1 Kings 3

room of Abiathar; by tho same authority that he put Benaiah in the room of Joab. Bellarmine, indeed, for fear kings should be thought superior to the high-priest, saith, Solomon did this not as a king but as a prophet. (Lib. ii. de Pontifico, cap. 29.) But Solomon was not yet a prophet; and all they who had royal authority in tho time of. the Macedonians, and Romans, and the posterity of Herod, challenged to themselves this power of making a highpriest; though they left to the Jews an avrovo/jiia (the government of themselves by their own laws) in other things. Ver. 3G. And the king sent and called for Shimei, and said unto him, Build thee a house in Jerusalem, and dwell there, and go not forth thence any whither.’] It was fit to confine such a turbulent man as Shimei was; and not suffer him to go about whither he pleased, throughout the tribes of Israel, where he might stir up sedition. But it was very kind to confine him to such a pleasant place as Jerusalem, and the suburbs of it: which made Abarbinel renew his conceit (from ttioso words of David, thou hast with thee Shimei), that Solomon had a great love to him, and made him his familiar. But it is more reasonable to think that Solomon suspected his fidelity; and therefore would have him always in his eye, in the royal city. 39L Until he had made an end of building his own house, and the house of the -Lord.’] After which he built a house on purpose for this wife to dwell in, (ix. 24. 2 Chron. viii. 11.) But first he built God’s house, then his own, and then the walls of Jerusalem. And the wall of Jerusalem round about.] If David encompassed it with a wall, as some think is signified, 2 Sam. r. 9. Solomon made another wall, and thereby made it stronger than David left it. Or else, he repaired tho wall which David had built, and raised it higher. near the place where they lived; and if they could not have determined it, then to the great Sanhedrin: and if they found it too hard for them, then they should have brought it to the king; who otherwise might have easily.erred,; no inquisition having been, inade into the matter, if a Divine Spirit had not directed him. But this opinion of Abarbinel is grounded on another fancy, that there was a great Sanhedrin in these days, Avhich cannot be proved.'

1 Kings 3:1

JxND Solomon made affinity with Pliaraoh king of Egypt, and took Pharaoh’s daughter. To be his wife. Which was not unlawful, if she was first made a proselyte to the Jewish religion; as in all probability she was. For though his wives drew him in to worship strange gods; yet the gods of the Egyptians are not reckoned among them, (xi. 5, G, &c.) which is a sign she was not a worshipper of other gods. Hitherto also Solomon loved the Lord, as it is said, ver. 3. and was beloved of him, as his appearing to him in Gibeon shews, yer. 5. And brought her into the city of David.] Unto his palace at Jerusalem: which was after he had begun to build the temple, as they say in Seder Olam Kabba, cap. 15.

1 Kings 3:2

Only the people sacrificed in high places, because there teas no house built unto the name of the Lord, until those days. This is a short account of the happiness of Solomon’s reign* hitherto, that there was nothing in it blameable, but only the people’s sacrificing in high places. Which having been ancient places of worship (in groves or woods, on the top of hills), the people continued to resort thither, to perform that worship which God had appointed. So that there was no fault in the worship itself, but only ill the place “of it. And he gives the reason why the people took this liberty, because there was not a house built, to be a settled place for worship; the tabernacle also had been removed from place to place a long time; and was not fixed till it came to Jerusalem. Concerning high places, see upon Deut. xii. 2. Cornel. Bertram, indeed, fetches the original of them from the cities of the Levites, where they kept schools, and had places for prayer; and where he thinks the people at last sacrificed in the highest part of the city. (Dc Repub. Judaica, cap. 15.) But this custom seems, more likely, to have been derived from the ancient patriarchs, and was imitated by the gentiles as well as Jews.

1 Kings 3:3

And Solomon loved the Lord, walking in all the statutes of David his father. Following his directions, who commanded him carefully to observe all God’s laws, ii. 2, 3. Only he sacrificed and burnt incense in high places.] Which David his father had never done (as far as appears by his history), which renders Solomon’s fault the greater, in following the common practice of all the nations, rather than the example of his pious father.

