King Solomon

[1 Kgs. 1:28] Then king David answered and said, Call me Bath-sheba. And she came into the king's presence, and stood before the king.
First Kings is the story of Israel wrestling with the myriad problems of political existence from the last days of David 970 B.E. to the beginning of the reign of Ahaziah 850. The historical work of which 1 Kgs. is a part covers the period from the time of Moses 1250 to the middle of the Babylonian Exile 561. Because of the dominant theological influence of Deuteronomy, it is called the Deuteronomistic history.
The senile king suddenly energized, clear of mind, and decisive makes his vow to be executed today. He renews to her the solemn pledge he had given, in terms of solemnity and impressiveness that show that the aged monarch had roused himself to the duty the emergency called for. Bathsheba emerges as a forceful person with a mind of her own. Instead of asking David she affirms that he had indeed sworn that “Assuredly Solomon your son shall reign after me. Though I desire thy oath may be kept, and the right of succession confirmed to my son, yet I am far from thirsting after thy death, and would rather rejoice, if it were possible for thee to live and enjoy the crown forever. That is in the life of his descendants now that the succession is established.”
The public recognition of the successor to the throne, during the old king's lifetime, is accordant with the customs of the East. David’s oath and instructions for Solomon’s coronation settle the struggle for the succession in Solomon’s favor. Blessed is a great satisfaction to good men, when they are going out of the world, to see their children rising up in their stead, to serve G-d and their generation: and especially to see peace upon Israel, and the establishment of it.The narrator wants us to understand that Solomon’s accession was the fulfillment of Nathan’s prophecy (2 Sam. 7:12).
Although David had united Israel and rules a small empire, the foundations of an enduring kingdom had yet to be established. The religious institutions of the tribal confederacy had not been adapted nor a theology formulated to prepare Israel to serve
G-d in its new imperial status.
The chapter is a summons to the man or woman of G-d to be in the midst of the rowdy, untidy push and shove of human striving where G-d’s purposes are at stake and to act with the boldness and astuteness of a Nathan. Bad leadership and evil can succeed only with the consent of the righteous. Nathan did not passively wait for G-d to work a miracle. Instead, boldly, aggressively, and with keen psychological insight he exploited the situation to achieve his purpose.
David’s dynasty did endure for some 400 years, a remarkable record in the turbulent politics of the biblical world. Soon after the events of chapter one David died. As did Jacob (Gen. 49), Moses (Deut. 33), Joshua (Josh. 23), and Samuel (1 Sam. 12), David used the occasion of his approaching death to issue his last will and testament.
Solomon was in years: not above twenty years old; and withal (which he principally intends) he was raw and un-experienced, as a child, in state affairs. Little child in this context is the language of humility expressing Solomon’s sense of his inexperience and dependence.
Solomon is exhorted to walk in the ways of the L-rd and to keep the L-rd’s statues and commandments are the absolute, unqualified requirements (thou shalt and thou shalt not), ordinances which are legal precedents built up by custom by which specific cases are judged, and testimonies that are Laws viewed as the personal attestation of G-d’s will. That is, the divine Law in all its ceremonial as well as moral requirements. The Hebrew word Torah traditionally rendered by “Law” does not have the burdensome and legalistic connotation of the English term. For the Israelite Torah is a precious gift and the source of life, more to be desired than gold and sweeter than honey. The best English equivalents are “instructions.” But particular reference was intended to its political institutions, as it was only by strictly maintaining the conduct that became the Hebrew monarch (Deuteronomy 17:10-20), that he would secure the blessing of peace and prosperity to his reign. The Law which the prince was enjoined to transcribe and read, 17:11, that be might govern his own and his peoples actions by it. Every king had to hand copy the Scriptures so they would know how to rule.
His ascension to the royal dignity was made under the happiest sponsorship. Having been born after his father became monarch of the whole kingdom, his claim, according to the notions of Oriental people, was preferable to that of all, even his elder brothers. The Hebrew kingdom enjoyed internal prosperity; it was respected and renowned abroad, and Solomon well knew how to improve these advantages.
The ideal of kingly rule according to David is strength rooted in morality. Weakness invites dissension, the triumph of bad leadership, and evil. But strength is not for the personal, arbitrary, or despotic use of the ruler. Above kingship – and leadership in general – stands G-d’s Torah, limiting and conditioning all human exercise of power. If one would be a successful ruler or leader, one must walk before G-d in truth and with all one’s heart and soul. That is, the ruler must live in steadfast, trustful dependence on G-d and be committed to G-d with one’s total inner being – intellect, will, and emotions.
