And when this temple has become a heap of rubble, all who pass by it will be appalled and will hiss and say, 'Why has the LORD done such a thing to this land and to this temple?' And this templeThe Hebrew word for "temple" here is "הַבַּיִת" (ha-bayit), which literally means "the house." In the context of 1 Kings, it refers to the magnificent temple built by Solomon in Jerusalem, a central place of worship for the Israelites. This temple was not just a physical structure but a symbol of God's presence among His people. Its mention here underscores the gravity of the warning; the very dwelling place of God on earth is at risk of becoming desolate due to disobedience. will become a heap of rubble
The phrase "heap of rubble" translates from the Hebrew "עִי" (i), which means a ruin or desolation. This imagery is stark and serves as a prophetic warning of the consequences of turning away from God. Historically, this prophecy was fulfilled when the Babylonians destroyed the temple in 586 BC. The transformation from a place of glory to ruins serves as a powerful reminder of the importance of faithfulness to God. All who pass by
This phrase indicates that the destruction of the temple will be so significant that it will attract the attention of passersby. In ancient times, travelers and traders would have been common, and the sight of such a ruin would provoke questions and discussions. This serves as a metaphor for the public nature of Israel's covenant with God and the visible consequences of their actions. will be appalled
The Hebrew word "שָׁמֵם" (shamem) means to be desolate or astonished. The reaction of being appalled suggests a deep sense of shock and horror at the sight of the temple's destruction. This reflects the gravity of the situation and the profound impact of divine judgment on the land and its people. and will scoff
The word "scoff" comes from the Hebrew "שָׁרַק" (sharaq), which means to hiss or mock. This indicates that the onlookers will not only be shocked but will also ridicule the fallen state of the temple. This mocking is a reflection of the shame and dishonor brought upon the people due to their unfaithfulness to God. and say, 'Why has the LORD done such a thing
This rhetorical question highlights the bewilderment and curiosity of the onlookers. It implies that the destruction is so severe that it prompts a search for understanding. The use of "the LORD" (Yahweh) emphasizes that this is not just a natural disaster but a divine act, a direct consequence of the people's actions against their covenant with God. to this land and to this temple?'
The mention of both "land" and "temple" underscores the comprehensive nature of the judgment. The land, promised to the Israelites, and the temple, the center of their worship, are both affected. This serves as a reminder of the interconnectedness of the people's spiritual and physical well-being and the holistic nature of God's covenant with them. The destruction of both signifies a breach in the relationship between God and His people, calling them back to repentance and faithfulness. Persons / Places / Events 1. SolomonThe king of Israel who built the temple, which is the subject of God's warning in this passage. 2. The TempleThe magnificent house built by Solomon for the LORD, symbolizing God's presence among His people. 3. The LORD (Yahweh)The covenant God of Israel, who is warning Solomon about the consequences of disobedience. 4. IsraelThe nation chosen by God, whose faithfulness or lack thereof will determine the fate of the temple and the land. 5. PassersbyThose from other nations who will witness the desolation of the temple and question the reasons for its destruction. Teaching Points The Conditional Nature of God's PromisesGod's promises often come with conditions that require our obedience and faithfulness. We must remain vigilant in our walk with God to experience His continued blessings. The Consequences of DisobedienceDisobedience to God can lead to severe consequences, not only for individuals but also for communities and nations. We must heed God's warnings and align our lives with His will. The Witness of God's JudgmentThe destruction of the temple serves as a witness to the world of God's justice. Our lives should reflect God's holiness so that we are a positive testimony to