Chapter 9

1 God’s covenant in a vision with Solomon. 10 The mutual presents of Solomon and Hiram. 15 In Solomon’s works the Gentiles were his bondmen, the Israelites honourable servants. 24 Pharaoh’s daughter removeth to her house. 25 Solomon’s yearly solemn sacrifices. 26 His navy fetcheth gold from Ophir.

1. When Solomon had finished. Work on the Temple was begun in Solomon’s 4th year (ch. 6:1), and was completed 7 years later, in his 11th year (ch. 6:38). The building of the palace took another 13 years (ch. 7:1). Thus Solomon’s combined building program of Temple and palace took 20 years (ch. 9:10; 2 Chron. 8:1), being completed in the 24th year of his reign. A question arises concerning the exact meaning of the words, “when Solomon had finished.” Does this mean that it was not till the end of the 20-year period of building that the Lord appeared to Solomon with the message that his prayer offered at the dedication of the Temple had been heard? If so, then when was the Temple dedicated; shortly after its completion, or after a wait of 13 years, till the entire building program had been completed? If the Temple was dedicated shortly after its completion, would the Lord wait 13 years before telling Solomon that his prayer had been answered? Or could it be that the dedication did not take place till 13 years after the completion of the Temple? These are questions that, because of the brevity of the narrative, we are not able to answer with absolute certainty. It appears, however, that the response to the prayer of Solomon came shortly after the utterance of that prayer (see PK 45).

2. The second time. God had first appeared to Solomon in a dream by night, given at Gibeon early in his reign (ch. 3:4–15). Again he was given a night vision (PK 45), but this message presents a contrast to the message of the earlier vision. Then the predominant theme was one of promise and encouragement (chs. 3:12–14; 6:12, 13); now again there were promises and encouragement, but there were also solemn warnings of the sad results that transgression would bring.

3. I have heard. Solomon was given the assurance that his words of earnest entreaty had been heard. He had done everything within his power to encourage the people to be faithful to the Lord and His commands. God honored his spirit and his purpose, and now gave him a new assurance of divine favor. How often the Lord gives His children renewed expressions of confidence, fresh appearances from on high, commendations for the services of earlier days, and promises of favor and blessing for days to come

I have hallowed. God alone can sanctify. His presence makes things holy. The Temple was holy because God was there. Outwardly it had the same appearance as a structure of wood and stone built by the hands of men, a place of splendor and beauty, but now it was sanctified, a sacred house adorned with the unseen presence of a holy God. Holy things are only spiritually perceived. Calloused men with hardened hearts may see no difference between the sacred and the profane. The holy Sabbath, the Word of God, the house of worship, may appear to them no different from the usual things of earth. Heaven may be very near, but they discern it not. The emphasis that is placed in this vision on “this house, which thou hast built,” “this place,” suggests that the vision was given in the sacred precincts of the Temple, even as the site of the first vision was the “great high place” at Gibeon, where Solomon had gone to sacrifice (ch. 3:4).

For ever. It was not God’s purpose that the Temple at Jerusalem should ever be destroyed. Had the Temple remained holy, it would have stood forever. If Israel had continued faithful to the Lord, His name and His presence would have been there forever, as a witness to all the world that Israel was the chosen of the Lord, His “peculiar treasure” … “above all people” (Ex. 19:5; see PK 46). As to the meaning of “for ever,” see on Ex. 12:14.

4. If thou wilt walk. All God’s promises of blessing are conditional upon obedience. It could not be otherwise. The laws of nature as well as those governing moral conduct are the laws of God, and whoever violates those laws sins against himself. All God’s laws are given for the benefit of man and for the world in which he lives. When these laws are violated the inevitable result is sorrow, sickness, pain, woe, and death. This is true for the individual as well as the nation, for the community as well as the world. The pathway of obedience is the only pathway of peace and prosperity, of life and health. The well-being of society, the peace of the nation, the hope of the world—all require that men learn the wisdom and practical worth of obedience to every command of God. When Israel still was prosperous and Solomon still was young, God desired to make it plain that transgression would not bring joy but sorrow, not blessing but disaster and death.

