Exegetical and Hermeneutical Commentary of 1 Kings 3:11
And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;
11. to discern judgement ] Literally,‘to hear judgement.’ The word is the same as in 1Ki 3:9, where see note.
Fuente: The Cambridge Bible for Schools and Colleges
Thine enemies – e. g. Hadad the Edomite 1Ki 11:14-22 and Rezon the son of Eliadah 1Ki 11:23-25, whom Solomon might well have wished to remove.
Fuente: Albert Barnes’ Notes on the Bible
Nor hast asked the life of thine enemies; that God would take away their lives, or put them into thy power to destroy them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And God said unto him,…. Being yet in a dream:
because thou hast asked this thing; wisdom for government:
and hast not asked for thyself long life; which is naturally desired by men, and always reckoned a great temporal blessing, and especially to be wished for by a king living in great pomp and splendour:
neither hast asked riches for thyself; to support his grandeur; for though David his father had left him much, yet not for himself, but for the building of the temple:
nor hast asked the life of thine enemies; victory over them, and to have it in his power to take away their lives when he pleased; which kings, and especially tyrants, are desirous of, such as are ambitious, haughty, and revengeful:
but hast asked for thyself understanding to discern judgment; where the right of a cause lay, that so he might make a right judgment of it, and pass a righteous sentence, a sentence not to the injury of any.
Fuente: John Gill’s Exposition of the Entire Bible
(11) Because thou hast asked.It is obvious to note this verse as a fulfilment of the Divine law, Seek first the kingdom of God and his righteousness, and -all these things shall be added unto you (Mat. 6:33). All these secondary blessings are good, just so far as they conduce to the supreme good, which is the growth of the human nature, by the knowledge of God and by faithfully doing His work on earth, to the perfection designed for it in His wisdom. So long as Solomon used them in subordination to true wisdom, they were a blessing to him; when he made them idols, they became a curse. The connection of these lower gifts with the moral and intellectual gifts of wisdom, is the result of the natural law of Gods Providence, so far as that law overcomes the resistance of evil and folly, still allowed to strive against it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Understanding to discern judgment Literally, to know to hear judgment; that is, ability to understand how to hear suits or causes, and dispense justice.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 330
SOLOMONS CHOICE
1Ki 3:11-13. And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment: behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart, so that there was none like thee before thee, neither after thee shall any arise like unto thee. And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.
SUCH is the condescension of Almighty God, that he not only conversed familiarly with man in a state of innocence, but even in his fallen state has talked with him as a man talketh with his friend. So free was the intercourse which he maintained with Abraham, that that patriarch was called the friend of God. With Solomon too his communications were most familiar, as the instance recorded in our text will evince. Solomon, after he was seated on the throne of David his father, offered a thousand burnt-offerings at Gibeon, where Gods principal altar was, previous to the building of the temple. After that pious work was performed, God visited him, and revealed himself to him in a dream or vision, and bade him ask any blessing that he chose; assuring him that it should certainly be granted. Solomon accepted the offer, and made known to God the request contained in our text.
Let us consider,
I.
The choice of Solomon
His request was for a more abundant measure of wisdom
[In this request, he desired intellectual wisdom, whereby he might be fitted for all the duties and services of his high station. He was conscious, that, without this, he should but ill discharge the office to which God in his providence had called him. He felt the awful responsibility attached to the office of a monarch; and he longed to approve himself both able and faithful in the execution of his trust.
But it is evident that he desired spiritual wisdom also; for he wanted to discern in all things between good and bad, which he could not do without a clear discovery of the Law, which is the only true test of good and evil.
Now this was a wise choice. He might, as God tells him, have asked for riches, or honour, or power over his enemies: but he felt that none of those things could make him happy, or render those happy who were committed to his care. Indeed we need only look at those who have been most famed for their conquests, and we shall find, that no acquisitions of wealth or territory could satisfy them; and that they have been no less a curse to the people they governed, than to those whom they endeavoured to subdue; since they sought only to gratify their own ambition at the expense of those, whose welfare they should have solely regarded. But without extending our views to them, we need only look within the narrow circle of our own acquaintance, and we shall see, that wisdom conduces more to the happiness of men, than all other things whatever. See the man that is enabled to conduct himself well in the most arduous affairs of life, how happy does he make all who are connected with him; especially, if he be endued with spiritual wisdom also, so as to have a spiritual discernment in every thing relating to God and man! What a light then shines around him; and what blessings does he communicate wherever he comes! Compare such an one with the great, the rich, the mighty, and he will be found far happier than them all.
This choice moreover was approved of God himself, who not only commended it as wise, but honoured it with a rich reward; giving him in a very abundant measure the blessing he desired [Note: 1Ki 4:29-31.], and bestowing on him also those minor blessings which he had forborne to ask.]
