That night, God appeared to Solomon and said to him, “Ask for what you want me to give you.”
Solomon said to God, “You have shown great loving kindness to David my father, and have made me king in his place. Now, Yahweh God, let your promise to David my father be established; for you have made me king over a people like the dust of the earth in multitude. Now give me wisdom and knowledge, that I may go out and come in before this people; for who can judge this great people of yours?”
God said to Solomon, “Because this was in your heart, and you have not asked riches, wealth, honor, or the life of those who hate you, nor yet have you asked for long life; but have asked for wisdom and knowledge for yourself, that you may judge my people, over whom I have made you king, therefore wisdom and knowledge is granted to you. I will give you riches, wealth, and honor, such as none of the kings have had who have been before you had, and none after you will have.”
Geneva Bible translators 1599 · Public Domain On vv9–11 Perform thy promise made to my father concerning me.
Perform thy promise made to my father concerning me.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–12 2Ch 1:7 In that night did God appear unto…
2Ch 1:7 In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.
Ver. 7. In that night.] See on 1Ki 3:5.
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Did God appear.] That this was a divine dream, Solomon was sufficiently sensible, by the great wisdom wherewith he found himself indued when he awoke.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7, 10, 11 In that night, after those sacrifices were offered.
In that night, after those sacrifices were offered.
Did God appear, in a dream, of which See Poole "1Ki 3:5", &c.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On v7 In that night did God appear unto Solomon,.... From…
In that night did God appear unto Solomon,.... From hence to the end of Ch2 1:12 it is the same with Kg1 3:5. See Gill on Kg1 3:5, Kg1 3:6, Kg1 3:7, Kg1 3:8, Kg1 3:9, Kg1 3:10, Kg1 3:11, Kg1 3:12, Kg1 3:13, Kg1 3:14, Kg1 3:15
2 Chronicles 1:13
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8, 12 To reign, &c. - Give me the spirit of…
To reign, &c. - Give me the spirit of my father David, that Israel may not suffer by the change. The eminency of those that went before us, and the obligation that lies upon us, to keep and carry on the good work they were engaged in, should quicken our prayers for wisdom and grace, that we may do the work of God in our day, as faithful as they did in theirs.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7, 9 Verse 7. In that night] The night following the…
Verse 7. In that night] The night following the sacrifice. On Solomon's choice, see the notes on 1Kg 3:5-15.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 8, 10, 12 2Ch 1:7. In that night — After those sacrifices…
2Ch 1:7. In that night — After those sacrifices were offered; did God appear to Solomon in a dream — Of which see the notes on 1Ki 3:5. And said, Ask what I shall give thee — God bid him ask what he would; not only that he might put him in the right way to obtain the favours which were intended him, Ask, and ye shall receive; but that he might try him how he stood affected, and give him an opportunity of knowing and manifesting what was in his heart. For men’s characters appear in their desires and choices. What wouldst thou have? tries a man as much as, What wouldst thou do?
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v7 The verbal differences between this passage and the corresponding…
The verbal differences between this passage and the corresponding one of Kings 1Ki 3:5-14 are very considerable, and indicate the general truth that the object of the sacred historians is to give a true account of the real bearing of what was said: not ordinarily to furnish us with all or the exact words that were uttered. The most important point omitted in Chronicles, and supplied by Kings, is the conditional promise of long life made to Solomon 1Ki 3:14; while the chief point absent from Kings, and recorded by our author, is the solemn appeal made by Solomon to the promise of God to David his father 2Ch 1:9, which he now called upon God to “establish,” or to perform.
2Ch 1:12
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I will give thee riches, and wealth, and honor - Remark that the writer says nothing of any promise to Solomon of “long life,” which, however, had been mentioned in 2Ch 1:11 among the blessings which he might have been expected to ask. The reason for the omission would seem to lie in the writer’s desire to record only what is good of this great king. Long life was included in the promises made to him; but it was granted conditionally; and Solomon not fulfilling the conditions, it did not take effect (1Ki 3:14 note).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 10 Night, after the victims had been offered. On this…
Night, after the victims had been offered. On this occasion, Solomon made this prayer, and was heard, 3 Kings iii. 5. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v7 HIS CHOICE OF WISDOM IS BLESSED BY GOD. (Ch2…
HIS CHOICE OF WISDOM IS BLESSED BY GOD. (Ch2 1:7-13)
In that night did God appear unto Solomon--(See on Kg1 3:5).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–12 7–13 (= 1Ki_3:5-15). Solomon’s Vision and Return to Jerusalem
7–13 (= 1Ki_3:5-15). Solomon’s Vision and Return to Jerusalem
7. did God appear] In Kings, the Lord appeared in a dream.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7–12 (7) In that night did God appear unto Solomon.—Kings,…
(7) In that night did God appear unto Solomon.—Kings, “In Gibeon did Jehovah appear unto Solomon in a dream of the night.” Our text fixes the night as that which followed the sacrifices; the parallel passage explicitly states that it was in a dream that God appeared.
Ask what I shall give thee.—Rather, Ash thou! what shall I give thee? So Kings.
