1 Kings 8

1 Kings 8:1

Other Heroes

Of the rest of the heroes we only hear the name and the place where they came from. Some of these names we have also come across in the history of David, such as Asahel (2 Samuel 23:24) and Uriah (2 Samuel 23:39). Not one is forgotten. They are all known to God and their deeds are also recorded. In the same way, He forgets nothing that has been done out of love for the Lord Jesus.

The name of Uriah cannot be mentioned without recalling David’s sin with Bathsheba and the murder of Uriah he arranged. David got rid of him to hide his sin, because he felt compelled to do so by Uriah’s faithfulness. Here God commemorates the faithfulness of this faithful warrior to David. Uriah gets his reward in the resurrection.

Remarkable is that in the row of David’s heroes the name of Joab is missing. His name is rightly missing, because he fought his own battle and not David’s, although his battle often turned out to be in David’s favor.

Although Joab is not mentioned among the heroes, his name is mentioned a few times. There are two references to “the brother of Joab” (2 Samuel 23:18; 24) and one to “the armor bearer of Joab” (2 Samuel 23:37). The fact that Joab fought his own battle did not affect his brothers nor his armor bearer. They fought for David. Conversely, the fact that his brothers and armor bearer fought for David unfortunately had no influence on Joab.

1 Kings 8:2

Other Heroes

Of the rest of the heroes we only hear the name and the place where they came from. Some of these names we have also come across in the history of David, such as Asahel (2 Samuel 23:24) and Uriah (2 Samuel 23:39). Not one is forgotten. They are all known to God and their deeds are also recorded. In the same way, He forgets nothing that has been done out of love for the Lord Jesus.

The name of Uriah cannot be mentioned without recalling David’s sin with Bathsheba and the murder of Uriah he arranged. David got rid of him to hide his sin, because he felt compelled to do so by Uriah’s faithfulness. Here God commemorates the faithfulness of this faithful warrior to David. Uriah gets his reward in the resurrection.

Remarkable is that in the row of David’s heroes the name of Joab is missing. His name is rightly missing, because he fought his own battle and not David’s, although his battle often turned out to be in David’s favor.

Although Joab is not mentioned among the heroes, his name is mentioned a few times. There are two references to “the brother of Joab” (2 Samuel 23:18; 24) and one to “the armor bearer of Joab” (2 Samuel 23:37). The fact that Joab fought his own battle did not affect his brothers nor his armor bearer. They fought for David. Conversely, the fact that his brothers and armor bearer fought for David unfortunately had no influence on Joab.

1 Kings 8:3

Other Heroes

Of the rest of the heroes we only hear the name and the place where they came from. Some of these names we have also come across in the history of David, such as Asahel (2 Samuel 23:24) and Uriah (2 Samuel 23:39). Not one is forgotten. They are all known to God and their deeds are also recorded. In the same way, He forgets nothing that has been done out of love for the Lord Jesus.

The name of Uriah cannot be mentioned without recalling David’s sin with Bathsheba and the murder of Uriah he arranged. David got rid of him to hide his sin, because he felt compelled to do so by Uriah’s faithfulness. Here God commemorates the faithfulness of this faithful warrior to David. Uriah gets his reward in the resurrection.

Remarkable is that in the row of David’s heroes the name of Joab is missing. His name is rightly missing, because he fought his own battle and not David’s, although his battle often turned out to be in David’s favor.

Although Joab is not mentioned among the heroes, his name is mentioned a few times. There are two references to “the brother of Joab” (2 Samuel 23:18; 24) and one to “the armor bearer of Joab” (2 Samuel 23:37). The fact that Joab fought his own battle did not affect his brothers nor his armor bearer. They fought for David. Conversely, the fact that his brothers and armor bearer fought for David unfortunately had no influence on Joab.

1 Kings 8:4

Other Heroes

Of the rest of the heroes we only hear the name and the place where they came from. Some of these names we have also come across in the history of David, such as Asahel (2 Samuel 23:24) and Uriah (2 Samuel 23:39). Not one is forgotten. They are all known to God and their deeds are also recorded. In the same way, He forgets nothing that has been done out of love for the Lord Jesus.

The name of Uriah cannot be mentioned without recalling David’s sin with Bathsheba and the murder of Uriah he arranged. David got rid of him to hide his sin, because he felt compelled to do so by Uriah’s faithfulness. Here God commemorates the faithfulness of this faithful warrior to David. Uriah gets his reward in the resurrection.

Remarkable is that in the row of David’s heroes the name of Joab is missing. His name is rightly missing, because he fought his own battle and not David’s, although his battle often turned out to be in David’s favor.

Although Joab is not mentioned among the heroes, his name is mentioned a few times. There are two references to “the brother of Joab” (2 Samuel 23:18; 24) and one to “the armor bearer of Joab” (2 Samuel 23:37). The fact that Joab fought his own battle did not affect his brothers nor his armor bearer. They fought for David. Conversely, the fact that his brothers and armor bearer fought for David unfortunately had no influence on Joab.

1 Kings 8:5

Other Heroes

Of the rest of the heroes we only hear the name and the place where they came from. Some of these names we have also come across in the history of David, such as Asahel (2 Samuel 23:24) and Uriah (2 Samuel 23:39). Not one is forgotten. They are all known to God and their deeds are also recorded. In the same way, He forgets nothing that has been done out of love for the Lord Jesus.

The name of Uriah cannot be mentioned without recalling David’s sin with Bathsheba and the murder of Uriah he arranged. David got rid of him to hide his sin, because he felt compelled to do so by Uriah’s faithfulness. Here God commemorates the faithfulness of this faithful warrior to David. Uriah gets his reward in the resurrection.

Remarkable is that in the row of David’s heroes the name of Joab is missing. His name is rightly missing, because he fought his own battle and not David’s, although his battle often turned out to be in David’s favor.

Although Joab is not mentioned among the heroes, his name is mentioned a few times. There are two references to “the brother of Joab” (2 Samuel 23:18; 24) and one to “the armor bearer of Joab” (2 Samuel 23:37). The fact that Joab fought his own battle did not affect his brothers nor his armor bearer. They fought for David. Conversely, the fact that his brothers and armor bearer fought for David unfortunately had no influence on Joab.

1 Kings 8:6

Other Heroes

Of the rest of the heroes we only hear the name and the place where they came from. Some of these names we have also come across in the history of David, such as Asahel (2 Samuel 23:24) and Uriah (2 Samuel 23:39). Not one is forgotten. They are all known to God and their deeds are also recorded. In the same way, He forgets nothing that has been done out of love for the Lord Jesus.

The name of Uriah cannot be mentioned without recalling David’s sin with Bathsheba and the murder of Uriah he arranged. David got rid of him to hide his sin, because he felt compelled to do so by Uriah’s faithfulness. Here God commemorates the faithfulness of this faithful warrior to David. Uriah gets his reward in the resurrection.

Remarkable is that in the row of David’s heroes the name of Joab is missing. His name is rightly missing, because he fought his own battle and not David’s, although his battle often turned out to be in David’s favor.

Although Joab is not mentioned among the heroes, his name is mentioned a few times. There are two references to “the brother of Joab” (2 Samuel 23:18; 24) and one to “the armor bearer of Joab” (2 Samuel 23:37). The fact that Joab fought his own battle did not affect his brothers nor his armor bearer. They fought for David. Conversely, the fact that his brothers and armor bearer fought for David unfortunately had no influence on Joab.

1 Kings 8:7

Other Heroes

Of the rest of the heroes we only hear the name and the place where they came from. Some of these names we have also come across in the history of David, such as Asahel (2 Samuel 23:24) and Uriah (2 Samuel 23:39). Not one is forgotten. They are all known to God and their deeds are also recorded. In the same way, He forgets nothing that has been done out of love for the Lord Jesus.

The name of Uriah cannot be mentioned without recalling David’s sin with Bathsheba and the murder of Uriah he arranged. David got rid of him to hide his sin, because he felt compelled to do so by Uriah’s faithfulness. Here God commemorates the faithfulness of this faithful warrior to David. Uriah gets his reward in the resurrection.

Remarkable is that in the row of David’s heroes the name of Joab is missing. His name is rightly missing, because he fought his own battle and not David’s, although his battle often turned out to be in David’s favor.

Although Joab is not mentioned among the heroes, his name is mentioned a few times. There are two references to “the brother of Joab” (2 Samuel 23:18; 24) and one to “the armor bearer of Joab” (2 Samuel 23:37). The fact that Joab fought his own battle did not affect his brothers nor his armor bearer. They fought for David. Conversely, the fact that his brothers and armor bearer fought for David unfortunately had no influence on Joab.

1 Kings 8:8

Other Heroes

Of the rest of the heroes we only hear the name and the place where they came from. Some of these names we have also come across in the history of David, such as Asahel (2 Samuel 23:24) and Uriah (2 Samuel 23:39). Not one is forgotten. They are all known to God and their deeds are also recorded. In the same way, He forgets nothing that has been done out of love for the Lord Jesus.

The name of Uriah cannot be mentioned without recalling David’s sin with Bathsheba and the murder of Uriah he arranged. David got rid of him to hide his sin, because he felt compelled to do so by Uriah’s faithfulness. Here God commemorates the faithfulness of this faithful warrior to David. Uriah gets his reward in the resurrection.

Remarkable is that in the row of David’s heroes the name of Joab is missing. His name is rightly missing, because he fought his own battle and not David’s, although his battle often turned out to be in David’s favor.

Although Joab is not mentioned among the heroes, his name is mentioned a few times. There are two references to “the brother of Joab” (2 Samuel 23:18; 24) and one to “the armor bearer of Joab” (2 Samuel 23:37). The fact that Joab fought his own battle did not affect his brothers nor his armor bearer. They fought for David. Conversely, the fact that his brothers and armor bearer fought for David unfortunately had no influence on Joab.

1 Kings 8:9

Other Heroes

Of the rest of the heroes we only hear the name and the place where they came from. Some of these names we have also come across in the history of David, such as Asahel (2 Samuel 23:24) and Uriah (2 Samuel 23:39). Not one is forgotten. They are all known to God and their deeds are also recorded. In the same way, He forgets nothing that has been done out of love for the Lord Jesus.

The name of Uriah cannot be mentioned without recalling David’s sin with Bathsheba and the murder of Uriah he arranged. David got rid of him to hide his sin, because he felt compelled to do so by Uriah’s faithfulness. Here God commemorates the faithfulness of this faithful warrior to David. Uriah gets his reward in the resurrection.

Remarkable is that in the row of David’s heroes the name of Joab is missing. His name is rightly missing, because he fought his own battle and not David’s, although his battle often turned out to be in David’s favor.

Although Joab is not mentioned among the heroes, his name is mentioned a few times. There are two references to “the brother of Joab” (2 Samuel 23:18; 24) and one to “the armor bearer of Joab” (2 Samuel 23:37). The fact that Joab fought his own battle did not affect his brothers nor his armor bearer. They fought for David. Conversely, the fact that his brothers and armor bearer fought for David unfortunately had no influence on Joab.

1 Kings 8:11

Introduction

The book ends seriously, but also beautifully. It ends first with a serious sin, but then follows an altar and a sacrifice and a mountain. Through this history God makes clear where the temple will be, but that is more the side that is highlighted in the first and second book of Chronicles.

The Registration of the People

Israel has done something that raised the anger of the LORD (2 Samuel 24:1). What it is, is not mentioned. It is about the LORD’s reaction to this. He holds David as the leader of His people responsible for this. Therefore He incites David against the people. From the first book of Chronicles we know that He uses satan for this (1 Chronicles 21:1). The first and second book of Chronicles describe the history of God’s people as God loves to remember it. God wants to indicate the place where He wants to be served according to His counsel, and satan wants to prevent this. We see there that God does reach His goal not despite, but through the sin of David. This is also the case with the Fall, which is used by God for the execution of His counsels. We cannot understand this, but it is so.

Here it is about the side of man. Satan cannot do anything without the permission or will of God. The temple is not mentioned here. It is more about God’s dealings with David. It is about his responsibility. David’s heart is filled with the desire to know how great his army is. God is not the origin of sin, but lust in the heart of man (James 1:13-14). Sin is already in David’s heart and that is what God sees. God brings that sin to light, that David may judge it.

With his desire to know the power of his army, he takes the place of God. What he actually says with his command to register them is that he regards the land of God as his own land and sees his army as his own means of keeping it in possession. He has lost his dependence on God. He commits in principle the sin of the people when they said they wanted a king, just like the people around them (1 Samuel 8:19-20). Now the king wants to know the strength of his army, just like the kings of the nations around him.

Why is it wrong to number the people? Surely God has done so several times (Numbers 1:2-3; Numbers 26:1-4)? We must think that with David it is about knowing the power of his army (2 Samuel 24:9). He wants to know how strong he is and that depends on the number of soldiers he has. That is his mistake. He forgets that he depends on God’s power. It is serious if we start thinking in numbers to measure our strength. We can think for example of the number of those we meet with and the number of gifts. In the history of Gideon we see how God thinks about numbers (Judges 7:2). God always wants to prevent the flesh from praising itself (cf. 1 Corinthians 1:27-29).

With Nebuchadnezzar we see something similar when he pats himself on the back about “the Babylon the great”, of which he says: “Which I myself have built as a royal residence by the might of my power and for the glory of my majesty” (Daniel 4:28-33). He is judged for this. With Herod we see the same thing. He accepts the honor to which only God is entitled and is killed for it (Acts 12:21-23). God’s government is equal for everyone. He can never give His honor to another (Isaiah 42:8; Isaiah 48:11). If the Lord wants to use us for the benefit of His people, let it be so that we are always aware that they are His people.

David commands Joab to register the people. Joab, however, objects to this. It seems that Joab here has a better assessment of this plan than David. He foresees that this command is not according to the will of the LORD. This is not because he wants to do the will of the LORD, but because he fears the anger of the LORD. He also speaks to David about “the LORD your God”. The LORD is the God of David. He himself has no relationship with Him.

This time David does not allow himself to be told by Joab and perseveres his will. We can ask ourselves whether we will be warned if we intend to do something about which other people are expressing their objections. Do we want to reconsider our plan before the Lord, even if those who warn us may have their own interests in mind? Despite the objections of Joab and the other commanders of the army, the country is counted. After “nine months and twenty days” David gets the result. All this time God has been patient with the sin David commits. However, David’s conscience does not awaken until after evil has been done.

When David gets the outcome, at least he knows on what he can trust. What is not described here, is that Joab did not get around completely (1 Chronicles 21:6). He has not registered all the people. Remarkable is that in 2 Samuel 24:9 the distinction between Israel and Judah comes to the fore. Here again we see the reference to the division of the empire that is already present subcutaneously.

