who commits it. And God is as much displeased with sin in Solomon as He can be with it in the most profligate, uneducated wretch. And, although God sees the same sin in precisely the same degree of moral turpitude as to the act itself, yet there may be circumstances which greatly aggravate the offence, and subject the offender to greater punishment. Solomon was wise; he knew better: his understanding showed him the vanity as well as the wickedness of idolatry. God had appeared unto him twice. The promises of God had been fulfilled to him in a most remarkable manner. All these were aggravations of Solomon’s crimes, as to their demerit; for the same crime has, in every case, the same degree of moral turpitude in the sight of God; but circumstances may so aggravate as to require the offender to be more grievously punished: so the punishment may be legally increased where the crime is the same. Solomon deserved more punishment for his worship of Ashtoreth than any of the Sidonians did, though they performed precisely the same acts. The Sidonians had never known the true God: Solomon had been fully acquainted with Him.—A. Clarke.
1Ki_11:9-11. The sin of idolatry.
1. Is a tendency of fallen humanity.
2. Is an insult to God.
3. Is a violation of the most specific prohibitions.
4. Is the cause of national disgrace and ruin.
1Ki_11:9-13. The punishments that fell upon Solomon show us—I. The holiness and righteousness of God (Psa_145:17; Jer_17:10; Luk_12:47). II. His faithfulness and mercy (1Ki_11:12-13). He knows how to punish so that His gracious promises remain firm (2Ti_2:13; Rom_3:3). God makes known to us His judgments through His Word, so that we may have time to repent and to turn unto Him (Eze_33:2). If judgment fell specially on Solomon, notwithstanding the fact that the Lord appeared unto him twice in a dream, and he was honoured with distinguished grace, what judgment must we expect, to whom He has appeared tenderly in Christ Jesus (1Co_1:30; Heb_2:3; Heb_10:29). God knows how, in the proper time, to belittle him who abandons and forsakes the Lord and His cause in order to become great and distinguished in the eyes of the world (Dan_4:34).—Lange.
1Ki_11:12-13. In the midst of the horror of this spectacle, able to affright all the sons of men, behold some glimpse of comfort. Was it of Solomon that David his father prophesied—“Though he fall he shall not be utterly cast down, for the Lord upholdeth him with His hand”? If sensible grace, yet final mercy, was not taken from that beloved of God. In the hardest of this winter, the sap was gone down to the root, though it showed not in the branches. Even while Solomon removed, that word stood fast: “He shall be my son, and I will be his father.” He that foresaw his sin, threatened and limited his correction (Psa_89:31-33). Behold, the favour of God doth not depend upon Solomon’s obedience. If Solomon shall suffer his faithfulness to fail towards his God; God will not requite him with the failing of his faithfulness to Solomon: if Solomon break his covenant with God, God will not break His covenant with the father of Solomon, with the son of David. He shall smart; he shall not perish. O gracious word of the God of all mercies, able to give strength to the languishing, comfort to the despairing, to the dying, life! Whatsoever we are, thou wilt be still thyself, O Holy one of Israel, true to thy covenant. The sins of thy chosen can neither frustrate thy counsel, nor outstrip thy mercies.—Bp. Hall.
1Ki_11:13. One tribe remains to him—that is, of the Divine grace only a single part of the sovereignty over all Israel is left to him. This view is confirmed by the observation that even the standing distribution in the Old Testament of Israel into twelve tribes has its most proper ground, not in the fact that Jacob had exactly twelve sons, as after the recognition of Ephraim and Manasseh as separate tribes, the people properly formed thirteen tribes; but is to be sought in the import which this number had acquired in the remotest antiquity by the observation of the twelve months of the year, and the twelve signs of the zodiac.—Keil.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv9, 11 his heart had turned away from him
his heart had turned away from him
The words "his heart had turned" refer to his having changed allegiance and affection. See how you translated a similar phrase in 1 Kings 11:01. AT: "Solomon had stopped worshiping Yahweh" (See: Idiom and Metonymy)
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he had appeared to him twice
"Yahweh had appeared to Solomon twice"
translationWords
Yahweh
anger
heart
turn
God
Israel
command
obey
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv9, 11 11:9-10 The Lord . . . had appeared to…
11:9-10 The Lord . . . had appeared to him twice (3:5-15; 9:1-9): On both occasions, God reminded Solomon of the need to be faithful. When the king failed to heed the Lord’s warning about worshiping other gods, he clearly violated the first commandment (Exod 20:3) and God’s covenants with both Moses and David.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.