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(7-13) God’s revelation to Solomon by night. (Comp. 1Ki_3:5-15.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–12 Vers. 7-12. The vision and prayer of Solomon, and…
Vers. 7-12. The vision and prayer of Solomon, and Gods answer to that prayer. . (comp. 1Ki_3:5-15 1Ki_9:2)
That night. This can mean no other night than that which followed the day (or the days) of sacrifices so multitudinous. The parallel account in 1Ki_3:5 tells us the way in which "God appeared to Solomon," viz. by dream. The words of God"s offer, Ask what I shall give thee, are identical in the parallel place.
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Vers. 7-12.
The Divine responsiveness, etc.
From the interesting scene described in these verses (more fully in 1Ki 3) we may glean some lasting truths.
I THAT WE MAY CONFIDENTLY RECKON ON THE DIVINE RESPONSIVENESS. Solomon went to Gibeon with "all the congregation," in very great state, to seek the Lord there, and there he offered abundant sacrifices (ver. 6). And God responded to his act of piety by seeking him, by coming to him and making him a gracious and generous offer. Without any state, in lowliest obscurity, we may repair to the quiet and solitary place, and there seek God; and there, too, he will seek us and manifest himself to us, and he will bless and enrich us also. There is an unfailing and a large responsiveness in "him with whom we have to do.
II THAT GOD HAS MANY WAYS OF ACCESS TO HIS CHILDREN. (Ver. 7.) In Gibeon the Lord appeared to Solomon "in a dream by night". (1Ki_3:5) At other times he appeared to his servants in a vision in their wakeful hours (Exo_3:2; Isa_6:1) Our Lord was seen by the Apostle Paul under circumstances that were unique, (Ac 9) and subsequently he manifested himself in other ways to his servant. God has access to us his children in many ways. At any time he may "lay his hand upon us;" he may make known his will to us. It is our wisdom to expect it; it is our duty to pray and to look for it.
III. THAT SOLOMON SHOWED A DEEPER WISDOM THAN ANY HE ASKED GOD TO GIVE HIM. He asked for "wisdom and knowledge" (ver. 10); and the wisdom he asked for was cleverness, penetration, political sagacity, subtlety of mind to read the thoughts of men, readiness to see at once what was the expedient policy to adopt, range of human learning. All this was valuable, and much to be desired; but all of this together was not wisdom of so deep and precious a kind as that shown by Solomon in making the choice he made. To ask for that gift which would enable him to fill well the sphere in which Divine providence had placed him, this was better than all possible intellectual equipments. No learning, no talent, no genius, is of such value and importance as the spirit of fidelity. Everything else without that will leave life a failure and make man a guilty being. But to be possessed with the spirit of faithfulness, to be supremely desirous of taking the part and doing the work to which God has called us, this is the true success, and this will end in well-being of a pure and lasting kind.
IV THAT WE SHOULD BE CONCERNED TO MAINTAIN AND EVEN TO ENLARGE THE HERITAGE WE HAVE RECEIVED. (Ver. 8.) Solomon evidently felt deeply impressed, if not oppressed, with the thought that his father, David, had left a very great and serious charge in his hands, and he was rightly anxious that it should be well maintained. It becomes us, as members of. a family, as citizens of the nation, to consider what we have inherited from those who have gone before us from their labours and sufferings and prayers, and to ask ourselves what we are about to do to guard and to strengthen, and, if it may be so, to enlarge and enrich that precious legacy.
V THAT IF WE SEEK THE BEST WE SHALL FIND MORE THAN WE SEEK. (Vers. 11, 12.) Solomon"s happy experience of God"s graciousness is very far indeed from being singular. We may all participate here. If we seek rightness of soul with him we shall find it, end not only that, but a profound and most blessed peace of mind as well. If we seek purity of heart, we shall find what we seek, and happiness beside. If we seek the good of others we shall secure that end, and we shall at the same time be building up our own Christian character. Pursue the very best. and with the best of all will come that which is good, that which is not the highest, but which we shall be very glad to have and to enjoy. C.
God"s offer to the young.
a splendid and enviable position!" we are inclined to say; "one removed from ours by the whole breadth of fortune. How utterly unlike the conditions under which we freed ourselves to-day!" But is it so? Is there not, on the other hand, quite as much of comparison as of contrast between the position of the young sovereign and our own, as we look forward to the future that awaits us? Does not God say to each one of us, "Ask what I shall give thee?
I THERE IS A NOBLE FUTURE IN FRONT OF US. Only a very small fraction of mankind may look for royalty or high rank, for large wealth or extensive power. But it is highly probable that if this were our lot, we should envy those who, in hummer spheres, were saved the many penalties of prominence and power. And, apart from this, there is a very true heritage which is open to us all. More or less at our command. are beginning at the bottom of the scale, and moving upwards:
1. Bodily comforts; and these lowest gratifications are the more worthy and lasting as they are more pure and moderate.
2. Human friendship domestic love, the sweet and sacred ties of theheart and the home.
3. Mental activity the intellectual enjoyment which comes from theobservation of the works of God and the mastery of the works of men; all the keen, strong, elevating delights of the active mind.
4. The service of God, the friendship of Jesus Christ; thus realizing the endand attaining the true satisfaction of our being.
5. Working with God; out-working with him the great redemptive schemehe has designed and is effecting.
6. A high and happy place in the heavenly kingdom. Such large and nobleheritage God offers to give the children of men, whether born in a palace or in a cottage.