5. Israel for ever. God did not choose the children of Israel for the purpose of later casting them off. He did not choose David with the purpose of later rejecting his house. Every choice of God is a wise choice, and has behind it basic reasons that prove it good. It was His plan that the throne of David and the nation of Israel should be established forever. In spite of the failure of the descendants of David and of Israel after the flesh, God’s purpose will yet be accomplished through spiritual Israel (Rom. 2:28, 29; 4:16; Gal. 3:29) and through Jesus the Son of David (Micah 5:2; Acts 2:34–36; Rom. 1:3).

6. Will not keep. The man who does not keep the commandments of God turns his back on God. “If ye love me, keep my commandments” (John 14:15). “This is the love of God, that we keep his commandments” (1 John 5:3). The true children of God keep the commandments of God, not because they are forced to, but because they desire to; not from fear of God, but from love of God.

7. Cut off Israel. God is holy, and sin cannot abide in His presence. When men sin they cut themselves off from God, and from life and blessing. Repeatedly through His prophets the Lord warned Israel of the tragic consequences of transgression, and His solemn warnings seem to have been multiplied in the closing days of Israel’s and Judah’s history, when transgression brought the people face to face with doom (Isa. 1:19–24, 28; Jer. 7:9–15; Eze. 20:7–24; Dan. 9:9–17; Hosea 4:1–9; Amos 2:4–6; 4:1–12; Micah 1:3–5; Zeph. 3:1–8).

A proverb. See Deut. 28:37. The misery and reproach that have been the lot of Israel for centuries are a tragic fulfillment of this warning.

8. High. Heb. Фelyon, “highest,” “most high,” probably in the sense of being conspicuous as an example. The Syriac and the Arabic read le Фiyin, “ruins.”

9. Who brought forth. God’s gracious deliverance from the land of Egypt should have provided the strongest possible motive to keep Israel faithful. It is almost inconceivable how a people could be so ungrateful toward a God who had done so much for them. The ingratitude of Israel and their folly in forsaking such a God and turning to the worship of idols were to be recognized by the world as a just cause for the judgments of God to fall upon this people.

10. Twenty years. These 20 years begin with the 4th year of Solomon (ch. 6:1), when he began to build the Temple. They include the 7 years employed in the work on the Temple (ch. 6:38) and the 13 years during which his own house was built (ch. 7:1).

11. Gold. The gold that Hiram gave to Solomon may not have been provided at the time the Temple was built, but was probably the 120 talents mentioned in v. 14. After 20 years of building, Solomon’s treasury was doubtless considerably depleted, and as a result Solomon turned to Hiram, who may have agreed to provide the gold in return for certain cities from Solomon.

Solomon gave Hiram. These cities are not mentioned in the compact made between Solomon and Hiram, whereby Hiram was to furnish timber and labor for activities connected with the building of the Temple, and was to receive in return certain provisions of food (1 Kings 5:5–11). Nor is anything said in the original agreement about Hiram’s providing Solomon with gold. According to the strict provisions of the Mosaic code, Solomon had no right to give away these cities (Lev. 25:23). But such are the necessities of a worldly policy that technical provisions of the law are easily set aside.

Galilee. The name “Galilee,” means “circle,” and refers to the district twice mentioned in the book of Joshua in which the city of Kedesh was situated (Joshua 20:7; 21:32). The region was to the northwest of the Sea of Galilee. The western portion of this territory would be near the frontiers of Tyre, and so would suit the purposes of both Hiram and Solomon. It appears that at the time the compact was made, these cities were populated by native inhabitants of the land rather than Israelites, for it was 20 years after the return of these cities to Solomon that men of Israel were caused by their king to dwell there (2 Chron. 8:2).

12. Pleased him not. Hiram probably had cast his eyes on the bay of Accho, or on some rich grain lands, and was disappointed when he received a group of inferior inland towns. It seems that Hiram refused Solomon’s gift, and never even took possession of the cities.

13. Land of Cabul. A city Cabul 9 mi. southeast of Acre is mentioned in Joshua 19:27, in the territory of Asher. But the territory of Cabul was in Galilee in the territory of Naphtali. Hiram, by a play on words, signified his discontent with Solomon’s gift. The exact derivation and meaning of the word “Cabul” is not known. Josephus states that the interpretation of the word according to the Phoenician language is, “what does not please” (Antiquites viii. 5. 3). The word may be based on the Aramaic root kbl, “be barren.” A rabinic tradition endeavors to explain the name as from a root meaning “fettered” or “chained.”

