1 Kings 11:7

1Ki 11:7 Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that [is] before Jerusalem, and for Molech, the abomination of the children of Ammon.

Ver. 7. For Chemosh.] Unde Kωμος et Comessatio. Some take it to be Bacchus, others Pluto.

In the hill that is before Jerusalem.] Even in Mount Olivet - called for that cause, the "mount of corruption" and of "scandal" {2Ki 23:13} - in the very face of God’s house; so that God never looked out of the sanctuary, but he saw that vile hill of abominations.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki_11:7-8

Then did Solomon build an high place for Chemosh.

Solomon and toleration

1. Proverbs, it has been said, are the wisdom of many and the wit of one, at least they are most often trustworthy exponents of a uniform experience. And there is a proverb which tells us that no one ever became thoroughly bad all at once. And so it was with Solomon; as the stream of his career sweeps by us in Holy Scripture, windows, as it were, are opened for us through which we gaze out on that sunny flood, so full of promise, carrying on its bosom such rich opportunities and varied treasures, and we note that as it gets wider it loses its pure beauty, as it gets deeper it parts with its simplicity. Here and there these glimpses into his life prepare us for a catastrophe. It requires a vast store of wisdom to keep a man unspoiled amidst popular applause. The power of wealth with all its opportunities may very easily sweep away the calmer dictates of a higher reason. Solomon is the liberal patron of error. He is not an idolater; it would not be fair to call him that. But as he would tell us, he is no bigot, that the Zidonians and Moabites were sincere in what they believed and practised. That his first duty was to the empire, and to consolidate the acquisitions which he had made. After all, there is an element of truth underlying all religions--All worships are true. Take care, Solomon! The next step is only too easily taken,. which goes on to proclaim, All worships are false. I suppose there is no chapter in Church history which we look back upon with such unfeigned horror and humiliation as that which deals with religious persecution. We never shall forget the fires of Smithfield, or look with anything but disapproval at the stern and repressive violence of the Puritan Rebellion. At the same time it must be remembered that there is one thing which, if less repulsive, may be equally deadly in Gods sight. Toleration, which springs from a real respect for our neighbours convictions, is one thing; indifference, which does not feel strongly enough to oppose, is another. At the present moment we are oddly enough confronted with these two developments combining in their efforts to weaken religion.

2. But Solomon does not stop at undenominationalism. No one does. It is an impossible position. He settles down a step further into aestheticism--the worship of the beautiful, the luxurious, the fascinating. A protest against Ritualism is, no doubt, an excellent thing in which every intelligent Churchman should join, if we mean by the term a religion which consists of mere rites and ceremonies, void of real significance, subversive of the sterner realities of religious truth. There is always a tendency, in view of the extreme difficulty of religion, to put up with something easy, in which the heart and the intellect, and the better part of man, need of necessity have no share. Some people think they can saunter into heaven on a ceremony; or be wafted there on the wings of music; or be carried there on a text of the Bible; or be admitted without any trouble, if they sufficiently protest against somebody else. But the very essence of religion is intense personal exertion and personal devotion, and religion has always had to pay the penalty of this difficulty, which belongs to all true excellence, in the various shifts and substitutes invented by indolent humanity. Ritual, music, the accessories of Divine service, are utterly abhorrent unless they mean something. Solomon was not spreading religion when he erected his numerous shrines for the manifold superstitions of the East, and their attractive rites. He was degrading it, he was vitiating the religious instinct and depraving the religious sense. Do let us remember, dear brethren, that all the beauty, all the magnificence of the services of the Church, are for the honour and glory of God, and that if we fail to honour Him, fail to find Him, fail to worship Him, they only add to our own condemnation.