II GOD MAKES THIS OFFER ON CONDITIONS. His offer to Solomon was not absolutely unconditional; he would not have been the wise or learned man he became if he had not studied; nor the rich man he became if he had been a mere spendthrift, etc. God is too kind to any of his children to grant them his gifts without attaching Conditions which must be fulfilled. He says, "Here is my gift, but you must ask me for it; and the way to ask for it is to fulfil the conditions on which I bestow it. Shall I give you temporal prosperity? ask for it by being diligent, temperate, civil, faithful. Shall I give you human love, the esteem of those around you? ask for it by being virtuous, honourable, generous, amiable. Shall I give you knowledge, wisdom? ask for it by being studious. Shall I give you eternal life? ask for it by fulfilling the conditions on which it is promised repentance toward God, and faith in Jesus Christ. Ask what I shall give you; take the course which you know is the one constant antecedent of my bestowal.
III EVERYTHING HANGS ON THE WISDOM OF OUR CHOICE.
1. It is sad to think that many go through life without caring to accept Gods challenge at all; they pass through a life charged with precious opportunities, freighted with golden chances, never caring to inquire how much they may make of the life that is slipping through their hands.
2. Others deliberately choose the lower good; they ask for comfort, for pleasure, for gratification, for abundance of earthly good, or for nothing higher than human love.
3. Our wisdom is to ask God for the highest good; for the diamond, and not the granite; for the cup that heals, and not for that which soothes; for the key that opens to the rich treasury, and not that which unlocks only a cabinet of curiosities; for that which will make the heart pure and holy, and the life noble and useful, and which will make death to be lighted up with a glorious hope; to ask for heavenly wisdom and eternal life. We should ask for the best because it is the best and highest; and also because, as with Solomon, it commands the lower good as well (vers. 11, 12). Let us seek first the kingdom of God, because that is the one good, the supreme thing to seek, and also because other and lower things are added to it. C. (Mat_6:33)
Vers. 7-12.
A young king"s choice.
I THE PERMISSION GRANTED TO SOLOMON. "Ask what I shall give thee." Granted:
1. By whom? God (Elohim), the Giver par excellence, of whom David had said, "All things come of thee" (; (1Ch_29:14) "The earth is full of the goodness of the Lord" (; (Psa_33:5) and whom a New Testament writer describes as "the Father of lights," etc.. (Jam_1:5, Jam_1:17) The invitation here accorded to Solomon, after the manner of Oriental monarchs (Est_5:6 Est_9:12; Mat_14:7) was and is preeminently after the manner of the King of kings (Mat_7:7; Jam_1:5) Christ extends the same to his followers: "If ye shall ask anything in my Name, I will do it". (Joh_14:14 Joh_16:23, Joh_16:24)
2. When? "In that night;" i.e. after the day in which Solomon had been offering sacrifice not without significance. God is not likely to appear at night, at least in grace, to them who have been unmindful of him throughout the day.
3. How? In a dream-vision, (1Ki_3:5) which, however, warrants not the deduction that the incident had no solid basis of reality, and that here is only the record of a dream. Even were this correct, it would not be without value as showing the current and tenor of Solomon"s thoughts and feelings during the preceding day. Men seldom have pleasant dreams of God upon their midnight couches who have not had him in their thoughts all their waking hours. Yet that in Solomon"s dream were a veritable manifestation of God to his soul, and a bona fide transaction of asking and answering, of giving and receiving, is proved by the fact that Solomon obtained what he asked.
4. Why? To provewhat was in Solomon"s heart, to test whether the ceremonies of the preceding day had been the outcome and expression of a genuinely devout soul, to ascertain whether he had ascended the throne with a clear grasp of the situation, whether he knew what he most required for the successful execution of his kingly office. So God still tests his people and men in general by extending to them a similar permission to that he gave Solomon, (Mat_7:7) and by occasionally in his providence bringing them into situations where they must choose, as Solomon was invited to do, what they shall have as their chief good.
II THE REQUEST PREFERRED BY SOLOMON. "Give me now wisdom and knowledge.
1. The purport of this request. If "wisdom "and" knowledge" are to be distinguished, which is doubtful, the former will be the general and the latter the particular, the former the principle the latter the application, the
2. former the root the latter the fruit (cf. (Pro_8:12; Eph_1:17) "wisdom," the soul"s capacity for seeing truth and discerning its adaptations to the particular exigencies of life; "knowledge," that truth as apprehended and possessed by the soul. Solomon craved the spirit of wisdom, that with clear and single vision he might "see" God"s will concerning himself in every situation in his future career, and the faculty of apprehension that he might always know what that will required him to do. No prayer could have been more appropriate in his lips at the important juncture in life at which he stood. No prayer could better befit any one at any juncture. The prime necessities of the soul are an eye to see and light to see with, a capacity to find out and comprehend God"s will concerning itself. (Psa_143:8) The Gentiles walk in the vanity of their minds, through the ignorance that is in them. (Eph_4:18) God"s people go astray mostly through defect of knowledge (Isa_5:13; 1Co_15:34)
3. The reason of this request. Solomon, conscious of inexperience and inability to discharge the duties of the kingly office, felt he could not rightly "go out and come in before" or "adequately judge" so great a people as Israel. A hopeful sign for Solomon it was that he knew and was willing to confess his want of wisdom and knowledge. As the first step towards holiness is to acknowledge sin, so the first genuine movement in the direction of self-improvement of any kind is the admission of defect. Solomon confessed himself a little child, who knew not how to go out or come in, (1Ki_1:7) and Tennyson in similar language depicts the natural condition of the race
Behold, we know not anything; So runs my dream; but what am I? An infant crying in the night, An infant crying for the light, And with no language but a cry. ("In Memoriam," 54.)
