13 and also, that which thou hast not asked I have given to thee, both riches and honour, that there hath not been like thee a man among the kings all thy days;
but seek ye first the reign of God and His righteousness, and all these shall be added to you.
Length of days `is' in her right hand, In her left `are' wealth and honour.
And Solomon hath been ruling over all the kingdoms, from the River `to' the land of the Philistines and unto the border of Egypt: they are bringing nigh a present, and serving Solomon, all days of his life. And the provision of Solomon for one day is thirty cors of flour, and sixty cors of meal; ten fat oxen, and twenty feeding oxen, and a hundred sheep, apart from hart, and roe, and fallow-deer, and fatted beasts of the stalls, for he is ruling over all beyond the river, from Tiphsah and unto Gaza, over all the kings beyond the river, and he hath peace from all his servants round about.
and to Him who is able above all things to do exceeding abundantly what we ask or think, according to the power that is working in us,
For a sun and a shield `is' Jehovah God, Grace and honour doth Jehovah give. He withholdeth not good To those walking in uprightness. Jehovah of Hosts! O the happiness of a man trusting in Thee.
whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things about to be -- all are yours, and ye `are' Christ's, and Christ `is' God's.
And king Solomon is greater than any of the kings of the earth for riches and for wisdom, and all the earth is seeking the presence of Solomon, to hear his wisdom that God hath put into his heart, and they are bringing each his present, vessels of silver, and vessels of gold, and garments, and armour, and spices, horses, and mules, the matter of a year in a year. And Solomon gathereth chariots, and horsemen, and he hath a thousand and four hundred chariots, and twelve thousand horsemen, and he placeth them in the cities of the chariot, and with the king in Jerusalem. And the king maketh the silver in Jerusalem as stones, and the cedars he hath made as the sycamores that `are' in the low country, for abundance. And the outgoing of the horses that king Solomon hath `is' from Egypt, and from Keveh; merchants of the king take from Keveh at a price; and a chariot cometh up and cometh out of Egypt for six hundred silverlings, and a horse for fifty and a hundred, and so for all the kings of the Hittites, and for the kings of Aram; by their hand they bring out.
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Commentary on 1 Kings 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
1Ki 3:1. Solomon Marries Pharaoh's Daughter.
1. Solomon made affinity with Pharaoh—This was a royal title, equivalent to "sultan," and the personal name of this monarch is said to have been Vaphres. The formation, on equal terms, of this matrimonial alliance with the royal family of Egypt, shows the high consideration to which the Hebrew kingdom had now arisen. Rosellini has given, from the Egyptian monuments, what is supposed to be a portrait of this princess. She was received in the land of her adoption with great eclat; for the Song of Solomon and the forty-fifth Psalm are supposed to have been composed in honor of this occasion, although they may both have a higher typical reference to the introduction of the Gentiles into the church.
and brought her into the city of David—that is, Jerusalem. She was not admissible into the stronghold of Zion, the building where the ark was (De 23:7, 8). She seems to have been lodged at first in his mother's apartments (So 3:4; 8:2), as a suitable residence was not yet provided for her in the new palace (1Ki 7:8; 9:24; 2Ch 8:11).
building … the wall of Jerusalem round about—Although David had begun (Ps 51:18), it was, according to Josephus, reserved for Solomon to extend and complete the fortifications of the city. It has been questioned whether this marriage was in conformity with the law (see Ex 34:16; De 7:3; Ezr 10:1-10; Ne 13:26). But it is nowhere censured in Scripture, as are the connections Solomon formed with other foreigners (1Ki 11:1-3); whence it may be inferred that he had stipulated for her abandonment of idolatry, and conforming to the Jewish religion (Ps 45:10, 11).
1Ki 3:2-5. High Places Being in Use, He Sacrifices at Gibeon.
3. And Solomon loved the Lord—This declaration, illustrated by what follows, affords undoubted evidence of the young king's piety; nor is the word "only," which prefaces the statement, to be understood as introducing a qualifying circumstance that reflected any degree of censure upon him. The intention of the sacred historian is to describe the generally prevailing mode of worship before the temple was built. The
high places were altars erected on natural or artificial eminences, probably from the idea that men were brought nearer to the Deity. They had been used by the patriarchs, and had become so universal among the heathen that they were almost identified with idolatry. They were prohibited in the law (Le 17:3, 4; De 12:13, 14; Jer 7:31; Eze 6:3, 4; Ho 10:8). But, so long as the tabernacle was migratory and the means for the national worship were merely provisional, the worship on those high places was tolerated. Hence, as accounting for their continuance, it is expressly stated (1Ki 3:2) that God had not yet chosen a permanent and exclusive place for his worship.
4. the king went to Gibeon to sacrifice there—The old tabernacle and the brazen altar which Moses had made in the wilderness were there (1Ch 16:39; 21:29; 2Ch 1:3-6). The royal progress was of public importance. It was a season of national devotion. The king was accompanied by his principal nobility (2Ch 1:2); and, as the occasion was most probably one of the great annual festivals which lasted seven days, the rank of the offerer and the succession of daily oblations may help in part to account for the immense magnitude of the sacrifices.
5. In Gibeon the Lord appeared to Solomon in a dream—It was probably at the close of this season, when his mind had been elevated into a high state of religious fervor by the protracted services. Solomon felt an intense desire, and he had offered an earnest petition, for the gift of wisdom. In sleep his thoughts ran upon the subject of his prayer, and he dreamed that God appeared to him and gave him the option of every thing in the world—that he asked wisdom, and that God granted his request (1Ki 3:9-12). His dream was but an imaginary repetition of his former desire, but God's grant of it was real.
1Ki 3:6-15. He Chooses Wisdom.
6. Solomon said—that is, had dreamed that he said.
7. I am but a little child—not in age, for he had reached manhood (1Ki 2:9) and must have been at least twenty years old; but he was raw and inexperienced in matters of government.
10. the speech pleased the Lord—It was Solomon's waking prayers that God heard and requited, but the acceptance was signified in this vision.
15. behold, it was a dream—The vivid impression, the indelible recollection he had of this dream, together with the new and increased energy communicated to his mind, and the flow of worldly prosperity that rushed upon him, gave him assurance that it came by divine inspiration and originated in the grace of God. The wisdom, however, that was asked and obtained was not so much of the heart as of the head—it was wisdom not for himself personally, but for his office, such as would qualify him for the administration of justice, the government of a kingdom, and for the attainment of general scientific knowledge.
1Ki 3:16-28. His Judgment between Two Harlots.
16. Then came there two women—Eastern monarchs, who generally administer justice in person, at least in all cases of difficulty, often appeal to the principles of human nature when they are at a loss otherwise to find a clue to the truth or see clearly their way through a mass of conflicting testimony. The modern history of the East abounds with anecdotes of judicial cases, in which the decision given was the result of an experiment similar to this of Solomon upon the natural feelings of the contending parties.