14. Sixscore talents of gold. Solomon’s yearly income was 666 talents of gold (ch. 10:14). Thus the sum received from Hiram would be about one sixth of Solomon’s annual income. It is impossible to fix the exact monetary value of the talent. An estimate (Vol. I, p. 167) would make the weight of the talent approximately 34.2 kg., or 75.4 lb.

15. Levy. The rest of this chapter consists of brief historical and explanatory notes, but it contains some items of great value. The levy here referred to was mentioned in ch. 5:13, 14. This labor draft was first for the building of the Temple and then for the palace and other enterprises.

Millo. Thought to be a citadel, terrace, or fortification in Jerusalem. Since David dwelt in the “fort,” or “castle,” of the old Jebusite city captured by him, later known as the “city of David” (2 Sam. 5:7, 9, 1 Chron. 11:5, 7), Millo was probably a strong place in the city when it was taken by David. It was probably situated at the northern end of the city. David (2 Sam. 5:9; 1 Chron. 11:8) and Solomon (1 Kings 9:24; 11:27) added to the early fortification, and later Hezekiah did additional work (2 Chron. 32:5). Others have explained Millo to be the earth filling along the eastern slope south of Moriah.

The wall of Jerusalem. David greatly strengthened and extended the walls of the ancient Jebusite city, building “round about from Millo and inward” (2 Sam. 5:9). Solomon made further repairs and additions, closing up certain weak points of defense in the City of David (1 Kings 11:27).

Later kings continued to make repairs and additions, till the wall eventually ran near the Valley of Hinnom at the south (Jer. 19:2), including a double wall at the southeast near the king’s garden (2 Kings 25:4), a wall outside the City of David on the east, “on the west side of Gihon, in the valley” and which went “about Ophel” and was raised to “a very great height” (2 Chron. 33:14). The gate at the northwest corner was an important gate called the “gate of the corner” (Jer. 31:38). It was a section of this northern wall, “from the gate of Ephraim unto the corner gate, four hundred cubits” (2 Kings 14:13), that was broken down by Jehoash of Israel during the reign of Amaziah. Uzziah repaired and strengthened the wall, building towers at the “the corner gate, and at the valley gate, and at the turning of the wall, and fortified them” (2 Chron. 26:9).

Hazor. This was an important city in the north, on high ground, near the former Lake Huleh. It had been the city of Jabin, head of the northern confederacy (Joshua 11:1). After Joshua’s great victory over this confederacy, he burnt the city (Joshua 11:13), and later signed it to Naphtali (Joshua 19:36). In view of the city’s importance, commanding a vital invasion route from the north, Hazor was fortified by Solomon. In the days of Pekah it was captured by Tiglath-pileser III (2 Kings 15:29).

Megiddo. This was an important stronghold in the southern part of the plain of Esdraelon. It commanded a pass between the plains of Sharon and Esdraelon. The city was assigned to Manasseh, but was not subdued at the time of the division of the land (Joshua 17:11–13). It is mentioned in the account of the battle between the kings of Canaan and Deborah and Barak (Judges 5:19). It was to Megiddo that Ahaziah fled when he was smitten by Jehu, and it was there that he died (2 Kings 9:27). It was also at Megiddo that the death of Josiah took place, as he endeavored to stop the forces of Necho of Egypt on his way north to the Euphrates (2 Kings 23:29). Megiddo has been thoroughly excavated. Among the ruins unearthed are stone stables, cement floored, for nearly 500 horses. These were at first assigned to Solomon’s time, but are now believed to be those of Ahab.

Gezer. This was an important Canaanite town, on a bastion extending out into the maritime plain, 6 1/4 mi. (10 km.) west-northwest of Aijalon, on the boundary of Ephraim (Joshua 16:3). The city was assigned to the Levites (Joshua 21:21), but was not taken at the time of the conquest (Judges 1:29), although it was tributary for a time (Joshua 16:10). It occupied a strategic position in the plain of Aijalon, an important pass, frequently used by the Philistines making their way to the central highlands. It is mentioned on a number of occasions in connection with the battles of David (2 Sam. 5:25; 1 Chron. 14:16; 20:4).

16. For a present. Gezer was taken by Pharaoh and given as a dowry on the occasion of the marriage of his daughter to Solomon. There are a number of records of grants of important territorial rights as dowries on the occasion of royal weddings in the ancient East.

