Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Kings · Chapter 3
CHAP. III.
IN the last verse of the former chapter, having said, that the kingdom was established to Solomon after the death of Ioab, Adonijah, and Shimei, and the putting down of Abiathar from the high Priesthood, so that no enemies now remained to the endangering of his estate; here it is added, that he sought further to establish his kingdom by contracting affinity with Pharaoh, a mighty neighbour king, by marrying V. 1. Pellican.his daughter. He was sure saith Pellican, by the promises of God, that his kingdom should stand firm, yet humane meanes were not to be neglected, and without doubt he being so zealously affected to the true God, did not take her but to instruct and convert her. And Martyr saith, that Expositours agree, that a P. Martyr.covenant of her embracing the true religion did intervene, and so she was a type of a Church to be gathered out of the Gentiles to become the spouse of Christ: yet entring upon a long dispute, whether a marriage may be made betwixt those, that are of divers religions, and having brought reasons pro and contra, he concludeth, that Solomon had done better, if he had not married an Egyptian daughter, because Pharaoh King of Egypt was not better then Ahab, with whose daughter yet when Ioram the sonne of Iehoshaphat married, it was reproved, and he was thereby corrupted; and such kinde of marriages are rather snares then marriages. In his dispute, he handleth two questions; first, whether a beleever may marry with an infidell? Secondly, whether one that holds the true faith with an heretick? To the first he saith, that infidels are either of Canaan or of other nations: with the daughters of Canaan, no marriages might be made for fear of being corrupted, Exod. 23. Deut. 7. and ch. 12. and because they all were adjudged to destruction without sparing any, for their great abominations. But with the daughters of other nations, some circumstances observed they might sometime marry, Deut. 21. 11.as when one was in love with a fair woman taken captive, she having first her hair shaved, &c. by deforming her thus, if it might be, the heat of his love being cooled towards her. And with the Ammonites or Moabites in the tenth generation, Deut. 23. 3. V. 7.with the Edomites and Egyptians in the third. Yet because we reade of Salmon marrying Rahab a Cannaanite, and Boaz Ruth a Moabite, and David the daughter of the King of Geshur, he determineth, that if any heathen woman did turn and embrace the true religion, she might by a particular dispensation be taken to wife; otherwise it was to yoak an oxe and an asse together, which was unlawfull. Cyprian lamented this detestable vice in Christians, saying, that the Members of Christ were thus prostituted to the Gentiles. And Jerom, that thus Christian Cyprian Epist. de lapsis. Hieron. contra Iovin. l. 1. Ambros. epist. ad Vigilium.parents did prostitute their members to idols, and that Christian women were thus made ribs of the devill. Ambrose bringeth two arguments against these marriages; first, because the married should receive their blessing under the sacerdotall veil, which, if one were heathen, they could not do. Secondly, because they should oftentimes pray together, and therefore he affirmeth that it is no marriage, which Lib. de Abrah. cap. 9. Tertull. de corona militis.is against the decree of God. Tertullian against such marriages alledgeth the saying of the Apostle, let her marry in the Lord, and affirmeth them to be nullities, and therefore that they who marry so, are guilty of whoredome. Moreover he saith, that no good subject will be familiar with his Kings enemy, therefore the enemy of God is not to be placed in ones bosome. And by the old law a servant might not marry without the consent of his master, and if any woman married a servant, she came hereby into the same condition to be his servant also; likewise christians may not marry but according to their Lords will, and if they do with those of another religion, who are the devils servants, they are hereby made the devils servants also. In other things the saying is, tu tibi sume parem, therefore in marrying it should be done likewise. For the second Concilium Agathense forbad not onelyonly marrying with infidels, but also with Hereticks; Likewise Concilium Vrbanense & Laodicense, and Tit. 3. 10. it is said, Avoid heretick after one or two admenitions, and Ioh. 4. the Iews medled not with the Samaritans. Thus farre Martyr. But I do think with the common stream of interpreters, that Solomon offended not in this marriage; both because he is commended here v. 3. for walking in the statutes of God, and Psal. 45. Pharaohs daughter is set forth, as a type of the Church, and in the song of Solomon; wherefore she did doubtlesse embrace the true religion, and the motion to take her to wife came of God, as before it is said of Samson taking a Philistims daughter. Nicholaus de Lyra justifying this marriage of Solomon, answereth these objections. First, that an Hebrew might not marry Iudg. 14. 4. Lyra.with one of another nation, saying, that this is indeed to be understood of all strange nations, and not of the Canaanites onelyonly; because Ezra 10. he cause them that had married so, to put away their wives. But this was the difference between the Canaanites and those of other nations, these might be taken if they left their superstition, those not only in this case, but upon some other singular cause added to this, as Rahab was taken by Salmon to wife, because she had so well mertied of the Hebrews by saving their spies. Secondly, that Solomon is blamed for loving women of other nations, ch. 11. 1. and in particular Pharaohs daughter, saying, that this is not a thing recited there by way of reproofe, but his marrying strangers, that turned him to idolatry: shee being onelyonly reckoned up first, because his love was cheifly to her; and therefore when it is said, v. 8. that he built abominations to all his strange wives, it is not to be understood without exception, for it was onelyonly to such, as offered incense to idols, as is there expressed; and therefore Pharaohs daughter being before converted, was none of them.
