Prone to Wonder

9:15–25 / First Kings 9:15–23 is another section that refers us back to 5:1–18, where we were told of the forced labor (Hb. mas) that Solomon conscripted to build his temple. Again, it is the additions that are significant. At one level, the purpose of these additions seems to be that of clarification. First, Solomon did not use this 30,000—strong taskforce only for the temple but also for his other building operations (vv. 15–19), especially his new fortifications in strategically important cities. Secondly, it did not include his Israelite subjects (who had other jobs to do, vv. 22–23) but only the descendants of those Canaanite peoples whom the Israelites could not exterminate (v. 21) when they settled in the land. But why delay this clarification until now? If we need to be clear that Israelites were not involved in the mas, why were we not told at precisely the point (5:13) where confusion might (and often has) arisen?

These people were to be exterminated (Hb. ḥrm, Deut. 7:2; 20:17; as in 1 Kgs. 9:21) precisely so that they could not lead Israel into apostasy. Their appearance (very much alive) along with Pharaoh’s daughter in 1 Kings 9 again serves to prepare us for Solomon’s downfall. Like later kings (cf. 2 Kgs. 17:7–8), he will indeed be seduced by the other gods (11:4). It is of little comfort to read, in the sure knowledge of this future reality, that Solomon is for the time being an orthodox worshiper in the temple (v. 25; cf. Exod. 23:14–17).

The hard (‘enigmatic’, REB) questions (ḥîdôt) were not just ‘riddles’, as in Judges 14:12, but included difficult diplomatic and ethical questions. According to Josephus, Hiram had made similar approaches. The test was not an academic exercise but to see if he would be a trustworthy business partner and a reliable ally capable of giving help.

C. F. Burney explains:

The meaning is that the fame of Yahweh’s name led to a diffusion of a report concerning the wise and prosperous king who enjoyed His favor and protection; and this is in full accordance with the prominence which the queen in this story assigns to Yahweh as the chooser and supporter of Solomon (v. 9).125

9:26–10:13 / The supply of gold pouring into Solomon’s coffers continues, with the assistance of hapless Hiram, as his ships sail to Ophir in Arabia (Gen. 10:29; cf. Ps. 45:9; Isa. 13:12 for its fame). It is not merely gold that arrives at Solomon’s court from that region, however. A queen now travels from Sheba (cf. Gen. 10:28) to see him and to test him with hard questions (“riddles,” 1 Kgs. 10:1; cf. Judg. 14:12–19). Here again a theme is picked up from earlier in the narrative: the worldwide fame of Solomon, which attracts foreigners to his court (4:29–34). The ease with which he answers her questions combined with her own observation of his wealth leaves this queen of the south breathless (rather than overwhelmed, v. 5), if not speechless. Her words (vv. 6–9) largely confirm what our authors have already told us elsewhere. Yet her emphasis is slightly different from theirs. They had stressed the practical benefits of Solomon’s wisdom (v. 4) for all his subjects (4:20, 25). She, however, refers in the first instance much more narrowly to the blessing Solomon must be to his men, his court officials (v. 8), focusing on their appreciation of his wise words. This is consistent with the whole atmosphere of chapter 10, where the focus is very much upon the benefit that wisdom brings to the royal court and particularly to Solomon himself rather than upon any benefit that might flow out to the people. The influx of food described in chapters 4–5 has been replaced by an influx of luxury goods (vv. 2, 10–12, 22, 25), and Solomon’s use of all this wealth is entirely self-indulgent (vv. 14–29). We are reminded of Samuel’s warnings about kingship (1 Sam. 8:10–18). We wonder, in the midst of the silence of 1 Kings 10 about happenings elsewhere in the land, whether this particular king is also now living in luxury (cf. 1 Sam. 8:13) at the expense of his subjects. Do the Queen of Sheba’s fine words about justice and righteousness (v. 9) have any relation to social reality outside the court? Solomon clearly knows all the answers (1 Kgs. 10:3), but is he any longer asking the right questions? Have “wise words” playfully exchanged with visiting dignitaries entirely displaced wise action on behalf of his people?

10:26–29 Solomon’s wealth, as depicted in these and earlier verses, is further proof of the Lord’s covenant keeping (cf. 1 Kgs 3:13). The king has horses for an army that he barely has to use. Metaphorically speaking, he becomes so gold-laden that silver seems “as common in Jerusalem as stones.” His horses and chariots are quite expensive, though some costs are recovered by resale to other nations.

10:14–29 / The closing verses of the chapter press this issue upon us still more forcefully. The accumulation of gold continues. It is mentioned no fewer than ten times in verses 14–29 (vv. 14, 16–18, 21–22, 25). What does Solomon use it for? He decorates his palace (v. 16) with it; he overlays the finest throne ever seen with it (vv. 18–20); he makes household items with it (v. 21). If he does not bother much with silver (Deut. 17:17), it is only because it was of little value in Solomon’s days (v. 21). This does not, however, prevent him from accumulating it anyway (vv. 22, 27), along with chariots and horses (v. 26). We have discussed the accumulation of horses before (cf. the commentary on 4:26). Again, it is the addition to the theme which is significant: Solomon’s horseswere imported from Egypt (v. 28). All but one of the instructions about kingship in Deuteronomy 17:16–17 are thus seen to have been abrogated by Solomon in these verses. That remaining one (“he must not take many wives”) we shall be told about in chapter 11. Is this a wise way for any Israelite king to behave?

This was how the Rescue began, the most unexpected, set-on-itshead campaign a king ever launched. Very unlike Xerxes. For as long as sovereigns have reigned, citizens have been asked to sacrifice for king and country—their lands, their money, their children. But this king stepped from the merriment of his palace, abandoned the cheery fireplace and the spread table, resigned his luxuries and lands, and set out to perish for his citizens.