It is doubtful, however, if that expresses the mood of any but the loftier spirits. When souls begin to cry for light they are no longer absolutely blind, but have become conscious of and are pained by the darkness.
4. The plea of this request. Not that he was a great man"s son, and indeed a great man himself, at least in social position, or that his youth had been virtuously spent, and that he was even then piously inclined; but that God had graciously covenanted with David his father, promising to be a father to David"s son, and to establish David"s throne for ever. (2Sa_7:12-16) So with no plea but that of grace, and no argument but that of God"s covenant with men on the ground of Christ"s sacrifice, need suppliants on any errand approach the throne of God.
III THE ANSWER RETURNED TO SOLOMON. Wisdom and knowledge is granted unto thee; and I will give thee," etc.
1. What Solomon had asked was obtained. So God still gives to them that ask him for the higher blessings of his grace gives unconditionally, freely, and exactly as men ask. So Christ says to his disciples," All things whatsoever ye desire in prayer, believing, ye shall receive. (Mat_21:22) And even when they ask temporal or material blessings not inconsistent with their higher good, these are not withheld. (Psa_84:11) See the case of the blind men of Jericho who were cured. (Mat_20:34)
2. What Solomon had not asked was superadded. He had not asked wealth, fame, power, or long life; and just because he had asked none of these things, lo! all these things were added. So Christ says, "Seek ye first the kingdom of God, and his righteousness; and all these things food, raiment, etc. will be added thrown into the bargain; (Mat_6:33) and Paul adds that God is able to do for us exceeding abundantly above all we can ask or think". (Eph_3:20, Eph_3:21)
Learn:
1. The liberty God"s people have in prayer.
2. The superiority of wisdom, i.e. of heavenly wisdom, (Jam_3:17) over all earthly things. (Pro_4:7)
3. The reality of answers to prayer.
4. The profit of sometimes limiting our requests at God"s throne. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7, 12 2Ch_1:7; 2Ch_1:12
2Ch_1:7; 2Ch_1:12
In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.
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Solomons choice
I. The address which God made to Solomon, Ask, etc., He does in effect make to each of us, especially the young.
II. Though we need not the qualification which Solomon required for kingly office, yet we all need spiritual wisdom and understanding, and may therefore imitate his example.
III. God is pleased with those who make the choice and offer up the prayer of Solomon. Because--
1. It is the effect of His grace.
2. It indicates feelings and opinions similar to His own.
3. It indicates humility.
4. It shows a benevolent concern for His glory and for the happiness of their fellow-creatures.
5. It actually tends to promote His glory.
IV. All who make this choice and adopt this prayer shall certainly be favoured with a wise and understanding heart. (E. Payson, D.D.)
How to get the best blessing
For the acquiring the highest wealth, asking--
1. Is the simplest method.
2. The Divinely appointed method (Mat_7:7; Mar_14:38).
3. The only method. Purchase is impossible.
4. The certain method.
5. The abundantly enforced method. Enforced by the whole Bible.
6. Has ever been the abundantly successful method. (R. A. Griffin.)
Solomons opportunity
We speak chidingly and upbraidingly of men who have had what we call their chance and have not availed themselves of it. Should a man come to poverty, we review his life and say, He had no opportunity of doing better; he has made the best of his circumstances, he deserves sympathy; let us extend our help to him. Or we say, He has had his chance; he might have been as high as most of us; we remember the time when his life was crowned with a gracious opportunity; he was slothful, incapable; he was busy here and there, and the king passed by; and now we do not feel any kindling of real regard and interest in relation to hun. God gives every man his opportunity. (J. Parker, D.D.)
The prayer for wisdom
The pious prayer of the youthful Solomon at the beginning of his kingly life! There is in this narrative a blending of the natural and supernatural which surpasses all power of fabrication; in itself the high degree of fitness which marks the Divine manifestation here recorded, combined with its striking simplicity, reveals to us the personal intervention of Him who dwelleth on high, who humbleth Himself to behold the things that are in heaven and in the earth. That the highly-lauded wisdom of Solomon had not originally the religious character which is ascribed to it in the text is indeed easily asserted, but is far from proved, and is moreover at variance with a multitude of facts. It may even with reason be doubted whether a wisdom and knowledge such as this King of Israel must have possessed in his day can be explained upon purely natural grounds; assuredly it is somewhat simpler to find, with the sacred writer, in Solomons own experience the ground of his utterance, The Lord giveth wisdom, out of His mouth cometh knowledge and understanding.
