1 Kings · Chapter 9

Verses 1, 2. And it came to pass when Solomon had finished, &c. — Or rather, according to 2 Chronicles 7:11, Thus Solomon finished the house of the Lord, &c., and concluded all with the foregoing prayer, and the great festival which he kept. That the Lord appeared to Solomon the second time — That is, the second time in a dream or vision; the divine message, mentioned 1 Kings 6:11, having been imparted unto him by some prophet or messenger sent from God on that errand. Accordingly this appearance, like the former at Gibeon, is said (2 Chronicles 7:10) to have been made by night, and in all probability the very night after he had finished the solemnities of his festival, as the other had been. God had given a real answer to Solomon’s prayer, and tokens of his acceptance of it, immediately, by the fire from heaven which consumed the sacrifice, (2 Chronicles 7:1,) but here we have a more express and distinct answer to it.

THE LORD’S SECOND APPEARANCE TO SOLOMON, 1-9.

Whether this appearance of the Lord to Solomon followed immediately after the dedication of the temple, or not until after the completion of his palace and all his great works, is a matter of dispute. Some hold that it took place the night after the day of dedication, but the text seems clearly to place it after he had finished all his works. The revelation seems, indeed, like an answer to the prayer of dedication which Solomon had just offered; and we would naturally suppose it to have been given immediately after the dedication. But is this sufficient reason to reject the obvious meaning of the text? Jehovah did immediately answer the prayer and bless the worship by sending down fire to consume the sacrifices; and often may he have come to Solomon by the Word of the Lord, (1 Kings 6:11,) both while the temple was building and after it was finished. But this second and peculiarly significant appearance, bearing particular resemblance to the first appearance at Gibeon, (1 Kings 3:4-15,) may well have occurred at a later period of his reign, after the completion of all his great works, and the attainment of all his proudest fame, for the purpose of confirming him in the truth, and warning and guarding him against apostasy, to which he was now, by reason of his extended power and glory, more than ever exposed. We need not wonder that the Lord’s words in the revelation refer directly to a prayer uttered years before, for the prayers of the saints are ever fresh to his mind; and Solomon never uttered another prayer more impressive, or more important and memorable to himself, than that uttered at the feast of dedication. The sacred writer records this Divine communication here, not because it followed immediately after the prayer of Solomon, but because, though given long after, it had so much reference to that prayer.

1. All Solomon’s desire — All that he desired in the way of buildings, not only at Jerusalem, but throughout his whole realm. Compare verse 19 and 2 Chronicles 8:6.

Verse 2. The Lord appeared to Solomon] The design of this appearance, which was in a dream, as that was at Gibeon, was to assure Solomon that God had accepted his service, and had taken that house for his dwelling-place, and would continue it, and establish him and his descendants upon the throne of Israel for ever, provided they served him with an upright heart; but, on the contrary, if they forsook him, he would abandon both them and his temple.

Verses 1, 2. And it came to pass when Solomon had finished, &c. — Or rather, according to 2 Chronicles 7:11, Thus Solomon finished the house of the Lord, &c., and concluded all with the foregoing prayer, and the great festival which he kept. That the Lord appeared to Solomon the second time — That is, the second time in a dream or vision; the divine message, mentioned 1 Kings 6:11, having been imparted unto him by some prophet or messenger sent from God on that errand. Accordingly this appearance, like the former at Gibeon, is said (2 Chronicles 7:10) to have been made by night, and in all probability the very night after he had finished the solemnities of his festival, as the other had been. God had given a real answer to Solomon’s prayer, and tokens of his acceptance of it, immediately, by the fire from heaven which consumed the sacrifice, (2 Chronicles 7:1,) but here we have a more express and distinct answer to it.

Verse 2. The Lord appeared to Solomon the second time. This seems to be in answer to the prayer offered up in the temple.

2. As he had appeared unto him at Gibeon — Namely, in a dream by night, (1 Kings 3:5; 2 Chronicles 7:12,) reminding him of the covenant with David, and conditioning his future happiness on his obedience. These two appearances to Solomon marked two memorable turning points in his career. The one given him in the simplicity of his youth (1 Kings 3:7) lifted him into an element of wisdom and favour with both God and man; the other, given in the blaze of his worldly glory, was, alas! soon followed by shameful idolatries. Like Saul, when he was little in his own eyes the Lord made him great, (1 Samuel 15:17;) but when exalted among men, he lightly observed the Divine counsels.

V. 3. For ever-As long as the Mosaic dispensation lasts; whereas hitherto my worship has been successively in several places. Eyes-My watchful and gracious providence. Heart-My tender affection. Shall be there-Shall be towards this place and people.

Verse 3. The Lord said, I have heard thy prayer — This shows that the first verse is to be understood as we have just stated: for otherwise we must suppose this appearance of God to Solomon to have taken place, and this answer to have been given to his prayer, eleven years after he had finished the house, and addressed that prayer to him at the dedication of it; which is very unlikely. I have hallowed this house — By my glorious presence in the cloud, and by my acceptance of thy sacrifices. I have sanctified it to my proper use and service. Solomon had dedicated it, but it was God’s prerogative to hallow or consecrate it. Men cannot make a place holy; yet what we in sincerity devote to God, we may hope he will graciously accept as his. To put my name there for ever — As long as the Mosaic dispensation lasts: whereas hitherto my worship has been successively in several places. And mine eyes — My watchful and gracious providence. My heart — My true and tender affection. Shall be there perpetually — Shall be toward this place and people, upon condition of your obedience, as it here follows. Apply this to persons, to God’s living temples: those whom he hallows or sanctifies; whom he sets apart for himself, in consequence of their repentance and faith in Jesus, have his eye upon and his heart toward them; they have his love and his care, and this perpetually.

THE LORD’S SECOND APPEARANCE TO SOLOMON, 1-9.

Whether this appearance of the Lord to Solomon followed immediately after the dedication of the temple, or not until after the completion of his palace and all his great works, is a matter of dispute. Some hold that it took place the night after the day of dedication, but the text seems clearly to place it after he had finished all his works. The revelation seems, indeed, like an answer to the prayer of dedication which Solomon had just offered; and we would naturally suppose it to have been given immediately after the dedication. But is this sufficient reason to reject the obvious meaning of the text? Jehovah did immediately answer the prayer and bless the worship by sending down fire to consume the sacrifices; and often may he have come to Solomon by the Word of the Lord, (1 Kings 6:11,) both while the temple was building and after it was finished. But this second and peculiarly significant appearance, bearing particular resemblance to the first appearance at Gibeon, (1 Kings 3:4-15,) may well have occurred at a later period of his reign, after the completion of all his great works, and the attainment of all his proudest fame, for the purpose of confirming him in the truth, and warning and guarding him against apostasy, to which he was now, by reason of his extended power and glory, more than ever exposed. We need not wonder that the Lord’s words in the revelation refer directly to a prayer uttered years before, for the prayers of the saints are ever fresh to his mind; and Solomon never uttered another prayer more impressive, or more important and memorable to himself, than that uttered at the feast of dedication. The sacred writer records this Divine communication here, not because it followed immediately after the prayer of Solomon, but because, though given long after, it had so much reference to that prayer.

1. All Solomon’s desire — All that he desired in the way of buildings, not only at Jerusalem, but throughout his whole realm. Compare verse 19 and 2 Chronicles 8:6.

Verses 4, 5. If thou wilt walk before me, &c. — He shows him that he and his people were for the future upon their good behaviour: Let them not be secure now, as if they might conduct themselves as they please, having the temple of the Lord, the temple of the Lord among them, Jeremiah 7:4. No: this house was designed to protect them in their allegiance to God, not in their rebellion against him, or disobedience to him. As David thy father walked — Who, though he foully miscarried in some things, yet in the general course of his life was upright and faithful, especially in things relating to the worship of God and civil government. Then will I establish the throne of thy kingdom — Upon that condition, and not otherwise; for my promise to David was conditional, Psalm 132:12. If we perform our part of the condition, God will not fail to perform his. If we improve the grace God has given us, he will confirm us to the end. Let not the children of godly parents expect the entail of the blessing, unless they tread in the steps of those that are gone before them, and keep up the virtue and piety of their ancestors.

THE LORD’S SECOND APPEARANCE TO SOLOMON, 1-9.

