1 Kings 4:1-7 sits inside this longer paragraph.
1King Solomon was king over all Israel. 2These were the princes whom he had: Azariah the son of Zadok, the priest; 3Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder; 4Benaiah the son of Jehoiada was over the army; Zadok and Abiathar were priests; 5Azariah the son of Nathan was over the officers; Zabud the son of Nathan was chief minister, the king’s friend; 6Ahishar was over the household; and Adoniram the son of Abda was over the men subject to forced labor.
7Solomon had twelve officers over all Israel, who provided food for the king and his household. Each man had to make provision for a month in the year. 8These are their names: Ben Hur, in the hill country of Ephraim; 9Ben Deker, in Makaz, in Shaalbim, Beth Shemesh, and Elon Beth Hanan; 10Ben Hesed, in Arubboth (Socoh and all the land of Hepher belonged to him); 11Ben Abinadab, in all the height of Dor (he had Taphath, Solomon’s daughter, as wife); 12Baana the son of Ahilud, in Taanach and Megiddo, and all Beth Shean which is beside Zarethan, beneath Jezreel, from Beth Shean to Abel Meholah, as far as beyond Jokmeam; 13Ben Geber, in Ramoth Gilead (the towns of Jair the son of Manasseh, which are in Gilead, belonged to him; and the region of Argob, which is in Bashan, sixty great cities with walls and bronze bars, belonged to him); 14Ahinadab the son of Iddo, in Mahanaim; 15Ahimaaz, in Naphtali (he also took Basemath the daughter of Solomon as wife); 16Baana the son of Hushai, in Asher and Bealoth; 17Jehoshaphat the son of Paruah, in Issachar; 18Shimei the son of Ela, in Benjamin; 19Geber the son of Uri, in the land of Gilead, the country of Sihon king of the Amorites and of Og king of Bashan; and he was the only officer who was in the land.
Geneva Bible translators 1599 · Public Domain On vv2, 4 He was the son of Ahimaaz and Zadok’s nephew.
He was the son of Ahimaaz and Zadok’s nephew.
That is, his chief officers.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–7 1Ki 4:1 So king Solomon was king over all…
1Ki 4:1 So king Solomon was king over all Israel.
Ver. 1. So king Solomon was king over all Israel.] So did not his father for the first seven years of his reign; nor any of his successors, save Rehoboam, only for a short space, {1Ki 12:16} for he soon lost ten tribes with one churlish breath. The Hebrews say, but falsely, that Solomon was king over all nations; such a one as they dream their Messiah must be; under whom also they expect a distribution of honours and offices, as once under Solomon. {a}
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{a} Dan., Hist.
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 vv1–6 This is spoken with respect to his successors, who…
This is spoken with respect to his successors, who were kings only over a part, and that the smallest part of it. Or in reference to the times of division and rebellion under David; when part went after David, and part after Ish-bosheth; or part after Absalom, or Sheba, or Adonijah. But now all Israel were united under Solomon, and adhered to him, not only a part of them; especially since the death of Adonijah and Joab, (who may be suspected to have watched an opportunity of revolting,) and the confinement of Abiathar and of Shimei, (if not his death also,) who could now have little or no interest or opportunity of setting up a party against Solomon, (their principals being taken away, to whom they were but accessaries,) nor in probability any design to attempt it.
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 v1 Here we have,
Here we have,
I. Solomon upon his throne (Kg1 4:1): So king Solomon was king, that is, he was confirmed and established king over all Israel, and not, as his successors, only over two tribes. He was a king, that is, he did the work and duty of a king, with the wisdom God had given him. Those preserve the name and honour of their place that mind the business of it and make conscience of it.
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II. The great officers of his court, in the choice of whom, no doubt, his wisdom much appeared. It is observable, 1. That several of them are the same that were in his father's time. Zadok and Abiathar were then priests (Sa2 20:25), so they were now; only then Abiathar had the precedency, now Zadok. Jehoshaphat was then recorder, or keeper of the great seal, so he was now. Benaiah, in his father's time, was a principal man in military affairs, and so he was now. Shisha was his father's scribe, and his sons were his, Kg1 4:3. Solomon, though a wise man, would not affect to be wiser than his father in this matter. When sons come to inherit their father's wealth, honour, and power, it is a piece of respect to their memory, caeteris paribus - where it can properly be done, to employ those whom they employed, and trust those whom they trusted. Many pride themselves in being the reverse of their good parents. 2. The rest were priests' sons. His prime-minister of state was Azariah the son of Zadok the priest. Two others of the first rank were the sons of Nathan the prophet, Kg1 4:5. In preferring them he testified the grateful respect he had for their good father, whom he loved in the name of a prophet.
III. The purveyors for his household, whose business it was to send in provisions from several parts of the country, for the king's tables and cellars (Kg1 4:7) and for his stables (Kg1 4:27, Kg1 4:28), that thus, 1. His house might always be well furnished at the best hand. Let great men learn hence good house-keeping, to be generous in spending according to their ability, but prudent in providing. It is the character of the virtuous woman that she bringeth her food from afar (Pro 31:14), not far-fetched and dear-bought, but the contrary, every thing bought where it is cheapest. 2. That thus he himself, and those who immediately attended him, might be eased of a great deal of care, and the more closely apply themselves to the business of the state, not troubled about much serving, provision for that being got ready to their hand. 3. That thus all the parts of the kingdom might be equally benefited by the taking off of the commodities that were the productions of their country and the circulating of the coin. Industry would hereby be encouraged, and consequently wealth increased, even in those tribes that lay most remote from the court. The providence of God extends itself to all places of his dominions (Psa 103:22); so should the prudence and care of princes. 4. The dividing of this trust into so many hands was prudent, that no man might be continually burdened with the care of it nor grow exorbitantly rich with the profit of it, but that Solomon might have those, in every district, who, having a dependence upon the court, would be serviceable to him and his interest as there was occasion. These commissioners of the victualling-office, not for the army or navy (Solomon was engaged in no war), but for the household, are here named, several of them only by their surnames, as great men commonly call their servants: Ben-hur, Ben-dekar, etc., though several of them have also their proper names prefixed. Two of them married Solomon's daughters, Ben-Abinadab (Kg1 4:11) and Ahimaaz (Kg1 4:15), and no disparagement to them to marry men of business. Better match with the officers of their father's court that were Israelites than with the sons of princes that were strangers to the covenant of promise. The son of Geber was in Ramoth-Gilead (Kg1 4:19), and Geber himself was in the country of Sihon and Og, which included that and Mahanaim, Kg1 4:14. He is therefore said to be the only officer in that land, because the other two, mentioned Kg1 4:13, Kg1 4:14, depended on him, and were subordinate to him.
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 vv1–7 So King Solomon was king over all Israel. As…
So King Solomon was king over all Israel. As David his father was not at first, only over Judah, and as Solomon's successors were not, after the division of the kingdom under his son Rehoboam; though this seems to have a particular respect to what is related in the preceding chapter concerning the wisdom of Solomon, for which he was so famous, that he reigned by the consent of all, and in the hearts of all the people of Israel.
So King Solomon was king over all Israel. As David his father was not at first, only over Judah, and as Solomon's successors were not, after the division of the kingdom under his son Rehoboam; though this seems to have a particular respect to what is related in the preceding chapter concerning the wisdom of Solomon, for which he was so famous, that he reigned by the consent of all, and in the hearts of all the people of Israel.
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1 Kings 4:2
kg1 4:2
kg1 4:2
kg1 4:2And these were the princes which he had,.... That were in office about him, in the highest posts of honour and trust:
Azariah the son of Zadok the priest: or rather his grandson, since Ahimaaz was the son of Zadok, and Azariah the son of Ahimaaz, Ch1 6:8; though another Zadok may be meant, and his son not a priest but a prince, as the word may be rendered, and was Solomon's prime minister of state, and the rather, since he is mentioned first.
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 vv1–6 Solomon's ministers of state, ver. 1-6. The purveyors of…
Solomon's ministers of state, ver. 1-6. The purveyors of his household, ver. 7-19. The number of his subjects, and extent of his kingdom, ver. 20, 21. The provision for his table, ver. 22, 23. The peace of his subjects, ver. 24, 25. His stables, ver. 26-28. His wisdom, ver. 29-34.
All Israel - This is spoken with respect to his successors, who were kings only over a part, and that the smallest part of it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 5, 6, 7 An account of Solomon's chief officers, 1-6.
CHAPTER IV
An account of Solomon's chief officers, 1-6.
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Names of the twelve officers that were over twelve districts,
to provide victuals for the king's household monthly, 7-19.
Judah and Israel are very populous; and Solomon reigns over
many provinces, 20, 21.
The daily provision for his family, 22, 23.
The extent and peace of his dominions, 24, 25.
His horses, chariots, and dromedaries; with the provision made
for them, 26-28.
His wisdom and understanding, 29-31.
The number of his proverbs and songs; and his knowledge in
natural history, 32, 33.
People from all nations come to hear his wisdom, 34.
NOTES ON CHAP. IV
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 vv1, 2, 3, 5 1Ki 4:1. Over all Israel — Reigned over all…
1Ki 4:1. Over all Israel — Reigned over all the tribes, and with the full consent of them all. This is spoken with respect to his successors, who were kings only over a part, and that the smallest part of Israel. Or in reference to the times of division and rebellion under David, when part only went after David, and part after Ish-bosheth, Absalom, Sheba, or Adonijah.
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 vv1–7 Solomon, that is, was king over “all Israel” from…
Solomon, that is, was king over “all Israel” from the first; not like David, who for seven and a half years reigned over Judah only. This feature well introduces the glory of Solomon and the organisation of the court, of which the historian in this chapter intends to give us a general sketch. Solomon constitutes certain “princes” or officers of the first rank, deriving their station from him, and probably holding it during pleasure.
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 vv2–7 Azarias. Some translate, "grandson of Sadoc, (and son of…
Azarias. Some translate, "grandson of Sadoc, (and son of Achimaas) was priest," to assist his father, unless he was born of some other. Cohen signifies also prince, ver. 5. Azarias was scribe, as well as the two following, though not all at the same time. The office was very important, Judges v. 14.
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 B.—Solomon’s officers, household, and his high intellectual culture
B.—Solomon’s officers, household, and his high intellectual culture
1Ki_4:1-34 (1Ki_4:1; 1Ki_5:14)
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1, 2So king Solomon was king over all Israel. And these were the princes which he had; Azariah the son of Zadok the priest.1 3Elihoreph and Ahiah, the sons2 of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder. 4And Benaiah the son of Jehoiada was over the host: and Zadok and Abiathar were the priests; 5and Azariah the son of Nathan was over the officers: and 6Zabud the son of Nathan was principal officer, and the king’s friend:3 and Ahishar was over the household: and Adoniram the son of Abda was over the tribute.
7And Solomon had twelve officers over all Israel, which provided victuals for 8the king and his household: each man his month in a year made provision. And these are their names: 9The son of Hur, in mount Ephraim: The son of Dekar, in Makaz, and in Shaalbim, and Beth-shemesh, and Elon4-beth-hanan: 10The son of Hesed, in Aruboth; to him pertained Sochoh, and all the land of Hepher: 11The son of Abinadab, in all the region [highlands5] of Dor; which had Taphath the daughter of Solomon to wife: 12Baana the son of Ahilud; to him pertained Taanach and Megiddo, and all Beth-shean, which is by Zartanah beneath Jezreel, from Bethshean to Abel-meholah, even unto the place that is beyond Jokneam 13[Jokmeam]: The son of Geber, in Ramoth-gilead; to him pertained the towns of Jair the son of Manasseh, which are in Gilead;6 to him also pertained the region of Argob, which is in Bashan, threescore great cities with walls and brazen bars: 14, 15Ahinadab the son of Iddo had Mahanaim: Ahimaaz was in Naphtali; he also took Basmath the daughter of Solomon to wife: 16Baanah the son of Hushai was in Asher and in7 Aloth:8 17Jehoshaphat the son of Paruah, in Issachar: 18Shimei the son of Elah, in Benjamin: 19Geber the son of Uri was in the country of Gilead, in the country of Sihon king of the Amorites, and of Og king of Bashan; and he was the only officer which was in the land.9 20Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking and making merry.
21And Solomon reigned over all kingdoms from the river10 unto the land of the Philistines, and unto the border of Egypt: they brought presents, and served Solomon all the days of his life. 22And Solomon’s provision for one day was thirty measures [cor] of fine flour, and threescore measures [cor] of meal. 23Ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, besides harts, and roebucks, and fallow deer,11 and fatted fowl. 24For he had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river: and he had peace on all sides round about him. 25And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon. 26And Solomon had forty12 thousand stalls of horses for his chariots, and twelve thousand horsemen [saddle-horses]. 27And those officers provided victual for king Solomon, and for all that came unto king Solomon’s table, every man in his month: they lacked nothing. 28Barley also and straw for the horses and dromedaries [coursers13] brought they unto the place where the officers were, every man according to his charge.
