1 Now King Solomon loved many foreign women, together with the daughter of Pharaoh: women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites,
2 of the nations concerning which Yahweh said to the children of Israel, “You shall not go among them, neither shall they come among you, for surely they will turn away your heart after their gods.” Solomon joined to these in love.
3 He had seven hundred wives, princesses, and three hundred concubines. His wives turned his heart away.
4 When Solomon was old, his wives turned away his heart after other gods; and his heart was not perfect with Yahweh his God, as the heart of David his father was.
5 For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites.
6 Solomon did that which was evil in Yahweh’s sight, and didn’t go fully after Yahweh, as David his father did.
7 Then Solomon built a high place for Chemosh the abomination of Moab, on the mountain that is before Jerusalem, and for Molech the abomination of the children of Ammon.
8 So he did for all his foreign wives, who burned incense and sacrificed to their gods.
9 Yahweh was angry with Solomon, because his heart was turned away from Yahweh, the God of Israel, who had appeared to him twice,
10 and had commanded him concerning this thing, that he should not go after other gods; but he didn’t keep that which Yahweh commanded.
11 Therefore Yahweh said to Solomon, “Because this is done by you, and you have not kept my covenant and my statutes, which I have commanded you, I will surely tear the kingdom from you, and will give it to your servant.
12 Nevertheless, I will not do it in your days, for David your father’s sake; but I will tear it out of your son’s hand.
13 However, I will not tear away all the kingdom; but I will give one tribe to your son, for David my servant’s sake, and for Jerusalem’s sake which I have chosen.”
14 Yahweh raised up an adversary to Solomon: Hadad the Edomite. He was one of the king’s offspring in Edom.
15 For when David was in Edom, and Joab the captain of the army had gone up to bury the slain, and had struck every male in Edom
16 (for Joab and all Israel remained there six months, until he had cut off every male in Edom),
17 Hadad fled, he and certain Edomites of his father’s servants with him, to go into Egypt, when Hadad was still a little child.
18 They arose out of Midian and came to Paran; and they took men with them out of Paran, and they came to Egypt, to Pharaoh king of Egypt, who gave him a house, and appointed him food, and gave him land.
19 Hadad found great favor in the sight of Pharaoh, so that he gave him as wife the sister of his own wife, the sister of Tahpenes the queen.
20 The sister of Tahpenes bore him Genubath his son, whom Tahpenes weaned in Pharaoh’s house; and Genubath was in Pharaoh’s house among the sons of Pharaoh.
21 When Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the army was dead, Hadad said to Pharaoh, “Let me depart, that I may go to my own country.”
22 Then Pharaoh said to him, “But what have you lacked with me, that behold, you seek to go to your own country?” He answered, “Nothing, however only let me depart.”
23 God raised up an adversary to him, Rezon the son of Eliada, who had fled from his lord, Hadadezer king of Zobah.
24 He gathered men to himself, and became captain over a troop, when David killed them of Zobah. They went to Damascus and lived there, and reigned in Damascus.
25 He was an adversary to Israel all the days of Solomon, in addition to the mischief of Hadad. He abhorred Israel, and reigned over Syria.
26 Jeroboam the son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother’s name was Zeruah, a widow, also lifted up his hand against the king.
27 This was the reason why he lifted up his hand against the king: Solomon built Millo, and repaired the breach of his father David’s city.
28 The man Jeroboam was a mighty man of valor; and Solomon saw that the young man was industrious, and he put him in charge of all the labor of the house of Joseph.
29 At that time, when Jeroboam went out of Jerusalem, the prophet Ahijah the Shilonite found him on the way. Now Ahijah had clad himself with a new garment; and the two of them were alone in the field.
30 Ahijah took the new garment that was on him, and tore it in twelve pieces.
31 He said to Jeroboam, “Take ten pieces; for Yahweh, the God of Israel, says, ‘Behold, I will tear the kingdom out of the hand of Solomon and will give ten tribes to you
32 (but he shall have one tribe, for my servant David’s sake and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel),
33 because they have forsaken me, and have worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god of the children of Ammon. They have not walked in my ways, to do that which is right in my eyes, and to keep my statutes and my ordinances, as David his father did.
