Category: <span>1 Kings with Select Psalms and Proverbs</span>

The final chapters of 1 Kings are a succinct portrayal of what would come to characterize the situation of God’s people until the time of the exile. From the prophet Elijah, Israel was to learn that God’s word should be taken seriously. The prophetic messages to Israel had a recurring theme: God was acting so that His people would know Him—just as Elijah prayed on Mount Carmel, “LORD God of Abraham, Isaac, and Israel, today let it be known that You are God in Israel” (1 Kgs 18:36). This message came to King Ahab repeatedly in 1 Kings 20, and the Lord gave Israel victory over the Arameans.

Although the Lord was faithful to His word and Israel struck down the Aramean threat, Ahab released the Aramean king when he pled for mercy (1 Kgs 20:29-34). This was a direct affront to the faithfulness of the Lord. The Lord sentenced Ahab to endure the fate of the Aramean king, whose archer “without taking special aim” (1 Kgs 22:34) killed Ahab in an ensuing battle (1 Kgs 20:35-43; 22:29-40).

King Ahab was not only peevish but greedy as well. Ahab wanted the vineyard of his neighbor, Naboth, who replied, “I will never give my father’s inheritance to you” (1 Kgs 21:3). When Ahab heard this, he threw a fit before his wife Jezebel. She responded by scheming for Naboth’s life and gave the king Naboth’s property (1 Kgs 21:1-16)—a feat that would earn her both fame and shame (1 Kgs 21:19-24; 2 Kgs 9:30-37). Soon the Lord sent Elijah to confront the king in Naboth’s vineyard. The prophet pronounced judgment upon the king and his family, a judgment that was delayed by Ahab’s immediate penitence of heart (1 Kgs 21:17-29).

Ahab’s wickedness in Israel was contrasted in 1 Kings 22 with the more loyal posture of Jehoshaphat, king of Judah. While Jehoshaphat was willing to support Ahab’s battle against the Arameans, he first requested that they inquire “what the LORD’s will is” (1 Kgs 22:5). At the end of the chapter, the author described the covenant faithfulness of Judah’s king, “Jehoshaphat walked in all the ways of his father Asa; he did not turn away from them but did what was right in the LORD’s sight” (1 Kgs 22:43). It is thus not surprising that after Ahab inquired of 400 pagan prophets, Jehoshaphat would interject, “Isn’t there a prophet of Yahweh here any more? Let’s ask him” (1 Kgs 22:7). Ahab could not care less about the word of the Lord, while Judah’s king was insistent that it alone should guide those who lead God’s people.

In the end, Micaiah—speaking contrary to the 400 pagan prophets—was shown to be the spokesman from the Lord (1 Kgs 22:13-28). King Ahab approached Micaiah concerning whether or not Israel should go up against Aram. To the chagrin of Ahab, Micaiah informed the king that Aram would be victorious. The prophet said, “I saw all Israel scattered on the hills like sheep without a shepherd. And the LORD said, ‘They have no master; let everyone return home in peace’” (1 Kgs 22:17). Israel was vulnerable because Ahab, like so many of his predecessors, had been unfaithful to heed the word of the Lord and guide the people in covenant faithfulness.

The Gospel writers employed Micaiah’s prophecy to illustrate Jesus’ compassion for those who were untaught in the hope of Messiah, marred by sickness and disease, under intense demonic influence, and needy of daily bread. The common Israelite suffered while the Pharisees and scribes, who were in position to shepherd the people, stood by loading burdens on the needy (Matt 23:1-7). When Jesus ministered in the regions of Galilee, He felt compassion on the mistreated and the diseased because they were like sheep without a shepherd (Matt 9:35-37). After Jesus fed the 5,000 and intended to retreat with His disciples, He paused and compassionately ministered to the crowds chasing after Him (Mark 6:34). Micaiah’s prophecy hinted that the people of Israel were the victims of poor leadership—so different from Jesus. Jesus exclaimed, “Come to Me, all of you who are weary and burdened, and I will give you rest. All of you, take up My yoke and learn from Me, because I am gentle and humble in heart, and you will find rest for yourselves. For My yoke is easy and My burden is light” (Matt 11:28-30).

