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Commentary on 1 Kings 3 verses 5–15
We have here an account of a gracious visit which God paid to Solomon, and the communion he had with God in it, which put a greater honour upon Solomon than all the wealth and power of his kingdom did.
I. The circumstances of this visit, Kg1 3:5. 1. The place. It was in Gibeon; that was the great high place, and should have been the only one, because there the tabernacle and the brazen altar were, Ch2 1:3. There Solomon offered his great sacrifices, and there God owned him more than in any other of the high places. The nearer we come to the rule in our worship the more reason we have to expect the tokens of God's presence. Where God records his name, there he will meet us and bless us. 2. The time. It was by night, the night after he had offered that generous sacrifice, Kg1 3:4. The more we abound in God's work the more comfort we may expect in him; if the day has been busy for him, the night will be easy in him. Silence and retirement befriend our communion with God. His kindest visits are often in the night, Psa 17:3. 3. The manner. It was in a dream, when he was asleep, his senses locked up, that God's access to his mind might be the more free and immediate. In this way God used to speak to the prophets (Num 12:6) and to private persons, for their own benefit, Job 33:15, Job 33:16. These divine dreams, no doubt, were plainly distinguishable from those in which there are divers vanities, Ecc 5:7.
II. The gracious offer God made him of the favour he should choose, whatever it might be, Kg1 3:5. He saw the glory of God shine about him, and heard a voice saying, Ask what I shall give thee. Not that God was indebted to him for his sacrifices, but thus he would testify his acceptance of them, and signify to him what great mercy he had in store for him, if he were not wanting to himself. Thus he would try his inclinations and put an honour upon the prayer of faith. God, in like manner, condescends to us, and puts us in the ready way to be happy by assuring us that we shall have what we will for the asking, Joh 16:23; Jo1 5:14. What would we more? Ask, and it shall be given you.
III. The pious request Solomon hereupon made to God. He readily laid hold of this offer. Why do we neglect the like offer made to us, like Ahaz, who said, I will not ask? Isa 7:12. Solomon prayed in his sleep, God's grace assisting him; yet it was a lively prayer. What we are most in care about, and which makes the greatest impression upon us when we are awake, commonly affects us when we are asleep; and by our dreams, sometimes, we may know what our hearts are upon and how our pulse beats. Plutarch makes virtuous dreams one evidence of increase in virtue. Yet this must be attributed to a higher source. Solomon's making such an intelligent choice as this when he was asleep, and the powers of reason were least active, showed that it came purely from the grace of God, which wrought in him these gracious desires. If his reins thus instruct him in the night season, he must bless the Lord who gave him counsel, Psa 16:7. Now, in this prayer,
1.He acknowledges God's great goodness to his father David, Kg1 3:6. He speaks honourably of his father's piety, that he had walked before God in uprightness of heart, drawing a veil over his faults. It is to be hoped that those who praise their godly parents will imitate them. But he speaks more honourably of God's goodness to his father, the mercy he had shown to him while he lived, in giving him to be sincerely religious and then recompensing his sincerity and the great kindness he had kept for him, to be bestowed on the family when he was gone, in giving him a son to sit on his throne. Children should give God thanks for his mercies to their parents, for the sure mercies of David. God's favours are doubly sweet when we observe them transmitted to us through the hands of those that have gone before us. The way to get the entail perpetuated is to bless God that it has hitherto been preserved.
2.He owns his own insufficiency for the discharge of that great trust to which he is called, Kg1 3:7, Kg1 3:8. And here is a double plea to enforce his petition for wisdom: - (1.) That his place required it, as he was successor to David ("Thou hast made me king instead of David, who was a very wise and good man: Lord, give me wisdom, that I may keep up what he wrought, and carry on what he began") and as he was ruler over Israel: "Lord, give me wisdom to rule well; for they are a numerous people, that will not be managed without much care, and they are thy people, whom thou hast chosen, and therefore to be ruled for thee, and the more wisely they are ruled the more glory thou wilt have from them." (2.) That he wanted it. As one that had a humble sense of his own deficiency, he pleads, "Lord, I am but a little child (so he calls himself, a child in understanding, though his father called him a wise man, Kg1 2:9); I know not how to go out or come in as I should, nor to do so much as the common daily business of the government, much less what to do in a critical juncture." Note, Those who are employed in public stations ought to be very sensible of the weight and importance of their work and their own insufficiency for it, and then they are qualified for receiving divine instruction. Paul's question (Who is sufficient for these things?) is much like Solomon's here, Who is able to judge this thy so great a people? Kg1 3:9. Absalom, who was a wise man, trembles at the undertaking and suspects his own fitness for it. The more knowing and considerate men are the better acquainted they are with their own weakness and the more jealous of themselves.