Only the people sacrificed in high places, because the house was not yet built to the V. 2.name of the Lord.] That is, saith Iunius, in that at Gibeon, the reason whereof is rendred; 2 Chron. 1. 3. and in Zion where the Ark was, v. 17. For Solomon loved Iunius.the Lord, v. 3. wherefore he would not suffer the people to sacrificed. elsewhere, but in the places where David his Father had sacrificed. Lyra contratywise following Lyra.the vulg. lat. but the people sacrificed in the high places, v. 3. but Solomon loved the Lord, Saith, that this is mentioned as a fault in Solomon, wherein he came short of David: for although it was lawfull till the building of the Temple, yet he should rather have followed the example of David restreining the sactifices only to the threshing floore of Araunah in Zion, where the Arke was; seeing God had shewed unto David that this was the place which he had chosen; P. Martyr P. Martyr.agreeth with Lyra, holding that they sacrificed in any high place, and not only where the Arke and Tabernacle were, which yet hee denieth not to have been lawfull before the building of the Temple. Pellican agreeth with Innius, and I with them, that nothing is here spoken to detract from Solomon, for he is immediately Pellican.commended for his love to the Lord, and said to have walked in all the precepts of David, except his sacrificing in the high place, which is not mentioned as a fault in him, but because in this particular he varied from him, who after he had begun in the threshing floore of Araunah, never sacrificed any where else. For to Gibeon where the Tabernacle of Moses was, and the Altar, Solomon came purposely in greatest devotion, to honour God, and God shewed how well he liked hereof, because he appeared there unto him. But it may seem strange that three yeares being now expired since the death of David, Solomon did not yet begin to build the Temple, seeing all things were before prepared by David, for he began not to build it, till the 4 yeare of his reigne, ch. 6. 1. For this it may be conceived, that still more preparation of materials was to be made, as is shewed, ch. 5. about which so many thousands are there said to have been imployed, and sent over into the countrey of Tyrus to work there, that the levying of men, sending Embassadours to that King, the cutting down of Cedars and Firre-trees, and making the stuffe ready, that no knocking or he wing might be at the building, and the transporting thereof, could not take up lesse time; and happily because the work was so great, and required extraordinary wisdom in him that should undertake it, hee thought himselfe not yet sufficient for it, and therefore stayed till that he had obtaine wisdome of God, as is shewed that he did in this chapter.
Then the King went to Gibeon, to sacrifice there, for that was the great high V. 4.place, and there he offered 1000 burnt offerings. 2 Chron. 1. 3. Hee went with all the multitude to the high place at Gibeon, where was the Tabernacle which Moses the servant of God made in the wildernesse, v. 5. &c. and the brazen Altar which Bezaleel made, &c. Comestar following Iosephus saith, that by Gibeon no particular Schol. histor.high place was to be understood, but onelyonly an high place, as the word signifieth; and that the high place to which Solomon went was in Hebron; but the Chronicles make it plaine that Gibeon is a proper name here, both because it is said the high place at Gibeon, and described by the Tabernacle there, and the Altar, which was the reason why Solomon was drawne thither, to offer sacrifice; and Zadok who was made high Preist insteed of Abiathar, ministred th…. The thousand burnt offerings which he offered here, were according to the Hebrewes, either offered in divers dayes, or which he offered there in all his time, but the first is most probable. Although this his going to Gibeon to sacrifice be spoken of after his marrying of Pharoahs daughter, yet some think that it was before, because so holy a man Pineda. Sallianus.would not doe any other act of great consequence before that he had sought wisdome, whereby to be directed. And in the book of Wisdom he saith, that he sought wisdome in his youth, ch. 8. and as it seemeth, ch. 9. at the beginning of his reign. To this, that hee sought wisdome in the first yeare of his reigne, I assent, although the relation hereof cometh after Shimei his death, which was when Solomon had reigned 3 yeares, and it is not improbable, but that he married Pharoahs daughter in the first year also. For to the end, that all the history of the destruction of Davids enemies might be set forth together, the destruction of Shimei also was set forth before this marriage, although it hapned after. But that his sacrificing at Gibeon was before this marriage, I can yet see no reason of force to perswade, and both the text and Iosephus are for another order, placing the marriage before his sacrificing. He went then after this marriage solemnized to Gibeon to sacrifice, that he might the better prosper in this estate, by thus seeking Gods blessing, and to be the better prepared to the great work of building the temple, to which hee thought it now time to addresse himselfe.