1 Kings 8:12

Introduction

The book ends seriously, but also beautifully. It ends first with a serious sin, but then follows an altar and a sacrifice and a mountain. Through this history God makes clear where the temple will be, but that is more the side that is highlighted in the first and second book of Chronicles.

The Registration of the People

Israel has done something that raised the anger of the LORD (2 Samuel 24:1). What it is, is not mentioned. It is about the LORD’s reaction to this. He holds David as the leader of His people responsible for this. Therefore He incites David against the people. From the first book of Chronicles we know that He uses satan for this (1 Chronicles 21:1). The first and second book of Chronicles describe the history of God’s people as God loves to remember it. God wants to indicate the place where He wants to be served according to His counsel, and satan wants to prevent this. We see there that God does reach His goal not despite, but through the sin of David. This is also the case with the Fall, which is used by God for the execution of His counsels. We cannot understand this, but it is so.

Here it is about the side of man. Satan cannot do anything without the permission or will of God. The temple is not mentioned here. It is more about God’s dealings with David. It is about his responsibility. David’s heart is filled with the desire to know how great his army is. God is not the origin of sin, but lust in the heart of man (James 1:13-14). Sin is already in David’s heart and that is what God sees. God brings that sin to light, that David may judge it.

With his desire to know the power of his army, he takes the place of God. What he actually says with his command to register them is that he regards the land of God as his own land and sees his army as his own means of keeping it in possession. He has lost his dependence on God. He commits in principle the sin of the people when they said they wanted a king, just like the people around them (1 Samuel 8:19-20). Now the king wants to know the strength of his army, just like the kings of the nations around him.

Why is it wrong to number the people? Surely God has done so several times (Numbers 1:2-3; Numbers 26:1-4)? We must think that with David it is about knowing the power of his army (2 Samuel 24:9). He wants to know how strong he is and that depends on the number of soldiers he has. That is his mistake. He forgets that he depends on God’s power. It is serious if we start thinking in numbers to measure our strength. We can think for example of the number of those we meet with and the number of gifts. In the history of Gideon we see how God thinks about numbers (Judges 7:2). God always wants to prevent the flesh from praising itself (cf. 1 Corinthians 1:27-29).

With Nebuchadnezzar we see something similar when he pats himself on the back about “the Babylon the great”, of which he says: “Which I myself have built as a royal residence by the might of my power and for the glory of my majesty” (Daniel 4:28-33). He is judged for this. With Herod we see the same thing. He accepts the honor to which only God is entitled and is killed for it (Acts 12:21-23). God’s government is equal for everyone. He can never give His honor to another (Isaiah 42:8; Isaiah 48:11). If the Lord wants to use us for the benefit of His people, let it be so that we are always aware that they are His people.

David commands Joab to register the people. Joab, however, objects to this. It seems that Joab here has a better assessment of this plan than David. He foresees that this command is not according to the will of the LORD. This is not because he wants to do the will of the LORD, but because he fears the anger of the LORD. He also speaks to David about “the LORD your God”. The LORD is the God of David. He himself has no relationship with Him.

This time David does not allow himself to be told by Joab and perseveres his will. We can ask ourselves whether we will be warned if we intend to do something about which other people are expressing their objections. Do we want to reconsider our plan before the Lord, even if those who warn us may have their own interests in mind? Despite the objections of Joab and the other commanders of the army, the country is counted. After “nine months and twenty days” David gets the result. All this time God has been patient with the sin David commits. However, David’s conscience does not awaken until after evil has been done.

When David gets the outcome, at least he knows on what he can trust. What is not described here, is that Joab did not get around completely (1 Chronicles 21:6). He has not registered all the people. Remarkable is that in 2 Samuel 24:9 the distinction between Israel and Judah comes to the fore. Here again we see the reference to the division of the empire that is already present subcutaneously.

1 Kings 8:13

Introduction

The book ends seriously, but also beautifully. It ends first with a serious sin, but then follows an altar and a sacrifice and a mountain. Through this history God makes clear where the temple will be, but that is more the side that is highlighted in the first and second book of Chronicles.

The Registration of the People

Israel has done something that raised the anger of the LORD (2 Samuel 24:1). What it is, is not mentioned. It is about the LORD’s reaction to this. He holds David as the leader of His people responsible for this. Therefore He incites David against the people. From the first book of Chronicles we know that He uses satan for this (1 Chronicles 21:1). The first and second book of Chronicles describe the history of God’s people as God loves to remember it. God wants to indicate the place where He wants to be served according to His counsel, and satan wants to prevent this. We see there that God does reach His goal not despite, but through the sin of David. This is also the case with the Fall, which is used by God for the execution of His counsels. We cannot understand this, but it is so.

Here it is about the side of man. Satan cannot do anything without the permission or will of God. The temple is not mentioned here. It is more about God’s dealings with David. It is about his responsibility. David’s heart is filled with the desire to know how great his army is. God is not the origin of sin, but lust in the heart of man (James 1:13-14). Sin is already in David’s heart and that is what God sees. God brings that sin to light, that David may judge it.

With his desire to know the power of his army, he takes the place of God. What he actually says with his command to register them is that he regards the land of God as his own land and sees his army as his own means of keeping it in possession. He has lost his dependence on God. He commits in principle the sin of the people when they said they wanted a king, just like the people around them (1 Samuel 8:19-20). Now the king wants to know the strength of his army, just like the kings of the nations around him.

Why is it wrong to number the people? Surely God has done so several times (Numbers 1:2-3; Numbers 26:1-4)? We must think that with David it is about knowing the power of his army (2 Samuel 24:9). He wants to know how strong he is and that depends on the number of soldiers he has. That is his mistake. He forgets that he depends on God’s power. It is serious if we start thinking in numbers to measure our strength. We can think for example of the number of those we meet with and the number of gifts. In the history of Gideon we see how God thinks about numbers (Judges 7:2). God always wants to prevent the flesh from praising itself (cf. 1 Corinthians 1:27-29).

With Nebuchadnezzar we see something similar when he pats himself on the back about “the Babylon the great”, of which he says: “Which I myself have built as a royal residence by the might of my power and for the glory of my majesty” (Daniel 4:28-33). He is judged for this. With Herod we see the same thing. He accepts the honor to which only God is entitled and is killed for it (Acts 12:21-23). God’s government is equal for everyone. He can never give His honor to another (Isaiah 42:8; Isaiah 48:11). If the Lord wants to use us for the benefit of His people, let it be so that we are always aware that they are His people.

David commands Joab to register the people. Joab, however, objects to this. It seems that Joab here has a better assessment of this plan than David. He foresees that this command is not according to the will of the LORD. This is not because he wants to do the will of the LORD, but because he fears the anger of the LORD. He also speaks to David about “the LORD your God”. The LORD is the God of David. He himself has no relationship with Him.

This time David does not allow himself to be told by Joab and perseveres his will. We can ask ourselves whether we will be warned if we intend to do something about which other people are expressing their objections. Do we want to reconsider our plan before the Lord, even if those who warn us may have their own interests in mind? Despite the objections of Joab and the other commanders of the army, the country is counted. After “nine months and twenty days” David gets the result. All this time God has been patient with the sin David commits. However, David’s conscience does not awaken until after evil has been done.

When David gets the outcome, at least he knows on what he can trust. What is not described here, is that Joab did not get around completely (1 Chronicles 21:6). He has not registered all the people. Remarkable is that in 2 Samuel 24:9 the distinction between Israel and Judah comes to the fore. Here again we see the reference to the division of the empire that is already present subcutaneously.

1 Kings 8:14

Introduction

The book ends seriously, but also beautifully. It ends first with a serious sin, but then follows an altar and a sacrifice and a mountain. Through this history God makes clear where the temple will be, but that is more the side that is highlighted in the first and second book of Chronicles.

The Registration of the People

Israel has done something that raised the anger of the LORD (2 Samuel 24:1). What it is, is not mentioned. It is about the LORD’s reaction to this. He holds David as the leader of His people responsible for this. Therefore He incites David against the people. From the first book of Chronicles we know that He uses satan for this (1 Chronicles 21:1). The first and second book of Chronicles describe the history of God’s people as God loves to remember it. God wants to indicate the place where He wants to be served according to His counsel, and satan wants to prevent this. We see there that God does reach His goal not despite, but through the sin of David. This is also the case with the Fall, which is used by God for the execution of His counsels. We cannot understand this, but it is so.

Here it is about the side of man. Satan cannot do anything without the permission or will of God. The temple is not mentioned here. It is more about God’s dealings with David. It is about his responsibility. David’s heart is filled with the desire to know how great his army is. God is not the origin of sin, but lust in the heart of man (James 1:13-14). Sin is already in David’s heart and that is what God sees. God brings that sin to light, that David may judge it.

With his desire to know the power of his army, he takes the place of God. What he actually says with his command to register them is that he regards the land of God as his own land and sees his army as his own means of keeping it in possession. He has lost his dependence on God. He commits in principle the sin of the people when they said they wanted a king, just like the people around them (1 Samuel 8:19-20). Now the king wants to know the strength of his army, just like the kings of the nations around him.

Why is it wrong to number the people? Surely God has done so several times (Numbers 1:2-3; Numbers 26:1-4)? We must think that with David it is about knowing the power of his army (2 Samuel 24:9). He wants to know how strong he is and that depends on the number of soldiers he has. That is his mistake. He forgets that he depends on God’s power. It is serious if we start thinking in numbers to measure our strength. We can think for example of the number of those we meet with and the number of gifts. In the history of Gideon we see how God thinks about numbers (Judges 7:2). God always wants to prevent the flesh from praising itself (cf. 1 Corinthians 1:27-29).

With Nebuchadnezzar we see something similar when he pats himself on the back about “the Babylon the great”, of which he says: “Which I myself have built as a royal residence by the might of my power and for the glory of my majesty” (Daniel 4:28-33). He is judged for this. With Herod we see the same thing. He accepts the honor to which only God is entitled and is killed for it (Acts 12:21-23). God’s government is equal for everyone. He can never give His honor to another (Isaiah 42:8; Isaiah 48:11). If the Lord wants to use us for the benefit of His people, let it be so that we are always aware that they are His people.

David commands Joab to register the people. Joab, however, objects to this. It seems that Joab here has a better assessment of this plan than David. He foresees that this command is not according to the will of the LORD. This is not because he wants to do the will of the LORD, but because he fears the anger of the LORD. He also speaks to David about “the LORD your God”. The LORD is the God of David. He himself has no relationship with Him.

This time David does not allow himself to be told by Joab and perseveres his will. We can ask ourselves whether we will be warned if we intend to do something about which other people are expressing their objections. Do we want to reconsider our plan before the Lord, even if those who warn us may have their own interests in mind? Despite the objections of Joab and the other commanders of the army, the country is counted. After “nine months and twenty days” David gets the result. All this time God has been patient with the sin David commits. However, David’s conscience does not awaken until after evil has been done.

When David gets the outcome, at least he knows on what he can trust. What is not described here, is that Joab did not get around completely (1 Chronicles 21:6). He has not registered all the people. Remarkable is that in 2 Samuel 24:9 the distinction between Israel and Judah comes to the fore. Here again we see the reference to the division of the empire that is already present subcutaneously.

1 Kings 8:15

Introduction

The book ends seriously, but also beautifully. It ends first with a serious sin, but then follows an altar and a sacrifice and a mountain. Through this history God makes clear where the temple will be, but that is more the side that is highlighted in the first and second book of Chronicles.

The Registration of the People

Israel has done something that raised the anger of the LORD (2 Samuel 24:1). What it is, is not mentioned. It is about the LORD’s reaction to this. He holds David as the leader of His people responsible for this. Therefore He incites David against the people. From the first book of Chronicles we know that He uses satan for this (1 Chronicles 21:1). The first and second book of Chronicles describe the history of God’s people as God loves to remember it. God wants to indicate the place where He wants to be served according to His counsel, and satan wants to prevent this. We see there that God does reach His goal not despite, but through the sin of David. This is also the case with the Fall, which is used by God for the execution of His counsels. We cannot understand this, but it is so.

Here it is about the side of man. Satan cannot do anything without the permission or will of God. The temple is not mentioned here. It is more about God’s dealings with David. It is about his responsibility. David’s heart is filled with the desire to know how great his army is. God is not the origin of sin, but lust in the heart of man (James 1:13-14). Sin is already in David’s heart and that is what God sees. God brings that sin to light, that David may judge it.

With his desire to know the power of his army, he takes the place of God. What he actually says with his command to register them is that he regards the land of God as his own land and sees his army as his own means of keeping it in possession. He has lost his dependence on God. He commits in principle the sin of the people when they said they wanted a king, just like the people around them (1 Samuel 8:19-20). Now the king wants to know the strength of his army, just like the kings of the nations around him.

Why is it wrong to number the people? Surely God has done so several times (Numbers 1:2-3; Numbers 26:1-4)? We must think that with David it is about knowing the power of his army (2 Samuel 24:9). He wants to know how strong he is and that depends on the number of soldiers he has. That is his mistake. He forgets that he depends on God’s power. It is serious if we start thinking in numbers to measure our strength. We can think for example of the number of those we meet with and the number of gifts. In the history of Gideon we see how God thinks about numbers (Judges 7:2). God always wants to prevent the flesh from praising itself (cf. 1 Corinthians 1:27-29).

With Nebuchadnezzar we see something similar when he pats himself on the back about “the Babylon the great”, of which he says: “Which I myself have built as a royal residence by the might of my power and for the glory of my majesty” (Daniel 4:28-33). He is judged for this. With Herod we see the same thing. He accepts the honor to which only God is entitled and is killed for it (Acts 12:21-23). God’s government is equal for everyone. He can never give His honor to another (Isaiah 42:8; Isaiah 48:11). If the Lord wants to use us for the benefit of His people, let it be so that we are always aware that they are His people.

David commands Joab to register the people. Joab, however, objects to this. It seems that Joab here has a better assessment of this plan than David. He foresees that this command is not according to the will of the LORD. This is not because he wants to do the will of the LORD, but because he fears the anger of the LORD. He also speaks to David about “the LORD your God”. The LORD is the God of David. He himself has no relationship with Him.

This time David does not allow himself to be told by Joab and perseveres his will. We can ask ourselves whether we will be warned if we intend to do something about which other people are expressing their objections. Do we want to reconsider our plan before the Lord, even if those who warn us may have their own interests in mind? Despite the objections of Joab and the other commanders of the army, the country is counted. After “nine months and twenty days” David gets the result. All this time God has been patient with the sin David commits. However, David’s conscience does not awaken until after evil has been done.