29And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. 30And Solomon’s wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. 31For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and14 his fame was in all nations round about. 32And he spake three thousand proverbs: and his songs were a thousand and five.15 33And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes. 34And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his Wisdom 16
Exegetical and Critical
1Ki_4:1. So king Solomon was, &c. According to Thenius, the section from 1Ki_4:1-28 is borrowed from two different sources, and the contents of both are so woven together that the proper connection is now lost. 1Ki_4:2-19 may belong to the older and purely historical source; 1Ki_4:1; 1Ki_4:20 to the later traditional one, as may also 1Ki_4:21; 1Ki_4:24-26. “1 Kings 1Ki_4:22-23; 1Ki_4:27-28 (probably in the following order: 1Ki_4:27-28; 1Ki_4:22-23) contain the continuation of the account of the functionaries (taken from the more ancient source).” It is true that a perfect accordance is obtained by this arrangement of the text, which is partly founded on the Septuagint; but the question is whether the text, as it lies before us, is so disconnected as to require such a forced alteration of style. We must presuppose the author possessed of enough understanding not to take what he found in good order, in his documentary sources, tear it apart, weave it together, and render the whole without connection. In chaps, 1–3 he related how Solomon’s kingdom became established and respected; in chap. 4 he tells how it was constituted, and in what a well-ordered and flourishing condition it was. Then he proceeds with the words of 1Ki_4:1 : So king Solomon was king over all Israel, i.e., with the rule of Solomon over all Israel, such was its estate. Now comes the account of the regular government and management of the entire realm, by the various civil officers of different degrees (1Ki_4:2-19); then the court establishment, which represented the prosperous state of the kingdom (22–28); and lastly, that of the extraordinary acquirements of the king himself (29–34). The first section is very naturally followed (1Ki_4:20) by remarks on the great population and prosperous condition of the kingdom; and this leads to the further remark (1Ki_4:21) that Solomon’s dominion not only extended over the populous nation of Israel, but over the neighboring tribes, that were brought under tribute. His court establishment, was equally brilliant, and it (1Ki_4:22-28) corresponded with his extended sovereignty (1Ki_4:24), and with the peacefulness which his subjects enjoyed (1Ki_4:25). There is no want of connection in such a narrative.
1Ki_4:2. And these were the princes, the dignitaries (comp. the double list of those under David, 2Sa_8:16-18, and ibid.1Ki_2:23-26, where they are not, however, named הַשָּׂרִים), and there are two more here. The order of the offices is different in each of the three lists, so that we cannot therefrom form an opinion of their rank. It is characteristic that the military officers are named first in both of David’s lists, and the civil offices are first in Solomon’s. The Jewish expounders, the Vulgate, Luther, and Thenius, take הַכֹּהֵן in 1Ki_4:2 to be in the genitive case: “Azariah, the son of Zadok the high priest; Elihoreph and Ahiah the sons of Shisha, were scribes.” But against this view are the accents (silluk with sophpasuk), according to which, a new sentence begins with Elihoreph; also “the omission of the copula ו before Elihoreph, which was absolutely necessary, if Azariah had been joined in the same office with the brothers Elihoreph and Ahiah” (Keil); finally, the son of the high-priest Zadok is named Ahimaaz in 2Sa_15:27; 2Sa_18:27; and 1Ch_6:8-9, and then his son Azariah בֵּן must therefore certainly be translated here by: grandson. This, however, is not suitable here, because son is used six times consecutively in the following verses, so that we cannot understand why the writer does not say the son of Ahimaaz. It was scarcely possible either for a grandson of the priest Zadok to have been old enough then to stand at the head of the body of high dignitaries. All things considered, הַכֹּהֵן must here be understood like הַמַּזְכִּיר, 1Ki_4:3, as predicate-nominative, according to the opinions of Piscator, Le Clerc, Keil, and others. We may not translate like Ewald and Bunsen: “Azariah, the son of Zadok, was the high-priest,” for according to 1Ki_4:4, Zadok himself, and also Abiathar, were; but there never were three high-priests at the same time. We are rather compelled, on the contrary, to take כֹּהֵן in the sense it bears in 2Sa_8:18; 2Sa_20:26, where it signifies a secular office. The Chron. (1Ki_1:18; 1Ki_1:17) gives instead of כֹּהֲנִים in the first place הָרִאשֹׁנִים לְיַד הַמֶּלֶךְ, that is, the first at the king’s side, those whom we now name ministers, or privy counsellors. The word in 1Ki_4:5 must necessarily have this meaning; where it stands without the article, Zabud was כֹּהֵן. If now Azariah is introduced in 1Ki_4:2 as הַכֹּהֵן, wholly analogous to the way in which the high priest, contrasted with the other priests, is absolutely הַכֹּהֵן (Exo_29:30; Lev_21:21; 1Ki_1:8; 1Ki_1:38; 2Ki_11:9; 2Ki_11:15, etc.), so is he designated as the first or chief of the secular כֹּהֲנִים, upon which account he stands first in the list of the great office bearers. “Among the trusted privy counsellors of the king, he held the first place” (Keil). It is not necessary to suppose that Zadok, whose son he was, was the high-priest, for this name occurs very often (2Ki_15:33; Neh_3:4-29; Neh_13:13; Neh_11:11), as well as the name Azariah (1 Chron. 5:36–40; 1Ch_2:39; 2Ki_15:30, &c.).
1Ki_4:3-6. Elihoreph … were scribes, &c. סֹפֵר means generally any one whose business it was to write or to count. The סֹפְרִים, as the highest civil officers, had, no doubt, the care of all clerkly as well as financial matters; two are therefore specified.—For the office of the מַזְכִּיר see Introduc. § 2. It is plain that he was not the “highest minister of state,” as Winer thinks, because he is not the first, but the third in the list. As the copula is wanting before Josaphat, we cannot conclude, with Thenius, that he was above the סֹפְרִים, to whom Azariah must in that case also have belonged.—Shisha must be the same as Shavsha in 1Ch_18:16, and Seriah in 2Sa_18:7. The office of the father under David, passed to his two sons under Solomon.—For Benaiah see 1Ki_2:35.—Ewald thinks the words: And Zadok and Abiathar (were) the priests a mere unnecessary repetition of Sam. 1Ki_20:25, because, according to 1Ki_2:26; 1Ki_2:35, Solomon deposed Abiathar and put Zadok in his place. However, there is no sufficient ground for this view. Abiathar is again introduced as a priest here, either “because he had officiated in the beginning of Solomon’s reign” (Philippson), or because, as Grotius remarks, though he was no longer re yet he was nomine high-priest, and though the ἀρχή was taken from him the ἱερωσύνη nevertheless remained to him (Theodoret). It is highly improbable that Solomon afterwards pardoned and restored him to office (Le Clerc).—Azariah and Zabud (1Ki_4:5) were not the sons of the prophet Nathan (Thenius), but of the son of David, mentioned in 2Sa_5:14, therefore Solomon’s nephews (Keil). The former had the officials enumerated in 1Ki_4:7-19 under him, the latter is designated as כֹּהֵן רֵעֶה הַמֶּלֶךְ. Ewald looks on this in a very modern way, and thinks it was a “special house-priest” of the king’s, “who was his peculiar minister in spiritual affairs.” However, there is no more mention of a priest here than in 2Sa_8:18; רֵעֶה explains כֹּהֵן, and both words form together one conception; Zabud was a “privy counsellor, i.e., friend of the king’s” (Keil). Luther’s translation: the son of Nathan, the priest, is quite false. Abiathar (1Ki_4:6) was not “minister of the king’s household” (Keil), but “master of the palace and household” (Thenius), 1Ki_18:3; 2Ki_18:18; Isa_22:15. This office did not exist under David; but was required by the larger and more splendid court of Solomon. Adoniram is the same as 2Sa_20:24 and 1Ki_12:18, where he is called Adoram. He was not tithe-master (Luther), but overseer of the hirelings that had to overlook the public works, for מַם nowhere means vectigal or impost. Ewald and Thenius think the addition of the Sept.: καὶ ’Ελιὰβ υἱὸς Σὰφ ἐπὶ τῆς πατριᾶς, original, but it is easy to see that it is a gloss.
1Ki_4:7. Solomon had twelve officers. The wholly general expression נִצָּבִים (from נצב to place, i.e., people in office), is made clearer by the word: the provided for, &c. Hence they were not ἡγεμόνες καὶ στρατηγοὶ (Josephus), neither “court cooks” (Winer), but “chief rent-receivers” (Rosen-müller); whether they were regular chiefs or governors of provinces, the providing for the king being only a part of their office (Thenius), is uncertain. Probably their districts were not arranged with reference to the lands of the tribes, but to the fertility of the soil. Their number, twelve, has no relation to the twelve tribes, but to the twelve months of the year, in each of which one of them had to supply his quota. The list of the districts in 1Ki_4:8-19 is perhaps made with reference to the time of delivery, and makes no account of the geographical position.—The proper names of five of the twelve officials are not given, but only their fathers’ names. It is uncertain whether they bore those names with the prefix of Ben, as the Vulgate supposes (Benhur, Bendecar, &c.). Ben-abinadab (1Ki_4:11) is scarcely a proper name. As these men have no further historical importance, it matters little about their names. Two sons-in-law of Solomon being among them, only shows that the list gives us a view of the civil offices during the middle period of his reign.
1Ki_4:8-22. The son of Hur, in mount Ephraim. We give here only what is most necessary about the situations and nature of particular districts. Thenius on this place, speaks at length of both. (1) Mount Ephraim, in Central Palestine, one of the most cultivated districts of all Palestine (Winer, R.-W.-B., s. v.). (2) Makaz (1Ki_4:9) is named only here, but must belong, like Shaalbim, Beth-shemesh and Elon, to the tribe of Dan (south of Ephraim and west of Judah). (3) Aruboth (1Ki_4:10) also does not appear elsewhere, probably a place in the tribe of Judah, to which Sochoh in the south must also have belonged (Jos_15:48). Hepher cannot be the town Gath-Hepher in Zebulon, but only a southern district, probably west of Sochoh, where a Canaanitish king had reigned before (Jos_12:17). (4) Dor (1Ki_4:11), a town on the Mediterranean, nine Roman miles north of Cæsarea (Jos_17:11). Naphat (i.e., heights) Dor is the hilly stretch of country towards the south of the town, and to this Thenius reckons the whole very fertile pasture-plain of Sharon to Joppa. (5) Megiddo, and close to it, in a southeasterly direction, Taanach (1Ki_4:12); two towns, that lie on the slope of the Carmel mountains, at the edge of the plain of Jezreel in the tribe of Manasseh. Beth-shean, on a straight line, east of Megiddo, where the plain of Jezreel ceases and that of the Jordan meadows begins. Zartanah lay near in a southerly direction, and Abel-meholah still more south; the latter was the birth-place of the prophet Elisha. Jokneam, according to 1Ch_6:53, a levite town, the situation of which is doubtful, perhaps it was the same as Kibzaim (Jos_21:22). The district must then have included the whole land of the tribe of Manasseh on this side (west of) Jordan. (6) Ramothgilead (1Ki_4:13), a town of the levites beyond Jordan, in the tribe of Gad, which stretched northwards along the tribe of Manasseh, and southwards along that of Reuben (Jos_21:38; Deu_4:43). Upon חַוֹּתof Jair, comp. Num_32:41; Deu_3:14; Jos_13:30. Our passage says as plainly as possible that they were in the land of Gilead, but the country of Argob was in the land of Bashan. The sixty fortified cities that belonged to the last can therefore not be identical with חַוֹּת (Keil), as Bashan is always made quite distinct from Gilead (Deu_3:10; Jos_12:5; Jos_13:11; Jos_17:1; 2Ki_10:33; Mic_7:14), the translation: the “towns of Jair” is not correct either, “because: חיה here does not mean to live, and the German: living in a given place does not signify vita but mansio” (Cassel, zu Richt., iii. 4). The land of Bashan with Argob lay northeast of that of Gilead. The brazen bars mean that the gates of the cities were protected with brass. (7) Mahanaim (1Ki_4:14), a town beyond Jordan (2Sa_17:24-27), on the borders of the tribe of Gad and the further portion of Manasseh on the Jabbok (Jos_21:38). We have no further information about this district of Abinadab. (8) Naphtali (1Ki_4:15), the region of the tribe of this name, was quite in the north of Palestine, on this side Jordan, west of Asher’s inheritance and bordering, on its south, the tribe of Zebulon. (9) Asher’s (1Ki_4:16) inheritance lay along the coast of the Mediterranean, northward of the tribe of Issachar (Deu_33:24 sq.). בְ in בְעָלוֹת must certainly be understood as in בְּאָשֵׁר (Luther), but Aloth, like Bealoth, is a quite unknown name, for the latter cannot be Bealoth in Judah (Jos_15:24). Thenius boldly conjectures עד מעלה צור to the road leading to Tyre. (10) Issachar (1Ki_4:17); its country lay on this side Jordan, between Zebulon on the north and Manasseh on the south (Jos_19:17 sq.). (11) Benjamin (1Ki_4:18); its inheritance was between Ephraim on the north and Judah on the south, and east of Dan (Jos_18:11 sq.). (12) Gilead (1Ki_4:19) is used here for all the east-Jordan lands in general, but it could only apply to that part which remained over after taking out the sixth and seventh districts, that is, the southern. The kingdom of Sihon originally extended from the river Jabbok in Manasseh to the river Arnon, which empties itself into the Dead Sea (Num_21:24), and passed over to the tribes of Gad and Reuben. Bashan lay northeast of Sihon (Num_21:33). The addition: an officer, &c., means: that although this district was perhaps the largest (probably because of the barrenness of the soil), it had only one officer. Ewald would insert יְהוּדָה after בארץ, which is very incorrect, because instead of twelve officers, according to 1Ki_4:7, there would have been thirteen. The expression in 1Ki_4:20 : as the sand which is by the sea, clearly refers to the promise in Gen_22:17; Gen_32:12. For eatingand drinking, &c., comp. 1Sa_30:16; Pro_5:17. One must either add עַד before אֶרֶץ (1Ki_5:1) like the parallel passage in 2Ch_9:26, or bear in mind the בְ from the preceding passage, as Keil does. Presents, a mild expression for tribute, as in 2Sa_8:2-6; 2Ki_17:3-4.