Whether this appearance of the Lord to Solomon followed immediately after the dedication of the temple, or not until after the completion of his palace and all his great works, is a matter of dispute. Some hold that it took place the night after the day of dedication, but the text seems clearly to place it after he had finished all his works. The revelation seems, indeed, like an answer to the prayer of dedication which Solomon had just offered; and we would naturally suppose it to have been given immediately after the dedication. But is this sufficient reason to reject the obvious meaning of the text? Jehovah did immediately answer the prayer and bless the worship by sending down fire to consume the sacrifices; and often may he have come to Solomon by the Word of the Lord, (1 Kings 6:11,) both while the temple was building and after it was finished. But this second and peculiarly significant appearance, bearing particular resemblance to the first appearance at Gibeon, (1 Kings 3:4-15,) may well have occurred at a later period of his reign, after the completion of all his great works, and the attainment of all his proudest fame, for the purpose of confirming him in the truth, and warning and guarding him against apostasy, to which he was now, by reason of his extended power and glory, more than ever exposed. We need not wonder that the Lord’s words in the revelation refer directly to a prayer uttered years before, for the prayers of the saints are ever fresh to his mind; and Solomon never uttered another prayer more impressive, or more important and memorable to himself, than that uttered at the feast of dedication. The sacred writer records this Divine communication here, not because it followed immediately after the prayer of Solomon, but because, though given long after, it had so much reference to that prayer.

1. All Solomon’s desire — All that he desired in the way of buildings, not only at Jerusalem, but throughout his whole realm. Compare verse 19 and 2 Chronicles 8:6.

V. 5. Then-Upon that condition; for my promise to David was conditional.

Verses 4, 5. If thou wilt walk before me, &c. — He shows him that he and his people were for the future upon their good behaviour: Let them not be secure now, as if they might conduct themselves as they please, having the temple of the Lord, the temple of the Lord among them, Jeremiah 7:4. No: this house was designed to protect them in their allegiance to God, not in their rebellion against him, or disobedience to him. As David thy father walked — Who, though he foully miscarried in some things, yet in the general course of his life was upright and faithful, especially in things relating to the worship of God and civil government. Then will I establish the throne of thy kingdom — Upon that condition, and not otherwise; for my promise to David was conditional, Psalm 132:12. If we perform our part of the condition, God will not fail to perform his. If we improve the grace God has given us, he will confirm us to the end. Let not the children of godly parents expect the entail of the blessing, unless they tread in the steps of those that are gone before them, and keep up the virtue and piety of their ancestors.

THE LORD’S SECOND APPEARANCE TO SOLOMON, 1-9.

Whether this appearance of the Lord to Solomon followed immediately after the dedication of the temple, or not until after the completion of his palace and all his great works, is a matter of dispute. Some hold that it took place the night after the day of dedication, but the text seems clearly to place it after he had finished all his works. The revelation seems, indeed, like an answer to the prayer of dedication which Solomon had just offered; and we would naturally suppose it to have been given immediately after the dedication. But is this sufficient reason to reject the obvious meaning of the text? Jehovah did immediately answer the prayer and bless the worship by sending down fire to consume the sacrifices; and often may he have come to Solomon by the Word of the Lord, (1 Kings 6:11,) both while the temple was building and after it was finished. But this second and peculiarly significant appearance, bearing particular resemblance to the first appearance at Gibeon, (1 Kings 3:4-15,) may well have occurred at a later period of his reign, after the completion of all his great works, and the attainment of all his proudest fame, for the purpose of confirming him in the truth, and warning and guarding him against apostasy, to which he was now, by reason of his extended power and glory, more than ever exposed. We need not wonder that the Lord’s words in the revelation refer directly to a prayer uttered years before, for the prayers of the saints are ever fresh to his mind; and Solomon never uttered another prayer more impressive, or more important and memorable to himself, than that uttered at the feast of dedication. The sacred writer records this Divine communication here, not because it followed immediately after the prayer of Solomon, but because, though given long after, it had so much reference to that prayer.

1. All Solomon’s desire — All that he desired in the way of buildings, not only at Jerusalem, but throughout his whole realm. Compare verse 19 and 2 Chronicles 8:6.

Verses 6, 7. If you shall at all turn from following me — Hebrew, If in turning you turn from me; that is, if you assuredly, and indeed, or, as some understand it, altogether turn from me; if you forsake my service, desert my altar, and go and serve other gods; (for that was the covenant-breaking sin;) if you or your children break off from me, and knowingly and wilfully violate my laws, this house will not save you. Then will I cut off Israel — By one judgment after another, till they become the most despicable people under the sun, though they be now the most honourable. This implies the destruction of the royal family, though it is not particularly threatened; for the king is of course undone if his kingdom be destroyed. And this house — will I cast out of my sight — I will not regard it, but will take away my presence and protection from it: it shall be abandoned and laid desolate. And Israel shall be a proverb — Their calamities and miseries shall be mentioned proverbially, to express extreme affliction and distress. And a byword among all people — Who would mock at their calamitous and deplorable state.

THE LORD’S SECOND APPEARANCE TO SOLOMON, 1-9.

Whether this appearance of the Lord to Solomon followed immediately after the dedication of the temple, or not until after the completion of his palace and all his great works, is a matter of dispute. Some hold that it took place the night after the day of dedication, but the text seems clearly to place it after he had finished all his works. The revelation seems, indeed, like an answer to the prayer of dedication which Solomon had just offered; and we would naturally suppose it to have been given immediately after the dedication. But is this sufficient reason to reject the obvious meaning of the text? Jehovah did immediately answer the prayer and bless the worship by sending down fire to consume the sacrifices; and often may he have come to Solomon by the Word of the Lord, (1 Kings 6:11,) both while the temple was building and after it was finished. But this second and peculiarly significant appearance, bearing particular resemblance to the first appearance at Gibeon, (1 Kings 3:4-15,) may well have occurred at a later period of his reign, after the completion of all his great works, and the attainment of all his proudest fame, for the purpose of confirming him in the truth, and warning and guarding him against apostasy, to which he was now, by reason of his extended power and glory, more than ever exposed. We need not wonder that the Lord’s words in the revelation refer directly to a prayer uttered years before, for the prayers of the saints are ever fresh to his mind; and Solomon never uttered another prayer more impressive, or more important and memorable to himself, than that uttered at the feast of dedication. The sacred writer records this Divine communication here, not because it followed immediately after the prayer of Solomon, but because, though given long after, it had so much reference to that prayer.

1. All Solomon’s desire — All that he desired in the way of buildings, not only at Jerusalem, but throughout his whole realm. Compare verse 19 and 2 Chronicles 8:6.

Verse 7. A proverb and a by-word among all people] And so they are to the present; the unbelieving Jews, the stubborn, stiff-necked Jews, are words still in common use. They forsook the Lord, rejected his Christ, and are cast off, their temple destroyed, and they scattered over the face of the earth.

Verses 6, 7. If you shall at all turn from following me — Hebrew, If in turning you turn from me; that is, if you assuredly, and indeed, or, as some understand it, altogether turn from me; if you forsake my service, desert my altar, and go and serve other gods; (for that was the covenant-breaking sin;) if you or your children break off from me, and knowingly and wilfully violate my laws, this house will not save you. Then will I cut off Israel — By one judgment after another, till they become the most despicable people under the sun, though they be now the most honourable. This implies the destruction of the royal family, though it is not particularly threatened; for the king is of course undone if his kingdom be destroyed. And this house — will I cast out of my sight — I will not regard it, but will take away my presence and protection from it: it shall be abandoned and laid desolate. And Israel shall be a proverb — Their calamities and miseries shall be mentioned proverbially, to express extreme affliction and distress. And a byword among all people — Who would mock at their calamitous and deplorable state.

7. A proverb and a byword — The very name Israel will become a proverbial expression significant of disastrous failure; nay, more — a byword, a pointed, sarcastic term, ever suggestive of scorn and mockery. Compare Deuteronomy 28:37.