When David gets the outcome, at least he knows on what he can trust. What is not described here, is that Joab did not get around completely (1 Chronicles 21:6). He has not registered all the people. Remarkable is that in 2 Samuel 24:9 the distinction between Israel and Judah comes to the fore. Here again we see the reference to the division of the empire that is already present subcutaneously.

1 Kings 8:16

Introduction

The book ends seriously, but also beautifully. It ends first with a serious sin, but then follows an altar and a sacrifice and a mountain. Through this history God makes clear where the temple will be, but that is more the side that is highlighted in the first and second book of Chronicles.

The Registration of the People

Israel has done something that raised the anger of the LORD (2 Samuel 24:1). What it is, is not mentioned. It is about the LORD’s reaction to this. He holds David as the leader of His people responsible for this. Therefore He incites David against the people. From the first book of Chronicles we know that He uses satan for this (1 Chronicles 21:1). The first and second book of Chronicles describe the history of God’s people as God loves to remember it. God wants to indicate the place where He wants to be served according to His counsel, and satan wants to prevent this. We see there that God does reach His goal not despite, but through the sin of David. This is also the case with the Fall, which is used by God for the execution of His counsels. We cannot understand this, but it is so.

Here it is about the side of man. Satan cannot do anything without the permission or will of God. The temple is not mentioned here. It is more about God’s dealings with David. It is about his responsibility. David’s heart is filled with the desire to know how great his army is. God is not the origin of sin, but lust in the heart of man (James 1:13-14). Sin is already in David’s heart and that is what God sees. God brings that sin to light, that David may judge it.

With his desire to know the power of his army, he takes the place of God. What he actually says with his command to register them is that he regards the land of God as his own land and sees his army as his own means of keeping it in possession. He has lost his dependence on God. He commits in principle the sin of the people when they said they wanted a king, just like the people around them (1 Samuel 8:19-20). Now the king wants to know the strength of his army, just like the kings of the nations around him.

Why is it wrong to number the people? Surely God has done so several times (Numbers 1:2-3; Numbers 26:1-4)? We must think that with David it is about knowing the power of his army (2 Samuel 24:9). He wants to know how strong he is and that depends on the number of soldiers he has. That is his mistake. He forgets that he depends on God’s power. It is serious if we start thinking in numbers to measure our strength. We can think for example of the number of those we meet with and the number of gifts. In the history of Gideon we see how God thinks about numbers (Judges 7:2). God always wants to prevent the flesh from praising itself (cf. 1 Corinthians 1:27-29).

With Nebuchadnezzar we see something similar when he pats himself on the back about “the Babylon the great”, of which he says: “Which I myself have built as a royal residence by the might of my power and for the glory of my majesty” (Daniel 4:28-33). He is judged for this. With Herod we see the same thing. He accepts the honor to which only God is entitled and is killed for it (Acts 12:21-23). God’s government is equal for everyone. He can never give His honor to another (Isaiah 42:8; Isaiah 48:11). If the Lord wants to use us for the benefit of His people, let it be so that we are always aware that they are His people.

David commands Joab to register the people. Joab, however, objects to this. It seems that Joab here has a better assessment of this plan than David. He foresees that this command is not according to the will of the LORD. This is not because he wants to do the will of the LORD, but because he fears the anger of the LORD. He also speaks to David about “the LORD your God”. The LORD is the God of David. He himself has no relationship with Him.

This time David does not allow himself to be told by Joab and perseveres his will. We can ask ourselves whether we will be warned if we intend to do something about which other people are expressing their objections. Do we want to reconsider our plan before the Lord, even if those who warn us may have their own interests in mind? Despite the objections of Joab and the other commanders of the army, the country is counted. After “nine months and twenty days” David gets the result. All this time God has been patient with the sin David commits. However, David’s conscience does not awaken until after evil has been done.

When David gets the outcome, at least he knows on what he can trust. What is not described here, is that Joab did not get around completely (1 Chronicles 21:6). He has not registered all the people. Remarkable is that in 2 Samuel 24:9 the distinction between Israel and Judah comes to the fore. Here again we see the reference to the division of the empire that is already present subcutaneously.

1 Kings 8:17

Introduction

The book ends seriously, but also beautifully. It ends first with a serious sin, but then follows an altar and a sacrifice and a mountain. Through this history God makes clear where the temple will be, but that is more the side that is highlighted in the first and second book of Chronicles.

The Registration of the People

Israel has done something that raised the anger of the LORD (2 Samuel 24:1). What it is, is not mentioned. It is about the LORD’s reaction to this. He holds David as the leader of His people responsible for this. Therefore He incites David against the people. From the first book of Chronicles we know that He uses satan for this (1 Chronicles 21:1). The first and second book of Chronicles describe the history of God’s people as God loves to remember it. God wants to indicate the place where He wants to be served according to His counsel, and satan wants to prevent this. We see there that God does reach His goal not despite, but through the sin of David. This is also the case with the Fall, which is used by God for the execution of His counsels. We cannot understand this, but it is so.

Here it is about the side of man. Satan cannot do anything without the permission or will of God. The temple is not mentioned here. It is more about God’s dealings with David. It is about his responsibility. David’s heart is filled with the desire to know how great his army is. God is not the origin of sin, but lust in the heart of man (James 1:13-14). Sin is already in David’s heart and that is what God sees. God brings that sin to light, that David may judge it.

With his desire to know the power of his army, he takes the place of God. What he actually says with his command to register them is that he regards the land of God as his own land and sees his army as his own means of keeping it in possession. He has lost his dependence on God. He commits in principle the sin of the people when they said they wanted a king, just like the people around them (1 Samuel 8:19-20). Now the king wants to know the strength of his army, just like the kings of the nations around him.

Why is it wrong to number the people? Surely God has done so several times (Numbers 1:2-3; Numbers 26:1-4)? We must think that with David it is about knowing the power of his army (2 Samuel 24:9). He wants to know how strong he is and that depends on the number of soldiers he has. That is his mistake. He forgets that he depends on God’s power. It is serious if we start thinking in numbers to measure our strength. We can think for example of the number of those we meet with and the number of gifts. In the history of Gideon we see how God thinks about numbers (Judges 7:2). God always wants to prevent the flesh from praising itself (cf. 1 Corinthians 1:27-29).

With Nebuchadnezzar we see something similar when he pats himself on the back about “the Babylon the great”, of which he says: “Which I myself have built as a royal residence by the might of my power and for the glory of my majesty” (Daniel 4:28-33). He is judged for this. With Herod we see the same thing. He accepts the honor to which only God is entitled and is killed for it (Acts 12:21-23). God’s government is equal for everyone. He can never give His honor to another (Isaiah 42:8; Isaiah 48:11). If the Lord wants to use us for the benefit of His people, let it be so that we are always aware that they are His people.

David commands Joab to register the people. Joab, however, objects to this. It seems that Joab here has a better assessment of this plan than David. He foresees that this command is not according to the will of the LORD. This is not because he wants to do the will of the LORD, but because he fears the anger of the LORD. He also speaks to David about “the LORD your God”. The LORD is the God of David. He himself has no relationship with Him.

This time David does not allow himself to be told by Joab and perseveres his will. We can ask ourselves whether we will be warned if we intend to do something about which other people are expressing their objections. Do we want to reconsider our plan before the Lord, even if those who warn us may have their own interests in mind? Despite the objections of Joab and the other commanders of the army, the country is counted. After “nine months and twenty days” David gets the result. All this time God has been patient with the sin David commits. However, David’s conscience does not awaken until after evil has been done.

When David gets the outcome, at least he knows on what he can trust. What is not described here, is that Joab did not get around completely (1 Chronicles 21:6). He has not registered all the people. Remarkable is that in 2 Samuel 24:9 the distinction between Israel and Judah comes to the fore. Here again we see the reference to the division of the empire that is already present subcutaneously.

1 Kings 8:18

Introduction

The book ends seriously, but also beautifully. It ends first with a serious sin, but then follows an altar and a sacrifice and a mountain. Through this history God makes clear where the temple will be, but that is more the side that is highlighted in the first and second book of Chronicles.

The Registration of the People

Israel has done something that raised the anger of the LORD (2 Samuel 24:1). What it is, is not mentioned. It is about the LORD’s reaction to this. He holds David as the leader of His people responsible for this. Therefore He incites David against the people. From the first book of Chronicles we know that He uses satan for this (1 Chronicles 21:1). The first and second book of Chronicles describe the history of God’s people as God loves to remember it. God wants to indicate the place where He wants to be served according to His counsel, and satan wants to prevent this. We see there that God does reach His goal not despite, but through the sin of David. This is also the case with the Fall, which is used by God for the execution of His counsels. We cannot understand this, but it is so.

Here it is about the side of man. Satan cannot do anything without the permission or will of God. The temple is not mentioned here. It is more about God’s dealings with David. It is about his responsibility. David’s heart is filled with the desire to know how great his army is. God is not the origin of sin, but lust in the heart of man (James 1:13-14). Sin is already in David’s heart and that is what God sees. God brings that sin to light, that David may judge it.

With his desire to know the power of his army, he takes the place of God. What he actually says with his command to register them is that he regards the land of God as his own land and sees his army as his own means of keeping it in possession. He has lost his dependence on God. He commits in principle the sin of the people when they said they wanted a king, just like the people around them (1 Samuel 8:19-20). Now the king wants to know the strength of his army, just like the kings of the nations around him.

Why is it wrong to number the people? Surely God has done so several times (Numbers 1:2-3; Numbers 26:1-4)? We must think that with David it is about knowing the power of his army (2 Samuel 24:9). He wants to know how strong he is and that depends on the number of soldiers he has. That is his mistake. He forgets that he depends on God’s power. It is serious if we start thinking in numbers to measure our strength. We can think for example of the number of those we meet with and the number of gifts. In the history of Gideon we see how God thinks about numbers (Judges 7:2). God always wants to prevent the flesh from praising itself (cf. 1 Corinthians 1:27-29).

With Nebuchadnezzar we see something similar when he pats himself on the back about “the Babylon the great”, of which he says: “Which I myself have built as a royal residence by the might of my power and for the glory of my majesty” (Daniel 4:28-33). He is judged for this. With Herod we see the same thing. He accepts the honor to which only God is entitled and is killed for it (Acts 12:21-23). God’s government is equal for everyone. He can never give His honor to another (Isaiah 42:8; Isaiah 48:11). If the Lord wants to use us for the benefit of His people, let it be so that we are always aware that they are His people.

David commands Joab to register the people. Joab, however, objects to this. It seems that Joab here has a better assessment of this plan than David. He foresees that this command is not according to the will of the LORD. This is not because he wants to do the will of the LORD, but because he fears the anger of the LORD. He also speaks to David about “the LORD your God”. The LORD is the God of David. He himself has no relationship with Him.

This time David does not allow himself to be told by Joab and perseveres his will. We can ask ourselves whether we will be warned if we intend to do something about which other people are expressing their objections. Do we want to reconsider our plan before the Lord, even if those who warn us may have their own interests in mind? Despite the objections of Joab and the other commanders of the army, the country is counted. After “nine months and twenty days” David gets the result. All this time God has been patient with the sin David commits. However, David’s conscience does not awaken until after evil has been done.

When David gets the outcome, at least he knows on what he can trust. What is not described here, is that Joab did not get around completely (1 Chronicles 21:6). He has not registered all the people. Remarkable is that in 2 Samuel 24:9 the distinction between Israel and Judah comes to the fore. Here again we see the reference to the division of the empire that is already present subcutaneously.

1 Kings 8:19

Introduction

The book ends seriously, but also beautifully. It ends first with a serious sin, but then follows an altar and a sacrifice and a mountain. Through this history God makes clear where the temple will be, but that is more the side that is highlighted in the first and second book of Chronicles.

The Registration of the People

Israel has done something that raised the anger of the LORD (2 Samuel 24:1). What it is, is not mentioned. It is about the LORD’s reaction to this. He holds David as the leader of His people responsible for this. Therefore He incites David against the people. From the first book of Chronicles we know that He uses satan for this (1 Chronicles 21:1). The first and second book of Chronicles describe the history of God’s people as God loves to remember it. God wants to indicate the place where He wants to be served according to His counsel, and satan wants to prevent this. We see there that God does reach His goal not despite, but through the sin of David. This is also the case with the Fall, which is used by God for the execution of His counsels. We cannot understand this, but it is so.

Here it is about the side of man. Satan cannot do anything without the permission or will of God. The temple is not mentioned here. It is more about God’s dealings with David. It is about his responsibility. David’s heart is filled with the desire to know how great his army is. God is not the origin of sin, but lust in the heart of man (James 1:13-14). Sin is already in David’s heart and that is what God sees. God brings that sin to light, that David may judge it.

With his desire to know the power of his army, he takes the place of God. What he actually says with his command to register them is that he regards the land of God as his own land and sees his army as his own means of keeping it in possession. He has lost his dependence on God. He commits in principle the sin of the people when they said they wanted a king, just like the people around them (1 Samuel 8:19-20). Now the king wants to know the strength of his army, just like the kings of the nations around him.

Why is it wrong to number the people? Surely God has done so several times (Numbers 1:2-3; Numbers 26:1-4)? We must think that with David it is about knowing the power of his army (2 Samuel 24:9). He wants to know how strong he is and that depends on the number of soldiers he has. That is his mistake. He forgets that he depends on God’s power. It is serious if we start thinking in numbers to measure our strength. We can think for example of the number of those we meet with and the number of gifts. In the history of Gideon we see how God thinks about numbers (Judges 7:2). God always wants to prevent the flesh from praising itself (cf. 1 Corinthians 1:27-29).

With Nebuchadnezzar we see something similar when he pats himself on the back about “the Babylon the great”, of which he says: “Which I myself have built as a royal residence by the might of my power and for the glory of my majesty” (Daniel 4:28-33). He is judged for this. With Herod we see the same thing. He accepts the honor to which only God is entitled and is killed for it (Acts 12:21-23). God’s government is equal for everyone. He can never give His honor to another (Isaiah 42:8; Isaiah 48:11). If the Lord wants to use us for the benefit of His people, let it be so that we are always aware that they are His people.

David commands Joab to register the people. Joab, however, objects to this. It seems that Joab here has a better assessment of this plan than David. He foresees that this command is not according to the will of the LORD. This is not because he wants to do the will of the LORD, but because he fears the anger of the LORD. He also speaks to David about “the LORD your God”. The LORD is the God of David. He himself has no relationship with Him.

This time David does not allow himself to be told by Joab and perseveres his will. We can ask ourselves whether we will be warned if we intend to do something about which other people are expressing their objections. Do we want to reconsider our plan before the Lord, even if those who warn us may have their own interests in mind? Despite the objections of Joab and the other commanders of the army, the country is counted. After “nine months and twenty days” David gets the result. All this time God has been patient with the sin David commits. However, David’s conscience does not awaken until after evil has been done.

