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영문 원문
Solomon's reign looked bloody in the foregoing chapter, but the necessary acts of justice must not be called cruelty; in this chapter it appears with another face. We must not think the worse of God's mercy to his subjects for his judgments on rebels. We have here, I. Solomon's marriage to Pharaoh's daughter, 1Ki 3:1. II. A general view of his religion, 1Ki 3:2-4. III. A particular account of his prayer to God for wisdom, and the answer to that prayer, 1Ki 3:5-15. IV. A particular instance of his wisdom in deciding the controversy between the two harlots, 1Ki 3:16-28. And very great he looks here, both at the altar and on the bench, and therefore on the bench because at the altar.
1-4
Solomon Marries Pharaoh's Daughter (1014 BC)
繁體中文
所羅門娶法老的女兒（主前1014年）
¹ 所羅門與埃及王法老結親，娶了法老的女兒，接她到大衛城裏，直等到建完自己的宮殿、耶和華的殿和耶路撒冷四圍的城牆。
² 只是百姓還在邱壇獻祭，因為直到那些日子，還沒有為耶和華的名建造殿宇。
³ 所羅門愛耶和華，遵行他父親大衛的律例；只是還在邱壇獻祭燒香。
⁴ 王到基遍去獻祭，因為那裏有極大的邱壇；所羅門在那壇上獻一千祭牲為燔祭。
此處我們被告知關於所羅門的事：
一、有些事毫無疑問是好的，是他當受稱讚、也當被人效法的。1. 他「愛耶和華」（王上三3）。聖經曾特別記下神對他的愛（撒下十二24）。他的名字便是因此而得的：「耶底底亞」——「為耶和華所愛」。此處我們看到他回報了那愛，正如蒙愛的門徒約翰最充滿愛一樣。所羅門是智者、富者；但他最明亮的稱讚卻是所有聖徒——連最貧窮的——都有的特點：「他愛耶和華」（迦勒底文如此）；凡愛神的，都愛祂的敬拜，愛聽祂說話，也愛向祂說話，並藉此與祂交通。2. 他「遵行他父親大衛的律例」——即大衛所給他的律例（王上二2、3；代上二十八9、10）——他臨終之父親的囑咐是神聖的，對他如同律法；或作神的律例，他父親大衛在他以前所遵行的；他緊緊跟從神的典章，小心遵守，殷勤赴會。凡真「愛神」的，必以「遵行祂的律例」為良心。3. 他在為神尊榮所作的事上極其慷慨大方。他獻祭之時，如君王一般獻，與他極大的財富相稱——「一千祭牲作燔祭」（王上三4）。神在哪裏豐富撒種，就期望在那裏照樣收割；凡真心愛神和祂敬拜的，必不吝惜宗教的開支。我們或許會受試探說：「這樣浪費有何用處？」這些牛羊難道不可以分給窮人嗎？但我們絕不可看作浪費的，是為事奉神而獻上的。看來在一個延續七天的節期裏，一個祭壇上竟要燒這麼多牲畜，實在令人驚奇；但祭壇上的火據說比平常的火更猛烈吞滅，因為它代表神那猛烈大能的怒氣落在祭牲之上，使獻祭的人可以逃脫。「我們的神是烈火。」帕特里克主教引用猶太人的傳統說：祭牲的煙柱直升而上，並不散開；不然，當獻上這麼多祭牲之時，必會使在場的人窒息。
二、此處有些事，是好是壞令人可疑。1. 他娶法老的女兒（王上三1）。我們假設她已歸化了猶太教，否則這婚姻便不合法；然而若是如此，這婚姻無疑也不是明智之舉。他既「愛耶和華」，就當為祂的緣故，將自己的愛情固定在屬乎耶和華之民的一個女子身上。神兒子與人女兒不平等的婚姻，常常帶來致命的後果；然而有人認為他這樣作是出於朋友的建議，認為她是真心歸信的（因為埃及的神明並沒有列在他的外邦妻妾引誘他去敬拜的外邦神之中，王上十一5、6）；又認為雅歌一章1節和詩篇四十五篇正是在這場合寫成的，藉此使這婚禮成為教會與基督——特別是外邦教會——奧祕聯合的預表。2. 他在邱壇敬拜，從而也使百姓受試探去這樣行（王上三2、3）。亞伯拉罕在山上築壇（創十二8，二十二2），又在樹叢中敬拜（創二十一33）。這習俗由此流傳下來，原是合宜的，直到神的律法將他們限制在一個地方（申十二5、6）。大衛專一到約櫃那裏，不喜歡邱壇；所羅門雖然在別的事上「遵行他父親的律例」，在這事上卻不及他。他藉此顯出獻祭的極大熱心，但「聽從勝過獻祭」。這是一種偏差。雖然那時還沒有建殿，卻已為耶和華的名支搭了帳幕，而約櫃本當成為他們合一的中心。這是藉著神的設立而如此；邱壇偏離了它；然而當他們只敬拜神，並在其他事上照著規矩而行時，祂恩慈地不追究他們的軟弱，並悅納他們的事奉；聖經也承認「所羅門愛耶和華」，雖然他「在邱壇燒香」——所以人也不可比神更嚴厲。
영문 원문
Solomon Marries Pharaoh's Daughter (1014 BC)
¹ And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.
