1 Kings 9:9

Translation
King James Version
And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the LORD brought upon them all this evil.
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KJV (with Strong's)
And they shall answer H559, Because they forsook H5800 the LORD H3068 their God H430, who brought forth H3318 their fathers H1 out of the land H776 of Egypt H4714, and have taken hold H2388 upon other H312 gods H430, and have worshipped H7812 them, and served H5647 them: therefore hath the LORD H3068 brought H935 upon them all this evil H7451.
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Complete Jewish Bible
But the answer will be, 'It's because they abandoned ADONAI their God, who brought their ancestors out of the land of Egypt, and took hold of other gods, worshipping and serving them; this is why ADONAI brought all these calamities on them.'"
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Berean Standard Bible
And others will answer, ‘Because they have forsaken the LORD their God who brought their fathers out of the land of Egypt, and have embraced other gods, worshiping and serving them—because of this, the LORD has brought all this disaster upon them.’”
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American Standard Version
and they shall answer, Because they forsook Jehovah their God, who brought forth their fathers out of the land of Egypt, and laid hold on other gods, and worshipped them, and served them: therefore hath Jehovah brought all this evil upon them.
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World English Bible Messianic
and they shall answer, ‘Because they abandoned the LORD their God, who brought their fathers out of the land of Egypt, and laid hold of other gods, and worshiped them, and served them. Therefore the LORD has brought all this evil on them.’”
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Geneva Bible (1599)
And they shall answere, Because they forsooke the Lord their God, which brought their fathers out of the land of Egypt, and haue taken holde vpon other gods, and haue worshipped them, and serued them, therfore hath the Lord brought vpon them all this euill.
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Young's Literal Translation
and they have said, Because that they have forsaken Jehovah their God, who brought out their fathers from the land of Egypt, and they lay hold on other gods, and bow themselves to them, and serve them; therefore hath Jehovah brought in upon them all this evil.'
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See also
Jeremiah 2:19Jeremiah 5:192 Chronicles 7:22Deuteronomy 29:25Deuteronomy 29:28Jeremiah 2:10Jeremiah 2:13
See on the biblical-era map
City Plan: Jerusalem in the Time of Solomon
City Plan: Jerusalem in the Time of Solomon View full PDF
Solomon’s Building Projects
Solomon’s Building Projects View full PDF
The Construction of Solomon’s Temple
The Construction of Solomon’s Temple View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 9,061 of 31,102

Study This Verse

SUMMARY

This verse encapsulates the divine rationale for Israel's future desolation, serving as a solemn warning delivered to King Solomon following the dedication of the magnificent Temple. It articulates that the eventual ruin of the land and the Temple would be a direct consequence of the nation's profound spiritual apostasy—specifically, their abandonment of the LORD, their covenant God and deliverer from Egypt, in favor of embracing, worshipping, and serving foreign deities, thereby incurring divine judgment.