When David gets the outcome, at least he knows on what he can trust. What is not described here, is that Joab did not get around completely (1 Chronicles 21:6). He has not registered all the people. Remarkable is that in 2 Samuel 24:9 the distinction between Israel and Judah comes to the fore. Here again we see the reference to the division of the empire that is already present subcutaneously.

1 Kings 8:20

The Punishment for Sin

Immediately after David has the result of the registration, he gets remorse and confesses his sin. The troubling of his heart means that his conscience speaks. He says he “sinned greatly”. It is a great sin for a leader of God’s people to rely on something or someone other than God alone. When we start calculating whether we have all the means to function properly, both materially and spiritually, and therefore act independently of God, we are doing the same thing.

The confession of his sin does not mean that God no longer punishes his sin. His sin becomes a cause of great need for all the people. When David has confessed his sin before the LORD, the LORD sends His prophet to him. The prophet Gad does not need to go to him to reveal his sin to him. Nor does he have to tell him that his sin is forgiven. What Gad must do is tell David how God wants to act. He tells David three punishments from which he may choose.

The prophet says: “Consider and see what answer I shall return to Him who sent me.” This is an important word. When making decisions, it is always important that we take time and give time to others to consider in God’s presence what needs to be done, especially if a decision also has consequences for others.

The consideration shows that David’s heart trusts God again. The choice he makes shows that he is the man of faith we know. He would rather fall into the hand of the LORD than into that of man. David knows what is in man. That is why he fears falling into his hands. This is not only true when fleeing from the enemy. It can also apply to famine, because it could also come from enemy invasions. In return he knows the mercy of the LORD. That he chooses, without pronouncing himself in favor of any of the three punishments. With this he leaves the choice to the LORD.

The punishment must correspond to sin. David was proud of the great number of his people. Therefore, the judgment with which he is chastened for that sin must be of such a nature as to reduce their number. It is righteousness in God to take away from us what stimulates our pride. Many people die of the plague (2 Samuel 24:15).

After all, it was also the sin of the people by which the anger of the LORD burned and by which David came to his sin. The plague reduces both the number of inhabitants and the warpower he wanted to know. What is left of a people if God stretches out His hand against it? What remains of the great numbers of churches when God’s hand is stretched out against them?

1 Kings 8:21

The Punishment for Sin

Immediately after David has the result of the registration, he gets remorse and confesses his sin. The troubling of his heart means that his conscience speaks. He says he “sinned greatly”. It is a great sin for a leader of God’s people to rely on something or someone other than God alone. When we start calculating whether we have all the means to function properly, both materially and spiritually, and therefore act independently of God, we are doing the same thing.

The confession of his sin does not mean that God no longer punishes his sin. His sin becomes a cause of great need for all the people. When David has confessed his sin before the LORD, the LORD sends His prophet to him. The prophet Gad does not need to go to him to reveal his sin to him. Nor does he have to tell him that his sin is forgiven. What Gad must do is tell David how God wants to act. He tells David three punishments from which he may choose.

The prophet says: “Consider and see what answer I shall return to Him who sent me.” This is an important word. When making decisions, it is always important that we take time and give time to others to consider in God’s presence what needs to be done, especially if a decision also has consequences for others.

The consideration shows that David’s heart trusts God again. The choice he makes shows that he is the man of faith we know. He would rather fall into the hand of the LORD than into that of man. David knows what is in man. That is why he fears falling into his hands. This is not only true when fleeing from the enemy. It can also apply to famine, because it could also come from enemy invasions. In return he knows the mercy of the LORD. That he chooses, without pronouncing himself in favor of any of the three punishments. With this he leaves the choice to the LORD.

The punishment must correspond to sin. David was proud of the great number of his people. Therefore, the judgment with which he is chastened for that sin must be of such a nature as to reduce their number. It is righteousness in God to take away from us what stimulates our pride. Many people die of the plague (2 Samuel 24:15).

After all, it was also the sin of the people by which the anger of the LORD burned and by which David came to his sin. The plague reduces both the number of inhabitants and the warpower he wanted to know. What is left of a people if God stretches out His hand against it? What remains of the great numbers of churches when God’s hand is stretched out against them?

1 Kings 8:22

The Punishment for Sin

Immediately after David has the result of the registration, he gets remorse and confesses his sin. The troubling of his heart means that his conscience speaks. He says he “sinned greatly”. It is a great sin for a leader of God’s people to rely on something or someone other than God alone. When we start calculating whether we have all the means to function properly, both materially and spiritually, and therefore act independently of God, we are doing the same thing.

The confession of his sin does not mean that God no longer punishes his sin. His sin becomes a cause of great need for all the people. When David has confessed his sin before the LORD, the LORD sends His prophet to him. The prophet Gad does not need to go to him to reveal his sin to him. Nor does he have to tell him that his sin is forgiven. What Gad must do is tell David how God wants to act. He tells David three punishments from which he may choose.

The prophet says: “Consider and see what answer I shall return to Him who sent me.” This is an important word. When making decisions, it is always important that we take time and give time to others to consider in God’s presence what needs to be done, especially if a decision also has consequences for others.

The consideration shows that David’s heart trusts God again. The choice he makes shows that he is the man of faith we know. He would rather fall into the hand of the LORD than into that of man. David knows what is in man. That is why he fears falling into his hands. This is not only true when fleeing from the enemy. It can also apply to famine, because it could also come from enemy invasions. In return he knows the mercy of the LORD. That he chooses, without pronouncing himself in favor of any of the three punishments. With this he leaves the choice to the LORD.

The punishment must correspond to sin. David was proud of the great number of his people. Therefore, the judgment with which he is chastened for that sin must be of such a nature as to reduce their number. It is righteousness in God to take away from us what stimulates our pride. Many people die of the plague (2 Samuel 24:15).

After all, it was also the sin of the people by which the anger of the LORD burned and by which David came to his sin. The plague reduces both the number of inhabitants and the warpower he wanted to know. What is left of a people if God stretches out His hand against it? What remains of the great numbers of churches when God’s hand is stretched out against them?

1 Kings 8:23

The Punishment for Sin

Immediately after David has the result of the registration, he gets remorse and confesses his sin. The troubling of his heart means that his conscience speaks. He says he “sinned greatly”. It is a great sin for a leader of God’s people to rely on something or someone other than God alone. When we start calculating whether we have all the means to function properly, both materially and spiritually, and therefore act independently of God, we are doing the same thing.

The confession of his sin does not mean that God no longer punishes his sin. His sin becomes a cause of great need for all the people. When David has confessed his sin before the LORD, the LORD sends His prophet to him. The prophet Gad does not need to go to him to reveal his sin to him. Nor does he have to tell him that his sin is forgiven. What Gad must do is tell David how God wants to act. He tells David three punishments from which he may choose.

The prophet says: “Consider and see what answer I shall return to Him who sent me.” This is an important word. When making decisions, it is always important that we take time and give time to others to consider in God’s presence what needs to be done, especially if a decision also has consequences for others.

The consideration shows that David’s heart trusts God again. The choice he makes shows that he is the man of faith we know. He would rather fall into the hand of the LORD than into that of man. David knows what is in man. That is why he fears falling into his hands. This is not only true when fleeing from the enemy. It can also apply to famine, because it could also come from enemy invasions. In return he knows the mercy of the LORD. That he chooses, without pronouncing himself in favor of any of the three punishments. With this he leaves the choice to the LORD.

The punishment must correspond to sin. David was proud of the great number of his people. Therefore, the judgment with which he is chastened for that sin must be of such a nature as to reduce their number. It is righteousness in God to take away from us what stimulates our pride. Many people die of the plague (2 Samuel 24:15).

After all, it was also the sin of the people by which the anger of the LORD burned and by which David came to his sin. The plague reduces both the number of inhabitants and the warpower he wanted to know. What is left of a people if God stretches out His hand against it? What remains of the great numbers of churches when God’s hand is stretched out against them?

1 Kings 8:24

The Punishment for Sin

Immediately after David has the result of the registration, he gets remorse and confesses his sin. The troubling of his heart means that his conscience speaks. He says he “sinned greatly”. It is a great sin for a leader of God’s people to rely on something or someone other than God alone. When we start calculating whether we have all the means to function properly, both materially and spiritually, and therefore act independently of God, we are doing the same thing.

The confession of his sin does not mean that God no longer punishes his sin. His sin becomes a cause of great need for all the people. When David has confessed his sin before the LORD, the LORD sends His prophet to him. The prophet Gad does not need to go to him to reveal his sin to him. Nor does he have to tell him that his sin is forgiven. What Gad must do is tell David how God wants to act. He tells David three punishments from which he may choose.

The prophet says: “Consider and see what answer I shall return to Him who sent me.” This is an important word. When making decisions, it is always important that we take time and give time to others to consider in God’s presence what needs to be done, especially if a decision also has consequences for others.

The consideration shows that David’s heart trusts God again. The choice he makes shows that he is the man of faith we know. He would rather fall into the hand of the LORD than into that of man. David knows what is in man. That is why he fears falling into his hands. This is not only true when fleeing from the enemy. It can also apply to famine, because it could also come from enemy invasions. In return he knows the mercy of the LORD. That he chooses, without pronouncing himself in favor of any of the three punishments. With this he leaves the choice to the LORD.

The punishment must correspond to sin. David was proud of the great number of his people. Therefore, the judgment with which he is chastened for that sin must be of such a nature as to reduce their number. It is righteousness in God to take away from us what stimulates our pride. Many people die of the plague (2 Samuel 24:15).

After all, it was also the sin of the people by which the anger of the LORD burned and by which David came to his sin. The plague reduces both the number of inhabitants and the warpower he wanted to know. What is left of a people if God stretches out His hand against it? What remains of the great numbers of churches when God’s hand is stretched out against them?

1 Kings 8:25

The Punishment for Sin

Immediately after David has the result of the registration, he gets remorse and confesses his sin. The troubling of his heart means that his conscience speaks. He says he “sinned greatly”. It is a great sin for a leader of God’s people to rely on something or someone other than God alone. When we start calculating whether we have all the means to function properly, both materially and spiritually, and therefore act independently of God, we are doing the same thing.

The confession of his sin does not mean that God no longer punishes his sin. His sin becomes a cause of great need for all the people. When David has confessed his sin before the LORD, the LORD sends His prophet to him. The prophet Gad does not need to go to him to reveal his sin to him. Nor does he have to tell him that his sin is forgiven. What Gad must do is tell David how God wants to act. He tells David three punishments from which he may choose.

The prophet says: “Consider and see what answer I shall return to Him who sent me.” This is an important word. When making decisions, it is always important that we take time and give time to others to consider in God’s presence what needs to be done, especially if a decision also has consequences for others.

The consideration shows that David’s heart trusts God again. The choice he makes shows that he is the man of faith we know. He would rather fall into the hand of the LORD than into that of man. David knows what is in man. That is why he fears falling into his hands. This is not only true when fleeing from the enemy. It can also apply to famine, because it could also come from enemy invasions. In return he knows the mercy of the LORD. That he chooses, without pronouncing himself in favor of any of the three punishments. With this he leaves the choice to the LORD.

The punishment must correspond to sin. David was proud of the great number of his people. Therefore, the judgment with which he is chastened for that sin must be of such a nature as to reduce their number. It is righteousness in God to take away from us what stimulates our pride. Many people die of the plague (2 Samuel 24:15).

After all, it was also the sin of the people by which the anger of the LORD burned and by which David came to his sin. The plague reduces both the number of inhabitants and the warpower he wanted to know. What is left of a people if God stretches out His hand against it? What remains of the great numbers of churches when God’s hand is stretched out against them?

1 Kings 8:26

It Is Enough

When the angel is ready to strike Jerusalem, it is enough. The angel must let his hand relax. The LORD relents from of the calamity He had to let come. He has a reason to do so, and that is the intercession of David. He sees in David’s heart what he also says: his love for “these sheep” of whom he says: “What have they done?” David asks if God will punish him and his father’s house instead of the people (2 Samuel 24:17). He takes full responsibility for the guilt and is therefore a mediator for the people and resembles the Lord Jesus. Here he speaks not only as a sinner, but also as someone who excuses the people by saying that they are innocent sheep. He calls himself the only culprit.

The relenting of the LORD (cf. 1 Samuel 15:29; 35; Genesis 6:6) never has to do with regrets about a deed of Himself, but always with the deeds of man. Here with David we see that God in His holiness and righteousness must judge, while at the same time He also has salvation for a remnant. This salvation is based on the prayer and sacrifice of His Son.

1 Kings 8:27

It Is Enough

When the angel is ready to strike Jerusalem, it is enough. The angel must let his hand relax. The LORD relents from of the calamity He had to let come. He has a reason to do so, and that is the intercession of David. He sees in David’s heart what he also says: his love for “these sheep” of whom he says: “What have they done?” David asks if God will punish him and his father’s house instead of the people (2 Samuel 24:17). He takes full responsibility for the guilt and is therefore a mediator for the people and resembles the Lord Jesus. Here he speaks not only as a sinner, but also as someone who excuses the people by saying that they are innocent sheep. He calls himself the only culprit.

The relenting of the LORD (cf. 1 Samuel 15:29; 35; Genesis 6:6) never has to do with regrets about a deed of Himself, but always with the deeds of man. Here with David we see that God in His holiness and righteousness must judge, while at the same time He also has salvation for a remnant. This salvation is based on the prayer and sacrifice of His Son.

1 Kings 8:28

The Altar

On the threshing floor of Araunah judgment comes to a standstill. This threshing floor is located on Mount Moriah. It is the same place where Abraham offered Isaac (Genesis 22:2). It is also the place where Solomon will build the temple (1 Chronicles 22:1; 2 Chronicles 3:1). The LORD commands David to go up and build an altar on that mountain. In this way up we see the way that is taken after humiliation under the powerful hand of God.

The angel stands by the threshing floor of a heathen. The altar that comes there stands in a place where there is nothing that belongs to the people. David understands that he must buy the threshing floor for the LORD. When Araunah wants to give him the threshing floor (cf. Genesis 23:6; 11), David refuses. He wants to buy it for a price, “for”, as he says, “I will not offer burnt offerings to the LORD my God which cost me nothing”. This is an important rule: an offering must cost something, otherwise it is not an offering.

