Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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- 144 / 7,385
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Adam Clarke's Commentary and Critical Notes on the Bible
1 Kings 3 Introduction
Solomon marries Pharaoh's daughter, 1 Kings 3:1, 1 Kings 3:2. He serves God, and offers a thousand burnt-offerings upon one altar, at Gibeon, 1 Kings 3:3, 1 Kings 3:4. God appears to him in a dream at Gibeon; and asks what he shall give him, 1 Kings 3:5. He asks wisdom; with which God is well pleased, and promises to give him not only that, but also riches and honor; and, if obedient, long life, 1 Kings 3:6-14. He comes back to Jerusalem; and offers burnt-offerings and peace-offerings, and makes a feast for his servants, 1 Kings 3:15. His judgment between the two harlots, 1 Kings 3:16-27. He rises in the esteem of the people, 1 Kings 3:28.
INTRODUCTION TO 1 Kings 3
This chapter relates the marriage of Solomon with Pharaoh's daughter, 1 Kings 3:1; his piety and devotion, 1 Kings 3:2; his prayer for wisdom and understanding, which was acceptable to God, who promised to grant his request, with an addition to it, 1 Kings 3:5; an instance and proof of the wisdom given him in determining a case between two harlots brought before him, which greatly raised his reputation, and gave him reverence among his people, 1 Kings 3:16.
III.
This chapter completes, in a narrative singularly beautiful and instructive, the detailed record of the early days of Solomon’s reign—a record which bears such marks of continuity as argue derivation from a single source.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Ki 3:1.
1Ki 3:1.
SOLOMON MARRIES PHARAOH'S DAUGHTER.
1. Solomon made affinity with Pharaoh--This was a royal title, equivalent to "sultan," and the personal name of this monarch is said to have been Vaphres. The formation, on equal terms, of this matrimonial alliance with the royal family of Egypt, shows the high consideration to which the Hebrew kingdom had now arisen. Rosellini has given, from the Egyptian monuments, what is supposed to be a portrait of this princess. She was received in the land of her adoption with great eclat; for the Song of Solomon and the forty-fifth Psalm are supposed to have been composed in honor of this occasion, although they may both have a higher typical reference to the introduction of the Gentiles into the church.
and brought her into the city of David--that is, Jerusalem. She was not admissible into the stronghold of Zion, the building where the ark was
(De 23:7, 8).
She seems to have been lodged at first in his mother's apartments
(So 3:4; 8:2),
as a suitable residence was not yet provided for her in the new palace
(1Ki 7:8; 9:24; 2Ch 8:11).
building . . . the wall of Jerusalem round about--Although David had begun
(Ps 51:18),
it was, according to JOSEPHUS, reserved for Solomon to extend and complete the fortifications of the city. It has been questioned whether this marriage was in conformity with the law (see
Ex 34:16; De 7:3; Ezr 10:1-10; Ne 13:26).
But it is nowhere censured in Scripture, as are the connections Solomon formed with other foreigners
(1Ki 11:1-3);
whence it may be inferred that he had stipulated for her abandonment of idolatry, and conforming to the Jewish religion
(Ps 45:10, 11).
What Pharaoh is meant is uncertain. It must have been a predecessor of Shishak (or Sheshonk), who invaded Judaea more than 40 years later 1 Kings 14:25; and probabilities are in favor, not of Psusennes II, the last king of Manetho's 21st dynasty, but of Psinaces, the predecessor of Psusennes. This, the Tanite dynasty, had become very weak, especially toward its close, from where we may conceive how gladly it would ally itself with the powerful house of David. The Jews were not forbidden to marry foreign wives, if they became proselytes. As Solomon is not blamed for this marriage either here or in 1 Kings 11, and as the idol temples which he allowed to be built 1 Kings 11:5-7 were in no case dedicated to Egyptian deities, it is to be presumed that his Egyptian wife adopted her husband's religion.
The city of David - The city, situated on the eastern hill, or true Zion, where the temple was afterward built, over against the city of the Jehusites (1 Kings 9:24; compare 2 Chronicles 8:11).
Solomon made affinity with Pharaoh - This was no doubt a political measure in order to strengthen his kingdom, and on the same ground he continued his alliance with the king of Tyre; and these were among the most powerful of his neighbors. But should political considerations prevail over express laws of God? God had strictly forbidden his people to form alliances with heathenish women, lest they should lead their hearts away from him into idolatry. Let us hear the law: Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son; for they will turn away thy son from following me, etc. Exodus 34:16; Deuteronomy 7:3, Deuteronomy 7:4. Now Solomon acted in direct opposition to these laws; and perhaps in this alliance were sown those seeds of apostacy from God and goodness in which he so long lived, and in which he so awfully died.
Those who are, at all hazards, his determinate apologists, assume,
-
That Pharaoh's daughter must have been a proselyte to the Jewish religion, else Solomon would not have married her.
-
That God was not displeased with this match.
-
That the book of Song of Solomon, which is supposed to have been his epithalamium, would not have found a place in the sacred canon had the spouse, whom it all along celebrates, been at that time an idolatress.
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That it is certain we nowhere in Scripture find Solomon blamed for this match. See Dodd.
Now to all this Ianswer,
-
We have no evidence that the daughter of Pharaoh was a proselyte, no more than that her father was a true believer. It is no more likely that he sought a proselyte here than that he sought them among the Moabites, Hittites, etc., from whom he took many wives.