1Ki_4:22-25. And Solomon’s provision, &c. 1Ki_4:22. בֹּר (called חֹמֶר before) is the largest measure, and contains, according to Josephus, ten attic medimni [medimnus = nearly twelve gallons.—E. H.] which Böckh reckons at 19857.7 Paris cubic inches; however, it seems from exact calculations made by Thenius (in the Stud. u. Kritik. 1846, s. 73 sq.), that Josephus is wrong,17 and that the measures only contained 10143 Paris cubic inches. According to this, the 30 + 60 measures of meal make 171 bushels, from which 28,000 pounds of bread were baked. “If we allow two pounds of bread to each person, Solomon’s court must have contained 14,000 people” (others compute them at only 10,000), a number which does not seem too great for the middle period of this reign. Let us think, for instance, of the great harem, the numerous servants, the body-guard, &c., and consider besides, that the families of all the court officials belonged to it, and that there were only payments in provisions. “If we take the flesh of a slaughtered ox to weigh 600 (according to the calculation of those who understood the matter), that of a cow 400, and that of a sheep 70 pounds,” the total consumption of meat would be 21,000 pounds, that is, one and a half pounds for each person; and “this is not reckoning the game and fowl for the king’s table.” There are similar accounts of expenditure at other oriental courts. “According to an ancient author (Athen. Deipn., iv. 10), Alexander found on a column at Persepolis a placard containing an account of the daily consumption at the court of Cyrus; from this list we give the following: 1,000 bushels of wheat of different qualities, the same of barley-meal, 400 sheep, 300 lambs, 100 oxen, 30 horses, 30 deer, 400 fat geese, 100 goslings, 300 pigeons, 600 small birds of various kinds, 3,750 gallons of wine, 75 gallons of fresh milk, and the same of sour milk. Besides this, there was a quantity of maize, that was gathered in single rations for the cattle..… Tavernier reckons the number of sheep daily consumed in the seraglio of the Sultan, in his time, at 500, besides a number of fowls, and an immense quantity of butter and rice” (Philippson; comp. Rosenmüller, A. u. N. Morgenland, iii. s. 166). For יָחְמוּר (comp. Deu_14:5) see Winer, R.- W.-B., i. s. 494. בַרְבֻּרִים only occurs here, and is variously interpreted; Kimchi thinks it means capons; Gesenius, geese; Thenius, guinea-hens; and Ewald, swans. The splendor of the court is accounted for by 1Ki_4:24-25. The extent of Solomon’s dominion is defined according to the two towns named in 1Ki_4:24-25. Tiphsah, i.e., Thapsæus, was “a large and populous town on the west bank of the Euphrates ; it was a place where armies crossed over that river, and a place for landing and shipping wares coming from or going to Babylon on the Euphrates” (Winer, ii. s. 612). While this town was the extreme northeasterly point, Gaza in the Philistines’ land, about three miles (nine and a half or ten Eng.) from the Mediterranean, formed the extreme southwesterly one. It does not necessarily follow, from the expression: all the region (land) beyond the river [i.e., west], that our author dwelt on the east side of the Euphrates and wrote there (see Introd. § 1), as is to be learned from Ezr_4:10 sq.; the expression belonged to the time of banishment, but was retained after the return, and, as it seems, without regard to its geographical signification, just for instance as the expression Gallia transalpina. Living under the vine and fig tree (2Ki_18:31) describes the happy and blissful state of peace, but was not, however, taken from the description of Messiah’s reign (Mic_4:4; Zec_3:10) (Ewald), but on the contrary was woven into the latter. From Dan to Beersheba, boundaries of Palestine north and east (Jdg_20:1; 1Sa_3:20; 2Sa_3:10).
1Ki_4:26-28. And. Solomon had 40,000 stalls of horses, &c. In 1Ki_4:26 the description of the court appointments, which had been interrupted by the remarks in 1Ki_4:24-25, is continued. אֻרְוֹת are horse-stalls, stables, mangers (Bochart: loculi in stabulis distincti). According to 1Ki_10:26, Solomon had 1,400 chariots; each of these was, as the representations on Egyptian and Assyrian monuments show, drawn by two horses, making 2,800 of these; the remaining 1,200 were reserves, for if one fell it was usual to attach a third horse (Xenophon, Cyrop., vi. 1–27). פָּרָשִׁים does not mean riders here, but saddle-horses in contrast with harnessed horses, as in 2Sa_1:6; Eze_27:14. The opinion that Israel lived in peace (1Ki_4:25) because Solomon had made great warlike preparations (1Ki_4:26) with which he protected his kingdom (Thenius, Keil), is quite a wrong one; the question is not of war here, but to what the אֻרְוֹת refers, namely, the maintaining of harness- and saddlehorses, and the expenses of the court. In 1Ki_4:27, therefore, it is again said that the twelve officers who had to provide for the sustenance of all the persons in the court, had also to provide for this great number of horses; 1Ki_4:28 then gives the kind of provision the latter received, namely, barley and straw. Oats were not cultivated in the East, therefore barley was the usual food for horses; the poorer classes alone used it for bread also (Jdg_7:13, and Cassel on the place. Comp. Winer, I. s. 410). For רֶכֶשׁ see Est_8:10; Est_8:14. The coursers served to carry “the king’s orders to the different districts” (Thenius). To אֲשֶׁר יִהְיֶה־שָּׁם the Sept., Vulgate, and Thenius supply as subject: the king, which is certainly false, for if Solomon sometimes changed his residence, he did not travel about with 16,000 horses (1Ki_4:26). According to 1Ki_10:26, the horses were placed in different towns, into which the barley and straw were brought, as Keil says: “where they (barley and straw) should be, according as the horses were distributed about.”
1Ki_4:29-30. And God gave Solomon wisdom, &c. Hitherto the narrative treats of the organs by means of which the order and happy condition of Solomon’s kingdom was conditioned, but now it turns to the head of the realm, the king himself, and remarks that in him which particularly distinguished him and qualified him to be the ruler, namely, the wisdom he had received from God. “While חכמה denotes more the entire spiritual condition, תבונה designates sharpness of insight, but in רחב לב the ingenium capax is set forth” (Thenius), the talent to take up and comprehend all, even the most diversified objects of knowledge. Hence the addition: as the sand which is by the sea, which is a figurative description of an innumerable multitude (1Ki_4:20; Gen_41:49; Gen_32:13; Psa_139:18). Luther’s translation, a comforted heart, is wrong.—All the sons of the east, that is, not only those Arabians distinguished for their skill in proverbs, but all the tribes living to the east of Palestine (also the northeast), who were famous in any branch of knowledge (Jer_49:28; Gen_29:1; Num_23:7; Job_1:3). Opposite these, in the west, was Egypt, the wisdom of which was almost proverbial in the ancient world (Isa_19:11; Act_7:22; Joseph., Antiq., viii. 2–5; Herodot., ii. 160). There were no other lands distinguished for wisdom in Solomon’s time; the Greek learning only commenced 400 years later.
1Ki_4:31. The sons of Mahol, not the poets (Luther), for מָחוֹל means as appell. dance, round dance (Psa_30:12; Psa_149:3); but here it is a proper name. It must remain uncertain whether these four men were celebrated persons of more ancient time, or whether they were contemporaries of Solomon; we have no further information about them. Ethan and Heman, named in 1Ch_15:17; 1Ch_15:19 among the musicians appointed by David, but it is scarcely to be supposed that the wisest men of the time were among them. The headings of Psalms 88, 89 are more likely to refer to our Heman and Ethan, as they are there called Ezrahites. All four names are close together 1Ch_2:6 : “the sons of Zerah (the sons of Judah); Zimri, and Ethan, and Calcol, and Dara;” Grotius and Le Clerc believed them to be identical with these; as also Movers and Bertheau, more recently; but even if דרדע is the same as דרע, and Ezrach the same as Serach, the difficulty still remains that Chalcol and Darda are here named sons of Mahol, and that there is nowhere else any intimation of the wisdom of Zerach’s sons. The rabbinical book Seder Olam (ed. Meyer, p. 52 sq.), alone says of them: “these were prophets that prophesied in Egypt.”
1Ki_4:32. And he spake three thousand proverbs, &c. Pro_1:1-6 explains what proverbs are and what their use is. He spake is as much as: he originated them. The fixed number, 3,000, certainly shows that they were written down and collected, possibly only in part, or possibly not at all, by himself. Unfortunately, the greater number of these proverbs are lost; for if we admit that all those in the biblical book of Proverbs were composed by Solomon, yet there are only 915 verses in the book, and these are not all proverbs. There remains still less of the thousand and five songs. It is doubtful if Canticles be one of those. The 72d and 127th Psalms have Solomon’s name at the beginning, and there is no real reason to doubt the genuineness of the heading; many think ho was the author of the 132d Psalm; Ewald thinks he wrote only the 2d Psalm.
1Ki_4:33. He spake of trees, &c. His wisdom was not only in spiritual, religious, and social matters, and displayed in doctrine and poetry, but in natural things, the entire kingdoms of plants and animals. Josephus is wrong in saying that he derived his proverbs (parables) from all these things. The cedar is the largest, most beautiful, and useful of trees, and the hyssop the smallest and most insignificant plant. The hyssop which grows on the wall is a particular kind of wall-moss (Thenius), the other hyssop is a stem-formed plant, that grows to one or two feet high (comp. Winer, R.- W.-B., s. v.). The many kinds of beasts mean the whole animal kingdom, divided according to the manner of motion: four-footed (בְהֵמָה), flying, creeping, and swimming (Gen_6:20; Gen_7:8). This passage can scarcely mean that Solomon also wrote works on all plants and animals, but only that he understood these subjects and could “speak” of them. We need not suppose that such works, because they may have had no significance for God’s kingdom, should not also have been preserved.
1Ki_4:34. There came of all people, &c. The greatness and extent of Solomon’s fame for wisdom are shown by the fact that he not only continued to be the type and model of all wisdom to his own people; but is so regarded in the East, even at the present day. The Koran (Sur. 27:17) praises him as knowing the languages of men and demons, of birds and ants; these all, it says, he could hold intercourse with. The Turks still possess a work of seventy folio volumes, which is called the book of Suleiman, i.e., Solomon. The whole of the wisdom and secret learning of the East is connected with his name.—From all kings, certainly means, as Thenius maintains, that they sent ambassadors, who did him homage, or received more certain information about him; comp. the narrative, chap.10.
Historical and Ethical
1. To represent Solomon’s kingdom in its greatness and in its prosperous, well-ordered condition, is the plain design of this entire section, and upon this account the lists of officers, &c., which in themselves are dry, acquire a higher, historical (heilsge-schichtliche) signification. The period of the judges was the time of public crudeness in which there was an absence of order, and of organic unity of the kingdom. The age of David was that of continuous wars and battles, in which indeed victory over all enemies at last came, and with it at the same time the beginning of a well-ordered condition; but not complete peace for the kingdom. This first came with Solomon’s reign (1Ch_22:8-9). The reign of Solomon is the result of all preceding conflicts and divine teachings. It is the kingdom of Israel in its highest maturity. To represent it as such, it needed the authentication which our section supplies, and which in like manner in the whole history of the kings does not occur again. At this highest reach this kingdom was, upon the one side, the fulfilment of the divine promise (Gen_22:17, and Exo_3:17 sq.; cf. with 1Ki_4:20, and 1Ki_5:5), and, upon the other side moreover, it was itself a promise, an historical prophecy, a σκιὰ τῶν μελλόντων. As the whole Old Testament economy in its sensuousness and outwardness points beyond itself, to the New Testament in its spirituality and inwardness, so especially is Solomon’s kingdom the type of the Messiah’s. What the former is κατὰ σάρκα, the latter is κατὰ πνεῦμα. For the delineation of the latter, the prophets borrowed words from the delineation of the former in our section here (Mic_4:4; Zec_3:10. Cf. above, on chap. 1).
2. The great expensiveness of Solomon’s household is brought into the closest connection with the happiness, the prosperity and peace of the whole people (1Ki_4:20; 1Ki_5:5). It is hence an entire perversion when recent writers sever one passage from the connection, and cite that expensiveness among the things with which the people under Solomon were burdened, and which by and by had excited dissatisfaction and restlessness (Ewald, Gesch. Isr., iii. s. 376; Duncker, Gesch. des Alterthums, i. s. 389). In absolute states, namely, in the ancient oriental, the king is the nation in person. The splendor of the royal household represents the splendor of the entire people. Far from being a sign of the oppression of the people, it shows rather their happiness and prosperity. The account does not say: the king lived in luxury while the people were poor and felt oppressed, but: as the people, so the king, and as the king, so the people; both were satisfied and enjoyed prosperity and peace.