From this brief view of Solomons choice we may easily collect,
II.
The instruction to be gathered from it
It clearly shews,
1.
That an ability to discharge our duty aright is the most desirable of all blessings
[In whatever line of life we be, this will be found a truth. Persons in higher life may, if truly gracious, do extensive good: but wealth and power are abused, so as rather to diminish than augment the happiness of those who are within the sphere of their influence. Besides, in many cases, wealth and power can do no good at all; whereas wisdom is serviceable in every situation in which we can be placed; nor is there a man existing who may not be benefited by the possessor of it. Wisdom, we are told, is profitable to direct: and whilst it regulates the motions of others, it will enable a man to guide his own affairs with discretion, and to walk wisely before God in a perfect way [Note: Psa 101:2.].
Need I say from how many difficulties and evils it will keep a man; or what peace and joy it will bring into the soul? Truly, as in the want of this not all the world can give any permanent satisfaction, so, in the absence of all other things, this will afford the richest comfort and support. We may well therefore say, that nothing in the universe is to be compared to it [Note: Pro 3:13-18.]. Would to God that the rich and great in every place made it, in the days of youth too, the one object of their pursuit!]
2.
That it is the gift of God alone
[Education will improve our talents; but it will never confer solid wisdom: that cometh from above [Note: Jam 1:17.]. We may go to every creature in the universe, and they will all give us the same answer, It is not in me; it is not in me [Note: See that eloquent passage, Job 28:12-23.]. The man famed for wisdom almost as much as Solomon himself [Note: Eze 28:3.], has directed us to God as the only true source of all wisdom [Note: Dan 2:20-21.]. We must seek it therefore, not by study only, but by prayer; for it is God that giveth wisdom; and out of his mouth cometh knowledge and understanding [Note: Pro 2:1-6.]. If any man could have derived it from any other source, surely Solomon might; seeing that he was naturally possessed of strong mental powers, and had the advantage of being instructed by the most pious and experienced of kings. But he felt that none but God could open the eyes of his understanding, or enrich him with that spiritual knowledge, which alone could qualify him for the discharge of his high office.]
3.
That where a desire after it is supreme in the soul, God will signally honour and bless us
[The desire after wisdom ought to be so predominant in the soul as to have no rival there: if it be not supremely coveted, the desire after it is not sincere. But where it is really sought as the supreme good, there God promises that he will grant it, yea and liberally too, if we come to him in faith, and ask it at his hands [Note: Jam 1:5; Eph 3:20.]. To desire this is the best way of obtaining other blessings in the measure that is good for us: for God promises, that, if we seek spiritual blessings first, all other things shall be added unto us [Note: Mat 6:33.]. We are far from saying, that other things are not to be sought at all; we only say, that they must be regarded as altogether subordinate to spiritual blessings, and be valued only as they may be subservient to the advancing of Gods honour and the good of mankind. In this view, riches, honour, and power may be desired; but in comparison of true wisdom, they must be regarded only as the small dust upon the balance.]
Address,
1.
Those who are ambitious of earthly honours
[Think but how speedily they will vanish, and you will raise your ambition to that which shall endure for ever [Note: Psa 90:12.] ]
2.
Those who desire the approbation of their God
[God makes the same offer to you that he did to Solomon [Note: Joh 14:13-14; Joh 16:23-24.]. Let your choice then be the same as his: and seek it with all the ardour and earnestness it deserves [Note: Pro 4:5-7.] ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
1Ki 3:11 And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;
Ver. 11. And hast not asked for thyself long life. ] Which yet most men covet. Psa 34:12 See Trapp on “ Psa 34:12 “
Neither hast asked riches.
Nor hast asked the life of thine enemies.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
hast not: Psa 4:6, Pro 16:31, Mat 20:21, Mat 20:22, Rom 8:26, Jam 4:2, Jam 4:3
long life: Heb. many days
discern: Heb. hear, 1Ki 3:9, *marg.
Reciprocal: 2Ch 1:11 – this was Ezr 8:16 – men of understanding Psa 119:173 – for Ecc 7:23 – I said Mat 6:33 – seek Luk 12:31 – General 1Ti 2:8 – without Heb 5:14 – to discern Jam 1:5 – any
Fuente: The Treasury of Scripture Knowledge
SOLOMONS PRAYER
Thou hast asked.
1Ki 3:11
The day of sacrifice is succeeded by a night of revelation. It is almost a reflection of the paradise lost when, after a day of blessed and happy toil, Adam and Eve saw and listened to God in the cool of the evening.
