4<\/strong>. to Gibeon<\/em> ] The Hivite city which was assigned by Joshua to the tribe of Benjamin (Jos 18:21-25<\/span>). It is most known in early times for the cunning device of its inhabitants to secure a treaty with Joshua and the Israelites (Joshua 9<\/span>), and in later history because it was the place where the tabernacle of the congregation and the brazen altar of burnt-offering were set up until the completion of Solomon’s temple. Whether this position was chosen as a high place by the Israelites or whether it had been a place used for worship by the Hivites beforetime there is nothing to indicate.<\/p>\n the great high place<\/em> ] Probably because the tabernacle was there. This was likely to make it more famous than its neighbours at Ramah or Mizpeh.<\/p>\n a thousand burnt offerings<\/em> ] In the Chronicles (2Ch 1:2-3<\/span>) we are told a little more about this sacrifice. The king had consulted all the people, and the great officers, and went up in a solemn procession with all the congregation. This accounts for the abundance of the offerings. After this occasion we hear no more of sacrifices at Gibeon.<\/p>\n Gibeon – <\/B>The transfer to Gibeon of the tabernacle of the congregation, and the brass altar of burnt offerings made by Moses, which were removed there from Nob (compare 1Sa 21:6<\/span>, with marginal references i, k), had made it the great high-place, more sacred, i. e., than any other in the holy land, unless it were Mount Zion where the ark had been conveyed by David. For the position of Gibeon, see Jos 9:3<\/span> note.<\/P> A thousand burnt offerings did Solomon offer – <\/B>Solomon presented the victims. The priests were the actual sacrificers 1Ki 8:5<\/span>. A sacrifice of a thousand victims was an act of royal magnificence suited to the greatness of Solomon. So Xerxes offered 1,000 oxen at Troy. If the offerings in this case were whole burnt offerings, and were all offered upon the altar of Moses, the sacrifice must have lasted several days.<\/P> <\/p>\n The great high place; <\/B>the most eminent and frequented, because there was the tabernacle and the altar of Moses, 1Ch 16:39<\/span>; 21:29<\/span>; 2Ch 1:3<\/span>,5<\/span>,6<\/span>, which possibly were placed upon a high or raised ground. <\/P> A thousand burnt offerings did Solomon offer upon that altar; <\/B>thereby showing his special respect to this above all other places, and by his example teaching and inviting all his people to do so. <\/P> <\/p>\n 4. the king went to Gibeon tosacrifice there<\/B>The old tabernacle and the brazen altar whichMoses had made in the wilderness were there (1Ch 16:39<\/span>;1Ch 21:29<\/span>; 2Ch 1:3-6<\/span>).The royal progress was of public importance. It was a season ofnational devotion. The king was accompanied by his principal nobility(2Ch 1:2<\/span>); and, as the occasionwas most probably one of the great annual festivals which lastedseven days, the rank of the offerer and the succession of dailyoblations may help in part to account for the immense magnitude ofthe sacrifices.<\/P><\/p>\n And the king went to Gibeon to sacrifice there<\/strong>,…. About four or five miles from Jerusalem; [See comments on 1Ki 2:28]<\/span>;<\/p>\n for that [was] the great high place<\/strong>; not that the place itself might be higher than others that were used; but here were the tabernacle of Moses, and the altar; so that it was a more dignified place, and more sacred because of them:<\/p>\n a thousand burnt offerings did Solomon offer upon that altar<\/strong>; the brazen altar of burnt offerings there; not at one time, but on several days successively; though Jarchi says on one day; and which was a prodigious number, never was known the like, unless at the dedication of the temple, 1Ki 8:63<\/span>.<\/p>\n Solomon’s Sacrifice and Dream at Gibeon (cf. 2Ch 1:1-13<\/span>). – To implore the divine blessing upon his reign, Solomon offered to the Lord at Gibeon a great sacrifice – a thousand burnt-offerings; and, according to 2Ch 1:2<\/span>, the representatives of the whole nation took part in this sacrificial festival. At that time the great or principal bamah<\/em> was at Gibeon (the present el Jib<\/em>; see at Jos 9:3<\/span>), namely, the Mosaic tabernacle (2Ch 1:3<\/span>), which is called , because the ark of the covenant, with which Jehovah had bound up His gracious presence, was not there now. “Upon that altar,” i.e., upon the altar of the great bamah<\/em> at Gibeon, the brazen altar of burnt-offering in the tabernacle (2Ch 1:6<\/span>).