The two sides of Solomon’s reign and its challenge for us
1 Kings 9:1-28
There is a famous optical illusion by W.E. Hill entitled ‘My Wife and My Mother-in-Law’, which depicts a young woman and an old one in the same figure (the young woman’s jawline as she looks right is the old woman’s nose in profile). Often people only see one first, but once they notice the other, it becomes difficult to unsee them, so that the eye keeps switching between the two depictions. It is a clever drawing that reminds me of Solomon’s portrait in these chapters. Are we meant to see him as a good king or a bad one? Where are the warning signs that we should take to heart? The narrator leaves the evaluation somewhat open-ended, so that we are not told what to think exactly but to ponder the implications of what we observe.
Promise and warning
The high point of Solomon’s reign with the dedication of the temple is followed by a promise and a serious warning. God affirms His presence with His people and His promise to the Davidic dynasty, similar to earlier appearances where the focus was on the positive outcome of obedience (1 Kings 9:3-5 cf. 1 Kings 3:14; 6:11-13). This time, however, there is an ominously long warning (1 Kings 9:6-9), which sets the tone for raising doubts around the king’s activities. Royal worship of other gods (‘you or your sons’, v.6) will not annul God’s commitment to the Davidic dynasty, but its ripple effect on the people as they turn to idolatry (v.9) will lead to exile and the temple’s ruin (vv.7-8). It is a stark reminder to focus on what matters (the relationship with God) rather than on the visible expressions of His presence.
A grand edifice and its shadowy side
The chapter recounts Solomon’s building and trade activities. He gives Hiram twenty cities (likely in disputed territory on the border of Israel) probably to cement their alliance (note Hiram calling Solomon ‘my brother’, a term for a covenant partner, 1 Kings 9:13), which will continue with profit (1 Kings 9:11, 26-28). Nevertheless, there is a sour note introduced by the contrast of Solomon getting all that he desires while Hiram receives what seems ‘worthless’ (1 Kings 9:11-12). Is this a lack of generosity from a powerful and rich king? [1] Or is the issue the giving away of Israelite land?[2] Solomon’s building projects involve several cities providing defence for the land or protection for trade routes (1 Kings 9:15-18). The reference to cities to store Solomon’s chariots and horses (1 Kings 9:19) again sounds a discordant note, since a king was not to amass such military power (Deut 17:16). The narrator stresses that Israelites were not made slaves (1 Kings 9:22),[3] nevertheless, we are reminded of Samuel’s warning about a human king who will take people for his own service (1 Sam 8:11-12). The repeated reference to Pharaoh’s daughter, Solomon’s wife (1 Kings 9:16, 24) also casts a shadow over his accomplishments. At the same time, Solomon offers sacrifices three times a year (a reference to the major festivals: Passover, Weeks and Tabernacles, Deut 16:16), indicating his commitment to the Lord.
In the world but not of it
The image that emerges of Israel is one that has become in many ways ‘like all the other nations’ (1 Sam 8:5). Behind the edifice of grandeur in public buildings, military power, and alliances is the cost of heavy taxation and servitude even if not slavery (1 Kings 12:4). The exiles were probably revelling in the former glory of their country while perhaps feeling troubled about its more shadowy aspects. Solomon’s story raises the question for us, too, of what it means to be in the world but not of it. What matters in faithfulness, what is a compromise and the beginning of a slippery slope? It is impossible to make a rule but a key phrase in this chapter is that Solomon could do all that he desired and what pleased him (1 Kings 9:1, 11, 19). Although God gives us so much for our enjoyment and we can delight in His good gifts, the question is what our ultimate delight and desire is. What and who is our first love, above all others? What determines how we act and define our attitudes: material goods, comforts, security, human relationships, prestige, status, achievements or the Lord? May we give our heart fully to Him.
[1] How we see the issue is partly dependent on who is in a power position and also whether the price paid for the cities is inflated or fair, both of which are uncertain. The weight of a talent varied overtime (Simon J. DeVries estimates between 45-130lb; 1 Kings, 2nd ed, WBC 12 [Nashville: Thomas Nelson, 2003], 132), so the amount would have been anywhere between 2,500-7,000kg gold and this sounds a lot, but we know little about the commercial value of a city at the time.
[2] E.g. Lissa M. Wray Beal, 1&2 Kings, AOTC (Nottingham: Apollos/Downers Grove: IVP, 2014), 150.
[3] The Israelite forced labour in 1 Kings 5:13 is called mas, while non-Israelite slave labourers are called mas-‘oved (1 Kings 9:21). The difference is that non-Israelites were permanently enslaved, while Israelites could only be conscripted for a time. Elsewhere in the OT, the two terms are sometimes used interchangeably for foreign slave labour, but the author of Kings clearly makes a distinction. Slavery is abhorrent for us in a modern context, but it was still acceptable practice in the Old Testament, so we should not judge Solomon by our standards. Nevertheless, there are signs in the OT that slavery is not ideal (the trajectory is a gradual move away from it) evident in the prohibition to make Israelites permanent slaves (Lev 25:39-40).
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