1 Kings 11

1Ki 11:1-8.

SOLOMON'S

WIVES AND

CONCUBINES IN

HIS

OLD

AGE.

1, 2. But King Solomon loved many strange women--Solomon's

extraordinary gift of wisdom was not sufficient to preserve him from

falling into grievous and fatal errors. A fairer promise of true

greatness, a more beautiful picture of juvenile piety, never was seen

than that which he exhibited at the commencement of his reign. No

sadder, more humiliating, or awful spectacle can be imagined than the

besotted apostasy of his old age; and to him may be applied the words

of Paul

(Ga 3:3),

of John

(Re 3:17),

and of Isaiah

(Isa 14:21).

A love of the world, a ceaseless round of pleasure, had insensibly

corrupted his heart, and produced, for a while at least, a state of

mental darkness. The grace of God deserted him; and the son of the

pious David--the religiously trained child of Bath-sheba

(Pr 31:1-3),

and pupil of Nathan, instead of showing the stability of sound

principle and mature experience became at last an old and foolish king

(Ec 4:13).

His fall is traced to his "love of many strange women." Polygamy was

tolerated among the ancient Hebrews; and, although in most countries of

the East, the generality of men, from convenience and economy, confine

themselves to one woman, yet a number of wives is reckoned as an

indication of wealth and importance, just as a numerous stud of horses

and a grand equipage are among us. The sovereign, of course, wishes to

have a more numerous harem than any of his subjects; and the female

establishments of many Oriental princes have, both in ancient and

modern times, equalled or exceeded that of Solomon's. It is probable,

therefore, that, in conformity with Oriental notions, he resorted to it

as a piece of state magnificence. But in him it was unpardonable, as it

was a direct and outrageous violation of the divine law

(De 17:17),

and the very result which that statute was ordained to prevent was

realized in him. His marriage with the daughter of Pharaoh is not

censured either here or elsewhere (see on

1Ki 3:1).

It was only his love for many strange women; for women, though in the

East considered inferiors, exert often a silent but powerful seductive

influence over their husbands in the harem, as elsewhere, and so it was

exemplified in Solomon.

3. he had seven hundred wives, princesses--They were, probably,

according to an existing custom, the daughters of tributary chiefs,

given as hostages for good conduct of their fathers.

concubines--were legitimate, but lower or secondary wives. These the

chief or first wife regards without the smallest jealousy or regret, as

they look up to her with feelings of respectful submission. Solomon's

wives became numerous, not all at once, but gradually. Even at an early

period his taste for Oriental show seems to have led to the

establishment of a considerable harem

(So 6:8).

4. when Solomon was old--He could not have been more than fifty.

his wives turned away his heart after other gods--Some, considering

the lapse of Solomon into idolatry as a thing incredible, regard him as

merely humoring his wives in the practice of their superstition; and,

in countenancing their respective rites by his presence, as giving only

an outward homage--a sensible worship, in which neither his

understanding nor his heart was engaged. The apology only makes matters

worse, as it implies an adding of hypocrisy and contempt of God to an

open breach of His law. There seems no possibility of explaining the

language of the sacred historian, but as intimating that Solomon became

an actual and open idolater, worshipping images of wood or stone in

sight of the very temple which, in early life, he had erected to the

true God. Hence that part of Olivet was called the high place of Tophet

(Jer 7:30-34),

and the hill is still known as the Mount of Offense, of the Mount of

Corruption

(2Ki 23:13).

5-7. Ashtoreth--Astarte,

Milcom--Molech,

and Chemosh--He built altars for these three; but, although he is

described

(1Ki 11:8)

as doing the same for "all his strange wives," there is no evidence

that they had idols distinct from these; and there is no trace whatever

of Egyptian idolatry.

8. burnt incense and sacrificed unto their gods--The first was

considered a higher act of homage, and is often used as synonymous with

worship

(2Ki 22:17; 23:5).

1Ki 11:9-13.

GOD

THREATENS

HIM.