² Only the people sacrificed in high places, because there was no house built unto the name of the LORD, until those days.
³ And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places.
⁴ And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.
We are here told concerning Solomon,
I. Something that was unquestionably good, for which he is to be praised and in which he is to be imitated. 1. He loved the Lord, 1Ki 3:3. Particular notice was taken of God's love to him, 2Sa 12:24. He had his name from it: Jedidiah—beloved of the Lord. And here we find he returned that love, as John, the beloved disciple, was most full of love. Solomon was a wise man, a rich man; yet the brightest encomium of him is that which is the character of all the saints, even the poorest, He loved the Lord, so the Chaldee; all that love God love his worship, love to hear from him and speak to him, and so to have communion with him. 2. He walked in the statutes of David his father, that is, in the statutes that David gave him, 1Ki 2:2,3; 1Ch 28:9,10 (his dying father's charge was sacred, and as a law to him), or in God's statutes, which David his father walked in before him; he kept close to God's ordinances, carefully observed them and diligently attended them. Those that trulylove God will make conscience of walking in his statutes. 3. He was very free and generous in what he did for the honour of God. When he offered sacrifice he offered like a king, in some proportion to his great wealth, a thousand burnt-offerings, 1Ki 3:4. Where God sows plentifully he expects to reap accordingly; and those that truly love God and his worship will not grudge the expenses of their religion. We may be tempted to say, To what purpose is this waste? Might not these cattle have been given to the poor? But we must never think that wasted which is laid out in the service of God. It seems strange how so many beasts should be burnt upon one altar in one feast, though it continued seven days; but the fire on the altar is supposed to be more quick and devouring than common fire, for it represented that fierce and mighty wrath of God which fell upon the sacrifices, that the offerers might escape. Our God is a consuming fire. Bishop Patrick quotes it as a tradition of the Jews that the smoke of the sacrifices ascended directly in a straight pillar, and was not scattered, otherwise it would have choked those that attended, when so many sacrifices were offered as were here.
II. Here is something concerning which it may be doubted whether it was good or no. 1. His marrying Pharaoh's daughter, 1Ki 3:1. We will suppose she was proselyted, otherwise the marriage would not have been lawful; yet, if so, surely it was not advisable. He that loved the Lord should, for his sake, have fixed his love upon one of the Lord's people. Unequal matches of the sons of God with the daughters of men have often been of pernicious consequence; yet some think that he did this with the advice of his friends, that she was a sincere convert (for the gods of the Egyptians are not reckoned among the strange gods which his strange wives drew him in to the worship of, 1Ki 11:5,6), and that the book of Cant 1:1 and the Ps 45:1-17 were penned on this occasion, by which these nuptials were made typical of the mystical espousals of the church to Christ, especially the Gentile church. 2. His worshipping in the high places, and thereby tempting the people to do so too, 1Ki 3:2,3. Abraham built his altars on mountains (Ge 12:8,22:2), and worshipped in a grove, Ge 21:33. Thence the custom was derived, and was proper, till the divine law confined them to one place, De 12:5,6. David kept to the ark, and did not care for the high places, but Solomon, though in other things he walked in the statutes of his father, in this came short of him. He showed thereby a great zeal for sacrificing, but to obey would have been better. This was an irregularity. Though there was as yet no house built, there was a tent pitched, to the name of the Lord, and the ark ought to have been the centre of their unity. It was so by divine institution; from it the high places separated; yet while they worshipped God only, and in other things according to the rule, he graciously overlooked their weakness, and accepted their services; and it is owned that Solomon loved the Lord, though he burnt incense in the high places, and let not men be more severe than God is.