3.He begs of God to give him wisdom (Kg1 3:9); Give therefore thy servant an understanding heart. He calls himself God's servant, pleased with that relation to God (Psa 116:16) and pleading it with him: "I am devoted to thee, and employed for thee; give me that which is requisite to the services in which I am employed." Thus his good father prayed, and thus he pleaded. Psa 119:125, I am thy servant, give me understanding. An understanding heart is God's gift, Pro 2:6. We must pray for it (Jam 1:5), and pray for it with application to our particular calling and the various occasions we have for it; as Solomon, Give me an understanding, not to please my own curiosity with, or puzzle my neighbours, but to judge thy people. That is the best knowledge which will be serviceable to us in doing our duty; and such that knowledge is which enables us to discern between good and bad, right and wrong, sin and duty, truth and falsehood, so as not to be imposed upon by false colours in judging either of others' actions or of our own.
4.The favourable answer God gave to his request. It was a pleasing prayer (Kg1 3:10): The speech pleased the Lord. God is well pleased with his own work in his people, the desires of his own kindling, the prayers of his Spirit's inditing. By this choice Solomon made it appear that he desired to be good more than great, and to serve God's honour more than to advance his own. Those are accepted of God who prefer spiritual blessings to temporal, and are more solicitous to be found in the way of their duty than in the way to preferment. But that was not all; it was a prevailing prayer, and prevailed for more than he asked. (1.) God gave him wisdom, Kg1 3:12. He fitted him for all that great work to which he had called him, gave him such a right understanding of the law which he was to judge by, and the cases he was to judge of, that he was unequalled for a clear head, a solid judgment, and a piercing eye. Such an insight, and such a foresight, never was prince so blessed with. (2.) He gave him riches and honour over and above into the bargain (Kg1 3:13), and it was promised that in these he should as much exceed his predecessors, his successors, and all his neighbours, as in wisdom. These also are God's gift, and, as far as is good for them, are promised to all that seek first the kingdom of God and the righteousness thereof, Mat 6:33. Let young people learn to prefer grace to gold in all that they choose, because godliness has the promise of the life that now is, but the life that now is has not the promise of godliness. How completely blessed was Solomon, that had both wisdom and wealth! He that has wealth and power without wisdom and grace is in danger of doing hurt with them; he that has wisdom and grace without wealth and power is not capable of doing so much good with them as he that has both. Wisdom is good, is so much the better, with an inheritance, Ecc 7:11. But, if we make sure of wisdom and grace, these will either bring outward prosperity with them or sweeten the want of it. God promised Solomon riches and honour absolutely, but long life upon condition (Kg1 3:14). If thou wilt walk in my ways, as David did, then I will lengthen thy days. He failed in the condition; and therefore, though he had riches and honour, he did not live so long to enjoy them as in the course of nature he might have done. Length of days is wisdom's right-hand blessing, typical of eternal life; but it is in her left hand that riches and honour are, Pro 3:16. Let us see here, [1.] That the way to obtain spiritual blessings is to be importunate for them, to wrestle with God in prayer for them, as Solomon did for wisdom, asking that only, as the one thing needful. [2.] That the way to obtain temporal blessings is to be indifferent to them and to refer ourselves to God concerning them. Solomon had wisdom given him because he did ask it and wealth because he did not ask it.
5.The grateful return Solomon made for the visit God was pleased to pay him, Kg1 3:15. He awoke, we may suppose in a transport of joy, awoke, and his sleep was sweet to him, as the prophet speaks (Jer 31:26); being satisfied of God's favour, he was satisfied with it, and he began to think what he should render to the Lord. He had made his prayer at the high place at Gibeon, and there God had graciously met him; but he comes to Jerusalem to give thanks before the ark of the covenant, blaming himself, as it were, that he had not prayed there, the ark being the token of God's presence, and wondering that God had met him any where else. God's passing by our mistakes should persuade us to amend them. There he, (1.) Offered a great sacrifice to God. We must give God praise for his gifts in the promise, though not yet fully performed. David used to praise God's word, as well as his works (Psa 56:10, and particularly, Sa2 7:18), and Solomon trod in his steps. (2.) He made a great feast upon the sacrifice, that those about him might rejoice with him in the grace of God.