3. The delineation of Solomon’s wisdom follows immediately the delineation of the outward and material well-being of the kingdom, and shows in this connection that as Solomon was the representative of this well-being, so also from him, in consequence of special divine endowment, a rich, higher spiritual life, such as hitherto had not been, proceeded, and poured itself like a stream over the whole land (Eccles. 47:14 sq.). “All may be ready in a given time and people,” says Eisenlohr (das Volk Isr., ii. s. 110), “for a spiritual elevation and living action, but one only has the mind and the power for it. Hence we cannot set sufficiently high the influence of the creative personality of the highly-gifted king Solomon.” And Ewald observes (Gesch. Isr., iii. s. 350), “so there was for the people in this noble time a new age also for science, poetry, and literature, whose rich fruits continued long after the sensuous wealth and superabundance which this time brought, together with the powers of the nation, had melted away.” It was just this high condition of spiritual culture which procured for the king, and indirectly for the people, great authority, and which attracted men from all neighboring lands to hear this “wisdom.” But also in the connection in which the material and the spiritual well-being of the people are brought together, there is a reference to the truth that for the glory of a king there must be something more than greatness, power, wealth, quiet, or “eating and drinking and amusements,” and that where there is not spiritual culture and a higher life, where, for the furtherance of material interests, spiritual interests are thrust aside or neglected, the thought of a glorious condition cannot be entertained. Solomon himself says (Pro_3:13-14): “Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.”
4. The wisdom of the East and of Egypt is not so much below that of Solomon in its outward circumference (extensive), as in its most inward, characteristic being (intensive). While the former, in its deepest ground, rests upon the identification of the world with God, and at last discharges itself in pantheism, and, in consequence, is deprived almost wholly of the ethical element, this proceeds from the principle which is expressed in the words which form the title of Solomon’s proverbs: “The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction” (Pro_1:7; cf. with 1Ki_9:10). “The fear of the Lord is the beginning of wisdom; and the knowledge of the holy is understanding.” (Comp. Umbreit, Commentar über die Spr. Sal. Einleit., s. 1–65.) It rests upon the knowledge of the one God of heaven and earth, who hath chosen Israel and made with them a covenant, i.e., has revealed himself to them through His word, viz., “the Law.” Consequently it is essentially monotheistic, ethical, and, therefore, practical. It does not exclude the knowledge of nature, for which Solomon was also renowned (1Ki_4:13); but the latter is only true and right when it rests upon the former, and is permeated by it. In so far the wisdom of Solomon stood unrivalled throughout the whole of the ancient Orient, and was like an oasis in the desert to which men from all the neighboring countries made pilgrimages, a radiating light which attracted all involuntarily who loved light rather than darkness. “Only forth from the soil of the spirit watered by the spring of religious faith can the tree of wisdom grow strong, and spread out its branches into all regions of life” (Umbreit, a. a. O., s. 5). But as Solomon’s kingdom refers generally to that of the Messiah (see above), so especially does Solomon’s wisdom (monotheistic-legal) point to the wisdom of Him who is greater than Solomon (12:42), who is the light of the world, and to whom all kings both from the West and the East shall come, and upon whom all the heathen shall call (Psa_72:10-11; Isa_60:1-3).
Homiletical and Practical
Chap. 4 The Kingdom of Solomon a type of the Messiah’s (1) in its greatness and extent; (2) in its prosperity and peace; (3) in his wisdom and knowledge.—1Ki_4:1 to 1Ki_5:1. Würt Summ.: Fortunate is the government where all goes orderly. Their eyes shall look around after the faithful in the land, and pious subjects are loved and esteemed; but false people and liars, and those of a perverse heart, who have proud ways and haughtiness, and who calumniate others secretly and maliciously, it will not have nor endure about it, but will clear away and destroy after the example of David (Psalms 110).—A well-ordered state constitution is the condition of the growth and prosperity of every kingdom; but all ordinances and institutions avail nothing when requisite and proper persons are wanting for their administration and execution. To select such, and to entrust them with different administrative offices, is the first and most difficult task of a ruler. Happy the prince to whom God grants the grace to find the right persons, who can counsel him and deserve his confidence (Ecc_10:2-5).—Starke: As a court, where it is beset with flatterers, backbiters, carousers, &c., generally goes down, so also it prospers, on the other hand, when pious servants are there.—1Ki_4:20. Starke: Not the multitude of a people causes a scarcity in the land, but the wickedness and avarice of men.—Food and drink and amusement are a gift of God (Ecc_3:13), when used in the fear of God (Ecc_11:9) and with thanksgiving (1Co_10:31; Col_3:17); but they become sin when, in the gift, the giver is forgotten, the belly made a god of, and serves the lust of the flesh. 1Ki_4:21.—Cramer: The kingdom of Christ is still far greater. He rules from one end of the sea to the other, from the rising of the sun unto the going down thereof (Zec_9:10). All kings shall call upon Him: all the heathen shall serve Him (Psa_72:8-10).
[E. Harwood: Chap. 4 1Ki_4:4-5. Comp. 1Ch_22:7-10. David, the man of action; Solomon, the man of rest. The man of active life usually has more conspicuous virtues and more conspicuous faults than the man of rest. David proposed to build the house—the man of action was the founder: Solomon carried the plans of his father into execution. David was the founder: Solomon the builder.]
1Ki_4:22.—As, by divine providence and ordering, there are always different conditions, high and low, rich and poor, so their manner of life cannot be the same, but must be conformable to the rank and position which has been assigned to every one by God. The household of a prince who stands at the head of a great and distinguished people ought not, indeed, give to the people the bad example of extravagant show, luxury, and riot; but it must, in abundance and splendor, surpass every private establishment, and ought not to appear needy and impoverished. 1Ki_4:24-25 (chap. 4 1Ki_4:20). The Blessings of Peace. (1) Wherein they consist; (2) to what they oblige. Peace nourishes: disturbance consumes. Only in peace, not in war, does a nation attain to well-being, therefore should we offer prayer and supplication for kings and all in authority, &c. (1Ti_2:2). Happy the land where goodness and truth are met together, righteousness and peace have kissed each other (Psa_85:10). May the eternal God grant us, during our life, an heart ever joyous, and give us noble peace! It must be regarded as an unspeakable blessing of God when, under the protection of a wise and righteous government, every one in the nation; even the least, can remain in the undisturbed possession of his property, and can enjoy the fruits of his industry in the bosom of his family.
1Ki_4:29-34. The Wisdom of Solomon. (1) Its origin, 1Ki_4:29 (Pro_2:6; Dan_2:21; Dan_2:6); (2) its greatness (1Ki_4:30 sq.); (3) its result (1Ki_4:34).
1Ki_4:29. Not every one receives from God an equal measure of spiritual endowment; but every one is obliged, with the gift he has received, to dispose of it faithfully, and not to allow it to be fallow (Luk_12:48; Mat_25:14-29). In the possession of high spiritual endowment and of much knowledge, man is in danger of over-estimating himself, of becoming proud and haughty, hence the highly-gifted Solomon himself says: “Trust in the Lord” &c. (Pro_3:5-6). Not to elevate one’s self above others, but in order to serve them, does God bestow special gifts of the Spirit (1Pe_4:10).
1Ki_4:30. Heathen wisdom, great as it may be in earthly things, understands nothing of divine, heavenly things, and is therefore far below the wisdom whose beginning is the fear of the personal, living God, who has revealed himself in His word. This wisdom alone yields true, good, and abiding fruit (Jam_3:15; Jam_3:17).
1Ki_4:32. All those who have received special gifts of spirit and understanding, act inexcusably and sin grievously when, instead of giving God the honor, and of applying them to the good of their fellow-men, they promote, by doctrine and treatise, forgetfulness of God and unbelief, and the love of the world, and the lusts of the flesh, or gross or refined immorality (Ecc_12:9; Jer_9:23-24). The glory which is obtained in the world through bad books, is shame and disgrace before Him who demands account of every idle word.
1Ki_4:33. Starke: Far better would it befit lords and princes to find their enjoyment in study rather than to seek satisfaction in dramas, plays, and in immoderate drinking. A man may be able to speak of all possible things, and, at the same time, be without wisdom, for this does not consist in varied knowledge and widespread acquirements, but in recognition of the truth which purifies the heart and sanctifies the will. Observation and investigation of nature is only of the right kind, and fraught with blessing, when it leads to the confession of Psa_104:24; Psa_92:6-7.—Mark what the man who was wiser than all the men of his generation declares as the final result of all his wisdom and research: It is all vanity! Fear God, and keep His commandments (Ecc_1:2; Ecc_12:8; Ecc_12:13).
1Ki_4:34. To Solomon came from all nations people to hearken unto his wisdom; but to Him who is greater than Solomon, the wise men of to-day will not listen (1Co_1:19-21).—How many travel over land and sea to seek gold and silver, but stir neither hand nor foot to find the wisdom and knowledge of the truth, which lie close at hand, and are better than gold and silver (Pro_8:11; Pro_24:14; Job_28:18). It is not enough for a wise prince that his people eat, drink, and make merry, and dwell in safety, each one beneath his own vine and fig-tree (1Ki_4:20; 1Ki_5:5); but he aims likewise at this, that spiritual education, science, and recognition of the truth should be extended and fostered, for this brings more consideration than power or wealth.
Footnotes:
[1]1Ki_4:2.—[Our author translates הַכּהֵן “war der höchste” for reasons given in the Exeg. Com. Keil also takes the same view of the word. On the other hand, all the ancient VV. (the Vat. Sept, however, omits the word) give the usual rendering, priest; so also Luther, and the A. V. The question really turns upon which of the names, Azariah or Zadok, the word is to be placed in apposition with. By the Masoretic punctuation, by the Chald., and by the Sept., (ὁ ἱερεύς in the nominative), it is placed in apposition with Azariah, which, according to 1Ki_4:4, cannot be correct, if the translation priest be retained. Hence the adoption of the other sense by our author and Keil. But by the Vulg. (sacerdotis in the Gen.), by the Syr., and the A.V., it is placed in apposition with Zadok, and the difficulty is thus removed, while the ordinary sense of the word is retained. In this way, too, the absence of the ו before Elihoreph is accounted for. The sense will then be, Azariah (the son of Zadok the priest) was one of the scribes with Elihoreph and Ahiah.
[2]1Ki_4:3.—[Three MSS., followed by the Sept., write בן in the singular, thus making Ahiah only the son of Shisha.
[3]1Ki_4:5.—[Here again we have the same question of translation as in 1Ki_4:2, but differently solved in the A.V. The Heb. expression וְזָבוּד בֶן־נָתָן כֹּהֵן רֵעָה הַמֶּלֶךְ is rendered by the author as well as by Keil, in the same way as in the A.V. It is urged that כֹּהֵן cannot be in apposition with Nathan because it is without the article (see Nordheimer’s Heb. Gr., § 816). Admitting that the Heb. usage requires כֹּהֵן to be regarded as a predicate, it is further urged that it cannot mean priest, because Zadok and Abiathar were “the priests.” They certainly were the high-priests; but Zabud also may have been a priest. The Chald., Syr., and Vulg., all retain the sense of priest, and there seems no sufficient reason for rejecting it. “Zabud, the son of Nathan, was a priest, and the king’s friend.” Twelve MSS. and the Syr., for זָבוּד read זכור.
[4]1Ki_4:9.—[Eleven MSS., followed by the Vulg., prefix the conjunction וְ to בֵית; the Sept. supply its place by ἕως, and so our author translates. The Arab. uses the relative, “Elon which is in Beth-hanan.” The locality is quite unknown.
[5]1Ki_4:11.—[Here, as in Jos_11:2; Jos_12:23, it is better to preserve the force of the Heb. נָפַת, as in the author’s version. The Vulg., Syr., Sept., and Arab. make it a part of the proper name.
[6]1Ki_4:13.—[The Vat. (not Alex.) Sept. omits the previous clause, and in each case, after the mention of the officer and his district, adds εἶς.
[7]1Ki_4:16.—[The Vulg., Sept., Syr., and Arab. make the preposition part of the name, and read Baaloth. This cannot be right. See Exeg. Com.
[8]1Ki_4:17.—[The Vat. Sept. omits 1Ki_4:17 here, and gives it afterwards instead of the last clause of 1Ki_4:19. It also omits 1Ki_4:20-26 (cf. 1 Kings 3). This whole list of proper names is variously modified in the VV.
[9]1Ki_4:20.—[Most printed editions of the Heb. begin chap. 5 at this point; so our author, and hence his note.—F. G.] The Sept., the Vulg., and Luther [also the A. V. and Walton’s Polyglot] reckon 1Ki_5:1-14 as belonging to chap. 4, and begin chap. 5 with its 15th verse.—Bähr.