In Gibeon the Lord appeared to Solomon in a dream by night and said, aske what I shall give thee, 2 Chron. 1. 7. That night the Lord appeared to Solomon, &c.] When V. 5.Solomon had presented the Lord so liberally with sacrifices, thus earnestly seeking his favour, the Lord did him this grace to appeare unto him, and then he discovered the end of his so great devotion to be to obtaine wisdome, and herein he prevailed; Note. and for worldly riches and glory also, so that there is nothing lost by being profuse Prov. 3. …. Iames 1. 5.in honouring God, but much gained.
Then Solomon said, thou hast shewed mercy to thy servant David my Father, as V. 6.he walked before thee in truth and righteousnesse, and uprightnesse of heart.] Hee knowing saith Lyra, that God made him this offer for Davids sake, spake thus: Lyra.the truth whereby he commends David, is by Martyr expounded of the uprightnesse of his heart, the righteousnesse of his just dealing, and the uprightnesse of his P. Martyr.true care in all things to walk according to the commandements, for which he is said to be righteous before God, because he was by him accepted for such, although he sometime sinned greatly.
And now thou hast made me to reign, who am a child, &c.] of what age Solomon was when he began to reign, hath been before discussed upon ch. 1. 39. and hee V. 7.saith, that he knew not how to go in and out, that is, to mannage the weighty businesses of the Kingdome. He craveth therefore an understanding heart, and this is necessary for all Kings, because that if any King wanteth wisdom, although his councell be wise, there will be great danger of being misled to his owne, and the hurt of his subjects. And it is not Solomons case alone to aske this wisdome and obtaine it, but whosoever asketh it in faith, hath a certaine promise, Iam. 1. 5. that he shall obtaine it. The prayer of Solomon for wisdome is more largely set forth in the book of wisdome, ch. 9. see also Ecclesiast. 51. 18. 19. &c. With this petition of Solomon God was so pleased, that he gave him both wisdome exceeding that of all others before and after him, and riches and honour, and promised him long life also, if he continued to walk in his commandements. But is it meant, that in wisdome he should excell all other men? Was he wiser then Adam, Moses, the Prophets and Apostles, and then Christ Iesus? And did he excell all Kings without exception, in riches and glory, as Croesus, Xerxes, Alexander, and Nebuchadnezzar? Sol. Iesus Christ was not onelyonly man but God, and therefore he cannot come in question in this comparison: as for Adam also before his fall, without doubt he was as wise as Solomon and both in naturall and divine things: the comparison therefore is made between Solomon and all other meer men, since the fall. In things naturall none was ever so suddainly made so wise as he in youth; for Eccl. 7. he saith, that it was given unto him to know the constitution of the world and elements, and the nature of beasts, trees, plants, &c. but in divine things no doubt, but the Prophe… and Apostles excelled him. It is meant therefore, first for naturall and politick wisdome enabling to govern, there was none like unto him: secondly, for all kinde of wisedome no King was ever comparable to him, and the comparison is expresly made betwixt him and all other Kings: lastly, for riches and glory no King of Israel was ever like him; and for other Kings, taking all three together, wisedome, riches and glory, there was never any, that might be compared unto him in any countrey. For although one might have a larger dominion, and more riches, yet he came short of Solomon in wisedome, which is the greatest glory. Whereas long life is promised him, if he kept the commandements: herein it seemeth, that God fore-seeing his foul falling into idolatry, spake thus; and the event answered the prediction, for he died before he was very old, viz. about 60. according to the Hebrews, at 52.