<\/p>\n 1Ki 3:5-8<\/span><\/p>\n <\/strong> The one thing wanting in the place of sacrifice at Gibeon, viz., the ark of the covenant with the gracious presence of Jehovah, was supplied by the Lord in the case of this sacrifice by a direct revelation in a dream, which Solomon received in the night following the sacrifice. There is a connection between the question which God addressed to Solomon in the dream, “What shall I give thee?” and the object of the sacrifice, viz., to seek the help of God for his reign. Solomon commences his prayer in 1Ki 3:6<\/span> with an acknowledgment of the great favour which the Lord had shown to his father David, and had continued till now by raising his son to his throne ( , as it is this day: cf. 1Sa 22:8<\/span>; Deu 8:18<\/span>, etc.); and then, in 1Ki 3:7-9<\/span>, in the consciousness of his incapacity for the right administration of government over so numerous a people, he asks the Lord for an obedient heart and for wisdom to rule His people. introduces the petition, the reasons assigned for which are, (1) his youth and inexperience, and (2) the greatness or multitude of the nation to be governed. I am, says he, , i.e., an inexperienced youth (Solomon was only about twenty years old): “I know not to go out and in,” i.e., how to behave myself as king, or govern the people (for compare the note on Num 27:17<\/span>). At 1Ki 3:8<\/span> he describes the magnitude of the nation in words which recall to mind the divine promises in Gen 13:16<\/span> and Gen 32:13<\/span>, to indicate how gloriously the Lord has fulfilled the promises which He made to the patriarchs.<\/p>\n 1Ki 3:9<\/span><\/p>\n <\/strong> , therefore give. The prayer (commencing with in 1Ki 3:7<\/span>) is appended in the form of an apodosis to the circumstantial clauses and , which contain the grounds of the petition. , a hearing heart, i.e., a heart giving heed to the law and right of God, “to judge Thy people, (namely) to distinguish between good and evil (i.e., right and wrong).” “For who could judge this Thy numerous people,” sc. unless Thou gavest him intelligence? , heavy<\/em> in multitude: in the Chronicles this is explained by .<\/p>\n 1Ki 3:10-12<\/span><\/p>\n <\/strong> This prayer pleased God well. “Because thou hast asked this, and hast not asked for thyself long life, nor riches, nor the life (i.e., the destruction) of thy foes,” all of them good things, which the world seeks to obtain as the greatest prize, “but intelligence to hear judgment (i.e., to foster it, inasmuch as the administration of justice rests upon a conscientious hearing of the parties), behold I have done according to thy word” (i.e., fulfilled thy request: the perfect is used, inasmuch as the hearkening has already begun; for in this connection compare Ewald, 307, e<\/em>.), “and given thee a wise and understanding heart.” The words which follow, “so that there has been none like thee before thee,” etc., are not to be restricted to the kings of Israel, as Clericus supposes, but are to be understood quite universally as applying to all mankind (cf. 1Ki 5:9-11<\/span>).<\/p>\n 1Ki 3:13-14<\/span><\/p>\n <\/strong> In addition to this, according to the promise that to him who seeks first the kingdom of God and His righteousness all other things shall be added (Mat 6:33<\/span>), God will also give him the earthly blessings, for which he has not asked, and that in great abundance, viz., riches and honour such as no king of the earth has had before him; and if he adhere faithfully to God’s commandments, long life also ( , in this case I have lengthened). This last promise was not fulfilled, because Solomon did not observe the condition (cf. 1Ki 11:42<\/span>).<\/p>\n 1Ki 3:15<\/span><\/p>\n <\/strong> Then Solomon awoke, and behold it was a dream; i.e., a dream produced by God, a revelation by dream, or a divine appearance in a dream. as in Num 12:6<\/span>. – Solomon thanked the Lord again for this promise after his return to Jerusalem, by offering burnt-offerings and thank-offerings before the ark of the covenant, i.e., upon the altar at the tent erected for the ark upon Zion, and prepared a meal for all his servants (viz., his court-servants), i.e., a sacrificial meal of the . – This sacrificial festival upon Zion is omitted in the Chronicles, as well as the following account in Num 12:16<\/span> -28; not, however, because in the chronicler’s opinion no sacrifices had any legal validity but such as were offered upon the altar of the Mosaic tabernacle, as Thenius fancies, though without observing the account in 1Ch 21:26<\/span>., which overthrows this assertion, but because this sacrificial festival had no essential significance in relation to Solomon’s reign.