1 Kings 22:39

1Ki 22:39 Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, [are] they not written in the book of the chronicles of the kings of Israel?

Ver. 39. And the ivory house which he had made.] For pomp and pleasure: as the emperors of Constantinople had a room made of porphyry, wherein their empresses were delivered, and their children were there hence called Porphyrogeniti.

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 22:39. The ivory house which he made — Not that it was wholly made of solid ivory, but the other materials used in building it were covered, or intermixed, or adorned with ivory. It appears by this short history that Ahab would have had some noble qualities in him, if he had not been incurably addicted to idolatry, and other sins and vices.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

22:39-40 Excavations at Samaria have disclosed Ahab’s palace and a nearby pool. The description of the palace as ivory may arise from the ivory-covered furnishings and wall panels. Gleaming white limestone covering the outside of the building also added to the palace’s ivory-like luster.

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

Verse 39. Ivory house] A royal palace which he built in Samaria, decorated with ivory, and hence called the ivory house. Amos the prophet speaks against this luxury, Am 3:15.

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

(39) The ivory house.—See Amo_3:15. We note that now, for the first time since the days of Solomon (1Ki_10:18-20), the use of ivory—in this case for inlaying the walls of houses—so characteristic of Zidonian art, is mentioned. The “undesigned coincidence,” in relation to the renewed intercourse with Zidon, is remarkable.

All the cities . . .—Possibly the cities ceded by Ben-hadad, and rebuilt as strongholds. The description shows that Ahab’s reign was externally one of power and prosperity, as yet unimpaired even by his death and disaster at Ramoth-gilead. The fruits of spiritual corruption had not yet ripened.

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

39. the ivory house that he made [R.V. built] The verb is the same as in the next clause. The house was of course not of ivory, but largely adorned with it. That such adornment prevailed in Oriental lands, see Amo_3:15. The family of Ahab were great builders. It was the father of this king who in his short reign built Samaria, and Ahab apparently built several cities, i.e. perhaps restored and beautified them. Omri’s building of Samaria, however, was the founding of a new capital.

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.

And Jehoshaphat made peace with the king of Israel. First with Ahab, with whom he contracted an affinity, and joined with him in his expedition to Ramothgilead, and with Ahaziah his successor.

And Jehoshaphat made peace with the king of Israel. First with Ahab, with whom he contracted an affinity, and joined with him in his expedition to Ramothgilead, and with Ahaziah his successor.

1 Kings 22:45

kg1 22:45

kg1 22:45

kg1 22:45And all the rest of the acts of Jehoshaphat, and all his might that he showed, and all his wars, are they not written in the book of the Chronicles of the kings of Israel? Many of them are recorded in the canonical book of Scripture, which bears the name of Chronicles; and more might be in this referred to, out of which might be taken what God has thought fit to transmit to future times; see Ch2 17:1.

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

The ivory house - So called from the character of its ornamentation. Ivory was largely used in the ancient world as a covering of wood-work, and seems to have been applied, not only to furniture, but to the doors and walls of houses.

Nothing is known of the cities built by Ahab; but the fact is important as indicating the general prosperity of the country in his time, and his own activity as a ruler. Prosperity, it is plain, may for a while co-exist with causes - such as, the decay of religions - which are sapping the vital power of a nation, and leading it surely, if slowly, to destruction.

The book of the chronicles ... - See above, 1Ki 14:19; 1Ki 15:31; 1Ki 16:5, 1Ki 16:14, 1Ki 16:20, 1Ki 16:27.

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

Of ivory. The palace was greatly adorned with it, (see Amos iii. 15., and Psalm xliv. 9.; Calmet) like the palace of Solomon, chap. x. 18. Pliny (xvi. 43.) speaks of bedsteads and vehicles of ivory, in the same sense. (Tirinus)

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).

The ivory house, Heb. the house of the tooth or teeth, to wit, of elephants: see 1Ki 10:18. Not that it was made wholly of solid ivory, but because the other materials were covered, or intermixed, or adorned with ivory. Compare Amo 3:15.

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

39. The ivory house — Probably his royal palace at Samaria was so ornamented and inwrought with ivory as to be called the ivory house. Of his works no other record now remains.

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

Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made So called because it was adorned with ivory. See on ch. 11.; and cf. Amo_3:15; Psa_45:8; Son_7:5. Rawlinson cites several passages from Greek and Latin authors to prove that ivory was anciently applied, not only to furniture, but to the doors and walls of houses, and the cities that he built Probably Jezreel was one, but we have no information concerning them. The fact that he did build cities, however, is one proof of Ahab"s enterprize. He was not weak in all particulars, are they not written in the book of the chronicles of the kings of Israel?

Vers. 39, 40, 51-53.

Survival.

After the account of Ahab"s death and burial, and of the manner in which the dogs of Samaria fulfilled the prophecy of Elijah, the earlier verses of our text follow. In the first of these the reader is referred to the archives of the nation for an account of the "rest of the acts" and works of this monarch, viz., those to which inspiration was not here specially directed. In the second, the succession of Ahaziah is mentioned. With these verses, because of the unity of the subject, we associate the three verses referring to the reign of Ahaziah, with which the chapter closes. Taking the latter first in order, we see

I THAT AHAB SURVIVED IN AHAZIAH.

