1 Kings 11:6

And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

11:1-8 There is not a more melancholy and astonishing instance of human depravity in the sacred Scriptures, than that here recorded. Solomon became a public worshipper of abominable idols! Probably he by degrees gave way to pride and luxury, and thus lost his relish for true wisdom. Nothing forms in itself a security against the deceitfulness and depravity of the human heart. Nor will old age cure the heart of any evil propensity. If our sinful passions are not crucified and mortified by the grace of God, they never will die of themselves, but will last even when opportunities to gratify them are taken away. Let him that thinks he stands, take heed lest he fall. We see how weak we are of ourselves, without the grace of God; let us therefore live in constant dependence on that grace. Let us watch and be sober: ours is a dangerous warfare, and in an enemy's country, while our worst foes are the traitors in our own hearts.

Barnes' Notes on the Bible

Went after - This expression is common in the Pentateuch, and always signifies actual idolatry (see Deuteronomy 11:28; Deuteronomy 13:2; Deuteronomy 28:14, etc.).

For Ashtoreth, or Astarte, the goddess of the Zidonians, see Exodus 34:13, note; Deuteronomy 16:21, note. On the tomb of a Phoenician king, discovered in 1855, on the site of Sidon, mention is made of a temple of Astarte there, which the monarch built or restored; and his mother is said to have been a priestess of the goddess.

Milcom or Molech 1 Kings 11:7 are variants of the term ordinarily used for "king" among the Semitic races of Western Asia, which appears in melkarth (Phoenic.), Abimelech (Hebrew), Andrammelek (Assyrian), Abd-ul-malik (Arabic), etc. On the character and worship of Molech, see Leviticus 20:2-5 note.

Jamieson-Fausset-Brown Bible Commentary

5-7. Ashtoreth—Astarte,

Milcom—Molech,

and Chemosh—He built altars for these three; but, although he is described (1Ki 11:8) as doing the same for "all his strange wives," there is no evidence that they had idols distinct from these; and there is no trace whatever of Egyptian idolatry.

Matthew Poole's Commentary

i. e. Did not worship God wholly and solely, but joined idols with him.

Gill's Exposition of the Entire Bible

And Solomon did evil in the sight of the Lord,.... As idolatry is, nothing more provoking to him:

and went not fully after the Lord, as did David his father; for though he did not relinquish the worship of the true God, and the service of the temple, yet inasmuch as he worshipped other gods besides, or connived at the worship of them, he did not wholly, and constantly, and solely serve the Lord, as his father did.

Geneva Study Bible

And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.

EXEGETICAL (ORIGINAL LANGUAGES)

Pulpit Commentary

Verse 6. - And Solomon did evil in the sight of the Lord [cf. Judges 2:11; Judges 3:7, etc.], and went not fully [ללֺא מִלֵא s.c. לֶלֶכֶת. A pregnant expression found also Numbers 14:24; Numbers 32:11, 12; Deuteronomy 1:36] after the Lord, as did David his father. 1 Kings 11:6

Keil and Delitzsch Biblical Commentary on the Old Testament

He walked after the Ashtaroth, etc. According to 1 Kings 11:7, the idolatry here condemned consisted in the fact that he built altars to the deities of all his foreign wives, upon which they offered incense and sacrifice to their idols. It is not stated that he himself also offered sacrifice to these idols. But even the building of altars for idols was a participation in idolatry which was irreconcilable with true fidelity to the Lord. עשׁתּרת, Astarte, was the chief female deity of all the Canaanitish tribes; her worship was also transplanted from Tyre to Carthage, where it flourished greatly. She was a moon-goddess, whom the Greeks and Romans called sometimes Aphrodite, sometimes Urania, Σεληναίη, Coelestis, and Juno (see the Comm. on Judges 2:13). מלכּם, which is called מלך (without the article) in 1 Kings 11:7, and מלכּם in Jeremiah 49:1, Jeremiah 49:3, and Amos 1:15, the abomination of the Ammonites, must not be confounded with the Molech (המּלך, always with the article) of the early Canaanites, to whom children were offered in sacrifice in the valley of Benhinnom from the time of Ahaz onwards (see the Comm. on Leviticus 18:21), since they had both of them their separate places of worship in Jerusalem (cf. 2 Kings 23:10, 2 Kings 23:13), and nothing is ever said about the offering of children in sacrifice to Milcom; although the want of information prevents us from determining the precise distinction between the two. Milcom was at any rate related to the Chemosh of the Moabites mentioned in 1 Kings 11:7; for Chemosh is also described as a god of the Ammonites in Judges 11:24, whereas everywhere else he is called the god of the Moabites (Numbers 21:29; Amos 1:15, etc.). Chemosh was a sun-god, who was worshipped as king of his people and as a god of war, and as such is depicted upon coins with a sword, lance, and shield in his hands, and with two torches by his side (see at Numbers 21:29). The enumeration of the different idols is incomplete; Chemosh being omitted in 1 Kings 11:5, and Astarte, to whom Solomon also built an altar in Jerusalem, according to 2 Kings 23:13, in 1 Kings 11:7. Still this incompleteness does not warrant our filling up the supposed gaps by emendations of the text. וגו/ .txe הרע ויּעשׂ, as in Judges 2:11; Judges 3:7, etc. יי אהרי מלּא, a pregnant expression for יי אח ללכת מלּא, as in Numbers 14:24; Numbers 32:11-12, etc. - These places of sacrifice (בּמה, see at 1 Kings 3:2) Solomon built upon the mountain in front, i.e., to the east, of Jerusalem, and, according to the more precise account in 2 Kings 23:13, to the right, that is to say, on the southern side, of the Mount of Corruption, - in other words, upon the southern peak of the Mount of Olives; and consequently this peak has been called in church tradition from the time of Brocardus onwards, either Mons Offensionis, after the Vulgate rendering of המּשׁחית הר in 2 Kings 23:13, or Mons Scandali, Mount of Offence (vid., Rob. Pal. i. 565 and 566).