<\/p>\n I. THE ENDOWMENT OF THIS KING 3:428<\/p>\n Solomon is popularly known as the wisest man who ever lived. This section provides (1) an explanation of Solomons wisdom (1Ki. 3:4-15<\/span>); and (2) a demonstration of how that wisdom was put into practice (1Ki. 3:16-28<\/span>).<\/p>\n A. THE EXPLANATION OF SOLOMONS Wisdom 3:415<\/p>\n The Bible explains Solomons famous wisdom as a supernatural endowment of God. It was while the king was engaged in religious activity at Gibeon that God revealed Himself to Solomon in a dream. During the course of that majestic experience (1) Solomon prayed for wisdom to guide and govern his people (1Ki. 3:4-9<\/span>); and (2) received the promise of wisdom and many added blessings (1Ki. 3:10-15<\/span>).<\/p>\n 1. THE PRAYER FOR WISDOM (1Ki. 3:4-9<\/span>)<\/p>\n TRANSLATION<\/strong><\/p>\n (4) Now the king went to Gibeon to sacrifice there, for it was the great high place. A thousand burnt offerings Solomon did offer upon that altar. (5) In Gibeon the LORD appeared unto Solomon in a dream of the night; and God said, Ask what I shall give you. (6) And Solomon said, You have demonstrated great mercy unto Your servant David my father, as he walked before You in truth, in righteousness and in uprightness of heart with You; and You kept for him this great mercy, that You gave to him a son to sit upon his throne as it is this day. (7) And now, O LORD my God, You have caused your servant to reign instead of David my father, yet I am a small lad: I do not know how to go out or come in. (8) But Your servant is in the midst of Your people which you have chosen, a great people which cannot be counted or numbered because of multitude. (9) Now give Your servant a discerning heart to judge Your people, to discern between good and evil. For who is able to judge this Your great people?<\/strong><\/p>\n COMMENTS<\/strong><\/p>\n Gibeon, about six miles northwest of Jerusalem, was chosen as the spot where the new reign would be inaugurated with a religious service. The leading citizens of the land, including the captains, judges and governors, accompanied the young king to that high place. Gibeon was chosen as over against the tent of meeting erected by David in Jerusalem because the Tabernacle and huge bronze altar[131] were located there (2Ch. 1:3<\/span>).[132] The site probably is called a high place because the ark of the covenant, with which the Lord had bound up His presence, was not there.[133] Upon the altar in Gibeon a thousand whole burnt offerings were offered by (i.e., provided by) Solomon (1Ki. 3:4<\/span>). The purpose of this enormous sacrifice was to implore the divine blessing upon the reign of the new king.<\/p>\n [131] The bronze altar was 7 1\/2 feet square and 4 1\/2 feet tall (Exo. 27:1-8<\/span>). The altar at Davids Jerusalem tent was likely much smaller.<\/p>\n [132] The Tabernacle was last mentioned as being at Nob (1Sa. 21:6<\/span>). The Scriptures do not relate how and when this sacred tent had been transported to Gibeon.<\/p>\n [133] Keil, BCOT, p. 41. The ark at this time was located at Davids Jerusalem tent.<\/p>\n In a dream[134] one nightperhaps the night following the last day of sacrificesGod appeared to Solomon. Thus the one thing lacking in the place of sacrifice at Gibeon, viz., the ark of the covenant with the presence of the Lord, was supplied by God Himself.[135] Probably God appeared in the dream as the angel of the Lord in which guise He had on numerous other occasions appeared to Old Testament saints. In response to the numerous sacrificial gifts offered by Solomon to God, the Lord instructed the young king to name whatever it was he might desire that God would give to him in return (1Ki. 3:5<\/span>). Such an invitation assumes that the request will be within the will of God. There seems to be a connection between the question which God addressed to Solomon, what shall I give you? and the object of the sacrifice, viz., to seek the help of God for his reign.