I. The prayer which Solomon offered is in many respects a model.All prayers must have certain points in common, as the letters in some heavy mail with various contents yet resemble one another closely enough to be included in the one despatch. You will notice in this prayer Gratitude (6), Humility (7), Dependence (8), and Wisdom (9). A little child, probably not more than twenty years of age, Solomon recognises in himself the fulfilment of Gods promise to David. Thou hast given him a son to sit on his throne, as it is this day. Let us train ourselves to detect the direct answers to our prayers; the plain accomplishment of Gods promises. Yet this great access of honour solemnised rather than elated Solomon. He was there however in no strength of his own. Thou hast made me king in the midst of Thy people which Thou hast chosen. God loves to have us lay the burden as well as the praise at His feet.
II. Our chief attention, however, should be paid to that for which Solomon pleaded.Gods words to him suggest other things for which he might have asked. Long life was a special boon in these wild and uncertain times, and Solomon had seen enough of violence in the home of his father to know how rare and how precious this was. For the splendid plans which he was forming for the future of himself and his people he might have asked for wealth. The son of a soldier, it might have been the life of his enemies that he craved. Let me live, let me prosper, let me prevail, these are three wishes which lie at the root of a good deal of prayer. They are foremost essentials in the gospel of getting on which is preached very generally now. But Solomon said: Give therefore Thy servant an understanding heart to judge Thy people, that I may discern between good and bad: for who is able to judge this Thy so great a people? What did he ask for? Moral discernment. An echo here of the injunction Seek ye first the kingdom of God and His righteousness. There are two sorts of kingsfirst, the warrior; second, the judge. David was the first. He would hardly have offered this prayer. The first conception of a king was very probably of the man who was successful in battle. But it is a harder thing to rule wisely than to fight victoriously. The making of a land is a more serious problem than the conquering of it. This was what Solomon had begun to see. It is what we need to see now. In England and in America alike we need not so much soldiers as statesmen. And the speech pleased the Lord, that Solomon had asked this thing.
III. How did God show His approval?He gave Solomon all he asked for, and added to this understanding heart what Solomon did not ask for, riches and honour.
But notice two points that we are apt to overlook.
(a) God gave him all this wonderful store of blessings just because he had known what to ask for. To him that hath shall be given. The man who puts wisdom first and foremost can be trusted with wealth and success.
(b) And, again, He did not give it all unconditionally. If thou wilt walk in My ways. For already there were shadows amid the sunshine, and an undertone of warning in the burst of praise. Solomon took Pharaohs daughter and brought her into the city of David. Solomon loved the Lord only he sacrificed in high places.
So there is the little rift within the lute. No course of continuous progress was promised to Israel. There was none like thee before thee, neither after thee shall any arise like unto thee. Not the most desirable answer to prayer after all. There is a note of finality in it which by and by shall make the music mute. No true man wishes to be the wisest one that the world shall ever see.
Illustrations
(1) Ask! Cromwell says in one of his letters that to be a seeker is to be of the best sect next to a finder. The one leads to the other. Seeking is the path to finding.
(2) We may have felt perplexed to find out just how the wisdom for which Solomon is so famous manifested itself. He reigned forty years, and died at the age of sixty. The splendour of the dawning years of his reign is in sad contrast to the gloom of its close. But he showed his wisdom in asking for wisdom. He showed it in asking for the highest kind of blessing. He failed indeed, but it was because he did not listen to the warning if in Gods promise to him.
Fuente: Church Pulpit Commentary
1Ki 3:11-12. Nor hast asked the life of thine enemies That God would take away their lives, or put it into his power to destroy them. Behold I have done according to thy word I have granted, and do at this present grant thy desire. And accordingly at this time God did infuse into him a far higher degree of wisdom than he had before possessed; and that not only to govern his people, and to know and do the several duties which he owed to God and them, but also the knowledge of divers arts and sciences, and of things human and divine, as appears from 1Ki 4:29-34; and that in a far greater measure and proportion, than with the best natural understanding he could have attained by the most diligent study, if he had been employed therein from a child. So that there was none like thee before thee Either no king, or rather no man. For in these respects he is preferred, (1Ki 4:31,) not only before all kings, but before all men. No mere man, it appears, since the fall of Adam, ever equalled him in universal knowledge, especially in the art of well governing his people. But, it may be asked, did not the apostles excel him? Not in natural and political knowledge, but only in the knowledge of the mysteries of faith, which were more freely and more fully imparted in these latter times; the ignorance whereof was no disparagement to Solomons wisdom, because they were not discoverable by any creature without that divine revelation which God saw fit not to afford in Solomons time.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:11 And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine {h} enemies; but hast asked for thyself understanding to discern judgment;
(h) That is, that their enemy would die.