1 Kings 9:9
And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold on other gods, and have worshipped them, and served them: therefore has the LORD brought on them all this evil.
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(9) Brought . . . out of the land of Egypt.—This is appealed to here in exactly a converse sense to the mention of it in Solomon’s prayer. There it was made the ground for pleading with the Lord for His continued favour (see 1Kings 8:51-53); here for His claim of the undivided allegiance of the people, for it marked His new “covenant” with the people, now become a nation (see Jeremiah 31:32), and therefore involved (as in all covenants) reciprocal claims. Afterwards the deliverance from Babylon was to take its place, both as a proof of God’s love and a motive for the loyal obedience of the people (Jeremiah 16:14-15; Jeremiah 23:7-8).

9:1-9 God warned Solomon, now he had newly built and dedicated the temple, that he and his people might not be high-minded, but fear. After all the services we can perform, we stand upon the same terms with the Lord as before. Nothing can purchase for us liberty to sin, nor would the true believer desire such a licence. He would rather be chastened of the Lord, than be allowed to go on with ease and prosperity in sin.The Hebrew text runs - "And this house shall be high: every one," etc. The meaning appears to be, "This house shall be high" (i. e., conspicuous) "in its ruin as in its glory."

And shall hiss - In contempt. This expression first appears in the time of Hezekiah 2 Chronicles 29:8; Micah 6:16. It is especially familiar to Jeremiah (Jeremiah 18:16; Jeremiah 19:8, etc.).

8. this house, which is high—"high," either in point of situation, for it was built on a hill, and therefore conspicuous to every beholder; or "high" in respect to privilege, honor, and renown; or this "house of the Most High," notwithstanding all its beauty and magnificence, shall be destroyed, and remain in such a state of ruin and degradation as to be a striking monument of the just judgment of God. The record of this second vision, in which were rehearsed the conditions of God's covenant with Solomon and the consequences of breaking them, is inserted here as a proper introduction to the narrative about to be given of this king's commercial enterprises and ambitious desire for worldly glory; for this king, by encouraging an influx of foreign people and a taste for foreign luxuries, rapidly corrupted his own mind and that of this subjects, so that they turned from following God, they and their children (1Ki 9:6). No text from Poole on this verse. And they shall answer,.... Who were left in the land when others were carried captive, as were some by Nebuchadnezzar, and who were capable of making the following answer:

because they forsook the Lord; the worship of the Lord their God, as the Targum:

who brought forth their fathers out of the land Egypt; which is observed as an aggravation of their sin:

and have taken hold upon other gods: the gods of the people, as the Targum; of the Gentiles, who knew not the true God:

and have worshipped them, and served them: even idols of gold and silver, wood and stone; an instance of judicial blindness they were left unto, who had been favoured with a revelation from God:

therefore hath the Lord brought upon them all this evil; their idolatry was the cause of it, than which nothing is more provoking to God.

And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the LORD brought upon them all this evil.
9. out of the land of Egypt] The LXX. adds ‘out of the house of bondage.’

The two 1 Kings 9:8-9 are remarkably parallel to the language of Deuteronomy 29:21-26.Verse 9. - And they shall answer, Because they forsook the Lord their God who brought forth their fathers out of the land of Egypt [Based on Deuteronomy 29:25. Solomon in his prayer referred repeatedly to this great deliverance, vers. 16, 21, 51, 53], and have taken hold upon other gods and have worshipped them and served them; therefore hath the Lord brought upon them all this evil.

CHAPTER 9:10-28. SOLOMON'S BUILDINGS AND UNDERTAKINGS. - So far the historian has spoken exclusively of the two greatest works of Solomon's reign, the Temple and the Palace, and principally of the former. Even the message just related was, as we have seen, the response to the prayer offered when the temple was consecrated. But he now proceeds to mention other proofs of Solomon's greatness, and of the prosperity of his reign - doubtless because the glory of Israel then reached its climax, and the author would be tempted to linger over these details because of the dark contrast which his own time supplied - and this leads him to speak of the means by which all these enterprises were accomplished. The particulars here given are but fragmentary, and are grouped together in a somewhat irregular manner. It would seem as if both this account and that of the chronicler had been compiled from much more copious histories, each writer having cited those particulars which appeared to him to be the most interesting and important. But the design of the historian in either case is evident, viz.,

(1) to recount the principal undertakings of this illustrious king, and

(2) to indicate the resources which enabled him to accomplish such ambitious and extensive designs. These latter were

(1) the alliance with Hiram, which secured him the necessary materials (vers. 11-14);

(2) the forced labour of the subject races (vers. 20-23); and

(3) the voyages of his fleet (vers. 26-28). The divine promise to Solomon, that his prayer should be answered, is closely connected with the substance of the prayer; but in our account we have only a brief summary, whereas in the Chronicles it is given more elaborately (vid., 2 Chronicles 7:12-16). "I have sanctified this house which thou hast built, to put my name there." For the expression, see Deuteronomy 12:11. The sanctifying consisted in the fact, that Jehovah put His name in the temple; i.e., that by filling the temple with the cloud which visibly displayed His presence, He consecrated it as the scene of the manifestation of His grace. To Solomon's prayer, "May Thine eyes stand open over this house" (1 Kings 8:29), the Lord replies, giving always more than we ask, "My eyes and my heart shall be there perpetually."
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