34 “‘However, 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 servant’s sake whom I chose, who kept my commandments and my statutes,
35 but I will take the kingdom out of his son’s hand and will give it to you, even ten tribes.
36 I will give one tribe to his son, that David my servant may have a lamp always before me in Jerusalem, the city which I have chosen for myself to put my name there.
37 I will take you, and you shall reign according to all that your soul desires, and shall be king over Israel.
38 It shall be, if you will listen to all that I command you, and will walk in my ways, and do that which is right in my eyes, to keep my statutes and my commandments, as David my servant did, that I will be with you, and will build you a sure house, as I built for David, and will give Israel to you.
39 I will afflict the offspring of David for this, but not forever.’”
40 Therefore Solomon sought to kill Jeroboam, but Jeroboam arose and fled into Egypt, to Shishak king of Egypt, and was in Egypt until the death of Solomon.
41 Now the rest of the acts of Solomon, and all that he did, and his wisdom, aren’t they written in the book of the acts of Solomon?
42 The time that Solomon reigned in Jerusalem over all Israel was forty years.
43 Solomon slept with his fathers, and was buried in his father David’s city; and Rehoboam his son reigned in his place.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 11:1–9But although Solomon was become the most glorious of kings, and the best beloved by God, and had exceeded in wisdom and riches those that had been rulers of the Hebrews before him, yet did not he persevere in this happy state till he died. Nay, he forsook the observation of the laws of his fathers, and came to an end no way suitable to our foregoing history of him. … he married many wives out of foreign nations; … He also began to worship their gods, which he did in order to the gratification of his wives, and out of his affection for them. … And as he grew into years, and his reason became weaker by length of time, it was not sufficient to recall to his mind the institutions of his own country; so he still more and more contemned his own God, and continued to regard the gods that his marriages had introduced … Nor did he imitate David, although God had twice appeared to him in his sleep, and exhorted him to imitate his father. So he died ingloriously.
But although Solomon was become the most glorious of kings, and the best beloved by God, and had exceeded in wisdom and riches those that had been rulers of the Hebrews before him, yet did not he persevere in this happy state till he died. Nay, he forsook the observation of the laws of his fathers, and came to an end no way suitable to our foregoing history of him. … he married many wives out of foreign nations; … He also began to worship their gods, which he did in order to the gratification of his wives, and out of his affection for them. … And as he grew into years, and his reason became weaker by length of time, it was not sufficient to recall to his mind the institutions of his own country; so he still more and more contemned his own God, and continued to regard the gods that his marriages had introduced … Nor did he imitate David, although God had twice appeared to him in his sleep, and exhorted him to imitate his father. So he died ingloriously.
Josephus, Antiquities of the Jews, Antiquities 8.7.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 11:21–25When Hadad heard in Egypt that both David and Joab were dead, he came to Pharaoh, and desired that he would permit him to go to his own country; upon which the king asked what it was that he wanted, and what hardship he had met with, that he was so desirous to leave him. … at the time when Solomon's affairs began to grow worse, on account of his forementioned transgressions and God's anger against him for the same, Hadad, by Pharaoh's permission, came to Edom; and when he was not able to make the people forsake Solomon, for it was kept under by many garrisons, and an innovation was not to be made with safety, he removed thence, and came into Syria; there he lighted upon one Rezon, who had run away from Hadadezer, king of Zobah, his master, and was become a robber in that country, and joined friendship with him, who had already a band of robbers about him. … He also made incursions into the land of Israel, and did it no small mischief, and spoiled it, and that in the lifetime of Solomon.
When Hadad heard in Egypt that both David and Joab were dead, he came to Pharaoh, and desired that he would permit him to go to his own country; upon which the king asked what it was that he wanted, and what hardship he had met with, that he was so desirous to leave him. … at the time when Solomon's affairs began to grow worse, on account of his forementioned transgressions and God's anger against him for the same, Hadad, by Pharaoh's permission, came to Edom; and when he was not able to make the people forsake Solomon, for it was kept under by many garrisons, and an innovation was not to be made with safety, he removed thence, and came into Syria; there he lighted upon one Rezon, who had run away from Hadadezer, king of Zobah, his master, and was become a robber in that country, and joined friendship with him, who had already a band of robbers about him. … He also made incursions into the land of Israel, and did it no small mischief, and spoiled it, and that in the lifetime of Solomon.