When Moses gave his final sermons to Israel in the book of Deuteronomy, he warned Israel that if they followed idols, the Lord would bring famine and draught upon the land (Deut 11:16-17). Elijah’s first recorded words reveal that the Lord would be faithful to His word of judgment upon His people. Elijah told Ahab, “As the LORD God of Israel lives, I stand before Him, and there will be no dew or rain during these years except by my command!” (1 Kgs 17:1). Despite the famine that would come on the land, 1 Kgs 17:4-24 records that the Lord provided in a special way for both Elijah and a faithful widow of Zarephath in Sidon, to whom the Lord sent him.

First Kings 18 recounts what may be Elijah’s greatest miracle, a demonstration of the Lord’s jealousy for the affections of His people. The miraculous scene on Mount Carmel was occasioned by Israel’s wavering opinion between the supremacy of the Lord or Baal. Elijah would have none of it, saying, “If Yahweh is God, follow Him. But if Baal, follow him” (1 Kgs 18:21). When the people would not answer the prophet’s exhortation, he initiated the showdown between the Lord and Baal, praying, “LORD, God of Abraham, Isaac, and Israel, today let it be known that You are God in Israel and I am Your servant, and that at Your word I have done all these things. Answer me, LORD! Answer me so that this people will know that You, Yahweh, are God and that You have turned their heart back” (1 Kgs 18:36-37). When his prayer was answered, the Israelite bystanders assisted Elijah in slaughtering the pagan prophets (1 Kgs 18:40) and Elijah announced that rain was coming (1 Kgs 18:42-46).

But 1 Kings 19 notes that though Elijah had demonstrated remarkable courage before the pagan prophets, the imminent threat of Jezebel prompted Elijah to run for his life (1 Kgs 19:3). Elijah became so despondent that he prayed to the Lord that he might die (1 Kgs 19:4-5). But the Lord was not done with Elijah and helped the prophet understand that he was not alone. Elijah was the first of Israel’s distinguished prophets and Elisha would follow in his steps (1 Kgs 19:19-21).

Elijah was so prominent that he became a paradigmatic figure in the storyline of Scripture.

(1) Elijah’s ministry provided a framework for understanding Jesus and John the Baptist. Many thought Jesus was Elijah come back to life (Matt 16:14//Mark 8:28//Luke 9:19). Jesus used Elijah’s ministry to the widow in Sidon—outside the territory of Israel—to justify His ministry to Gentiles. “I assure you: No prophet is accepted in his hometown” (Luke 4:24), Jesus told the crowd in Nazareth at the outset of His public ministry. Jesus stated that Elijah foreshadowed John and that after John the law and the prophets would be understood differently—in light of His own ministry (Matt 11:13-14//Matt 17:12//Mark 9:12-13). Elijah serves not only as a prototype for John and Jesus, but as one whose ministry pointed forward to the days of fulfillment signaled by John and fulfilled in Jesus. Peter learned as much at the Transfiguration, when Moses and Elijah appeared talking with Jesus, God’s Son (Matt 17:1-9//Mark 9:2-10//Luke 9:28-36).

(2) Elijah’s call upon Elisha set a pattern for Jesus’ call to His disciples. Elisha wanted to tell his parents goodbye before following Elijah in ministry (1 Kgs 19:20). When crowds began to follow after Jesus, someone asked if he could go and bury his father before committing to discipleship. Jesus replied that the ones He calls should follow after Him above all earthly relationships and without delay (Matt 8:22//Luke 9:60).

(3) Elijah’s fear and isolation illustrated how the Jews of the early church felt when so few of their number were following Christ. After the Lord answered Elijah’s prayer and sent rain on the land, Jezebel chased Elijah and the prophet hid in a cave. Elijah told the Lord that he feared for his life, being the only faithful Israelite left to counter Ahab and Jezebel (1 Kgs 19:10, 14). But the Lord told Elijah that there were yet 7,000 faithful in Israel that had not bowed to Baal (1 Kgs 19:18). Paul saw Elijah’s situation as an illustration of the way that the Lord had reserved a remnant of Israelites, chosen by grace to believe in Christ (Rom 11:2-5).

(4) Elijah’s faith provided a model for prayer in the church. Draught and famine provided the backdrop for Elijah’s miracle-working ministry (1 Kgs 17:1; 18:1). In 1 Kgs 18:42, “he bowed down to the ground and put his face between his knees,” when he prayed for rain. Then, “in a little while, the sky grew dark with clouds and wind, and there was a downpour” (1 Kgs 18:45). James encouraged his audience that Elijah was a man just like them—so they ought to pray and expect God to even heal the sick among them (Jas 5:13-18). “The intense prayer of the righteous is very powerful,” James wrote (Jas 5:16).