[10]1Ki_4:21.—[There is here no preposition in the Heb., although it is supplied in the parallel place, 2Ch_9:26. וְעַד־אֶרֶץ פִּלִשְׁתִּים. The Chald. has made up the deficiency by translating “from the river Euphrates unto the land of the Philistines and unto the border of Egypt,” but the Vulg. (a flumine terrœ Philisthium usque ad terminem Ægypti), Syr., and Arab. reduce Solomon’s empire to nothing. The Alex. Sept. has ἀπὸ τοῦ ποταμοῦ γῆς ἀλλοφύλων καὶ ἕως ὁρίου ’Αιγύπτου.
[11]1Ki_4:23.—[מֵאָיַּל Vulg., cervi; Sept. (Alex.), ἐλάφοι. צְבִי Vulg., capriœ; Sept. (Alex.), δορκάδα. יַחִמוּר Vulg. bubali; Sept. (Alex.) omits. On צְבִי cf. Rosenmüller’s Bochart Hierozoicoro, ii. 303.
[12]1Ki_4:26.—The parallel place 2Ch_9:25 shows, that not אַרְבָּעִים but אַרְבָּעָה. should be read, with which also Chron. 1Ki_10:26 and 2Ch_1:14 accord.—Bähr. [The author accordingly rightly translates “four thousand;” but there is no variation in the MSS. nor in the VV.
[13]1Ki_4:28.—[Heb. רֶכֶשׁ, a superior kind of horse to the chariot-horses just mentioned. None of the VV. sustain the translation dromedaries. Keil translates “runners.”
[14]1Ki_4:31.—[The Vat. Sept. omits this clause.
[15]1Ki_4:32.—[Sept.: five thousand.
[16]1Ki_4:34.—[The Vat. Sept here adds 1Ki_3:1, and continues: τότε ἀνἕβη Φαραὼ βασιλεὺς ’Αιγύπτου, καὶ προκατελάβετο τὴν Γαζέρ, καὶ ἐνεπύρισεν αὐτὴν καὶ τὸν Χανανίτην τὸν κατοικοῦντα ἐν Μεργάβ· καὶ έ̔δωκεν αὐτὰς Φαραὼ ἀποστολὰς θυγατρὶ αὐτοῦ γυναικὶ Σαλωμών, καὶ Σαλωμὼν ᾠκοδόμησε τὴν Γαζέρ,—F. G.]
[17]See below, chap. 5. 1Ki_4:7.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–7 these were the princes--or chief officers, as is evident…
these were the princes--or chief officers, as is evident from two of them marrying Solomon's daughters.
Azariah the son of Zadok the priest--rather, "the prince," as the Hebrew word frequently signifies (Gen 41:45; Exo 2:16; Sa2 8:18); so that from the precedency given to his person in the list, he seems to have been prime minister, the highest in office next the king.
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 vv1–6 SOLOMON’S OFFICIALS, 1Ki_4:1-19.
SOLOMON’S OFFICIALS, 1Ki_4:1-19.
The design of the sacred writer in introducing this list of Solomon’s chief officers seems to have been both to show the constitution of the kingdom and to indicate its power and glory. It is not likely that all these officers were appointed at the very beginning of Solomon’s reign, and continued without the occurrence of a death or change among them during the whole forty years of his reign. But this list probably contains the names of the most distinguished officers which during the whole reign of Solomon, or at least during its most flourishing period, helped to add lustre and dignity to his administration.
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1. King over all Israel — This was true of Solomon during his whole reign, but could be said of no other. David for seven years ruled but a single tribe, and at the beginning of the reign of Solomon’s successor the kingdom was rent asunder by the revolt of the ten tribes.
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 vv1–7 Ch. 1Ki_4:1-20. Lists of Solomon’s officers (Not in Chronicles)
Ch. 1Ki_4:1-20. Lists of Solomon’s officers (Not in Chronicles)
1. over all Israel] The whole land yielded him willing obedience, the people were contented and happy (see below, 1Ki_4:20) and the enemies of the king were removed.
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 vv1–7 (1) King over all Israel.—The emphasis laid upon “all”…
(1) King over all Israel.—The emphasis laid upon “all” is characteristic of the writer, who compiled the book after the disruption of the kingdom.
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 vv1–7 SOLOMON"S STATE AND COURT OFFICIALS. The account of Solomon"s…
SOLOMON"S STATE AND COURT OFFICIALS. The account of Solomon"s marriage and entry upon his religious and judicious functions is appropriately followed by a description of his court, of the great functionaries of the realm, of his royal state and magnificence, and, lastly, of his varied and unprecedented wisdom. It must not be supposed, however, from the occurrence of the lists in this particular place, that they necessarily represent the appointments of the early part of Solomon"s reign. The mention of two of the married daughters of the king (vers. 11, 15) has been generally thought to prove that the record belongs to a much later period, and it certainly affords a powerful presumption in favour of a later date. Too much stress, however, must not be laid on this consideration, as the girls of the East marry early, and these may well have been given to officers much their seniors, who had long been in office, and who had merited this distinction (cf. Jos_15:16; 1Sa_17:25 1Sa_18:17) by the important services they had rendered to the State. Ewald sees in these lists unmistakeable evidence of compilation from the public archives. But see Introduction, sect. 6. If the historians of Israel were the prophets, nothing is more natural than that they should record such details of the Augustan age of their race.
So King Solomon was king over all Israel All later kings ruled but a part of the land of Israel, as also did David at first.
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 v1 So King Solomon was king over all Israel.
1Ki_4:1-28
So King Solomon was king over all Israel.
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A kingdom unified
Charles Albert, we are told, went to help the Milanese. The Austrians, vastly outnumbering, drove him back toward Turin, defeated him at Novara, swayed renewed sceptre over the revolted provinces. The king abdicated in favour of his son, Victor Emanuel. When the young king accepted the crown he pointed his sword toward the Austrian camp and said, By the grace of God there shall be a united Italy. It seemed then but an empty boast. Yet his prophecy turned to fact. Marshal Radetjsky proposed to him the abolishment of the constitutional charter granted to the people by his father, and advised him to follow the Austrian policy of unbridled oppression. But the young king declared that, sooner than subscribe to such conditions, he was ready to renounce, not one crown, but a thousand. The house of Savoy, he said, knows the path of exile, but not the path of dishonour. Right noble answer! Better anything than disloyalty to a high ancestry, than falseness to the laws of the kingdom of which he had been made the leader.
The Church triumphant
Make these words bear their very highest meaning, and we begin to approach a true conception of the position of Jesus Christ as He sits enthroned above the riches of the universe, ruling an obedient creation, receiving the acclaims of the nations He has redeemed. Even this is prophesied. The prophets were bold men. They followed their logic to its conclusions; yea, even until it became poetry, and surprised themselves with unexpected music. We must not regard millennial glory and millennial music as representing only imagination, fancy, a vivid or overwrought dreaming faculty; all that is brightest, sweetest, most melodious, expresses an underlying solidity of fact, history, reality. The prophets said, Right shall reign; the day must come when men will see that right is better than wrong, justice better than injustice, and peace to be preferred above battle; and all this will be wrought out in connection with the name of Immanuel--God with us--whose name is the Prince of Peace. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 "But what more oft in nations grown corrupt And…
SOLOMONS COURT AND KINGDOM
1Ki_4:1-34.
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"But what more oft in nations grown corrupt And by their vices brought to servitude, Than to love bondage more than liberty, Bondage with ease than strenuous liberty?"
-Samson Agonistes.
WHEN David was dead, and Solomon was established on his throne, his first thoughts were turned to the consolidation of his kingdom. He was probably quite a youth. He was not, nor did he ever desire to be, a warlike prince; but he was compelled to make himself secure from two enemies-Hadad and Rezon-who began almost at once to threaten his frontiers. Of these, however, we shall speak later on, since it is only towards the close of Solomons reign that they seem to have given serious trouble. If the second psalm is by Solomon it may point to some early disturbances among heathen neighbors which he had successfully put down.
The only actual expedition which Solomon ever made was one against a certain Hamath-Zobah, to which, however, very little importance can be attached. It is simply mentioned in one line in the Book of Chronicles, and it is hard to believe-considering that Rezon had possession of Damascus - that Solomon was master of the great Hamath. He made a material alteration in the military organization of his kingdom by establishing a standing army of fourteen hundred war chariots, and twelve thousand horsemen, whom he dispersed in various cities and barracks, keeping some of them at Jerusalem. {1Ki_10:26}
In order to save his kingdom from attack Solomon expended vast sums on the fortification of frontier towns. In the north he fortified Hazor; in the northwest Megiddo. The passes to Jerusalem on the west were rendered safe by the fortresses at Upper and Nether Bethhoron. The southern districts were overawed by the building of Baalath and Tamar, "the palm-city," which is described as "in the wilderness in the land,"-perhaps in the desolate tract on the road from Hebron to Elath. Movers thinks that Hazezon-Tamar or Engedi is meant, as this town is called Tamar in Eze_47:19.
As the king grew more and more in power he gave full reins to his innate love of magnificence. We can best estimate the sudden leap of the kingdom into luxurious civilization if we contrast the royalty of Saul with that of Solomon. Saul was little more than a peasant-prince, a local emir, and such state as he had was of the humblest description. But Solomon vied with the gorgeous secular dynasts of historic empires.
His position had become much more splendid owing to his alliance with the King of Egypt-an alliance of which his humbler predecessors would scarcely have dreamed. We are not told the name of his Egyptian bride, but she must have been the daughter of one of the last kings of the twenty-first Tanite dynasty-either Psinaces, or Psusennes II The dynasty had been founded at Tanis (Zoan) about B.C. 1100 by an ambitious priest named Hit-hor. It only lasted for five generations. Whatever other dower Solomon received with this Egyptian princess, his father-in-law rendered him one signal service. He advanced from Egypt with an army against the Canaanite town of Gezer, which he conquered and destroyed. Solomon rebuilt it as an outpost of defense for Jerusalem. Further than this the Egyptian alliance did not prove to be of much use. The last king of this weak twenty-first dynasty was succeeded B.C. 990 by the founder of a new Bubastite dynasty, the great Shishak I (Shesonk), the protector of Jeroboam and the plunderer of Jerusalem and its Temple. Keramat, niece of the last king of the dynasty, married Shishak, the founder of the new dynasty, and was the mother of U-Sark-on I (Zerah the Ethiopian).
It has been a matter of dispute among the Rabbis whether Solomon was commendable or blameworthy for contracting this foreign alliance. If we judge him simply from the secular standpoint, nothing could be more obviously politic than the course he took. Nor did he break any law in marrying Pharaohs daughter. Moses had not forbidden the union with an Egyptian woman. Still, from the religious point of view, it was inevitable that such a connection would involve consequences little in accordance with the theocratic ideal. The kings of Judah must not be judged as though they were ordinary sovereigns. They were meant to be something more than mere worldly potentates. The Egyptian alliance, instead of flattering the pride, only wounded the susceptibilities of the later Jews. The Rabbis had a fantastic notion that Shimei had been Solomons teacher, and that the king did not fall into the error of wedding an alien {See Deu_23:7-8} until Shimei had been driven from Jerusalem. That there was some sense of doubt in Solomons mind appears from the statement in 2Ch_8:11, that he deemed it unfit for his bride to have her residence on Mount Moriah, a spot hallowed by the presence of the Ark of God. That she became a proselytess has been suggested, hut it is most unlikely. Had this been the case it would have been mentioned in contrast with the heathenism of the fair idolatresses who in later years beguiled the kings heart. On the other hand, the princess, who was his chief if not his earliest bride, does not seem to have asked for any shrine or chapel for the practice of her Egyptian rites. This is the more remarkable since Solomon, ashamed of the humble cedar house of David-which would look despicable to a lady who had lived in "the gigantic edifices, and labyrinthine palace of Egyptian kings" expended vast sums in building her a palace which should seem worthy of her royal race.
From this time forward the story of Solomon becomes more the record of a passing pageant preserved for us in loosely arranged fragments. It can never be one tithe so interesting as the history of a human heart with its sufferings and passions. "Solomon in all his glory," that figure so unique, so lonely in its wearisome pomp, can never stir our sympathy or win our affection as does the natural, impetuous David, or even the fallen, unhappy Saul. "The low sun makes the color." The bright gleams and dark shadows of Davids life are more instructive than the dull monotony of Solomons magnificence.
The large space of Scripture devoted to him in the Books of Kings and Chronicles is occupied almost exclusively with the details of architecture and display. It is only in the first and last sections of his story that we catch the least glimpse of the man himself. In the central section we see nothing of him, but are absorbed in measurements and descriptions which have a purely archaeological, or, at the best, a dimly symbolic significance. The man is lost in the monarch, the monarch in the appurtenances of his royal display. His annals degenerate into the record of a sumptuous parade.
The fourth chapter of the Book of Kings gives us the constitution of his court as it was in the middle of his reign, when two of his daughters were already married. It need not detain us long.