others. The Importance of RepentanceEven when we stray, God offers a path back through repentance. We should be quick to repent and seek God's forgiveness to restore our relationship with Him. The Role of Leadership in Spiritual HealthLeaders, like Solomon, have a significant impact on the spiritual direction of their people. We should pray for and support our leaders to guide us in righteousness. Bible Study Questions 1. How does the warning in 1 Kings 9:8 reflect the conditional nature of God's promises, and how can we apply this understanding to our personal walk with God? 2. In what ways can the consequences of disobedience, as seen in the destruction of the temple, serve as a warning for us today? 3. How can we ensure that our lives are a positive testimony to others, reflecting God's holiness and justice? 4. What steps can we take to cultivate a heart of repentance and maintain a close relationship with God? 5. How can we support and pray for our leaders to ensure they guide us in a way that aligns with God's will? Connections to Other Scriptures Deuteronomy 28This chapter outlines the blessings for obedience and curses for disobedience, providing a backdrop for the warning given in 1 Kings 9:8. 2 Chronicles 7:19-22A parallel passage where God reiterates the consequences of Israel's unfaithfulness, emphasizing the conditional nature of His promises. Jeremiah 7:12-14Jeremiah warns of the destruction of the temple due to the people's unfaithfulness, echoing the warning given to Solomon. Matthew 24:1-2Jesus predicts the destruction of the Second Temple, highlighting the theme of judgment due to unfaithfulness. People Amorites, Canaanites, David, Geber, Gibeon, Hiram, Hittites, Hivite, Hivites, Israelites, Jebusites, Ophir, Perizzites, Pharaoh, Solomon, TamarPlaces Baalath, Beth-horon, Brook of Egypt, Cabul, Edom, Egypt, Eloth, Ezion-geber, Galilee, Gezer, Gibeon, Hazor, Jerusalem, Lebanon, Megiddo, Millo, Ophir, Red Sea, Tamar, TyreTopics Appalled, Astonished, Broken, Desolate, Goes, Heap, Hiss, Hissed, Imposing, Mass, Overcome, Pass, Passes, Passeth, Passing, Ruins, Scoff, Sounds, Temple, Though, Thus, Walls, Wherefore, Whistling, Wonder, YetDictionary of Bible Themes 1 Kings 9:4-9 1351 covenant, with David
8404 commands, in OT 1 Kings 9:6-9 5243 byword
7382 house of God Library Promises and Threatenings
'And it came to pass, when Solomon had finished the building of the house of the Lord, and the king's house, and all Solomon's desire which he was pleased to do. 2. That the Lord appeared to Solomon the second time, as He had appeared unto him at Gibeon. 3. And the Lord said unto him, I have heard thy prayer and thy supplication, that thou hast made before Me: I have hallowed this house, which thou hast built, to put My name there for ever; and Mine eyes and Mine heart shall be there perpetually, …
Alexander Maclaren—Expositions of Holy ScriptureGadara
There was a double Gadara. One at the shore of the Mediterranean sea: that was first called Gezer, 1 Kings 9:15. In Josephus, "Simon destroyed the city Gazara, and Joppe, and Jamnia."--And in the Book of the Maccabees, "And he fortified Joppe, which is on the sea, and Gazara, which is on the borders of Azotus." At length, according to the idiom of the Syrian dialect, Zain passed into Daleth; and instead of Gazara, it was called Gadara. Hence Strabo, after the mention of Jamnia, saith, "and there …
John Lightfoot—From the Talmud and Hebraica Whether Solicitude Belongs to Prudence?
Objection 1: It would seem that solicitude does not belong to prudence. For solicitude implies disquiet, wherefore Isidore says (Etym. x) that "a solicitous man is a restless man." Now motion belongs chiefly to the appetitive power: wherefore solicitude does also. But prudence is not in the appetitive power, but in the reason, as stated above [2746](A[1]). Therefore solicitude does not belong to prudence. Objection 2: Further, the certainty of truth seems opposed to solicitude, wherefore it is related …
Saint Thomas Aquinas—Summa Theologica Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge. Objection 2: Further, it is written (1 Cor. 14:3): "He that prophesieth, speaketh to men unto edification." Now speech …
Saint Thomas Aquinas—Summa Theologica Whether it is Lawful to Give and Receive Money for Spiritual Actions?