5-15
God's Appearance to Solomon (1014 BC)
繁體中文
神向所羅門顯現（主前1014年）
⁵ 在基遍，夜間夢中，耶和華向所羅門顯現，對他說：「你願我賜你甚麼？你可以求。」
⁶ 所羅門說：「祢僕人我父親大衛，用誠實、公義、正直的心行在祢面前，祢就向他大施恩典，又為他留存這大恩，賜他一個兒子坐在他的位上，正如今日一樣。
⁷ 耶和華我的神啊，如今祢使僕人接續我父親大衛作王；但我是幼童，不知道應當怎樣出入。
⁸ 僕人住在祢所揀選的民中，這民眾多，多得不可勝數。
⁹ 所以求祢賜僕人一顆能聽訟的心，能判斷祢的民，能辨別是非；不然，誰能判斷祢這眾多的民呢？」
¹⁰ 所羅門求這事，主甚喜悅。
¹¹ 神對他說：「你既然求這事，不為自己求壽、求富，也不求滅絕你仇敵的性命，只為自己求智慧可以聽訟；
¹² 我就照你所求的而行：我賜你一顆聰明智慧的心，在你以前沒有像你的，在你以後也沒有興起像你的。
¹³ 你所沒有求的，我也賜給你，就是富足、尊榮；使你一生的年日，列王中沒有一個能與你相比。
¹⁴ 你若效法你父親大衛，遵行我的道，謹守我的律例、誡命，我必使你長壽。」
¹⁵ 所羅門醒了，不料是個夢。他就回到耶路撒冷，站在耶和華的約櫃前，獻燔祭和平安祭，又為他的臣僕設擺筵席。
此處我們看到神對所羅門的一次恩典造訪，以及他與神在其中所有的交通；這次交通賜給所羅門的尊榮，比他國度的財富和權勢所賜的更大。
一、這次造訪的情境（王上三5）。
- 地點。是在基遍；那裏是「極大的邱壇」，也本該是唯一的邱壇，因為會幕和銅祭壇在那裏（代下一3）。所羅門在那裏獻了他豐盛的祭，神也在那裏比在任何別的邱壇更明顯地承認他。我們在敬拜中越靠近準則，就越有理由期待神同在的記號。神記下祂名的地方，祂必在那裏與我們相會、賜福我們。
- 時間。是在夜間——他獻上那慷慨的祭之後的那個夜裏（王上三4）。我們在神的工上越發熱心，就越能在祂裏面得著安慰；若白日為祂忙碌，夜間也必在祂裏面得享安息。靜默和獨處有利於我們與神的交通。祂最親切的造訪常在夜間（詩十七3）。
- 方式。是在夢中——當他睡著、感官封閉之時，神得以更自由、更直接地進入他的心思。神從前常用這種方式對先知說話（民十二6），也對個人說話，為他們本身的益處（伯三十三15、16）。這些屬神的夢無疑可清楚區別於那些「多夢和多言」的虛幻（傳五7）。
二、神向他作出的恩典應許：他可以揀選所要的恩惠，無論是甚麼（王上三5）。他看見神的榮耀在他四周照耀，又聽見有聲音說：「你願我賜你甚麼？你可以求。」這並不是說神因他的祭而欠了他甚麼，而是要藉此表明祂悅納了那些祭，並向他表明自己為他存留了何等大的憐憫——只要他不虧負自己。如此祂也要試驗他的傾向，並把尊榮加在那出於信心的禱告上。神照樣俯就我們，把我們放在通往幸福的路上——祂向我們保證：凡我們所要的，只要祈求便可得著（約十六23；約壹五14）。我們還要甚麼呢？「你們祈求，就給你們。」
三、所羅門因此向神發出的敬虔祈求。他立刻抓住這應許。我們為何輕忽那同樣賜給我們的應許——如亞哈斯那樣說：「我不求」（賽七12）呢？所羅門在睡夢中禱告——神的恩典扶助他；然而那卻是一個活的禱告。我們醒時最關心、最受其感動的事，往往在睡著時仍影響我們；有時藉著我們的夢，我們可以知道自己心向何事、脈搏如何跳動。普魯塔克把美德的夢作為美德長進的一個憑據。然而這必須歸於更高的源頭。所羅門在睡著、理智之力最不活躍之時，能作出如此明智的揀選，表明這揀選純粹出於神的恩典——是這恩典在他裏頭動了善工，生發了這些敬虔的願望。若他的「心腸在夜間也這樣教訓他」，他就當「稱頌那賜他謀略的耶和華」（詩十六7）。
在這禱告中：
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他承認神對他父親大衛所施的大恩（王上三6）。他論到父親的敬虔，滿有尊榮——說他「以正直的心行在神面前」——把他的過失遮掩過去。我們有理由盼望那些稱讚敬虔父母的人也會效法他們。他論到神對他父親的恩慈，更為尊榮——說到他活著時所蒙的憐憫（神使他真心敬虔，又賞賜他的真誠），以及他離世之後仍為他存留的那大恩惠——「賜他一個兒子坐在他的位上」。兒女當為神對父母的憐憫向神獻上感謝，為大衛那可靠的恩惠而感恩。當我們看見神的恩惠藉著先人之手傳到我們身上，這恩惠便加倍地甘甜。要使這產業的應許得以延續，最好的方法就是為它至今仍蒙保全而感謝神。
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他承認自己不足以擔當所蒙召的崇高託付（王上三7、8）。此處有兩個理由來加強他求智慧的懇求：（1）他的職位需要智慧。他作大衛的繼承人（「祢使僕人接續我父親大衛作王」——他是一個極有智慧又良善的人：「主啊，求祢賜我智慧，使我能持守他所建立的，並推進他所開始的」），又作以色列的治理者：「主啊，求祢賜我智慧好好治理他們；因為他們是眾多的民，非多方照料便無法管理；他們又是祢所揀選的民，所以當為祢而治理，他們越被智慧地治理，祢從他們中間所得的榮耀也越多。」（2）他缺乏智慧。他以對自身不足的謙卑自覺懇求說：「主啊，我不過是幼童」（他如此自稱——在悟性上作孩子，雖然他的父親稱他為「智慧人」，王上二9）；「我不知道應當怎樣出入」——連政府日常的尋常事務尚且不知如何辦理，更何況在關鍵時刻當作何決斷呢。請注意：凡擔任公職的人都當深深感到自己工作的份量和重要、並自己的不足，這樣他們才配領受屬神的指教。保羅的問題（「這事誰能當得起呢？」）與所羅門此處的話十分相似：「誰能判斷祢這眾多的民呢？」（王上三9）。越是明知而深思的人，越清楚自己的軟弱，越對自己存著戒心。
