Matthew Poole and continuators on 1 Kings 11

BUT king Solomon loved many strange women ( together with the daughter of Pharaoh) women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites:

To wit, Inordinately and Lustfully.

He sinned against Gods known Law, both in their number, Deut. 17. 17. and in their quality.

Marginal references: Neh. 13. 2[illegible: 1+ letters]; Deut. 17. 1[illegible: 1+ letters].; Or, besides

2 Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them , neither shall they come in unto you; for surely they will turn away your heart after their gods : Solomon clave unto these in love.

i. e. Marry them. See on Gen. 6. 4.

Possibly Solomon might think himself too Wise to be drawn to Idolatry by his Wives, and therefore to be unconcerned in the reason of the Law, and consequently free in some measure from the obligation of the Law; and so, like our first Parents, trusting his own fancy more than Gods Word, he fell dreadfully.

Marginal references: Exod. 3[illegible: 1+ letters] [illegible: 1 word] Deut. 7. 9▪

3 And he had seven hundred wives, princesses, and three hundred concubines : and his wives turned away his heart.

Partly, for his Lust, which being indulged, becomes infinite and unsatiable; and partly, from his Pride, accounting this a point of Honour and Magnificence.

4 For it came to pass, when Solomon was old , that his wives turned away his heart after other gods : and his heart was not perfect with the LORD his God, as was the heart of David his father.

As having now Reigned nigh 30 Years, when it might have been expected that Age should have cooled his Lust, and experience have made him wiser and better, and when probably he was secure as to any such miscarriages: Then God permitted him to fall so shamefully, that he might be to all succeeding Generations an example of Gods severity, and of the folly, and weakness, and wickedness of the wisest and best men, when left to themselves.

Not that they changed his mind or opinion about the True God, and Idols, which is not credible; but that they cooled his zeal against them, obtained from him a publick indulgence for their worship, and money for the making of Idols, and the support of the charges of their Priests and Sacrifices, and possibly persuaded him sometimes in complaisance to joyn with them in the outward act of Idol-worship; or, at least, in their Feasts upon their Sacrifices, which was a participation of their Idolatry. See Psal. 106. 28. 1 Cor. 10. 20.

Marginal references: Chap. 15. 3.

5 For Solomon went after Ashtaroth the goddess of the Zidonians, and after Milcom the abomination of the Amorites.

In manner explained in the former Verse.

Called also Moloch: of which see Levit. 18. 21. 2 King. 23. 10.

Marginal references: Judg. 2▪ [illegible: 1+ letters] 2 King. 2[illegible: 1+ letters] ▪ 1[illegible: 1+ letters].; Judg. 2▪ 13.

6 And Solomon did evil in the sight of the LORD, and went not fully after the LORD , as did David his father.

i. e. Did not Worship God wholly and solely, but joyned Idols with him.

Marginal references: Heb. fulfilled [illegible: 1 word] after, [illegible: 1 word]. 1. 36.

7 Then did Solomon build an high place for Chemosh the abomination of Moab, in the hill that is before Jerusalem ; and for Molech the abomination of the children of Ammon.

i. e. Suffer to be built, or gave Money for it.

i. e. An Altar upon the High-place, as the manner of the Heathens was. See Numb. 22. 41. and 23. 1.

i. e. In the Mount of Olives, which was nigh unto Ierusalem, 2 Sam. 15. 30. and from this act was called the mount of corruption, 2 King. 23. 13. Idolatry being often called and esteemed a corruption.

Marginal references: Sam▪ 21. 29. Judg. 11. 24.

8 And likewise did he for all his strange wives , which burnt incense, and sacrificed unto their gods.

Having once given way to some few of his most beloved Wives, he was forced to comply with the rest.

9 ¶ And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel , which had appeared unto him twice,

From the express Command, and from the Worship of God; not that he wholly neglected God, but because God esteems all the Worship of Idols (though it be not exclusive of, but conjoyned with his own Worship) to be a forsaking of, and departing from God, and oft-times so calls it.

To wit, in an extraordinary, and most Gracious, and obliging manner.

Marginal references: Chap. 3. 5. and 9. 2.

11 Wherefore the LORD said unto Solomon , Forasmuch as this is done of thee, and thou hast not kept my covenant, and my statutes which I have commanded thee, I will surely rend the kingdome from thee, and will give it to thy servant .

Either by suggestion to his mind: or, by appearance to him in a terrible manner: or by the Prophet Ahijah, of whom v. 29.

I will violently take away. The word in the Hebrew is doubled for the greater assurance of the thing.

To one of thy Servants and Subjects; which was Ieroboam, v. 26. &c.