I. Come and see a youth who at a critical moment is found in prayer. It is true every moment of this fleeting life has its own significance; but yet there are single hours which more than other cast a heavy weight into the trembling scale. What a difference between that which Solomon has hitherto been and that which he is henceforth to be; and how much depends, even for himself, upon the spirit in which the first step on the new path is taken! Until now child, boy, youth; nursed indeed in the bosom of luxury, but with a David as father, a Nathan as guide; beloved and happy among his brethren, but yet to a great extent on an equality with them. Now suddenly king, and--free; free from every bond. In a simple trait a whole difference of character and principle is sometimes made manifest. Thus it is in the conduct of Solomon at this hour, as compared with that of his brother, Adonijah but a few short months ago. While the latter, even during Davids lifetime, grasps at the throne, he prepares only a banquet: as though he would at once be able as from the table to ascend the princely throne. When Solomon, on the other hand, after Davids death assumes the reins, there is prepared almost as the first act a religious festival of homage and coronation. With what hallowed emotion this day fills his heart will be felt by every one who perceives yet in his prayer by night the after-vibrating of the finest chords of his heart which had been touched by day! Not so attractive for him is the cedar palace in Jerusalem as this simple hill without, where the name of the God of his father is called upon. It is too little for him that his exaltation bears the stamp of human approval; he must consult the Lord in the palace of His holiness, and place himself with all his future under me gracious hand of the Holy One of Israel. Heart-gladdening sight--a king who feels himself Gods subject; a youth who feels that his path cannot be pure unless he directs it according to Jehovahs Word! Is it not the ease that sincere piety, however often derided and disowned, is yet something glorious and fair; the ornament of every condition, and most of all of the highest; but especially amiable and august in the young man who with whole and joyful heart has chosen the service of God? It is true, when an aged sinner bows his head in penitence before God, Satan loses his prey; but when in a youthful heart a voice is awakened which cries for the living God, then angels give thanks to God around the throne for their new-born brother on earth, Oh, they know not what they say who assert that early piety has about it something unnatural and narrow-minded. How many a youth is at this hour brought to the decisive turning-point in his life, but who begins his course altogether differently, and who therefore very soon makes a progress entirely unlike that of Solomon! How many a bark, lightly laden and fairly equipped, leaves the secure haven and dances over the rippling waves, and seems for awhile to distance others, but anon with the turn of fortune falls quickly behind, and entirely loses her course, until, become a plaything of the storm, she is dashed on yonder rocks and disappears in the gloomy abyss! What wonder, the inexperienced steersman had thought of everything except the indispensable compass; had taken counsel with every one except that One who says, Mine is the counsel and their strength; had counted beforehand on the haven, but not upon the storm and Him who alone can quell the storm. There is now a fable going its round in the world: unbelief has invented it, and scepticism now whispers it from the mouth of one schoolboy into the ears of others. It is this--that for the whole doctrine of childlike prayer there is no longer any place within the compass of the modern view of the world. Thus sounds the gospel of despair, hailed by many a child of this age as the highest wisdom--a gospel before which the angel of prayer within flees from the unhallowed sanctuary; while in his place the genius of passive subjection, with rigid gaze, takes his seat by the grave of departed hope. Poor man, poor youth especially, who have all that is needful for outward life, but have lost prayer! In all, thy ways acknowledge Him.
II. Come and see, in the second piece, a kings son who prays exclusively for wisdom. Assuredly, before the presence of the Infinite One the prince is no more than the begger; but is not the former exposed to far greater temptations? Ask what I shall give thee. What a word, and how great the concession contained in that word! All the treasure-chambers of Gods infinite favour opened up before the grasp of a single hand! Ask of Me, says the Possessor of all things, and choose thyself the blessing which thou desirest above all others. Shall the cedars of Lebanon fall that in thy capital there may arise an edifice of unrivalled splendour? Shall the laurel adorn thy brow, intertwined with the roses of love? Shall thy name be borne upon a thousand tongues, even to the Tigris and Euphrates? and a patriarchal age crown all these blessings? Who does not involuntarily tremble at the sight of the hand in which such a decision is placed? Give Thy servant an understanding heart (1Ki_3:9); and the meaning of his prayer may be easily conjectured, especially when we remember the sense in which Solomon in the Book of Proverbs constantly makes mention of wisdom. He means by it no mere learning, which may be attained to in another way; and just as little that acuteness, versatility, polish, which frequently is almost entirely disconnected with the first principles of moral life. He desires on the other hand, that practical wisdom which qualifies in every ease for the recognising, choosing, and accomplishing of the right, the true, and the good. If he has only wisdom, what does he need besides? Happy Solomon, who hast understood thy deepest need; but who at the same time knowest where satisfaction for this need is to be sought.
III. Come and see here a humble one, who prays not in vain. A humble one: upon that word I lay stress, because it is the key to the whole. How strikingly this humility expresses itself, especially in the words of the prayer as preserved in another place. First, thanksgiving for what is already bestowed or promised; and then, further, And now, O Lord, my God--the my of a humble faith--Thou hast made Thy servant king instead of David my father; and I am but a little child, I know not how to go out or come in, as my position requires. Solomon, at least, has certainly experienced the truth of his own words, With the lowly is wisdom, but also at the same time learnt that God will give grace to the humble. Immediately he receives the answer, Because this was in thine heart the wisdom and the knowledge is granted unto thee. If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraids him not; and it shall be given him. But--the condition is equally simple as it is reasonable--let him ask in faith, nothing doubting. How prayer is heard no one may be able fully to explain; but that it is heard is for the thoughtful faith raised above all doubt. I will instruct thee and teach thee in the way which thou shalt go; I will guide thee with Mine eye. Not that you are to look for inner light apart from Gods written Word, and still less that this heavenly instruction is to release from the necessity for your own labour and exertion. In the realm of true wisdom no one is crowned who has not in childlike spirit bowed before God.