17. Gezer. This city has been carefully excavated, and the Biblical record of its destruction and rebuilding about 1000 b.c. has been definitely confirmed. An interesting discovery was a rock-cut tunnel leading down through the rock to a spring in a cave 94 ft. (28.7 m.) below the surface of the rock and 120 ft. (36.6 m.) below the present ground level. Of note also are the city’s massive fortifications including towers, which were later added to the early walls, possibly by Solomon.

Beth-horon the nether. There were two towns by the name of Beth-horon, both situated in a mountain pass between the Valley of Aijalon and Gibeon on the central highlands. The lower town is about 12 mi. (19.2 km.) northwest of Jerusalem. A mile and three quarters (2.8 km.) to the east, at an elevation of 735 ft. (225 m.) above the lower town, is Beth-horon Upper. Both towns were fortified by Solomon (2 Chron. 8:5). After smiting the Amorites at Gibeon, Joshua pursued them down this pass (Joshua 10:10, 11). It was up this pass that the Philistines ascended to make war with Saul (1 Sam. 13:18), and it was also up this pass that General Allenby made his approach against the Turks in the first world war.

18. Baalath. This town is not certainly identified. It is grouped with the towns of Aijalon and Ekron at the edge of the maritime plain, in the territory originally assigned to Dan (Joshua 19:42–44). Josephus places it near Gezer (Antiquities viii. 6. 1).

Tadmor. Heb. Tamor, but in a parallel passage, Tadmor (2 Chron. 8:4). There is considerable uncertainty as to which city is meant. Some have identified it with Tamar, a city mentioned by Ezekiel as at the southern border of the new land of Israel (Eze. 47:19; 48:28). The exact location of this city is not known, but it is thought to have been to the south of the Dead Sea. On the other hand, there is another city by the name of Tadmor about 131.7 mi. (210.7 km.) northeast of Damascus and about 112 mi. (179.2 km.) west of the Euphrates in an oasis in the Syrian Desert. This city is mentioned a number of times in the inscriptions of Tinglath-pileser I as in the land of Amurru (Syria). Many years later Tadmor came under the control of the Romans, who called it by its Greek name, Palmyra, and it is this city that Josephus regards as the “Tadmor in the wilderness,” which Solomon built (Antiquities viii. 6. 11). The Hebrew word tamar means “palm tree,” a meaning preserved in the later name of Palmyra.

Scholars on the whole do not think it possible for the kingdom of Solomon to have had such extensive frontiers. But in connection with the building of “Tadmor in the wilderness,” Chronicles reports that Solomon went against “Hamath-zobah, and prevailed against it” (2 Chron. 8:3, 4). This place has been thought to be an area about 60 mi. north of Damascus and 100 mi. west of Tadmor-Palmyra, and its mention would indicate a campaign in which this entire northern area was brought under Israelite control. In 1 Kings 4:24 the northern limit of Solomon’s kingdom is given as Tiphsah, a city believed to be on the Euphrates, about 100 mi. north of Tadmor. All this seems to indicate that the kingdom of Solomon was much larger than has usually been admitted, and that the “Tadmor in the wilderness” (1 Kings 9:18) may well have been the famous Tadmor-Palmyra in the Syrian Desert.

In the land. A phrase is probably added to indicate with pride that this frontier city was within the limits of Solomon’s extensive domain.

19. Desired to build. In the pride of his ambition and prosperity Solomon engaged in very extensive building enterprises. A description of some of his ambitious projects is given in Eccl. 2:4–10, which included houses, gardens, orchards, pools of water—“whatsoever mine eyes desired.” Anxious to surpass the glorious achievements of all nations about him, Solomon’s ambition carried him into enterprises that were against the purposes of Heaven and the best interests of the state. The heavy burdens placed upon the people soon became intolerable and led to discontent, bitterness, and ultimate revolt.

21. A tribute of bondservice. An exaction of forced labor in the interests of Solomon’s extensive building enterprises. Shortly after the conquest some of the inhabitants of the land had been put under tribute, which, however, continued only while Israel was strong (Judges 1:28). David had placed many of the native inhabitants under forced labor (1 Chron. 22:2).

22. No bondmen. This exemption granted to the children of Israel from the type of bondservice imposed upon the native inhabitants did not free them from certain types of forced labor. Solomon raised a levy of 30,000 men “out of all Israel” (ch. 5:13, 14). Although efforts were put forth to make this service as acceptable as possible, it still produced such strong resentment that it was one of the main grievances against the throne at the time of Solomons death (ch. 12:4), and resulted in the stoning of Adoram, who had been placed in charge of the levy (ch. 12:18).