<\/p>\n [134] This is one of the rare occasions in Bible history when God spoke to a man in his dreams. It should be noted, however, that within the context of this dream, Solomon was able to give a rational response to the question posed by God. Solomons reply to the Lord is marked by both perception and piety. He began his prayer by acknowledging the great favor which the Lord had bestowed on David to permit his son to follow him on the throne (1Ki. 3:6<\/span>). He then humbly confessed his inability to handle the task that had been thrust upon his shoulders. For one thing, he felt himself to be young and inexperienced, so he referred to himself metaphorically as a little child or small lad. Solomon must have been only in his teens[136] when his father died. He did not know how to go out or come in, i.e., to conduct himself in the office of king, to manage the affairs of state (1Ki. 3:7<\/span>). Furthermore, the nation had become so vast[137] that the governance of it would be a major challenge even to the most mature and experienced man (1Ki. 3:8<\/span>). In view of these circumstances Solomon asked God to give him a discerning heart (lit., a hearing heart) that would qualify him to judge (i.e., rule) the people of God, to know the difference between what was true and false. The king in ancient society was the supreme judge as well as the governor of the land. No one would be able to judge so numerous a people unless God gave him a supernatural endowment of wisdom to do so (1Ki. 3:9<\/span>).<\/p>\n [136] Rabbinic tradition has Solomon ascending the throne at age twelve, Josephus (Ant. VII, 7.8) says he was fourteen. Modern commentators estimate that he was seventeen or eighteen. However, Solomon already had one child at the time of his accession as is indicated by the fact that he reigned forty years and his son Rehoboam was forty-one at the time of his fathers death (1Ki. 14:21<\/span>). Pharaohs daughter was not his first wife.<\/p>\n [137] In 1Ki. 3:8<\/span> Solomon describes the magnitude of the nation in words similar to those used in the divine promise to the patriarchs (Gen. 13:16<\/span>; Gen. 28:14<\/span>).<\/p>\n 2. THE PROMISE OF WISDOM (1Ki. 3:10-15<\/span>)<\/p>\n TRANSLATION<\/strong><\/p>\n (10) And the thing was good in the eyes of the Lord, that Solomon had asked this thing. (11) And God said unto him, Because you asked this thing, and did not ask for yourself long life, nor did you ask for yourself wealth, nor did you ask for the life of your enemies, but you have asked for yourself understanding to discern judgment, (12) behold I have done according to your word. Behold I have given to you a wise heart and understanding such that there has been none like you before, nor after you shall any arise like you. (13) Also that which you have not asked, I will give to you, both wealth and honor such that there shall not be a man like you among the kingdoms all of your days. (14) And if you walk in My ways to keep My statutes and My commandments as David your father walked, then I will lengthen your days. (15) And Solomon arose, and behold it was a dream, and he went to Jerusalem, and stood before the ark of the covenant, and offered up burnt offerings and peace offerings, and made a feast for all of his servants.<\/strong><\/p>\n COMMENTS<\/strong><\/p>\n Solomons response pleased the Lord (1Ki. 3:10<\/span>). Even though in a dream, Solomon had expressed to God the true desires of his conscious mind. He might have asked for long life or wealth or victory over his enemies on the field of battle. But since he had asked for a gift that would enable him to better meet the needs of his people (1Ki. 3:11<\/span>), God had already granted his petition. Solomon would possess a wisdom such as none before him possessed, nor would any after him be his equal in this respect (1Ki. 3:12<\/span>). In addition God gave him what he had not requested, viz., riches and honor (1Ki. 3:13<\/span>). The blessing of long life, however, had a condition attached. Only if Solomon continued to walk in the way of the Lord would his days be lengthened (1Ki. 3:14<\/span>). In setting forth this condition God confirmed what David earlier had said to Solomon (cf. 1Ki. 2:3-4<\/span>). Since Solomon did not meet the condition here set forth, he did not live to an exceptionally old age. He can hardly have been more than sixty (if that much) at the time of his death.<\/p>\n Solomon awoke to discover that he had been dreaming. But this was no ordinary dream; it was a dream in which a divine revelation had been made to him.