The Lord Punishes Solomon for Idolatry, 1-40
2 Chron 9-10
Josh 14 – division of the land into 12 tribes. Judges rules until the people asked Samuel for a king.
1 Sam 8 God gives a king over a unified nation – Saul. He fails, is succeeded by David. He established Jerusalem as capital. Solomon appointed to succeed. He succeeded by Rehoboam. Solomon’s building programme – heavy taxes. Shrines to other gods. Kingdom to be torn apart. Rehoboam to rule over two tribes in the south – Judah and Benjamin, with Jerusalem as capital. Jeroboam to rule over 10 tribes in the north – Israel.
Provan writes about Solomon’s ascent and descent:
‘While stopping short of questioning his basic commitment, and certainly allowing that he was blessed by God in a tremendous way, our authors have hinted throughout 1 Kings 1-10 that all is not well with Solomon’s heart (e.g. 3:1-3; 4:26,28; 5:14; 6:38-7:1). The prayer of 8:22-53 and God’s response in 9:1-9 have, however, made clear both the importance of keeping the law and the consequences of disobedience; read in this context, 9:10-10:29 have sounded ominously like the climbing of the mountain just before the fall. That fall is now reported as the authors, returning to the marriage/worship theme of 3:1-3, come out in open critique of Solomon and describe the inevitable consequences of all that has gone before. His sins have found him out, and they have led him to apostasy.’
11:1 King Solomon fell in love with many foreign women (besides Pharaoh’s daughter), including Moabites, Ammonites, Edomites, Sidonians, and Hittites. 11:2 They came from nations about which the LORD had warned the Israelites, “You must not establish friendly relations with them! If you do, they will surely shift your allegiance to their gods.” But Solomon was irresistibly attracted to them.
King Solomon…loved many foreign women – Though he loved the Lord, 3:3, he had not heeded the warning of Deut 7:3f; Ex 34:11-16.
The main problem is not his affluence, indulgence, extravagance and oppression, but ‘other gods’. This is ‘first commandment stuff’ (Davis).
Here is the tragedy of
‘a story that begins with ‘Solomon loved Yahweh’, 3:3 and ends with ‘King Solomon loved many foreign women’, 11:1. How these ‘book ends’ should sober us. Where are my affections? Has an imperceptible drift taken place in them over the years? Am I headed for tragedy because I have left my first love?’ (Davis)
Solomon held fast to them in love – ‘Held fast’ translates a term that appears in Deut 6:5; 10:12,20; 11:1,22; 13:4; 30:20 and is used there of the unswerving loyalty that the Lord demands.
Chapters 1-10 have been mainly entirely positive about Solomon (see especially the glowing report in 10:14-29. This chapter, describing the end of his life, comes as a virtual slap in the face.
11:3 He had 700 royal wives and 300 concubines; his wives had a powerful influence over him. 11:4 When Solomon became old, his wives shifted his allegiance to other gods; he was not wholeheartedly devoted to the LORD his God, as his father David had been. 11:5 Solomon worshiped the Sidonian goddess Astarte and the detestable Ammonite god Milcom. 11:6 Solomon did evil in the LORD’s sight; he did not remain loyal to the LORD, like his father David had. 11:7 Furthermore, on the hill east of Jerusalem Solomon built a high place for the detestable Moabite god Chemosh and for the detestable Ammonite god Milcom. 11:8 He built high places for all his foreign wives so they could burn incense and make sacrifices to their gods.
He had seven hundred wives…and three hundred concubines – This does not necessarily mean that Solomon was consumed with lust, for many of the marriages were political, aimed at cementing alliances with other nations. But the text is clear that his love for these women distracted him from his love for Yahweh, and that they led him astray.