9-12. the Lord was angry with Solomon--The divine appearance, first at

Gibeon

[1Ki 3:5],

and then at Jerusalem

[1Ki 9:2],

after the dedication of the temple, with the warnings given him on both

occasions

[1Ki 3:11-14; 9:3-9],

had left Solomon inexcusable; and it was proper and necessary that on

one who had been so signally favored with the gifts of Heaven, but who

had grossly abused them, a terrible judgment should fall. The divine

sentence was announced to him probably by Ahijah; but there was mercy

mingled with judgment, in the circumstance, that it should not be

inflicted on Solomon personally--and that a remnant of the kingdom

should be spared--"for David's sake, and for Jerusalem's sake, which

had been chosen" to put God's name there; not from a partial bias in

favor of either, but that the divine promise might stand

(2Sa 7:12-16).

13. I will give one tribe to thy son--There were left to Rehoboam the

tribes of Judah, Benjamin, and Levi

(2Ch 11:12, 13);

and multitudes of Israelites, who, after the schism of the kingdom,

established their residence within the territory of Judah to enjoy the

privileges of the true religion

(1Ki 12:17).

These are all reckoned as one tribe.

1Ki 11:14-40.

SOLOMON'S

ADVERSARIES.

14-25. the Lord stirred up an adversary--that is, permitted him,

through the impulse of his own ambition, or revenge, to attack Israel.

During the war of extermination, which Joab carried on in Edom

(2Sa 8:13),

this Hadad, of the royal family, a mere boy when rescued from the sword

of the ruthless conqueror, was carried into Egypt, hospitably

entertained, and became allied with the house of the Egyptian king. In

after years, the thought of his native land and his lost kingdom taking

possession of his mind, he, on learning the death of David and Joab,

renounced the ease, possessions, and glory of his Egyptian residence,

to return to Edom and attempt the recovery of his ancestral throne. The

movements of this prince seem to have given much annoyance to the

Hebrew government; but as he was defeated by the numerous and strong

garrisons planted throughout the Edomite territory, Hadad seems to have

offered his services to Rezon, another of Solomon's adversaries

(1Ki 11:23-25).

This man, who had been general of Hadadezer and, on the defeat of that

great king, had successfully withdrawn a large force, went into the

wilderness, led a predatory life, like Jephthah, David, and others, on

the borders of the Syrian and Arabian deserts. Then, having acquired

great power, he at length became king in Damascus, threw off the yoke,

and was "the adversary of Israel all the days of Solomon." He was

succeeded by Hadad, whose successors took the official title of

Ben-hadad from him, the illustrious founder of the powerful kingdom of

Damascene-Syria. These hostile neighbors, who had been long kept in

check by the traditional fame of David's victories, took courage; and

breaking out towards the latter end of Solomon's reign, they must have

not only disturbed his kingdom by their inroads, but greatly crippled

his revenue by stopping his lucrative traffic with Tadmor and the

Euphrates.

26-40. Jeroboam--This was an internal enemy of a still more formidable

character. He was a young man of talent and energy, who, having been

appointed by Solomon superintendent of the engineering works projected

around Jerusalem, had risen into public notice, and on being informed

which, by divine appointment, awaited him, his mind took a new turn.

29. clad--rather, "wrapped up." The meaning is, "Ahijah, the

Shilonite, the prophet, went and took a fit station in the way; and,

in order that he might not be known, he wrapped himself up, so as

closely to conceal himself, in a new garment, a surtout, which he

afterwards tore in twelve pieces." Notwithstanding this privacy, the

story, and the prediction connected with it

[1Ki 11:30-39],

probably reached the king's ears; and Jeroboam became a marked man

[1Ki 11:40].

His aspiring ambition, impatient for the death of Solomon, led him to

form plots and conspiracies, in consequence of which he was compelled to

flee to Egypt. Though chosen of God, he would not wait the course of

God's providence, and therefore incurred the penalty of death by his

criminal rebellion. The heavy exactions and compulsory labor

(1Ki 11:28)

which Solomon latterly imposed upon his subjects, when his foreign

resources began to fail, had prepared the greater part of the kingdom

for a revolt under so popular a demagogue as Jeroboam.

40. Shishak--He harbored and encouraged the rebellious refugee, and

was of a different dynasty from the father-in-law of Solomon.