V. 8. High-Glorious and renowned. Astonished-At its unexpected and wonderful ruin. Hiss-By way of contempt and derision.

Verses 8, 9. And at this house, which is high — Exalted in its privileges, and renowned for its riches and splendour, and the great resort of people to it. They gloried in the stateliness and magnificence of the structure; but God here lets them know it was not so high as to be out of the reach of his judgments, which should assuredly fall upon it and them, if they vilified it so as to exchange it for groves and idol-temples, and yet, at the same time, most inconsistently and absurdly magnified it, so as to suppose it would secure the favour of God to them, although they ever so much corrupted themselves. Every one that passeth by it shall be astonished — At its unexpected and wonderful ruin. As they who now pass by it are astonished at the bulk and beauty, the richness, contrivance, and workmanship of it, and call it a stupendous fabric; so, if you forsake God, its height will make its fall the more amazing, and they that pass by will be as much astonished at its ruins. And shall hiss — By way of contempt and derision; and shall say, Why hath the Lord, &c. — What is the reason that this famous place, which boasted so much of the favour and protection of God, is thus laid in ruins? And they shall answer, Because they forsook, &c. — The guilty, self-convicted, self-condemned Israelites will be forced to acknowledge with shame, that they themselves were the ruin of it. See Deuteronomy 29:24. Their sin will be read in their punishment. They deserted the temple, and therefore God deserted it; they profaned it with their sins, and laid it common; and therefore God profaned it with his judgments, and laid it waste. Of this God thus gave Solomon fair warning, now he had newly built and dedicated it, that he and his people might not be high-minded, but fear.

8. This house, which is high — This rendering is an attempt to emend the text by the aid of 2 Chronicles 7:21, but is altogether unnecessary and erroneous. The Hebrew reads: This house shall be high; that is, shall be a conspicuous example of Divine judgment on a chosen people for their sins. “It will be exposed aloft, on its high hill, as a laughingstock to the scorn of passers-by, who will be astonished at it.” — Wordsworth.

Verse 9. Have taken hold upon other gods] When an indigent person claims the protection of a superior, he casts himself down before him, and lays hold of his feet; and this expression is frequently used when there is no prostration: I have taken hold of thy feet. When a person is called into the presence of the Burman monarch, he is said to go to the golden foot.-WARD’S Customs.

Verses 8, 9. And at this house, which is high — Exalted in its privileges, and renowned for its riches and splendour, and the great resort of people to it. They gloried in the stateliness and magnificence of the structure; but God here lets them know it was not so high as to be out of the reach of his judgments, which should assuredly fall upon it and them, if they vilified it so as to exchange it for groves and idol-temples, and yet, at the same time, most inconsistently and absurdly magnified it, so as to suppose it would secure the favour of God to them, although they ever so much corrupted themselves. Every one that passeth by it shall be astonished — At its unexpected and wonderful ruin. As they who now pass by it are astonished at the bulk and beauty, the richness, contrivance, and workmanship of it, and call it a stupendous fabric; so, if you forsake God, its height will make its fall the more amazing, and they that pass by will be as much astonished at its ruins. And shall hiss — By way of contempt and derision; and shall say, Why hath the Lord, &c. — What is the reason that this famous place, which boasted so much of the favour and protection of God, is thus laid in ruins? And they shall answer, Because they forsook, &c. — The guilty, self-convicted, self-condemned Israelites will be forced to acknowledge with shame, that they themselves were the ruin of it. See Deuteronomy 29:24. Their sin will be read in their punishment. They deserted the temple, and therefore God deserted it; they profaned it with their sins, and laid it common; and therefore God profaned it with his judgments, and laid it waste. Of this God thus gave Solomon fair warning, now he had newly built and dedicated it, that he and his people might not be high-minded, but fear.

THE LORD’S SECOND APPEARANCE TO SOLOMON, 1-9.

Whether this appearance of the Lord to Solomon followed immediately after the dedication of the temple, or not until after the completion of his palace and all his great works, is a matter of dispute. Some hold that it took place the night after the day of dedication, but the text seems clearly to place it after he had finished all his works. The revelation seems, indeed, like an answer to the prayer of dedication which Solomon had just offered; and we would naturally suppose it to have been given immediately after the dedication. But is this sufficient reason to reject the obvious meaning of the text? Jehovah did immediately answer the prayer and bless the worship by sending down fire to consume the sacrifices; and often may he have come to Solomon by the Word of the Lord, (1 Kings 6:11,) both while the temple was building and after it was finished. But this second and peculiarly significant appearance, bearing particular resemblance to the first appearance at Gibeon, (1 Kings 3:4-15,) may well have occurred at a later period of his reign, after the completion of all his great works, and the attainment of all his proudest fame, for the purpose of confirming him in the truth, and warning and guarding him against apostasy, to which he was now, by reason of his extended power and glory, more than ever exposed. We need not wonder that the Lord’s words in the revelation refer directly to a prayer uttered years before, for the prayers of the saints are ever fresh to his mind; and Solomon never uttered another prayer more impressive, or more important and memorable to himself, than that uttered at the feast of dedication. The sacred writer records this Divine communication here, not because it followed immediately after the prayer of Solomon, but because, though given long after, it had so much reference to that prayer.

1. All Solomon’s desire — All that he desired in the way of buildings, not only at Jerusalem, but throughout his whole realm. Compare verse 19 and 2 Chronicles 8:6.

Verse 10. At the end of twenty years] He employed seven years and a half in building the temple, and twelve years and a half in building the king’s house; see 1 Kings 7:1; 2 Chronicles 8:1.

SUNDRY NOTICES OF SOLOMON’S ACTS, 10-28.

This section furnishes one of the most noticeable instances of the fragmentary manner in which some portions of the Old Testament history have been compiled. The writer evidently gathered excerpts from more complete historical and statistical documents, and arranged them in their present form of a rapidly sketched abridgment, the meaning of which is in some places hard to determine.

10. Twenty years — Seven in building the temple, (1 Kings 6:38,) and thirteen on the palace. 1 Kings 7:1.

V. 11. Galilee-Or, near the land of Galilee, bordering upon it; in those parts which were near, and adjoining to Hiram’s dominions: with the cities, understand the territories belonging to them. These cities, though they were within those large bounds which God fixed to the land of promise, Genesis 15:18 Joshua 1:4, yet were not within those parts which were distributed by lot in Joshua’s time. It is probable they were not inhabited by Israelites, but by Canaanites, or other Heathens; who being subdued, and extirpated by David or Solomon, those cities became a part of their dominions; and afterwards were reckoned a part of Galilee, as Josephus notes.

Verse 11. Solomon gave Hiram twenty cities] It is very likely that Solomon did not give those cities to Hiram so that they should be annexed to his Tyrian dominions, but rather gave him the produce of them till the money was paid which he had advanced to Solomon for his buildings. It appears however that either Hiram did not accept them, or that having received the produce till he was paid, he then restored them to Solomon; for in the parallel place, 2 Chronicles 8:2, it is said, The cities which Hiram had restored to Solomon, Solomon built them, and caused the children of Israel to dwell there. Some think that they were heathen cities which Solomon had conquered, and therefore had a right to give them if he pleased, as they were not any part of the land given by promise to the Israelites.

Verses 11-14. Solomon gave Hiram twenty cities in the land of Galilee — Or, near the land of Galilee, bordering upon it; in those parts which were near, and adjoining to, Hiram’s dominions: with the cities, understand the territories belonging to them. These cities, though they were within those large bounds which God fixed to the land of promise, (Genesis 15:18; Joshua 1:4,) yet were not within those parts which were distributed by lot in Joshua’s time. It is probable they were not inhabited by Israelites, but by Canaanites, or other heathen; who having been subdued and made tributary by David or Solomon, those cities became a part of their dominions; and afterward were reckoned a part of Galilee, as Josephus notes. They pleased him not — Were not suitable to his desire, and the genius of his people. He called them the land of Cabul — A Phenician word, says Josephus, which signifies displeasing. But Rabbi Salomon writes that the land was so called because it was “quasi compedita, id est, argillacea, tenax, et infrugifera,” bound, stiff, clayey, and unfruitful. Hiram did not like it, because, though it might be very good, yet being a thick and stiff clay, and therefore requiring great pains to cultivate and manure it, it was very unsuitable to the disposition of the Tyrians, who were delicate, and lazy, and luxurious, and wholly given to merchandise. And, on his returning them, there is no doubt but Solomon gave him an equivalent, more to his taste. And Hiram sent to the king — Or rather, For Hiram had sent, &c. And this seems to be here added, both to declare the quantity of the gold sent, which had been only named before, (verse 11,) and as the reason why he resented Solomon’s action, because so great a sum required a better recompense.

