1 Kings 6:1

6:1-10 The temple is called the house of the Lord, because it was directed and modelled by him, and was to be employed in his service. This gave it the beauty of holiness, that it was the house of the Lord, which was far beyond all other beauties. It was to be the temple of the God of peace, therefore no iron tool must be heard; quietness and silence suit and help religious exercises. God's work should be done with much care and little noise. Clamour and violence often hinder, but never further the work of God. Thus the kingdom of God in the heart of man grows up in silence, Mr 5:27.

1 Kings 6:1 . In the four hundred and eightieth year — Allowing forty years to Moses, seventeen to Joshua, two hundred and ninety-nine to the Judges, forty to Eli, forty to Samuel and Saul, forty to David, and four to Solomon before he began the work, we have just the sum of four hundred and eighty. So long it was before that holy house was built, which in less than four hundred and thirty years was burned by Nebuchadnezzar. It was thus deferred, because Israel had, by their sins, made themselves unworthy of this honour: and because God would show how little he values external pomp and splendour in his service. And God ordered it now, chiefly to be a shadow of good things to come. In the fourth year of Solomon’s reign — Solomon was occupied more than three years in making the necessary preparations; for although, his father had amassed much treasure, had left him a plan, and provided many things necessary for the undertaking, yet as these materials, it appears, lay at a considerable distance, and were left rude and unfashioned, it could not cost less time to form them into the exact symmetry in which the Scripture represents them to have been before they were used, and to bring them together to Jerusalem. In the month Zif — The second of the ecclesiastical year. The word signifying splendour, beauty, comeliness, it was a very proper name for that month when the trees and the whole vegetable creation first break forth, and the beauty of the spring begins to appear.

(1) In the fourth year. —This date, given with marked precision, forms a most important epoch in the history of Israel, on which, indeed, much of the received chronology is based. In the LXX., 440 is read for 480, possibly by an interchange of two similar Hebrew letters, or, perhaps, by reckoning from the completion of Exodus at the death of Moses instead of its beginning. The Vulgate agrees with the Hebrew text. Josephus, on the other hand, without any hint of any other reckoning in the Scriptural record, gives 592 years. The date itself, involving some apparent chronological difficulties, has been supposed to be an interpolation; but without any sufficient ground, except Josephus’s seeming ignorance of its existence, and some early quotations of the passage by Origen and others without it; and in neglect of the important fact that, disagreeing prima fâcie with earlier chronological indications in Scripture, it is infinitely unlikely to have been thus interpolated by any mere scribe. These indications are, however, vague. The period includes the conquest and rule of Joshua, the era of the Judges down to Samuel, the reigns of Saul and David, and the three years of Solomon’s reign already elapsed. Now, of these divisions, only the last three can be ascertained with any definiteness, at about 83 years. The time occupied by the conquest and rule of Joshua, cannot be gathered with any certainty from Scripture.

The same is the case with the duration of some of the subsequent Judgeships. Even the numerous chronological notices given in the Book of Judges are inconclusive. We cannot tell whether they are literally accurate, or, as the recurrence of round numbers may seem to suggest, indefinite expressions for long periods; nor can we determine how far the various Judgeships were contemporaneous or successive. The tradition followed by St. Paul (Acts 13:19-21), assigning to the whole a period of 450 years, agrees generally with the latter idea. The genealogies given (as, for example, of David, in Ruth 4:18-22; 1Chronicles 2:3-15, and elsewhere) agree with the former. Hence, these vague chronological statistics cannot constitute a sufficient ground for setting aside a date so formally and unhesitatingly given at an important epoch of the history, corresponding to the equally formal determination of the date of the Exodus in Exodus 12:40-41. The omission of the date in quotations, again, proves little. The different date given by Josephus, without any notice of that which we now have, presents the only real difficulty. But it is possible that he may have been inclined tacitly to harmonise his chronology with some other reckoning known in his time among the heathen; and in any case it is doubtful whether his authority can outweigh that of our present text and the ancient versions.

And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month {a} Zif, which is the second month, that he began to build the {b} house of the LORD. (a) Which contains part of April and part of May. (b) By which is meant the temple and the oracle.