Josephus, Antiquities of the Jews, Antiquities 8.7.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 11:11–13Yet the mitigations of it are very kind, for David's sake (Kg1 11:12, Kg1 11:13), that is, for the sake of the promise made to David. … Solomon did not quickly nor wholly turn away from God; therefore God did not quickly nor wholly take the kingdom from him. Upon this message which God graciously sent to Solomon, to awaken his conscience and bring him to repentance, we have reason to hope that he humbled himself before God, confessed his sin, begged pardon, and returned to his duty, that he then published his repentance in the book of Ecclesiastes, where he bitterly laments his own folly and madness … and warns others to take heed of the like evil courses, and to fear God and keep his commandments, … But, though we have all this reason to hope he repented and found mercy, yet the Holy Ghost did not think fit expressly to record his recovery, but left it doubtful, for warning to others not to sin upon presumption of repenting, for it is but a peradventure whether God will give them repentance, or, if he do, whether he will give the evidence of it to themselves or others.
Yet the mitigations of it are very kind, for David's sake (Kg1 11:12, Kg1 11:13), that is, for the sake of the promise made to David. … Solomon did not quickly nor wholly turn away from God; therefore God did not quickly nor wholly take the kingdom from him. Upon this message which God graciously sent to Solomon, to awaken his conscience and bring him to repentance, we have reason to hope that he humbled himself before God, confessed his sin, begged pardon, and returned to his duty, that he then published his repentance in the book of Ecclesiastes, where he bitterly laments his own folly and madness … and warns others to take heed of the like evil courses, and to fear God and keep his commandments, … But, though we have all this reason to hope he repented and found mercy, yet the Holy Ghost did not think fit expressly to record his recovery, but left it doubtful, for warning to others not to sin upon presumption of repenting, for it is but a peradventure whether God will give them repentance, or, if he do, whether he will give the evidence of it to themselves or others.
Matthew Henry, Commentary on the Whole Bible, on 11:9–13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 11:29–32The sign by which it was represented to him was the rending of a garment into twelve pieces, and giving him ten, Kg1 11:30, Kg1 11:31. It is not certain whether the garment was Jeroboam's, as is commonly taken for granted, or Ahijah's, which is more probable: He (that is, the prophet) had clad himself with a new garment, on purpose that he might with it give him a sign. The rending of the kingdom from Saul was signified by the rending of Samuel's mantle, not Saul's, Sa1 15:27, Sa1 15:28. And it was more significant to give Jeroboam ten pieces of that which was not his own before than of that which was. … He is here told, … That two tribes (called here one tribe, because little Benjamin was in a manner lost in the thousands of Judah) should remain sure to the house of David, and he must never make any attempt upon them
The sign by which it was represented to him was the rending of a garment into twelve pieces, and giving him ten, Kg1 11:30, Kg1 11:31. It is not certain whether the garment was Jeroboam's, as is commonly taken for granted, or Ahijah's, which is more probable: He (that is, the prophet) had clad himself with a new garment, on purpose that he might with it give him a sign. The rending of the kingdom from Saul was signified by the rending of Samuel's mantle, not Saul's, Sa1 15:27, Sa1 15:28. And it was more significant to give Jeroboam ten pieces of that which was not his own before than of that which was. … He is here told, … That two tribes (called here one tribe, because little Benjamin was in a manner lost in the thousands of Judah) should remain sure to the house of David, and he must never make any attempt upon them
Matthew Henry, Commentary on the Whole Bible, on 11:26–40; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 11:43And Solomon slept with his fathers,.... Died as they did: … Though nothing is said of Solomon's repentance, there is no doubt but he was a good man, repented of his sins, and was saved; as may be concluded from the commendations of him after his death, 2 Chronicles 11:17 from the promise of God that he made, that his mercy should not depart from him, though he chastised him, 2 Samuel 7:14 from his being an inspired writer, who were all holy men, 2 Peter 1:20, and especially from his writing the book of Ecclesiastes after his fall, which contains a full acknowledgment of all his evils, a recantation of them, and repentance for them.