[138] Solomon proceeded immediately to the other major sanctuary of that period, the tent which housed the ark of the covenant, and there he offered new sacrifices to the Lord.[139] In addition to the burnt offerings made at Gibeon, he added peace offerings in gratitude for the endowment he had just received. In the peace offering a token portion of the animal was offered on the altar and the remains were eaten at a sacrificial meal by the worshiper and his guests.<\/p>\n [138] Similar to the dream granted to Pharaoh (Gen. 41:7<\/span>) and Nebuchadnezzar (Daniel 2, 4<\/span>).<\/p>\n [139] The altar in Jerusalem was mentioned in 1Ki. 2:28<\/span>.<\/p>\n (4) Gibeon.<\/strong>The name itself, signifying belonging to a hill, indicates its position on the central plateau of Israel, in the land of Benjamin, whence rise several round hills, on one of which the town stood. There was now reared the Tabernacle, with the brazen altar of sacrifice, to which the descendants of the old Gibeonites were attached as hewers of wood and drawers of water (Jos. 9:23<\/span>). It was therefore naturally the great high place.<\/p>\n SOLOMON’S WISE CHOICE, 1Ki 3:4-15<\/span>.<\/p>\n 4<\/strong>. <\/strong> Gibeon <\/strong> The modern el-Jib, <\/em> a few miles northwest of Jerusalem. See note on Jos 9:3<\/span>. <\/p>\n That was the great high place <\/strong> The most distinguished and sacred of all the heights on which the people were wont to sacrifice, for there were the tabernacle and the brazen altar. 2Ch 1:3<\/span>; 2Ch 1:5<\/span>. <\/p>\n A thousand burnt offerings <\/strong> This great number corresponded with the thousands of the congregation that went with Solomon to the high place, (see 1Ch 1:2-3<\/span>,) and also denoted the national significance of the occasion. So at the dedication of the temple Solomon offered twenty-two thousand oxen, and one hundred and twenty thousand sheep, or, as elsewhere expressed, “Sheep and oxen, that could not be told nor numbered for multitude.” See 1Ki 8:5<\/span>; 1Ki 8:63<\/span>. We are not to suppose that all these offerings were made at the same instant or by one person; still less that Solomon offered them with his own hands. Scores of priests officiated on such occasions, and the sacred festival lasted many days.<\/p>\n 1Ki 3:4<\/span><\/em><\/strong>. <\/strong>To Gibeonfor that was the great high place<\/em><\/strong><\/strong> Of all the high places where the people sacrificed, Gibeon was the great <\/em>and celebrated one, because the tabernacle <\/em>and brazen altar were there. See 2Ch 1:3<\/span>. There is no reason to suppose, that the thousand sacrifices which Solomon is said to have made here, were offered in one day. The king, we may imagine, upon one of the great festivals, went in procession with his nobles to pay his devotion in Gibeon. Each of the great festivals lasted for seven days: but Solomon might stay much longer at Gibeon, until, by the daily oblations, a thousand burnt-offerings were consumed; and at the conclusion of this course of devotion, he might offer up his ardent prayer to God for wisdom, as recorded in the next verses. See 2Ch 1:7<\/span>. <\/p>\n (4) And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.<\/p>\n<\/p>\n The Reader will do well to compare the parallel history of Solomon, as we have it related in the opening of the second book of the Chronicles. There we learn that this high place at Gibeon was the proper consecrated place of worship, the tabernacle of the congregation being there. So that this high place differed most essentially from the general acceptation of what is called high places in the Old Testament. See 2Ch 1:3<\/span> .<\/p>\n 1Ki 3:4 And the king went to Gibeon to sacrifice there; for that [was] the great high place: a thousand burnt offerings did Solomon offer upon that altar.<\/p>\n Ver. 4. And the king went to Gibeon.<\/strong> ] To seek God; and that he might be the better prepared to build the temple, whereunto he now thought it but time to address himself. <\/p>\n <\/p>\n For that was the great high place.<\/strong> ] Because there was the tabernacle 1Ch 16:39 and the altar of burnt offering; 1Ch 21:29 hence there was great resorting to it.