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他求神賜他智慧（王上三9）：「所以求祢賜僕人一顆能聽訟的心。」他稱自己為「神的僕人」，以這與神的關係為樂（詩一一六16），並以此向祂懇求：「我獻身於祢，又為祢所用；求祢賜我那勝任我所擔之職事所必需的。」他良善的父親也曾如此禱告，如此懇求（詩一一九125）：「我是祢的僕人，求祢賜我悟性。」能聽的心是神的恩賜（箴二6）。我們當為此禱告（雅一5），並且要針對我們特別的呼召和我們各樣需要智慧的場合來禱告——如所羅門那樣：「求祢賜我悟性」——不是為滿足自己的好奇，也不是為難倒鄰舍，而是「能判斷祢的民」。那最有助於我們盡本分的知識，才是最好的知識；能使我們「辨別是非」——辨明善惡、罪與本分、真理與虛謊——以致在判斷別人的行為或自己的行為之時，不致被虛假的表象所蒙蔽的知識，正是這樣的知識。
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神對他祈求所賜的有利答覆。這是一個蒙悅納的禱告（王上三10）：「所羅門求這事，主甚喜悅。」神喜悅祂自己在百姓心中所作的工——喜悅祂自己所點燃的願望、祂的靈所默示的禱告。藉著這揀選，所羅門顯出他渴望為善過於為大，渴望事奉神的榮耀過於推進自己的利益。凡看重屬靈福分過於屬世福分、更迫切要行在盡責之路上過於高升之路上的人，都蒙神悅納。但這還不是全部；這是一個有效的禱告，並且得著超過他所求的。（1）神賜他智慧（王上三12）。神使他配擔祂所召他擔任的那大工，賜他對所要依憑判斷的律法、所要審斷的案件有極清楚的了解，使他無與倫比——思路清晰、判斷穩健、目光敏銳。如此深刻的眼光、如此遠大的先見，從未有君王得著過。（2）神更額外賜他富足和尊榮（王上三13），並應許他在這些方面也要如同在智慧上一樣，超越他的前人、後人和一切鄰邦。這些也是神的恩賜，並且——只要是對他們有益的——也應許給一切「先求神的國和祂的義」的人（太六33）。讓年輕人學會在他們一切的揀選上都把恩典放在金子之上，因為「敬虔凡事都有益處，並且有今生和來生的應許」——但今生的本身，卻沒有敬虔的應許。所羅門何等有福——既有智慧，又有財富！有財富權勢卻無智慧恩典的人，容易用之作惡；有智慧恩典卻無財富權勢的人，卻不能像兩者兼備的人那樣廣行善事。「智慧和產業並好，而且見天日的人得益」（傳七11）。但若我們確保了智慧和恩典，這二者或必為我們帶來外在的興旺，或必使缺乏的外在興旺變得甘甜。神應許所羅門富足和尊榮是無條件的，但長壽卻是有條件的（王上三14）：「你若效法大衛遵行我的道，我就必使你長壽。」他在條件上失敗了；因此，雖然他有富足和尊榮，卻不如按自然之理本可活的那樣長久來享受它們。長壽是智慧的「右手之福」，預表永生；而富足和尊榮卻在她的「左手」中（箴三16）。讓我們在此看見：[1.] 得著屬靈福分的方法，是要為之迫切祈求，與神摔跤——如所羅門為智慧所行的那樣，單單求那「一件不可少的事」。[2.] 得著屬世福分的方法，是對之淡然處之，把有關它們的事交託給神。所羅門得著智慧，是因為他求了；得著財富，是因為他沒有求。
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所羅門為神樂意賜他的造訪而獻上感恩的回應（王上三15）。他醒了——我們可想像他是從喜樂的激動中醒來——醒了，「他的睡眠對他是甘甜的」（如先知所言，耶三十一26）；既確知神的恩惠，他便心滿意足，並開始思想「我拿甚麼報答耶和華」。他在基遍的邱壇獻上了禱告，神也在那裏恩典地與他相會；但他來到耶路撒冷，在「耶和華的約櫃」前獻上感謝——彷彿責備自己先前沒有在那裏禱告，因為約櫃才是神同在的記號，他希奇神竟在別處與他相遇。神越過我們的錯失，當勸導我們去改正那些錯失。在那裏：（1）他向神獻上極大的祭。我們當為神應許中的恩賜讚美祂，即使那些應許尚未完全成就。大衛常稱頌神的「言語」，如同稱頌祂的「作為」（詩五十六10；特別是撒下七18），所羅門也步其後塵。（2）他設擺了盛大的筵席，使周圍的人可以與他一同因神的恩典歡喜。
영문 원문
God's Appearance to Solomon (1014 BC)
⁵ 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 showed 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 I am but a little child: I know not how to go out or come in.
⁸ And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.
⁹ 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?
¹⁰ And the speech pleased the Lord, that Solomon had asked this thing.
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;
¹² 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.
¹³ 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.
¹⁴ And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.
¹⁵ And 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 up burnt offerings, and offered peace offerings, and made a feast to all his servants.