11. Twenty cities — One city for every year of building. This gift of Solomon was evidently a token of his good-will to Hiram, and for a memorial of the aid given by the king of Tyre in the building of the temple and palace, but not a payment for service received. But what right, it has been asked, had Solomon to give away any part of the inheritance of the Lord’s people into the hands of a heathen king? According to the law (Leviticus 25:23) the land could not be sold forever; much less given away. We might answer, This was not the first nor the last instance in which this great king stepped aside from the law of Moses. Already, contrary to the express commands of the law, he had multiplied horses and chariots. But in this case the appearance of transgression largely disappears in the fact that these cities, when given to Hiram, were peopled not by Israelites but by heathens. Solomon may have regarded it as a prudent policy to hand over the government of these heathen cities, which were evidently of no great worth, to his friendly neighbour, who had rendered him so much service in building the Lord’s house. Land of Galilee — Not the entire province of this name as it existed under the Romans, but only the northern part of the land allotted to the tribe of Naphtali. Compare Joshua 20:7. According to Josephus, these twenty cities lay not far from Tyre.

Verses 11-14. Solomon gave Hiram twenty cities in the land of Galilee — Or, near the land of Galilee, bordering upon it; in those parts which were near, and adjoining to, Hiram’s dominions: with the cities, understand the territories belonging to them. These cities, though they were within those large bounds which God fixed to the land of promise, (Genesis 15:18; Joshua 1:4,) yet were not within those parts which were distributed by lot in Joshua’s time. It is probable they were not inhabited by Israelites, but by Canaanites, or other heathen; who having been subdued and made tributary by David or Solomon, those cities became a part of their dominions; and afterward were reckoned a part of Galilee, as Josephus notes. They pleased him not — Were not suitable to his desire, and the genius of his people. He called them the land of Cabul — A Phenician word, says Josephus, which signifies displeasing. But Rabbi Salomon writes that the land was so called because it was “quasi compedita, id est, argillacea, tenax, et infrugifera,” bound, stiff, clayey, and unfruitful. Hiram did not like it, because, though it might be very good, yet being a thick and stiff clay, and therefore requiring great pains to cultivate and manure it, it was very unsuitable to the disposition of the Tyrians, who were delicate, and lazy, and luxurious, and wholly given to merchandise. And, on his returning them, there is no doubt but Solomon gave him an equivalent, more to his taste. And Hiram sent to the king — Or rather, For Hiram had sent, &c. And this seems to be here added, both to declare the quantity of the gold sent, which had been only named before, (verse 11,) and as the reason why he resented Solomon’s action, because so great a sum required a better recompense.

12. They pleased him not — “These twenty cities were mere villages, of course, and it is a genuine Eastern trick to dignify a small present with a pompous name.” — Thomson. The Phenicians being a maritime and commercial people, Hiram might naturally have coveted some of Solomon’s coast-towns, and was therefore displeased with the gift of a comparatively useless inland region, and so restored the cities to Solomon. 2 Chronicles 8:2.

V. 13. Cabul-That is, of dirt, as most interpret it. Because, though the land was very good, yet being a thick and stiff clay, and therefore requiring great pains to manure it, it was very unsuitable to the disposition of the Tyrians, who were delicate, and lazy, and luxurious, and wholly given to merchandise. And on his returning them, there is no doubt but Solomon gave him an equivalent more to his taste.

Verse 13. Called them the land of Cabul] Whether this epithet was given to this land by Hiram as a mark of disapprobation, or what is its proper meaning, the learned are not agreed. That there was a country of this name in the promised land in the time of Joshua, is evident enough from Joshua 19:27, as it was one part of the boundary of the tribe of Asher; hence some interpret the word border or boundary, and so, the Septuagint understood it, for they have translated the Hebrew word orion, which signifies the same. The margin gives another meaning.

Verses 11-14. Solomon gave Hiram twenty cities in the land of Galilee — Or, near the land of Galilee, bordering upon it; in those parts which were near, and adjoining to, Hiram’s dominions: with the cities, understand the territories belonging to them. These cities, though they were within those large bounds which God fixed to the land of promise, (Genesis 15:18; Joshua 1:4,) yet were not within those parts which were distributed by lot in Joshua’s time. It is probable they were not inhabited by Israelites, but by Canaanites, or other heathen; who having been subdued and made tributary by David or Solomon, those cities became a part of their dominions; and afterward were reckoned a part of Galilee, as Josephus notes. They pleased him not — Were not suitable to his desire, and the genius of his people. He called them the land of Cabul — A Phenician word, says Josephus, which signifies displeasing. But Rabbi Salomon writes that the land was so called because it was “quasi compedita, id est, argillacea, tenax, et infrugifera,” bound, stiff, clayey, and unfruitful. Hiram did not like it, because, though it might be very good, yet being a thick and stiff clay, and therefore requiring great pains to cultivate and manure it, it was very unsuitable to the disposition of the Tyrians, who were delicate, and lazy, and luxurious, and wholly given to merchandise. And, on his returning them, there is no doubt but Solomon gave him an equivalent, more to his taste. And Hiram sent to the king — Or rather, For Hiram had sent, &c. And this seems to be here added, both to declare the quantity of the gold sent, which had been only named before, (verse 11,) and as the reason why he resented Solomon’s action, because so great a sum required a better recompense.

Ver. 13. Cabul, vile, argillaceous, arenaceous. These twenty towns lay nearest to Tyre; and it was difficult for Solomon to give him any other district, because the Hebrews would not be separated from David’s house. Solomon laid a heavy tax on the people to pay Hiram the hundred and twenty talents.

13. My brother — Used here and in 1 Kings 20:33, as often at the present day in the East, as a term of friendly intercourse. Compare 1 Macc. 10:18; 11:30; 2 Macc. 11:22. Cabul — “Which name,” says Josephus, “if it be interpreted according to the language of the Phenicians, denotes what does not please.” The Cabul of Joshua 19:27 may have been one of the twenty cities, and to show his dissatisfaction he may have applied the name of that little insignificant town to the whole district. After Hiram restored the cities, Solomon built them more nobly and peopled them with Israelites. 2 Chronicles 8:2. But notwithstanding this displeasure on the part of Hiram, the friendly relations of these two monarchs seem to have lasted as long as they lived. Unto this day — The day when this document was written.

V. 14. Sent-And this seems to be here added, both to declare the quantity of the gold sent, which had been only named before, ver. 11, and as the reason why he resented Solomon’s action, because so great a sum required a better recompense.

Verse 14. Sixscore talents of gold.] This was the sum which Hiram had lent, and in order to pay this Solomon had laid a tax upon his people, as we afterward learn. The whole is very darkly expressed.

Verses 11-14. Solomon gave Hiram twenty cities in the land of Galilee — Or, near the land of Galilee, bordering upon it; in those parts which were near, and adjoining to, Hiram’s dominions: with the cities, understand the territories belonging to them. These cities, though they were within those large bounds which God fixed to the land of promise, (Genesis 15:18; Joshua 1:4,) yet were not within those parts which were distributed by lot in Joshua’s time. It is probable they were not inhabited by Israelites, but by Canaanites, or other heathen; who having been subdued and made tributary by David or Solomon, those cities became a part of their dominions; and afterward were reckoned a part of Galilee, as Josephus notes. They pleased him not — Were not suitable to his desire, and the genius of his people. He called them the land of Cabul — A Phenician word, says Josephus, which signifies displeasing. But Rabbi Salomon writes that the land was so called because it was “quasi compedita, id est, argillacea, tenax, et infrugifera,” bound, stiff, clayey, and unfruitful. Hiram did not like it, because, though it might be very good, yet being a thick and stiff clay, and therefore requiring great pains to cultivate and manure it, it was very unsuitable to the disposition of the Tyrians, who were delicate, and lazy, and luxurious, and wholly given to merchandise. And, on his returning them, there is no doubt but Solomon gave him an equivalent, more to his taste. And Hiram sent to the king — Or rather, For Hiram had sent, &c. And this seems to be here added, both to declare the quantity of the gold sent, which had been only named before, (verse 11,) and as the reason why he resented Solomon’s action, because so great a sum required a better recompense.