IV. Come and see here a favoured one, who receives much more than he asks for. We have as yet listened to only half of the heavenly response: thus it continues, Therefore will I give thee riches, and wealth, and honour, etc. No, He who gives that which is of the first necessity also refuses not that which is less so. Solomon had not even thought of temporal gifts; but his God forgets nothing of all that which may augment the lustre of His throne. And Solomon awoke, and behold it was a dream. But what a dream; and what an awakening! The morning hour of a new life has dawned upon him, and while this master-dreamer descends at once from Gibsons crest, it is only very soon to rise to a more glorious height before the eye of his own and neighbouring nations. That which the king has received redounds, spiritually and materially, to the good of the nation, which shares in the benefit. God in answer to prayer usually gives the indispensable first; but straightway also adds thereto the useful, the agreeable, the comparatively superfluous. The Lord gives grace, and in that one thing all things lie hid; yet He adds to grace also honour, and withholds no good thing from them that walk in uprightness. Happy is the man that findeth wisdom, and the man that getteth understanding . . . She is a tree of life to them that lay hold upon her, and happy is every one that holdeth her fast.
V. An unhappy one who by his own fault has forfeited this blessing of his prayer. (J. Van Oosterzee, D.D.)
What shall I ask?
It is an excellent discipline for such as would pray aright to begin by hearing God say to them, Ask now what I should give you. Think with yourself before you kneel down to pray, What shall I ask; what wish is upon my heart; is there anything distressing, vexing, paining me at this moment which I can ask God to alleviate or to remove; is there anything which I very much desire, anything which I think it would make me happy to have, anything which to be denied would embitter or desolate my life? Ask what I shall give thee, God says, and let Him not find silence, or find a double tongue in him to whom He says it. All this points to what Scripture calls the preparation of the heart for prayer. How different would be the very step of the worshippers as they left their homes, how different would be the very look of the countenances aa they came within these doors and took up their places, if each one felt that God was here, and that He was saying to each one, What shall I give thee? There is a moment in most lives when the question of the destination of the life is put to them, and must be answered. Even the destination of this life is very important. Often it has the destination of the other life in it. To s young man, the question takes the form of What shall be your profession? In proportion as the field of choice is wider and broader will be, of course, the difficulty and the gravity of the question, What shall I make my life for the service of God and of my generation? This is the most direct example to be found in our day, perhaps, of the young king in one of my texts. And what shall be the answer? Shall it be,Give me wealth? shall it be, Give me honour? shall it be, Give me a front place in the ranks of fame, or of such repute and respectability as takes the place of fame among the lowly; give me success, give me applause, give me rapid progress towards a satisfactory position; or, give me a portion among them that know, that amass information, that write or make books, that are called men of literature, men of science, men of culture, men of education? or, shall it be, Lord, make me useful in my generation; let it not concern me whether I am great or small, may I but help a few others to know Thy comfort, may I but bring peace into a few unhappy souls or guide a few stray lives into the way of holiness? If there were such a heart in us, how rich would be the reward! The speech pleased the Lord that Solomon had asked this thing. There are times when the question, What shall I do, Lord? comes very prominently into view. It is so with the young Churchman at the season of confirmation; it is so at the first and at each successive communion; it is so when the hand of God is laid heavily upon the life in sorrow; it is so when sickness comes, not unto death; it is so when the formation of new ties, or providential disruption of old ones, compels a man to stand still and settle with himself--what shall the tenor of my life be, what the course, and what the goal? Happy if he can cast himself believingly on Him who is a very present help, and say, Give me understanding, give me grace, give me a useful course and a blessed end. (Dean Vaughan.)
Solomons choice
Nowadays it is impossible to say that God never does speak to men in dreams, but it is not often that He does so. For one good reason--the Bible is now complete, and there His will may be learned, and there it is made known. Yet there are some dreams that certainly are remarkable!
I. First let us talk s little about the permission: Ask what I shall give thee! Suppose I were to put this question to each one here present, what a lot of singular requests would be heard. One old woman was once heard praying thus: O Lord, give me plenty to eat and plenty to drink, and thats all I want. God wished Solomon to ask himself, What do I really need most of all? Of old the shopkeepers used to cry aloud, What--do ye lack? This is a good rule in prayer, to say, What do I actually want at this very moment? If you find out in what you are most deficient, you will learn your true character. Look around, and say now, What do I really need? What ought a boy or girl just beginning life to possess? What--do I lack? Perhaps you do not know how much you need some things, nor will you without inquiring. Tradesmen fill their shop-windows with toys, pictures, books, and dresses, so that people may feel inclined to want them, and come in and purchase. The Bible is full of descriptions of things that every one should require. Look at what it says, and you will find out what you want most, and first of all
II. God asked this question of Solomon for another reason; He desired to show us the true way to obtain what we require; that is, by prayer or asking. Solomon had received great gifts from his father David without asking for them. God, too, had given him many most valuable blessings, many of them without asking. Now, says God, ask and you shall have. You cannot purchase some things with money; no rich man has sufficient wealth to buy health or happiness. And you cannot buy the blessings of the gospel; you must receive them as a gift from the Lord Jesus. (N. Wiseman.)