And Solomon slept with his fathers,.... Died as they did: … Though nothing is said of Solomon's repentance, there is no doubt but he was a good man, repented of his sins, and was saved; as may be concluded from the commendations of him after his death, 2 Chronicles 11:17 from the promise of God that he made, that his mercy should not depart from him, though he chastised him, 2 Samuel 7:14 from his being an inspired writer, who were all holy men, 2 Peter 1:20, and especially from his writing the book of Ecclesiastes after his fall, which contains a full acknowledgment of all his evils, a recantation of them, and repentance for them.
John Gill, An Exposition of the Old and New Testament, on 11:43; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 11:43This dismal account has a more dismal close still; for, in the same place in which we are informed of his apostasy, we are informed of his death, without the slightest intimation that he ever repented and turned to God. It is true that what is wanting in fact is supplied by conjecture; for it is firmly believed that "he did repent, and wrote the book of Ecclesiastes after his conversion, which is a decided proof of his repentance." I am sorry I cannot strengthen this opinion; of which I find not the shadow of a proof. … Is there any direct confession of sin in it? Is there any thing in it like the penitential confessions of his father, or like the lamentations of Jeremiah? … Excellent as it is in its kind, is it any thing more than a valuable collection of experimental ethics, relative to the emptiness of the creature, and the folly of earthly pursuits and worldly anxieties?
This dismal account has a more dismal close still; for, in the same place in which we are informed of his apostasy, we are informed of his death, without the slightest intimation that he ever repented and turned to God. It is true that what is wanting in fact is supplied by conjecture; for it is firmly believed that "he did repent, and wrote the book of Ecclesiastes after his conversion, which is a decided proof of his repentance." I am sorry I cannot strengthen this opinion; of which I find not the shadow of a proof. … Is there any direct confession of sin in it? Is there any thing in it like the penitential confessions of his father, or like the lamentations of Jeremiah? … Excellent as it is in its kind, is it any thing more than a valuable collection of experimental ethics, relative to the emptiness of the creature, and the folly of earthly pursuits and worldly anxieties?
Adam Clarke, Commentary on the Holy Bible, on 11:43; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 11:1–8But great wisdom and a refined knowledge of God are not a defence against the folly of idolatry, since this has its roots in the heart, and springs from sensual desires and the lust of the flesh. … Consequently the falling away did not take place suddenly, but gradually, as Solomon got old, and was not a complete renunciation of the worship of Jehovah, to whom he offered solemn sacrifices three times a year, and that certainly to the day of his death (Kg1 9:25), but consisted simply in the fact that his heart was no longer thoroughly devoted to the Lord (Kg1 11:4), and that he inclined towards the idols of his foreign wives and built them altars (Kg1 11:5-8); … It is not stated that he himself also offered sacrifice to these idols. But even the building of altars for idols was a participation in idolatry which was irreconcilable with true fidelity to the Lord.
But great wisdom and a refined knowledge of God are not a defence against the folly of idolatry, since this has its roots in the heart, and springs from sensual desires and the lust of the flesh. … Consequently the falling away did not take place suddenly, but gradually, as Solomon got old, and was not a complete renunciation of the worship of Jehovah, to whom he offered solemn sacrifices three times a year, and that certainly to the day of his death (Kg1 9:25), but consisted simply in the fact that his heart was no longer thoroughly devoted to the Lord (Kg1 11:4), and that he inclined towards the idols of his foreign wives and built them altars (Kg1 11:5-8); … It is not stated that he himself also offered sacrifice to these idols. But even the building of altars for idols was a participation in idolatry which was irreconcilable with true fidelity to the Lord.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 11:1–13 and 11:5–7; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 11:29–32By the tearing of the new garment into twelve pieces, of which Jeroboam was to take ten for himself, the prophetic announcement was symbolized in a very emphatic manner. This symbolical action made the promise a completed fact. … There was something significant also in the circumstance that it was a new garment, which is stated twice, and indicates the newness, i.e., the still young and vigorous condition, of the kingdom (Thenius). … The nation consisted of twelve tribes, and Ahijah had torn his garment into twelve pieces, of which Jeroboam was to take ten; so that there were two remaining. It is evident at once from this, that the numbers are intended to be understood symbolically and not arithmetically. Ten as the number of completeness and totality is placed in contrast with one, to indicate that all Israel was to be torn away from the house of David, … and only one single fragment was to be left to the house of Solomon out of divine compassion.
