15Then Solomon awoke, and behold, it was a dream. And he came to Jerusalem and stood before the ark of the covenant of the Lord, and offered burnt offerings and made peace offerings, and made a feast for all his servants.

Solomon Wisely Judges

      16Then two women who were harlots came to the king and stood before him. 17The one woman said, “Oh, my lord, this woman and I live in the same house; and I gave birth to a child while she was in the house. 18“It happened on the third day after I gave birth, that this woman also gave birth to a child, and we were together. There was no stranger with us in the house, only the two of us in the house. 19“This woman’s son died in the night, because she lay on it. 20“So she arose in the middle of the night and took my son from beside me while your maidservant slept, and laid him in her bosom, and laid her dead son in my bosom. 21“When I rose in the morning to nurse my son, behold, he was dead; but when I looked at him carefully in the morning, behold, he was not my son, whom I had borne.” 22Then the other woman said, “No! For the living one is my son, and the dead one is your son.” But the first woman said, “No! For the dead one is your son, and the living one is my son.” Thus they spoke before the king.

      23Then the king said, “The one says, ‘This is my son who is living, and your son is the dead one’; and the other says, ‘No! For your son is the dead one, and my son is the living one.’” 24The king said, “Get me a sword.” So they brought a sword before the king. 25The king said, “Divide the living child in two, and give half to the one and half to the other.” 26Then the woman whose child was the living one spoke to the king, for she was deeply stirred over her son and said, “Oh, my lord, give her the living child, and by no means kill him.” But the other said, “He shall be neither mine nor yours; divide him!” 27Then the king said, “Give the first woman the living child, and by no means kill him. She is his mother.” 28When all Israel heard of the judgment which the king had handed down, they feared the king, for they saw that the wisdom of God was in him to administer justice.

Parallel Verses

New American Standard Bible (©1995)
God said to him, "Because you have asked this thing and have not asked for yourself long life, nor have asked riches for yourself, nor have you asked for the life of your enemies, but have asked for yourself discernment to understand justice,

GOD'S WORD® Translation (©1995)
God replied, "You've asked for this and not for a long life, or riches for yourself, or the death of your enemies. Instead, you've asked for understanding so that you can do what is right.

King James Bible
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;

Douay-Rheims Bible
And the Lord said to Solomon: Because thou hast asked this thing, and hast not asked for thyself long life or riches, nor the lives of thy enemies, but hast asked for thyself wisdom to discern judgment,

Darby Bible Translation
And God said to 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 discernment to understand judgment;

English Revised Version
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;

Webster's Bible Translation
And God said to 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 thy enemies: but hast asked for thyself understanding to discern judgment;

World English Bible
God said to him, "Because you have asked this thing, and have not asked for yourself long life, neither have asked riches for yourself, nor have asked the life of your enemies, but have asked for yourself understanding to discern justice;

Young's Literal Translation
and God saith unto him, 'Because that thou hast asked this thing, and hast not asked for thee many days, nor asked for thee riches, nor asked the life of thine enemies, and hast asked for thee discernment to understand judgment,

Cross References

James 4:3 You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures.

1 Kings 3:10 It was pleasing in the sight of the Lord that Solomon had asked this thing.

1 Kings 3:28 When all Israel heard of the judgment which the king had handed down, they feared the king, for they saw that the wisdom of God was in him to administer justice.

2 Chronicles 1:11 God said to Solomon, "Because you had this in mind, and did not ask for riches, wealth or honor, or the life of those who hate you, nor have you even asked for long life, but you have asked for yourself wisdom and knowledge that you may rule My people over whom I have made you king,

Jeremiah 45:5 But you, are you seeking great things for yourself? Do not seek them; for behold, I am going to bring disaster on all flesh,' declares the LORD, 'but I will give your life to you as booty in all the places where you may go.'"

Commentary

Matthew Henry's Whole Bible Commentary

Verses 5-15

We have here an account of a gracious visit which God paid to Solomon, and the communion he had with God in it, which put a greater honour upon Solomon than all the wealth and power of his kingdom did.

I. The circumstances of this visit, v. 5. 1. The place. It was in Gibeon; that was the great high place, and should have been the only one, because there the tabernacle and the brazen altar were, 2 Chr. 1:3. There Solomon offered his great sacrifices, and there God owned him more than in any other of the high places. The nearer we come to the rule in our worship the more reason we have to expect the tokens of God's presence. Where God records his name, there he will meet us and bless us. 2. The time. It was by night, the night after he had offered that generous sacrifice, v. 4. The more we abound in God's work the more comfort we may expect in him; if the day has been busy for him, the night will be easy in him. Silence and retirement befriend our communion with God. His kindest visits are often in the night, Ps. 17:3. 3. The manner. It was in a dream, when he was asleep, his senses locked up, that God's access to his mind might be the more free and immediate. In this way God used to speak to the prophets (Num. 12:6) and to private persons, for their own benefit, Job 33:15, 16. These divine dreams, no doubt, were plainly distinguishable from those in which there are divers vanities, Eccl. 5:7.

