1 Kings 3:4-15

Solomon’s petition for Wisdom 3:4-15

A tabernacle, evidently the Mosaic tabernacle, and the Mosaic tabernacle’s bronze altar still stood at Gibeon (lit. little hill; 1 Chronicles 16:39-40; 1 Chronicles 21:28-29; 2 Chronicles 1:3; 2 Chronicles 1:5-6). Gibeon was one of the so-called high places where the people offered sacrifices to Yahweh. Burnt offerings symbolized the dedication of the worshipper’s person to God (Leviticus 1). By offering 1,000 of these sacrifices Solomon was expressing his personal allegiance to Yahweh (cf. Romans 12:1-2).

God responded by blessing Solomon in a way that He would not have had the king failed to dedicate himself to God. God’s revelation to him was in response to his offerings. God’s offer constituted a test for Solomon (1 Kings 3:5). Would he request something for his own glory or for God’s glory? He showed his heart for God by asking something for God’s glory (1 Kings 3:9). His words show that he viewed himself as dependent on God, not self-sufficient (1 Kings 3:7), God’s servant (1 Kings 3:8-9), and a servant of God’s people rather than his people (1 Kings 3:9). In 1 Kings 3:7 the Hebrew word na’ar, translated "little child" (NASB, NIV, NKJV), means immature person. Solomon acknowledged God’s past action, asked for His continuing favor, expressed humility, and requested the ability to carry out his duties. [Note: Wiseman, pp. 84-85.]

"’To go out and to come in’ [1 Kings 3:7] refers to life beyond the doors of one’s household and the city gate in the discharge of one’s duties (Deuteronomy 31:2; 1 Samuel 18:16)." [Note: Rice, p. 33.]

This is an idiom that refers to the skills of leadership (cf. Numbers 27:17; Joshua 14:11; 1 Samuel 29:6; 2 Kings 11:8). [Note: House, p. 110.] Solomon also requested an understanding (lit. a listening or obedient) heart (1 Kings 3:9). Significantly, in Hebrew, "hearing" and "obeying" come from the same word. Furthermore, Solomon viewed God as lovingly loyal, just, and gracious (1 Kings 3:6), his God (1 Kings 3:7), and the true King of Israel (1 Kings 3:8-9). [Note: For a good explanation of the meaning of hesed ("lovingkindness," 1 Kings 3:6), see Patterson and Austel, p. 47.]

"The heart (leb) in Israelite thought is the center of the psychic self. It includes especially mental activity but is broader in scope than English ’mind,’ embracing the feelings and will as well. The heart is susceptible to become hardened, to be made fat (Isaiah 6:10), and to dwell on evil (Genesis 6:5; Genesis 8:21); indeed, it is ’deceitful above all things’ (Jeremiah 17:9). It is over against these capabilities of the heart that Solomon’s request is to be understood. A ’hearing heart’ [1 Kings 3:9] is one that is open, receptive, teachable (Isaiah 50:4). That to which the heart of the king should be open above all else is God’s torah. The king ideally rules not on the basis of his own understanding but administers his realm in the light of God’s revealed will." [Note: Rice, p. 34.]

"The king was the supreme judge and final arbiter. Within his domain, the ideal king sought to achieve what was right, to vindicate the just, to protect the rights of the weak. And this was achieved in practice by a series of shrewd and just decisions or verdicts or judgments (mishpatim in the plural) all of which are examples of what our text calls ’right’ (mishpat in the singular)." [Note: A. Graeme Auld, I and II Kings, p. 23. J. Sidlow Baxter, Explore the Book, 2:99, distinguished between spiritual wisdom (insight into divine things) and practical wisdom (administrative discernment, sagacious judgment, intellectual grasp, aptitude for the acquisition of knowledge, and prudence in the directing of affairs). He claimed, and I agree, that Solomon asked for and received less of the first kind but more of the second kind.]

God promised to bless Solomon for putting His interests before Solomon’s (cf. Matthew 6:33). He gave him much more than he asked (1 Kings 3:13). Furthermore, He promised to give Solomon long life if he continued to obey His Law (1 Kings 3:14).

Solomon’s expression of gratitude included more offerings. He presented these before the ark in Jerusalem. They expressed further personal dedication (the burnt offerings) and gratitude for fellowship with God (the peace offerings). They probably accompanied a covenant renewal ceremony that involved the commitment of his servants (i.e., government officials) to the Mosaic Law (1 Kings 3:15).

Notice that this section ends as it began: with a journey and sacrifices. This helps the reader identify it as a section, by the inclusio.