(5) Elijah’s ability to cause drought and bring rain is echoed in John’s vision of the two witnesses in Revelation. In 1 Kgs 17:1, Elijah declared that it would not rain and in 1 Kgs 18:40-46 announced that it would soon rain. In Rev 11:6, John wrote that the two witnesses in the holy city have the power to shut the sky and prevent rain from falling while they testified of God’s message.

In the books of 1-2 Kings, the author provides alternating accounts of the leadership and political developments in Israel and Judah. On the heels of division between Jeroboam and Rehoboam, one wonders if the kingdom could be reunited under their descendants. Sadly, the sins of the fathers would dominate the lives of their sons. At times, a light would emerge—as was the case with Solomon’s great-grandson Asa. Asa’s lengthy reign fortified Judah for more than 100 years after Israel was exiled by Assyria (2 Kgs 17:6-23; 24:10-20).

Jeroboam outlasted Rehoboam to the extent that two other kings, Abijam and his son Asa, reigned in Judah during Jeroboam’s lifetime (1 Kgs 15:1-24). Abijam was king just three years, enough time for him to walk “in the sins his father had done before him” (1 Kgs 15:3). However, the author noted, “Because of David, the LORD his God gave him a lamp in Jerusalem to raise up his son after him and to establish Jerusalem because David did what was right in the LORD’s eyes” (1 Kgs 15:4-5a).

Thus, the Lord was gracious to Judah, and the nation enjoyed the reign of Asa for 41 years (1 Kgs 15:9-31). Asa “did what was right in the LORD’s eyes, as his ancestor David had done” (1 Kgs 15:11). Although the high places remained, “Asa’s heart was completely with the LORD his entire life” (1 Kgs 15:14). Asa’s success included the ability to protect Judah from the aggression of Baasha, king of Israel (1 Kgs 15:16-24)—quite an accomplishment considering Baasha overthrew his successor Nadab and destroyed the house of Jeroboam (1 Kgs 15:29). The author saw Jeroboam’s decline as a teachable moment. Baasha’s success against Jeroboam “was because of Jeroboam’s sins he had committed and had caused Israel to commit in the provocation he had provoked the LORD God of Israel with” (1 Kgs 15:30). The Lord’s dealings with Jeroboam illustrate Solomon’s instructions in Prov 11:21, “Be assured that the wicked will not go unpunished, but the offspring of the righteous will escape.”

Baasha was morally identical to Jeroboam, doing evil in the sight of the Lord (1 Kgs 15:34). The Lord likewise dealt with Baasha severely (1 Kgs 16:1-7). Besides Nadab and Baasha, four other kings reigned in Israel during Asa’s long reign in Judah. With increasing levels of unfaithfulness, Elah (1 Kgs 16:8-14), Zimri (1 Kgs 16:15-22), Omri (1 Kgs 16:23-28), and Ahab (1 Kgs 16:29-34) turned from the Lord to worship idols.

The sin of Ahab’s wife, Jezebel, was so notorious that Jesus commented on it when addressing the church in Thyatira in Rev 2:20-22. Jesus rebuked the church in Thyatira because they tolerated the kinds of sin that characterized Jezebel.

After Jezebel conspired to murder Naboth so that her husband King Ahab could own Naboth’s vineyard, the author commented, “There was no one like Ahab, who devoted himself to do what was evil in the LORD’s sight, because his wife Jezebel incited him” (1 Kgs 21:25). When Jesus evaluated the church of Thyatira, He thus saw among them a timid spirit that allowed congregants to compromise orthodoxy in order to accommodate pagan culture. In the flow of the storyline of Scripture, Jezebel’s idolatry incited the Lord’s jealousy and the Thyatirans’ idolatry incited the jealousy of the risen Christ. The Thyatirans’ devotion to Christ had waned—a sin no less severe than that of Jezebel.

Because of rampant idolatry in Israel, the Lord disciplined His people by setting apart Jeroboam to rebel against King Solomon. Jeroboam would have the ten northern tribes; Solomon’s descendant, Rehoboam, would have Judah. The record of 1 Kings 12-14 points to the fact that both Jeroboam and Rehoboam were motivated by fear for themselves rather than fear of the Lord.