As Solomon grew old –
‘It was not some sudden attack or irresistible assault that explains Solomon’s plunge into pagan ecumenism. No, it took years – the result of the creeping pace of accumulated compromises, the fruit of a conscience de-sensitized by repeated permissiveness.’ (Davis)
A lesson for older Christians:
‘How [this] text ought to goad older believers to pray the last petition of the Lord’s Prayer, Mt 6:13a. Is there not a warning to churches as well, who have a fixation on youth mnistry and a love affair with young marrieds and/or young families? Need we not exercise far more vigilance over our over-sixties crowd, many of whom will doubtless meet the major troubles of their lives in their final years?’ (Davis)
His wives turned his heart after other gods – ‘The heart’ is referred to 5 times in vv2-4. When we use the term, we tend to think of feeling as opposed to thinking (’His heart ruled his head’). But in Hebrew thought both thinking and feeling are included: the heart is ‘the willing, loving, thinking centre of the person…We are dealing with the invisible and the internal. Let me remind you that this is the Old Testament. Do you see how internal Old Testament faith is?’ (Davis).
The Lord demanded undivided loyalty, Deut 6:5, but Solomon’s heart was divided.
Whatever David’s faults may have been, he did not turn to other gods.
This verse indicates the Solomon did not only build shrines for the gods of his wives, but that he also participated in the idolatry that was entailed.
‘Solomon’s choice of gods makes no sense. In the ancient world polytheists tended to worship the gods of nations who had conquered their armies or at least the gods of countries more powerful than their own. Ironically, Solomon worships the gods of people he has conquered and already controls. What could he possibly gain from such activity? The whole episode makes no sense, just as idolatry itself makes no sense.’ (NAC)
Ashtoreth the goddess of the Sidonians – A fertility goddess, rather appropriately for Solomon. See Judg 2:13.
Molech the detestable god of the Ammonites – An astral deity to whom human sacrifices were made. See Zeph 1:5; Lev 20:2-5; 2 King 23:10; Lev 18:21; Jer 32:35.
He did not follow the Lord completely – He did not renounce Yahweh, but gradually allowed his wives and their gods to draw him away.
Chemosh – Probably, like Molech, an astral deity.
11:9 The LORD was angry with Solomon because he had shifted his allegiance away from the LORD, the God of Israel, who had appeared to him on two occasions 11:10 and had warned him about this very thing, so that he would not follow other gods. But he did not obey the LORD’s command. 11:11 So the LORD said to Solomon, “Because you insist on doing these things and have not kept the covenantal rules I gave you, I will surely tear the kingdom away from you and give it to your servant. 11:12 However, for your father David’s sake I will not do this while you are alive. I will tear it away from your son’s hand instead. 11:13 But I will not tear away the entire kingdom; I will leave your son one tribe for my servant David’s sake and for the sake of my chosen city Jerusalem.”
The Lord became angry with Solomon – This is no surprise, given the breaches of the first commandment, and neither is the announcement that the kingdom is to be torn from him, given 2:4; 8:25 and 9:4f.
‘Of all the sins recorded in Scripture, God takes idolatry the most seriously, for no other sin has the capability of wrecking the entire covenant by itself. When this sin is committed, God acts swiftly, justly, and redemptively, as Israel discovers in Exodus 32-34; Numbers 20; and the entire Book of Judges. It is natural, then, to read that God “became angry with Solomon.” The Lord has revealed himself to Solomon, blessed him, and honored him. In return Solomon has turned his back on the Lord.’ (NAC)
‘His anger flows out of his jealousy for supreme place in his people’s worship and affection (and jealousy is simply the character of any love that is worth its salt when that love has an exclusive claim).
Davis points out the the Bible reader is not surprised by the Lord’s angry response.
‘But out culture is shocked by the Lord’s anger, for he does not conform to canonical human expectations…The answer of the biblical Yahweh bother contemporary man because it clearly tells him that the God of the Bible is not a pluralist. He does not fit our times and mentality. Why should he be so irate because someone (like Solomon) wants to spread his liturigcal devotion around, to expose himself to other religious traditions, or to broaden one’s horizons by investigatin alternative forms of human spirituality? Folks in our time want to truck with a God who will brook no rival, nor do they want to face Yahweh-in-the-flesh who sits on Galilee’s shore, peers across the fire, and assumes he has the right to keep probing us about our love for him, Jn 21:15.17.’