The highest officers of the kingdom were called Sarim, "princes," a title which in Davids reign had been borne almost alone by Joab, who was Sar-lia-zaba, or captain of the host. The son of Zadok is named first as "the priest." The two chief secretaries (Sopherim) were Elihoreph and Ahiah. They inherited the office of their father Shavsha, {1Ch_18:16} who had been the secretary of David. It was their duty to record decrees and draw up the documents of state. Jehoshaphat, the son of Ahilud, continued to hold the office of annalist or historiographer (Mazkir), the officer known as the Waka Nuwish in Persian courts. Azariah was over the twelve prefects (Nitza-bim), or farmers-general, who administered the revenues. His brother Zabud became "priest" and "kings friend." Ahishar was "over the household" (al-hab-Baith); that is, he was the chamberlain, vizier, or mayor of the palace, wearing on his shoulder the key which was the symbol of his authority. {Isa_22:21} Adoniram or Adoram who had been tax-collector for David, still held that onerous and invidious office, {2Sa_20:24} which subsequently, in his advanced old age, cost him his life. Benaiah succeeded to the chief-captaincy of Joab. We hear nothing more of him, but the subsequent history shows that when David gathered around him this half alien and wholly mercenary force in a country which had no standing army, he turned the sovereignty into what the Greeks would have called a tyranny. As the only armed force in the kingdom the body-guard overawed opposition, and was wholly at the disposal of the king. These troops were to Solomon at Jerusalem what the Praetorians were to Tiberius at Rome.
The chief points of interest presented by the list are these:-
1. First we mark the absence of any prophet. Neither Nathan nor Gad is even mentioned. The pure ray of Divine illumination is overpowered by the glitter of material prosperity.
2. Secondly, the priests are quite subordinate. They are only mentioned fifth in order, and Abia-thar is named with Zadok, though after his deposition he was living in enforced retirement. The sacerdotal authority was at this time quite overshadowed by the royal. In all the elaborate details of the pomp which attended the consecration of the Temple, Solomon is everything, the priests comparatively nothing. Zadok is not even mentioned as taking any part in the sacrifices in spite of his exalted rank. Solomon acts throughout as supreme head of the Church. Nor was this unnatural, since the two capital events in the history of the worship of Jehovah-the removal of the Ark to Mount Zion, and the suggestion, inception, and completion of the building of the Temple-were due to Solomon and David, not to Zadok or Ahiathar. The priests, throughout the monarchy, suggest nothing, inaugurate nothing. They are lost in functions and formal ceremonies. They are but obedient administrative servants, and, so far from protecting religion, they acquiesce with tame indifference in every innovation and every apostasy. History has few titles which form so poor a claim to distinction as that of Levitic priest.
3. Further, we have two curious and significant phenomena. The title "the priest" is given to Azariab, who is first mentioned among the court functionaries. Solomon had not the least intention to allow either the priestly or the much loftier prophetic functions to interfere with his autocracy. He did not choose that there should be any danger of a priest usurping an exorbitant influence, as Hir-hor had done in Egypt, or Ethbaal afterwards did in the court of Tyre, or Thomas 'a-Becket in the court of England, or Torquemada in that of Spain. He was too much a king to submit to priestly domination. He therefore appointed one who should be "the priest," for courtly and official purposes, and should stand in immediate subordination to himself.
4. The Nathan whose two sons, Azariah and Zabud, held such high positions, was in all probability not Nathan the Prophet, who is rarely introduced without his distinctive title, but Nathan, the younger brother of Solomon, in whose line the race of David was continued after the extinction of the elder branch in Jeconiah. Here again we note the union of civil with priestly functions. Zabud is called "a priest" though he is a layman, a prince of the tribe of Judah. Nor was this the first instance in which princes of the royal house had found maintenance, occupation, and high official rank by being in some sort engaged in the functions of the priesthood. Already in Davids reign we find the title "priests" (Kohanim) given to the sons of David in the list of court officials-"and Davids sons were priests." In this we trace the possible results of Phoenician influences.
5. Incidentally it is pleasing to find that, though Solomon put Adonijah to death, he stood in close and kindly relations with his other brothers, and gave high promotions to the sons of the brothers who stood nearest to him in age, in one of whom we see the destined ancestor of the future Messiah. {2Ki_18:18; Isa_22:15}
6. The growth of imposing officialism, and its accompanying gulf between the king and his people, is marked by the first appearance of "the chamberlain" as a new functionary. On him fell the arrangement of court pageants and court etiquette. The chamberlain in despotic Eastern courts becomes a personage of immense importance because he controls the right of admission into the royal presence. Such officers, even when chosen from the lowest rank of slaves-like Eutropius the eunuch-minister of Arcadius, or Olivier le Daim, the barber-minister of Louis XI-often absorb no mean part of the influence of the sovereign with whom they are brought into daily connection. In the court of Solomon the chamberlain stands only ninth in order; but three centuries later, in the days of Hezekiah, he has become the greatest of the officials, and "Eliakim who was over the household" is placed before Shebna, the influential scribe, and Joah, the son of Asaph the recorder. {2Sa_20:24} He is not mentioned in 1Ch_27:25-31.
7. Last on the list stands the minister who has the ominous title of al-ham-Mas, or "over the tribute." The Mas means the "levy," corvee, or forced labor. In other words, Adoram was overseer of the soccagers. Saul had required an overseer of the flocks and David a guardian of the treasury, but Adoram is not mentioned till late in his reign. The gravamen of Davids numbering of the people seems to have lain in the intention to subject them to a poll tax, or to personal service, such as had become necessary to maintain the expenses of the court. It is obvious that, as royalty developed from the conception of the theocratic king to that of the Oriental despot, the stern warning of Samuel to the people of Israel was more and more fulfilled. They had said, "Nay, but we will have a king to reign over us, when Jehovah was their king"; and Samuel had told them how much less blessed was bondage with ease than their strenuous liberty. He had warned them that their king would take their sons for his runners and charioteers and reapers and soldiers and armorers, and their daughters for his perfumers and confectioners; and that he would seize their fields and vineyards for his courtiers, and claim the tithes of their possession, and use their asses, and put their oxen to his work. The word "Mas" representing soccage, serfdom, forced labor (corvee; Germ., Frohndienst), first became odiously familiar in the days of Solomon.
Solomon was an expensive king, and the Jewish kings had no private revenue from which the necessary resources could be supplied. In order to secure contributions for the maintenance of the royal establishment, Solomon appointed his twelve Prefects. The list of them is incorporated from a document so ancient that in several instances the names have dropped out, and only "son of" remains. The districts entirely and designedly ignored the old tribal limits, which Solomon probably wished to obliterate. Ben-Hur administered the hill country of Ephraim; Ben-Dekar had his headquarters in Dan; Ben-Hesed had the maritime plain; BenAbinadab the fertile region of Carmel, and he was wedded to Solomons daughter Taphath; Baana, son of Ahilud, managed the plain of Esdraelon; Ben-Geberthe mountainous country east of Jordan, including Gilead and Argob with its basaltic towns; Ahinadab, son of Iddo, was officer in Mahanaim; Ahimaaz in Naphtali (he was married to Solomons daughter Basmath, and was perhaps the son of Zadok); Baanah, son of Davids faithful Hushai, was in Asher; Shimei, son of Elah, in Benjamin; Jehoshaphat in Issachar. Geber administered alone the ancient dominions of Sihon and Og. We see with surprise that Judah seems to have been exempted from the burdens imposed on the other districts, and if so the impolitic exemption was a main cause of the subsequent jealousies.
The chief function of these officers was to furnish provisions for the immense numbers who were connected with the court. The curious list is given of the provision required for one day-thirty measures of fine flour, sixty of bread, ten fat oxen, twenty pasture oxen, and one hundred sheep, besides the delicacies of harts, gazelles, fallow-deer, and fatted guinea-hens or swans. Bunsen reckons that this would provide for about fifteen thousand persons. In this there is nothing extraordinary, though the number is disproportionate to the smallness of the kingdom. About the same number were daily supported by the kings of the great empire of Persia. We see how rapidly the state of royalty had developed when we compare Solomons superb surroundings with the humble palace of Ishbosheth less than fifty years earlier-a palace of which the only guard was a single sleepy woman, who had been sifting wheat in the noontide, and had fallen asleep over her task in the porch. {2Sa_4:6}
Yet in the earlier years of the reign, while the people, dazzled by the novel sense of national importance, felt the stimulus given to trade and industry, the burden was not painfully felt. They multiplied in numbers, and lived under their vines and fig trees in peace and festivity. But much of their prosperity was hollow and short-lived. Wealth led to vice and corruption, and in place of the old mountain breezes of freedom which purified the air, the nation, like Issachar, became like an ass crouching between two burdens, and bowing its shoulders to the yoke in the hot valley of sensuous servitude.
"Ill fares the land, to hastening ills a prey,
Where wealth accumulates and men decay!"
It is impossible to overlook the general drift of Jewish royalty towards pure materialism in the days of Solomon. We search in vain for the lofty spirituality which survived even in the rough epoch of the Judges and the rude simplicity of Davids earlier reign. The noble aspirations which throb in one Davidic psalm are worth all the gorgeous formalism of the Temple service. Amid the luxuries of plenty and the feasts of wine on the lees there seems to have been an ever-deepening famine of the Word of God.
There was one innovation, which struck the imagination of Solomons contemporaries, but was looked on with entire disfavor by those who had been trained in the old pious days. Solomon had immense stables for his chariot horses (susim), and the swift riding horses of his couriers (parashim). It seems to have been Solomons ambition to equal or outshine "the chariots of Pharaoh," {Son_1:9} with which his Egyptian queen had been familiar at Tanis. This feature of his reign is dwelt upon in the Arabian legends, as well as in all the historical records of his greatness. But the maintenance of a cavalry force had always been discouraged by the religious teachers of Israel. The use of horses in war is forbidden in Deuteronomy. {Deu_17:16} Joshua had houghed the horses of the Canaanites, and burned their chariots at Misre-photh-maim. David had followed his example. Barak had defeated the iron chariots of Sisera, and David the splendid cavalry of Hadadezer with the simple infantry of Israel. {Jos_11:9; 1Sa_8:11-12; 2Sa_8:4} The spirit of the olden faithfulness spoke in such words as, "Some put their trust in chariots, and some in horses; but we will trust in the name of the Lord our God." Solomons successors discovered that they had not gained in strength by adopting this branch of military service in their hilly and rocky land. They found that "a horse is but a vain thing to save a man, neither shall he deliver any man by his great strength." {Psa_33:17; Psa_76:6; Psa_147:10}
For a time, however, Solomons strenuous centralization was successful. His dominion extended, at least nominally, from Tiphzah (Thapsacus), beside the ford on the west bank of the Euphrates, to the Mediterranean; over the whole domain of the Philistines; and from Damascus to "the river of Egypt," that is, the Rhinokolura or Wady el-Areesh. The names Jeroboam and Rehoboam imply that they were born in an epoch of prosperity. But the sequel proves that it was that sort of empire which,
"Like expanded gold, Exchanges solid strength for feeble splendor."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 The list of officers in Solomon’s kingdom (1Ki_4:2-19) seems…
THE GOLDEN AGE OF THE HEBREW EMPIRE
CRITICAL AND EXPLANATORY NOTES.—
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The list of officers in Solomon’s kingdom (1Ki_4:2-19) seems to have been inserted without belonging to the narrative; for 1Ki_4:1 connects itself naturally with 1Ki_4:20, and the record moves on consecutively. The list supplies internal evidence that it belongs to the later period of Solomon’s reign, and not to this early portion of his career; for it includes two officers who had daughters of Solomon for their wives (1Ki_4:11; 1Ki_4:15). Probably it is a record of the most distinguished officers of the kingdom during the whole reign. Appropriately inserted here, as showing how well ordered and flourishing the kingdom was: managed by civil officers of different degrees of dignity in the realm.
1Ki_4:1. King over all Israel, inclusive of Judah.
1Ki_4:2. Azariah, the priest, הַכֹהֵז. Not a sacerdotal office, but secular; כֹּהֵז describes a secular office in 2Sa_8:18; 2Sa_20:26; and כֹּהֵז is used of “Zabud” (1Ki_4:5, called “principal officer”); and of these highest state dignitaries Azariah was chief. The word thus denotes an officer answering to prime minister, or cheif of the privy counsellors, the first in the state next the king.
1Ki_4:3. Scribes—Secretaries of state. Recorder—Historiographer or chronicler (the same officer was under David, 2Sa_8:16): in all oriental kingdoms, ancient and modern, this officer is of first rank.
1Ki_4:4. Benaiah, over the host, formerly captain of the guard, now succeeded Joab as commander of the forces. Zadok and Abiathar were the priests: the former alone discharged the functions of the sacerdotal office, the latter was banished (1Ki_2:26), and retained office only in nomine.
1Ki_4:5. Over the officers: i.e., the prefects, or provincial governors (1Ki_4:7). Principal officers—כֹּהֵז probably means a privy counsellor. And friend of the king: i.e., his confidentail friend or favourite. This attachment of Solomon to the sons of Nathan is natural and honourable, considering what service Nathan had rendered him (chap. 1, 1Ki_2:22 sq).
1Ki_4:6. Over the household—Steward or chamberlain of the palace master of the household. The tribute: הַמַּס, the levy, or labourers (comp. 1Ki_5:13-14) overseer of the hirelings who were employed to maintain the splendour of Solomon’s court. 1Ki_4:17-19. Twelve officers—Governors of territories allotted to their oversight, entrusted with securing the royal revenues. The division of the laud into twelve sections was not according to the boundaries of the tribes, but the fertility of the land. The returns from these districts were made, not in cash, but in the produce of the soil. Each district sent supplies for a month, and the twelve in succession completed the year.