By the tearing of the new garment into twelve pieces, of which Jeroboam was to take ten for himself, the prophetic announcement was symbolized in a very emphatic manner. This symbolical action made the promise a completed fact. … There was something significant also in the circumstance that it was a new garment, which is stated twice, and indicates the newness, i.e., the still young and vigorous condition, of the kingdom (Thenius). … The nation consisted of twelve tribes, and Ahijah had torn his garment into twelve pieces, of which Jeroboam was to take ten; so that there were two remaining. It is evident at once from this, that the numbers are intended to be understood symbolically and not arithmetically. Ten as the number of completeness and totality is placed in contrast with one, to indicate that all Israel was to be torn away from the house of David, … and only one single fragment was to be left to the house of Solomon out of divine compassion.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 11:29–36; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
1 Kings 11
1 Kings 11:1–43, World English Bible
1 Kings 11 in the Bible · Told in the Story: Chapter 1, The Kingdom Torn in Two, Chapter 22, Solomon’s Heart Turns
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 11:1–9But although Solomon was become the most glorious of kings, and the best beloved by God, and had exceeded in wisdom and riches those that had been rulers of the Hebrews before him, yet did not he persevere in this happy state till he died. Nay, he forsook the observation of the laws of his fathers, and came to an end no way suitable to our foregoing history of him. … he married many wives out of foreign nations; … He also began to worship their gods, which he did in order to the gratification of his wives, and out of his affection for them. … And as he grew into years, and his reason became weaker by length of time, it was not sufficient to recall to his mind the institutions of his own country; so he still more and more contemned his own God, and continued to regard the gods that his marriages had introduced … Nor did he imitate David, although God had twice appeared to him in his sleep, and exhorted him to imitate his father. So he died ingloriously.
Josephus, Antiquities of the Jews, Antiquities 8.7.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 11:21–25When Hadad heard in Egypt that both David and Joab were dead, he came to Pharaoh, and desired that he would permit him to go to his own country; upon which the king asked what it was that he wanted, and what hardship he had met with, that he was so desirous to leave him. … at the time when Solomon's affairs began to grow worse, on account of his forementioned transgressions and God's anger against him for the same, Hadad, by Pharaoh's permission, came to Edom; and when he was not able to make the people forsake Solomon, for it was kept under by many garrisons, and an innovation was not to be made with safety, he removed thence, and came into Syria; there he lighted upon one Rezon, who had run away from Hadadezer, king of Zobah, his master, and was become a robber in that country, and joined friendship with him, who had already a band of robbers about him. … He also made incursions into the land of Israel, and did it no small mischief, and spoiled it, and that in the lifetime of Solomon.
Josephus, Antiquities of the Jews, Antiquities 8.7.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 11:11–13Yet the mitigations of it are very kind, for David's sake (Kg1 11:12, Kg1 11:13), that is, for the sake of the promise made to David. … Solomon did not quickly nor wholly turn away from God; therefore God did not quickly nor wholly take the kingdom from him. Upon this message which God graciously sent to Solomon, to awaken his conscience and bring him to repentance, we have reason to hope that he humbled himself before God, confessed his sin, begged pardon, and returned to his duty, that he then published his repentance in the book of Ecclesiastes, where he bitterly laments his own folly and madness … and warns others to take heed of the like evil courses, and to fear God and keep his commandments, … But, though we have all this reason to hope he repented and found mercy, yet the Holy Ghost did not think fit expressly to record his recovery, but left it doubtful, for warning to others not to sin upon presumption of repenting, for it is but a peradventure whether God will give them repentance, or, if he do, whether he will give the evidence of it to themselves or others.