-
If God's law be positively against such matches, he could not possibly be pleased with this breach of it in Solomon; but his law is positively against them, therefore he was not pleased.
-
That the book of Song of Solomon being found in the sacred canon is, according to some critics, neither a proof that the marriage pleased God, nor that the book was written by Divine inspiration; much less that it celebrates the love between Christ and his Church, or is at all profitable for doctrine, for reproof, or for edification in righteousness.
-
That Solomon is most expressly reproved in Scripture for this very match, is to me very evident from the following passages: Did Not Solomon, king of Israel, Sin by these things? Yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel; nevertheless even him did outlandish women cause to sin; Nehemiah 13:26. Now it is certain that Pharaoh's daughter was an outlandish woman; and although it be not expressly said that Pharaoh's daughter is here intended, yet there is all reasonable evidence that she is included; and, indeed, the words seem to intimate that she is especially referred to. In 1 Kings 3:3 it is said, Solomon Loved the Lord, walking in the statutes of David; and Nehemiah says, Did not Solomon, king of Israel, Sin By These Things, who Was Beloved of His God; referring, most probably, to this early part of Solomon's history. But supposing that this is not sufficient evidence that this match is spoken against in Scripture, let us turn to 1 Kings 11:1, 1 Kings 11:2, of this book, where the cause of Solomon's apostasy is assigned; and there we read, But King Solomon loved many Strange Women, Together with the Daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites: of the nations concerning which the Lord said unto the children of Israel, Ye shall not go in unto them; neither shall they come in unto you; for surely they will turn away your heart after their gods: Solomon Clave unto These in Love. Here the marriage with Pharaoh's daughter is classed most positively with the most exceptionable of his matrimonial and concubinal alliances: as it no doubt had its predisposing share in an apostacy the most unprecedented and disgraceful.
Should I even be singular, I cannot help thinking that the reign of Solomon began rather inauspiciously: even a brother's blood must be shed to cause him to sit securely on his throne, and a most reprehensible alliance, the forerunner of many others of a similar nature, was formed for the same purpose. But we must ever be careful to distinguish between what God has commanded to be done, and what was done through the vile passions and foolish jealousies of men. Solomon had many advantages, and no man ever made a worse use of them.
And Solomon made affinity with Pharaoh king of Egypt,.... Pharaoh was a common name of the kings of Egypt, of whom no mention is made in Scripture from the times of Moses until this time; which may seem strange, when it is considered that that kingdom was a potent one, and near the land of Canaan; but it was governed by a race of kings in this period of time, of whom, as Diodorus Siculus (i) says, there is nothing worthy of relation. The name of this Pharaoh, according to Eupolemus (k), an Heathen writer, was Vaphres; for he says, that David contracted a friendship with this king, and he relates some letters which passed between him and Solomon, concerning sending him workmen for the building of the temple, which are still preserved; but Calvisius (l) thinks it was Sesostris; what this affinity was is next observed:
and took Pharaoh's daughter: that is, married her; who, according to Ben Gersom, was proselyted first to the Jewish religion; which is very probable, or otherwise it can hardly be thought Solomon would marry her; and as the forty fifth psalm, Psalm 45:1, and the book of Canticles, supposed to be written on that occasion, seem to confirm; to which may be added, that it does not appear she ever enticed or drew him into idolatry; for, of all the idols his wives drew him into the worship of, no mention is made of any Egyptian deities. The Jews say (m) Rome was built the same day Solomon married Pharaoh's daughter, but without foundation: this was not Solomon's first wife; he was married to Naamah the Ammonitess before he was king, for he had Rehoboam by her a year before that for Solomon reigned only forty years, and Rehoboam, who succeeded him, was forty one years of age when he began to reign, 1 Kings 11:41;
and brought her into the city of David; the fort of Zion:
until he had made an end of building his own house: which was thirteen years in building, and now seems to have been begun, 1 Kings 7:1;
and the house of the Lord; the temple, which according: to the Jewish chronology (n), was begun building before his marriage of Pharaoh's daughter, and was seven years in building; and therefore this marriage must be in the fourth year of his reign; for then he began to build the temple, 1 Kings 6:37; and so it must be, since Shimei lived three years in Jerusalem before he was put to death, after which this marriage was, 1 Kings 2:37;
and the wall of Jerusalem round about; all which he built by raising a levy on the people, 1 Kings 9:15; and when these buildings were finished, he built a house for his wife, but in the mean while she dwelt in the city of David.
(i) Bibliothec. l. 1. p. 42. (k) Apud. Euseb. Praeparet. Evangel. l. 9. c. 30, 31, 32. (l) Chronolog. p. 191, 192. (m) T. Bab. Sabbat, fol. 56. 2. & Sanhedrin, fol. 21. 2.((n) Seder Olam Rabba, c. 15. p. 41.
Solomon's reign looked bloody in the foregoing chapter, but the necessary acts of justice must not be called cruelty; in this chapter it appears with another face. We must not think the worse of God's mercy to his subjects for his judgments on rebels. We have here, I. Solomon's marriage to Pharaoh's daughter, 1Ki 3:1. II. A general view of his religion, 1Ki 3:2-4. III. A particular account of his prayer to God for wisdom, and the answer to that prayer, 1Ki 3:5-15. IV. A particular instance of his wisdom in deciding the controversy between the two harlots, 1Ki 3:16-28. And very great he looks here, both at the altar and on the bench, and therefore on the bench because at the altar.