1Ki_4:20. As the sand which is by the sea—This shows the promise to Abraham (Gen_22:17; Gen_32:13) fulfilled. Eating, drinking, and making merry suggests the contentment and social prosperity of the people.
1Ki_4:21. From the river unto the land—The word “unto” is supplied; but instead of עד unto, בְ might be understood, over, thus: “From the river (Euphrates), over the land of the Philistines,” &c. “Brought presents,” means tribute. All the petty kingdoms from the Euphrates to the Mediterranean acknowledged the Hebrew monarchy.
1Ki_4:22. Solomon’s provision for one day: i.e., for the king’s table, the court, principal officers, foreign visitors, &c. “The quantity of fine flour used is estimated at 240 bushels; that of meal or common flour at 480. The number of cattle required for consumption, besides poultry and several kinds of game, which were got in abundance on the mountains, did not exceed in proportion what is needed in other courts of the East” (Dr. Jamieson). “Ten fattened oxen, twenty from the pastures, and one hundred sheep,” &c. (1Ki_4:23).
1Ki_4:24. From Tiphsah: i.e., Thapsaeus, a large town on the west bank of the Euphrates. Even to Azzah: i.e., Gaza, on the extreme south-west, about ten miles from the Mediterranean.
1Ki_4:25. Under vine and fig tree—A beautiful metaphor for security and comfort.
1Ki_4:26. And 12,000 horsemen—Not horsemen, riders; but פָּרָשִׁים saddle-horses, as in contrast with harness-horses. These chariot and saddle horses Solomon kept partly in Jerusalem, and partly in other towns (1Ki_10:26; 2Ch_1:14; 2Ch_9:25).
1Ki_4:28. Dromedaries—The fleet one-humped camel.
HOMILETICS OF 1Ki_4:1-28
PROMINENT FEATURES OF NATIONAL PROSPERITY
THE author of the Books of Kings, true to the religious intention of the history, gives but a scanty description of the external magnificence of the Israelitish kingdom in its palmiest days. But the list of names, and brief allusions contained in this chapter, present glimpses of the glory and affluence of that period. “The general tone of the records of Solomon’s reign is that of jubilant delight, as though it were, indeed, a golden day following on the iron and brazen age of the warlike David and his half-civilized predecessors. The heart of the poets of the age overflows with the beautiful words of loyal delight (Psalms 45). The royal justice and benevolence are like the welcome showers in the thirsty East. The poor, for once, are cared for. The very tops of the bare mountains seem to wave with corn, as on the fertile slopes of Lebanon” (Psa_72:2; Psa_72:5-7; Psa_72:13; Psa_72:16). We have in the brief descriptions of this paragraph a portrayal of the prominent features of national prosperity, as illustrated more or less in the history of all nations.
I. The unity and submission of the whole nation to the reigning monarch. “So king Solomon was king over all Israel. And reigned over all kingdoms from the river unto the land of the Philistines, and unto the border of Egypt; they brought presents, and served Solomon all the days of his life” (1Ki_4:1; 1Ki_4:21). Solomon was the only Hebrew monarch who ever governed for his whole lifetime so vast a territory. David for seven years ruled but a single tribe; and at the beginning of the reign of Solomon’s successor the kingdom was rent asunder by the revolt of the ten tribes, as the result of one churlish breath. The subject kingdoms, doubtless, preserved their separate organization and nationality, as when independent, but were ever ready both to contribute to the annual revenues of Solomon, and also to furnish, when occasion offered, their quota of men for any public service. The organization of a great empire into provinces, ruled by governors holding office at the pleasure of the crown, was a discovery of Darius Hystaspis. The time is hastening when all nations will be united in one grand confederation under the sceptre of Messiah (Psalms 72; Isa_60:5-11).
II. The splendour and order of the court (1Ki_4:1-19; 1Ki_4:26-28). The period of the Judges was the time of public crudeness in which there was an absence of order and of organic unity of the kingdom. The age of David was that of continuous wars and battles, in which, indeed, victory over all enemies at last came, and with it, at the same time, the beginning of a well-ordered condition, but not complete peace for the kingdom. This first came with Solomon’s reign (1Ch_22:8-9). The reign of Solomon is the result of all preceding conflicts and Divine teachings. It is the kingdom of Israel in its highest maturity.—Lange. The catalogue of names probably contains those of the most distinguished officers which during the whole reign of Solomon, or at least during its most flourishing period, helped to add lustre and dignity to his administration. The officers of the court were generally the same as those of David’s time. The great officers are now, for the first time, called by one general name—princes—a title which before had been almost confined to Joab; these officers of the first rank deriving their station from Solomon, and probably holding it during pleasure. The union of priestly and secular functions still continued. The prophets cease to figure among the dignitaries, as though the prophetical office had been overborne by the royal dignity. The chief-priesthood was concentrated in Zadok alone, though Abiathar, notwithstanding his deposition (1Ki_2:27), continued to hold his priestly dignity and character, so that when he no longer executed the duties of his office his name remained on the official list. The three military bodies seem to have remained unchanged. The commander of the host is the priestly warrior Benaiah. The guard appear only as household troops, employed on state pageants. A number of inferior officers was appointed, under a principal officer, the greater part of whom had to control the taskwork exacted from the Canaanite population, and the remainder, consisting of twelve chiefs, had to be responsible for provisioning the royal household. The court was a scene of magnificence and gaiety, thronged with richly-apparelled attendants, and sparkling with evidences of boundless wealth. In the midst of this gorgeous array stood the stately figure of the king—fair in countenance, end resplendent in beauty—his robes scented with the perfumes of India, the crown on his head and the sceptre in his hand, and the guards and councillors surrounding his brilliant throne: or, as was often the case, the king, at early dawn, is driving out of Jerusalem in one of his numerous chariots, drawn by horses of unparalleled swiftness and beauty, himself clothed in white, followed by a train of mounted archers, all splendid youths of magnificent stature, dressed in purple, their long black hair flowing behind them, powdered with gold-dust, which glittered in the sun as they galloped along after their royal master.—(Josephus, Stanley passim.) A wealthier grandeur than that of the greatest earthly empire rests upon the throne of the Great Redeemer: His officers are the most gifted, and most numerous; His government is orderly and beneficent.
III. The vast increase of population (1Ki_4:20). “As the sand which is by the sea in multitude,” a proverbial and hyperbolical expression, commonly used in all languages. Thus was fulfilled the promise made to Abraham (Gen_13:16; Gen_22:17; see also 1Ki_3:8; and compare Psalms 127 which is traditionally ascribed to Solomon, and which celebrates the populousness and security of Israel in his day). A healthy and increasing population is an important evidence of national prosperity, an honour to the prince, and a terror to his enemies (Pro_14:28). The people of God—His spiritual Israel—are innumerable (Rev_7:9).
What a countless company
Stand before yon dazzling throne!
IV. The ample supply of provisions (1Ki_4:22-23; 1Ki_4:27-28). The daily provision for Solomon’s table was sufficient to serve, at two pounds of bread each, besides meat, no less than 29,160 men. Thenius computes the number daily fed at the palace of the Israelitish king to be 14,000. It is said that one hundred oxen were daily slaughtered for the kings of Persia, and that 15,000 persons have been daily fed at the court. And Tavernier relates that as many as five hundred sheep and lambs were daily consumed at the court of the Sultan, besides a number of fowls, and an immense quantity of butter and rice. No nation can boast of prosperity when its people are starved and famine prevails. When we consider how closely population follows on the heels of production, how great is the goodness of God in ensuring a constant supply of food tor man and beast! He who is greater than Solomon feeds a more numerous household, not only with the bread that perisheth, but with that which endureth to everlasting life.
V. The universal prevalence of peace. “He had peace on all sides round about him” (1Ki_4:24). Wherein also he became a lively type of Christ, the Prince of Peace (Isa_9:6), who as he was brought from heaven with that song of peace (Luk_2:14), so he returned up again with that farewell of peace (Joh_14:27), leaving to the world the doctrine of peace, the gospel of peace (Eph_2:17); which worketh that peace which passeth understanding (Php_4:7).—Trapp.
VI. The conscious security and happiness of the people (1Ki_4:20; 1Ki_4:25). They were cheerful in their enjoyment of abounding plenty—eating, drinking, and making merry—evidences those of a happy, peaceful, and prosperous administration. Every man dwelt safely “under his vine,” that clustered round his court; “and under his fig tree,” which grew in his garden. They were no longer obliged to dwell in fortified cites for fear of their enemies; they spread themselves over all the country, which they everywhere cultivated; and had always the privilege of eating the fruits of their own labours. In this was typified the spiritual peace and joy and holy security of all the faithful subjects of Messiah’s kingdom. “It must be regarded as an unspeakable blessing of God, when, under the protection of a wise and righteous government, everyone in the nation, even the least, can remain in the undisturbed possession of his property, and can enjoy the fruits of his industry in the bosom of his family.”
LESSONS:—
1. National prosperity is the gift of God.
2. Is fraught with many dangers.
3. Is permanent only when used for the highest religious welfare of the people.
GERM NOTES ON THE VERSES
Chap. 4 The kingdom of Solomon a type of the Messiah’s.
1. In its greatness and extent.
2. In its prosperity and peace.
3. In his wisdom and knowledge. Fortunate is the government where all goes orderly. Their eyes shall look around after the faithful in the land, and pious subjects are loved and esteemed; but false people and liars, and those of a perverse heart, who have proud ways and haughtiness, and who calumniate others secretly and maliciously, it will not endure nor have about it; but will clear away and destroy after the example of David (Psalms 110). A well-ordered state constitution is the condition of the growth and prosperity of every kingdom; but all ordinances and institutions avail nothing when requisite and proper persons are wanting for their administration and execution. To select such, and to entrust them with different administrative offices, is the first and most difficult task of a ruler. Happy the prince to whom God grants the grace to find the right persons, who can counsel him and deserve his confidence (Ecc_10:2-5). As a court, where it is beset with flatterers, backbiters, carousers, &c., generally goes down, so also it prospers, on the other hand, when pious servants are there.
1Ki_4:4-5. Compare 1Ch_22:7-10. David, the man of action; Solomon, the man of rest. The man of active life usually has more conspicuous virtues and more conspicuous faults than the man of rest. David proposed to build the house—the man of action was the founder; Solomon carried the plans of his father into execution. David was the founder; Solomon the builder.
1Ki_4:20. Not the multitude of a people causes a scarcity in the land, but the wickedness and avarice of men. Food and drink and amusement are a gift of God (Ecc_3:13), when used in the fear of God (Ecc_11:9) and with thanksgiving (1Co_10:31; Col_3:17); but they become sin when, in the gift, the Giver is forgotten, the belly made a god of, and serves the lust of the flesh.
1Ki_4:21. The kingdom of Christ is still far greater. He rules from one end of the sea to the other, from the rising of the sun unto the going down thereof (Zec_9:10). All kings shall call upon Him: all the heathen shall serve Him (Psa_72:8-10).
1Ki_4:22. As by Divine providence and ordering there are always different conditions, high and low, rich and poor, so their manner of life cannot be the same, but must be conformable to the rank and position which have been assigned to every one by God. The household of a prince who stands at the head of a great and distinguished people ought not, indeed, to give to the people the bad example of extravagant show, luxury, and riot; but it must, in abundance and splendour, surpass every private establishment, and ought not to appear needy and impoverished.
1Ki_4:24-25. The blessings of peace.
1. Wherein they consist.
2. To what they oblige. Peace nourishes, disturbance consumes. Only in peace, not in war, does a nation attain to well-being; therefore should we offer prayer and supplication for kings and all in authority, &c. (1Ti_2:2). Happy the land where goodness and truth are met together, righteousness and peace have kissed each other (Psa_85:10).—Lange.
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.
The Sermon Bible 1900 · Public Domain On v1 1Ki 4:29
1Ki 4:29
Consider:—
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I. What is comprehended in "largeness of heart." By the term "heart" in the text, we are to understand the entire man, the whole round of the intellectual and moral powers, and the gift of largeness of heart seems to imply that he had conferred on him a breadth of view, of feeling, and or sympathy adapted to the circumstances in which he was placed. "Largeness of heart" in a spiritual and evangelical sense has an analogous meaning; it is, in fact, that "that mind may be in us which was also in Christ Jesus."
This heart will be (1) well furnished; (2) magnanimous; (3) enterprising.
II. This gift of "largeness of heart" is expressly stated to be a gift of Divine bestowment. And it behoves us to remember that this, like all our other blessings, comes from the Giver of every "good and perfect gift." But God gives it on certain terms, and the conditions of evangelical large-heartedness are in large measure the conditions of physical health. (1) It must have pure air. (2) It must have suitable food. (3) It will need healthful exercise. (4) There must be discipline.
III. We must all have this "largeness of heart" if our religion is to be worth anything, either for this world or for that which is to come. Breathing in healthful air, nourished by the Divine word, hardy with the exercise and discipline of life, go up to the mountain and ask it of God in prayer. "We will run the way of Thy commandments when Thou shalt enlarge our heart."
