Therefore give Your servant an understanding heart to judge Your people and to discern between good and evil. For who is able to govern this great people of Yours?" Therefore giveThe word "give" in Hebrew is "נָתַן" (natan), which implies a bestowal or granting of something that is not inherently possessed. Solomon acknowledges that wisdom is a divine gift, not a human achievement. This reflects a humble recognition of human limitations and a dependence on God’s grace. In the context of ancient Israel, kings were expected to rule with divine wisdom, and Solomon’s request sets a precedent for seeking God’s guidance in leadership. Your servant The term "servant" in Hebrew is "עֶבֶד" (eved), which denotes a position of humility and submission. Solomon, despite being a king, identifies himself as a servant of God, highlighting the biblical principle that true leadership is rooted in servanthood. This aligns with the broader scriptural narrative where leaders are called to serve God and His people, not to exalt themselves. an understanding heart The phrase "understanding heart" translates from the Hebrew "לֵב שֹׁמֵעַ" (lev shomea), literally meaning "a hearing heart." This implies more than intellectual knowledge; it suggests a heart attuned to God’s voice and the needs of the people. In biblical anthropology, the heart is the center of moral and spiritual life. Solomon’s request for an understanding heart underscores the importance of empathy and discernment in leadership. to judge Your people The verb "judge" in Hebrew is "שָׁפַט" (shaphat), which encompasses the roles of governing, leading, and making judicial decisions. In the ancient Near Eastern context, a king was often the supreme judge, responsible for maintaining justice and righteousness. Solomon’s request reflects his desire to fulfill this role with integrity, ensuring that his judgments align with God’s standards. and to discern between good and evil The word "discern" in Hebrew is "בִּין" (bin), meaning to understand or perceive. This phrase echoes the moral dichotomy established in the Garden of Eden, where humanity first encountered the knowledge of good and evil. Solomon’s request for discernment highlights the need for moral clarity and wisdom in distinguishing right from wrong, a crucial aspect of godly leadership. For who is able This rhetorical question emphasizes human inadequacy in the face of divine tasks. Solomon acknowledges that without God’s wisdom, no one is capable of ruling justly. This humility is a key characteristic of biblical leadership, recognizing that true capability comes from God alone. to govern this great people of Yours? The word "govern" in Hebrew is "שָׁפַט" (shaphat), reiterating the king’s role as a judge and leader. The phrase "this great people" reflects the magnitude and significance of Israel as God’s chosen nation. Solomon’s recognition of the people as belonging to God underscores the responsibility and privilege of leading them according to divine will. This perspective encourages leaders to view their roles as stewards of God’s people, accountable to Him for their governance. Persons / Places / Events 1. SolomonThe son of King David and Bathsheba, Solomon is the newly anointed king of Israel. Known for his wisdom, Solomon's request for an understanding heart is a pivotal moment in his reign. 2. GodThe sovereign Lord who appears to Solomon in a dream, offering him anything he desires. God's response to Solomon's request sets the stage for Solomon's wise and prosperous reign. 3. IsraelThe chosen people of God, whom Solomon is tasked with governing. The nation of Israel is significant as God's covenant people, and their well-being is central to Solomon's request. 4. GibeonThe place where Solomon offers sacrifices and where God appears to him in a dream. Gibeon is significant as a high place of worship before the temple is built in Jerusalem. 5. DreamThe medium through which God communicates with Solomon, highlighting the divine nature of Solomon's request and God's response. Teaching Points The Value of WisdomSolomon's request highlights the importance of seeking wisdom over wealth or power. As believers, we should prioritize wisdom in our prayers and decisions. Discernment in LeadershipSolomon's desire to discern between good and evil is crucial for effective leadership. Whether in the church, workplace, or home, discernment is essential for making godly decisions. Dependence on GodSolomon acknowledges his inability to govern without divine help. This humility is a model for us to rely on God's strength and guidance in all areas of life. Prayer as a Means of GraceSolomon's interaction with God demonstrates the power of prayer. We are encouraged to approach God with our needs, trusting in His willingness to provide. God's GenerosityGod's response to Solomon's request shows His generous nature. We can be confident that God desires to bless us with what we need to fulfill His purposes. Bible Study Questions 1. What does Solomon's request for an understanding heart teach us about the priorities we should have in our own prayers? 