1 Kings 3:4

And the king went to Gibeon to sacrifice there; for that toas a great high place. Because the tabernacle was there, and the great brazen altar which Moses made. For after Shfloh was destroyed, it was carried to Nob; and the priests being there slain by Saul, it was carried to Gibeon, (2 Chron. i. 3.) where the Jews say, there was tho greatest synagogue in all the land. A thousand burnt-offerings did Solomon offer upon that altar.”] It is not easy to apprehend how so many sacrifices should be consumed upon an altar, which was but five cubits square; for I suppose he speaks of Moses’s altar, which was of no larger dimensions. But Kimchi hath well observed, that we must not fancy they were all offered upon one day; but during the time he stayed at Gibeon, before he returned to Jerusalem. Yet if we suppose this was at some of the great festivals, none of which lasted above seven days, it must be acknowledged a wonderful thing, that so many should be consumed, though offered both at morning and evening sacrifice. The Jews therefore do acknowledge a miracle herein, as there were many, they say, continually at the temple; which arc disbelieved, because the Jews are accounted fabulous writers. But if well considered, some of them at least carry good reason in them. For instance, they say the smoke of the sacrifices went always directly up to heaven in a steady pillar, and was not blown about with every puff of wind,‘as smoke commonly is. For if it had not been so, when there was a vast number of sacrifices offered, no man would have been able to stand in the court of the Lord’s house. The fire also upon the altar was exceeding quick and devouring, being celestial fire, which dispatched thesacrifice sooner than ordinary fire would have done. So Dr. Lightfoot observes, in his treatise of the Temple, chap. 34. sect. 1. From whence it was called Ariel, the lion of God, because it was so devouring. And therefore, after the return from their captivity from Babylon (as L’Empereur observes out of the Gemara), the altar was made larger; because the fire burnt more slowly, when they wanted that heavenly flame, which was strong and powerful. (Annot. in Cod. Middoth. cap. 1. sect. 1. p. 103.)

1 Kings 3:5

In Gibeon God appeared to Solomon in a dream by night. Perhaps he thought he saw the Divine glory shine round about him: or else the meaning is, God revealed himself in a dream, as the Targum here expresses it, The Lord was revealed to Solomon by night; when men have often seen that represented to them, which they found true Avhen they’ were awake; as Tully shews by many instances; especially out of Aristotle’s famous story of the two men that travelled together to Megara; one of which being killed in his inn, the other, who lay in a friend’s house, had all the fact represented clearly and distinctly to him in his dream, as if he had seen it done; so that he found out the murderiers in the morning. (See lib. i. De Divinatione, cap. 24 — 2G, &c.)’ And God said, Ask what I shall give thee.] He heard a voice speaking to him, and bidding him ask what ho desired, and it should be bestowed upon him. This voice he took to be from God (as appears by his answer), who herein shewed himself very gracious to Solomon, and also made a trial of his inclinations.

1 Kings 3:6

And Solomon said, Thou hast sheivn tinto David my father great mercy, according as he walked before thee in truth, and righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit upon his throne, as at this day.] Thankful acknowledgments of mercies already received (as St. Chrysostom notes), invite new blessings to be bestowed upon us. Uprightness of hearty here ascribed to David, doth not signify that he was without fault (for the contrary is evident, that he was guilty of great transgressions against the moral law), but it is spoken in opposition to Saul, who was rejected for controlling the orders of God.

1 Kings 3:7

And now, O Lord my God, thou hast made thy servant king instead of David my father; and lam but a little child: I know riot how to go out or how to comein. There are those, particularly Rasi, who think he was but twelve years old when he spake these words; and therefore calls himself naar, a child. But Abarbinel hath shewn, that they ground this upon an uncertain computation; and that, if ho was but a child of twelve years old now, he must have begun to reign when he was but seven or eight years old: for he had sat some time upon the throne, as appears by the foregoing story, when he had this dream. And his 3E2. Microsoft ® A COMMENTARY UPON [chap. III. father calls him a wise man, when he left the throne to him, (chap. iu 6. 9.) And, from many other strong arguments, he concludes him to have been at least twenty years old when he began to reign; and therefore calls himself here a child, with respect only to his skill in managing public affairs; as is signified in the last words, I know not how to go out, &c. i. c. to govern so great a people, for want of experience. Thus Benjamin is called a child/ Gen. xlvi. 20.; and Moses calls Joshua by the same name, Exod. xxxii. 10. though they were above thirty years old: and the sons of Eli, when they ministered as priests, 1 Sam. ii. 17.

