then I will cut off Israel from the land that I have given them, and I will banish from My presence this temple I have sanctified for My Name. Then Israel will become an object of scorn and ridicule among all peoples. then I will cut off IsraelThe phrase "cut off" in Hebrew is "karath," which often implies a severe action, such as cutting a covenant or cutting off life. In this context, it signifies a divine judgment where God would sever His people from the land He promised them. Historically, this reflects the conditional nature of the covenant between God and Israel, emphasizing obedience and faithfulness. The cutting off is not merely a physical removal but a spiritual severance from the blessings and protection of God. from the land I have given them
The "land" refers to the Promised Land, a central theme in the Old Testament, symbolizing God's promise and faithfulness. The Hebrew word "eretz" is used here, which can mean land, earth, or territory. This land was a tangible sign of God's covenant with Abraham, Isaac, and Jacob. The giving of the land was an act of divine grace, and losing it would be a profound consequence of Israel's disobedience. and I will banish from My presence
"Banish" in Hebrew is "shalach," meaning to send away or cast out. This phrase indicates a withdrawal of God's presence, which was the ultimate blessing for Israel. God's presence was symbolized by the temple, the place where heaven and earth met. To be banished from His presence was to lose the favor and guidance that defined Israel's identity as God's chosen people. this temple I have sanctified for My Name
The "temple" refers to Solomon's Temple, a physical manifestation of God's dwelling among His people. "Sanctified" comes from the Hebrew "qadash," meaning to set apart as holy. The temple was not just a building but a sacred space where God's name, representing His character and authority, was honored. The desecration or abandonment of the temple would signify a profound spiritual decline. and I will make it a byword
A "byword" in Hebrew is "mashal," which can mean a proverb or a parable. It implies that Israel, once a nation of renown and blessing, would become a cautionary tale or a subject of ridicule. This transformation from a model of divine favor to a warning of divine judgment underscores the seriousness of covenantal faithfulness. and an object of scorn among all peoples
The phrase "object of scorn" uses the Hebrew "sheruqah," indicating derision or mockery. This reflects the shame and dishonor that would come upon Israel due to their unfaithfulness. Historically, Israel's downfall and exile became a spectacle to surrounding nations, illustrating the consequences of turning away from God. This serves as a sobering reminder of the importance of living in accordance with God's will to maintain His blessing and honor. Persons / Places / Events 1. IsraelThe chosen people of God, descendants of Abraham, Isaac, and Jacob. In this context, they are the nation established in the Promised Land. 2. The LandRefers to the Promised Land, Canaan, which God gave to the Israelites as an inheritance. 3. The TempleThe temple in Jerusalem, built by King Solomon, which was the central place of worship and the dwelling place of God's presence among His people. 4. SolomonThe King of Israel who built the temple and was known for his wisdom. This passage is part of God's response to Solomon after the dedication of the temple. 5. GodThe sovereign Lord who made a covenant with Israel, promising blessings for obedience and consequences for disobedience. Teaching Points The Conditional Nature of God's PromisesGod's promises often come with conditions that require obedience and faithfulness. Understanding this helps us recognize the importance of living in accordance with God's will. The Consequences of DisobedienceDisobedience to God can lead to severe consequences, including the loss of blessings and the presence of God. This serves as a warning to remain faithful. The Importance of the TempleThe temple was central to Israel's worship and identity. Its rejection signifies a profound loss of relationship with God, highlighting the need for sincere worship. God's Sovereignty and JusticeGod is just and sovereign, and His actions are always in line with His character. Trusting in His justice helps us understand His dealings with nations and individuals. The Role of Israel as a WitnessIsrael was meant to be a light to the nations. Their failure serves as a reminder of the responsibility to live as witnesses to God's truth. Bible Study Questions 1. How does the conditional nature of God's promises in 1 Kings 9:7 challenge us in our personal walk with God today? 2. In what ways can the consequences faced by Israel serve as a warning for modern believers and the church? 3. How does the role of the temple in Israel's history inform our understanding of worship and God's presence in our lives? 4. What can we learn about God's character from His response to Israel's disobedience, and how should this influence our view of justice and mercy? 5. How can we, as Christians, fulfill our role as witnesses to God's truth in a world that may view us as a "byword and an object of scorn"? Connections to Other Scriptures Deuteronomy 28This chapter outlines the blessings for obedience and curses for disobedience, providing a backdrop for understanding the conditional nature of God's promises to Israel. 2 Chronicles 7:19-22A parallel passage where God reiterates the consequences of Israel's disobedience, emphasizing the importance of faithfulness to His commands. Jeremiah 7:12-15God warns through Jeremiah about the destruction of the temple due to the people's unfaithfulness, echoing the warning given in 1 Kings 9:7. 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 Byword, By-word, Cast, Consecrated, Cut, Example, Face, Ground, Hallowed, Holy, Myself, Object, Peoples, Presence, Proverb, Public, Reject, Ridicule, Shame, Sight, Simile, TempleDictionary of Bible Themes 1 Kings 9:7 5770 abandonment 1 Kings 9:4-9 1351 covenant, with David
8404 commands, in OT 1 Kings 9:6-7 6232 rejection of God, results
8833 threats 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 9:7 NIV1 Kings 9:7 NLT1 Kings 9:7 ESV1 Kings 9:7 NASB1 Kings 9:7 KJV
1 Kings 9:7 Commentaries
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