Rehoboam had gone to the northern city of Shechem to be anointed king in Israel. Yet when Jeroboam—after returning from exile in Egypt (1 Kgs 12:1-2)—came with the whole assembly of Israel, Rehoboam heard more than a simple request for a lighter yoke; he sensed rebellion amongst Jeroboam and his cohort and was afraid. Rehoboam sought counsel from Israel’s elders as to how he should respond. It is ironic that he, the son of the man who wrote so much about wise words and foolish speech (Proverbs 10), would so quickly set aside the counsel of Israel’s elders for the counsel of young men. That he listened to the advice of the young men who said, “This is what you should say to these people…‘My little finger is thicker than my father’s loins!’” (1 Kgs 12:11), showed that Rehoboam viewed the throne as a means of self-assertion. Tragic as it was, all of this “came from the LORD to carry out His word” (1 Kgs 12:15). Rehoboam’s reign was characterized by idolatry and unfaithfulness (1 Kgs 14:21-31). Even though he lived in the glorious city of Jerusalem, which boasted the temple, he was no match for Shishak king of Egypt. Shishak besieged the city and claimed the treasuries of the Lord’s temple: “He took everything” (1 Kgs 14:26).

Jeroboam was afraid. If the northerners had to go to Jerusalem for cultic celebrations, “the heart of these people will return to their lord, Rehoboam king of Judah. They will murder me and go back to the king of Judah” (1 Kgs 12:27). Like Rehoboam, he sought advice and sinned (1 Kgs 12:28-33). All this despite the Lord’s promise to Jeroboam that if he obeyed the law, the Lord would establish his dynasty just as the Lord had promised David (1 Kgs 11:38). Jeroboam refused. His heart was so hard that even when his arm was withered and restored by the man of God from Judah (1 Kgs 13:1-10), he “did not repent of his evil way but again set up priests from every class of people for the high places” (1 Kgs 13:33). Indeed, he, like the man of God, dismissed God’s clear revelation for a more convenient conviction (1 Kgs 13:11-32). Israel would never be able to recover from the failures of Jeroboam; his legacy led to the exile (1 Kgs 14:1-20; 2 Kings 17, 24).

The latter half of Solomon’s life and the initial scenes of the divided kingdom demonstrate that the descendants of Jacob would not remain loyal to the Lord. Moses predicted as much (Deuteronomy 29-30), Joshua warned against it (Joshua 24), and David echoed their words (1 Kings 2). Because of the idolatry of the land, the Lord raised up Jeroboam to discipline King Solomon and Israel. In the storyline of Scripture, idolatry is such a serious offense to God, because He is holy; no image could do Him justice. This paradigm set the stage for the coming of Jesus Christ—God become man.

(1) Paul wrote that, “In Him the entire fullness of God’s nature dwells bodily” (Col 2:9) and said “There is one God and one mediator between God and man, a man, Christ Jesus, who gave Himself—a ransom for all, a testimony at the proper time” (1 Tim 2:5-6).

(2) The author of Hebrews began his epistle by noting, “Long ago God spoke to the fathers by the prophets at different times and in different ways. In these last days, He has spoken to us by His Son, whom He has appointed heir of all things and through whom He made the universe. He is the radiance of His glory, the exact expression of His nature” (Heb 1:1-3a).

(3) After an extended defense of the deity and humanity of Jesus Christ, John concluded his first epistle with the admonition, “Little children, guard yourselves from idols” (1 John 5:21).

In 1 Kings 10-11, the author describes Solomon’s final days. Like so many leaders in the history of God’s people, he did not finish as he had begun. While he enjoyed the Lord’s blessings of wisdom and wealth nearly all his days (1 Kgs 3:10-14), the Lord censured the unfaithful behavior that characterized the later portion of his life, and that of Israel (1 Kgs 11:33).

As Solomon’s days increased, so did his international fame. Earlier the author recorded, “People came from everywhere, sent by every king on earth who had heard of his wisdom, to listen to Solomon’s wisdom” (1 Kgs 4:34). The visit of the Queen of Sheba, recorded in 1 Kgs 10:1-13, confirmed that Solomon’s reputation continued to attract international attention. The queen was on mission to scrutinize for herself the reports of Solomon’s wisdom (1 Kgs 10:1, 2b), and “when Solomon answered, nothing was too difficult for the king to explain to her” (1 Kgs 10:3). Further still, when she saw all the buildings constructed under his administration, “it took her breath away” (1 Kgs 10:5). In time she confessed that she had not heard the half of what she had seen and exclaimed, “May the LORD your God be praised! He delighted in you and put you on the throne of Israel, because of the LORD’s eternal love for Israel” (1 Kgs 10:9). Solomon and the Queen exchanged gifts (1 Kgs 10:10, 13), which prompted the biblical author to reflect again on Solomon’s wealth and wisdom (1 Kgs 10:14-29). The author noted, “The whole world wanted an audience with Solomon to hear the wisdom that God had put in his heart. Every man would bring his annual tribute: items of silver and gold, clothing, weapons, spices, and horses and mules” (1 Kgs 10:23-25).