Marginal references: Heb. is with thee▪; Ver. 31. Chap. 12. 15.

12 Notwithstanding, in thy days I will not do it, for David thy fathers sake : but I will rend it out of the hand of thy son.

For the respect I bear to his memory, and for my promise-sake made to him, 2 Sam. 7.

13 Howbeit, I will not rend away all the kingdom: but will give one tribe to thy son, for David my servants sake, and for Jerusalems sake , which I have chosen.

How but one, when he had both Iudah and Benjamin, 2 Chron. 11. 12? Ans. Either Benjamin is swallowed up in Iudah, because it was comparatively very small, and their habitation much intermixed with that of Iudah: or, one, to wit, of that kingdom which he here threatens to rend away from him, i. e. of the Kingdom of Israel; and that was Benjamin: one besides Iudah, which was his own Tribe: or, but one, because Benjamin was not entirely his, but part of it adhered to Ieroboam, as Bethel, 1 King. 12. 29. and Hephron, 2 Chron. 13. 19. both which were Towns of Benjamin, Ios. 18. 22. Or, if God promised to give one, and gave him two, I suppose that was no great injury to him.

Not, surely, for its merits; but because he had chosen it, as it follows, to be the Seat of his Temple and Worship; it being Gods usual method to give to him that hath, and to continue and multiply favours to them whom he hath begun to favour.

15 For it came to pass when David was in Edom , and Joab the captain of the host was gone up to bury the slain , after he had smitten every male in Edom ,

To wit, by his Army, to War against it. See 1 Chron. 18. 12, 13.

To wit, the Israelites which were slain in the Battel, 2 Sam. 8. 13, 14. whom he honourably interred in some certain place, to which he is said to go up for that end. And this may be mentioned as that which gave Hadad the opportunity of making his escape, whilst Ioab and his men were employed in that Solemnity.

Or, and he sinote, &c. as it is in the Hebrew. Which is here noted as the cause of Hadad's flight; he sinote, &c. He understood what Ioab had done in part, and intended further to do, even to kill all the Males, and therefore fled for his life.

Marginal references: 2 Sam. 8. 14.; Num. 24. 1[illegible: 1+ letters]. Deut. [illegible: 1+ letters]0. 1[illegible: 1+ letters].

18 And they arose out of Midian , and came to Paran, and they took men with them out of Paran , and they came to Egypt unto Pharaoh king of Egypt, which gave him an house, and appointed him victuals, and gave him land .

He fled at first with intent to go into Egypt, as is said, v. 17. but took Midian, a Neighbouring Countrey, in his way, and staid there a while, possibly till he had by some of his Servants tried Pharaoh's mind, and prepared the way for his reception.

Another Countrey in the Road from Edom to Egypt, where he hired Men to attend him, that making his entrance there something like a Prince, he might find more favour and respect from that King and People.

To support himself and his Train out of the profits of it.

19 And Hadad found great favour in the sight of Pharaoh , so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen.

God so disposing his heart, that Hadad might be a scourge to Solomon for his impieties, which God foresaw long before they were done.

21 And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own countrey .

Whom he feared as much as David himself.

Whether accordingly he came; and was there, even from the beginning of Solomon's Reign; where he either lived as a private person, yet secretly working for the recovery of his Crown when an opportunity was offered; or rather, by the near relation which was between his Wife and Solomons, and by Pharaoh's intercession, he obtained his Kingdom with condition of Subjection and Tribute to be paid by him to Solomon; which condition he kept till Solomon fell from God, and then it seems he began to be troublesome to him, and dangerous to his House and Kingdom.

Marginal references: Heb. send me away.

23 ¶ And God stirred him up another adversary, Rezon, the son of Eliadah, which fled from his lord Hadadezer king of Zobah .

When David had defeated him: See 2 Sam. 10. 10, &c.

A part of Syria, between Damascus and Euphrates: of which see 1 Sam. 14. 47. 2 Chron. 8. 3. Psal. 60. 2.

24 And he gathered men unto him, and became captain over a band , when David slew them of Zobah: and they went to Damascus , and dwelt therein, and reigned in Damascus.

To wit, of Soldiers, who fled and dispersed themselves upon that Defeat, 2 Sam. 10. and others who readily joyned themselves with them, and lived by Robbery, as many Arabians did.

When they were increased in number and strength.

And took it, whilst Solomon was wallowing in Luxury, and grown Effeminate.

Marginal references: 2 Sam▪ 8. 3. and 10. 18.

25 And he was an adversary to Israel all the days of Solomon , beside the mischief that Hadad did : and he abhorred Israel, and reigned over Syria .