2. How can we apply the principle of seeking wisdom in our daily decision-making processes? 3. In what ways does Solomon's humility before God challenge our own attitudes towards leadership and responsibility? 4. How does the concept of discernment between good and evil apply to the moral and ethical decisions we face today? 5. Reflect on a time when you experienced God's generosity in response to a prayer. How did this impact your faith and trust in Him? Connections to Other Scriptures James 1:5This verse encourages believers to ask God for wisdom, promising that He gives generously to all without finding fault. Solomon's request for wisdom is an Old Testament example of this New Testament principle. Proverbs 2:6This verse states that the Lord gives wisdom, and from His mouth come knowledge and understanding. Solomon, the author of many Proverbs, exemplifies this truth in his request for an understanding heart. Hebrews 5:14This verse speaks of mature believers who have trained themselves to distinguish good from evil. Solomon's request for discernment aligns with the spiritual maturity described in Hebrews. The Prayer of Solomon and its Fulfilment | E. De Pressense | 1 Kings 3:3-16; 4:2-34 | A Prince At Prayer | | 1 Kings 3:5-15 | A Wise Choice | E. J. Hardy, M. A. | 1 Kings 3:5-15 | Acquisition of Knowledge | Homilist | 1 Kings 3:5-15 | Dreams Indicate Character | Hugh Black, M. A. | 1 Kings 3:5-15 | Effectual Prayer | Homilist | 1 Kings 3:5-15 | Lonely Communion in View of Great Duty | H. O. Mackey. | 1 Kings 3:5-15 | On the Youth of Solomon | A. Allison, LL. B. | 1 Kings 3:5-15 | Solomon's Choice | J. MacNeill. | 1 Kings 3:5-15 | Solomon's Choice | Monday Club Sermons | 1 Kings 3:5-15 | Solomon's Choice | J. Eells, D. D. | 1 Kings 3:5-15 | Solomon's Choice | E. Payson, D. D. | 1 Kings 3:5-15 | The Duty, Nature, and Blessings of Prayer | R. P. Buddicom, M. A. | 1 Kings 3:5-15 | The First Thing to Do | C. S. Robinson, D. D. | 1 Kings 3:5-15 | The Heart as Organ of Insight | C. H. Parkhurst, D. D. | 1 Kings 3:5-15 | The Highest Order of Wisdom | Alex. Whyte, D. D. | 1 Kings 3:5-15 | The Story of a Right Choice | W. Hoyt. | 1 Kings 3:5-15 | The Wisdom of Solomon | Homiletic Quarterly | 1 Kings 3:5-15 | True Aims and False Aims | H. Evans. | 1 Kings 3:5-15 | Wisdom | Carlyle. | 1 Kings 3:5-15 | A Wise Prayer | J. Waite | 1 Kings 3:5-16 | The Wisdom of Solomon's Choice | A. Rowland | 1 Kings 3:9-13 |
People David, Gibeon, Pharaoh, SolomonPlaces Egypt, Gibeon, JerusalemTopics Able, Bad, Discern, Discerning, Distinguish, Evil, Govern, Hast, Heart, Judge, Judging, Mind, Numerous, Servant, Understanding, Wise, Wrong, YoursDictionary of Bible Themes 1 Kings 3:9 5014 heart, human 8227 discernment, nature of 8319 perception, spiritual 8366 wisdom, source of 8367 wisdom, importance of 1 Kings 3:5-12 1680 types 1 Kings 3:5-13 8130 guidance, from godly people 1 Kings 3:5-14 5548 speech, divine 6622 choice 1 Kings 3:5-15 5849 exaltation 1 Kings 3:6-15 5120 Solomon, character 1 Kings 3:7-9 7160 servants of the Lord 8422 equipping, spiritual 1 Kings 3:8-9 3050 Holy Spirit, wisdom 1 Kings 3:9-12 8281 insight 8409 decision-making, and providence Library A Young Man's Wise Choice Op Wisdom 'In Gibeon the Lord appeared to Solomon in a dream by night: and God said, Ask what I shall give thee. 6. And Solomon said, Thou hast shewed unto Thy servant David my father great mercy, according as he walked before Thee in truth, and in righteousness, and in uprightness of heart with Thee; and Thou hast kept for him this great kindness, that Thou hast given him a son to sit on his throne, as it is this day. 7. And now, O Lord my God, Thou hast made Thy servant king instead of David my father: and … Alexander Maclaren—Expositions of Holy Scripture"But Seek Ye First the Kingdom of God and his Righteousness," &C. Matt. vi. 33.