Yet Solomon had lost his spiritual sensitivity. In 1 Kings 11 the author arranged a succession of Solomon’s sins. Disregarding the instruction in Proverbs 5-7, “King Solomon loved many foreign women in addition to Pharaoh’s daughter: Moabite, Ammonite, Edomite, Sidonian, and Hittite women from the nations that the LORD had told the Israelites about, ‘Do not intermarry with them…because they will turn you away from Me to their gods’” (1 Kgs 11:1-2). These wives enticed Solomon to worship other gods and Solomon’s heart was turned away from sincere devotion to the Lord. This was the same man who built the temple and enjoyed the Lord’s presence there. The Lord’s anger burned against Solomon; He said, “Since you have done this and did not keep My covenant and My statutes, which I commanded you, I will tear the kingdom away from you” (1 Kgs 11:11). The remainder of 1 Kings 11 records Jeroboam’s rebellion and the political turmoil that characterized Solomon’s latter days.

Solomon was remembered as the wisest and wealthiest of Israel’s kings. Solomon’s greatness forms a cohesive link in the macro-narrative of the Bible. The Lord promised Abraham that he would become a great people and that kings would come from his descendants (Gen 17:6). This promise was confirmed as international leaders paid homage to Solomon as the king of the people dwelling securely in Canaan. But Solomon’s idolatry established a pattern of life in Israel, ultimately fracturing the covenant God made with Moses and Israel at Mount Sinai (Exodus 19-20). And when Jesus came proclaiming His deity and the kingdom of God among men, He indicted Israel’s leaders for demanding signs from Him, testing Him. Jesus said that no sign would be given to those who sneered at Him instead of bowing themselves to God’s presence among them. Noting His supremacy over Solomon, Jesus said that at the judgement the queen of Sheba, who traveled a great distance to hear the mere wisdom of Solomon, will condemn those who heard Jesus speak to them and did not heed His word (Matt 12:42//Luke 11:31).

The Lord’s covenant faithfulness to Israel and David (2 Sam 7:12-16; 1 Kgs 3:6-7) established the foundation for the Golden Age of Israel. First Kings 7-9 records not only the outworkings of the Davidic covenant, including the completion of the temple and Solomon’s palaces, but also the dawn of Solomon’s fall. Ultimately, only Jesus Christ could fulfill the promise of an eternal king seated on the throne of David (Isa 9:7; Luke 1:30-33).

While Solomon’s palace was an impressive structure, composed of multiple buildings (1 Kgs 7:1-14), most of the author’s attention remained on the construction of the temple. When the temple was completed, Solomon dedicated it by bringing the ark into the most holy place and setting it beneath the wings of the cherubim (1 Kgs 8:6). The scene was magnificent: “When the priests came out of the holy place, the cloud filled the LORD’s temple” (1 Kgs 8:10; Exod 40:34-35). Solomon responded in praise before the congregation, recounting the Lord’s presence among His people from the exodus to the present moment—the time from whence the Lord would dwell among His people in the temple (1 Kgs 8:22-53).

When Solomon finished his petition, he turned and blessed the people (1 Kgs 8:54-66), exhorting them, “Let your heart be completely devoted to the LORD our God to walk in His ordinances and to keep His commands, as it is today” (1 Kgs 8:61). While the dedication ceremony was so glorious that it was almost beyond description, the author hints in 1 Kings 9 at the beginnings of Solomon’s demise. The Lord responded to Solomon’s prayer with more words of warning than blessing (1 Kgs 9:1-9). Solomon treated Hiram king of Tyre, who had done so much for him (1 Kings 5), with contempt (1 Kgs 9:10-14). Solomon forced foreign peoples to serve him and then went on to compel Israelites into service, resulting in a rebellion (1 Kgs 9:15-23; 1 Sam 8:10-18; 1 Kgs 12:4).