1. This was legally true.

(1) "So Ahab slept with his fathers; and Ahaziah his son reigned in his stead." In law, a man is said to "live in his heirs." He is never legally dead while he has an heir. There is a good reason for this. Ahaziah would never have mounted the throne of Israel unless his father had been there before him. He reigned in the posthumous influence of Ahab. His representative.

(2) When a man is what is called "the architect of his own fortune," he is said to have had "no father." But in this language the fact is ignored that, under Providence, this "architect" is indebted to his ancestry for his existence, for his faculties, and for the circumstances which he may have seized and moulded into this "fortune.

2. It was also morally true.

(1) In Ahaziah the vices of Ahab were reproduced. "He did evil in the sight of the Lord, and walked in the way of his father." The bad example of his father wrought its influence into his character, and thus Ahab survived in Ahaziah.

(2) The record descends to particulars. "He walked in the way of his father, and in the way of his mother." Here not only is Jezebel reproduced in Ahaziah, but Ahab"s sin in marrying Jezebel also survives. "And in the way of Jeroboam the son of Nebat, who made Israel to sin." Here is not only the posthumous influence of Jeroboam, but also of the sin of Ahab in perpetuating it. "For he served Baal, and worshipped him." The establishment of this Canaanitish abomination was due to Ahab and Jezebel, and they infamously survive in its perpetuation.

(3) Note

(a) A Church is not the more true for being established. Here were two State Churches which were, in the Biblical sense, atheistic.

(b) For concurrent endowment, whatever may be said for its expediency, there can be no moral defence.

3. But there was no necessity for this.

(1) Legal representation is an accident over which we have no control. It is a notable truth that men have influences in spite of themselves, and that these also are posthumous.

(2) But moral representation is in a different category. Ahaziah might have reigned in Ahab"s stead without imitating his vices. "Jehoram the son of Ahab," e.g., "wrought evil in the sight of the Lord; but not like his father, and like his mother; for he put away the image of Baal that his father had. (2Ki_3:2)

(3) Ahaziah should have been admonished by the history of the judgments of God upon the house of Jeroboam. He should have taken the warning given in the judgments of God on the sins of his father. His guilt, therefore, was upon his own head, and he suffered accordingly. He reigned two years. God makes short work with some sinners. His death was provoked by his perversity. (see 2Ki_1:3, 2Ki_1:4) We see further

II THAT AHAB SURVIVES IN HISTORY.

1. He survived in secular history. His acts and works were written in the chronicles of his nation.

(1) Amongst these were mentioned "all the cities that he built." Perhaps this building of cities simply meant the construction of fortifications for their defence. Whether they reflected credit or discredit upon his memory we cannot pronounce. A man may do a great deal of work to very little profit.

(2) The chronicles mentioned "the ivory house which he made." This palace had its description probably from the quantity of that valuable substance used in its ornamentation. But this does not seem to have been to his honour. A kingdom impoverished through famines, wars, and idolatries was in no position to bear the cost of such a piece of luxurious and selfish vanity. Amos accordingly denounces this work of pride. (Amo_3:15)

(3) The survival of Ahab in secular history was a consequence of his social position. The masons and carpenters, whose skill brought the works of Ahab to perfection, had no mention there. Social status is a talent from God, for the right use of which men are accountable.

2. He survives in sacred history.

(1) The sacred history consists of selections from the secular under the guiding influence of Divine inspiration, with a view to illustrating the principles of the providence, truth, and grace of God. To illustrate such principles is the noblest end of writing. So of reading. What quantities of trash, in which the claims of God are ignored, is both written and read!

(2) In these selections the notices of the wicked are generally brief. Perhaps no wicked man has a larger share of the sacred writings occupied with his acts than Ahab. Such acts are not agreeable to the Spirit of God. But in the hands of inspiration they are made an influence for good. They are recorded, apparently, because of their relation to the actions of prophets and good men. They are made to serve as a dark background to show up to admiration virtuous qualities, and to be made themselves odious in the contrast. The principles of the wicked should only be studied to be shunned. So God brings good out of evil.

(3) The sacred records have survived the secular. "The book of the chronicles of the kings of Israel" has long since perished. The sacred records have come down to our times. In these, after a lapse of nearly thirty centuries, Ahab survives. But for these his name would not be known. Note

(a) the Providence which has preserved the Scriptures evinces their Divine authenticity.

(b) Things are permanent as they stand related to the everlasting God.

(c) The posthumous influence points to the immortality of man. J.A.M.

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

Ivory house - Not that it was made of solid ivory, but because the other materials were covered, or inlaid with ivory.

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

are they not written in the book of the events of the kings of Israel?

This can be expressed in active form and assumes that the answer is positive. The question is rhetorical and is used for emphasis. See how you translated this in 1 Kings 15:31. AT: "they are written in the book of the events of the kings of Israel." or "you can read them in the book of the events of the kings of Israel." (See: Active or Passive and Rhetorical Question)

slept with his ancestors

Ahab dying is spoken of as if he had fallen asleep. See how you translated this in 1 Kings 2:10. AT: "died" (See: Metaphor and Euphemism)

translationWords

written

asleep

Ahaziah

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

The ivory palace. [Made of] elephant tooth [i.e., ivory].

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.