1 Kings 3:8

And thy servant is in the midst of thy.people which thou hast chosen, a great people, that cannot be numbered or counted for multitude. And consequently great abilities were required to do exact justice to them all.

1 Kings 3:9

Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge so great a people?. That is, without the Divine guidance and assistance, he thought it impossible to understand what was law in all cases; so as dexterously to dispatch business,and decide all differences. For young men, as Aristotle observes, are unfit for government; because in them, to j3ovX£vruc6v artXlg, their, consultive power is very imperfect, as he speaks in the first book of his Politics, cap. 7. And therefore, in his:book ad Nicomachum, he will not so much as admit a young man to the lectures of politics; rr$ 7roAiniojc ovk utjv ixKpoarris oikuoq b vioq. But this is r not universally true, as we see. not only in the example of Solomon, who was extraordinarily accomplished by God in his youth for the greatest things; but by some examples among the heathen, of young men who managed the weightiest affairs w r ith as much prudence as they who were of the greatest experience. Witness Scipio and Octavianus Augustus. But such persons. were rarely found: so that Solomon himself sailh, " Woe to the laud w r hoseking is a child," (Eccles. x. 16.)’,,

1 Kings 3:10

And the speech pleased the Lord, that Solomon had asked this thing. For it was a token of a. virtuous mind and a public spirits that desired above all things the honour of God, and the good of his people.,

1 Kings 3:11

And God said unto him, Because thou hast asked this thing % and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies.] Which are things of which men are naturally most desirous.* But hast asked for thyself understanding to discern judgment] As far transcending long life, wealth, and victory over enemies.

1 Kings 3:12

Behold, I have done according to thy words: lo, I have given thee a wise and understanding heart, so that there was none like thee before thee, neither after thee shall any arise like unto thee.] For other wise men gather their knowledge by study, and observation, and other helps (as Abarbinel here notes), but Solomon had his by inspiration: so.that ho went to bed an ignorant man, hut awaked in the morning like an angel of God. At once, as his words are, he who was like other men, was made like the Son of God. For he had not only the skill of government imparted to him; but a.general knowledge of all other things, as tho following history tells us. Whence hefancies he calls himself Agur, (Prov. xxx. 1.) because in him there was a collection of all manner of wisdom and knowledge, and this imparted from God. Which is tne reason, he imagines, why he does not call himself Oger, which is an active word, but Agur, which is a passive: because he did not gather all his wisdom himself, but it was given him from the hand of God.

1 Kings 3:13

And I have also given thee that which thou hast not asked, both riches and honour. These arc absolutely promised him: but here is no mention of long life; for that depended upon the condition of his steadfast obedience to God, as it follows in the next verse. So that there shall not be any among the kings like unto thee all thy days.] He promises he should excel all the kings that were in his time, in riches and renown: though there were richer in future ages, as Alexander and others were.

1 Kings 3:14

If thou wilt walk in my ways, and keep my statutes and commandments, as thy father David did walk,- then Iwilllcngthen thy days. This God himself mentions, in the first place, (ver. 11.) as the greatest worldly blessing; especially when accompanied with great riches and honour: which Solomon was not to expect, unless he continued obedient to God.

