1:3-4 The mention that Solomon went to Gibeon whilst the ark was at Zion catches the situation that David instituted. 1 Chronicles 16:1,37-39
There were two systems of worship in place in the days of David when he brought the ark to Zion. The Aaronic, with the Levites and the Melchisedec, with Asaph and his brethren.
Solomon chose to follow the Aaronic by going to Gibeon.

2:1 The juxtaposition of the waywardness of Solomon in the previous chapter with the abrupt change of tenor to tell us that Solomon desired to build an house for the Lord catches a dichotomy in Solomon.
There was the desire to be faithful contrasted with his waywardness.
He desired wisdom for the correct reasons but then violated the laws relating to the king thus fulfilling Samuel's words but then desires to build the house that David had worked to prepare the material for.
Whilst the Chronicles record continues here with the work of building the temple, Solomon's double mindedness is seen again. 2 Chronicles 8:11 When he took many strange wives.
The kings account continues with Solomon's waywardness without reference to the building of the temple. 1 Kings 11:1 Thus marking the wayward side of Solomon.

1:12 & 1:16 Provide us with an interesting juxtaposition. Solomon was given 'wisdom' but took horses from Egypt in direct contravention of the command (Deuteronomy 17:16) and so we are shown an aspect of Solomon's character. He oscillated between serving God and violating His laws. This is so much like us.

2:6 Solomon's recognition of the majesty of God and that he could not be contained in a house shows an understanding which was not matched in the days of Isaiah (66:1) by which time the temple had become some sort of talisman - Israel thought that because God's temple was in Israel they would never be over run by an enemy.

1:7 'Ask what I shall give thee' is the basis for Matthew 7:7

2:11 Huram's use of The LORD indicates a degree of understanding of the God of Israel - probably as a consequence of David's instruction.

1:10 In speaking of going out and coming in Solomon is using the language of a shepherd. Num 27:17 shows Moses, in his old age, seeking a replacement lest the people be like sheep without  a shepherd.

2:18 So we se that the kingdom of God, under Solomon's rulership had 153,600 gentiles in it. We see further, that they worked in the kingdom even to the extent that 3,600 were overseers. Gentile involvement in the kingdom has always been part of God's plan.

1:3 Yahweh hated high places because there the pagan nations performed their idolatrous sacrifices. Thus, when the Israelites entered the Land, they were told to destroy the high places (Num 33:52).

Israel was to worship Yahweh at Shiloh (Josh 18:1). The ark was taken from Shiloh when the Philistines defeated Israel and never went back (1Sam 4:1-5). It was then that Gibeon became the major center of worship prior to the temple (1Chron 21:29).

Gibeon, meaning hill place, was a natural high place as it rose some 2400 ft.  Gibeon was considered an acceptable place for worship which continued until the temple was operative (1Chron 16:39,40).

2:11,16 Jerusalem and Tyre are both blessed at this time with peace and wealth.  Contrast their situation to that which we have been reading about recently in Ezekiel. 

Jerusalem was doomed for destruction and her people taken captive.  That finality occurred in 586 BC.  The prophecy of Tyre's destruction was realized about 250 years later by the hand of Alexander the Great. 

As great and spectacular as Solomon's kingdom was, it did not last.  But it did foreshadow the Kingdom of the Lord Jesus which will be greater in magnificence and scope, and will never be destroyed (Dan 2:44; Luke 1:32,33).

1:13  Gibeon to Jerusalem is about 5 miles – 8 kilometres. Hardly a long way even in Solomon’s days, hardly what we would call a ‘journey’. The word ‘journey’ is used, not because of the distance, but because of the purposefulness of Solomon. He had gone to Gibeon to stand before the tabernacle even though the ark was in Jerusalem.

2:3 We learnt that David’s house was ‘of cedar’ –2Sam 7:2  – but David made no mention of the involvement of Hiram in the work. Solomon’s comment fills in some details about David’s home that we do not learn in the historical event of that time.

1:9 Solomon’s prayer that the promises to David might be ‘established’ echoes 1Chron 17:23 where David prayed that the promises might be ‘established’.

1:16 ere is an indication that Solomon was moving away from the sort of kingdom that David maintained. There is no record of David having had any horses at all.

1:14-17 Solomon had received wisdom and knowledge from Yahweh (1:12).  And yet, he contravened the Law by multiplying horses (Deut 17:16). There was no prohibition on Kings' owning horses, but they were not allowed to create a cavalry like the nations around.  Yahweh would fight for Israel, and having a cavalry showed lack of faith in the arm of the Almighty (Psa 140:7; 147:10; Prov 21:31). 

2:3,11 Huram (Hiram) the King of Tyre was a Phoenician, not to be confused with the worker of the same name who was a half-Jew (2:13).  The worker's mother is listed here as being of the tribe of Dan (2:14).  However, she is listed as being of the tribe of Naphtali in 1Kin 7:13,14.

2:12 In talking of the God of Israel as the God ‘that made heaven and earth’ we see an indication of Hiram’s understanding about the God of Israel – probably an indication of the instruction that he had received from David.

1:14  After the wonderful description of the way in which Solomon sought wisdom we see that wisdom did not prevent him making unwise decisions about how to organise his own life.

2Chron 2:7 - archaeology has shown evidence of Israel's backwardness during this time period regarding the engraving arts.

2Chron 2:15-16 - is it possible we have a foreshadowing echo of Christ's anointing sacrifice which along with wood floating through the sea perhaps reminds us of Noah's ark, the baby Moses in the basket, and Christ's burial/baptism for both Jew and Gentile?