When the altar is built and the burnt offerings and the peace offerings are brought, the LORD “was moved by prayer for the land, and the plague was held back from Israel”. This is a wonderful reference to the only foundation on which God still allows Himself to be prayed and the plague that is raging among the people to stop. That foundation is the Lord Jesus in His work on the cross to God’s honor and glorification – what is reflected by the burnt offerings. This work on the cross is also the basis for our fellowship with God and with each other – which is reflected in the peace offerings.

At the end of this book David has an altar. The last thing that is mentioned of him here is that he offers the LORD offerings. Whoever comes to God on the basis of the offering of His Son will experience that God answers prayers because the work of His Son is so precious. It is beautiful to see that this book ends with the atoning sacrifice that by grace averts the anger of God over His people. This sacrifice will be the foundation of the place where God and Israel can meet and the people will worship.

In this chapter we have the sin of man, the judgment of God and also His relenting from it and therefore also salvation, but salvation through an offering. Here we have in short, the whole plan of salvation that Scripture shows us.

1 Kings 8:29

The Altar

On the threshing floor of Araunah judgment comes to a standstill. This threshing floor is located on Mount Moriah. It is the same place where Abraham offered Isaac (Genesis 22:2). It is also the place where Solomon will build the temple (1 Chronicles 22:1; 2 Chronicles 3:1). The LORD commands David to go up and build an altar on that mountain. In this way up we see the way that is taken after humiliation under the powerful hand of God.

The angel stands by the threshing floor of a heathen. The altar that comes there stands in a place where there is nothing that belongs to the people. David understands that he must buy the threshing floor for the LORD. When Araunah wants to give him the threshing floor (cf. Genesis 23:6; 11), David refuses. He wants to buy it for a price, “for”, as he says, “I will not offer burnt offerings to the LORD my God which cost me nothing”. This is an important rule: an offering must cost something, otherwise it is not an offering.

When the altar is built and the burnt offerings and the peace offerings are brought, the LORD “was moved by prayer for the land, and the plague was held back from Israel”. This is a wonderful reference to the only foundation on which God still allows Himself to be prayed and the plague that is raging among the people to stop. That foundation is the Lord Jesus in His work on the cross to God’s honor and glorification – what is reflected by the burnt offerings. This work on the cross is also the basis for our fellowship with God and with each other – which is reflected in the peace offerings.

At the end of this book David has an altar. The last thing that is mentioned of him here is that he offers the LORD offerings. Whoever comes to God on the basis of the offering of His Son will experience that God answers prayers because the work of His Son is so precious. It is beautiful to see that this book ends with the atoning sacrifice that by grace averts the anger of God over His people. This sacrifice will be the foundation of the place where God and Israel can meet and the people will worship.

In this chapter we have the sin of man, the judgment of God and also His relenting from it and therefore also salvation, but salvation through an offering. Here we have in short, the whole plan of salvation that Scripture shows us.

1 Kings 8:30

The Altar

On the threshing floor of Araunah judgment comes to a standstill. This threshing floor is located on Mount Moriah. It is the same place where Abraham offered Isaac (Genesis 22:2). It is also the place where Solomon will build the temple (1 Chronicles 22:1; 2 Chronicles 3:1). The LORD commands David to go up and build an altar on that mountain. In this way up we see the way that is taken after humiliation under the powerful hand of God.

The angel stands by the threshing floor of a heathen. The altar that comes there stands in a place where there is nothing that belongs to the people. David understands that he must buy the threshing floor for the LORD. When Araunah wants to give him the threshing floor (cf. Genesis 23:6; 11), David refuses. He wants to buy it for a price, “for”, as he says, “I will not offer burnt offerings to the LORD my God which cost me nothing”. This is an important rule: an offering must cost something, otherwise it is not an offering.

When the altar is built and the burnt offerings and the peace offerings are brought, the LORD “was moved by prayer for the land, and the plague was held back from Israel”. This is a wonderful reference to the only foundation on which God still allows Himself to be prayed and the plague that is raging among the people to stop. That foundation is the Lord Jesus in His work on the cross to God’s honor and glorification – what is reflected by the burnt offerings. This work on the cross is also the basis for our fellowship with God and with each other – which is reflected in the peace offerings.

At the end of this book David has an altar. The last thing that is mentioned of him here is that he offers the LORD offerings. Whoever comes to God on the basis of the offering of His Son will experience that God answers prayers because the work of His Son is so precious. It is beautiful to see that this book ends with the atoning sacrifice that by grace averts the anger of God over His people. This sacrifice will be the foundation of the place where God and Israel can meet and the people will worship.

In this chapter we have the sin of man, the judgment of God and also His relenting from it and therefore also salvation, but salvation through an offering. Here we have in short, the whole plan of salvation that Scripture shows us.

1 Kings 8:31

The Altar

On the threshing floor of Araunah judgment comes to a standstill. This threshing floor is located on Mount Moriah. It is the same place where Abraham offered Isaac (Genesis 22:2). It is also the place where Solomon will build the temple (1 Chronicles 22:1; 2 Chronicles 3:1). The LORD commands David to go up and build an altar on that mountain. In this way up we see the way that is taken after humiliation under the powerful hand of God.

The angel stands by the threshing floor of a heathen. The altar that comes there stands in a place where there is nothing that belongs to the people. David understands that he must buy the threshing floor for the LORD. When Araunah wants to give him the threshing floor (cf. Genesis 23:6; 11), David refuses. He wants to buy it for a price, “for”, as he says, “I will not offer burnt offerings to the LORD my God which cost me nothing”. This is an important rule: an offering must cost something, otherwise it is not an offering.

When the altar is built and the burnt offerings and the peace offerings are brought, the LORD “was moved by prayer for the land, and the plague was held back from Israel”. This is a wonderful reference to the only foundation on which God still allows Himself to be prayed and the plague that is raging among the people to stop. That foundation is the Lord Jesus in His work on the cross to God’s honor and glorification – what is reflected by the burnt offerings. This work on the cross is also the basis for our fellowship with God and with each other – which is reflected in the peace offerings.

At the end of this book David has an altar. The last thing that is mentioned of him here is that he offers the LORD offerings. Whoever comes to God on the basis of the offering of His Son will experience that God answers prayers because the work of His Son is so precious. It is beautiful to see that this book ends with the atoning sacrifice that by grace averts the anger of God over His people. This sacrifice will be the foundation of the place where God and Israel can meet and the people will worship.

In this chapter we have the sin of man, the judgment of God and also His relenting from it and therefore also salvation, but salvation through an offering. Here we have in short, the whole plan of salvation that Scripture shows us.

1 Kings 8:32

The Altar

On the threshing floor of Araunah judgment comes to a standstill. This threshing floor is located on Mount Moriah. It is the same place where Abraham offered Isaac (Genesis 22:2). It is also the place where Solomon will build the temple (1 Chronicles 22:1; 2 Chronicles 3:1). The LORD commands David to go up and build an altar on that mountain. In this way up we see the way that is taken after humiliation under the powerful hand of God.

The angel stands by the threshing floor of a heathen. The altar that comes there stands in a place where there is nothing that belongs to the people. David understands that he must buy the threshing floor for the LORD. When Araunah wants to give him the threshing floor (cf. Genesis 23:6; 11), David refuses. He wants to buy it for a price, “for”, as he says, “I will not offer burnt offerings to the LORD my God which cost me nothing”. This is an important rule: an offering must cost something, otherwise it is not an offering.

When the altar is built and the burnt offerings and the peace offerings are brought, the LORD “was moved by prayer for the land, and the plague was held back from Israel”. This is a wonderful reference to the only foundation on which God still allows Himself to be prayed and the plague that is raging among the people to stop. That foundation is the Lord Jesus in His work on the cross to God’s honor and glorification – what is reflected by the burnt offerings. This work on the cross is also the basis for our fellowship with God and with each other – which is reflected in the peace offerings.

At the end of this book David has an altar. The last thing that is mentioned of him here is that he offers the LORD offerings. Whoever comes to God on the basis of the offering of His Son will experience that God answers prayers because the work of His Son is so precious. It is beautiful to see that this book ends with the atoning sacrifice that by grace averts the anger of God over His people. This sacrifice will be the foundation of the place where God and Israel can meet and the people will worship.

In this chapter we have the sin of man, the judgment of God and also His relenting from it and therefore also salvation, but salvation through an offering. Here we have in short, the whole plan of salvation that Scripture shows us.

1 Kings 8:33

The Altar

On the threshing floor of Araunah judgment comes to a standstill. This threshing floor is located on Mount Moriah. It is the same place where Abraham offered Isaac (Genesis 22:2). It is also the place where Solomon will build the temple (1 Chronicles 22:1; 2 Chronicles 3:1). The LORD commands David to go up and build an altar on that mountain. In this way up we see the way that is taken after humiliation under the powerful hand of God.

The angel stands by the threshing floor of a heathen. The altar that comes there stands in a place where there is nothing that belongs to the people. David understands that he must buy the threshing floor for the LORD. When Araunah wants to give him the threshing floor (cf. Genesis 23:6; 11), David refuses. He wants to buy it for a price, “for”, as he says, “I will not offer burnt offerings to the LORD my God which cost me nothing”. This is an important rule: an offering must cost something, otherwise it is not an offering.

When the altar is built and the burnt offerings and the peace offerings are brought, the LORD “was moved by prayer for the land, and the plague was held back from Israel”. This is a wonderful reference to the only foundation on which God still allows Himself to be prayed and the plague that is raging among the people to stop. That foundation is the Lord Jesus in His work on the cross to God’s honor and glorification – what is reflected by the burnt offerings. This work on the cross is also the basis for our fellowship with God and with each other – which is reflected in the peace offerings.

At the end of this book David has an altar. The last thing that is mentioned of him here is that he offers the LORD offerings. Whoever comes to God on the basis of the offering of His Son will experience that God answers prayers because the work of His Son is so precious. It is beautiful to see that this book ends with the atoning sacrifice that by grace averts the anger of God over His people. This sacrifice will be the foundation of the place where God and Israel can meet and the people will worship.

In this chapter we have the sin of man, the judgment of God and also His relenting from it and therefore also salvation, but salvation through an offering. Here we have in short, the whole plan of salvation that Scripture shows us.

1 Kings 8:34

The Altar

On the threshing floor of Araunah judgment comes to a standstill. This threshing floor is located on Mount Moriah. It is the same place where Abraham offered Isaac (Genesis 22:2). It is also the place where Solomon will build the temple (1 Chronicles 22:1; 2 Chronicles 3:1). The LORD commands David to go up and build an altar on that mountain. In this way up we see the way that is taken after humiliation under the powerful hand of God.

The angel stands by the threshing floor of a heathen. The altar that comes there stands in a place where there is nothing that belongs to the people. David understands that he must buy the threshing floor for the LORD. When Araunah wants to give him the threshing floor (cf. Genesis 23:6; 11), David refuses. He wants to buy it for a price, “for”, as he says, “I will not offer burnt offerings to the LORD my God which cost me nothing”. This is an important rule: an offering must cost something, otherwise it is not an offering.

When the altar is built and the burnt offerings and the peace offerings are brought, the LORD “was moved by prayer for the land, and the plague was held back from Israel”. This is a wonderful reference to the only foundation on which God still allows Himself to be prayed and the plague that is raging among the people to stop. That foundation is the Lord Jesus in His work on the cross to God’s honor and glorification – what is reflected by the burnt offerings. This work on the cross is also the basis for our fellowship with God and with each other – which is reflected in the peace offerings.

At the end of this book David has an altar. The last thing that is mentioned of him here is that he offers the LORD offerings. Whoever comes to God on the basis of the offering of His Son will experience that God answers prayers because the work of His Son is so precious. It is beautiful to see that this book ends with the atoning sacrifice that by grace averts the anger of God over His people. This sacrifice will be the foundation of the place where God and Israel can meet and the people will worship.

In this chapter we have the sin of man, the judgment of God and also His relenting from it and therefore also salvation, but salvation through an offering. Here we have in short, the whole plan of salvation that Scripture shows us.

1 Kings 8:35

The Altar

On the threshing floor of Araunah judgment comes to a standstill. This threshing floor is located on Mount Moriah. It is the same place where Abraham offered Isaac (Genesis 22:2). It is also the place where Solomon will build the temple (1 Chronicles 22:1; 2 Chronicles 3:1). The LORD commands David to go up and build an altar on that mountain. In this way up we see the way that is taken after humiliation under the powerful hand of God.

The angel stands by the threshing floor of a heathen. The altar that comes there stands in a place where there is nothing that belongs to the people. David understands that he must buy the threshing floor for the LORD. When Araunah wants to give him the threshing floor (cf. Genesis 23:6; 11), David refuses. He wants to buy it for a price, “for”, as he says, “I will not offer burnt offerings to the LORD my God which cost me nothing”. This is an important rule: an offering must cost something, otherwise it is not an offering.

When the altar is built and the burnt offerings and the peace offerings are brought, the LORD “was moved by prayer for the land, and the plague was held back from Israel”. This is a wonderful reference to the only foundation on which God still allows Himself to be prayed and the plague that is raging among the people to stop. That foundation is the Lord Jesus in His work on the cross to God’s honor and glorification – what is reflected by the burnt offerings. This work on the cross is also the basis for our fellowship with God and with each other – which is reflected in the peace offerings.

At the end of this book David has an altar. The last thing that is mentioned of him here is that he offers the LORD offerings. Whoever comes to God on the basis of the offering of His Son will experience that God answers prayers because the work of His Son is so precious. It is beautiful to see that this book ends with the atoning sacrifice that by grace averts the anger of God over His people. This sacrifice will be the foundation of the place where God and Israel can meet and the people will worship.

In this chapter we have the sin of man, the judgment of God and also His relenting from it and therefore also salvation, but salvation through an offering. Here we have in short, the whole plan of salvation that Scripture shows us.

1 Kings 8:38

Introduction

The first book of the Kings and the second book of the Kings are one book in the Hebrew Old Testament. They are seen as the continuation of the historical narrative which started in the books of Samuel. In the first book of the Kings and the second book of the Kings we have to do with the end of a history that started in the book of Joshua and is further described in the book of Judges and the following books. The first book of the Chronicles and the second book of the Chronicles describe a new beginning, together with the book of Ezra and the book of Nehemiah. In it we find a look ahead to the kingdom of peace.

There is a great difference in character between the books of the Kings and the books of the Chronicles. The books of the Kings are written before the exile. The books of the Chronicles are written after the exile.

In the first book of the Kings and the second book of the Kings the history is described from the point of view of the responsibility of the kingship, based on the law. There we see the kingship as entrusted to man and through which he is put to the test. That means the fall of the kingship, that especially comes before our attention in the books of the Kings in the history of the ten tribes. The judgment consists of the scattering of the ten tribes (722 BC) and having the two tribes (586 BC) carried away into exile. After the fall of Israel (the ten tribes), the fall of Judah (the two tribes), is not long in coming, although in Judah there were times of restoration.