Men of war. On the whole, however, the endeavor was made to treat the children of Israel as a superior and dominant race. They were chosen to be the king’s warriors and courtiers, directors in the various enterprises, and commanders of his chariots and horsemen. But as the absolute power of the king increased, the degenerated more and more into an oppressive and unfeeling despot; his favorites became arrogant and conceited, and the condition of those less favored probably differed from serfdom more in name than in reality. As a result, dissatisfaction became deep and widespread.

23. Chief of the officers. Inasmuch as Solomon had 3,300 officers (see on ch. 5:16), the 550 officers here mentioned must have been of a higher rank. In 2 Chron. 8:10 the number of the “chief of king Solomon’s officers” is given as 250 while the total number of “overseers” is 3,600 (2 Chron. 2:18). Kings and Chronicles are thus in agreement as to the total number of officers, but differ as to the number in each of the two ranks.

24. Unto her house. In 2 Chron. 8:11 a reason is given for this removal: “Because the places are holy, whereunto the ark of the Lord hath come.” Since the ark had been brought into the City of David (2 Sam. 6:12), Solomon evidently regarded the entire area as sacred and not suitable for the house of his foreign wife. It has been suggested that the new royal quarters were probably on the hill west of the Temple area, with the Tyropoeon Valley between them.

25. Three times in a year. The Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles (2 Chron. 8:13), the three important annual feasts that all Hebrew males had to attend in Jerusalem (Ex. 23:14–17; Deut. 16:16).

Did Solomon offer. Some have assumed that this verse provides evidence that Solomon officiated as priest three times in each year in offering sacrifices and burning incense. But there is nothing in the Bible to justify this view. The man who brought a sacrifice is said to offer it (Lev. 2:1; 3:1, 3, 7, 9, 14). In connection with sacrifices after the dedication of the Temple, it is added that “the priests waited on their offices” (2 Chron. 7:5, 6). At such ceremonies Solomon probably went no further than any of the common people in the offering of incense or sacrifice, permitting the priests to perform such functions as were exclusively theirs (Lev. 1:7, 8, 11; 2:2, 9 16; 3:11, 16; 10:1, 2; Num. 16:1–7, 17–40; etc.).

26. Ezion-geber. This place is at the head of the Gulf of Aqabah, a seaport of Edom on an arm of the Arabian Gulf. The Israelites camped near here on their journeys through the wilderness (Num. 33:35; Deut. 2:8). The site, now 500 yds. from the sea, was either Ezion-geber or a suburb and commercial center connected with it. A building formerly identified as a smelter, but now as a fortified storehouse, was excavated; and various artifacts of copper were found elsewhere on the site (see on Deut. 8:9). Solomon apparently controlled the overland trade route from Palestine to Arabia and the sea route to Ophir. The ambition to control these routes was probably one of the major causes of the struggles between Israel and Edom. Saul fought against Edom (1 Sam. 14:47), and David placed garrisons there (2 Sam. 8:14; 1 Chron. 18:13). “Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber” (1 Kings 22:48). In the days of Jehoram, Edom revolted from Judah and was under its own king (2 Kings 8:20). Amaziah fought a successful war against Edom (2 Kings 14:7), and his son Azariah “built Elath, and restored it to Judah” (2 Kings 14:22).

Eloth. Sometimes written Elath. A place on the Gulf of Aqabah near Eziong-eber. The name survives in Eоlat, the modern city near this place.

27. Hiram sent. The Hebrews were not a seafaring people; hence Solomon made use of Phoenician sailors, much as the Egyptians employed seamen from Byblos in their various commercial enterprises in the Red Sea area.

28. Ophir. The identification of Ophir with Punt is now virtually certain. Punt was probably located in what is now known as Somaliland, on the northeastern coast of Africa. In addition to gold the products obtained from there were almug trees and precious stones (ch. 10:11), and possibly also silver, ivory, apes, and peacocks (ch. 10:22). There is a record of the Egyptian queen Hatshepsut sending an expedition to Punt to bring back myrrh trees for her temple. The ships of the Egyptian queen also brought back from there ebony, ivory, gold, cinnamonwood, panther skins, monkeys, and baboons.

Ellen G. White comments

2    PK 75

15–19PK 71

16   PK 53

26, 28  FE 501; PK 72