Bath-sheba went unto King Solomon the filial reverence and the particular act of respect, which Solomon rendered, were quite in accordance with the sentiments and customs of the East. The right hand is the place of honor; and as it expressly said to have been assigned to "the king's mother," it is necessary to remark that, when a husband dies, his widow acquires a higher dignity and power, as a mother over her son, than she ever possessed before. Besides, the dignity of "king's mother" is a state office, to which certain revenues are attached. The holder has a separate palace or court, as well as possesses great influence in public affairs; and as the dignity is held for life, it sometimes happens, in consequence of deaths, that the person enjoying it may not be related to the reigning sovereign by natural maternity. Bath-sheba had evidently been invested with this honorable office.
Solomon asked G-d for an understanding heart: “Whereby I may both clearly discern, and faithfully perform all the parts of my duty: for both these are spoken of in Scripture, as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool, and one void of understanding.” The phrase understanding mind in Hebrew is literally “hearing heart, the heart 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; 8:21); indeed, it is “deceitful above all things: (Jer. 17:9). A hearing heart is one that is open, receptive, and teachable (Isa. 50:4). That to which the heart of the king should be open above all else is G-d’s Torah. The king ideally rules not on the basis of his own understanding but administers his realm in the light of G-d’s revealed will. Implicit in the question is the fundamental reason Solomon asked for an understanding mind to govern. He knows that human resources alone are not sufficient for his task. He needs divine empowerment.
“Discern namely in causes and controversies among my people; that I may not through mistake, or prejudice, or passion, give wrong sentences, and call evil good, or good evil.” Absalom, that was a fool, wished himself a judge: Solomon that was a wise man, trembles at the undertaking. The more knowing and considerate men are, the more jealous they are of themselves.
Solomon asks not for G-d to do his work for him, but to be empowered to do it himself. It is important to face and acknowledge one’s limitations and not to pretend to a competence one does not posses.
Between good and bad the ideal of kingship presented in this passage contains some basic guidelines for good government in general.
1. Government is under G-d and responsible to G-d.
2. The governed are G-d’s people, not the states.
3. The essence of good government is the exercise of authority that makes for justice based on the proper discernment between good and evil.
4. The best preparation to govern, under girding all technical expertise, is a hearing heart, a heart that is sensitive and obedient to G-d and responsive to the rights and needs of the governed.
G-d responded: “Justice should be echoing in the translation “govern” that govern in this context is the exercise of authority that make for justice. Understanding to discern (literally, to hear) what is right – justice.” In addition to a wise and discerning mind, G-d gives Solomon riches and honor as well. G-d also promises Solomon long life, but on the condition that Solomon’s moral conduct measure up to that of David. This caution G-d gives him, lest his wisdom should make him proud, careless, or presumptuous.
Of Solomon’s many marriages, only the one to Pharaoh’s daughter is singled out for mention. Marriage to an Egyptian princess would be a reversal of Israel’s fortune. This marriage was political, “a marriage alliance with Pharaoh king of Egypt.” The Pharaoh in question was most likely Siamun (978-959 BE.) or Psusennes 11 (059-945) of the 21st Dynasty. Egypt was Israel’s only serious rival at the time, and the alliance was an important asset to Solomon’s fledgling kingdom. It made for peace, had mutual commercial benefits, and opened up to Israel the vast experience of Egypt in learning and government. She was not admissible into the stronghold of Zion, the building where the ark was (Deuteronomy 23:7, 8). She seems to have been lodged at first in his mother's apartments (Solomon 3:4, 8:2), as a suitable residence was not yet provided for her in the new palace (1 Kings 7:8, 9:24, 2 Chronicles 8:11).
Solomon built a palace for his Egyptian wife, Pharaoh’s daughter had to wait twenty years for her palace (9:24). It has been questioned whether this marriage was in conformity with the Law (see Exodus 34:16, Deuteronomy 7:3, Ezra 10:1-10, Nehemiah 13:26). But it is nowhere censured in Scripture, as are the connections Solomon formed with other foreigners (11:1-3); whence it may be inferred that he had stipulated for her abandonment of idolatry, and conforming to the Jewish religion (Psalms 45:10,11).