In the books of the Chronicles everything is seen from the view point of God’s counsel, from the side of grace, a side of history He also wants to show us. There the history of the two tribes is described, because there is Jerusalem with the temple as the dwelling place of God. In short, in the books of the Chronicles we see the priestly side, while both the books of the Kings represent the prophetic side.

The books of the Kings, in which the end of the history of God’s people and then mainly the ten tribes kingdom is described, start with a new development. A few things are added to what is already said, but its aim is to introduce the new. What is still said of David is to introduce the new king, Solomon. We also have this history in the books of the Chronicles. In the first book of the Kings we see how Solomon becomes king. The dangerous conditions require him to become king quickly. There is a lot of acting of people.

That is different in the first book of the Chronicles. There David makes Solomon king (1 Chronicles 23:1) and everything happens in complete peace. The anointing of Solomon also happens in rest, without dangers and revolt, because everything happens according to the purpose of God (1 Chronicles 29:22). Thus the Lord Jesus will be introduced into the world entirely according to God’s plan and independent of man.

The history we have in the books of the Kings shows the other side, the other viewpoint, which is just as true. The bad deeds of man are the reason for the kingship of Solomon. He becomes king, humanly spoken, by the vigilance of faithful servants of David, his friends. God uses our actions in His ways, so that through our actions what He has purposed to do will happen.

The Old David

These verses show the weakness and old age of David. He is almost seventy years old here (2 Samuel 5:4). We see nothing of that in the first book of the Chronicles. He is old early. This is the result of an eventful life with many hardships. Thus, before he became king, he was always on the run from Saul. And when once he was king, he waged many wars (1 Chronicles 22:8). His adultery with Bathsheba and the subsequent dramas in his family have also marked him and robbed him of his strength.

David has become bedridden and can’t rule anymore. The decisions are taken for him. If blankets no longer give him warmth, the proposal is made to look for a young woman to give him warmth. This proposal does not encounter any resistance from him. They think and act for him. He gets a wife, but does not treat her as his wife, he does not cohabit with her. She is his nurse. This fact is the reason for Adonijah, when his first plan to become king has failed, to try to gain possession of the kingdom through her (1 Kings 2:17).

1 Kings 8:39

Introduction

The first book of the Kings and the second book of the Kings are one book in the Hebrew Old Testament. They are seen as the continuation of the historical narrative which started in the books of Samuel. In the first book of the Kings and the second book of the Kings we have to do with the end of a history that started in the book of Joshua and is further described in the book of Judges and the following books. The first book of the Chronicles and the second book of the Chronicles describe a new beginning, together with the book of Ezra and the book of Nehemiah. In it we find a look ahead to the kingdom of peace.

There is a great difference in character between the books of the Kings and the books of the Chronicles. The books of the Kings are written before the exile. The books of the Chronicles are written after the exile.

In the first book of the Kings and the second book of the Kings the history is described from the point of view of the responsibility of the kingship, based on the law. There we see the kingship as entrusted to man and through which he is put to the test. That means the fall of the kingship, that especially comes before our attention in the books of the Kings in the history of the ten tribes. The judgment consists of the scattering of the ten tribes (722 BC) and having the two tribes (586 BC) carried away into exile. After the fall of Israel (the ten tribes), the fall of Judah (the two tribes), is not long in coming, although in Judah there were times of restoration.

In the books of the Chronicles everything is seen from the view point of God’s counsel, from the side of grace, a side of history He also wants to show us. There the history of the two tribes is described, because there is Jerusalem with the temple as the dwelling place of God. In short, in the books of the Chronicles we see the priestly side, while both the books of the Kings represent the prophetic side.

The books of the Kings, in which the end of the history of God’s people and then mainly the ten tribes kingdom is described, start with a new development. A few things are added to what is already said, but its aim is to introduce the new. What is still said of David is to introduce the new king, Solomon. We also have this history in the books of the Chronicles. In the first book of the Kings we see how Solomon becomes king. The dangerous conditions require him to become king quickly. There is a lot of acting of people.

That is different in the first book of the Chronicles. There David makes Solomon king (1 Chronicles 23:1) and everything happens in complete peace. The anointing of Solomon also happens in rest, without dangers and revolt, because everything happens according to the purpose of God (1 Chronicles 29:22). Thus the Lord Jesus will be introduced into the world entirely according to God’s plan and independent of man.

The history we have in the books of the Kings shows the other side, the other viewpoint, which is just as true. The bad deeds of man are the reason for the kingship of Solomon. He becomes king, humanly spoken, by the vigilance of faithful servants of David, his friends. God uses our actions in His ways, so that through our actions what He has purposed to do will happen.

The Old David

These verses show the weakness and old age of David. He is almost seventy years old here (2 Samuel 5:4). We see nothing of that in the first book of the Chronicles. He is old early. This is the result of an eventful life with many hardships. Thus, before he became king, he was always on the run from Saul. And when once he was king, he waged many wars (1 Chronicles 22:8). His adultery with Bathsheba and the subsequent dramas in his family have also marked him and robbed him of his strength.

David has become bedridden and can’t rule anymore. The decisions are taken for him. If blankets no longer give him warmth, the proposal is made to look for a young woman to give him warmth. This proposal does not encounter any resistance from him. They think and act for him. He gets a wife, but does not treat her as his wife, he does not cohabit with her. She is his nurse. This fact is the reason for Adonijah, when his first plan to become king has failed, to try to gain possession of the kingdom through her (1 Kings 2:17).

1 Kings 8:40

Introduction

The first book of the Kings and the second book of the Kings are one book in the Hebrew Old Testament. They are seen as the continuation of the historical narrative which started in the books of Samuel. In the first book of the Kings and the second book of the Kings we have to do with the end of a history that started in the book of Joshua and is further described in the book of Judges and the following books. The first book of the Chronicles and the second book of the Chronicles describe a new beginning, together with the book of Ezra and the book of Nehemiah. In it we find a look ahead to the kingdom of peace.

There is a great difference in character between the books of the Kings and the books of the Chronicles. The books of the Kings are written before the exile. The books of the Chronicles are written after the exile.

In the first book of the Kings and the second book of the Kings the history is described from the point of view of the responsibility of the kingship, based on the law. There we see the kingship as entrusted to man and through which he is put to the test. That means the fall of the kingship, that especially comes before our attention in the books of the Kings in the history of the ten tribes. The judgment consists of the scattering of the ten tribes (722 BC) and having the two tribes (586 BC) carried away into exile. After the fall of Israel (the ten tribes), the fall of Judah (the two tribes), is not long in coming, although in Judah there were times of restoration.

In the books of the Chronicles everything is seen from the view point of God’s counsel, from the side of grace, a side of history He also wants to show us. There the history of the two tribes is described, because there is Jerusalem with the temple as the dwelling place of God. In short, in the books of the Chronicles we see the priestly side, while both the books of the Kings represent the prophetic side.

The books of the Kings, in which the end of the history of God’s people and then mainly the ten tribes kingdom is described, start with a new development. A few things are added to what is already said, but its aim is to introduce the new. What is still said of David is to introduce the new king, Solomon. We also have this history in the books of the Chronicles. In the first book of the Kings we see how Solomon becomes king. The dangerous conditions require him to become king quickly. There is a lot of acting of people.

That is different in the first book of the Chronicles. There David makes Solomon king (1 Chronicles 23:1) and everything happens in complete peace. The anointing of Solomon also happens in rest, without dangers and revolt, because everything happens according to the purpose of God (1 Chronicles 29:22). Thus the Lord Jesus will be introduced into the world entirely according to God’s plan and independent of man.

The history we have in the books of the Kings shows the other side, the other viewpoint, which is just as true. The bad deeds of man are the reason for the kingship of Solomon. He becomes king, humanly spoken, by the vigilance of faithful servants of David, his friends. God uses our actions in His ways, so that through our actions what He has purposed to do will happen.

The Old David

These verses show the weakness and old age of David. He is almost seventy years old here (2 Samuel 5:4). We see nothing of that in the first book of the Chronicles. He is old early. This is the result of an eventful life with many hardships. Thus, before he became king, he was always on the run from Saul. And when once he was king, he waged many wars (1 Chronicles 22:8). His adultery with Bathsheba and the subsequent dramas in his family have also marked him and robbed him of his strength.

David has become bedridden and can’t rule anymore. The decisions are taken for him. If blankets no longer give him warmth, the proposal is made to look for a young woman to give him warmth. This proposal does not encounter any resistance from him. They think and act for him. He gets a wife, but does not treat her as his wife, he does not cohabit with her. She is his nurse. This fact is the reason for Adonijah, when his first plan to become king has failed, to try to gain possession of the kingdom through her (1 Kings 2:17).

1 Kings 8:41

Introduction

The first book of the Kings and the second book of the Kings are one book in the Hebrew Old Testament. They are seen as the continuation of the historical narrative which started in the books of Samuel. In the first book of the Kings and the second book of the Kings we have to do with the end of a history that started in the book of Joshua and is further described in the book of Judges and the following books. The first book of the Chronicles and the second book of the Chronicles describe a new beginning, together with the book of Ezra and the book of Nehemiah. In it we find a look ahead to the kingdom of peace.

There is a great difference in character between the books of the Kings and the books of the Chronicles. The books of the Kings are written before the exile. The books of the Chronicles are written after the exile.

In the first book of the Kings and the second book of the Kings the history is described from the point of view of the responsibility of the kingship, based on the law. There we see the kingship as entrusted to man and through which he is put to the test. That means the fall of the kingship, that especially comes before our attention in the books of the Kings in the history of the ten tribes. The judgment consists of the scattering of the ten tribes (722 BC) and having the two tribes (586 BC) carried away into exile. After the fall of Israel (the ten tribes), the fall of Judah (the two tribes), is not long in coming, although in Judah there were times of restoration.

In the books of the Chronicles everything is seen from the view point of God’s counsel, from the side of grace, a side of history He also wants to show us. There the history of the two tribes is described, because there is Jerusalem with the temple as the dwelling place of God. In short, in the books of the Chronicles we see the priestly side, while both the books of the Kings represent the prophetic side.

The books of the Kings, in which the end of the history of God’s people and then mainly the ten tribes kingdom is described, start with a new development. A few things are added to what is already said, but its aim is to introduce the new. What is still said of David is to introduce the new king, Solomon. We also have this history in the books of the Chronicles. In the first book of the Kings we see how Solomon becomes king. The dangerous conditions require him to become king quickly. There is a lot of acting of people.

That is different in the first book of the Chronicles. There David makes Solomon king (1 Chronicles 23:1) and everything happens in complete peace. The anointing of Solomon also happens in rest, without dangers and revolt, because everything happens according to the purpose of God (1 Chronicles 29:22). Thus the Lord Jesus will be introduced into the world entirely according to God’s plan and independent of man.

The history we have in the books of the Kings shows the other side, the other viewpoint, which is just as true. The bad deeds of man are the reason for the kingship of Solomon. He becomes king, humanly spoken, by the vigilance of faithful servants of David, his friends. God uses our actions in His ways, so that through our actions what He has purposed to do will happen.

The Old David

These verses show the weakness and old age of David. He is almost seventy years old here (2 Samuel 5:4). We see nothing of that in the first book of the Chronicles. He is old early. This is the result of an eventful life with many hardships. Thus, before he became king, he was always on the run from Saul. And when once he was king, he waged many wars (1 Chronicles 22:8). His adultery with Bathsheba and the subsequent dramas in his family have also marked him and robbed him of his strength.

David has become bedridden and can’t rule anymore. The decisions are taken for him. If blankets no longer give him warmth, the proposal is made to look for a young woman to give him warmth. This proposal does not encounter any resistance from him. They think and act for him. He gets a wife, but does not treat her as his wife, he does not cohabit with her. She is his nurse. This fact is the reason for Adonijah, when his first plan to become king has failed, to try to gain possession of the kingdom through her (1 Kings 2:17).

1 Kings 8:42

Adonijah Wants to Become King

The sword would not depart from David’s house because of his sin with Bathsheba (2 Samuel 12:10). He must, according to the judgment that he has pronounced upon himself, pay fourfold for his sin (2 Samuel 12:6). This is what has happened. God deprives him of four of his sons. The child of Bathsheba is taken away by God, Amnon is killed by the hand of Absalom, Absalom is killed by Joab and Adonijah will be the fourth one to die.

Adonijah (meaning ‘my Lord is Yahweh’) is now the eldest son. He was born after Absalom, but from another mother (2 Samuel 3:3-4). He wants the kingdom, to which he lays a claim as the oldest living son. It is clear to everyone that God has determined it differently. Adonijah knows that too. He betrays this by not inviting Solomon. He resists the word God has spoken concerning Solomon. He is a picture of the antichrist. This is evident from what he says: “I will be king” (1 Kings 1:5a; cf. Isaiah 14:13-14; Daniel 11:36). This is self-will, the principle of sin (1 John 3:4). This statement shows his pride and his rebellion against God. He follows the same way as Absalom (1 Kings 1:5b; 2 Samuel 15:1).

Adonijah is a beautiful boy, but with a depraved character. The reason for this is that David never crossed or punished him throughout his life. Here David is not a picture of the Lord Jesus or the Father, but of the exercises of the Spirit of Christ Who wants to bring him to act in accordance with God. However, David is not up to that. He did not assume his responsibility in his family.

Instead, he has been guided by the beautiful appearance of his children. We have also seen this in his attitude toward Absalom (2 Samuel 15-19). Often the testimony that should go out from the families of believers is damaged by preferential treatment in the upbringing of the children. God acts differently. He proves His love precisely through discipline (Proverbs 13:24).

David never blamed Adonijah. It seems that he never refused him anything he wanted to have or do. He will also never have asked him to account for what he had done, or where he had been and never have punished him for the wrong. Now David must suffer justly for his permissiveness to him. Those who honor their sons more than God by not giving them the necessary punishment, lose the honor they can expect from their sons.

Joab and Abiathar join Adonijah. Joab can always be found in the place where he thinks he can get the most benefit. He thinks only of himself. He thinks David can’t do anything anymore because of old age and weakness and chooses the side of what he thinks is the strongest party. Abiathar is, as Eli’s descendant, the representative of the religion on which the judgment has come. He does not accept that judgment, which is apparent from his choice for Adonijah.

Others, like Zadok, Nathan, Benaiah and the heroes of David, are not invited by Adonijah. The true priest (Zadok), the true prophet (Nathan) and the true servants (the heroes) have nothing to do with someone who claims authority. Adonijah doesn’t ask them, because he knows they won’t accept his offer to join. They have always been and will always be faithful to David. It’s a good thing when people don’t ask us to join in an evil cause because they know we will say no.