3. But the worship of aestheticism has no finality about it. It is a religion of butterflies after all, who flit from flower to flower, who expand in the sunshine and die in the frost, who are here to-day and are gone to-morrow. Ephemeral, creatures of a day! Do not suppose it, for one moment, if any of you have given up vital belief, if you have teased to believe in God, that you will be able to go on finding religious satisfaction in beautiful sounds, and artistic sights; you will either get better, or you will get worse--and it is terribly easy to get worse. The end of Solomons career is not encouraging; the best you can say of it is, that it is shrouded in gloom. It was an easy step from a worship of the beautiful to the nature-worship so-called, which was the distinguishing feature of so many of the cults which he imported to Jerusalem. There is a seamy side to many a renaissance, so-called, and there is a seamy side to much which is dignified now by the name of the love of the beautiful. Nature-worship in its simplest form, and apparently its least harmful form, takes the shape of the worship of what we take to be our own nature. It is startling to find how intensely people dislike anything in religion which is stern, or causes them trouble, or appeals to self-denial. This appears in all manner of little ways. Solomon erects his nature-shrine for the pent up denizen of the city, at some little distance outside, and tells him that it is far better for him to go and worship God in the green fields, and among the hedgerows, or even on the river, than to shut himself up in a musty church in Jerusalem. He will tell him that the Sabbath was made for man, and that to fill his lungs with pure air, and to scent the flowers and be cheerful, is the best worship which God seeks from him. And the worshipper of nature comes back with a tired body, a dissatisfied mind, and a starved soul, and believes that he has spent a happy Sunday. There, in the old temple at Jerusalem, are the double sacrifices and the long round of services, because those who have studied the mind of God believe that He requires on His day a certain proportion of our time, not the smallest contribution which a Christian can make, at the earliest possible hour in the morning, or the latest moment at night. And if they ask for happiness and enjoyment, they remember how Mary says, He fills the hungry with good things, or how the Psalmist says that God never fails them that seek Him. But Solomon turns his back, his wisdom departs from him, and he seeks for other gods. He is indifferent, and he calls it toleration. He is intolerant, and he calls it religion. He dishonours the Church, and he thinks that he does God service. He becomes aesthetic, he is lingering now in the courts of the temple, he has turned his back on her realities, he is like a man who just stays a little longer to hear the anthem. He has turned his back, he is gone, he is worshipping nature, in all the downward gradations of that terrible cult. Wise Solomon! who began with building the temple, goes on by tolerating error, to become a besotted voluptuary, and to insult God. It is the history of many a soul, who has forgotten the lesson of his youth, who is false to his tradition, and falls below his own standard. Seest thou a man wise in his own conceits? There is more hope of a fool, than of him. (W. C. E. Newbolt, M. A.)

The half-and-half man

Up to a certain point, being a true Christian is a terrible thing. The advantage lies in carrying it far beyond that point where fruit is to be reaped. As long as the nights are long and the days are short we have the stern certainties of winter; as long as the days are long and the nights are short we have the sweet, precious, genial hours of summer; but when the days and the nights are just about alike, and the equinox comes on, and light and dark strive for the mastery, that is the time for storms to rage. And so, in Christian experience, so long as the night is longest, you have the peace of darkness; and when the day is longest, you have the peace of light; but when the night and the day are of about the same length, and they strive to see which shall rule, that is the time for storms. The hardest way to live is to be half a Christian and half a sinner. The easiest way to live is to be wholly a sinner or wholly a Christian. Harmonise on one side or the other, if you want quiet. Take the middle ground, if you want perpetual gales. (H. W. Beecher.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

11:7 The Moabite god Chemosh is mentioned on the Mesha Stela (Moabite Stone) detailing the Moabite-Israelite conflict (see 2 Kgs 3).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Thus the Scripture termeth whatsoever man doth reverence and serve as God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 7. The hill that is before Jerusalem] This was the Mount of Olives.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) On the hill that is before Jerusalem.—evidently on the Mount of Olives (part of which still traditionally bears the name of the “Mount of Offence”), facing and rivalling the Temple on Mount Moriah. Tophet, the place of actual sacrifice to Molech, was “in the valley of the son of Hinnom” (2Ki_23:10; Jer_7:31), which (see Jer_19:2) was east or south-east. of the city, and would lie not far from the foot of the mountain.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. a high place] That ‘high places’ were not abolished in Solomon’s time we can see from 1Ki_3:2-3, where see notes. The idea was that on a lofty height the worshipper drew nearer to his god, and so was able to offer a more acceptable sacrifice. Hence the erection of altars on the tops of hills, and these were frequently accompanied with some house or shrine for the image of the god, and hence we read of the ‘houses of the high places.’ Cf. 1Ki_12:31; 1Ki_13:32; 2Ki_17:29; 2Ki_17:32; 2Ki_23:19. This form of worshipping was so firmly rooted among the Israelites that we read of it constantly down to the reign of Josiah, by whom at length it appears to have been put down (2Ki_23:19).