Ch. 1 Kings 6:1-10 . Commencement and dimensions of Solomon’s Temple ( 2 Chronicles 3:1-2 ) 1 . in the four hundred and eightieth year , &c.] It is impossible to discover how this date is arrived at, or to make it fit in with other statements of the Old and New Testament. The LXX. has ‘the four hundred and fortieth year’, and Josephus ‘the five hundred and ninety second.’ If we put together the numbers which we find in the Old Testament record, we have 40 years between the Exodus and the death of Moses, 40 years peace after Othniel, 80 after Ehud; Jabin’s oppression lasted 20 years, there were 40 years of peace after Barak, 40 in Gideon’s time: Tola judged the land 23 years, Jair 22, Jephthah 6, Ibzan 7, Elon 10, Abdon 8: the servitude to the Philistines lasted 40 years, and Samson judged 20 years. After this we have as dates Eli 40 years, Samuel 20 ( 1 Samuel 7:2 ) at least, David 40, Solomon 4. These make a total of 498. But we cannot be sure that some of these judgeships were not contemporary with or overlapping one another, while there is no time specified for the duration of Joshua’s leadership, and for the events between his death and the judgeship of Othniel, nor yet again for the reign of Saul. So that it is utterly hopeless to settle any chronology under such circumstances. Moreover the frequent occurrence of the round number 40 gives the impression that no attempt has been made to fix accurate dates for any of the periods mentioned.

Then in Jdg 11:26 we read that from the conquest of Gilead down to the time of Jephthah was 300 years. Taking the other dates in sequence this would make the period in the text consist of 529 years without counting the length of Saul’s reign. Once more ( Acts 13:20 ) according to the Text. Rec. there elapsed, between the partition of the land under Joshua and the days of Samuel, a period of 450 years. Adding to this the other numbers and 40 years for the reign of Saul, according to the chronology which St Paul used, we reach a total of 554. But we have no data whereby to confirm or contradict any of these totals. It is most likely that the 440 years of the LXX. was arrived at by adding together the years assigned to the several judges and omitting the other events, the oppression of Jabin, and of the Philistines. This makes a total 206 years, which with 40 years for the sojourn in the desert, and 104 between Eli and the 4th year of Solomon brings the total to 440. Origen on John 2:20 quotes from this verse and omits the words which refer to the time between the Exodus and the building of the Temple.

In the four hundred and eightieth year - It is upon this statement that all the earlier portion of what is called the "received chronology" depends. Amid Minor differences there is a general agreement, which justifies us in placing the accession of Solomon about 1000 B.C. (1018 B.C. Oppert.) But great difficulties meet us in determining the sacred chronology anterior to this. Apart from the present statement, the chronological data of the Old Testament are insufficient to fix the interval between Solomon's accession and the Exodus, since several of the periods which make it up are unestimated. Hence, chronologists have based entirely the "received chronology" upon this verse. But the text itself is not free from suspicion. (1) it is the sole passage in the Old Testament which contains the idea of dating events from an era. (2) it is quoted by Origen without the date, and seems to have been known only in this shape to Josephus, to Theophilus of Antioch, and to Clement of Alexandria. (3) it is hard to reconcile with other chronological statements in the Old and New Testament. Though the books of Joshua, Judges, and Samuel furnish us with no exact chronology, they still supply important chronological data - data which seem to indicate for the interval between the Exodus and Solomon, a period considerably exceeding 480 years.

For the years actually set down amount to at least 580, or, according to another computation, to 600; and though a certain deduction might be made from this sum on account of the round numbers, this deduction would scarcely do more than balance the addition required on account of the four unestimated periods. Again, in the New Testament, Paul (according to the received text) reckons the period from the division of Canaan among the tribes in the sixth year of Joshua Jos 14:1-15, to Samuel the prophet, at 450 years, which would make the interval between the Exodus and the commencement of the temple to be 579 years. On the whole, it seems, therefore, probable that the words "in the four hundred and eightieth year, etc.," are an interpolation into the sacred text, which did not prevail generally before the third century of our era.