14. Hiram sent… gold — Probably not as a present, but as a loan; and the verse may be regarded as a fuller statement of his furnishing Solomon with gold, which is more briefly noticed in verse 11. In view of the vast profusion of gold with which Solomon adorned the temple and the palace, and other works throughout his whole kingdom, we need not wonder that he gathered gold from all possible quarters.

V. 15. Raised-Both the levy of men; of which, 1 Kings 5:13, and the levy of money upon his people and subjects. He raised this levy, both to pay what he owed to Hiram, and to build the works following.

Verse 15. This is the reason of the levy] That is, in order to pay Hiram the sixscore talents of gold which he had borrowed from him (Hiram not being willing to take the Galilean cities mentioned above; or, having taken them, soon restored them again) he was obliged to lay a tax upon the people; and that this was a grievous and oppressive tax we learn from 1 Kings 12:1-4, where the elders of Israel came to Rehoboam, complaining of their heavy state of taxation, and entreating that their yoke might be made lighter.

And Millo] This is supposed to have been a deep valley between Mount Sion and what was called the city of Jebus, which Solomon filled up, and it was built on, and became a sort of fortified place, and a place for public assemblies.-See Calmet.

Verse 15. This is the reason of the levy, &c. — That the raising of a great tribute upon the people, and employing so many men in his works, might not seem strange, the sacred writer here shows the cause of it; which was, his great and numerous buildings, suitable to the high dignity to which God had advanced him. The Hebrew word, sm, mass, here rendered levy, as Mr. Selden hath shown, by many instances, is not only used for pecuniary tribute, but also for bodily labour; it means a levy of men as well as a levy of money. And he thus interprets this clause: This is the cause of requiring the labour of so many men; it was to build, &c. Having thus declared the cause, the historian proceeds (verse 20) to relate who they were that he employed in this service. And Millo — David had built round about Zion, from Millo inward, (2 Samuel 5:9,) but had left the structure of Millo itself imperfect, which Solomon now completed, with a particular respect to Pharaoh’s daughter, whose house was near it, verse 24. It seems, from 1 Kings 11:27, and 2 Chronicles 32:5, to have been an eminent, large, and strong fort, or castle, in that part of Jerusalem termed the city of David, where the fortress which David took from the Jebusites anciently stood. Here, it is thought, the people of Israel assembled when there was any consultation to be made about public affairs. The name awlm, Millo, appears to be derived from the word alm, malee, which signifies full. Kimchi thinks it was so called because it was frequently full of people, being “locus amplus et latus, comitiis et conventibus publicis destinatus,” a large and open place, appointed for holding public courts and assemblies. And the wall of Jerusalem — Which was a great structure: for there were three walls, one within another, as Abarbinel and Joseph Ben-Gorion explain it; the inner wall encompassing the house of God and the house of the king; the middle wall encompassing the houses of great persons; (termed the College, 2 Kings 22:14;) and the third the houses of all the people. And Hazor — Which had been a very eminent city, and the head of some kingdoms before the conquest of Canaan, (Joshua 11:10,) and was given to the tribe of Naphtali, Joshua 19:36. Megiddo — A city in the tribe of Manasseh, Joshua 17:11. And Gezer — In the tribe of Ephraim, Joshua 21:21.

Ver. 15. Millo was a strong castle, or fortress on the highest part of Zion. David having taken the city, built it as a strong place; but Solomon it would seem rebuilt it as the citadel of Jerusalem. Here Joash retreated from the conspiracy, and was slain. 2 Kings 12:20.—Hazor, a city of Naphtali, once a chief city of the Canaanites. Solomon now made it a grand fortress. Joshua 11:10. 19:32-36.—Megiddo, a city of Ephraim, where the good Josiah received his wound.—Gezer. There were two cities of this name; one in the tribe of Ephraim. Joshua 21:21. But the Gezer which Pharaoh took was a seaport, and inhabited by the exiled Canaanites. It is probable they had provoked the Egyptian monarch by a series of depredations at sea, to fit out this expedition against the city.

15. The reason of the levy — The levy of men mentioned 1 Kings 5:13 was used, as we here learn, for building other works than the temple. Millo — The fortress on Zion, which had, perhaps, become somewhat dilapidated. See note on 2 Samuel 5:9. Wall of Jerusalem — He repaired the breaches in the wall which David built, and also extended the walls, and probably in some places built entirely new and nobler ones. Compare 1 Kings 11:27. Hazor — The ancient capital of Jabin, in the north of Palestine. See on Joshua 11:1. Megiddo — In the great plain of Esdraelon. See on Joshua 12:21. Gezer — A city west or northwest of Jerusalem, and between it and the Mediterranean Sea. See on Joshua 10:33.

Verse 16. Pharaoh-had gone up, and taken Gezer] This city Joshua had taken from the Canaanites, Joshua 10:33; 12:12, and it was divided by lot to the tribe of Ephraim, and was intended to be one of the Levitical cities; but it appears that the Canaanites had retaken it, and kept possession till the days of Solomon, when his father-in-law, Pharaoh king of Egypt, retook it, and gave it to Solomon in dowry with his daughter.

Verse 16. For Pharaoh had gone up and taken Gezer, &c., and slain the Canaanites — For the Israelites did not dispossess the Canaanites, but they continued to dwell in Gezer in Joshua’s time and after, Joshua 16:10; Judges 1:29. And, it seems, neither David nor Solomon expelled them, but only kept them under tribute; till Pharaoh, upon some provocation which is not recorded, extirpated them, and burned their city. This, Sir John Marsham thinks, was the first expedition which the Egyptians made out of their own country.

16. Pharaoh… had… taken Gezer — The date and circumstances of this conquest are wrapped in perfect mystery. Canaanites that dwelt in the city — These had not been expelled in Joshua’s time. Joshua 16:10. A present unto his daughter — “Though in the East husbands generally pay for their wives, yet dower is given in some cases. Sargon gave Cilicia as a dowry with his daughter when he married her to Ambris, king of Tubal. Antiochus Soter gave his claims on Macedonia as a dowry to his step-daughter Phila when she married Antigonus Gonatas. Coele-Syria and Palestine were promised as dowry to Ptolemy Epiphanes when he married Cleopatra, sister of Antiochus the Great.” — Rawlinson.

Verses 17-19. And Beth-horon the nether — The lower Beth-horon, which was in the tribe of Benjamin, Joshua 18:13. Baalath — A city in the tribe of Dan, Joshua 19:44. And Tadmor in the wilderness — The name of this city signifies wonderful, or admirable, and it was so named, probably, from the singularity of the thing, in finding here springs and wells of water, and other conveniences to subsist a city, among such horrid and parched sands, with which it was on all sides surrounded. It is probable that Solomon built this city among the deserts to hinder the communication between the Syrians and the inhabitants of Mesopotamia, that they might not join their forces in confederacy together against the Israelites, as they had done in the time of David. This city appears to have been the same which was afterward called Palmyra by the Greeks, the ruins of which still remain. Some English gentlemen of credit and fortune visited it about the year 1750, who have published such a description of the exceeding magnificence and beauty of its ruins, at this day, as is astonishing. We refer our readers to that publication, not only that they may receive great pleasure, but great improvement; since it is not possible to conceive higher ideas of Solomon’s magnificence than these ruins present, nor more humiliating ideas of the vanity and weakness of all human splendour. See Messrs. Dawkin’s and Wood’s Ruins of Palmyra. In the land — Of Hamath — Zoba, a part of Syria, as is said 2 Chronicles 8:3, 4, which country Solomon had conquered. And all the cities of store that Solomon had — Where he laid up corn against a time of need; or arms and ammunition in case of war. And cities for his chariots and — his horsemen — Which he had in great numbers.

17. Solomon built Gezer — That is, rebuilt and fortified the city on the ruined site of the former town. So doubtless of all the other cities mentioned in this chapter, which had existence before. The work of Solomon was that of rebuilding, repairing or enlarging, and fortifying. Beth-horon the nether — See on Joshua 10:10.

