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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Kings 3:5–15. His four-level outline is real structure in the source text, so it is rendered as structure.
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
In 1 Kings 3:6, newly crowned King Solomon initiates his pivotal prayer at Gibeon by offering profound praise to God for His unwavering faithfulness and steadfast love shown to his father, King David. Solomon specifically acknowledges God's great mercy and kindness in establishing David's lineage and ensuring the dynastic succession, culminating in Solomon's own presence on the throne "as it is this day." This opening act of gratitude and recognition of divine sovereignty sets a humble and reverent tone, preceding his famous request for wisdom to govern God's people.
Context
Literary Context
This verse serves as the opening declaration of Solomon's significant prayer at Gibeon, immediately following his grand sacrifices of a thousand burnt offerings (1 Kings 3:4). The narrative places this event early in Solomon's reign, after he has consolidated power and entered into an alliance with Pharaoh (1 Kings 3:1). The prayer itself is a direct prelude to God's appearance to Solomon in a dream, where the Lord offers to grant him whatever he desires (1 Kings 3:5). Solomon's initial act of worship and his humble acknowledgment of God's past faithfulness to David (1 Kings 3:6-7) create a stark contrast with the later excesses and idolatry that would mar his reign. This foundational prayer establishes the theological framework for understanding God's subsequent blessing of wisdom (1 Kings 3:9-12) and the conditional nature of the Davidic covenant's continuation.
Historical & Cultural Context
Gibeon, located northwest of Jerusalem, was a prominent "high place" (1 Kings 3:4) where the tabernacle of meeting and the bronze altar from the wilderness wanderings were housed (2 Chronicles 1:3-6). While Jerusalem was becoming the political capital, Gibeon remained a significant cultic site before the construction of the Temple. Kings often offered sacrifices at such high places, a practice that would later be condemned once the Jerusalem Temple became the centralized place of worship. Solomon's journey to Gibeon and his extensive sacrifice demonstrated his piety and sought divine favor at the outset of his rule, aligning with ancient Near Eastern customs where new rulers sought divine legitimation and blessing. The concept of dynastic succession, particularly the promise of a continuous line, was crucial for stability and legitimacy in ancient monarchies, making God's fulfillment of the Davidic covenant exceptionally significant.
Key Themes
This verse powerfully contributes to several overarching themes in 1 Kings and the broader biblical narrative. Firstly, it highlights God's Enduring Faithfulness (Hesed), emphasizing His unwavering commitment to His covenant promises, particularly the Davidic Covenant established in 2 Samuel 7. Solomon's recognition of God's "great mercy" and "great kindness" underscores the divine initiative in establishing and maintaining the monarchy. Secondly, the verse touches upon David's Legacy and Righteous Walk, affirming that God's favor was predicated on David's general adherence to God's ways, walking "in truth, and in righteousness, and in uprightness of heart." While David had his failings, his overall devotion and repentance were remembered by God. Thirdly, it reinforces the theme of Divine Appointment and Dynastic Succession, explicitly stating that Solomon's kingship is a direct fulfillment of God's promise to David, thereby legitimizing his rule as divinely ordained. This sets the stage for the conditional promises made to Solomon in 1 Kings 3:14, linking his future prosperity to his obedience, much like David's.
Exposition and Analysis
Key Word Analysis
This rich theological term, often translated as "steadfast love," "loyal love," or "covenant faithfulness," signifies God's unwavering commitment to His promises and His people. It is not merely pity but an active, enduring loyalty rooted in a relationship. Solomon's use of "great mercy" (גָּדֹול חֶסֶד, gadol chêçêd) emphasizes the magnitude and depth of God's covenant loyalty to David, which extended beyond David's lifetime to his descendants. This word is also translated as "kindness" in the latter part of the verse, reinforcing its profound significance.
This primitive root means "to walk" in a great variety of applications, both literally and figuratively. In this context, "walked before thee" signifies a life lived in God's presence and accountability, a consistent pattern of conduct and a manner of life. It implies David's overall behavior and spiritual journey were aligned with God's will, even with his imperfections.
This word means "rectitude" or "uprightness." When combined with "heart" (H3824, lêbâb'), it describes David's internal disposition and moral integrity before God. It denotes sincerity, honesty, and a genuine desire to walk in accordance with God's will, contrasting with superficial or hypocritical religiosity. This concept is crucial for understanding the biblical emphasis on inner character over outward performance alone.
Verse Breakdown
"And Solomon said, Thou hast shewed unto thy servant David my father great mercy"
Solomon begins his prayer by acknowledging God's profound, active demonstration of steadfast love (chêçêd) towards his deceased father, David. This opening is an act of worship and gratitude, recognizing God's initiative in their dynastic history and His covenant faithfulness.
"according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee;"
Solomon attributes God's favor to David's character and conduct. "Walked before thee" signifies a life lived in God's presence and accountability. "In truth" (בֶּאֱמֶת, bĕ'emet) implies faithfulness and integrity; "in righteousness" (וּבִצְדָקָה, uvitsdāqāh) refers to adherence to God's moral standards and justice; and "in uprightness of heart" (וּבְיֹשֶׁר לְבָב, uvyōsher lêbâb) points to sincerity and a genuine, undivided devotion to God. This clause highlights the reciprocal nature of the covenant relationship, where human obedience elicits divine blessing.
