the LORD appeared to him a second time, as He had appeared to him at Gibeon. the LORDThe term "LORD" in this context is translated from the Hebrew "YHWH," the sacred and personal name of God, often vocalized as Yahweh. This name signifies God's eternal, self-existent nature and His covenant relationship with Israel. The use of "LORD" here emphasizes the divine authority and personal involvement of God in the affairs of His chosen people, particularly in the life of Solomon, the king of Israel. appeared
The Hebrew word for "appeared" is "ra'ah," which means to see or to be seen. This indicates a visible manifestation of God's presence, a theophany, which is a rare and significant event in the Old Testament. God's appearance to Solomon underscores the importance of the message He is about to deliver and highlights the special relationship between God and Solomon, as well as the divine approval of Solomon's reign and the temple he has built. to Solomon
Solomon, the son of David and Bathsheba, is the king of Israel at this time. Known for his wisdom, wealth, and building projects, Solomon's reign is a period of peace and prosperity for Israel. The fact that God appears to Solomon personally indicates Solomon's favored status and the responsibility he bears as the leader of God's people. It also reflects the fulfillment of God's promise to David regarding his descendants. a second time
This phrase highlights the continuity and consistency of God's communication with Solomon. The first appearance at Gibeon was when God granted Solomon wisdom (1 Kings 3:5-14). The second appearance reaffirms God's ongoing guidance and covenant with Solomon. It serves as a reminder of God's faithfulness and the importance of obedience to His commandments. as He had appeared to him at Gibeon
Gibeon was the location of Solomon's first divine encounter, where he famously asked for wisdom. This reference to Gibeon serves as a reminder of Solomon's initial humility and dedication to God. It also provides a contrast to Solomon's current state, as he has now completed the temple and established his kingdom. The mention of Gibeon underscores the continuity of God's promises and the importance of remaining faithful to the covenant established there. Persons / Places / Events 1. The LORDThe covenant God of Israel, who communicates directly with Solomon, affirming His ongoing relationship and covenant with the king. 2. SolomonThe King of Israel, son of David, known for his wisdom and for building the temple in Jerusalem. This verse marks a significant moment in his reign, as God appears to him again. 3. GibeonA significant location where Solomon had his first divine encounter with God, as recorded earlier in 1 Kings 3. It was here that Solomon asked for wisdom. 4. Second AppearanceThis event marks the second divine appearance to Solomon, indicating a continued divine favor and guidance, but also a reminder of the covenant conditions. Teaching Points Divine Encounters and Their SignificanceGod's appearances to Solomon highlight the importance of divine guidance in leadership. Leaders today should seek God's wisdom and direction in their roles. Covenant RelationshipThe repeated appearance of God to Solomon underscores the covenant relationship. Believers are reminded of the importance of maintaining their covenant relationship with God through obedience and faithfulness. The Role of RemindersJust as God reminded Solomon of His promises and conditions, believers need regular reminders of God's Word and His expectations for their lives. The Importance of ObedienceGod's message to Solomon includes conditions for continued blessing. This teaches that obedience to God's commands is crucial for experiencing His favor. Reflecting on Past EncountersSolomon's second encounter with God at a different time in his life encourages believers to reflect on past spiritual experiences and how they shape their current faith journey. Bible Study Questions 1. How does the second appearance of God to Solomon at this point in his reign reflect on the importance of ongoing divine guidance in our lives? 2. In what ways can we ensure that we are maintaining our covenant relationship with God, similar to the expectations placed on Solomon? 3. How do the conditions of God's covenant with Solomon challenge us to live obediently today? 4. Reflect on a past spiritual encounter or experience in your life. How does it continue to influence your faith and decisions? 5. Considering the laws for kings in Deuteronomy 17, how can we apply these principles to our roles and responsibilities in modern contexts? Connections to Other Scriptures 1 Kings 3The first appearance of God to Solomon at Gibeon, where Solomon asked for wisdom. This sets the context for the second appearance, showing a continuity in God's dealings with Solomon. 2 Chronicles 7This passage parallels 1 Kings 9 and provides additional details about God's covenant with Solomon, emphasizing the conditions of obedience and the consequences of disobedience. Deuteronomy 17The laws concerning kingship in Israel, which include instructions for the king to remain faithful to God, providing a backdrop for understanding the expectations God has for Solomon. 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 Appeared, Appeareth, Gibeon, Solomon, VisionDictionary of Bible Themes 1 Kings 8:66 5017 heart, renewal
5874 happiness 1 Kings 8:64-66 8288 joy, of Israel 1 Kings 8:65-66 5120 Solomon, character
8642 celebration 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 9:2 NIV1 Kings 9:2 NLT1 Kings 9:2 ESV1 Kings 9:2 NASB1 Kings 9:2 KJV
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