1 Kings 3:15

And Solomon awoke; and, behold, it was a dreamt. He saw and heard all the foregoing things so clearly and distinctly in his sleep, as if he had been awake: and did not know till he awoke that all was done in a dream;. which was one way of God’s revealing himself to his prophets. But Maimonides, I think, is here a little too’curious; for from these words, Behold it was. a dream, be concludes this was an inferior degree of prophecy from what others had in dreams. For. they that prophesied in dreams, do not call it afterward a dream; but simply say, it was a prophecy. So when the patriarch Jacob awoke out of a dream of prophecy, ho did not say it was a dreamy but saith absolutely, Surely God is in this place, &c. Gen. xxviii. 16. (More Nevoch. lib. ii. cap. 45.) And he came to Jerusalem, and stood before the ark of the covenant of the Lord.] Which was there in a tahernaclo which David pitched for it, (2 Sam. v. 17.) though the tabernacle w T hich Mosqs made remained atGibeon; where Solomon had been to worship…. And offered burnt-offerings, and offered peace-offerings.’] Giving thanks to God, that.he had been pleased to speak with hiin, and reveal himself to him. And made a feast for all his servants.] Upon the sacrifices of peace-offerings, it is likely, which he had offered; whereby he endeared himself unto them. For nothing more wins mens affection than bounty, affability, clemency, and such-like.virtues. Ver. 1G. Then came two women that were harlots unto the king.] They kept a house of public entertainment, as the Targum translates.it, and perhaps were also common women: but then, tho Jews suppose, they w:cre not Israelites, but strangers; and so not comprehended in tho law, Deut. xxiii. 17.- And stood before the king.] As they used to do,, who brought.any cause before a court to be judged;. Ver* 17. And the one woman said, O my lord, land this woman dwell in one house; and I was delivered of a son with her in the house.] This case, as Abarbinel thinks, should have be^n first brought into some of the inferior courts,

1 Kings 3:18

And it came to pass, that the third day afterlxvas delivered, that this woman was delivered also. Of another son; which being born so soon after the other, they could not be distinguished by their age. And ive were together; there was no stranger with us in the house, save we two in the house.’] So that there was no witness of what passed between them; but all relied on their own credit; which made the case more difficult.

1 Kings 3:19

And this woman’s child died in the night; because she overlaid it. Some marks upon the body, it is likely, discovered that it was smothered: and Kimchi here notes, that if it had died of a disease it would have cried, and the neighbours been called in, and the thing been known.

1 Kings 3:20

And she rose at midnight, and took my son from beside me, while thy handmaid slept, and laid it in her bosom, and laid her dead child in my bosom. This made the matter obscure; for how should she know what her companion did, when she was asleep? • t.,

1 Kings 3:21

And when I arose in the morning, to give my child sack, behold, it was dead; but when I had considered in the morning. When it was perfect day; which it was not when she arose to suckle the child. Behold, it was not my son which I did bear.] There was some resemblance, it is likely, in the features of the two children; so that the neighbours did not know the one from the other: but the mother, who had carefully observed it, knew by some tokens that.this dead child was none of hers.

1 Kings 3:22

And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is mine. Thus they spake before the king.] One affirming what the other denied; but having no evidence to make proof of what they said.

1 Kings 3:23

Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy so?i is the dead, and my son is the living. .From hence the Jews argue, that the judges before they pronounced sentence were bound to sum up the evidence that had been given on both sides: that it might be seen they had observed and understood their allegations, and accordingly gave judgment. For thus Solomon doth in this case, where there was no more than he repeated; there being no witnesses on either side. Ver.*24. And the king said, Bring me a sivord. And they brought a sword to him.] As much as to say, Here. is nothing but affirming on one part, and denying on the other, without any proof: I must therefore try some other way to decide this controversy.

1 Kings 3:25

And the king said, Divide the livhig child in two, and give half to the one, and half to the other. For both pretended to it, and this he thougty the best way to end the dispute. For he knew the woman, whose the child really was, would be moved with such tender compassion to it, that she would never suffer it to be divided: and so he should discover the true mother. Thus interpreters commonly expound it. But Abarbinel thinks this would have been no extraordinary proof of Solomon’s wisdom above other men’s; nor have begot such a fear in the Israelites as this judgment did. Therefore he thinks Solomon made a discovery of the truth, antecedent to this experiment; by observing the countenance, the manner of speech, and all the motions of the women, whereby he discerned the secrets of their hearts, and penetrated to the bottom of the business; which this command to divide the child discovered to all.

1 Kings 3:26

Then spake the woman whose the living child. was unto the king (for her bowels yeqrned upon her child), and she said, O my lord, give her the living child, and in no wise slay it: but the other said, Let it be neither mine nor thine, but divide it.] Natural affection clearly discovered the truth, without any other evidence.