for Chemosh, the abomination of Moab] Chemosh, though generally called the national god of the Moabites, is said (Jdg_11:24) to have been also the god of the Ammonites. He is first mentioned in Num_21:29. The worship now introduced into Jerusalem by Solomon was put down by Josiah (2Ki_23:13). There is nothing in any of the Biblical notices to guide us to an opinion either about the meaning of the name or the nature of the worship offered to Chemosh. An ancient Jewish tradition relates that Chemosh was worshipped under the form of a black star, hence some have identified him with Saturn. But this is no more than conjecture. Milton alludes to the identification of Chemosh with Baal-peor:

‘Peor his other name, when he enticed

Israel in Sittim on their march from Nile.’

Par. L. I. 412.

in the hill that is before Jerusalem] The hill facing Jerusalem is the mount of Olives. It is described in Eze_11:23 as ‘the mountain which is on the east side of the city,’ and in Zec_14:4 as ‘the mount of Olives, which is before Jerusalem on the east.’ The LXX. (Vat.) has omitted any mention of ‘the hill before Jerusalem.’ Milton alludes to the position of these idolatrous erections:

‘the wisest heart

Of Solomon he led by fraud to build

His temple right against the temple of God

On that opprobrious hill.’

Par. L. I. 400.

The last words allude to a name given to this height in consequence of these buildings, ‘Mons offensionis.’ This name is said (Dictionary of Bible, 11. 627) to be of late origin. But the words occur in the Vulgate (2Ki_23:13) ‘ad dexteram partem montis offensionis.’

and for Molech] See above on Milcom in 1Ki_11:5. The LXX. translates the proper name, and reads καὶ τῷ βασιλεῖ. Milton also reminds us that the word could be translated:

‘First Moloch, horrid king, besmeared with blood

Of human sacrifice, and parents’ tears

Though for the noise of drums and timbrels loud

Their children’s cries unheard.’

The allusion in the last words is to the name ‘Tophet,’ as the valley of the son of Hinnom was called where the Moloch-worship went on. This was thought by some to be derived from the Hebrew word תף (toph) a timbrel. Hence the tradition of drums beaten to drown the cries of the suffering children. There is no warrant for the derivation, nor probably for the tradition. On the whole subject, see Selden, de Dis Syris, p. 172.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then did Solomon build an high place for Chemosh, the abomination of Mesh,.... Of this idol see Gill on Jer 48:7, an high place for which he ordered to be built, or at least suffered it to be built, at the instigation of his Moabitish woman or women, Kg1 11:1, this was built in the hill that is before Jerusalem; on the mount of Olives, as Jarchi, called from hence afterwards the mount of corruption, Kg2 23:15 and for Molech, the abomination of the children of Ammon, Kg1 11:5.

.

1 Kings 11:8

kg1 11:8

kg1 11:8

kg1 11:8And likewise did he for all his strange wives,.... That is, built high places for their idols, or suffered them to be built; for when he had done it for one, he could not refuse it to another, without greatly disobliging them; even for as many of them,

which burnt incense, and sacrificed unto their gods; the gods of the countries from whence they came, and in the worship of which they had been brought up: this shows that the best and wisest of men, when left to themselves, may do the worst and most foolish of all things; as nothing can be more so than the worship of such wretched deities.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Chemosh (Num 21:29 note), seems to have been widely worshipped in Western Asia. His name occurs frequently on the “Moabite-Stone.” Car-Chemish, “the fort of Chemosh,” a great city of the northern Hittites, must have been under his protection. In Babylon he seems to have been known as Chomus-belus, or Chemosh-Bel.