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, 1Ki 3:5. 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, 2Ch 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, 1Ki 3:4. 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 (Nu 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, Ec 5:7.
II. The gracious offer God made him of the favour he should choose, whatever it might be, 1Ki 3:5. 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, Joh 16:23, 1Jo 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, 1Ki 3:6. 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, 1Ki 3:7,8. 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, 1Ki 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? 1Ki 3:9. 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 (1Ki 3:9); 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, Pr 2:6. We must pray for it (Jam 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 (1Ki 3:10): 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, 1Ki 3:12. 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 (1Ki 3:13), 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, Ec 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 (1Ki 3:14). 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, Pr 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, 1Ki 3:15. 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, 2Sa 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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The Wisdom of Solomon (1014 BC)
繁體中文
所羅門的智慧（主前1014年）
¹⁶ 那時，有兩個作妓女的婦人來到王面前，站在他面前。 ¹⁷ 一個婦人說：「我主啊，我和這婦人同住一房；我在房中與她一同生產。 ¹⁸ 我生產之後第三日，這婦人也生了。我們同住；除了我們二人之外，房中並無外人。 ¹⁹ 夜間，這婦人的孩子死了，因為她壓在孩子身上。 ²⁰ 她半夜起來，趁婢女睡著，從我旁邊把我的兒子抱去，放在她懷裡，又把她死了的孩子放在我懷裡。 ²¹ 天將亮的時候，我起來要給我的孩子吃奶，不料，孩子死了；及至天亮，我細細地觀看，看哪，這不是我所生的兒子。」 ²² 那婦人說：「不然，活的是我的兒子，死的是你的兒子。」這個說：「不然，死的是你的兒子，活的是我的兒子。」她們在王面前就這樣爭論。 ²³ 王說：「這個說：『這活著的是我的兒子，死的是你的兒子』；那個說：『不然，死的是你的兒子，活的是我的兒子。』」 ²⁴ 王就說：「拿刀來。」人就把刀拿到王面前。 ²⁵ 王說：「將活孩子劈成兩半，一半給這個，一半給那個。」 ²⁶ 那活孩子的母親因愛子心切，就對王說：「我主啊，將活孩子給她吧，萬不可殺他。」那婦人卻說：「這孩子也不歸我，也不歸你，把他劈了吧。」 ²⁷ 王回答說：「將活孩子給這婦人，萬不可殺他；這婦人實在是他的母親。」 ²⁸ 以色列眾人聽見王這樣判斷，就都敬畏王；因為他們看見他心裡有神的智慧，能以斷案。
本章舉出一個所羅門智慧的實例，表明他近日所領受的恩賜對他確有實效。這證據不是取自國事的奧秘和議事廳的策略—雖然無疑他在這些方面也出類拔萃—而是取自一件當事雙方之間的案件之審理與判決，這樣的案件，君王雖然通常交給手下的審判官處理，卻不應認為親自過問有失身分。請觀察，