CONTEXT

  • Literary Context: 1 Kings 9:9 concludes a pivotal divine encounter between the LORD and King Solomon, immediately following the dedication of the Temple in Jerusalem. This passage 1 Kings 9:1-9 is God's second appearance to Solomon, echoing the conditional promises and warnings given at Gibeon 1 Kings 3:5-14. The preceding verses 1 Kings 9:6-8 describe the dire consequences of disobedience: the Temple, despite its glory, would become a desolate ruin, and Israel would be cut off from the land. Verse 9 provides the explicit, unambiguous reason for this future calamity, framed as an answer to the rhetorical question of perplexed passersby. It clarifies that the devastation is not arbitrary but a just recompense for covenant infidelity, setting the stage for the recurring cycles of apostasy and judgment that characterize much of Israel's subsequent history in the books of Kings.
  • Historical & Cultural Context: The warning in 1 Kings 9:9 is delivered at the zenith of Israel's power and prosperity under Solomon, a period marked by extensive building projects, international trade, and the establishment of a centralized cultic site in Jerusalem. The memory of the Exodus from Egypt, explicitly mentioned in the verse, was the foundational event of Israel's national identity and covenant relationship with Yahweh. This act of deliverance bound Israel to exclusive worship of the LORD, as stipulated in the Mosaic Law Exodus 20:2-6. However, the surrounding nations practiced polytheism, often involving fertility cults and child sacrifice, which posed a constant temptation. Solomon himself, despite his unparalleled wisdom, would later succumb to the allure of foreign gods through his numerous foreign wives 1 Kings 11:1-8, directly illustrating the very apostasy warned against here. The verse tragically anticipates the eventual Babylonian exile, a historical event that profoundly reshaped Israel's understanding of divine justice and their covenant obligations.
  • Key Themes: This verse powerfully underscores several critical theological themes. Firstly, it highlights the covenantal relationship between God and Israel, where blessings are contingent upon obedience and curses upon disobedience, a principle deeply embedded in Deuteronomic theology Deuteronomy 28. Secondly, it emphasizes the gravity of idolatry, portraying it not merely as a minor transgression but as a fundamental betrayal of the LORD, who delivered them from the bondage of Egypt. The comprehensive nature of "taken hold upon other gods, and have worshipped them, and served them" reveals the total devotion Israel would offer to false deities, a direct violation of the first two commandments. Lastly, the verse affirms divine justice, demonstrating that God's judgments are neither arbitrary nor capricious but are righteous responses to human sin and covenant infidelity, ultimately aimed at upholding His holy character and the integrity of His covenant.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Forsake (Hebrew, ʿâzab', H5800): This verb (H5800) signifies a deliberate abandonment, desertion, or leaving behind. In the context of a covenant relationship, it implies a conscious act of breaking faith, a turning away from loyalty and allegiance. It's not a passive drifting away but an active rejection of the LORD, their covenant partner and deliverer, indicating a profound breach of trust and commitment.
  • Taken hold upon (Hebrew, châzaq', H2388): This verb (H2388) means to grasp, seize, or lay hold of firmly. When applied to "other gods" (H312) and "gods" (H430), it conveys an active, intentional embrace and commitment to these false deities. It suggests a firm, deliberate choice to align oneself with idols, indicating a comprehensive and engaged devotion rather than a casual dalliance or fleeting temptation.
  • Evil (Hebrew, raʿ', H7451): While often translated as "evil" in a moral sense, raʿ (H7451) here refers to calamity, disaster, or misfortune. It denotes the negative consequences or judgments that God brings upon His people as a result of their disobedience. It is the antithesis of the blessings promised for covenant faithfulness, encompassing national ruin, exile, and desolation, demonstrating the just and inevitable outcome of covenant breach.

Verse Breakdown

  • "And they shall answer, Because they forsook the LORD their God": This clause sets up the rhetorical question posed in the preceding verses 1 Kings 9:7-8 regarding the desolation of the land and Temple. The answer is direct and unequivocal: the root cause of Israel's calamity is their deliberate abandonment of Yahweh (H3068), their covenant God (H430). This "forsaking" implies a conscious breach of the covenant relationship, a turning away from the exclusive devotion demanded by the God who chose them.
  • "who brought forth their fathers out of the land of Egypt": This phrase serves as a powerful reminder of God's foundational act of salvation and deliverance. The Exodus (H4714) was the defining event (H3318) that established Israel as God's peculiar people (H1), demonstrating His power, faithfulness, and unique claim over them. To forsake such a God, who had so mightily redeemed them from bondage, highlights the profound ingratitude and severity of their sin, making their apostasy all the more culpable.
  • "and have taken hold upon other gods, and have worshipped them, and served them": This tripartite description elaborates on the nature of their apostasy. "Taken hold upon" (H2388) suggests a deliberate and active embrace of foreign deities (H312, H430). "Worshipped them" (H7812) refers to the cultic acts of reverence and adoration offered to these idols. "Served them" (H5647) implies a comprehensive devotion, involving obedience, allegiance, and practical service, often including participation in pagan rituals and lifestyles. This progression indicates a complete and pervasive idolatry, moving from initial embrace to full submission.
  • "therefore hath the LORD brought upon them all this evil": This concluding clause establishes the direct causal link between Israel's idolatry and the resultant judgment. The "evil" (H7451) refers to the national calamity, desolation, and exile described earlier. It underscores God's righteous justice: His punishment (H935) is not arbitrary but a necessary consequence of His people's covenant infidelity and spiritual adultery. The LORD (H3068), who delivered them, is also the one who justly brings judgment when His covenant is broken.