Matthew Henry, Commentary on the Whole Bible, on 11:9–13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 11:29–32The sign by which it was represented to him was the rending of a garment into twelve pieces, and giving him ten, Kg1 11:30, Kg1 11:31. It is not certain whether the garment was Jeroboam's, as is commonly taken for granted, or Ahijah's, which is more probable: He (that is, the prophet) had clad himself with a new garment, on purpose that he might with it give him a sign. The rending of the kingdom from Saul was signified by the rending of Samuel's mantle, not Saul's, Sa1 15:27, Sa1 15:28. And it was more significant to give Jeroboam ten pieces of that which was not his own before than of that which was. … He is here told, … That two tribes (called here one tribe, because little Benjamin was in a manner lost in the thousands of Judah) should remain sure to the house of David, and he must never make any attempt upon them
Matthew Henry, Commentary on the Whole Bible, on 11:26–40; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 11:43And Solomon slept with his fathers,.... Died as they did: … Though nothing is said of Solomon's repentance, there is no doubt but he was a good man, repented of his sins, and was saved; as may be concluded from the commendations of him after his death, 2 Chronicles 11:17 from the promise of God that he made, that his mercy should not depart from him, though he chastised him, 2 Samuel 7:14 from his being an inspired writer, who were all holy men, 2 Peter 1:20, and especially from his writing the book of Ecclesiastes after his fall, which contains a full acknowledgment of all his evils, a recantation of them, and repentance for them.
John Gill, An Exposition of the Old and New Testament, on 11:43; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 11:43This dismal account has a more dismal close still; for, in the same place in which we are informed of his apostasy, we are informed of his death, without the slightest intimation that he ever repented and turned to God. It is true that what is wanting in fact is supplied by conjecture; for it is firmly believed that "he did repent, and wrote the book of Ecclesiastes after his conversion, which is a decided proof of his repentance." I am sorry I cannot strengthen this opinion; of which I find not the shadow of a proof. … Is there any direct confession of sin in it? Is there any thing in it like the penitential confessions of his father, or like the lamentations of Jeremiah? … Excellent as it is in its kind, is it any thing more than a valuable collection of experimental ethics, relative to the emptiness of the creature, and the folly of earthly pursuits and worldly anxieties?
Adam Clarke, Commentary on the Holy Bible, on 11:43; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 11:1–8But great wisdom and a refined knowledge of God are not a defence against the folly of idolatry, since this has its roots in the heart, and springs from sensual desires and the lust of the flesh. … Consequently the falling away did not take place suddenly, but gradually, as Solomon got old, and was not a complete renunciation of the worship of Jehovah, to whom he offered solemn sacrifices three times a year, and that certainly to the day of his death (Kg1 9:25), but consisted simply in the fact that his heart was no longer thoroughly devoted to the Lord (Kg1 11:4), and that he inclined towards the idols of his foreign wives and built them altars (Kg1 11:5-8); … It is not stated that he himself also offered sacrifice to these idols. But even the building of altars for idols was a participation in idolatry which was irreconcilable with true fidelity to the Lord.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 11:1–13 and 11:5–7; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 11:29–32By the tearing of the new garment into twelve pieces, of which Jeroboam was to take ten for himself, the prophetic announcement was symbolized in a very emphatic manner. This symbolical action made the promise a completed fact. … There was something significant also in the circumstance that it was a new garment, which is stated twice, and indicates the newness, i.e., the still young and vigorous condition, of the kingdom (Thenius). … The nation consisted of twelve tribes, and Ahijah had torn his garment into twelve pieces, of which Jeroboam was to take ten; so that there were two remaining. It is evident at once from this, that the numbers are intended to be understood symbolically and not arithmetically. Ten as the number of completeness and totality is placed in contrast with one, to indicate that all Israel was to be torn away from the house of David, … and only one single fragment was to be left to the house of Solomon out of divine compassion.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 11:29–36; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.