The hill - Olivet. At present the most southern summit only (the “Mons Offensionis”) is pointed out as having been desecrated by the idol sanctuaries: but the early Eastern travelers tell us that in their time the most northern suburb was believed to have been the site of the high p ace of Chemosh, the southern one that of Moloch only.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Chamos. Bacchus or Priapus, called Greek: Komos, by the Greeks, as he presided over "feasting." His worship was most shameful, and therefore performed in the night. The temples erected by Solomon, were not entirely demolished till the reign of Josias. (Tirinus) --- Hill. Hebrew, "Then Solomon erected a high place (temple, altar, or grove) to Chamos, the abomination of Moad, on the, &c., hill;" it is supposed of olives, (Haydock) to the east of Jerusalem, which was hence called, the mount of offence, 4 Kings xxiii. 13. (Calmet) --- Yet no place was consecrated to idols within the city. (Menochius) --- The idols of Egypt are not specified, though the daughter of Pharao would, probably, interest herself in their favour. The Jews were more prone to those of Chanaan. We find, however, that they were addicted to the worship of Adonis, who was highly revered in Egypt; (Ezechiel viii. 14.; Calmet) and the golden calves were an imitation of Apis. (Haydock) --- Six temples were probably built, as wives of so many different nations are specified, ver. 1. (Abulensis) (Salien)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Then did Solomon build, i. e. suffer to be built, or gave money for it.

A high place, i.e. an altar upon the high place, as the manner of the heathens was: See Poole "Num 22:41" See Poole "Num 23:1".

In the hill that is before Jerusalem, i.e. in the Mount of Olives, which was nigh unto Jerusalem, 2Sa 15:30, and from this act was called the mount of corruption, 2Ki 23:13; idolatry being often called and esteemed a corruption.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Chemosh — The national god of the Moabites; worshipped also by the Ammonites, probably with abominable practices similar to those used in the worship of Molech. See on Jdg_11:24; Num_21:29.

The hill that is before Jerusalem — That is, the hill now known as the Mount of Olives. On its three most conspicuous eminences it is probable that the idol altars were erected, and not, as some will have it, on the southern slope, now known as the “Mount of Offence.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Then did Solomon build a high place (see on 1Ki_3:2) for Chemosh, the abomination of Moab The meaning of "Chemosh" is uncertain. Gesenius suggests "Vanquisher Chemosh was the god of war. The mention of Ashtar-Chemosh on the Moabite stone "connects the Moabite religion with the Phoenician," where Ashtar is the masculine form of Astarte, and suggests that "Chemosh was connected with the androgynous deities of Phoenicia". (Speaker"s Comm. on Num_21:29) It is probable, in fact, that Chemosh, Baal, Ashtoreth, Molech, etc., were originally so many names of the one supreme God, worshipped under different attributes, and with various rites in different countries, in the hill that is before Jerusalem see 2Ki_23:13. The hill is of course the mount of Olives. The altar would seem to have stood on the south peak, which is now known, as it has been for centuries past, as the Mons Scandali, or the Mons Offensionis (the Vulg. rendering of 2Ki_1:8) See Robinson, 1:565, 566, and for Molech, the abomination of the children of Ammon. Ewald sees in these altars a wise religious tolerance ("Hist. Israel," 3. pp. 297, 298).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

An high place - That is, an altar upon the high place, as the manner of the Heathens was. The hill - In the mount of olives, which was nigh unto Jerusalem, 2 Sam. xv, 30, and from this act was called the mount of corruption, 2 Kings xxiii, 13. As it were, to confront the temple.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Chemosh ... Molech

These are the names of false gods. (See: How to Translate Names)

sacrificed to their gods at them

Here the words "at them" refer to the shrines that Solomon built.

translationWords

Solomon

high place

Moab

Jerusalem

Molech

Ammon

alien

incense

sacrifice

false god

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Then Shlomo built a Bomoh [altar]. Our Rabbis said, that because he did not protest against his wives, it is called by his name.

On the mountain opposite Yerusholayim. The Mount of Olives.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.