Literary Devices

The verse employs several potent literary devices to convey its solemn message. A Rhetorical Question is implied from the preceding verses 1 Kings 9:7-8, where the desolation of the land prompts the question, "Why hath the LORD done thus unto this land, and to this house?" Verse 9 then provides the direct, authoritative answer, making the divine judgment understandable and justifiable. The use of Repetition in "worshipped them, and served them" emphasizes the comprehensive and active nature of Israel's idolatry, highlighting their complete devotion to false gods. Furthermore, the verse functions as a Prophecy or Foreshadowing, anticipating the future exile and destruction of the Temple, which indeed came to pass centuries later with the Babylonian invasion. This prophetic warning serves as a stark reminder of the conditional nature of God's covenant blessings.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly articulates the principle of divine justice and the consequences of covenant infidelity, a recurring theme throughout the Old Testament. It underscores that God's relationship with Israel was not unconditional in terms of their national well-being in the land. Their prosperity and presence were directly tied to their exclusive loyalty to Him. The act of "forsaking the LORD" and "taking hold upon other gods" is depicted as the ultimate betrayal, a spiritual adultery against the God who had redeemed them. This divine response, bringing "all this evil," is not capricious but a righteous upholding of His covenant and His holy character, demonstrating that God cannot tolerate persistent, unrepentant idolatry among His chosen people. It serves as a stark warning that even a magnificent temple cannot shield a disobedient nation from the consequences of its sin.

REFLECTION AND APPLICATION

The solemn warning in 1 Kings 9:9 resonates deeply with believers today, serving as a powerful reminder that spiritual fidelity is paramount. While we live under the new covenant of grace, the principles of loyalty to God and the dangers of idolatry remain timeless. This verse compels us to examine our own hearts: what "other gods" might we be "taking hold upon" in our modern lives? These are often not physical statues but subtle idols of comfort, success, approval, possessions, or even self-reliance that subtly usurp God's rightful place as supreme. Just as God delivered Israel from Egyptian bondage, He has delivered us from the dominion of sin and darkness through Christ. Remembering His past faithfulness should ignite a renewed commitment to Him, guarding our hearts against anything that would compete for our ultimate devotion. The consequences of spiritual compromise, though perhaps not national exile, can still manifest as a loss of spiritual vitality, broken fellowship, and a diminished experience of God's blessings. This verse calls us to vigilant self-examination, repentance where necessary, and a wholehearted return to our first love, the LORD our God.

Questions for Reflection

  • What are the "other gods" that subtly compete for my ultimate loyalty and worship in today's world?
  • How does remembering God's past deliverance in my life strengthen my resolve to remain faithful to Him?
  • In what ways might unrepentant disobedience manifest "evil" or negative consequences in a believer's life or community today?
  • How can I actively "forsake" anything that hinders my devotion to the LORD and "take hold upon" Him more fully?

FAQ

Why is God's warning to Solomon so severe, especially after such a grand Temple dedication?

Answer: God's warning is severe precisely because of the significance of the Temple and the covenant. The Temple was meant to be the dwelling place of God's presence among His people, symbolizing their unique relationship. The dedication marked the high point of Israel's national and spiritual life. However, God's holiness demands purity and exclusive devotion. The warning underscores that even the most magnificent religious structures or rituals cannot bypass the fundamental requirement of covenant loyalty. The severity of the warning highlights the gravity of idolatry, which is seen as spiritual adultery and a direct affront to God's character and His redemptive acts, such as bringing Israel out of Egypt. It emphasizes that God's presence is conditional upon His people's faithfulness, and He will not tolerate a divided heart, even from a king. This conditional promise is a consistent theme throughout the Deuteronomic history, reminding Israel that their continued dwelling in the land and enjoyment of God's blessings were contingent on their obedience to His commands (see Deuteronomy 28).