He was a secret Enemy, watching all occasions to do them mischief cunningly and privately all that time; and when Solomon had forsaken God, and was forsaken by God, he shewed himself more openly and maliciously.

So the sense is, This infelicity was added to the former concerning Hadad, mentioned above v. 14, &c. Whilst Hadad molested him in the South, Rezon threatned him in the North. But some understand this of Hadadezer, who is here called Hadad, by way of abreviation, (which is not unusual in proper Hebrew names, as is well known) and that for, or because of (for the Hebrew Particle eth, is sometimes put for el, which oft signifies for, or because of, as Hebricians know) the evil which befel Hadad, or Hadadezer, i. e. he bore a grudge against the Israelites from, and ever since the slaughter that Ioab made in Hadadezer's Army, whereof he was a member, although he also took that occasion of making a defection from his Master.

Over all that part of Syria, enlarging his Empire more and more, and thereby laying a foundation for much misery to Solomon's House and Kingdom.

26 ¶ And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomons servant, (whose mothers name was Zeruah a widow woman) even he lift up his hand against the king .

i. e. Rebelled against the King, not now and immediately in the Person of Solomon himself, but in his Son and Successor Rehoboam.

Marginal references: 2 Chr. 13. 6

28 And the man Jeroboam was a mighty man of valour : and Solomon seeing the young man that he was industrious , he made him ruler over all the charge of the house of Joseph .

Or, a man of great strength of Body, or courage of mind, or both.

Ingenious, and diligent, and active, and every way fit for business, and for command.

i. e. The Taxes and Tributes which were to be gathered of the People by his Power and Authority.

Either of Ephraim and Manasseh, who were jointly comprehended under this name, Ios. 17. 17. Or, of Ephraim onely, who elsewhere comes under that name, as 1 Chron. 5. 1. Psal. 78. 67. Ezek. 37. 16. And it seems most probable, that each Tribe had a several Ruler.

Marginal references: Heb. did work.; Heb. burden.

29 And it came to pass at that time, when Jeroboam went out of Jerusalem , that the prophet Ahijah the Shilonite found him in the way, and he had clad himself with a new garment; and they two were alone in the field .

Upon some occasion, possibly to execute his charge.

Having gone aside thither for some private conference; for otherwise it is most likely that he had Servants attending upon him, who, though they heard not the words, yet might see the action, and the rending of Ieroboam's Coat; and thus it came to Solomon's ears, who being so acute and wise, could easily understand the thing by what he heard of the action, especially when a Prophet did it.

31 And he said to Jeroboam, Take thee ten pieces : for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:

Whence the Kingdom of Israel is oft called the Kingdom of the Ten Tribes: by which expression it may seem, that David's Posterity should have one Tribe reserved out of the Kingdom of Israel, besides that of Iudah, which because of its greatness and eminency, is commonly distinguished from Israel, and that not onely after the division of the two Kingdoms, but even before it, as 1 Sam. 11. 8. and 2 Sam. 5. 5.

Marginal references: Ver. 11.

32 (But he shall have one tribe , for my servant Davids sake, and for Jerusalems sake, the city which I have chosen out of all the tribes of Israel)

See the Notes above on v. 13.

33 Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways to do that which is right in mine eyes, and to keep my statutes, and my judgments, as did David his father.

i. e. The King, and his Concubines, and People, who easily followed his example, but were not at all excused by it.

34 Howbeit, I will not take the whole kingdom out of his hand : but I will make him prince all the days of his life, for David my servants sake, whom I chose, because he kept my commandments and my statutes .

To wit, of Israel, that which I have designed for thee. Or rather, I will not take any thing, or part of the kingdom. For the Hebrew Phrase, lo col, which properly signifies not all, or not the whole, doth usually signify not any thing, as Deut. 8. 9. thou shalt not want every thing, i. e. not anything. So also Gen. 4. 15. and 23. 6. and 39. 23. Psal. 49. 18. and 143. 2, &c.

He shall possess it whilst he lives, as it follows; and therefore thou shalt not yet attempt to invade it.

Whereby he sheweth, that he doth not judg[illegible: 1+ letters] of men by some particular acts, but by their general [illegible: 1+ letters]purpose and course of life.

36 And unto his son will I give one tribe, that David my servant may have a light alway before me g in Jerusalem, the city which I have chosen me, to put my Name there.

i. e. A Son and Successor, to preserve his name and memory, and to give Light to the people in his stead. Kings are oft called Lights, partly, from their great Splendor; and partly, for the Counsel and Comfort which their people have or should have from them. Compare 2 Sam. 21. 17. 1 King. 15. 4. Psal. 132. 17. In my presence, which is in Ierusalem, and under my favour and protection.