Objection 1: It seems that it is lawful to give and receive money for spiritual actions. The use of prophecy is a spiritual action. But something used to be given of old for the use of prophecy, as appears from 1 Kings 9:7,8, and 3 Kings 14:3. Therefore it would seem that it is lawful to give and receive money for a spiritual action. Objection 2: Further, prayer, preaching, divine praise, are most spiritual actions. Now money is given to holy persons in order to obtain the assistance of their prayers, …
Saint Thomas Aquinas—Summa Theologica The Seven Seas According to the Talmudists, and the Four Rivers Compassing the Land.
"Seven seas (say they) and four rivers compass the land of Israel. I. The Great Sea, or the Mediterranean. II. The sea of Tiberias. III. The sea of Sodom. IV. The lake of Samocho... The three first named among the seven are sufficiently known, and there is no doubt of the fourth:--only the three names of it are not to be passed by. IV. 1. The Sibbichaean. The word seems to be derived from a bush. 2. ... 3. ... V. Perhaps the sandy sea. Which fits very well to the lake of Sirbon, joining the commentary …
John Lightfoot—From the Talmud and Hebraica How to Split a Kingdom
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. 2. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt); 3. That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, 4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he …
Alexander Maclaren—Expositions of Holy Scripture The Greater Prophets.
1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the …
E. P. Barrows—Companion to the Bible Beginning at Jerusalem
The whole verse runs thus: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The words were spoken by Christ, after he rose from the dead, and they are here rehearsed after an historical manner, but do contain in them a formal commission, with a special clause therein. The commission is, as you see, for the preaching of the gospel, and is very distinctly inserted in the holy record by Matthew and Mark. "Go teach all nations," …
John Bunyan—Jerusalem Sinner Saved The Coast of the Asphaltites, the Essenes. En-Gedi.
"On the western shore" (of the Asphaltites) "dwell the Essenes; whom persons, guilty of any crimes, fly from on every side. A nation it is that lives alone, and of all other nations in the whole world, most to be admired; they are without any woman; all lust banished, &c. Below these, was the town Engadda, the next to Jerusalem for fruitfulness, and groves of palm-trees, now another burying-place. From thence stands Massada, a castle in a rock, and this castle not far from the Asphaltites." Solinus, …
John Lightfoot—From the Talmud and Hebraica In Galilee at the Time of Our Lord
"If any one wishes to be rich, let him go north; if he wants to be wise, let him come south." Such was the saying, by which Rabbinical pride distinguished between the material wealth of Galilee and the supremacy in traditional lore claimed for the academies of Judaea proper. Alas, it was not long before Judaea lost even this doubtful distinction, and its colleges wandered northwards, ending at last by the Lake of Gennesaret, and in that very city of Tiberias which at one time had been reputed unclean! …
Alfred Edersheim—Sketches of Jewish Social Life The Jerusalem Sinner Saved;
OR, GOOD NEWS FOR THE VILEST OF MEN; BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD HAVE MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS. THE THIRD EDITION, IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM THAT FEAR THEY HAVE SINNED AGAINST THE HOLY GHOST. BY JOHN BUNYAN, OF BEDFORD. London: Printed for Elizabeth Smith, at the Hand and Bible, on London Bridge, 1691. ADVERTISEMENT BY THE EDITOR. …
John Bunyan—The Works of John Bunyan Volumes 1-3 Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life A Holy Life the Beauty of Christianity: Or, an Exhortation to Christians to be Holy. By John Bunyan.
Holiness becometh thine house, O Lord, for ever.'--[Psalm 93:5] London, by B. W., for Benj. Alsop, at the Angel and Bible, in the Poultrey. 1684. THE EDITOR'S ADVERTISEMENT. This is the most searching treatise that has ever fallen under our notice. It is an invaluable guide to those sincere Christians, who, under a sense of the infinite importance of the salvation of an immortal soul, and of the deceitfulness of their hearts, sigh and cry, "O Lord of hosts, that judgest righteously, that triest …
John Bunyan—The Works of John Bunyan Volumes 1-3 Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 9:8 NIV1 Kings 9:8 NLT1 Kings 9:8 ESV1 Kings 9:8 NASB1 Kings 9:8 KJV
1 Kings 9:8 Commentaries
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