Putting the Temple and “Success” in their Place
The early readers were exiles in Babylon, surrounded by splendid palaces and impressive temples that would have made the Jerusalem royal buildings and temple seem insignificant even if they had not been recently demolished by the Babylonians! Present readers in Western countries might see some similarities in our own context: previously church buildings were the focal point of towns, their spires dominating the skyline, but now they are dwarfed by towers of financial institutions and alluring large shopping complexes. The ever-visible dominant symbols are those of the gods of the empire of commerce and pleasure. How are the people of God to live in this new context? An answer comes in the place of the temple and Solomon’s buildings in the narrative of Kings and the ways in which their importance is relativized. There are potent narrative illustrations of what happens when people seek to serve both God and the counterfeit gods of money, sex, and power, rather than following God’s ways wholeheartedly.15
Throughout the ancient Near East, kings as a priority built and funded temples for the nation’s or the capital’s god. David had thus been acting like any king of “the nations” in seeking to build an appropriately magnificent temple for the Lord in his capital Jerusalem. Surprisingly God seems to be unenthusiastic, being more interested in promising a “house” (dynasty) for David than in a “house” (temple) for himself. Nevertheless, he does tell David that his son will build a temple (2 Sam 7:1–16). With this background it may surprise readers that David’s final charge to Solomon says nothing about a temple, but rather enjoins, “Observe what the Lord your God requires: Walk in obedience to him, and keep his decrees and commands, his laws and regulations, as written in the Law of Moses.” The path that will “prosper”16 for David’s successors is to “walk faithfully before me with all their heart and soul” (1 Kgs 2:3).
The first mention in Kings of a temple is in the introductory setting of the scene after Solomon is established as king. Again, contrary to what we may expect, even after the comment that “a temple had not yet been built for the Name of the Lord” (1 Kgs 3:1, 2), when God appears to Solomon there is silence concerning a temple. Rather the focus is “a wise and discerning heart to administer justice” (3:11–12). Immediately follows an account of justice being given in the case of two prostitutes and their children, and the concluding statement is that “all Israel . . . saw that he had wisdom from God to administer justice” (3:16–28). Not until Hiram of Tyre sends envoys to Solomon does Solomon’s return message center on his intention to “build a temple for the Name of the Lord my God” (5:5). Obeying God and doing justice come first in the telling of the reign of Solomon.
A related motif in the opening chapters is “wisdom.” Solomon asked God for “a discerning heart to govern your people and to distinguish between good and bad”17—God adds the word “wise” (3:9, 12). Previously, like a movement from the idealism and piety of a Sunday sermon to the Realpolitik of weekday life, David’s words to Solomon switched dramatically after the charge to obey God’s commands. He instructed Solomon to remove certain people who might be threats: “deal according to your wisdom . . . you are a man of wisdom; you will know what to do” (2:6, 9). Solomon ensured the death of these and more, removing “adversaries.” There is thus a certain irony in God’s subsequent words that Solomon had “not asked for the death of your enemies” (3:11), and that later Solomon links building the temple with his now having “no adversary” (5:4).18 The wisdom given by God for the administering of justice, discerning good and bad, stands over against Solomon’s pragmatic wisdom that removes opposition. Here is a stark example of the contrast James describes between wisdom that is “earthly, unspiritual, demonic” and “the wisdom that comes from heaven” that is “first pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere.” It is “peacemakers who sow in peace (who) reap a harvest of righteousness” (Jas 3:13–18). It is as Solomon proposes equitable friendly arrangements with the Tyrian Hiram for the supply of timber for temple-building, that Hiram responds by praising God “for he has given David a wise son to rule over this great nation” (5:7).
The temple building and dedication is described in much detail, with four chapters (5–8) in the center of chapters 1–11. Its beauty is evident. God authenticates by the presence of “the glory of the Lord” as at the time of completion of the tabernacle (8:10–11; cf. Exod 40:34–45), and affirms by a word to Solomon in a vision (9:3). Features of the account, however, provide a tempering perspective.
As Solomon begins to build, the word of the Lord came to Solomon: “As for this temple you are building,” and then God says nothing about the temple! Rather the word is a promise that God’s presence depends not on a temple but on “following my decrees and observing my laws” (6:11–13). God appears again to Solomon after the temple dedication. As the message moves through three components there is an ominous doubling in length: one verse is a statement regarding the temple, two verses deal with obedience “with integrity of heart and uprightness,” and then four verses are a warning of destruction and exile if the people worship other gods (9:3–9). The temple is no substitute for obedience in life.
The priority and the implied criticisms in the warning of 9:6–9 suggest another look at the preceding account of the temple building. Crane has commented that detail is mainly of “the ornateness and splendor of the temple” rather than features “having cultic value.” Further, when Solomon responds to the presence of “the glory of the Lord” (8:11), his early words are “I have indeed built a magnificent temple for you” (8:13) and in the following prayer he “frequently mentions that he built the Temple (8:20, 27, 44, 48).”19 Solomon’s focus appears to be on the magnificence of the building under his patronage rather than its worship aspects.
The writer suggests Solomon’s priorities also by the surprising center of the temple narrative mention of Solomon’s building his own palace.20 In contrast to later chapter divisions, the Hebrew Masoretic Text sharpens the contrast in having no division between 6:38 and 7:1:
. . . the house21 was completed according to all its matters and specifications and he built it in seven years and his house Solomon built in thirteen years and he completed all his house [my translation].
The parallel between two houses is reinforced by the central section ending which points to similar structures (7:12). The priority is hinted at earlier: in 3:1 Solomon’s “house” is mentioned before the “temple.” Is this a clue as to why, on the several later occasions when temple wealth is given to, or taken by, invading kings, God apparently does nothing to protect such wealth?22 The writer is saying to people in exile, and beyond, that God’s interest is not in the material wealth supplied but in heart allegiance shown in obedience.
A further dimension of what is important to God in his relationship with his people is evident in other features of the narrative structure. The central account of Solomon’s building of his palace mentions his building a palace for “Pharaoh’s daughter” (7:8), and two other key locations mention “Pharaoh’s daughter” (3:1–3; 9:24–25). What is the writer communicating in this structure? Associated is reference to the exodus “out of Egypt” framing the temple narrative: “In the four hundred and eightieth year after the Israelites came out of Egypt . . . he began to build the temple” (6:1) is matched by the account of temple dedication, “since the day I brought my people out of Egypt” (8:16), “the covenant of the Lord that he made with our ancestors when he brought them out of Egypt” (8:21), “they are your people and your inheritance, whom you brought out of Egypt” (8:51), and “you sovereign Lord brought our ancestors out of Egypt” (8:53). Sadly, after his death, Solomon’s