Marginal references: 2 King. [illegible: 1+ letters] [illegible: 1+ letters] ▪; Heb. [illegible: 1 word] ▪ or cand[illegible: 1+ letters]e.

37 And I will take thee , and thou shalt reign according to all that thy soul desireth , and shalt be king over Israel.

And place thee in the Throne, as it follows.

He secretly taxeth him for his ambitious and aspiring mind.

38 And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes, and my commandments, as David my servant did; that I will be with thee, and build thee a sure house , as I built for David, and will give Israel unto thee.

i. e. Firmly settle thee and thy Posterity in the Throne, as this or the like Phrase is used, 2 Sam. 7. 16, 27. but he doth not say he would do this for ever, as is there said of David's House, v. 16.

39 And I will for this afflict the seed of David, but not for ever .

For this cause, which I mentioned ver. 33.

There shall a time come when the seed of David shall not be thus molested by the Kingdom of Israel, but that Kingdom shall be destroyed, and the Kings of the House of David shall be uppermost, as it was in the days of Asa, Hezekiah and fosiah. And at last the Messiah shall come, who shall unite together the broken sticks of Iudah and Ioseph, and rule over all the Iews and Gentiles too.

40 Solomon sought therefore to kill Jeroboam: and Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt , and was in Egypt until the death of Solomon.

To whose ears this might come, either 1. by Ieroboam himself, who might speak of this, either out of vain-glory and ostentation; or, with design to prepare the People for his purpose. Or, 2. By the Servants. See above on ver. 29.

Who was either, first, Solomon's Brother-in-law, who yet might be jealous of him, or alienated from him, because he had taken so many other Wives to his Sister, as is here noted ver. 1. or, might cast a greedy eye upon the great riches and glorious things which Solomon had amassed together, and upon which, presently after Solomon's Death, he laid Violent hands, 2 Chron. 12. 9. All this was known to Ieroboam, who therefore durst put himself into Shishak's Protection; especially, considering how little such Relations commonly signifie in the Affairs of Princes; and withal, being made confident by God's Promise of the Kingdom. Or, 2. One of another Line or House, to whom that Crown might Descend for want of Issue.

41 ¶ And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon ?

In the Publick Records, where the Lives and Actions of Kings were Registred from time to time. So this was onely a Political, but not a Sacred Book.

Marginal references: Or, words, or things.

43 And Solomon slept with his fathers , and was buried in the city of David his father: and Rehoboam his son reigned in his stead.

This Expression is promiscuously used concerning good and bad; and signifies onely, That they died as their Fathers did. But hence Interpreters question, Whether Solomon was Saved, or Damned? That he was Damned, some believe upon this onely Argument, That he died without Repentance; which they gather, 1. Because his Repentance is not mentioned in his History. 2. Because if he had Repented, he would have Abolished the Monuments of Idolatry which he had Erected; which that he did not, they gather from 2 King. 23. 13. Of which, (God Assisting) I shall speak upon that place. But to the former, many things may be said; 1. We read nothing of the Repentance of Adam; Noah, after his Drunkenness, Lot, Sampson, Asa, &c. shall we therefore conclude, they were all Damned? The silence of the Scripture is a very weak Argument in matters of History. 2. If he did Repent, yet the silence of the Scripture about it in this History, was not without wise Reasons; as among others, That his Eternal Condition being thus far left doubtful, his Example might have the greater influence for the Terror and Caution of future Offenders. 3. His Repentance is sufficiently implied in this, (to omit divers other Passages) That after Solomon's death the way of Solomon is mentioned with Honour, and joyned with the way of David, 2 Chron. 11. 17. But it seems to be put out of dispute by the Book of Ecclesiastes; which (by the general consent both of Jewish and Christian Interpreters) was written by Solomon, and that after his Fall; as is evident, not onely from the unanimous Testimony of the Hebrew Writers, who thence conclude, That he did Repent, and was Saved; but also, from the whole strain of that Book, which was written long after he had finished all his Works, and after he had liberally drunk of all sorts of Sensual Pleasures, and sadly Experienced the bitter Effects of his love of Women, Eccles. 7. 17, & c. Which makes it more than probable, that as David writ Psal. 51. so Solomon wrote this Book as a publick Testimony and Profession of his Repentance. And this Argument is so cogent, that those Interpreters who are of the other Opinion, confess it, if Solomon did write this Book after his Fall, which they pretend he wrote before it: but they offer not any Argument to prove it. And therefore we have reason to conclude, That Solomon did Repent, and was Saved.

Marginal references: [illegible: 1 word]. 1. 7. called Roboam.