Adonijah hypocritically gives the conspiracy the appearance of paying homage to God by slaughtering animals, as if it were a peace offering. No doubt Adonijah will have abused his father’s weakness and old age to carry out his coup. However, his plans will fail because he overlooks God.

1 Kings 8:43

Adonijah Wants to Become King

The sword would not depart from David’s house because of his sin with Bathsheba (2 Samuel 12:10). He must, according to the judgment that he has pronounced upon himself, pay fourfold for his sin (2 Samuel 12:6). This is what has happened. God deprives him of four of his sons. The child of Bathsheba is taken away by God, Amnon is killed by the hand of Absalom, Absalom is killed by Joab and Adonijah will be the fourth one to die.

Adonijah (meaning ‘my Lord is Yahweh’) is now the eldest son. He was born after Absalom, but from another mother (2 Samuel 3:3-4). He wants the kingdom, to which he lays a claim as the oldest living son. It is clear to everyone that God has determined it differently. Adonijah knows that too. He betrays this by not inviting Solomon. He resists the word God has spoken concerning Solomon. He is a picture of the antichrist. This is evident from what he says: “I will be king” (1 Kings 1:5a; cf. Isaiah 14:13-14; Daniel 11:36). This is self-will, the principle of sin (1 John 3:4). This statement shows his pride and his rebellion against God. He follows the same way as Absalom (1 Kings 1:5b; 2 Samuel 15:1).

Adonijah is a beautiful boy, but with a depraved character. The reason for this is that David never crossed or punished him throughout his life. Here David is not a picture of the Lord Jesus or the Father, but of the exercises of the Spirit of Christ Who wants to bring him to act in accordance with God. However, David is not up to that. He did not assume his responsibility in his family.

Instead, he has been guided by the beautiful appearance of his children. We have also seen this in his attitude toward Absalom (2 Samuel 15-19). Often the testimony that should go out from the families of believers is damaged by preferential treatment in the upbringing of the children. God acts differently. He proves His love precisely through discipline (Proverbs 13:24).

David never blamed Adonijah. It seems that he never refused him anything he wanted to have or do. He will also never have asked him to account for what he had done, or where he had been and never have punished him for the wrong. Now David must suffer justly for his permissiveness to him. Those who honor their sons more than God by not giving them the necessary punishment, lose the honor they can expect from their sons.

Joab and Abiathar join Adonijah. Joab can always be found in the place where he thinks he can get the most benefit. He thinks only of himself. He thinks David can’t do anything anymore because of old age and weakness and chooses the side of what he thinks is the strongest party. Abiathar is, as Eli’s descendant, the representative of the religion on which the judgment has come. He does not accept that judgment, which is apparent from his choice for Adonijah.

Others, like Zadok, Nathan, Benaiah and the heroes of David, are not invited by Adonijah. The true priest (Zadok), the true prophet (Nathan) and the true servants (the heroes) have nothing to do with someone who claims authority. Adonijah doesn’t ask them, because he knows they won’t accept his offer to join. They have always been and will always be faithful to David. It’s a good thing when people don’t ask us to join in an evil cause because they know we will say no.

Adonijah hypocritically gives the conspiracy the appearance of paying homage to God by slaughtering animals, as if it were a peace offering. No doubt Adonijah will have abused his father’s weakness and old age to carry out his coup. However, his plans will fail because he overlooks God.

1 Kings 8:44

Adonijah Wants to Become King

The sword would not depart from David’s house because of his sin with Bathsheba (2 Samuel 12:10). He must, according to the judgment that he has pronounced upon himself, pay fourfold for his sin (2 Samuel 12:6). This is what has happened. God deprives him of four of his sons. The child of Bathsheba is taken away by God, Amnon is killed by the hand of Absalom, Absalom is killed by Joab and Adonijah will be the fourth one to die.

Adonijah (meaning ‘my Lord is Yahweh’) is now the eldest son. He was born after Absalom, but from another mother (2 Samuel 3:3-4). He wants the kingdom, to which he lays a claim as the oldest living son. It is clear to everyone that God has determined it differently. Adonijah knows that too. He betrays this by not inviting Solomon. He resists the word God has spoken concerning Solomon. He is a picture of the antichrist. This is evident from what he says: “I will be king” (1 Kings 1:5a; cf. Isaiah 14:13-14; Daniel 11:36). This is self-will, the principle of sin (1 John 3:4). This statement shows his pride and his rebellion against God. He follows the same way as Absalom (1 Kings 1:5b; 2 Samuel 15:1).

Adonijah is a beautiful boy, but with a depraved character. The reason for this is that David never crossed or punished him throughout his life. Here David is not a picture of the Lord Jesus or the Father, but of the exercises of the Spirit of Christ Who wants to bring him to act in accordance with God. However, David is not up to that. He did not assume his responsibility in his family.

Instead, he has been guided by the beautiful appearance of his children. We have also seen this in his attitude toward Absalom (2 Samuel 15-19). Often the testimony that should go out from the families of believers is damaged by preferential treatment in the upbringing of the children. God acts differently. He proves His love precisely through discipline (Proverbs 13:24).

David never blamed Adonijah. It seems that he never refused him anything he wanted to have or do. He will also never have asked him to account for what he had done, or where he had been and never have punished him for the wrong. Now David must suffer justly for his permissiveness to him. Those who honor their sons more than God by not giving them the necessary punishment, lose the honor they can expect from their sons.

Joab and Abiathar join Adonijah. Joab can always be found in the place where he thinks he can get the most benefit. He thinks only of himself. He thinks David can’t do anything anymore because of old age and weakness and chooses the side of what he thinks is the strongest party. Abiathar is, as Eli’s descendant, the representative of the religion on which the judgment has come. He does not accept that judgment, which is apparent from his choice for Adonijah.

Others, like Zadok, Nathan, Benaiah and the heroes of David, are not invited by Adonijah. The true priest (Zadok), the true prophet (Nathan) and the true servants (the heroes) have nothing to do with someone who claims authority. Adonijah doesn’t ask them, because he knows they won’t accept his offer to join. They have always been and will always be faithful to David. It’s a good thing when people don’t ask us to join in an evil cause because they know we will say no.

Adonijah hypocritically gives the conspiracy the appearance of paying homage to God by slaughtering animals, as if it were a peace offering. No doubt Adonijah will have abused his father’s weakness and old age to carry out his coup. However, his plans will fail because he overlooks God.

1 Kings 8:45

Adonijah Wants to Become King

The sword would not depart from David’s house because of his sin with Bathsheba (2 Samuel 12:10). He must, according to the judgment that he has pronounced upon himself, pay fourfold for his sin (2 Samuel 12:6). This is what has happened. God deprives him of four of his sons. The child of Bathsheba is taken away by God, Amnon is killed by the hand of Absalom, Absalom is killed by Joab and Adonijah will be the fourth one to die.

Adonijah (meaning ‘my Lord is Yahweh’) is now the eldest son. He was born after Absalom, but from another mother (2 Samuel 3:3-4). He wants the kingdom, to which he lays a claim as the oldest living son. It is clear to everyone that God has determined it differently. Adonijah knows that too. He betrays this by not inviting Solomon. He resists the word God has spoken concerning Solomon. He is a picture of the antichrist. This is evident from what he says: “I will be king” (1 Kings 1:5a; cf. Isaiah 14:13-14; Daniel 11:36). This is self-will, the principle of sin (1 John 3:4). This statement shows his pride and his rebellion against God. He follows the same way as Absalom (1 Kings 1:5b; 2 Samuel 15:1).

Adonijah is a beautiful boy, but with a depraved character. The reason for this is that David never crossed or punished him throughout his life. Here David is not a picture of the Lord Jesus or the Father, but of the exercises of the Spirit of Christ Who wants to bring him to act in accordance with God. However, David is not up to that. He did not assume his responsibility in his family.

Instead, he has been guided by the beautiful appearance of his children. We have also seen this in his attitude toward Absalom (2 Samuel 15-19). Often the testimony that should go out from the families of believers is damaged by preferential treatment in the upbringing of the children. God acts differently. He proves His love precisely through discipline (Proverbs 13:24).

David never blamed Adonijah. It seems that he never refused him anything he wanted to have or do. He will also never have asked him to account for what he had done, or where he had been and never have punished him for the wrong. Now David must suffer justly for his permissiveness to him. Those who honor their sons more than God by not giving them the necessary punishment, lose the honor they can expect from their sons.

Joab and Abiathar join Adonijah. Joab can always be found in the place where he thinks he can get the most benefit. He thinks only of himself. He thinks David can’t do anything anymore because of old age and weakness and chooses the side of what he thinks is the strongest party. Abiathar is, as Eli’s descendant, the representative of the religion on which the judgment has come. He does not accept that judgment, which is apparent from his choice for Adonijah.

Others, like Zadok, Nathan, Benaiah and the heroes of David, are not invited by Adonijah. The true priest (Zadok), the true prophet (Nathan) and the true servants (the heroes) have nothing to do with someone who claims authority. Adonijah doesn’t ask them, because he knows they won’t accept his offer to join. They have always been and will always be faithful to David. It’s a good thing when people don’t ask us to join in an evil cause because they know we will say no.

Adonijah hypocritically gives the conspiracy the appearance of paying homage to God by slaughtering animals, as if it were a peace offering. No doubt Adonijah will have abused his father’s weakness and old age to carry out his coup. However, his plans will fail because he overlooks God.

1 Kings 8:46

Adonijah Wants to Become King

The sword would not depart from David’s house because of his sin with Bathsheba (2 Samuel 12:10). He must, according to the judgment that he has pronounced upon himself, pay fourfold for his sin (2 Samuel 12:6). This is what has happened. God deprives him of four of his sons. The child of Bathsheba is taken away by God, Amnon is killed by the hand of Absalom, Absalom is killed by Joab and Adonijah will be the fourth one to die.

Adonijah (meaning ‘my Lord is Yahweh’) is now the eldest son. He was born after Absalom, but from another mother (2 Samuel 3:3-4). He wants the kingdom, to which he lays a claim as the oldest living son. It is clear to everyone that God has determined it differently. Adonijah knows that too. He betrays this by not inviting Solomon. He resists the word God has spoken concerning Solomon. He is a picture of the antichrist. This is evident from what he says: “I will be king” (1 Kings 1:5a; cf. Isaiah 14:13-14; Daniel 11:36). This is self-will, the principle of sin (1 John 3:4). This statement shows his pride and his rebellion against God. He follows the same way as Absalom (1 Kings 1:5b; 2 Samuel 15:1).

Adonijah is a beautiful boy, but with a depraved character. The reason for this is that David never crossed or punished him throughout his life. Here David is not a picture of the Lord Jesus or the Father, but of the exercises of the Spirit of Christ Who wants to bring him to act in accordance with God. However, David is not up to that. He did not assume his responsibility in his family.

Instead, he has been guided by the beautiful appearance of his children. We have also seen this in his attitude toward Absalom (2 Samuel 15-19). Often the testimony that should go out from the families of believers is damaged by preferential treatment in the upbringing of the children. God acts differently. He proves His love precisely through discipline (Proverbs 13:24).

David never blamed Adonijah. It seems that he never refused him anything he wanted to have or do. He will also never have asked him to account for what he had done, or where he had been and never have punished him for the wrong. Now David must suffer justly for his permissiveness to him. Those who honor their sons more than God by not giving them the necessary punishment, lose the honor they can expect from their sons.

Joab and Abiathar join Adonijah. Joab can always be found in the place where he thinks he can get the most benefit. He thinks only of himself. He thinks David can’t do anything anymore because of old age and weakness and chooses the side of what he thinks is the strongest party. Abiathar is, as Eli’s descendant, the representative of the religion on which the judgment has come. He does not accept that judgment, which is apparent from his choice for Adonijah.

Others, like Zadok, Nathan, Benaiah and the heroes of David, are not invited by Adonijah. The true priest (Zadok), the true prophet (Nathan) and the true servants (the heroes) have nothing to do with someone who claims authority. Adonijah doesn’t ask them, because he knows they won’t accept his offer to join. They have always been and will always be faithful to David. It’s a good thing when people don’t ask us to join in an evil cause because they know we will say no.

Adonijah hypocritically gives the conspiracy the appearance of paying homage to God by slaughtering animals, as if it were a peace offering. No doubt Adonijah will have abused his father’s weakness and old age to carry out his coup. However, his plans will fail because he overlooks God.

1 Kings 8:47

Adonijah Wants to Become King

The sword would not depart from David’s house because of his sin with Bathsheba (2 Samuel 12:10). He must, according to the judgment that he has pronounced upon himself, pay fourfold for his sin (2 Samuel 12:6). This is what has happened. God deprives him of four of his sons. The child of Bathsheba is taken away by God, Amnon is killed by the hand of Absalom, Absalom is killed by Joab and Adonijah will be the fourth one to die.

Adonijah (meaning ‘my Lord is Yahweh’) is now the eldest son. He was born after Absalom, but from another mother (2 Samuel 3:3-4). He wants the kingdom, to which he lays a claim as the oldest living son. It is clear to everyone that God has determined it differently. Adonijah knows that too. He betrays this by not inviting Solomon. He resists the word God has spoken concerning Solomon. He is a picture of the antichrist. This is evident from what he says: “I will be king” (1 Kings 1:5a; cf. Isaiah 14:13-14; Daniel 11:36). This is self-will, the principle of sin (1 John 3:4). This statement shows his pride and his rebellion against God. He follows the same way as Absalom (1 Kings 1:5b; 2 Samuel 15:1).

Adonijah is a beautiful boy, but with a depraved character. The reason for this is that David never crossed or punished him throughout his life. Here David is not a picture of the Lord Jesus or the Father, but of the exercises of the Spirit of Christ Who wants to bring him to act in accordance with God. However, David is not up to that. He did not assume his responsibility in his family.

Instead, he has been guided by the beautiful appearance of his children. We have also seen this in his attitude toward Absalom (2 Samuel 15-19). Often the testimony that should go out from the families of believers is damaged by preferential treatment in the upbringing of the children. God acts differently. He proves His love precisely through discipline (Proverbs 13:24).

David never blamed Adonijah. It seems that he never refused him anything he wanted to have or do. He will also never have asked him to account for what he had done, or where he had been and never have punished him for the wrong. Now David must suffer justly for his permissiveness to him. Those who honor their sons more than God by not giving them the necessary punishment, lose the honor they can expect from their sons.