W. Morley Punshon, Sermons, 2nd series, p. 172.
References: 1Ki 4:29.—H. Macmillan, Two Worlds are Ours, p. 30. 1Ki 4:32, 1Ki 4:33.—J. S. Howson, Good Words, 1875, p. 211. 1Ki 4:33.—Homiletic Quarterly, vol. iv., p. 80. 1Ki 4—Parker, vol. vii., p. 280. 1Ki 5:4, 1Ki 5:5.—M. Nicholson, Communion with Heaven, p. 18. 1Ki 5—Parker, vol. vii., p. 289.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Solomon's Officers and Court
Solomon's Officers and Court
2. Azariah the son of Zadok] he was really the grandson of Zadok (1Ch_6:8-9).
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3. Shisha] also called Shavsha and Sheva. In David's reign he filled the same office now discharged by his sons (2Sa_20:25). Scribes] i.e. the royal secretaries. Jehoshaphat] he had previously served David (2Sa_8:16; 2Sa_20:24). Recorder] probably the keeper of the state archives (RM 'chronicler'), though some suppose that his function was to remind the king of state matters that required his attention.
4. Abiathar] Abiathar was priest during a very brief period of Solomon's reign: see 1Ki_2:26, 1Ki_2:27.
5. The officers] probably the officers named in 1Ki_2:7-19. Principal officer] RV 'priest.' The term is used in 2Sa_8:18 of David's sons, and in 2Sa_20:26 of Ira a Jainite, who perhaps belonged to the tribe of Manasseh—both being, to all appearance, instances of priests of other than Levitical descent. The king's friend] The same title is applied to Hushai in 2Sa_15:37.
6. Over the household] i.e. steward or treasurer: cp. Isa_22:15. The position was one of sufficient dignity to be filled sometimes by the son of the sovereign (2Ki_15:5). Adoniram] The name appears in a shortened form as Adoram in 2Sa_20:24; 1Ki_12:18. Tribute] RV 'levy.' This was a body of men subjected to forced labour and employed on Solomon's buildings (1Ki_9:10). It corresponded to the French corvée.
8. Mount Ephraim] RV 'the hill country of Ephraim': and so elsewhere.
9-12. Of the localities mentioned in these vv. several (Makaz, Elon-beth-hanan, Aruboth, Hepher) are unknown. Shaalbim was in Dan; Beth-shemesh (modern Ain shems) and Sochoh were in Judah; Dor was on the coast, near Carmel; Taanach, Megiddo, Jezreel, Jokneam (RV 'Jokmeam') were in or near the plain of Esdraelon; Beth-shean (the modern Beisan), Zartanah, and Abel-meholah were in the Jordan valley.
13, 14. The places named in these vv. were E. of Jordan. Argob is the Trachonitis of the NT., a volcanic district, now called the 'Leja,' lying S. of Damascus.
19. He was .. land] The text is probably corrupt. It will be observed that in the division, of the land between the several officers, the tribal boundaries were to some extent ignored, only five or six tribes being retained as departments. Possibly this was done to weaken tribal sentiment, which tended to disunion.
21. The river] the Euphrates.
22. Measures] Heb. cors (a cor = a homer, and contained over 80 gallons).
24. On this side the river] RM 'beyond' (i.e. W. of) 'the River' (Euphrates), i.e. Palestine and the neighbouring region as viewed from the standpoint of a resident in Babylon (E. of the Euphrates) where the book of Kings was probably completed.
Tiphsah] Thapsacus, on the upper course of the Euphrates. Azzah] Gaza in Philistia.
26. Forty thousand] in 2Ch_9:25 'four thousand,' which would be sufficient for the 1,400 chariots mentioned in 1Ki_10:26. The possession of a large force of cavalry was a departure from the practice of David, who, like Joshua, destroyed the horses taken from his enemies.
27. Those officers] i.e. the officers described in 1Ki_4:7. They lacked nothing] better,'they let nothing be lacking.'
28. Dromedaries] RV 'swift steeds.' Where the officers were] RV (after LXX) 'where the king was'; RM 'where it' (the barley and straw) 'should be,' i.e. wherever it was required
29. Largeness of heart] i.e. great intellectual capacity: see on v. 1Ki_3:9.
30. Children of the east country] The term is applied in Jer_39:28; to the Arab tribes dwelling at Kedar, and probably describes generally the inhabitants of the Syrian desert: cp. Genesis 29! Jdg_6:3. For Arab wisdom see Jer_39:7.
31. Ethan, etc.] The same four names (with the substitution of Dara for Darda) occur among the sons of Zerah the son of Judah in 1 Chronicles 26. If the allusion is to these, Mahol may be their father and Zerah a remote ancestor. The individuals meant must have been ancient sages proverbial for their wisdom.
32. Proverbs] Some are doubtless included in the extant book of Proverbs. Songs] The Song of Songs and two of the canonical psalms (72 and 127) bear Solomon's name. Certain so-called 'Psalms of Solomon' really belong to the age of Pompey.
33. He spake of trees, etc.] This may mean both that he drew examples from the vegetable and animal kingdoms to illustrate his maxims (as in Pro_6:6), and that he investigated and described their properties (as in Pro_30:15, Pro_30:29-31.)
34. All people] cp. the visit of the Queen of Sheba (1 Kings 10).
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 3. Solomon’s Princes and Officers The Prosperous Kingdom and…
3. Solomon’s Princes and Officers The Prosperous Kingdom and the King’s Great Wisdom
CHAPTER 4
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1. The Princes (1Ki 4:1-6)
2. The Officers (1Ki 4:7-19)
3. The prosperous kingdom (1Ki 4:20-28)
4. Solomon’s great wisdom (1Ki 4:29-34)
“So King Solomon was king over all Israel.” A list of the princes and the twelve officers is given first. Their names fit in perfectly with the character of the kingdom, foreshadowing the coming and better kingdom of our Lord. We give the names of the princes with their meaning. Azariah, “Jehovah is help”; Elihoreph, “my God is reward”; Ahiah, “Brother of Jehovah”; Jehoshaphat, “Jehovah judges”; Benaiah, “Built up by Jehovah”; Zabud, “Gift bestowed”; Ahishar, “Brother of ability”; Adoniram, “Lord of Heights.”
Then we have here the record of a remarkable increase of Judah and Israel “as the sand which is by the sea in multitude.” It reminds us of the promise made to Abraham, “in multiplying I will multiply thy seed as the stars of the heaven and as the sand which is upon the sea shore” (Gen 22:17). Such an increase will come during the reign of God’s appointed King, the Prince of Peace. His kingdom reached from the river (Euphrates) to the border of Egypt. Even so had Jehovah spoken to Abraham that his seed should possess the territory from Egypt unto Euphrates. This was realized in Solomon’s kingdom. Now the Jews hold not even the little land called Palestine. When the true King comes the promised territory will be given once more to the seed of Abraham. It was a time of great prosperity. Another prophetic hint we find in the fact that the great multitude were in peace, “eating and drinking and making merry.” Such will be the universal state of the people in the coming Kingdom when “every man shall call his neighbor under the vine and the fig tree” (Zec 3:10), as under Solomon’s reign Judah and Israel dwelt safely every man under his vine and fig tree (verse 25). Solomon had also great stables full of horses and many chariots. He had 4000 horses; the number 40,000 in verse 26 is evidently the error of a copyist. (See 2Ch 9:25.) There was much to be supplied for the provision of the court of the King. See the daily need; but they lacked nothing. How great the need there is in the world during the absence of the true King! But when He comes to reign “He will satisfy the poor with bread” (Psa 132:15).
And how marvellously the Lord answered the King’s petition! The greatness of Solomon’s wisdom, the many-sidedness of its character as well as the world-wide impression this wisdom made is recorded in verses 29-34. “Happy is the man who findeth wisdom, and the man who causeth understanding to go forth; for merchandise with it is better than merchandise of silver, and the gain from it than the most fine gold” (Pro 3:13-14). The King expressed in these words his own experience. His wisdom was greater than the wisdom of the wise men of the East and greater than Egypt. (Compare 1Ch 2:6. Ethan, 1Ch 6:44; 1Ch 15:17; 1Ch 15:19. Ps. 89 [Inscription]; Heman see 1Ch 6:33; 1Ch 25:5. Psalm 88 [Inscription].) He spake 3000 proverbs and made 1005 songs. The book of Proverbs contains hundreds of his sayings. But not all these proverbs were preserved and only a few of his songs (Song of Solomon and a few Psalms). Creation itself was known by the great King. (See verse 33.) According to an apocryphal book (Wisdom of Solomon) he had knowledge of cosmogony, astronomy, the alteration of solstices, the cycles of years, the natures of wild beasts, the forces of spirits, the thoughts of men, the qualities of plants and roots. Jewish tradition even declares that he could converse with the wild beasts. This knowledge of creation was not a perfect knowledge. However, it also reminds us of the glorious time when the secrets of nature, lost through the fall of man, will be restored through Him, who will deliver groaning creation (Rom 8:21).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Chief officers
The Chief officers
v. 1. So King Solomon was king over all Israel, having come into the full inheritance of his father David.
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v. 2. And these were the princes, the dignitaries, the chief officers and commanders, which he had: Azariah, the son of Zadok, the priest; he held the first place among the most trusted counselors of the king;
v. 3. Elihoreph and Ahiah, the sons of Shisha, scribes, the highest civil officers, secretaries of state; Jehoshaphat, the son of Ahilud, the recorder, chancellor, 2Sa 8:16; 2Sa 20:24.
v. 4. And Benaiah, the son of Jehoiada, was over the host, 1Ki 2:35; and Zadok and Abiathar were the priests, the latter, although deposed, still bearing the title, as in the New Testament;
v. 5. and Azariah, the son of Nathan, was over the officers, those whose names are given below; and Zabud, the son of Nathan, was principal officer and the king’s friend, his confidential adviser, these two being nephews of the king;
v. 6. and Ahishar was over the household, master of the entire palace, having charge of the entire household; and Adoniram, the son of Abda, was over the tribute, overseer of the public works, 2Sa 20:24.
v. 7. And Solomon had twelve officers over all Israel, which provided victuals for the king and his household, chiefs or prefects, whose main duty consisted in delivering the allotted food-products from their districts for the maintenance of the king’s household; each man his month in a year made provision.
v. 8. And these are their names: The son of Hur, Ben-hur, in Mount Ephraim;
v. 9. the son of Dekar, Ben-dekar, in Makaz, and in Shaalbim, and Beth-shemesh, and Elon-beth-hanan, within the territory of Dan, near the Mediterranean;
v. 10. the son of Hesed, Ben-hesed, in Aruboth; to him pertained Sochoh and all the land of Hepher, within the territory of Judah;
v. 11. the son of Abinadab, Ben-abinadab, in all the region of Dor, along the coast of the Mediterranean below Carmel, which had Taphath, the daughter of Solomon, to wife;
v. 12. Baana, the son of Ahilud, probably a brother of the chancellor Jehoshaphat; to him pertained Taanach and Megiddo and all Beth-shean, which is by Zartanah, beneath Jezreel, from Beth-shean to Abel-meholah, even unto the place that is beyond Jokneam, along the southern border of the Plain of Jezreel, as far east as Jordan;
v. 13. the son of Geber, in Ramoth-gilead; to him pertained the towns of Jair, the son of Manasseh, Num 32:41, which are in Gilead, in the central district east of Jordan; to him also pertained the region of Argob, which is in Bashan, threescore great cities with walls and brazen bars, in the northern territory, east of Jordan;
v. 14. Ahinadab, the son of Iddo, had Mahanaim, an important city on the north side of the Jabbok, within the territory of Gad;
v. 15. Ahimaaz was in Naphtali, in the north, in the lower ranges of the Lebanon; he also took Basmath, the daughter of Solomon, to wife;
v. 16. Baanah, the son of Hushai, was in Asher and in Aloth, also in the north;
v. 17. Jehoshaphat, the son of Paruah, in Issachar, practically the entire Plain of Jezreel;
v. 18. Shimei, the son of Elah, in Benjamin, just north of the territory of Judah;
v. 19. Geber, the son of Uri, was in the country of Gilead, in the country of Sihon, king of the Amorites, and of Og, king of Bashan, all the territory east of Jordan which was not in charge of Ben-geber and Ahinadab; and he was the only officer which was in the land, in spite of the great extent of the district it had only this one chief officer. The prosperity of the country was in a large measure due to the careful system worked out by Solomon as here outlined. Haphazard and sluggish work does not please the Lord, for He is a God of order.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 5, 7 General Information:
General Information:
This is the beginning of a list of Solomon's officials.
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Azariah ... Zadok ... Elihoreph ... Ahijah ... Shisha ... Jehoshaphat ... Ahilud ... Benaiah ... Jehoiada ... Abiathar
men's names (See: How to Translate Names)
translationWords
king
Solomon
Israel
Azariah
son
Zadok
priest
Ahijah
Jehoshaphat
Benaiah
Abiathar
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 vv2–7 4:2 Because Zadok was now quite old, his grandson…
4:2 Because Zadok was now quite old, his grandson (see 1 Chr 6:8-9) Azariah succeeded him as high priest.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.