The Lord’s response to the construction of the temple (1 Kgs 9:1-7) is instructive for understanding the storyline of Scripture. The Lord told Solomon that if he would loyally follow the law then He would establish Solomon’s throne over Israel forever, just as He had promised David (2 Sam 7:12-16). But the Lord also warned Solomon that if he and his descendants rebelled and worshiped idols, “I will cut off Israel from the land I gave them, and I will reject the temple I have sanctified for My name” (1 Kgs 9:7). Solomon and his descendants did not obey, so the Lord disciplined Israel and Judah through the exile. From the days of Abraham to David, there had been enough occasional faithfulness that the Lord saw fit to bless His people, bring them out of Egypt, and plant them in Canaan. All hinged on Solomon and his descendants—and they failed.

It was thus fitting for the author of Hebrews to take up a phrase from Psalm 45, a poem written for the wedding of an Israelite king like Solomon, and apply it to the greater King, Jesus. In Psalm 45, a herald addressed the king as a god and noted the king’s special relationship with God, saying, “Your throne, God is forever and ever; the scepter of Your kingdom is a scepter of justice. You love righteousness and hate wickedness; therefore God, your God, has anointed you, more than your companions, with the oil of joy” (Ps 45:6-7). In Heb 1:8-9, the author cited Ps 45:6-7 to contrast the temporary ministry of the angels who mediated the old covenant (Acts 7:38; Gal 3:19) and the eternal, permanent reign of Jesus Christ. While many in Israel viewed Solomon’s reign as part of an enduring and eternal earthly dominion, the author of Hebrews looked back on Israel’s history in light of Solomon’s failure and the exile. He concluded that only Jesus’ throne is eternal (Heb 1:8).

The Lord had sworn to David that one of his descendants would be on the throne of Israel forever (2 Sam 7:12-16). The scenes in 1 Kings 3-6 not only display the reality of the Lord’s faithfulness but also His jealous desire to reside with His people in the temple, whose construction was the pinnacle of Solomon’s rule.

When Solomon was at Gibeon, the Lord appeared to him with a profound statement, “Ask. What should I give you?” (1 Kgs 3:5). Solomon asked for wisdom to judge the great nation of God’s people, Israel (1 Kgs 3:8-9). The Lord was pleased. He endowed Solomon with wisdom for the task and said, “In addition, I will give you what you did not ask for: both riches and honor, so that no man in any kingdom will be your equal during your entire life” (1 Kgs 3:13). The initial manifestations of these blessings are recorded in 1 Kings 3-4. Solomon judged wisely between the women fighting over a baby (1 Kgs 3:16-28) and assembled a great team of officials and servants (1 Kgs 4:1-19). “People came from everywhere,” the author noted, “sent by every king on earth who had heard of his wisdom, to listen to Solomon’s wisdom” (1 Kgs 4:34; 1 Kgs 10:1-13).

Hiram king of Tyre, who had been a friend of David, was one of the kings who sent emissaries to visit Solomon. When Hiram discovered Solomon’s plan to build a temple for the Lord, he rejoiced and provided Solomon with the necessary materials and labor for constructing the temple. The Lord’s presence in the temple was so magnificent that the Psalmist said, “How lovely is Your dwelling place, LORD of Hosts. I long and yearn for the courts of the LORD; my heart and flesh cry out for the living God…Better a day in Your courts than a thousand elsewhere” (Ps 84:1-2, 10; see Ps 87:1-2).

The construction of Solomon’s temple, like so many scenes in the Old Testament, casts a long shadow into the New Testament. The Lord said to Solomon, “As for this temple you are building, if you walk in My statutes, execute My ordinances, and keep all My commandments by walking in them, I will fulfill My promises to you, which I made to your father David. I will live among the Israelites and not abandon My people Israel” (1 Kgs 6:12-13). Solomon did not, and his descendants did not; therefore, the Lord abandoned His people to foreign invaders (2 Kings 17, 24). The promise to Solomon was ultimately fulfilled in the inauguration of the new covenant in Jesus Christ.

(1) John said, “In the beginning was the Word, and the Word was with God, and the Word was God…The Word became flesh and took up residence among us. We observed His glory, the glory as the One and Only Son from the Father, full of grace and truth” (John 1:1, 14).