一、案情的陳述，不是由律師陳述，而是由當事人自己陳述，雖然她們是婦人；這使所羅門那樣銳利的眼睛更易於從她們自己的陳述中分辨是非。這兩個婦人是妓女，開設公共館舍，她們的孩子，有人認為是由淫亂所生的，因為這裡沒有提到她們的丈夫。這案件很可能在下級法庭審理過，然後才呈到所羅門面前，並被認定為疑難案件，審判官無法判定；這樣，所羅門最終判決時所顯的智慧便更加受人注目。這兩個同住一房的婦人，在三天之內相繼各生了一個兒子（王上三17–18）。她們貧窮到沒有僕人或乳母在旁照應，又因是妓女被人輕看，沒有親友陪伴。其中一個壓死自己的孩子，就在夜間與另一個調換了（王上三19–20）；那另一個很快察覺這欺騙，便上告於公庭求公正（王上三21）。請看：1. 嬰孩會帶來何等的焦慮，他們的性命何等無常，他們不住地面臨多少危險。嬰孩期就是死蔭的幽谷；生命的燈既剛點燃，便很容易被吹滅。在乳養的種種危險中只有這麼少數滅亡，實在是奇妙的憐憫。2. 在那個時代，由淫亂而生的孩子，其境況比我們這個時代通常好得多。那時的妓女愛護她們的孩子，乳養他們，捨不得與他們分離；而如今的孩子卻常被送往遠方、被棄或被殺。然而這正是經上所預言的，「末後的日子必有危險的日子來到」，那時人無親情（提後三1、3）。
二、案件的難處。問題在於：這個被帶到法庭、要最終判歸這個或那個的活孩子，究竟是誰的兒子？兩個母親都激烈地主張自己的權利，並對此表示深切的關注。二人都斬釘截鐵地斷言：「這是我的，」一個說。「不，這是我的，」另一個說。二人都不肯承認那個死去的孩子，雖然埋葬死人比養活活人更省事；她們爭奪的是那活著的。活著的孩子之所以是父母的喜樂，因為是父母的盼望；那麼死去的孩子難道不也可以如此嗎？見耶三十一17。如今這案件的難處在於：雙方都沒有證據。鄰舍雖然可能有人在孩子出生和受割禮時在場，卻沒有那麼留意他們，以致不能分辨。若用酷刑逼供當事人，便是殘酷；這樣，得勝的不是有理的一方，而是最強悍的一方。對於被逼迫而得的證供，不能過分倚重。當真相如此隱藏之時，審判官和陪審團實在需要智慧來發掘真相。
三、案件的判決。所羅門耐心地聽完雙方的陳述之後，便總結證供（王上三23）。如今全法庭都翹首以待，要看所羅門的智慧將採取何種途徑找出真相。這個不知該說甚麼；那個或許想用抽籤來決定。所羅門叫人拿一把刀來，下令將活孩子劈成兩半，分給兩個爭訟的人。如今：1. 這似乎是個可笑的判決，是個野蠻地斬斷他所不能解開之結的作法。「這難道就是，」法律界的賢士們心想，「所羅門的智慧？」他們一點想不到他這樣作的用意所在。「君王的心，」這樣的君王的心，「如同深不可測」（箴二十五3）。關於活牛和死牛的分剖，律法另有規定（出二十一35），但那條律法不適用於這案件。然而：2. 這證明是發掘真相的有效方法。有人認為所羅門在作這試驗之前，已經憑婦人們的面容和說話的方式自行看出來了；但藉著這個試驗，他使全場的人都得著滿足，並使假冒者啞口無言。要找出真正的母親，他不能試驗孩子最愛哪一個，因此必須試驗誰最愛孩子；二人都假裝有為母之愛，但她們的真誠要在孩子身處危險之時才受考驗。（1）那明知孩子不是自己親生的，在爭奪時只是為了面子，便樂意將孩子劈成兩半。那壓死自己孩子的婦人不在乎這孩子將如何，只要真正的母親得不著他：「這孩子也不歸我，也不歸你，把他劈了吧。」由此可見，她知道自己的名分不正，恐怕所羅門也會查出來；她一點沒想到自己正在出賣自己，還以為所羅門是當真的。她若是真正的母親，決不會因如此輕易地同意這殘忍的判決而放棄她對孩子的權利。然而：（2）那明知孩子是自己親生的，為了不讓孩子被屠殺，便將他讓給對方。她是何等動情地呼喊：「我主啊，將活孩子給她」（王上三26）。「我寧可看見孩子歸她，也不願完全看不見他。」這對孩子的柔情表明，她不是那個壓死孩子的粗心母親，而是這個活孩子的真正母親，她不能忍受看見他死，對自己所懷的胎動了憐憫之心。「案情已經明顯，」所羅門說：「何需見證人？『將活孩子給她』；因為你們都看見，憑著這毫不虛假的憐憫，『她實在是他的母親』。」願父母藉著照顧兒女來表示他們的愛，特別是照顧他們的靈魂，以聖潔的迫切，「從火中搶救出來，如同從火中抽出來的一根柴」。凡盡自己對兒女之本分的人，最有可能得著兒女的安慰。撒但覬覦人的心，但由此可以看出，他不過是個假冒者，他情願與神平分；但心的正當君主卻要全部，否則寧可沒有。
四、我們被告知，所羅門藉著這個和他智慧的別的實例，在他百姓中間得了極大的聲譽，這對他的施政順利大有影響：「他們敬畏王」（王上三28），極其尊崇他，凡事不敢反對他，又怕行了不義的事；因為他們知道，若有一日告到他面前，他必能查出真相，「因為他們看見他心裡有神的智慧」，就是神所應許賜給他的那智慧。這智慧「使他臉上發光」（傳八1），「使他剛強」（傳七19），這智慧對他「比爭戰的兵器更好」（傳九18）。因此他既被敬畏，又被敬愛。
영문 원문
The Wisdom of Solomon (1014 BC)
¹⁶ Then came there two women, that were harlots, unto the king, and stood before him.
¹⁷ And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.
¹⁸ And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house.
¹⁹ And this woman's child died in the night; because she overlaid it.
²⁰ And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.
²¹ And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.
²² And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king.
²³ Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living.
²⁴ And the king said, Bring me a sword. And they brought a sword before the king.
