Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: 1 Kings 3:4-13
Solomon’s Request of God (Continuation)
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[4] And the king (Solomon) went to Gibeon to sacrifice there, for that was the great high place; Solomon used to offer a thousand burnt offerings upon that altar. [5] At Gibeon the LORD appeared to Solomon in a dream by night; and God said, “Ask what I shall give you.” [6] And Solomon said, “Thou hast shown great and steadfast love to thy servant David my father, because he walked before thee in faithfulness, in righteousness, and in uprightness of heart toward thee; and thou hast kept for him this great and steadfast love, and hast given him a son to sit on his throne this day. [7] And now, O LORD my God, thou hast made thy servant king in place of David my father, although I am but a little child; I do not know how to go out or come in. [8] And thy servant is in the midst of thy people whom thou hast chosen, a great people, that cannot be numbered or counted for multitude. [9] Give thy servant therefore an understanding mind to govern thy people, that I may discern between good and evil; for who is able to govern this thy great people?”
[10] lt pleased the Lord that Solomon had asked this. [11] And God said to him, “Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right, [12] behold, I now do according to your word. Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you. [13] I give you also what you have not asked, both riches and honor, so that no other king shall compare with you, all your days."
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Commentary:
3:1-11:1:43. The reign of Solomon became idealized in the memory of Israel. The sacred writer of 1 and 2 Kings gives him much more space than any other king. First we are shown his wisdom (3:1-5:14), which would become proverbial and would cause wisdom books such as Proverbs, Ecclesiastes and the Book of Wisdom to be attributed to him, and also poetical books such as the Song of Songs and a collection of Psalms. He then goes on to deal with the king’s public works programme (5:15-9:9), especially the building of the temple and its dedication, for that temple would become the center of the religious life of the people. On these two scores Solomon became famous inside and outside Israel, as explained in 9:10-10:29. Finally, with a realism rare among historians of the time, the writer exposes the king’s sins and failings towards the end of his reign (11:1-40).
The reign of Solomon is depicted in these chapters in all its splendor--and all its weakness. The splendor derives from the wisdom with which God endows the king (3:1-5:14) and is to be found in Solomon’s great buildings (especially the temple: 5:15-7:51), in his prayer at the dedication of the temple (8:1-9:9) and in the booming commerce which gives Solomon great prestige and untold wealth (9:10-10:29). The king’s weakness lies in his unfaithfulness to God, for, to please his foreign wives, he introduces the worship of other gods into the country. There are political weaknesses, too: cracks are appearing in the (north-south) union, and enemies exist inside and outside the state (11:1-40).
3:1-5:14. The most important trait of Solomon is his wisdom, to which our Lord refers in the Gospel (cf. Mt 12:45). The sacred writer shows here the source and evidence of that wisdom: it is a gift from God, his answer to the king’s prayer (3:12-14), and it can be seen in the way Solomon administers justice (3:16-28) and in the way that court and kingdom are organized, that is, in the typical functions of a king (4:1-24). The more he acts with wisdom, the wiser he becomes (4:29-34).
3:2-14. The “high places” (v. 2) were altars built in open country, on the top of some hill, and under a shady tree, where Canaanites and Israelites of this period offered sacrifices to the divinity. From the time of King Josiah’s reform in 622 this type of worship was expressly forbidden in case the worship of God should become associated with worship of local gods, baals (cf. 2 Kings 23:4-20).
Gibeon, about 10 km. (6 miles) northwest of Jerusalem, belonged to the tribe of Benjamin (cf. Josh 18:25) and was one of the cities given over to the Levites (cf. Josh 21:17) in which according to Chronicles, the desert tent or tabernacle was kept for a time (cf. 1 Chron 21:29). The fact that the Lord should speak to Solomon here also means that he is confirming him as king of Israel.
Solomon’s request pleases the Lord because it is made with humility (cf. v. 7) and because he asks not for material things but for “an understanding mind” so as to be able to govern well (vv. 9-14). Solomon’s request is an anticipation of the proper order which, according to Christ’s teaching, should be present in prayer of petition: “The one Master and Lord teaches us how and in what order we ought to pray to God for the things we want; since we indicate and express our desires and petitions in, prayer, then we pray properly and well when the order of our petitions matches the right order of desires. True charity teaches us that we ought to dedicate ourselves and all our desires to God; God, the supreme Good, deserves the highest form of love. And God cannot be loved from the heart, exclusively, if his honor and glory are not valued above all other things and creatures; all good things, those we have and those we do not possess, all things that are called good, must be subordinated to the supreme Good from whom they derive their goodness” ("Roman Catechism", 4, 10, 1).
The Apostles Return
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[30] The Apostles returned to Jesus, and told Him all that they had done and taught. [31] And He said to them, "Come away by yourselves to a lonely place, and rest a while." For many were coming and going, and they had no leisure even to eat. [32] And they went away in the boat to a lonely place by themselves.
First Miracles of the Loaves
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[33] Now many saw them going, and knew them, and they ran there on foot from the towns, and got there ahead of them. [34] As He landed He saw a great throng, and He had compassion on them, because they were like sheep without a shepherd; and He began to teach them many things.
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Commentary:
30-31. We can see here the intensity of Jesus' public ministry. Such was His dedication to souls that St. Mark twice mentions that the disciples did not even have time to eat (cf. Mark 3:20). A Christian should be ready to sacrifice his time and even his rest in the service of the Gospel. This attitude of availability will lead us to change our plans whenever the good of souls so requires.
But Jesus also teaches us here to have common sense and not to go to such extremes that we physically cannot cope: "The Lord makes His disciples rest, to show those in charge that people who work or preach cannot do so without breaks" (St. Bede, "In Marci Evangelium Expositio, in loc."). "He who pledges himself to work for Christ should never have a free moment, because to rest is not to do nothing: it is to relax in activities which demand less effort" (St J. Escriva, "The Way", 357).
34. Our Lord had planned a period of rest, for Himself and His disciples, from the pressures of the apostolate (Mark 6:31-32). And He has to change His plans because so many people come, eager to hear Him speak. Not only is He not annoyed with them: He feels compassion on seeing their spiritual need. "My people are destroyed for lack of knowledge" (Hosea 4:6). They need instruction and our Lord wants to meet this need by preaching to them. "Jesus is moved by hunger and sorrow, but what moves Him most is ignorance" (St J. Escriva, "Christ Is Passing By", 109).