39:17 speak to every feathered fowl Revelation 19:17
39:17 assemble yourselves together Revelation 19:17
39:18 ye shall ... of princes Revelation 19:18

The destruction of God here passes into Biblical use as a pattern. We should not confuse the events described in Ezekiel 39 with those in Revelation 19. Just as the numerous references to Babylon in Revelation do not refer to actual Babylon but what it is typical of so it is with Gog in Revelation. It draws on the patterns of things revealed in Ezekiel.

V.6 In addition to the destruction of Gog's armies upon the mountains os Israel, we are now told that "the fire of (God's) wrath" Eze 38:19 will extend beyond the confines of the Middle East battleground and will penetrate the home territories of Gog and its allies.  

V.1 etc. We should watch the signs appearing in the political heavens but we should also watch how we are walking so that we are ready to receive our Lord when he appears.  His caution in Mark 13:32-37 should give us pause for thought.

Eze 39:11
Hamon-gog, or "Multitude of Gog" will be quite a sight and a huge reminder to those travelling to the Temple in the Kingdom age. We are told the location of the "valley of the passengers" is east of the sea (that is, the Dead Sea). So the lesson is that, while the passengers are travelling to Jerusalem for worship, they walk up and around the right side of the dead sea until they reach this City of Death(ie. Hamoanah). Coming now around the North side of the Dead Sea, and then crossing the Jordan, they would then walk the Valley of Hope(Hos 2:15, Isa 65:10).
So there is a reminder of the Wages of Sin=Death as they pass Hamon-Gog, and also again when approaching the Valley of Achor. Achor was named such after Achan took goods from the seige of the Amorites(at Jericho). Achor, meaning troubling, becomes a door of hope for those who are joined to the Bride. The travellors to the Temple will see the great blessings poured out on Israel as they see their herds lying down there as well. Every step without and within the Millenial Temple will have lessons and reminders for all travelling to it. 

39:9-10  The description of what will happen to the weapons of war when Gog is destroyed does not match what happens at the moment and has happened in the past. An army would loot the slain and recover what weaponry was useful from the defeated army. Israel will have no need to weaponry at this time.

39:9 The burning of the weapons of war fits in with Isaiah’s description of the kingdom when nations ‘will not learn war any more’ – Isa 2:4

39:28-29 The spiritual regeneration of Israel will be seen after the destruction of the northern invader. It is that event which will finally cause them to realise that they cannot rely upon their own strength.

Vs.4,6 When Gog (representing Russia) invades the land of Israel, Gog will be destroyed.  Jesus and His immortalized saints will annihilate the enemy.  Moreover, Yahweh will send a conflagration to the motherland of Russia which shall be residing confidently.

39:27 The return of the Jews at the moment is not seen by any other than Bible believers that God is working with the Jews. However when the kingdom is established God’s dealings with the Jews will be understood by all the world.

39:2 Doubtless God will think that she has decided what to do however we must note that God says ‘I will ...’ marking the point that God is in control of world affairs – Dan 4:17

The narrative of the healing of the lame man at the pool echoes language used of Israel just before they entered the land of Canaan under Joshua.

This man had been n the 'wilderness' and was about to enter a kind of 'rest' effected by 'Joshua' / Jesus. Israel should have seen that Jesus was bringing the true freedom which Joshua did not actually bring. (Hebrews 4:6)

V.6 Could anyone doubt that a sick man would like to be made whole, or that the patients came thither, and this man had returned again and again, just in hope of a cure? But Jesus asked the question. "Wilt thou be made whole"  By making him detail his case to deepen in him the feeling of entire helplessness, without the One who would heal him. Not unlike our helplessness without him, the more we realize and think about it, the stronger each one of us become.

V.30 In this chapter Jesus clearly illustrates that he is the Son of God and not God Himself.  He has derived His life and power from His Father.  He is dedicated to doing His Father's will, being the image of His Father (2Cor 4:4).

The close relationship of Jesus to His Father and their oneness of purpose should not cloud the fact that Jesus and His Father are two separate persons.

5:11-12 Whilst it might be that the man who had been healed did not know the name of the man who had healed him it may well be that he describes him in the way he does to emphasise, without saying it, that if a man could heal him then he had the right also to allow the man to carry his bed on the Sabbath.

WALKING IN THE LIGHT

There is an interesting play on the word "light". In verse 35 Jesus called John "a burning and shinning light". The Greek word "luchnos", indicates, a portable lamp, such as was used at night to travel short distances. The light would flare up for a moment and then flicker out. And so was John. He flared up for a moment in time so that people could see themselves for what they were, before the had to stand before the great and true "light" John 1:9 (Jesus)

Here is John 1:9, Jesus is referred to as the "true light". The Greek word "Phos" indicates a light that is absolute and underived, permanent. It's were we get the english word "phosphorous" from. The same word, interestingly enough, is used of God (1 Jn 1:5) So perfect did Jesus manifest God's character, that he reflected the very light of God.

We need to examine ourselves - are we walking in the light?

5:37-38 In saying that the Jews had seen his miracles but had not believed that God had sent him Jesus is likening those Jews to Pharaoh who saw the miracle and yet did not believe that God had sent Moses - Exo 4:5

5:25 The ‘dead’ who hear are not those in the grave but those who are alive but unaware of the gospel. The voice that they would hear would be the voice of Jesus preaching life. Verse 28 then speaks of the resurrection.

V.4 This verse is omitted in some manuscripts.

5:10 On seeing the man carrying his bed it would have been more sensible for the leaders to ask why he was carrying the bed than to simply confront him. Likewise ourselves. We should not immediately jump to conclusions when we seen fellow believers doing things we are ‘sure’ are wrong. It is always beneficial to enquire why what we perceive to be an error is being performed.

5:29 In speaking of a resurrection of life and a resurrection of damnation Jesus could well have had in mind Dan 12:1-2