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SUMMARY
Upon awakening from his profound divine encounter at Gibeon, King Solomon immediately recognized the supernatural origin of his dream. His first act as the newly blessed monarch was to journey to Jerusalem, the spiritual and political heart of Israel, where he stood before the Ark of the Covenant. There, he offered comprehensive worship to the LORD through burnt offerings and peace offerings, culminating in a communal feast for all his servants, thereby publicly acknowledging God's favor and dedicating himself to his divinely appointed task.
CONTEXT
Literary Context: This verse serves as the immediate and decisive response to God's appearance to Solomon at Gibeon. In 1 Kings 3:4-5, Solomon had offered a thousand burnt offerings, and God appeared to him in a dream, inviting him to ask for anything. Solomon's humble request for an understanding heart to govern God's people (1 Kings 3:9) pleased the LORD, who then promised him not only wisdom but also riches and honor, contingent on his obedience (1 Kings 3:10-14). 1 Kings 3:15 marks the transition from this private, divine encounter to a public, ritualistic act of thanksgiving and dedication, setting the stage for the demonstration of Solomon's wisdom in the subsequent narrative, such as the famous judgment of the two prostitutes (1 Kings 3:16-28).
Historical & Cultural Context: Gibeon, where the dream occurred, was a prominent "high place" for worship, indicating its religious significance before the construction of the Temple. However, Jerusalem was the established capital and the designated dwelling place of the Ark of the Covenant, the most sacred object in Israel, symbolizing God's presence and covenant with His people (Exodus 25:22). Solomon's return to Jerusalem and his actions before the Ark underscore the centrality of covenant worship. Burnt offerings ('olah) were sacrifices entirely consumed on the altar, symbolizing complete dedication and atonement, while peace offerings (shelem) involved a communal meal, signifying fellowship, thanksgiving, and a state of well-being with God. The practice of making a feast for servants was a common way for monarchs to share their blessings and solidify their reign, blending religious devotion with social and political affirmation.
Key Themes: This verse powerfully illustrates several key themes. It highlights the theme of Divine Confirmation and Gratitude, as Solomon's immediate actions confirm his understanding of the dream's divine origin and his profound thankfulness for God's extraordinary favor. It emphasizes Proper Worship and Dedication, showcasing the specific sacrificial acts—burnt offerings for complete surrender and peace offerings for joyful communion—as the appropriate response to God's blessing. The journey to Jerusalem and standing before the Ark reinforce the theme of Seeking God's Presence in His designated dwelling place. Finally, by making a feast for all his servants, Solomon demonstrates Leadership by Example and the Communal Aspect of Blessing, sharing his joy and the tangible benefits of God's favor with his people, setting a precedent for his reign.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several effective Literary Devices. There is a clear Juxtaposition between the private, intimate divine encounter Solomon experienced in a dream at Gibeon and his immediate, public, and ritualistic response in Jerusalem. This contrast highlights the profound impact of the dream and Solomon's earnestness. Symbolism is central, particularly with the Ark of the Covenant representing God's tangible presence and covenant faithfulness, and the specific offerings symbolizing different aspects of worship—total dedication ('olah) and joyful communion (shelem). The Repetition of "offered up... and offered" emphasizes the intentionality and completeness of Solomon's worship. Furthermore, the verse serves as a form of Foreshadowing, as Solomon's immediate and appropriate response to God's gift of wisdom sets the stage for his subsequent reign, which will be characterized by the wisdom he has received, affirming his legitimacy and God's blessing upon his rule.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 3:15 stands as a powerful testament to the appropriate human response to divine revelation and blessing. Solomon's actions underscore the theological principle that true gratitude for God's favor is expressed through intentional worship and dedication. His immediate journey to the Ark of the Covenant signifies the importance of seeking God in His designated dwelling place and acknowledging His covenant faithfulness. The combination of burnt and peace offerings illustrates a holistic approach to worship: complete surrender and atonement alongside joyful fellowship and thanksgiving. This passage teaches that divine gifts are not for personal aggrandizement but are meant to be received with humility, celebrated communally, and dedicated back to God's purposes.