Joab and Abiathar join Adonijah. Joab can always be found in the place where he thinks he can get the most benefit. He thinks only of himself. He thinks David can’t do anything anymore because of old age and weakness and chooses the side of what he thinks is the strongest party. Abiathar is, as Eli’s descendant, the representative of the religion on which the judgment has come. He does not accept that judgment, which is apparent from his choice for Adonijah.

Others, like Zadok, Nathan, Benaiah and the heroes of David, are not invited by Adonijah. The true priest (Zadok), the true prophet (Nathan) and the true servants (the heroes) have nothing to do with someone who claims authority. Adonijah doesn’t ask them, because he knows they won’t accept his offer to join. They have always been and will always be faithful to David. It’s a good thing when people don’t ask us to join in an evil cause because they know we will say no.

Adonijah hypocritically gives the conspiracy the appearance of paying homage to God by slaughtering animals, as if it were a peace offering. No doubt Adonijah will have abused his father’s weakness and old age to carry out his coup. However, his plans will fail because he overlooks God.

1 Kings 8:48

Nathan’s Advice

From 1 Kings 1:11 onward the Holy Spirit describes in detail how Solomon becomes king through the actions of faithful people. God uses the sensible consultation of people dedicated to Him to fulfill His plans regarding Solomon. What happens in 1 Chronicles in rest – there is no question of Adonijah there – without opposition and consultation (1 Chronicles 23:1; 1 Chronicles 29:22-25), takes place here through many events. It is even presented in such a way, that Solomon and Bathsheba will lose their lives if the faithful do not act (1 Kings 1:12). Thus God watches over His purpose with Solomon, that it may be carried out and will not be frustrated.

The first one to perform is Nathan, the prophet. Humanly speaking, it is thanks to his alertness and perceptiveness that God’s plan does not fail. The prophet is the testimony of God’s will and is used by Him to carry out His will. With words of wisdom he informs Bathsheba about the situation that Adonijah has become king and that David doesn’t know about it. He gives her advice with a view to saving her own life and that of her son Solomon. If Adonijah became king, he would see them as his political opponents and eliminate them.

It is important to warn others who are in danger of their lives. This is about living in God’s people and especially about fulfilling God’s plans. If they are at risk, there must be a strong warning and consultation to ward off the danger. Our life is Christ. If there is a danger that we will not be able to show Him as our life, we must issue a warning and look at how we can prevent this.

1 Kings 8:49

Nathan’s Advice

From 1 Kings 1:11 onward the Holy Spirit describes in detail how Solomon becomes king through the actions of faithful people. God uses the sensible consultation of people dedicated to Him to fulfill His plans regarding Solomon. What happens in 1 Chronicles in rest – there is no question of Adonijah there – without opposition and consultation (1 Chronicles 23:1; 1 Chronicles 29:22-25), takes place here through many events. It is even presented in such a way, that Solomon and Bathsheba will lose their lives if the faithful do not act (1 Kings 1:12). Thus God watches over His purpose with Solomon, that it may be carried out and will not be frustrated.

The first one to perform is Nathan, the prophet. Humanly speaking, it is thanks to his alertness and perceptiveness that God’s plan does not fail. The prophet is the testimony of God’s will and is used by Him to carry out His will. With words of wisdom he informs Bathsheba about the situation that Adonijah has become king and that David doesn’t know about it. He gives her advice with a view to saving her own life and that of her son Solomon. If Adonijah became king, he would see them as his political opponents and eliminate them.

It is important to warn others who are in danger of their lives. This is about living in God’s people and especially about fulfilling God’s plans. If they are at risk, there must be a strong warning and consultation to ward off the danger. Our life is Christ. If there is a danger that we will not be able to show Him as our life, we must issue a warning and look at how we can prevent this.

1 Kings 8:50

Nathan’s Advice

From 1 Kings 1:11 onward the Holy Spirit describes in detail how Solomon becomes king through the actions of faithful people. God uses the sensible consultation of people dedicated to Him to fulfill His plans regarding Solomon. What happens in 1 Chronicles in rest – there is no question of Adonijah there – without opposition and consultation (1 Chronicles 23:1; 1 Chronicles 29:22-25), takes place here through many events. It is even presented in such a way, that Solomon and Bathsheba will lose their lives if the faithful do not act (1 Kings 1:12). Thus God watches over His purpose with Solomon, that it may be carried out and will not be frustrated.

The first one to perform is Nathan, the prophet. Humanly speaking, it is thanks to his alertness and perceptiveness that God’s plan does not fail. The prophet is the testimony of God’s will and is used by Him to carry out His will. With words of wisdom he informs Bathsheba about the situation that Adonijah has become king and that David doesn’t know about it. He gives her advice with a view to saving her own life and that of her son Solomon. If Adonijah became king, he would see them as his political opponents and eliminate them.

It is important to warn others who are in danger of their lives. This is about living in God’s people and especially about fulfilling God’s plans. If they are at risk, there must be a strong warning and consultation to ward off the danger. Our life is Christ. If there is a danger that we will not be able to show Him as our life, we must issue a warning and look at how we can prevent this.

1 Kings 8:51

Nathan’s Advice

From 1 Kings 1:11 onward the Holy Spirit describes in detail how Solomon becomes king through the actions of faithful people. God uses the sensible consultation of people dedicated to Him to fulfill His plans regarding Solomon. What happens in 1 Chronicles in rest – there is no question of Adonijah there – without opposition and consultation (1 Chronicles 23:1; 1 Chronicles 29:22-25), takes place here through many events. It is even presented in such a way, that Solomon and Bathsheba will lose their lives if the faithful do not act (1 Kings 1:12). Thus God watches over His purpose with Solomon, that it may be carried out and will not be frustrated.

The first one to perform is Nathan, the prophet. Humanly speaking, it is thanks to his alertness and perceptiveness that God’s plan does not fail. The prophet is the testimony of God’s will and is used by Him to carry out His will. With words of wisdom he informs Bathsheba about the situation that Adonijah has become king and that David doesn’t know about it. He gives her advice with a view to saving her own life and that of her son Solomon. If Adonijah became king, he would see them as his political opponents and eliminate them.

It is important to warn others who are in danger of their lives. This is about living in God’s people and especially about fulfilling God’s plans. If they are at risk, there must be a strong warning and consultation to ward off the danger. Our life is Christ. If there is a danger that we will not be able to show Him as our life, we must issue a warning and look at how we can prevent this.

1 Kings 8:52

Bathsheba With David

The hearts of Bathsheba and Nathan are one. What one says, the other does. There is unity in speaking and acting. Bathsheba does what Nathan has suggested. She goes to the old David, who doesn’t even seem to be able to get off his bed anymore. She approaches him with the appropriate acknowledgment that he is her ‘lord’ (cf. 1 Peter 3:6a).

When David asks her what she wishes, she speaks to him the words the prophet Nathan told her. She reminds him of what he promised her with regard to her son Solomon and calls him to account regarding his responsibility toward the people.

1 Kings 8:53

Bathsheba With David

The hearts of Bathsheba and Nathan are one. What one says, the other does. There is unity in speaking and acting. Bathsheba does what Nathan has suggested. She goes to the old David, who doesn’t even seem to be able to get off his bed anymore. She approaches him with the appropriate acknowledgment that he is her ‘lord’ (cf. 1 Peter 3:6a).

When David asks her what she wishes, she speaks to him the words the prophet Nathan told her. She reminds him of what he promised her with regard to her son Solomon and calls him to account regarding his responsibility toward the people.

1 Kings 8:54

Bathsheba With David

The hearts of Bathsheba and Nathan are one. What one says, the other does. There is unity in speaking and acting. Bathsheba does what Nathan has suggested. She goes to the old David, who doesn’t even seem to be able to get off his bed anymore. She approaches him with the appropriate acknowledgment that he is her ‘lord’ (cf. 1 Peter 3:6a).

When David asks her what she wishes, she speaks to him the words the prophet Nathan told her. She reminds him of what he promised her with regard to her son Solomon and calls him to account regarding his responsibility toward the people.

1 Kings 8:55

Bathsheba With David

The hearts of Bathsheba and Nathan are one. What one says, the other does. There is unity in speaking and acting. Bathsheba does what Nathan has suggested. She goes to the old David, who doesn’t even seem to be able to get off his bed anymore. She approaches him with the appropriate acknowledgment that he is her ‘lord’ (cf. 1 Peter 3:6a).

When David asks her what she wishes, she speaks to him the words the prophet Nathan told her. She reminds him of what he promised her with regard to her son Solomon and calls him to account regarding his responsibility toward the people.

1 Kings 8:56

Bathsheba With David

The hearts of Bathsheba and Nathan are one. What one says, the other does. There is unity in speaking and acting. Bathsheba does what Nathan has suggested. She goes to the old David, who doesn’t even seem to be able to get off his bed anymore. She approaches him with the appropriate acknowledgment that he is her ‘lord’ (cf. 1 Peter 3:6a).

When David asks her what she wishes, she speaks to him the words the prophet Nathan told her. She reminds him of what he promised her with regard to her son Solomon and calls him to account regarding his responsibility toward the people.

1 Kings 8:57

Bathsheba With David

The hearts of Bathsheba and Nathan are one. What one says, the other does. There is unity in speaking and acting. Bathsheba does what Nathan has suggested. She goes to the old David, who doesn’t even seem to be able to get off his bed anymore. She approaches him with the appropriate acknowledgment that he is her ‘lord’ (cf. 1 Peter 3:6a).

When David asks her what she wishes, she speaks to him the words the prophet Nathan told her. She reminds him of what he promised her with regard to her son Solomon and calls him to account regarding his responsibility toward the people.

1 Kings 8:58

Bathsheba With David

The hearts of Bathsheba and Nathan are one. What one says, the other does. There is unity in speaking and acting. Bathsheba does what Nathan has suggested. She goes to the old David, who doesn’t even seem to be able to get off his bed anymore. She approaches him with the appropriate acknowledgment that he is her ‘lord’ (cf. 1 Peter 3:6a).

When David asks her what she wishes, she speaks to him the words the prophet Nathan told her. She reminds him of what he promised her with regard to her son Solomon and calls him to account regarding his responsibility toward the people.

1 Kings 8:59

Nathan With David

While Bathsheba is still talking to David, Nathan appears on stage as appointed. He approaches the matter from a different angle than he had let Bathsheba say. He pretends it as if David has ordered Adonijah to succeed him. In doing so, he presents the case as it has been brought about.

He tells David what Adonijah did and said. What he wants to know from David is whether he really gave the command, for none of the faithful knows anything about it. His question is whether David wants to give clarity.

1 Kings 8:60

Nathan With David

While Bathsheba is still talking to David, Nathan appears on stage as appointed. He approaches the matter from a different angle than he had let Bathsheba say. He pretends it as if David has ordered Adonijah to succeed him. In doing so, he presents the case as it has been brought about.

He tells David what Adonijah did and said. What he wants to know from David is whether he really gave the command, for none of the faithful knows anything about it. His question is whether David wants to give clarity.

1 Kings 8:61

Nathan With David

While Bathsheba is still talking to David, Nathan appears on stage as appointed. He approaches the matter from a different angle than he had let Bathsheba say. He pretends it as if David has ordered Adonijah to succeed him. In doing so, he presents the case as it has been brought about.

He tells David what Adonijah did and said. What he wants to know from David is whether he really gave the command, for none of the faithful knows anything about it. His question is whether David wants to give clarity.

1 Kings 8:62

Nathan With David

While Bathsheba is still talking to David, Nathan appears on stage as appointed. He approaches the matter from a different angle than he had let Bathsheba say. He pretends it as if David has ordered Adonijah to succeed him. In doing so, he presents the case as it has been brought about.

He tells David what Adonijah did and said. What he wants to know from David is whether he really gave the command, for none of the faithful knows anything about it. His question is whether David wants to give clarity.

1 Kings 8:63

Nathan With David

While Bathsheba is still talking to David, Nathan appears on stage as appointed. He approaches the matter from a different angle than he had let Bathsheba say. He pretends it as if David has ordered Adonijah to succeed him. In doing so, he presents the case as it has been brought about.

He tells David what Adonijah did and said. What he wants to know from David is whether he really gave the command, for none of the faithful knows anything about it. His question is whether David wants to give clarity.

1 Kings 8:64

Nathan With David

While Bathsheba is still talking to David, Nathan appears on stage as appointed. He approaches the matter from a different angle than he had let Bathsheba say. He pretends it as if David has ordered Adonijah to succeed him. In doing so, he presents the case as it has been brought about.

He tells David what Adonijah did and said. What he wants to know from David is whether he really gave the command, for none of the faithful knows anything about it. His question is whether David wants to give clarity.

1 Kings 8:65

Solomon Will Be King

From 1 Kings 1:28 it appears that Bathsheba left after Nathan’s arrival. When Nathan has spoken, she is called again. David addresses the word to her. He swears by the LORD, the God of Israel, because it is His counsel. He wants to execute this counsel. He seems to be aware of a new attack by the enemy, but also that the LORD will redeem him from it, as He has done so many times before (cf. 2 Samuel 4:9; Psalms 34:22). He solemnly declares that Solomon will sit on the throne in his place. He speaks about “your son Solomon”. Thus, three times it is spoken about Solomon as the son of Bathsheba (1 Kings 1:12; 17; 30).

Solomon is also the son of the people. One day the people will say: “A son will be given us” (Isaiah 9:6). The Bridegroom in Song of Songs speaks of the willing people (Darby Translation) by whom He is set on His royal chariot (Song of Solomon 6:12). The way is paved for Him by His people, as David was helped by the heroes in the acquisition of his kingship at the time (1 Chronicles 12:23). So through our faithfulness we can hasten the day of God (2 Peter 3:11-12).

1 Kings 8:66

Solomon Will Be King

From 1 Kings 1:28 it appears that Bathsheba left after Nathan’s arrival. When Nathan has spoken, she is called again. David addresses the word to her. He swears by the LORD, the God of Israel, because it is His counsel. He wants to execute this counsel. He seems to be aware of a new attack by the enemy, but also that the LORD will redeem him from it, as He has done so many times before (cf. 2 Samuel 4:9; Psalms 34:22). He solemnly declares that Solomon will sit on the throne in his place. He speaks about “your son Solomon”. Thus, three times it is spoken about Solomon as the son of Bathsheba (1 Kings 1:12; 17; 30).

Solomon is also the son of the people. One day the people will say: “A son will be given us” (Isaiah 9:6). The Bridegroom in Song of Songs speaks of the willing people (Darby Translation) by whom He is set on His royal chariot (Song of Solomon 6:12). The way is paved for Him by His people, as David was helped by the heroes in the acquisition of his kingship at the time (1 Chronicles 12:23). So through our faithfulness we can hasten the day of God (2 Peter 3:11-12).