<\/p>\n Gibeon: 1Ki 9:2, Jos 9:3, Jos 10:2, 1Ch 16:39, 1Ch 21:29, 2Ch 1:3, 2Ch 1:7-12 <\/p>\n a thousand: 1Ki 8:63, 2Ch 1:6, 2Ch 7:5, 2Ch 29:32-35, 2Ch 30:24, Isa 40:16, Mic 6:6, Mic 6:7 <\/p>\n Reciprocal: Exo 29:18 – a burnt offering Jos 18:25 – Gibeon 1Sa 13:9 – he offered 1Ki 8:4 – and the 2Ki 16:15 – the king’s burnt Eze 46:12 – a voluntary<\/p>\n 1Ki 3:4. The king went to Gibeon Because the tabernacle was there, and the great brazen altar which Moses made. For after Shiloh was destroyed, they were carried to Nob; and the priests being there slain by Saul, they were removed to Gibeon, 2Ch 1:3-6. That was the great high place The most eminent and frequented; and, possibly, was a high and raised ground. A thousand burnt-offerings did Solomon offer This undoubtedly includes the peace-offerings which were killed and dressed for the entertainment of the guests who were invited to the sacrifices; for it can hardly be supposed that so many were wholly consumed on the altar at one time of sacrificing.<\/p>\n 3:4 And the king went to {d} Gibeon to sacrifice there; for that [was] the great high place: a thousand burnt offerings did Solomon offer upon that altar.<\/p>\n (d) For there the tabernacle was 2Ch 1:3.<\/p>\n Solomon’s petition for Wisdom 3:4-15<\/span><\/p>\n A tabernacle, evidently the Mosaic tabernacle, and the Mosaic tabernacle’s bronze altar still stood at Gibeon (lit. little hill; 1Ch 16:39-40; 1Ch 21:28-29; 2Ch 1:3; 2Ch 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. Rom 12:1-2).<\/p>\n 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 (1Ki 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 (1Ki 3:9). His words show that he viewed himself as dependent on God, not self-sufficient (1Ki 3:7), God’s servant (1Ki 3:8-9), and a servant of God’s people rather than his people (1Ki 3:9). In 1Ki 3:7 the Hebrew word na’ar<\/span>, 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.] <\/span><\/p>\n "’To go out and to come in’ [1Ki 3:7] refers to life beyond the doors of one’s household and the city gate in the discharge of one’s duties (Deu 31:2; 1Sa 18:16)." [Note: Rice, p. 33.] <\/span><\/p>\n This is an idiom that refers to the skills of leadership (cf. Num 27:17; Jos 14:11; 1Sa 29:6; 2Ki 11:8). [Note: House, p. 110.] <\/span> Solomon also requested an understanding (lit. a listening or obedient) heart (1Ki 3:9). Significantly, in Hebrew, "hearing" and "obeying" come from the same word. Furthermore, Solomon viewed God as lovingly loyal, just, and gracious (1Ki 3:6), his God (1Ki 3:7), and the true King of Israel (1Ki 3:8-9). [Note: For a good explanation of the meaning of hesed ("lovingkindness," <\/span>1Ki 3:6), see Patterson and Austel, p. 47.] <\/span><\/p>\n "The heart (leb<\/span>) 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 (Isa 6:10), and to dwell on evil (Gen 6:5; Gen 8:21); indeed, it is ’deceitful above all things’ (Jer 17:9). It is over against these capabilities of the heart that Solomon’s request is to be understood. A ’hearing heart’ [1Ki 3:9] is one that is open, receptive, teachable (Isa 50:4). That to which the heart of the king should be open above all else is God’s torah<\/span>. 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.] <\/span><\/p>\n "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<\/span> in the plural) all of which are examples of what our text calls ’right’ (mishpat<\/span> 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.] <\/span><\/p>\n God promised to bless Solomon for putting His interests before Solomon’s (cf. Mat 6:33). He gave him much more than he asked (1Ki 3:13). Furthermore, He promised to give Solomon long life if he continued to obey His Law (1Ki 3:14).<\/p>\n 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 (1Ki 3:15).<\/p>\n 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<\/span>.<\/p>\n And the king went to Gibeon to sacrifice there; for that [was] the great high place: a thousand burnt offerings did Solomon offer upon that altar. 4. to Gibeon ] The Hivite city which was assigned by Joshua to the tribe of Benjamin (Jos 18:21-25). It is most known in early times for the cunning … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 3:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8832","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8832","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=8832"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8832\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8832"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8832"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8832"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
[135] Keil, BCOT, p. 41.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"