11:14 The LORD brought against Solomon an enemy, Hadad the Edomite, a descendant of the Edomite king. 11:15 During David’s campaign against Edom, Joab, the commander of the army, while on a mission to bury the dead, killed every male in Edom. 11:16 For six months Joab and the entire Israelite army stayed there until they had exterminated every male in Edom. 11:17 Hadad, who was only a small boy at the time, escaped with some of his father’s Edomite servants and headed for Egypt. 11:18 They went from Midian to Paran; they took some men from Paran and went to Egypt. Pharaoh, king of Egypt, supplied him with a house and food and even assigned him some land. 11:19 Pharaoh liked Hadad so well he gave him his sister-in-law (Queen Tahpenes’ sister) as a wife. 11:20 Tahpenes’ sister gave birth to his son, named Genubath. Tahpenes raised him in Pharaoh’s palace; Genubath grew up in Pharaoh’s palace among Pharaoh’s sons. 11:21 While in Egypt Hadad heard that David had passed away and that Joab, the commander of the army, was dead. So Hadad asked Pharaoh, “Give me permission to leave so I can return to my homeland.” 11:22 Pharaoh said to him, “What do you lack here that makes you want to go to your homeland?” Hadad replied, “Nothing, but please give me permission to leave.”
11:23 God also brought against Solomon another enemy, Rezon son of Eliada who had run away from his master, King Hadadezer of Zobah. 11:24 He gathered some men and organized a raiding band. When David tried to kill them, they went to Damascus, where they settled down and gained control of the city. 11:25 He was Israel’s enemy throughout Solomon’s reign and, like Hadad, caused trouble. He loathed Israel and ruled over Syria.
11:26 Jeroboam son of Nebat, one of Solomon’s servants, rebelled against the king. He was an Ephraimite from Zeredah whose mother was a widow named Zeruah. 11:27 This is what prompted him to rebel against the king: Solomon built a terrace and he closed up a gap in the wall of the city of his father David. 11:28 Jeroboam was a talented man; when Solomon saw that the young man was an accomplished worker, he made him the leader of the work crew from the tribe of Joseph. 11:29 At that time, when Jeroboam had left Jerusalem, the prophet Ahijah the Shilonite met him on the road; the two of them were alone in the open country. Ahijah was wearing a brand new robe, 11:30 and he grabbed the robe and tore it into twelve pieces. 11:31 Then he told Jeroboam, “Take ten pieces, for this is what the LORD God of Israel says: ‘Look, I am about to tear the kingdom from Solomon’s hand and I will give ten tribes to you. 11:32 He will retain one tribe, for my servant David’s sake and for the sake of Jerusalem, the city I have chosen out of all the tribes of Israel. 11:33 I am taking the kingdom from him because they have abandoned me and worshiped the Sidonian goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom. They have not followed my instructions by doing what I approve and obeying my rules and regulations, like Solomon’s father David did. 11:34 I will not take the whole kingdom from his hand. I will allow him to be ruler for the rest of his life for the sake of my chosen servant David who kept my commandments and rules. 11:35 I will take the kingdom from the hand of his son and give ten tribes to you. 11:36 I will leave his son one tribe so my servant David’s dynasty may continue to serve me in Jerusalem, the city I have chosen as my home. 11:37 I will select you; you will rule over all you desire to have and you will be king over Israel. 11:38 You must obey all I command you to do, follow my instructions, do what I approve, and keep my rules and commandments, like my servant David did. Then I will be with you and establish for you a lasting dynasty, as I did for David; I will give you Israel. 11:39 I will humiliate David’s descendants because of this, but not forever.” 11:40 Solomon tried to kill Jeroboam, but Jeroboam escaped to Egypt and found refuge with King Shishak of Egypt. He stayed in Egypt until Solomon died.
Jeroboam – He is from Ephraim, one of the northern tribes. He was in a position to challenge Solomon’s power base in the south.
He rebelled against the king – The reason for his rebellion is explained (he is to be king over Israel), and the effect (Solomon tried to kill him), but not the act of rebellion itself.
‘Jeroboam had “success” written all over him – seemed to be an energetic worker and natural leader.’ (Davis)
‘Ironically, Solomon chooses, promotes, and gives a power base to the man who will end the Davidic dynasty’s rule over Northern Israel.’ (NAC)
Ahijah the prophet of Shiloh –
‘Ahijah’s prominence in this story begins the prophets’ role as major players in the history of Israel. Of course, earlier prophets impact Israel’s story, such as Samuel and Nathan, but the prophetic movement now becomes even more significant. In the rest of 1, 2 Kings the prophets act as God?s spokespersons, as anointers of new kings, as miracle workers, and as Israel’s overall covenant conscience.’ (NAC)
The new cloak he was wearing – The text is slightly unclear as to whether this was Ahijah’s or Jeroboam’s cloak. Most take it to be the former.