1 Kings 3:27

Then the king said, Give her the child, and pi no wise slay it: for sheis the mother of it. As appeared by the pity which her love excited to it.

1 Kings 3:28

And all Israel heard of the judgment which the king had judged, and they feared the king. Very much* reverenced, and stood in awe of him. For they saiv that the wisdom of God was in him to do judgment.] That is, saith Abarbinel, the wisdom proper to God; which searches the reins, and trieth* the hearts. Therefore they feared him, persuading themselves, they could not have a thought of any evil design against him, which he would not discover.

For it shall be, that on the day thou goest out, andpctssest over the brook Kidron,thon shalt know for certain that thou shalt surely die. He mentions the brook Kidron, because that was in the way to Baharira; where Shimei dwelt: as appears by comparing 2 Sam. xv. 23. \tfth xvi. 5.* But Solomon’s intention was, that if he went out of Jerusalem any way, to a greater distance than Kidron was from thence, he should die for it. For when he \tent to Gath after his servants, he went directly the quite contrary way; that city lying westward of Jerusalem, as Kidron did eastward. Tliy blood shall be on thine men head.’] He should be guilty, and nobody else, of his death: for it was in his power to preserve his life.

And Shimei said unto the king, The saying is good. He confesses the king’s kindness in this injunction; and that he was beholden to him, for laying no greater burden upon him. As my lord the king hath said, so will thy servant do.] Which he confirmed by an oath; (ver. 42, 43.) And Shimei dwelt in Jerusalem many days,] Three years, as it follows in tho next verse.

And it came to pass, at the end of three years, that two of Shimei $ servants ran away unto Achish the son ofMaacah, king of Gath: and they told Shimei, saying, Behold, thy servants be in Gath.’] Achish had been so gireat a friend to David, that though David had conquered the Philistines, yet he sutTered Achish still to retain the title of king, and to be only tributary to him: so that there was a friendly correspondence between his city and Jerusalem; where Shimei might easily hear, by somebody ot other who hadbeen at Gath, that his servants were’ there.’ • r

And Shimei arose, and saddled his ass, and went to Gath to Achish to seek his servants. In three years’ time he thought Solomon might have forgotten his injunction; or he presumed he would not hold him strictly to it: especially since he did not go from Jerusalem for his pleasure, but to recover what he had lost; which he thought was pardonable. For these servants, it is likely, were worth a great deal of money: wherewith he had purchased them. And Shimei went, and brought his servants from Gath.] Where Achish would not protect them; being in friendship with the Israelites.

And it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again. If Solomon had not constant spies about Shimei, to watch his motions; yet such a journey as this could not be w r ell undertaken so secretly,, but some or other would observe it, and inform against him. *.

And the king sent and called for Shimei, and said unto him, Did I not make thee stvear by the Lord, and protested unto thee, saying, Know for certain, that mi the day thou goest out, andwalkest abroad any whither, thou shalt surely die? and thou saidst unto, me, The word that I have heard is good.] He repeats their agreement; and only adds that he made Shimei solemnly swear that he would stand to it, and did thankfully accept it.

Why then hast thou not kept the oath of the Lord,and the commandment that Ihave charged thee with?. He lay under a double guilt, of breaking his oath to God, and of disobeying the king’s command.

And the king said moreover to Shimei, Thou knowest all the wickedness that thine heart is privy to, fluit thou didst to David my father. He knew upon w r hat wicked principles ho cursed David, and what inward hatred and malice he had to him: and what villanous designs against him, if he could have accomplished them. Therefore the Lord shall return thy wickedness upon thine own-head.] Upon which, if he reflected, he could not but see the justice of God, in letting him fall into other* crimes* which deserved death.;,

And king Solomon shall bt blessed, and the throne of David shall be established before the Lord for ever. To which Shimei wished confusion: but the Lord turned his curses into blessings, as David hoped, (2 Sam. xvi. 12.)

So the king commanded Benaiah the son ofJe hoiada; which went out, and fell upon him, that he died.* He went out from the presence of the king, and carried Shimei along with him: and then did execution upon him. And the kingdom was establishedin the hand of Solomon.] By the removal of these bad men beforementioned: and by the alliances he made, mentioned in the next chapter, &c.