²⁵ And the king said, Divide the living child in two, and give half to the one, and half to the other.
²⁶ Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it.
²⁷ Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof.
²⁸ And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.
An instance is here given of Solomon's wisdom, to show that the grant lately made him had a real effect upon him. The proof is fetched, not from the mysteries of state and the policies of the council-board, though there no doubt he excelled, but from the trial and determination of a cause between party and party, which princes, though they devolve them upon their judges, must not think it below them to take cognizance of. Observe,
I. The case opened, not by lawyers, but by the parties themselves, though they were women, which made it the easier to such a piercing eye as Solomon had to discern between right and wrong by their own showing. These two women were harlots, kept a public house, and their children, some think, were born of fornication, because here is no mention of their husbands. It is probable the cause had been heard in the inferior courts, before it was brought before Solomon, and had been found special, the judges being unable to determine it, that Solomon's wisdom in deciding it at last might be the more taken notice of. These two women, who lived in a house together, were each of them delivered of a son within three days of one another, 1Ki 3:17,18. They were so poor that they had no servant or nurse to be with them, so slighted, because harlots, that they had no friend or relation to accompany them. One of them overlaid her child, and, in the night, exchanged it with the other (1Ki 3:19,20), who was soon aware of the cheat put upon her, and appealed to public justice to be righted, 1Ki 3:21. See, 1. What anxiety is caused by little children, how uncertain their lives are, and to how many dangers they are continually exposed. The age of infancy is the valley of the shadow of death; and the lamp of life, when first lighted, is easily blown out. It is a wonder of mercy that so few perish in the perils of nursing. 2. How much better it was in those times with children born in fornication than commonly it is now. Harlots then loved their children, nursed them, and were loth to part with them; whereas now they are often sent to a distance, abandoned, or killed. But thus is was foretold that in the last days perilous times should come, when people should be without natural affection, 2Ti 3:1,3.