And whereas he promiseth nothing of victories over his enemies, and power to destroy them, it may be thought also, that this was omitted, because God foresaw the rebellion of Ieroboam, who escaped his hands. Some think, that Solomon asked all kinde of wisedome not onelyonly to govern, but also to understand all divine mysteries and all naturall things, because his understanding was enlarged herein, and yet in the grant God doth not expresse this, but other things, which he asked not he expresseth; whereby is intimated, that this was asked. But the text is plain, that he asked onelyonly wisdome to govern, and to manage the great affairs committed unto him; but God, who is wont to give more to his faithfull servants, then they ask, gave him a most large understanding in all other things also. Yet it is not to be thought, that he had such a knowledge of heavenly mysteries, but that others especially under the Gospell were more enlightened herein, for these were hidden in times past, but now revealed: And therefore most Expositours subscribe to Dionys. Tostatus. Cajetan.this. As Dionys. Tostatus, Caietau, &c.
And when Solomon awaked, behold it was a dream, &c.] But by the spirit of V. 15.God, which sent it, he knew that it came from God, and was no illusion, as dreams commonly are, and he found it to be true by experience, for that his heart was by and by enlarged with understanding, and hereof a proof was given, at his return to Ierusalem, v. 16. 17. &c. Thus Martyr. Lyra, he knew that it was a dream, that is, that it was true, because God used to reveale himselfe by dreames. And immediately he returned to Ierusalem, and offered more sacrifices before the Arke in way of thankfulnesse for this singular mercy, and with part of the peace-offerings he made a royall feast.
Then came there two harlots and stood before the King, &c.] Vatablus for harlots V. 16. Vatablus.hath victuallers, because the word signifieth either, and it is not likely, that they were harlots, because either such conceivednot, or if they did, they desired rather the death, then the life of their children. But Iosephus saith, that they were women Iosephus.that made a gaine of playing the harlots, and both the Sept. and Vulg. lat. render it harlots. But the Chalde paraphrast, victuallers, and Peter Martyr, either Chald. paraph. P. Martyr.victuallers or washers of clothes, holding it improbable that they were harlots, because so godly a King would never have suffered a whore to live in Ierusalem contrary to the law of God, so likewise Pellican. Iunius saith, that they were victuallers, Pellican. Junius.and such as secretly played the whores, because it is not probable that they durst in the time of so godly a King make publick profession of such wickednesse, or as harlots to have appeared before him, and to this do. I subscribe. A case most difficult is by Gods providence now brought before the King to try his wisdom for none but a most wise man could judge rightly of it, both plead for one infant, the one affirming it to be hers, the other hers, and that another infant which dyed by being overlaid in the night, belonged to neither of them. What the truth was, there was no witnesse to prove their ages, one being born but 3 dayes he fore the other, could not distinguish them, and it seemeth that there was no mark to doe it, that any neighbours took notice of. The wise King therefore having a while while heard them both began to consider that a true mother who loveth her child, as it seemeth either of these did, through her naturall affection would not suffer any hurt to be done unto it. Wherefore he called for a sword, and commanded the living child to be divided between them, and then it soon appeared which was the true mother of the child, and it was given unto her. And agreeably to this it is said, Wisdome 7. that by the wisdome given unto him, he knew the thoughts of men. Iosephus saith, that he Josephus.commanded the dead child to be divided also, but because it exceeds the relation of the holy Scripture, this is not to be beleeved, and because there was no reason why it should be divided, seeing they did neither of them desire any part in it. If it shall seem to have been a matter too mean to be brought before the King, happily saith P. Martyr.Martyr it was first brought before some other judge, but he for the difficulty not being able to decide it, it came before the King, as, matters most difficult somtime before Moses. When Solomon began to enter into this way of exploration, to finde Exod. 18.out the true mother, it is supposed that the Courtiers standing by, first derided him in their hearts, as being about to do childishly, but in fine they perceived the depth of his understanding, and feared him; that is, the just reverenced him for his singular endowments, conceiving that they should have justice done them, V. 28.although they had to deal with subtle adversaries; and the wicked feared him, as conceiving they could not lye hid, but should surely be found out having a King of such sagacity, and so bear the punishment of their evill doings.