The prayer of King Solomon for wisdom to govern his people
Whatever in later life may have been Solomons deviations from duty and from the fear of the Lord, the early years of his reign evidence a mind keenly alive to all the necessities and responsibilities of his station, and a heart sincere in love and loyalty towards God. This prayer of Solomon displays the spirit proper for every young man especially for every Christian young man--in entering upon the responsibilities of life. There are three prominent characteristics of the temper of his mind that are pre-eminently worthy of regard.
I. His preferment of the welfare of the people over whom he ruled above any gratification or interest of his own. From the manner in which the Lord offered the king any gift that his heart might desire, it is evident that Solomon was at perfect liberty, if such had been his choice, to request the fulfilment of some purely personal or private end. If such an offer had been made to any of the mighty kings whose names are blazoned in history, what would his choice have been? What prayer would have expressed the hearts desire of Alexander, of Hannibal, of Caesar, or of Napoleon? Alexander would have asked for another world to conquer; Hannibal would have sought satiety of vengeance in the extermination of the Italian foes; Caesar would have demanded admittance among the gods and the perpetual worship of the citizens of Rome; Napoleon that his family should ever rule the destinies of France, and that France of all nations should ever be foremost and supreme. But the spirit of which the Lord approved in Solomon was free from all taint of ambitious or selfish or merciless desire. Would that all to whom the interests of others are committed were ever animated by the spirit of Solomon.
II. The hearty conformity to the Divine will of his wishes in regard to his position. When God promised any of the kings of Israel or of Judah the establishment of his throne and aid against his enemies, it was always provided that that king should diligently observe the statutes and commandments and ordinances of the Lord. When He rejected Saul from being king over His people, it was not because he had proved himself unfaithful to the nations welfare, but because he had rejected the word of the Lord, and had not kept the commandment which the Lord had commanded him. And when David was raised to the throne of Israel, it was because of this testimony, given him of God: I have found David, the son of Jesse, a man after Mine own heart, which shall fulfil all My will. Hence in the lips of Solomon this prayer for wisdom had a most peculiar and comprehensive significance. Its spirit was not ambition to be the wisest monarch of his day, nor servile anxiety to secure the favour of a powerful friend; it was the desire to do the will of his gracious Father in heaven. This same spirit of loving and hearty conformity to the Divine will has controlled the prayers and the lives of Gods true people in all generations--Abram; Moses; Joseph; Paul; the Redeemer Himself. Oh, what comfort in affliction, what support in trial, what delight in duty, spring from the thought, It is the will of God!
III. His recognition of himself as weak and liable to err, and of God as the great source of wisdom and strength for the discharge of duty. In the humility and diffidence of Solomon, we have an example of what seems to be commonly the case, that men of worth and of ability are the most deeply conscious of their deficiencies and faults. Utterly different from such a spirit was Rehoboam, the son and successor of Solomon on assuming the sceptre. Solomon evidenced his sense of weakness--not by shrinking from his duties, but by seeking Gods help for the performance of them. Elisha, trembling to think how soon he should be called upon to wear the mantle of the greatest of the prophets, besought a double portion of his masters spirit. In a similar frame did Solomon pray for an understanding heart to judge the people of the Lord. (E. I. Hamilton, D.D.)
Wisdom
Wisdom consists chiefly in three things.
1. Knowledge to discern.
2. Skill to judge.
3. Activity to prosecute. (T. Watson.)
Solomons wisdom
He showed his wisdom by asking for.wisdom. (Dean Stanley.)
Divine wisdom needed
Every man needs Divine wisdom m order that he may do well his earthly work. You would light a lamp better if you first asked God to show you how to light it. (J. Parker, D.D.)
The responsibility of a sovereign
Now you are Queen of the mightiest land in Europe, in your hand lies the happiness of millions, said young Prince Albert to Victoria in his letter of congratulation. He was going to Italy, in the freedom of a life less burdened, less full of splendid care than hers, yet not without a thought that his very wanderings were some time to be of service to her. May Heaven assist you, he adds, and strengthen with its strength in that high and difficult task.
Solomons desire for wisdom and the use he made of it
1.The practical wisdom by which we conduct the affairs of every-day life comes from God. Let us seek it, then, from its true source. If we seek to be wise without God, even our worldly wisdom will turn to folly.
2. We make a grand mistake in separating religious and every-day affairs. I do not mean merely to press the somewhat trite lesson that the morality which religion teaches must be practised in daily life. There are many who act up to this, yet still do not bring their religion enough into their daily work. Their trade or their business occupies them during me week. It is put away at stated intervals, to make room for higher thoughts; and these higher thoughts again are laid aside when they return to business. They cannot understand doing all things to the glory of God. The effect of this is twofold. First, it makes religion very weak and puny; instead of doing all things to the glory of God, we do a few things only to His glory. Secondly, it will mar our work; for nothing is really well done unless it is done in a religious spirit. But if Solomon exercised hie God-given wisdom on such matters as bringing up linen yarn from Egypt, why cannot we, too, understand that in our commerce, and other ordinary business, we are using Gods gifts, and doing work which may and should be so done as to be to His glory? (A. K. Cherrill, M.A.)