REFLECTION AND APPLICATION
Solomon's response in 1 Kings 3:15 offers a profound model for believers today. When God blesses us, reveals His will, or grants us wisdom, our primary and immediate response should be one of humble gratitude and intentional worship. Like Solomon, we are called to acknowledge the source of our blessings and dedicate ourselves anew to God's purposes. This involves not only private thanksgiving but also public acts of worship and a communal sharing of the joy and benefits of God's favor. Our "burnt offerings" today may involve a complete surrender of our lives, talents, and resources to God, while our "peace offerings" are expressed through joyful fellowship, thanksgiving, and living in harmony with God and others. Sharing our blessings, whether material or spiritual, with our "servants" (our families, communities, or those we lead) extends our worship and testifies to God's generosity, fostering a spirit of communal gratitude and reinforcing the interconnectedness of the body of Christ.
Questions for Reflection
FAQ
Why did Solomon go to Jerusalem instead of staying at Gibeon after his dream?
Answer: While Gibeon was a significant high place where Solomon had offered sacrifices and received his dream, Jerusalem was the established political and spiritual capital of Israel. Crucially, Jerusalem was where the Ark of the Covenant resided, the most sacred object symbolizing God's tangible presence and covenant with His people. Solomon's journey to Jerusalem and his worship before the Ark underscored his commitment to the central, covenantal worship of Israel and affirmed his kingship in the sight of the entire nation, not just at a local shrine. It was a move that consolidated his spiritual and political authority in the heart of the kingdom.
What is the deeper significance of the "burnt offerings" and "peace offerings" Solomon made?
Answer: These two types of offerings represent distinct yet complementary aspects of worship. The "burnt offering" (Hebrew: olah) was entirely consumed on the altar, symbolizing complete dedication, surrender, and atonement to God. It was an act of total devotion, acknowledging God's sovereignty and Solomon's submission to His will. The "peace offering" (Hebrew: shelem), on the other hand, involved a portion being returned to the worshipper and priests for a communal meal. It symbolized fellowship, thanksgiving, and a state of well-being or communion with God. Together, they illustrate a holistic response to God's blessing: total dedication of self, coupled with joyful communion and gratitude for the peace and favor received. This dual act highlights Solomon's desire for both right standing with God and joyful celebration of His goodness.
Why did Solomon make a "feast to all his servants" after his worship?
Answer: Making a feast for his servants was a significant act that extended the celebration of God's blessing beyond the immediate religious ritual to include his entire household and court. This communal meal served several purposes: it demonstrated Solomon's generosity and desire to share the joy and tangible benefits of God's favor with those under his care; it reinforced his leadership and solidified his position as king, showing that God's blessing upon him was also for the benefit of his people; and it fostered a sense of unity and shared celebration, affirming the communal aspect of God's covenant with Israel. It was a public declaration that the divine blessing was not just for the king, but for the kingdom.
CHRIST-CENTERED FULFILLMENT
Solomon's response in 1 Kings 3:15, though a powerful act of worship and dedication, ultimately finds its perfect fulfillment in Jesus Christ. Solomon received wisdom as a gift from God and responded with offerings; Jesus is the very wisdom of God incarnate, "the power of God and the wisdom of God" (1 Corinthians 1:24). The Ark of the Covenant, before which Solomon stood, symbolized God's presence among His people; this symbol is perfectly realized in Jesus, who is "God with us" (Matthew 1:23) and through whom "the Word became flesh and dwelt among us" (John 1:14). Solomon's burnt offerings and peace offerings, though necessary under the Old Covenant, were temporary and imperfect; they foreshadowed the ultimate, once-for-all sacrifice of Jesus Christ, "the Lamb of God, who takes away the sin of the world!" (John 1:29), whose blood establishes a new and eternal covenant, bringing true peace and reconciliation with God (Hebrews 9:12). Finally, Solomon's feast with his servants points forward to the glorious marriage supper of the Lamb (Revelation 19:9), where all who believe in Christ will feast eternally with Him, the perfect King whose reign knows no end (Luke 1:33).