Does this verse imply that God "brings evil" in a way that contradicts His goodness?

Answer: The term "evil" (rāʿāh) in this context refers to calamity, disaster, or judgment, not moral evil. When the Bible states that God "brings upon them all this evil," it signifies His righteous judgment and the natural consequences of breaking the covenant. God, in His holiness and justice, must respond to sin and idolatry. This is not arbitrary punishment but a just recompense for Israel's deliberate rejection of Him and their embrace of false gods. It aligns with the biblical understanding that God is sovereign over all events, including the consequences of human actions. His bringing "evil" in this sense is an act of divine discipline, intended to uphold His covenant, demonstrate His justice, and ultimately call His people to repentance. It is a necessary outworking of His character as a holy and righteous God who cannot tolerate sin (see Isaiah 45:7 and Amos 3:6).

What is the significance of mentioning "who brought forth their fathers out of the land of Egypt"?

Answer: This phrase is crucial because the Exodus was the foundational redemptive act that established Israel's identity and their covenant relationship with Yahweh. It demonstrated God's unique power, faithfulness, and His exclusive claim over them. By reminding Israel that they forsook the very God who performed this mighty deliverance, the verse highlights the profound ingratitude and severity of their sin. It underscores that their idolatry was not merely a lapse in judgment but a betrayal of their deliverer and covenant partner. This historical reference serves as a powerful theological anchor, emphasizing the depth of their apostasy in light of God's unparalleled grace and faithfulness to them (see Exodus 20:2).

CHRIST-CENTERED FULFILLMENT

While 1 Kings 9:9 speaks of Israel's historical failure and the consequences of their covenant infidelity, it ultimately points to the necessity of a new covenant and a perfect mediator. The repeated cycle of forsaking God and embracing idols, leading to judgment, reveals humanity's inherent inability to maintain perfect faithfulness under the law. This constant falling away underscores the deep need for a radical transformation of the heart, something that the Mosaic covenant could not fully achieve. Jesus Christ, as the true Israelite and the faithful Son, perfectly fulfilled the covenant requirements that Israel failed to uphold. He never forsook the Father, never "took hold upon other gods," but lived a life of complete obedience, even to the point of death on a cross Philippians 2:8. Through His atoning sacrifice, Christ bore the "evil" (calamity, judgment) that humanity deserved for its idolatry and rebellion against God 2 Corinthians 5:21. He is the one who delivers us from the bondage of sin, a greater exodus than that from Egypt Colossians 1:13-14, and by His Spirit, He writes God's law on our hearts, enabling us to truly "take hold upon" the one true God and serve Him in spirit and truth Hebrews 8:10; John 4:24. Thus, the warning of 1 Kings 9:9, while a historical judgment, ultimately magnifies the grace and perfect provision found in Christ, who secures for us an unbreakable covenant and a righteousness not our own, ensuring that those who are in Him will never be cut off from the land of God's presence.

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Commentary on 1 Kings 9 verses 1–9

God had given a real answer to Solomon's prayer, and tokens of his acceptance of it, immediately, by the fire from heaven which consumed the sacrifices (as we find Ch2 7:1); but here we have a more express and distinct answer to it. Observe,

I. In what way God gave him this answer. He appeared to him, as he had done at Gibeon, in the beginning of his reign, in a dream or vision, Kg1 9:2. The comparing of it with that intimates that it was the very night after he had finished the solemnities of his festival, for so that was, Ch2 1:6, Ch2 1:7. And then Kg1 9:1, speaking of Solomon's finishing all his buildings, which was not till many years after the dedication of the temple, must be read thus, Solomon finished (as it is Ch2 7:11), and Kg1 9:2 must be read, and the Lord had appeared.