Verse 18. And Tadmor in the wilderness] This is almost universally allowed to be the same with the celebrated Palmyra, the ruins of which remain to the present day, and give us the highest idea of Solomon’s splendour and magnificence. Palmyra stood upon a fertile plain surrounded by a barren desert, having the river Euphrates on the east. The ruins are well described by Messrs. Dawkes and Wood, of which they give fine representations. They are also well described in the ancient part of the Universal History, vol. i., p. 367-70. The description concludes thus: “The world never saw a more glorious city; the pride, it is likely, of ancient times, and the reproach of our own; a city not more remarkable for the state of her buildings and unwontedness of her situation than for the extraordinary personages who once flourished there, among whom the renowned Zenobia and the incomparable Longinus must for ever be remembered with admiration and regret.”

Verses 17-19. And Beth-horon the nether — The lower Beth-horon, which was in the tribe of Benjamin, Joshua 18:13. Baalath — A city in the tribe of Dan, Joshua 19:44. And Tadmor in the wilderness — The name of this city signifies wonderful, or admirable, and it was so named, probably, from the singularity of the thing, in finding here springs and wells of water, and other conveniences to subsist a city, among such horrid and parched sands, with which it was on all sides surrounded. It is probable that Solomon built this city among the deserts to hinder the communication between the Syrians and the inhabitants of Mesopotamia, that they might not join their forces in confederacy together against the Israelites, as they had done in the time of David. This city appears to have been the same which was afterward called Palmyra by the Greeks, the ruins of which still remain. Some English gentlemen of credit and fortune visited it about the year 1750, who have published such a description of the exceeding magnificence and beauty of its ruins, at this day, as is astonishing. We refer our readers to that publication, not only that they may receive great pleasure, but great improvement; since it is not possible to conceive higher ideas of Solomon’s magnificence than these ruins present, nor more humiliating ideas of the vanity and weakness of all human splendour. See Messrs. Dawkin’s and Wood’s Ruins of Palmyra. In the land — Of Hamath — Zoba, a part of Syria, as is said 2 Chronicles 8:3, 4, which country Solomon had conquered. And all the cities of store that Solomon had — Where he laid up corn against a time of need; or arms and ammunition in case of war. And cities for his chariots and — his horsemen — Which he had in great numbers.

Ver. 18. Tadmor, which Jerome renders Palmyra. According to Josephus it was two days journey from Lower Syria, and one from the Euphrates. Lib.

8. c. 2. This was an ancient and well-watered city. The Romans, accounting it the extremity of their empire, made it free. Pliny, book 5. ch.

25. It was the capital of Queen Zenobia, when she held in some sort the empire of the east. The ruins are still very majestic.

18. Baalath — Probably identical with the town of this name in the tribe of Dan. Joshua 19:44. Some have supposed it to be the same as Baalbek in Coele-Syria, whose splendid ruins are still the wonder of the modern traveller. Tadmor — Such is the name in the margin of the Hebrew Bible, (keri,) and in 2 Chronicles 8:4; but in the Hebrew text of this verse it is Tamar, which seems to have been the original name, and means a palm tree. The place probably received this name from the many palm trees which were planted within and around it, and hence the later Greek and Roman name Palmyra, city of palms. The site of this celebrated city was a fertile oasis in the great Syrian desert, midway between the Euphrates and Palestine, and served as a most important watering-station for the caravans which carried on commerce between the Western nations and those of the far East. Its importance to commerce was, perhaps, suggested to Solomon by Phenician merchants, and his ready practical wisdom would not be slow to secure to his own dominion the advantage of such a control over the traffic between the East and the West as this central emporium would naturally give him. It was probably at first strongly built, and so garrisoned as to give protection and security to the caravans against the tribes of lawless Arabs which then, as now, infested those deserts, and exposed all travel and commerce in great danger and inconvenience. But the city soon rose to magnificence and luxury, and became a city of merchants, who monopolized the trade between the East and the West, buying up the products of Arabia and India and selling them again to the Western traders. Tadmor, probably soon after the death of Solomon, passed from the possession of the Hebrews to that of the Assyrians. It is not mentioned again in Scripture; but from other sources we learn that it passed through various fortunes under the Eastern kings, the Roman emperors, the Mohammedan khalifs, and was at last plundered and laid waste by the Mongol conqueror, Tamerlane. Its ruins were long unknown to Europeans, but were discovered towards the close of the seventeenth century. They occupy a sandy plain, slightly elevated above the surrounding desert, and consist of “scattered groups of columns and single monumental pillars, while everywhere the ground is thickly strewn with broken shafts, and great shapeless piles of ruins, all white and glistering in the bright sunlight. Like bleached bones on a long-neglected battle-field those ruins lie, lonely and forsaken.” — PORTER, Giant Cities of Bashan. In the wilderness — In the great Syrian desert between Palestine and the Euphrates. In the land — The land of Solomon’s dominion. The phrase is to be construed with built in verse 17. Solomon built in his land the cities here named.

Verse 19. And all the cities of store] Though, by the multitude and splendour of his buildings, Solomon must have added greatly to the magnificence of his reign; yet, however plenteous silver and gold were in his times, his subjects must have been greatly oppressed with the taxation necessary to defray such a vast public expenditure.

Verses 17-19. And Beth-horon the nether — The lower Beth-horon, which was in the tribe of Benjamin, Joshua 18:13. Baalath — A city in the tribe of Dan, Joshua 19:44. And Tadmor in the wilderness — The name of this city signifies wonderful, or admirable, and it was so named, probably, from the singularity of the thing, in finding here springs and wells of water, and other conveniences to subsist a city, among such horrid and parched sands, with which it was on all sides surrounded. It is probable that Solomon built this city among the deserts to hinder the communication between the Syrians and the inhabitants of Mesopotamia, that they might not join their forces in confederacy together against the Israelites, as they had done in the time of David. This city appears to have been the same which was afterward called Palmyra by the Greeks, the ruins of which still remain. Some English gentlemen of credit and fortune visited it about the year 1750, who have published such a description of the exceeding magnificence and beauty of its ruins, at this day, as is astonishing. We refer our readers to that publication, not only that they may receive great pleasure, but great improvement; since it is not possible to conceive higher ideas of Solomon’s magnificence than these ruins present, nor more humiliating ideas of the vanity and weakness of all human splendour. See Messrs. Dawkin’s and Wood’s Ruins of Palmyra. In the land — Of Hamath — Zoba, a part of Syria, as is said 2 Chronicles 8:3, 4, which country Solomon had conquered. And all the cities of store that Solomon had — Where he laid up corn against a time of need; or arms and ammunition in case of war. And cities for his chariots and — his horsemen — Which he had in great numbers.

19. Cities of store — In which were deposited corn, wine, and oil, (2 Chronicles 32:28,) and probably wares for purposes of trade, and provisions for the army. Cities for his chariots, and cities for his horsemen — Rather, for his cavalry. See note on 1 Kings 4:26. These cities for his chariots and his horses were probably “identical in part with the magazine-cities, and several of them situated on the northern boundary of his kingdom in the region of Hamath and on Lebanon, as must be inferred partly from the importance of the northern border to the security of the whole kingdom, partly from the consideration that Solomon had an adversary in Rezon of Damascus, (1 Kings 11:23,) who might easily excite to rebellion the northern provinces which were first incorporated into the kingdom by David, and partly from the express statement of 2 Chronicles 16:4, according to which there were magazine-cities in the land of Naphtali.” — Keil. That which Solomon desired to build — That is, whatever in the way of buildings, gardens, or parks he desired. Compare Ecclesiastes 2:1-9.

Verses 20, 21. All the people that were left of the Amorites — Who, it is likely, by this time were become proselytes to the Jewish religion, as the Gibeonites were, or at least renounced their idolatry. Upon those did Solomon levy a tribute — He used them as bond-men, and imposed bodily labours upon them. “But why did not Solomon destroy them, as God had commanded, when now it was fully in his power to do so?” The command to destroy them, (Deuteronomy 7:2,) did chiefly, if not only, concern that generation of Canaanites who lived in or near the time of the Israelites entering into Canaan. And that command seems not to have been absolute, but conditional, and with some exception for those who should submit and embrace the true religion, as may be gathered both from Joshua 11:19, and from the history of the Gibeonites. For if God’s command had been absolute, the oaths of Joshua, and of the princes, could not have obliged them, nor dispensed with such a command.

