1:1-17 Solomon's choice of wisdom, His strength and wealth. - SOLOMON began his reign with a pious, public visit to God's altar. Those that pursue present things most eagerly, are likely to be disappointed; while those that refer themselves to the providence of God, if they have not the most, have the most comfort. Those that make this world their end, come short of the other, and are disappointed in this also; but those that make the other world their end, shall not only obtain that, and full satisfaction in it, but shall have as much of this world as is good for them, in their way. Let us then be contented, without those great things which men generally covet, but which commonly prove fatal snares to the soul.

Verse 2. - This verse and the following four supersede the one verse, 1 Kings 3:4; and the five together give us, of course, a much fuller view of the events of the sacrifice. Our present verse purports to show the representative components of "all Israel" in a fourfold classification. Captains of thousands and of hundreds (see first 1 Chronicles 13:1; 1 Chronicles 27:1; 1 Chronicles 28:1; and then Exodus 18:21, 25; Numbers 31:14, 48, 52, 54; Deuteronomy 1:15; 1 Samuel 8:12; 1 Samuel 17:18; 1 Samuel 18:13; 1 Samuel 22:7; 2 Samuel 18:1; 2 Kings 11:9, 15, 19). The judges. The office and the person of the judge were held in high honour among the Jewish people from the first, and perhaps, also, with a noteworthy uniformity, even in the more degenerate periods of their history. Their commencement in patriarchal simplicity can be easily imagined, and receives illustration from such passages as Job 29:7, 8, 9; Job 32:9. Their more formal development may be considered to date from the crisis related in Exodus 18:14-24. And the allusions to the judge and his office thenceforward sustain our impression of the honour in which they were held, arising, no doubt, largely from the deep-felt necessity for them, the more society crystallized (Numbers 25:5; Deuteronomy 16:18; Deuteronomy 19:17; Deuteronomy 21:2; Joshua 8:33; 1 Chronicles 23:24; 1 Chronicles 26:29; 2 Chronicles 19:8-10). In 1 Chronicles 23:24 we are told how David set apart "six thousand Levites" to be "officers and judges." Every governor. The word employed here (נָשִׂיא) is rendered by five different words in our Authorized Version: "prince" (Genesis 17:20, passim), "ruler" (Exodus 16:22, passim), "captain" (Numbers 2:3, passim), "chief" Numbers 3:24, passim), and "governor" in the present passage only. It is evidently a term of generic signification, used of a king (1 Kings 11:34; Ezekiel 12:10); of leaders of the Ishmaelites (Genesis 17:20); of the captains of the tribes of Israel (Numbers 7:11); of the chiefs of families (Numbers 3:24); while the use of it (Genesis 23:6) to set forth the position of Abraham as one raised to eminence so high and undisputed that it might be clearly said to be God's doing, is sufficient to determine its central signification. The chief of the fathers; i.e. the heads of the fathers. The first occurrence of the expression, "the heads of their fathers' houses" (Exodus 6:14), and of "the heads of the fathers of the Levites according to their families" (Exodus 6:25), sufficiently explains the original and perfectly natural meaning of the phrase. The great importance and significance of the position of the heads "of families" and "of houses" and" of fathers" in early patriarchal times must necessarily have declined by the time of Solomon, when the nation had received so much more of civil form and system. But the name remained, and the family and social position did not fail to make themselves felt, and finally the official recognition of them in David's time is evidenced by 1 Chronicles 27:1, and in Solomon's time both by the present passage and 2 Chronicles 5:2 with its parallel 1 Kings 8:1. Our present use of the expression ought probably to show it, in close apposition with the foregoing words, "to all Israel" (wrongly translated "in all Israel" in the Authorized Version), and which itself is a repetition of the "to all Israel" in the beginning of the verse. Although the existing Hebrew pointing of the verse does not favour the supposition, it may be that the writer means to emphasize Solomon's summons as made both to the kingdom as such, and to the people also as a united people. We are not, indeed, told here, in so many words, what it was that Solomon said "to all Israel." But there can be no doubt as to his object, as betrayed in the first clause of the following verse.

Then Solomon spake unto all Israel,.... To their representatives about going to Gibeon to sacrifice, as the next words show: so Jarchi and Kimchi observe:

to the captains of thousands, and of hundreds, to the judges, and to every governor in all Israel, the chief of the fathers; whom he had convened on this occasion; though some think this is the same congregation gathered by his father, by whom he was anointed and made king, and that he spoke of this to them before they broke up, 1 Chronicles 28:1 which seems not so probable, since it was after the death of his father, after he had been king some time, and even after his marriage with Pharaoh's daughter, that what follows was done, see 1 Kings 3:1.

2-5. Then Solomon spake unto all Israel—The heads, or leading officers, who are afterwards specified, were summoned to attend their sovereign in a solemn religious procession. The date of this occurrence was the second year of Solomon's reign, and the high place at Gibeon was chosen for the performance of the sacred rites, because the tabernacle and all the ancient furniture connected with the national worship were deposited there. Zadok was the officiating high priest (1Ch 16:39). It is true that the ark had been removed and placed in a new tent which David had made for it at Jerusalem [2Ch 1:4]. But the brazen altar, "before the tabernacle of the Lord," on which the burnt offerings were appointed by the law to be made, was at Gibeon. And although David had been led by extraordinary events and tokens of the divine presence to sacrifice on the threshing-floor of Araunah, Solomon considered it his duty to present his offerings on the legally appointed spot "before the tabernacle," and on the time-honored altar prepared by the skill of Bezaleel in the wilderness (Ex 38:1).

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