B. Solomon the Wise Man (3:1-4:34)

With Solomon’s position established, chs. 3 and 4 constitute the first in a series of units that look at various aspects of his life and reign. Of particular importance here is the hypothetical and unwritten question that most readers would be asking: “How did Solomon become so wise and so wealthy?” The answer, at least on the surface, lies in the prayer that soon follows (3:6-9).

Ch. 3 begins abruptly by mentioning Solomon’s alliance with Egypt and his subsequent marriage to Pharaoh’s daughter (3:1). Such a marriage was extremely unusual, for although pharaohs were known to marry foreign wives, they did not share their daughters in like manner. In fact, a text from before the time of Solomon suggests as much: “From of old, a daughter of the king of Egypt has not been given to anyone” (Amarna Letter IV). While Israel had reached a point of strength by this time, such a marriage indicates that Egypt, like Assyria to the northeast, was in a somewhat weakened condition. In addition, Solomon’s ties with Israel’s former taskmasters and his proudly bringing his new queen to Jerusalem must have produced a degree of hardship in the hearts of some of his followers.

Prior to the building of the temple, the religious situation in Israel remained somewhat unsettled (3:2). The ark was in Jerusalem (2Sa 6), the tabernacle most likely in Gibeon (1Ch 16:39; 21:29), and public worship had been going on at various places. Of these places or shrines, some were clearly heathen, but others were neutral and could be dedicated to Yahweh (DeVries, XXVI-XXIX). According to 1Ki 3:2, while heathen shrines should have been destroyed, shrines of the latter type would cease to function only when the temple itself was completed.

Of these earlier legitimate shrines, Gibeon was one of the more important because of its connection with the ark and the tabernacle. While there, Solomon offers a monumental sacrifice (3:4) and is invited by God in a dream to make a request (v.5). Rather than asking for wealth or power, as one might expect, Solomon desires a discerning heart (v.9). Such a request pleases God to the extent that he gives Solomon not only wisdom, but a promise of unsolicited wealth and honor as well (v.13). A further benefit—longevity—would be Solomon’s too if he lived up to the righteous standard established by his father (v.14). David, once again, serves as the positive example to be emulated.

With Solomon’s request having been granted, it remained for his newly found wisdom to be demonstrated. Proof, in other words, can be found in the familiar story recorded in 3:16-28. Here Solomon makes the legendary decision with respect to the two prostitutes arguing over the same child. Importantly, the decision affected not only the conflicting individuals, but also the entire community. Solomon was now held in awe (3:28).

Organizationally, the internal positions of Solomon’s kingdom reflected in 4:1-6 closely resemble those of David’s (2Sa 8:16-18; 20:23-26), with perhaps a few additions. Of particular significance, however, are the administrative districts listed in 4:7-19. In order to finance his various endeavors, Solomon devised a scheme whereby his kingdom would be divided into twelve districts. Not to be confused with the earlier twelve tribes, each of these districts was responsible to provide supplies for one month every year. On the basis of 4:22-26, this was no small matter! In spite of 4:20, a degree of resentment began to set in as a result of this and other policies, although it goes largely unmentioned until 1Ki 12.

Having depicted Solomon’s wise ruling and described his organizational structures, the editor now supplies an almost breathtaking synopsis of Solomon’s wisdom (4:29-34). Needing to spend far less time dealing with military matters than did his father, Solomon had the luxury to direct his attention elsewhere. He enjoyed various literary and musical pursuits, composing both proverbs and songs (v.32), and he was accomplished in the natural sciences (v.33). Not only did native Israelites marvel at his insight, but people from all over the world came to hear him speak (v.34). In short, Solomon’s wisdom knew no limits (v.29).

But beyond a simple picture of Solomon himself, this description of him as a sort of Renaissance Man also reflects the ever-increasing importance of the wisdom movement during his reign. Even though wisdom in ancient Israelite society was understandably rooted in family life, where parents and grandparents would pass insight on to the children, the demands of the monarchy required good and dependable counsel. As such, groups of particularly wise individuals gathered in a formal sense and, most likely, schools gained importance (Crenshaw, “Wisdom in the OT,” and particularly Old Testament Wisdom, 27-65). Solomon, then, embodies so much of the wisdom that had become important to people at that time. He was nothing less than wisdom in human form.