II. The purport of this answer. 1. He assures him of his special presence in the temple he had built, in answer to the prayer he had made (Kg1 9:3): I have hallowed this house. Solomon had dedicated it, but it was God's prerogative to hallow it - to sanctify or consecrate it. Men cannot make a place holy, yet what we, in sincerity, devote to God, we may hope he will graciously accept as his; and his eyes and his heart shall be upon it. Apply it to persons, the living temples. Those whom God hallows or sanctifies, whom he sets apart for himself, have his eye, his heart, his love and care, and this perpetually. 2. He shows him that he and his people were for the future upon their good behaviour. Let them not be secure now, as if they might live as they please now that they have the temple of the Lord among them, Jer 7:4. No, this house was designed to protect them in their allegiance to God, but not in their rebellion or disobedience. God deals plainly with us, sets before us good and evil, the blessing and the curse, and lets us know what we must trust to. God here tells Solomon, (1.) That the establishment of his kingdom depended upon the constancy of his obedience (Kg1 9:4, Kg1 9:5): "If thou wilt walk before me as David did, who left thee a good example and encouragement enough to follow it (and advantage thou wilt be accountable for if thou do not improve it), if thou wilt walk as he did, in integrity of heart and uprightness" (for that is the main matter - no religion without sincerity), "then I will establish the throne of thy kingdom, and not otherwise," for on that condition the promise was made, Psa 132:12. If we perform our part of the covenant, God will not fail to perform his; if we improve the grace God has given us, he will confirm us to the end. Let not the children of godly parents expect the entail of the blessing, unless they tread in the steps of those that have gone before them to heaven, and keep up the virtue and piety of their ancestors. (2.) That the ruin of his kingdom would be the certain consequence of his or his children's apostasy from God (Kg1 9:6): "But know thou, and let thy family and kingdom know it, and be admonished by it, that if you shall altogether turn from following me" (so it is thought it should be read), "if you forsake my service, desert my altar, and go and serve other gods" (for that was the covenant-breaking sin), "if you or your children break off from me, this house will not save you. But, [1.] Israel, though a holy nation, will be cut off (Kg1 9:7), by one judgment after another, till they become a proverb and a by-word, and the most despicable people under the sun, though now the most honourable." This supposes the destruction of the royal family, though it is not particularly threatened; the king is, of course, undone, if the kingdom be. [2.] "The temple, though a holy house, which God himself has hallowed for his name, shall be abandoned and laid desolate (Kg1 9:8, Kg1 9:9): This house which is high." They prided themselves in the stateliness and magnificence of the structure, but let them know that it is not so high as to be out of the reach of God's judgments, if they vilify it so as to exchange it for groves and idol-temples, and yet, at the same time, magnify it so as to think it will secure the favour of God to them though they ever so much corrupt themselves. This house which is high. Those that now pass by it are astonished at the bulk and beauty of it; the richness, contrivance, and workmanship, are admired by all spectators, and it is called a stupendous fabric; but, if you forsake God, its height will make its fall the more amazing, and those that pass by will be as much astonished at its ruins, while the guilty, self-convicted, self-condemned, Israelites, will be forced to acknowledge, with shame, that they themselves were the ruin of it; for when it shall be asked, Why hath the Lord done thus to his house? they cannot but answer, It was because they forsook the Lord their God. See Deu 29:24, Deu 29:25. Their sin will be read in their punishment. They deserted the temple, and therefore God deserted it; they profaned it with their sins and laid it common, and therefore God profaned it with his judgments and laid it waste. God gave Solomon fair warning of this, now that he had newly built and dedicated it, that he and his people might not be high-minded, but fear.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Lucius Caecilius Firmianus LactantiusAD 325
EPITOME OF THE DIVINE INSTITUTES 46
After a short time the emperor Vespasian subdued the Jews and laid waste their lands with the sword and fire, besieged and reduced them by famine, overthrew Jerusalem, led the captives in triumph and prohibited the others who were left from ever returning to their native land. And these things were done by God on account of that crucifixion of Christ, as he before declared this to Solomon in their Scriptures, saying, “And Israel shall be for perdition and a reproach to the people, and this house shall be desolate; and every one that shall pass by shall be astonished, and shall say, ‘Why has God done these evils to this land, and to this house?’ And they shall say, ‘Because they forsook the Lord their God and persecuted their King, who was dearly beloved by God, and crucified him with great degradation; therefore has God brought on them these evils.’ ” For what would they not deserve who put to death their Lord, who had come for their salvation?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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