1st Kings Chapter 11 verse 5 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 5. - For Solomon went after [Rawlinson observes that this expression, which is "common in the Pentateuch, always signifies actual idolatry." He cites Deuteronomy 11:28; Deuteronomy 13:2; Deuteronomy 28:14; but it should be considered that in the two passages last cited the words are added, "and served them." And the true explanation would seem to be that, though "it is not stated that Solomon himself offered sacrifice to these idols," yet "even the building of altars for idols was a participation in idolatry, which was irreconcilable with true fidelity to the Lord" (Keil). Bahr contends that the words "went after Ashtoreth," etc., no more involve personal service than the word "built" in ver. 7 involves personal labour; but both expressions show that he regarded these idolatries not only without disfavour, but with positive approval and practical encouragement. "It is not likely he could be so insensate as to adore such deities, but so far was the uxorious king blinded with affection, that he gave not passage only to the idolatry of his heathenish wives, but furtherance" (Bp. Hall). And the distinction, so far as the sin is concerned, between this and actual idolatry is a fine one. It is not implied, however, that Solomon ever discarded the worship of Jehovah. To the end of his reign he would seem to have offered his solemn sacrifices on the great altar thrice a year. But his heart was elsewhere (ver. 9).] Ashtoreth the goddess of the Zidonians [עַשְׁתֹּרֶת , Ἀστάρτη, probably connected with ἀστήρ, stella, and star, by some identified with the planet Venus, by others with the moon, is here mentioned for the first time in the singular (Ashtaroth, plural, is found in Genesis 14:5; Judges 2:13; Judges 10:6; 1 Samuel 7:4; 1 Samuel 12:10, etc.) With Baal, she divided the worship of the Phoenicians, the antiquity of which is evident from Genesis 14:5; Numbers 22:41. It was really an impure cultus of the reproductive powers (see below on 1 Kings 14:23). Interesting proof of the existence of a temple of this goddess at Sidon is supplied by an inscription discovered there in 1855 (see Dict. Bib. 1:123) ], and after Milcom [In Jeremiah 49:13; Amos 1:15, "Malcam," i.e., their king. According to Gesenius, the same as Molech (i.e., the king) in ver. 7, though Ewald, Movers, Keil regard them as different deities. But it seems more probable that it was the same deity, worshipped (2 Kings 23:10, 13) under different attributes. This is "the first direct historical allusion" to his worship in the Old Testament. A warning against it is found Leviticus 20:2-5. He was the fire god, as Baal was the sun god, and the sacrifices offered to him were those of children, who would seem to have not only "passed through the fire," but to have been burnt therein. Psalm 106:37, 38; Jeremiah 7:31; Jeremiah 19:5; Ezekiel 23:39, etc. See Dict. Bib. 2:403] the abomination [i.e., the hateful, detestable idol] of the Ammonites. [It has been suggested (Speaker's Commentary on Leviticus 20:2) that the children offered to Molech were children of incest or adultery., and we are reminded that Ammon was the child of incest. It must he remembered, however, that we have no record of Jewish children passing through the fire to Molech before the time of Ahaz (Bahr, Keil).]

Ellicott's Commentary

Ellicott's Commentary for English Readers(5) Ashtoreth (or, Astarte).--The goddess of the Zidonians, and possibly the Hittites, corresponding to Baal, the great Tyrian god, and representing the receptive and productive, as Baal the active and originative, power in Nature. As usual in all phases of Natureworship, Ashtoreth is variously represented, sometimes by the moon, sometimes by the planet Venus (like the Assyrian Ishtar, which seems a form of the same name)--in either case regarded as "the queen of heaven." (See Jeremiah 44:17; Jeremiah 44:25). There seems, indeed, some reason to believe that the name itself is derived from a root which is found both in Syriac and Persian, and which became aster in the Greek and astrum in Latin, and has thence passed into modern European languages, signifying a "star," or luminary of heaven. With this agrees the ancient name, Ashteroth-Karnaim (or, "the horned Ashteroth")of a city in Bashan (Genesis 14:5; Deuteronomy 1:4; Joshua 13:12). This place is the first in which the name Ashtoreth is used in the singular number, and expressly limited to the "goddess of the Ziaonians." In the earlier history we hear not unfrequently of the worship of the "Ashtaroth," that is, of the "Ashtoreths," found with the like plural Baalim, as prevalent in Canaan, and adopted by Israel in evil times (see Judges 2:13; Judges 10:6; 1Samuel 7:3; 1Samuel 12:10; 1Samuel 31:10); and the worship of the Asherah (rendered "groves" in the Authorised version), may perhaps refer to emblems of Astarte. In these cases, however, it seems not unlikely that the phrase, "Baalim and Ashtaroth," may be used generally of the gods and goddesses of various kinds of idolatry. The worship of the Tyrian Ashtoreth, as might be supposed from the idea which she was supposed to represent, was one of chartered license and impurity. . . .