II. The gracious offer God made him of the favour he should choose, whatever it might be, v. 5. He saw the glory of God shine about him, and heard a voice saying, Ask what I shall give thee. Not that God was indebted to him for his sacrifices, but thus he would testify his acceptance of them, and signify to him what great mercy he had in store for him, if he were not wanting to himself. Thus he would try his inclinations and put an honour upon the prayer of faith. God, in like manner, condescends to us, and puts us in the ready way to be happy by assuring us that we shall have what we will for the asking, Jn. 16:23; 1 Jn. 5:14. What would we more? Ask, and it shall be given you.

III. The pious request Solomon hereupon made to God. He readily laid hold of this offer. Why do we neglect the like offer made to us, like Ahaz, who said, I will not ask? Isa. 7:12. Solomon prayed in his sleep, God's grace assisting him; yet it was a lively prayer. What we are most in care about, and which makes the greatest impression upon us when we are awake, commonly affects us when we are asleep; and by our dreams, sometimes, we may know what our hearts are upon and how our pulse beats. Plutarch makes virtuous dreams one evidence of increase in virtue. Yet this must be attributed to a higher source. Solomon's making such an intelligent choice as this when he was asleep, and the powers of reason were least active, showed that it came purely from the grace of God, which wrought in him these gracious desires. If his reins thus instruct him in the night season, he must bless the Lord who gave him counsel, Ps. 16:7. Now, in this prayer,

1. He acknowledges God's great goodness to his father David, v. 6. He speaks honourably of his father's piety, that he had walked before God in uprightness of heart, drawing a veil over his faults. It is to be hoped that those who praise their godly parents will imitate them. But he speaks more honourably of God's goodness to his father, the mercy he had shown to him while he lived, in giving him to be sincerely religious and then recompensing his sincerity and the great kindness he had kept for him, to be bestowed on the family when he was gone, in giving him a son to sit on his throne. Children should give God thanks for his mercies to their parents, for the sure mercies of David. God's favours are doubly sweet when we observe them transmitted to us through the hands of those that have gone before us. The way to get the entail perpetuated is to bless God that it has hitherto been preserved.

2. He owns his own insufficiency for the discharge of that great trust to which he is called, v. 7, 8. And here is a double plea to enforce his petition for wisdom:-(1.) That his place required it, as he was successor to David ("Thou hast made me king instead of David, who was a very wise and good man: Lord, give me wisdom, that I may keep up what he wrought, and carry on what he began") and as he was ruler over Israel: "Lord, give me wisdom to rule well; for they are a numerous people, that will not be managed without much care, and they are thy people, whom thou hast chosen, and therefore to be ruled for thee, and the more wisely they are ruled the more glory thou wilt have from them." (2.) That he wanted it. As one that had a humble sense of his own deficiency, he pleads, "Lord, I am but a little child (so he calls himself, a child in understanding, though his father called him a wise man, ch. 2:9); I know not how to go out or come in as I should, nor to do so much as the common daily business of the government, much less what to do in a critical juncture." Note, Those who are employed in public stations ought to be very sensible of the weight and importance of their work and their own insufficiency for it, and then they are qualified for receiving divine instruction. Paul's question (Who is sufficient for these things?) is much like Solomon's here, Who is able to judge this thy so great a people? v. 9. Absalom, who was a wise man, trembles at the undertaking and suspects his own fitness for it. The more knowing and considerate men are the better acquainted they are with their own weakness and the more jealous of themselves.

3. He begs of God to give him wisdom (v. 9); Give therefore thy servant an understanding heart. He calls himself God's servant, pleased with that relation to God (Ps. 116:16) and pleading it with him: "I am devoted to thee, and employed for thee; give me that which is requisite to the services in which I am employed." Thus his good father prayed, and thus he pleaded. Ps. 119:125, I am thy servant, give me understanding. An understanding heart is God's gift, Prov. 2:6. We must pray for it (James 1:5), and pray for it with application to our particular calling and the various occasions we have for it; as Solomon, Give me an understanding, not to please my own curiosity with, or puzzle my neighbours, but to judge thy people. That is the best knowledge which will be serviceable to us in doing our duty; and such that knowledge is which enables us to discern between good and bad, right and wrong, sin and duty, truth and falsehood, so as not to be imposed upon by false colours in judging either of others' actions or of our own.

