Why did Solomon offer sacrifices at the high places despite God's commandments? Historical and Scriptural Setting 1 Kings 3:3 states, “Solomon loved the LORD and walked in the statutes of his father David, except that he sacrificed and burned incense on the high places.” The key background texts are Deuteronomy 12:2-7; Joshua 18:1; 1 Samuel 1:3; 1 Kings 2:3-4; 2 Chronicles 1:3-6. Together they show that Moses had commanded one centralized sanctuary once Israel was “at rest” in the land (Deuteronomy 12:10-11), while earlier patriarchs and judges regularly erected altars on elevated sites. After Shiloh’s destruction (cf. Jeremiah 7:12-14), the Tabernacle and bronze altar were moved first to Nob (1 Samuel 21:1) and later to Gibeon (1 Chronicles 16:39-40; 21:29). Gibeon, the “great high place” (1 Kings 3:4), thus functioned as Israel’s authorized worship center until the Jerusalem temple was completed (1 Kings 8:4). Transition Period between Tabernacle and Temple The Mosaic covenant had allowed temporary, multi-site worship (Exodus 20:24-25) but required eventual centralization (Deuteronomy 12). Solomon reigned in this transition. The Tabernacle furniture was still at Gibeon; the Ark alone had been moved to Jerusalem by David (2 Samuel 6:17; 1 Chronicles 16:1). Because the Ark and altar were separated, worship occurred in both places. Solomon’s sacrifices at Gibeon respected the bronze altar established by Moses (2 Chronicles 1:5-6), yet the separate location fell technically under the wider term “high place.” Terminology of “High Places” (Heb. bamoth) Bamoth refers generically to elevated worship sites. Context determines legitimacy. Pre-Temple use (e.g., Samuel at Ramah, 1 Samuel 9:12-14) was tolerated when connected to the Tabernacle and Levitical oversight. Post-Temple use, especially for syncretistic or idolatrous rites, was condemned (1 Kings 11:7; 2 Kings 17:9-11). Divine Toleration and Progressive Revelation God met Solomon at Gibeon (1 Kings 3:5), indicating divine accommodation within covenant boundaries. The episode illustrates progressive revelation: the Lord gradually shifted Israel from mobile worship (Exodus-Joshua) to settled worship (Temple), paralleling redemptive-historical stages from tabernacling to ultimate incarnation (John 1:14). Covenantal Obedience and Remaining Deficiencies The text praises Solomon’s love for Yahweh yet flags an “except” clause, anticipating later failures (1 Kings 11:1-10). His worship at multiple high places—though centered at Gibeon—foreshadowed his later tolerance of pagan shrines. Thus 1 Kings 3:3 is both explanatory and cautionary: even sincere worshipers need full obedience. Archaeological Corroboration • Excavations at el-Jib (identified with biblical Gibeon) reveal large stone installations and wine-vat complexes dating to the Bronze and Iron Ages, compatible with a cultic administrative center (James B. Pritchard, 1956-62 seasons). • Shiloh’s destruction layer (late Iron I) contains cultic pottery and animal-bone refuse consistent with the biblical loss of central worship (cf. 1 Samuel 4; Jeremiah 7:12). These findings support a Tabernacle relocation timeline aligning with Usshur’s ca. 1000 BC chronology. Theological Implications 1. Worship Centrality: God desires one appointed mediator and place—foreshadowing Christ as the singular locus of atonement (John 4:21-23; Hebrews 9:11-12). 2. Heart vs. Location: Solomon’s early sincerity shows that external location is secondary to covenant faith, yet wholehearted obedience ultimately demands conformity to God’s stated pattern. 3. Progressive Sanctification: The movement from high places to Temple, then from Temple to Christ’s body, models maturation in divine-human relationship. Practical Application Believers today avoid relativizing worship “preferences” that conflict with explicit revelation. Like Solomon, one may begin well yet compromise if Scripture’s absolute authority is diluted. Christ, risen and reigning, is the final high place—our sole access to the Father (Acts 4:12). Answer in Summary Solomon sacrificed at Gibeon because the Mosaic Tabernacle and bronze altar were stationed there during a divinely permitted transitional period before the Temple’s completion. While technically a “high place,” it remained the authorized sanctuary until God centralized worship in Jerusalem. The practice was tolerated, though not ideal, and served as a stepping-stone toward the fuller revelation of worship through the resurrected Christ. |
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