Sidonian goddess Astarte – associated with war, fertility and sexual desire.
Moabite god Chemosh – associated with human sacrifice.
Ammonite god Milcom – a warrior-god.
“You must obey all I command you to do…then I will be with you” – Ahijah here designates Jeroboam as king; but in ch. 14 he will reject him.
“He will have one tribe” – The arithmetic (ten plus one equals 12) is puzzling. Presumably, Judah is assumed in the two tribes, with Benjamin counted as the second. Alternatively, it may be that Judah is taken for granted, because it was the trive of the royal house, and so the one trive is Benjamin (so Bimson, NBC).
In any case, God’s judgement honours previous commitments: the covenant king (David, v34) and the covenant place of worship (Jerusalem, v32,36) cannot be completely obliterated.
The judgement, then, is ‘affliction but not abandonment.’ (Davis)
‘It’s no fun to go from living in the Golden Age to surviving under the Torn Kingdom, but one can endure with Yahweh’s anchor, “but not forever”.’ (Davis)
Solomon tried to kill Jeroboam – It seems that Ahija’s prophecy had prompted Jeroboam to rebel, even though it had been clearly stated that the ‘tearing’ of the kingdom would not occur during Solomon’s lifetime, but during that of his son. Jeroboam was not prepared to wait for God’s time.
Solomon’s Reign Ends, 41-42
11:41 The rest of the events of Solomon’s reign, including all his accomplishments and his wise decisions, are recorded in the scroll called the Annals of Solomon. 11:42 Solomon ruled over all Israel from Jerusalem for forty years. 11:43 Then Solomon passed away and was buried in the city of his father David. His son Rehoboam replaced him as king.
P.R. House (NAC) suggests the following applicational implications from 1 Kings 9:10-11:43:-
‘Individuals and churches often come to pivotal moments in their lives. Actions and decisions at these strategic times need to be sound, or their consequences may be unpleasant. This section of 1, 2 Kings illuminates what readers or hearers of its words may expect when faced with life’s turning points. Therefore, the first point of emphasis is that persons and congregations must learn to discern when a pivotal moment has arisen. For some the moment occurs after a time of great success, while for others it comes after a failure, and for still others after one of life’s normal passages, such as marriage, graduation, or retirement. Proper assessment should help faithful persons stay on course.
Second, when people disappoint us, it is important to remember that God remains trustworthy regardless of how unstable people may be. God made eternal promises to David and made sure those promises were kept. God’s people can be confident, then, that the Lord never judges incorrectly, never breaks faith, and never holds a grudge. God’s word is certain and thus a foundation for hope.
Third, God’s use of prophets indicates that the Lord always finds ways to reveal warnings, encouragement, and counsel. Chief among these means, of course, is Scripture, as the author?s repeated allusions to the Pentateuch indicate. Yet God also uses persons to confront or to counsel other persons. The prophets are good examples of the difficulty, yet importance, of sharing God’s truth with other persons.
Fourth, the ramifications of Solomon?s actions should give us further food for thought when we are tempted to sin. Individual sin affects the whole community, especially when that sin is committed by the leader of a group, whether of a nation, a church, or a family. Each person must therefore examine the wider consequences of his or her actions. This principle is particularly true in spiritual matters, since one?s relationship to God is more important than any other issue in life.
Fifth, Solomon’s idolatry in his time emphasizes the need for faithfulness in today’s postmodern, pluralistic society. Multiculturalism, competing worldviews, and fear of appearing narrow minded are not new. Biblical characters from Abraham and Moses, to Daniel and Esther, to Paul and John faced the same problems. Unlike these persons, Solomon chose to please his wives, give in to competing religions, and worship other gods. Monotheism in its Christian expression insists that anyone may trust Christ but also that there is no other way of salvation (Exod 20:3-11; Deut 6:4-9; Acts 4:12). People of faith may suffer for this conviction, yet the effort must be made for the world to come to God.’