SUNDRY NOTICES OF SOLOMON’S ACTS, 10-28.

This section furnishes one of the most noticeable instances of the fragmentary manner in which some portions of the Old Testament history have been compiled. The writer evidently gathered excerpts from more complete historical and statistical documents, and arranged them in their present form of a rapidly sketched abridgment, the meaning of which is in some places hard to determine.

10. Twenty years — Seven in building the temple, (1 Kings 6:38,) and thirteen on the palace. 1 Kings 7:1.

V. 21. Those-He used them as bondmen, and imposed bodily labours upon them. “But why did not Solomon destroy them as God had commanded, when now it was fully in his power to do so?” The command of destroying them, Deuteronomy 7:2, did chiefly, if not only, concern that generation of Canaanites, who lived in, or, near the time of the Israelites entering into Canaan. And that command seems not to be absolute, but conditional, and with some exception for those who should submit and embrace the true religion, as may be gathered both from Joshua 11:19, and from the history of the Gibeonites. For if God’s command had been absolute, the oaths of Joshua, and of the princes, could not have obliged them, nor dispensed with such a command.

Verse 21. A tribute of bond-service] He made them do the most laborious part of the public works, the Israelites being generally exempt. When Sesostris, king of Egypt, returned from his wars, he caused temples to be built in all the cities of Egypt, but did not employ one Egyptian in the work, having built the whole by the hands of the captives which he had taken in his wars. Hence he caused this inscription to be placed upon each temple:—

Oudeiv egcwriov eiv auta memocqhke.

No native has laboured in these.

Diodor. Sic. Bibl., lib. i., c. 56.

It appears that Solomon might with propriety have placed a similar inscription on most of his works.

Verses 20, 21. All the people that were left of the Amorites — Who, it is likely, by this time were become proselytes to the Jewish religion, as the Gibeonites were, or at least renounced their idolatry. Upon those did Solomon levy a tribute — He used them as bond-men, and imposed bodily labours upon them. “But why did not Solomon destroy them, as God had commanded, when now it was fully in his power to do so?” The command to destroy them, (Deuteronomy 7:2,) did chiefly, if not only, concern that generation of Canaanites who lived in or near the time of the Israelites entering into Canaan. And that command seems not to have been absolute, but conditional, and with some exception for those who should submit and embrace the true religion, as may be gathered both from Joshua 11:19, and from the history of the Gibeonites. For if God’s command had been absolute, the oaths of Joshua, and of the princes, could not have obliged them, nor dispensed with such a command.

21. Levy a tribute of bondservice — A considerable portion of the levies of men employed by Solomon in his public works was doubtless drawn from the ranks of the subjugated nations.

Verses 22, 23. Of the children of Israel did Solomon make no bond-men — He spared them, and did not employ them in any servile labours about his public works, but put them into nobler offices, as it here follows. They were men of war — Which was accounted an honourable employment. And his servants — Officers in his court. And his princes — Governors of provinces. And his captains, &c. — Commanders of his guards. Five hundred and fifty — In 2 Chronicles 8:10, they are said to be but two hundred and fifty. But perhaps the meaning there is, that there were two hundred and fifty set over those that wrought in the temple; the rest probably being employed in overseeing his public works in other places. And it must be observed also, that there were far greater numbers employed when the temple work was carried on with great speed.

22. His servants — Holding positions of honourable trust in the court or in the royal service, and so distinguished from bondslaves. Captains — Shalishim. See note on 2 Samuel 23:8. Rulers of his chariots, and his horsemen — The word horsemen here, as in verse 19, should be rendered steeds, or cavalry, and the rulers of the chariots and cavalry were the chief officers in these departments of the army.

Verses 22, 23. Of the children of Israel did Solomon make no bond-men — He spared them, and did not employ them in any servile labours about his public works, but put them into nobler offices, as it here follows. They were men of war — Which was accounted an honourable employment. And his servants — Officers in his court. And his princes — Governors of provinces. And his captains, &c. — Commanders of his guards. Five hundred and fifty — In 2 Chronicles 8:10, they are said to be but two hundred and fifty. But perhaps the meaning there is, that there were two hundred and fifty set over those that wrought in the temple; the rest probably being employed in overseeing his public works in other places. And it must be observed also, that there were far greater numbers employed when the temple work was carried on with great speed.

23. Five hundred and fifty — See note on 1 Kings 5:16.

Verse 24. Pharaoh’s daughter came up, &c. — In 2 Chronicles 8:11, we learn the reason why she did not continue in the house where David had dwelt; which was because it was a kind of holy place, where it was not fit she should remain, the ark of God having dwelt there.

24. Pharaoh’s daughter… out of the city of David — Hence it is clear that Solomon’s palace was not in the city of David, or on Zion, but (as we have argued in note introductory to chap. vii) on the same mountain as the temple, but at a lower elevation. Her transfer to her new abode is spoken of, like that of the ark and the tabernacle, as a going up. See note on 1 Kings 8:4. Unto her house — A department of his own new palace. See on 1 Kings 7:8. Then did he build Millo — That is, after he had removed his Egyptian wife to her new home, he repaired this fortress. This passage merely specifies the time of the work referred to in verse 15.

V. 25. Three times-That is, at the three solemn feasts: and undoubtedly at all other appointed times.

Verse 25. Three times in a year did Solomon offer] These three times were: 1. The passover. 2. The feast of pentecost. 3. The feast of tabernacles.

Verse 25. Three times in a year did Solomon offer burnt offerings — That is, at least three times, namely, at the three solemn feasts which God had commanded to be observed by till the people. Then he offered sacrifices suitable to those great mercies which were at these seasons commemorated, and to the great blessings which God had bestowed on his family. But undoubtedly he also offered at all other appointed times. And he burned incense upon the altar — In the holy place, before the ark. The meaning is not that he burned it himself, but only that he gave it to the priests at his own charge, to be offered with a particular respect to him. This he probably did every morning and evening. So he finished the house — This, though said before, is now repeated, because, after he had kept the three great festivals there, the temple was not only consecrated, but all divine offices had been performed in it, and nothing more was to be added.

25. Three times in a year — At the three great feasts required by the law of Moses. Exodus 23:14-16. The feast of unleavened bread, or the passover; the feast of harvest, or of weeks, (Exodus 34:22;) and the feast of ingathering, or of tabernacles. Deuteronomy 16:13. Compare 2 Chronicles 8:13. So he finished the house — This statement seems to have no necessary connexion with the immediate context, and appears out of place. But such is often the manner with the Hebrew writers; and yet in all such cases there was in the mind of the writer a connecting line of thought. Thus these last two verses (24 and 25) have reference to 1 Kings 3:1-4, and show, as Keil observes, “how Solomon, after the completion of his buildings, remedied the defects which existed in the beginning of his reign. These verses thus form the full and suitable close to the section treating of Solomon’s buildings.”

V. 26. Made-Not now, but in the beginning of his reign.

Verse 26. A navy of ships] Literally, yna oni, a ship: in the parallel place, 2 Chronicles 8:17, it is said that Hiram sent him twyna oniyoth, ships; but it does not appear that Solomon in this case built more than one ship, and this was manned principally by the Tyrians.

Verses 26, 27. King Solomon made a navy of ships — Not now, in the order in which it is placed in the history, but in the beginning of his reign; as appears from this consideration, that the almug-trees, used in the work of the Lord’s house, were brought in this navy from Ophir, (1 Kings 10:11, 12; 2 Chronicles 9:10, 11,) which was a three years voyage, verse 22. And Hiram sent in the navy his servants — The navy was Solomon’s, who had servants of his own on board the ships, to manage the traffic; but as they had no skill in navigation, Hiram sent as many sailors as were necessary to man the ships, the Tyrians being in general bred at sea, and famous for their knowledge in maritime affairs.