II. The difficulty of the case. The question was, Who was the mother of this living child, which was brought into court, to be finally adjudged either to the one or to the other? Both mothers were vehement in their claim, and showed a deep concern about it. Both were peremptory in their asseverations: "It is mine," says one. "Nay, it is mine," says the other. Neither will own the dead child, though it would be cheaper to bury that than to maintain the other: but it is the living one they strive for. The living child is therefore the parent's joy because it is their hope; and may not the dead children be so? See Jer 31:17. Now the difficulty of the case was that there was no evidence on either side. The neighbours, though it is probable that some of them were present at the birth and circumcision of the children, yet had not taken so much notice of them as to be able to distinguish them. To put the parties to the rack would have been barbarous; not she who had justice on her side, but she who was most hardy, would have had the judgment in her favour. Little stress is to be laid on extorted evidence. Judges and juries have need of wisdom to find out truth when it thus lies hid.
III. The determination of it. Solomon, having patiently heard what both sides had to say, sums up the evidence, 1Ki 3:23. And now the whole court is in expectation what course Solomon's wisdom will take to find out the truth. One knows not what to say to it; another, perhaps, would determine it by lot. Solomon calls for a sword, and gives orders to divide the living child between the two contenders. Now, 1. This seemed a ridiculous decision of the case, and a brutal cutting of the knot which he could not untie. "Is this," think the sages of the law, "the wisdom of Solomon?" little dreaming what he aimed at in it. The hearts of kings, such kings, are unsearchable, Pr 25:3. There was a law concerning the dividing of a living ox and a dead one. (Ex 21:35), but that did not reach this case. But, 2. It proved an effectual discovery of the truth. Some think that Solomon did himself discern it, before he made this experiment, by the countenances of the women and their way of speaking: but by this he gave satisfaction to all the company, and silenced the pretender. To find out the true mother, he could not try which the child loved best, and must therefore try which loved the child best; both pretended to a motherly affection, but their sincerity will be tried when the child is in danger. (1.) She that knew the child was not her own, but in contending for it stood upon a point of honour, was well content to have it divided. She that had overlaid her own child cared not what became of this, so that the true mother might not have it: Let it be neither mine nor thine, but divide it. By this it appeared that she knew her own title to be bad, and feared Solomon would find it so, though she little suspected she was betraying herself, but thought Solomon in good earnest. If she had been the true mother she would not have forfeited her interest in the child by agreeing so readily to this bloody decision. But, (2.) She that knew the child was her own, rather than the child should be butchered, gives it up to her adversary. How feelingly does she cry out, O, my lord! give her the living child, 1Ki 3:26. "Let me see it hers, rather than not see it at all." By this tenderness towards the child it appeared that she was not the careless mother that had overlaid the dead child, but was the true mother of the living one, that could not endure to see its death, having compassion on the son of her womb. "The case is plain," says Solomon; "what need of witnesses? Give her the living child; for you all see, by this undissembled compassion, she is the mother of it." Let parents show their love to their children by taking care of them, especially by taking care of their souls, and, with a holy violence, snatching them as brands out of the burning. Those are most likely to have the comfort of children that do their duty to them. Satan pretends to the heart of man, but by this it appears that he is only a pretender, that he would be content to divide with God, whereas the rightful sovereign of the heart will have all or none.
IV. We are told what a great reputation Solomon got among his people by this and other instances of his wisdom, which would have a great influence upon the ease of his government: They feared the king (1Ki 3:28), highly reverenced him, durst not in any thing oppose him, and were afraid of doing an unjust thing; for they knew, if ever it came before him, he would certainly discover it, for they saw that the wisdom of God was in him, that is, that wisdom with which God had promised to endue him. This made his face to shine, Ec 8:1. This strengthened him, Ec 7:19. This was better to him than weapons of war, Ec 9:18. For this he was both feared and loved.
所羅門的朝政在前一章看來帶著血腥，但必要的公正之舉不可稱為殘忍；在本章中它顯出另一面貌。我們不可因神對叛徒的審判，就輕看神對他子民的慈憐。本章我們看見：I. 所羅門娶法老的女兒（1Ki 3:1）。II. 對他宗教的概覽（1Ki 3:2-4）。III. 關於他向神求智慧、以及那祈求得蒙應允的特別記述（1Ki 3:5-15）。IV. 他在兩個妓女之爭中斷定是非的智慧實例（1Ki 3:16-28）。他在祭壇旁、在審判座上都顯得極其偉大，正因為他在祭壇旁，所以在審判座上也如此。