4. The favourable answer God gave to his request. It was a pleasing prayer (v. 10): The speech pleased the Lord. God is well pleased with his own work in his people, the desires of his own kindling, the prayers of his Spirit's inditing. By this choice Solomon made it appear that he desired to be good more than great, and to serve God's honour more than to advance his own. Those are accepted of God who prefer spiritual blessings to temporal, and are more solicitous to be found in the way of their duty than in the way to preferment. But that was not all; it was a prevailing prayer, and prevailed for more than he asked. (1.) God gave him wisdom, v. 12. He fitted him for all that great work to which he had called him, gave him such a right understanding of the law which he was to judge by, and the cases he was to judge of, that he was unequalled for a clear head, a solid judgment, and a piercing eye. Such an insight, and such a foresight, never was prince so blessed with. (2.) He gave him riches and honour over and above into the bargain (v. 13), and it was promised that in these he should as much exceed his predecessors, his successors, and all his neighbours, as in wisdom. These also are God's gift, and, as far as is good for them, are promised to all that seek first the kingdom of God and the righteousness thereof, Mt. 6:33. Let young people learn to prefer grace to gold in all that they choose, because godliness has the promise of the life that now is, but the life that now is has not the promise of godliness. How completely blessed was Solomon, that had both wisdom and wealth! He that has wealth and power without wisdom and grace is in danger of doing hurt with them; he that has wisdom and grace without wealth and power is not capable of doing so much good with them as he that has both. Wisdom is good, is so much the better, with an inheritance, Eccles. 7:11. But, if we make sure of wisdom and grace, these will either bring outward prosperity with them or sweeten the want of it. God promised Solomon riches and honour absolutely, but long life upon condition (v. 14). If thou wilt walk in my ways, as David did, then I will lengthen thy days. He failed in the condition; and therefore, though he had riches and honour, he did not live so long to enjoy them as in the course of nature he might have done. Length of days is wisdom's right-hand blessing, typical of eternal life; but it is in her left hand that riches and honour are, Prov. 3:16. Let us see here, [1.] That the way to obtain spiritual blessings is to be importunate for them, to wrestle with God in prayer for them, as Solomon did for wisdom, asking that only, as the one thing needful. [2.] That the way to obtain temporal blessings is to be indifferent to them and to refer ourselves to God concerning them. Solomon had wisdom given him because he did ask it and wealth because he did not ask it.

5. The grateful return Solomon made for the visit God was pleased to pay him, v. 15. He awoke, we may suppose in a transport of joy, awoke, and his sleep was sweet to him, as the prophet speaks (Jer. 31:26); being satisfied of God's favour, he was satisfied with it, and he began to think what he should render to the Lord. He had made his prayer at the high place at Gibeon, and there God had graciously met him; but he comes to Jerusalem to give thanks before the ark of the covenant, blaming himself, as it were, that he had not prayed there, the ark being the token of God's presence, and wondering that God had met him any where else. God's passing by our mistakes should persuade us to amend them. There he, (1.) Offered a great sacrifice to God. We must give God praise for his gifts in the promise, though not yet fully performed. David used to praise God's word, as well as his works (Ps. 56:10, and particularly, 2 Sa. 7:18), and Solomon trod in his steps. (2.) He made a great feast upon the sacrifice, that those about him might rejoice with him in the grace of God.

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Bible Browser

"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 …
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Solomon
In the reign of David and Solomon, Israel became strong among the nations and had many opportunities to wield a mighty influence in behalf of truth and the right. The name of Jehovah was exalted and held in honor, and the purpose for which the Israelites had been established in the Land of Promise bade fair of meeting with fulfillment. Barriers were broken down, and seekers after truth from the lands of the heathen were not turned away unsatisfied. Conversions took place, and the church of God on …
Ellen Gould White—The Story of Prophets and Kings

Pride of Prosperity
While Solomon exalted the law of heaven, God was with him, and wisdom was given him to rule over Israel with impartiality and mercy. At first, as wealth and worldly honor came to him, he remained humble, and great was the extent of his influence. "Solomon reigned over all kingdoms from the river [Euphrates] unto the land of the Philistines, and unto the border of Egypt." "He . . . had peace on all sides round about him. And Judah and Israel dwelt safely, every man under his vine and under his fig …
Ellen Gould White—The Story of Prophets and Kings

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 …
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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 …
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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 …
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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 …
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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? …
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The long-cherished plan of David to erect a temple to the Lord, Solomon wisely carried out. For seven years Jerusalem was filled with busy workers engaged in leveling the chosen site, in building vast retaining walls, in laying broad foundations,--"great stones, costly stones, and hewed stones,"--in shaping the heavy timbers brought from the Lebanon forests, and in erecting the magnificent sanctuary. 1 Kings 5:17. Simultaneously with the preparation of wood and stone, to which task many thousands …
Ellen Gould White—The Story of Prophets and Kings

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