26. A navy of ships — A fleet, of course, of less size, and ships of smaller dimensions than those with which we are familiar. The success and great importance of Phenician navigation probably suggested this enterprise to Solomon. The Hebrews were never a seafaring people, and Solomon’s sailors had to be taught by Hiram’s shipmen. See next verse. Ezion-geber — An ancient city on the eastern arm of the Red Sea, at which the Israelites once or twice encamped during their wanderings in the desert. Numbers 33:35; Deuteronomy 2:8. In modern times no trace of it seems to be found. Eloth — Written, also, Elath. This city seems to have been more ancient and more important than Ezion-geber, since it is mentioned for the purpose of showing the locality of other places. It, also, was one of the places where Israel halted in the desert journey. Deuteronomy 2:8. All that now remains of it are extensive mounds of rubbish which “present nothing of interest, except as indicating that a very ancient city has here utterly perished.” — Robinson. On the shore of the Red Sea — That is, on the eastern arm of the Red Sea, which bounds the Peninsula of Sinai on the southeast. It is now commonly called the Elanitic Gulf, or Bahr Akabah. Land of Edom — The mountainous tract of country lying to the south of Palestine, and, as here appears, extending to the Red Sea; the possession of the children of Esau. See at Genesis 36:8.

V. 27. Knowledge of the sea-For which the Tyrians were famous. He sent also ships to join with Solomon’s, not from Tyre, the city of Phoenicia; but from an island in the Red-sea, called Tyre, because it was a colony of the Tyrians, as Strabo notes.

Verses 26, 27. King Solomon made a navy of ships — Not now, in the order in which it is placed in the history, but in the beginning of his reign; as appears from this consideration, that the almug-trees, used in the work of the Lord’s house, were brought in this navy from Ophir, (1 Kings 10:11, 12; 2 Chronicles 9:10, 11,) which was a three years voyage, verse 22. And Hiram sent in the navy his servants — The navy was Solomon’s, who had servants of his own on board the ships, to manage the traffic; but as they had no skill in navigation, Hiram sent as many sailors as were necessary to man the ships, the Tyrians being in general bred at sea, and famous for their knowledge in maritime affairs.

27. Shipmen that had knowledge of the sea — Skilled in navigation. The Phenicians were the earliest and boldest navigators of antiquity. See the tribute to Tyrian wisdom and success in Ezekiel 28:1-5.

V. 28. Ophir-A place famous for the plenty and fineness of the gold there. It is agreed, that it was a part of the East-Indies, probably Ceylon, which though very remote from us, yet was far nearer the Red-sea, from whence they might easily sail to it in those ancient times, because they might (according to the manner of those first ages) sail all along near the coast, though the voyage was thereby more tedious, which was the reason why three years were spent in it. And here, and here only were to be had all the commodities which Solomon fetched from Ophir, 1 Kings 10:22. Fetched-In all there came to the king four hundred and fifty talents, whereof it seems thirty talents were allowed to Hiram and his men, and so there were only four hundred and twenty that came clear into the king’s treasury.

Verse 28. And they came to Ophir] No man knows certainly, to this day, where this Ophir was situated. There were two places of this name; one somewhere in India, beyond the Ganges, and another in Arabia, near the country of the Sabæans, mentioned by Job, Job 22:24: Then shalt thou lay up gold as dust; and the gold of Ophir as the stones of the brooks. And Job 28:16: It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. Calmet places this country at the sources of the Euphrates and Tigris.

But there are several reasons to prove that this was not the Ophir of the Bible, which it seems was so situated as to require a voyage of three years long to go out, load, and return. Mr. Bruce has discussed this subject at great length; see his Travels, vol. ii., chap. iv., p. 354, &c. He endeavours to prove that Ezion-geber is situated on the Elanitic branch of the Arabian Gulf or Red Sea. 2. That Tharshish is Moka, near to Melinda, in the Indian Ocean, in about three degrees south latitude. 3. That Ophir lies somewhere in the land of Sofala, or in the vicinity of the Zimbeze river, opposite the island of Madagascar, where there have been gold and silver mines in great abundance from the remotest antiquity. And he proves, 4. That no vessel could perform this voyage in less than THREE years, because of the monsoons; that more time need not be employed, and that this is the precise time mentioned in 1 Kings 10:22. 5. That this is the country of the queen of Sheba, or Sabia, or Azeba, who on her visit to Solomon, brought him one hundred and twenty talents of gold, and of spices and precious stones great store, 1 Kings 10:10. And that gold, ivory, silver, &c., are the natural productions of this country. To illustrate and prove his positions he has given a map on a large scale, “showing the track of Solomon’s fleet in their three years’ voyage from the Elanitic Gulf to Ophir and Tharshish;” to which, and his description, I must refer the reader.

I KINGS

Verse 28. They came to Ophir — A place famous for gold, which was found there in great plenty, and peculiarly fine. It is highly probable that this place was in India, but in what part of it is not easy to determine. Bochart thinks it was Taprobana, now called Ceylon, and shows that the account which the ancients give of the former, answers to that which the moderns give of the latter. It is certain that this island affords gold, ivory, and precious stones. The authors of the Universal History after confuting at large those opinions which seemed to them less probable, observe as follows: “Ophir appears most likely to have been in some of those remote, rich countries of India beyond the Ganges, and perhaps as far as China or Japan; which last still abounds with the finest gold, and several other commodities in which Solomon’s fleet dealt, as silver, precious stones, ebony, and other valuable sorts of wood, to say nothing of spices, peacocks, parrots, apes, and other such creatures; and by its distance best answers to the length of the voyage.” Gold, four hundred and twenty talents — It is said (2 Chronicles 8:18) that they brought four hundred and fifty; but we may well suppose that thirty talents might be partly spent in the charges of the voyage to and fro, and partly allowed to Hiram and his men; so that only four hundred and twenty came clear into the king’s treasury. This, however, was a prodigious sum, being calculated to be above three millions two hundred thousand pounds sterling. How they obtained this vast quantity of gold, whether by exchanging various merchandises for it, or by finding out mines, or procuring it from the natives, does not appear.

Ver. 28. Ophir. hrypwa ophirah: o being privative, as in orphan, without father. Orgild, Saxon, unfined; fric, cold; a feminine, that is, Africa, or a country without cold. We may however rest assured that fleets circumnavigated all Africa. The Hebrew mostly gives the original name to every city and country, which is otherwise with common historians. Thebes, for instance, the great and ancient city of Egypt, is everywhere called On or On-ammon in the sacred scriptures. It is called Diospolis by the Greeks, and Hecatompylos by Pliny. The case is similar with regard to Ophir, so often mentioned in the old testament. In Genesis 10:29, 30, we find that Ophir and Havilah were sons of Joktan, and that their first land was from Meshi to Sephar, a mount of the east. Solomon’s fleet sailed from Ezion-geber to the East Indies, and principally to the island of Taprobana, now called Ceylon, which was their place of rendezvous, after collecting all the commercial treasures of the east. In this island, and on the adjacent coasts alone, they could find the spices and precious stones mentioned in the tenth chapter.

28. Ophir — Endless have been the conjectures as to the locality of Ophir; but there are no sufficient data to bring the question to a positive decision. India, Africa, and Arabia have each been urged with much plausibility. But the assumption made by many critics, that this navy fitted out by Solomon from Ezion-geber to bring gold from Ophir is identical with the “navy of Tarshish,” (1 Kings 10:22,) that returned only once in three years, and that Jehoshaphat’s “ships of Tarshish,” built and broken at Ezion-geber, which were designed to go to Ophir for gold, (1 Kings 22:48,) and also to go to Tarshish, (2 Chronicles 20:36, 37,) necessarily involve the conclusion that Ophir and Tarshish were contiguous, or on the same route, is at best only a supposition. To us it seems most probable that Ophir was a region somewhere in Arabia. For, 1.) It must have been easily accessible from Ezion-geber. 2.) Several ancient authorities affirm that gold was formerly abundant in Arabia. 3.) The region probably took its name from Ophir, the son of Joktan, (Genesis 10:29,) and it is quite generally agreed that the Joktanites peopled Southern Arabia. Sheba, the region in Southern Arabia ruled by the celebrated queen who visited Solomon, (1 Kings 10:1,) probably received its name from Sheba, another son of Joktan, who is mentioned Genesis 10:28, in immediate connexion with Ophir, and probably settled in a district adjoining him. So a navy that carried on a regular traffic with Ophir would be likely to spread the fame of Solomon to the neighbouring province, and at this time the queen of Sheba might have ruled the districts both of Sheba and Ophir. Four hundred and twenty — In 2 Chronicles 8:18 the reading is four hundred and fifty, which is probably the error of some early transcriber, who mistook k, twenty, for n, fifty.