The best motives to action unselfish
In private life, and in all life, the best motives to action are those which lie outside of salt and its supposed interests. To build the ship staunch and safe and the house firm and healthful for the sake of human lives that will be entrusted to them, to administer justice because of its equity, to heal disease and teach sanitary laws for the sake of suffering humanity, to cherish in every employment some glimpse of, and interest in, the good that it is to produce in the world, introduces a finer element into the labour and actually brings forth a better quality of work than can be educed by the mere hope of personal benefit to the worker. (Great Thoughts.)
The folly of relying on our own wisdom in the conduct of life.
A few years ago a most painful sensation was created in the public mind by the intelligence of a distressing and fatal accident which had happened to a distinguished Archdeacon of the Established Church. This gentleman, eminent alike for his character and his writings, was spending a short time on the continent, and, having with some friends ascended a mountain, expressed a strong wish to return alone by a new route. His companions remonstrated, pointed out the danger of attempting to follow an unknown path, and urged that at least their friend would accept the services of a guide. Unhappily he would not be persuaded, and presently commenced his perilous descent. The rest of the party reluctantly pursued their course, and waited his arrival at the inn. As time passed on, and the Archdeacon did not appear, their fears were re-awakened, and search was ordered to be made. Soon they were horrified, yet not surprised, to hear that the lifeless body of their friend had been found beneath a precipice over which he had fallen in his attempt to reach the inn. How striking an illustration does this sad incident afford of the fatal obstinacy of those who persist in relying on their own wisdom and strength of purpose in the journey of life! What can await them but destruction if they refuse to accept guidance? Yet a guide is not enough at all times. Only recently a party of travellers on Mont Blanc, accompanied by skilful guides, were overtaken by an avalanche; and not only two of their number but one of the guides also perished in a moment. We need an unerring guide; and where shall it be found but in Him who is infinite Wisdom as well as infinite Love? (Experience.)
The fruits of prayer
Do you really think that God will hear your prayers? said a sceptic to a poor Christian woman. Yes, she replied, you might as well tell me that that ship, just arrived from a foreign port, was never there at all because I was not there to see. You believe it was there because of the things it has brought, and so I do not think God hears my prayers, I know He both hears and answers them, for I have fruits of them in my possession. (J. Nicoll.)
Importance of knowledge
The following words are from a letter written by Miss. Willards mother to her children when they were quite small: The dearest wish of my heart, except that my children shall be Christians, is that they shall be well-educated. A good education will open the world to you as a knife opens an oyster. Riches will not do this, because riches have no power to brighten the intellect. An ox and a philosopher look out on the same world, and perhaps the ox has the stronger and handsomer eyes of the two, but the difference between the brains behind the eyes makes a difference between the two beings that is wider than all the seas. I want my childrens brains to be full of the best thoughts that great minds have had in all centuries; I want stored away in your little heads the story of what the world was doing before you came--who were its poets, its painters and philosophers, its inventors and law-givers. I want you to know what is in its noblest books, and what its men of science say about their study of the earth, the ocean, and the stars. I want you taught to be careful, and exact by your knowledge of figures; and, most of all, I want you to learn how to speak and write your own noble English tongue, for without the power of expression you are like an aeolian harp when there is no breeze.
Gods overflowing gift
When the ice breaks up in Russia, the Czar goes in state to drink of the river Neva, and having drunk, it was long the custom for the Czar to return the cup to his attendants full of gold; but year by year it became so much larger that at length a stipulated sum was paid instead of the old penalty. But, however large the vessel we bring to God, and however much it increases in capacity with the discipline of years, God will make it to overflow with that peace and faith and love and joy which is better than much fine gold. (Sunday Companion.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 12 You have shown great covenant faithfulness to David
You have shown great covenant faithfulness to David
The abstract noun "faithfulness" can be stated as "faithfully" or "faithful." AT: "You have greatly and faithfully loved David" or "You have been very faithful to David" (See: Abstract Nouns)
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Now
Here the word "Now" is used to draw attention to the important point that follows.
let your promise to David my father be carried out
This can be stated in active form. AT: "please do what you promised to David my father that you would do" (See: Active or Passive)
a people as numerous as the dust of the earth
This simile emphasizes the great number of Israelites. AT: "countless people" or "very many people" (See: Simile)
give me wisdom and knowledge
This can be restated to remove the abstract nouns "wisdom" and "knowledge." AT: "cause me to be wise and to know many things" (See: Abstract Nouns)
who can judge your people, who are so many in number?
Here "judge" means to govern or rule. Solomon uses a question to state that it is impossible to rule over so many people without God's help. AT: "no one can judge all of your countless people without your help." (See: Rhetorical Question)
Because this was in your heart
Here "heart" represents desire. AT: "Because this was your desire" or "Because this is what you wanted" (See: Metonymy)
nor for the life of those who hate you
"nor to be able to defeat those who hate you" or "nor to be able to kill your enemies"
translationWords
covenant faithfulness
king
promise
people group
wise
know
judge
people of God
heart
honor
life
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7, 10 1:7-12 See “Solomon’s Wisdom” Theme Note.
1:7-12 See “Solomon’s Wisdom” Theme Note.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.