"and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as [it is] this day."
Solomon identifies the specific, tangible fulfillment of God's "great kindness" (גָּדֹול חֶסֶד, gadol chêçêd, again) as the establishment of his own kingship. The phrase "kept for him" emphasizes God's faithfulness in preserving and fulfilling His promise across time. The "son to sit on his throne" directly references the Davidic covenant's promise of an enduring dynasty (2 Samuel 7:12-16), and "as it is this day" affirms the present reality of that divine promise being fulfilled in Solomon's reign.
Literary Devices
The verse employs several significant literary devices. Apostrophe is evident as Solomon directly addresses God, creating an intimate and reverent tone for his prayer. The repetition of the concept of God's unwavering loyalty through the terms "great mercy" and "great kindness" (both rooted in chêçêd) serves as a form of Emphasis, underscoring the central theme of divine faithfulness. The description of David's walk "in truth, and in righteousness, and in uprightness of heart" utilizes Tricolon, a rhetorical device of three parallel clauses or phrases, which adds rhythm and emphasizes the comprehensive nature of David's devotion. Furthermore, the entire statement functions as a Preamble of Praise, a common feature in ancient Near Eastern prayers and covenants, where the supplicant first acknowledges the deity's past deeds and character before making a request. This sets a humble and appreciative tone for Solomon's subsequent petition.
Theological and Thematic Connections
1 Kings 3:6 stands as a profound testament to the enduring nature of God's covenant faithfulness and the significance of a righteous walk before Him. Solomon's opening prayer establishes a crucial theological principle: God remembers His promises and fulfills them across generations, even through imperfect human vessels. The continuity of the Davidic throne, embodied in Solomon's kingship, is presented not as a human achievement but as a direct result of God's "great mercy" and "great kindness," which are aspects of His unchanging chêçêd. This divine loyalty is shown to be both unconditional in its initial promise to David (2 Samuel 7) and yet responsive to the general trajectory of human obedience, as seen in David's "walk." This verse thus bridges the gap between divine sovereignty and human responsibility, setting the stage for the conditional blessings and curses that will follow Solomon's reign, emphasizing that God's character is both faithful and just.
Reflection and Application
Solomon's prayer in 1 Kings 3:6 offers a timeless model for approaching God. Before making any personal request, he first acknowledges God's character and His past faithfulness, particularly in fulfilling His promises to David. This act of starting with praise and thanksgiving cultivates a heart of humility and trust, reminding us that our petitions should flow from a deep appreciation for who God is and what He has already done. It challenges us to reflect on God's "great mercy" and "great kindness" in our own lives and in the history of salvation, recognizing that every blessing is a testament to His unwavering chêçêd. Furthermore, Solomon's emphasis on David's "walked before thee in truth, and in righteousness, and in uprightness of heart" reminds us that while salvation is by grace, a life of integrity and sincere devotion to God is both pleasing to Him and often results in His continued favor and blessing, not as earning, but as the natural fruit of a genuine relationship. It encourages us to examine our own walk, striving for a heart that is undivided in its loyalty to the Lord, knowing that God delights in those who seek to honor Him in all their ways.
Questions for Reflection
FAQ
What is the significance of Solomon mentioning David's "walk" before God?
Solomon's mention of David walking "in truth, and in righteousness, and in uprightness of heart" is highly significant. It highlights the biblical principle that while God's covenant promises are ultimately rooted in His own character and faithfulness, human obedience and integrity play a crucial role in the experience of those blessings. David, despite his notable failures (e.g., 2 Samuel 11), was remembered by God as a "man after His own heart" (Acts 13:22), primarily because of his overall posture of repentance, his sincere devotion, and his commitment to God's law. Solomon's statement here reinforces that God honors a life lived with genuine integrity and a heart sincerely devoted to Him, even when human imperfection is present. It sets a standard for Solomon himself, implying that his own reign's success will be tied to a similar walk.
Christ-Centered Fulfillment
1 Kings 3:6, with its focus on God's unwavering faithfulness to the Davidic covenant, finds its ultimate and most profound fulfillment in Jesus Christ. Solomon's kingship, though divinely ordained, was a temporary and imperfect manifestation of God's promise to David. The "son to sit on his throne" ultimately points beyond Solomon to the eternal King, Jesus, who is explicitly identified as the "Son of David" (e.g., Matthew 1:1). The "great mercy" and "great kindness" shown to David culminate in God's sending of His Son, who perfectly embodies "truth, and righteousness, and uprightness of heart" in a way no human king ever could. Jesus' reign is not "as it is this day" but "forever and ever," establishing an everlasting kingdom that will have no end (Luke 1:32-33). Through Christ, God's chêçêd is fully revealed, not just in establishing a dynasty, but in providing salvation and eternal life for all who believe, demonstrating a kindness that far surpasses any earthly blessing (Ephesians 2:7). Thus, Solomon's prayer, while acknowledging a past fulfillment, unknowingly anticipates the greater, spiritual, and eternal fulfillment found in the person and work of the Messiah, the true and everlasting Son of David.