(2) Stephen, at the cost of his life, quoted Isa 66:1-2, saying, “It was Solomon who built Him a house. However, the Most High does not dwell in sanctuaries made with hands, as the prophet says: ‘Heaven is My throne, and earth My footstool. What sort of house will you build for Me? says the Lord, or what is My resting place? Did not My hand make all these things?” (Acts 7:47-50).

(3) Paul told the Corinthians, “Don’t you know that you are God’s sanctuary and that the Spirit of God lives in you? If anyone ruins God’s sanctuary, God will ruin him; for God’s sanctuary is holy, and that is what you are” (1 Cor 3:16-17) and “For we are the sanctuary of the living God, as God said: ‘I will dwell among them and walk among them, and I will be their God, and they will be My people’” (2 Cor 6:16).

(4) Toward the conclusion of John’s visions in Revelation, he saw the New Jerusalem and heard a voice say to him, “Look! God’s dwelling is with men, and He will live with them. They will be His people, and God Himself will be with them and be their God” (Rev 21:3).

The initial scenes of the record of the kings of Israel underscore the transition of the throne from David to Solomon. The rise of the latter would not go unchallenged, but in the end the Lord confirmed Solomon as king.

David’s last days were characterized by failing health (1 Kgs 1:1-4). While their father was in decline, two of David’s sons were thought to be heirs to the throne of Israel, Adonijah and his younger brother, Solomon. Adonijah “kept exalting himself, saying, ‘I will be king!’” (1 Kgs 1:5). Adonijah was persuasive; both Joab and Abiathar the priest were won over. Yet, when Nathan and Bathsheba intervened (1 Kgs 1:11-27), the king was persuaded, and he ordered that Solomon be recognized as his successor (1 Kgs 1:29-53).

David’s last words included some pointed instruction for Israel’s new king (1 Kgs 2:1-12). David directed Solomon to fear God (1 Kgs 2:2-4). David’s words echo themes covered by Moses when he was ready to be gathered to his fathers (Deuteronomy 28-33), telling Solomon that if he would keep God’s commands he would live and be blessed, but if not it would be to his own peril. David told Solomon to remove Joab from military leadership (1 Kgs 2:5-7) and banish Shimei (1 Kgs 2:8-9) who had mocked David when he was on the run from Absalom (2 Sam 16:5-13).

Upon David’s death, Adonijah once again sought to usurp the throne—even employing Solomon’s mother, Bathsheba, in the ruse (1 Kgs 2:13-21). Yet Solomon was already endowed with a measure of shrewdness befitting a king. He saw through Adonijah’s request that Abishag the Shunammite, the beautiful virgin who had ministered to David on his death bed (1 Kgs 1:1-4), be given to him as a wife. The older brother’s request was tantamount to requesting the scepter of Israel. Solomon acted wisely; he had his older brother killed (1 Kgs 2:25). Unrivaled, Solomon straightaway carried out his father’s advice, even having Joab executed while he held onto the horns of the altar (1 Kgs 2:28-35) and Shimei killed (1 Kgs 2:43). As a result, “the kingdom was established in Solomon’s hand” (1 Kgs 2:46).

Psalm 89 is a complex poem. The author recounts God’s promises to David (Ps 89:19-37), then laments that the Lord has not fulfilled them (Ps 89:38-48), and concluded with a petition for the Lord to remember His word to the king and act (Ps 89:49-52). The record of promises in Ps 89:19-37 provides a framework for understanding the life and ministry of Jesus, making the Psalm prominent in the New Testament.

(1) The anointing of David established a pattern for Jesus as God’s anointed Son. In the psalmist’s mind, the anointing of David confirmed God’s choice of Jesse’s son to be king (Ps 89:19-20). In Heb 1:8-9, the author quoted Ps 45:6-7 to describe Jesus as God’s anointed Son.

(2) David addressed God as his Father and was the firstborn of God (Ps 89:26-27)—the relational framework Jesus enjoys with the Father eternally (Mark 15:39; Luke 1:35; 2:49; John 1:14, 18; 17:1, 11, 21, 24-25; 20:17).

(3) God promised David that his descendants would sit on his throne forever (Ps 89:29)—a promise confirmed to Jesus (Matt 1:1-14; Luke 1:30-33).

(4) God’s promise to David that he would have an eternal dynasty was likened to God swearing an oath (Ps 89:35-37)—a pattern recognized in God’s oath that Jesus would be an eternal priest in the new covenant (Heb 6:13-19; 7:20-28).