--"But seek ye first the kingdom of God and his righteousness," &c. This is a part of Christ's long sermon. He is dissuading his disciples and the people from carnal carefulness and worldly mindedness. The sermon holds out the Christian's diverse aspects towards spiritual and external things. What is the Christian's disposition in regard to the world, how should he look upon food, raiment, and all things necessary in this life? "Be careful for nothing." "Take no thought for your life, … Hugh Binning—The Works of the Rev. Hugh Binning Whether the Degrees of Prophecy Change as Time Goes On? Objection 1: It would seem that the degrees of prophecy change as time goes on. For prophecy is directed to the knowledge of Divine things, as stated above [3690](A[2]). Now according to Gregory (Hom. in Ezech.), "knowledge of God went on increasing as time went on." Therefore degrees of prophecy should be distinguished according to the process of time. Objection 2: Further, prophetic revelation is conveyed by God speaking to man; while the prophets declared both in words and in writing the things … Saint Thomas Aquinas—Summa Theologica Letter Lxxiv. To Rufinus of Rome. Rufinus, a Roman Presbyter (to be carefully distinguished from Rufinus of Aquileia and Rufinus the Syrian), had written to Jerome for an explanation of the judgment of Solomon (1 Kings iii. 16-28). This Jerome gives at length, treating the narrative as a parable and making the false and true mothers types of the Synagogue and the Church. The date of the letter is 398 a.d. … St. Jerome—The Principal Works of St. Jerome Love is the Touchstone by which the Reality of Truth is Perceived... 1. Love is the touchstone by which the reality of truth is perceived, and by it shall all men know that ye are My disciples (John xiii.35). I also make use of the sword of justice, so that at first sight some are inclined to think that, like Solomon, I intend to finish My work without mercy (1 Kings iii.16-28), but My object, like his, is to apply the touchstone of love which will bring out the truth, and show that you are the children of that God of Love who gave His life to save yours. You ought … Sadhu Sundar Singh—At The Master's Feet The Song of Solomon. An important link in the chain of the Messianic hopes is formed by the Song of Solomon. It is intimately associated with Ps. lxxii., which was written by Solomon, and represents the Messiah as the Prince of Peace, imperfectly prefigured by Solomon as His type. As in this Psalm, so also in the Song of Solomon, the coming of the Messiah forms the subject throughout, and He is introduced there under the name of Solomon, the Peaceful One. His coming shall be preceded by severe afflictions, represented … Ernst Wilhelm Hengstenberg—Christology of the Old Testament Sargon of Assyria (722-705 B. C. ) SARGON AS A WARRIOR AND AS A BUILDER. The origin of Sargon II.: the revolt of Babylon, Merodach-baladan and Elam--The kingdom of Elam from the time of the first Babylonian empire; the conquest's of Shutruh-nalkunta I.; the princes of Malamir--The first encounter of Assyria and Elam, the battle of Durilu (721 B.C.)--Revolt of Syria, Iaubidi of Hamath and Hannon of Gaza--Bocchoris and the XXIVth Egyptian dynasty; the first encounter of Assyria with Egypt, the battle of Raphia (720 B.C.). Urartu … G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 Tit. 2:06 Thoughts for Young Men WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most … John Charles Ryle—The Upper Room: Being a Few Truths for the Times Formation and History of the Hebrew Canon. 1. The Greek word canon (originally a straight rod or pole, measuring-rod, then rule) denotes that collection of books which the churches receive as given by inspiration of God, and therefore as constituting for them a divine rule of faith and practice. To the books included in it the term canonical is applied. The Canon of the Old Testament, considered in reference to its constituent parts, was formed gradually; formed under divine superintendence by a process of growth extending through … E. P. Barrows—Companion to the Bible Differences in Judgment About Water Baptism, no Bar to Communion: Or, to Communicate with Saints, as Saints, Proved Lawful. IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR. T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH COMMUNION WITH UNBAPTIZED BELIEVERS.' WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE ASSERTED. BY JOHN BUNYAN. 'Should not the multitude of words be answered? … John Bunyan—The Works of John Bunyan Volumes 1-3 Kings The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), … John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 3:9 NIV1 Kings 3:9 NLT1 Kings 3:9 ESV1 Kings 3:9 NASB1 Kings 3:9 KJV
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