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英文原文
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.
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Solomon Marries Pharaoh's Daughter (1014 BC)
所罗门娶法老的女儿（公元前1014年）
¹ 所罗门与埃及王法老结亲，娶了法老的女儿，将她接入大卫城，直等到他把自己的宫、耶和华的殿，以及耶路撒冷四围的城墙都建造完毕。
² 只是百姓仍在邱坛献祭，因为直到那些日子，还没有奉耶和华的名建造殿宇。
³ 所罗门爱耶和华，遵行他父亲大卫的律例；只是他仍在邱坛献祭焚香。
⁴ 王往基遍去献祭，因为那是极大的邱坛；所罗门在那坛上献一千祭牲为燔祭。
此处论到所罗门，我们有以下记载：
I. 有些事无疑地是善的，当受称赞，也当效法。1. 他爱耶和华（1Ki 3:3）。此前特别记下了神对他的爱（2Sa 12:24）；他的名字也由此而来：耶底底亚——耶和华所爱的。如今我们看见他以爱回报，正如蒙爱的门徒约翰最为充满爱心。所罗门是智慧人、富足人；然而他最光辉的赞辞，却是众圣徒——连最贫穷的圣徒——共有的特征：他爱耶和华（据迦勒底译本如此译）。凡爱神的，也必爱慕他的敬拜，乐于听他说话并向他祷告，借此与他相交。2. 他遵行他父亲大卫的律例（1Ki 3:3），即大卫所嘱咐他的律例（1Ki 2:2,3；1Ch 28:9,10）——临终之父的遗命是神圣的，对他如同律法；或指他父亲大卫所曾遵行的神的律例。他紧紧依傍神的典章，仔细遵守，殷勤赴守。凡真心爱神的，必以遵行他的律例为良心所系。3. 他在尊荣神的事上极其慷慨。他献祭时，是按着君王的身分、与他浩大财富相称的规格献上——一千燔祭（1Ki 3:4）。神在哪里丰富撒种，就期望在哪里照样收割；凡真心爱神并爱慕敬拜的人，必不吝惜宗教上的花费。我们或许受试探说：这样浪费有什么用处呢？ 这些牲畜岂不可以分给穷人吗？但我们绝不可将奉献于神事工的看为浪费。一次节期虽延续七日，要在同一坛上将如此多的牲畜焚烧，似乎不可思议；但坛上的火当被视为比寻常之火更猛烈、更具吞噬性，因为它预表神那猛烈可畏的震怒临到祭牲之上，好使献祭者得以逃脱。我们的神乃是烈火。 巴特里克主教引用犹太人的传说，说祭物的烟气笔直升起如柱，并不四散，否则在献如此多祭物时，必使在场的人窒息。
II. 此处有些事究竟是否为善，尚可存疑。1. 他娶法老的女儿（1Ki 3:1）。我们且假定她已归化，否则这婚姻就不合律法；然而果真如此，这婚姻也断非明智之举。一个爱耶和华的人，理当为耶和华的缘故，将自己的爱情定意于耶和华的百姓中。神的儿子们与人的女子们之间不相称的结合，往往造成极其有害的后果；然而有人认为他此举是出于朋友的建议，并以为她是真诚的归信者（因为埃及的神明并未列入他的异族妻妾引诱他所拜的外邦神祇之中，1Ki 11:5,6），又认为《雅歌》（Cant 1:1）和《诗篇》第四十五篇（Ps 45:1-17）正是为此而作，使这桩婚事成为教会与基督——尤其是外邦教会——奥秘婚配的预表。2. 他在邱坛敬拜，因而也诱使百姓如此行（1Ki 3:2,3）。亚伯拉罕曾筑坛于山冈（Ge 12:8，22:2），又在树林中敬拜（Ge 21:33）。此风俗由此沿袭，在当时原属合宜，直到神的律法将敬拜限定于一处（De 12:5,6）。大卫专一依傍约柜，并不在乎邱坛；所罗门虽在其他事上遵行他父亲的律例，在这方面却不及父亲。他由此显出对献祭的极大热心，但听命胜于献祭。这是一种偏差。虽然当时尚无殿宇建成，却已为耶和华的名支搭了帐幕，约柜本应成为他们合一的中心。这在神圣的制度中本是如此；邱坛与它分离；然而当他们单单敬拜神，并在其他方面照规矩而行时，神就恩慈地宽容他们的软弱，悦纳他们的敬拜；经上也承认，所罗门爱耶和华，尽管他在邱坛焚香——所以人不可比神更严苛。
英文原文
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.
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God's Appearance to Solomon (1014 BC)
神向所罗门显现（公元前1014年）
⁵ 在基遍，夜间梦中，耶和华向所罗门显现。神说：「你愿我赐你什么？你可以求。」
⁶ 所罗门说：「你仆人我父亲大卫，在你面前存诚实、公义、正直的心行在你面前，你就向他大施恩典；又为他存留大恩，赐他一个儿子坐在他的位上，正如今日一样。
⁷ 耶和华我的神啊，如今你使仆人接续我父亲大卫作王；但我是幼童，不知道应当怎样出入。
⁸ 仆人住在你所拣选的民中，又是多得不可胜数的大民。
⁹ 所以求你赐仆人敏锐的心，可以判断你的民，能辨别是非；不然，谁能判断这众多的民呢？」
¹⁰ 所罗门求这事，主甚喜悦。
¹¹ 神对他说：「你既然求这事，不为自己求寿、求富，也不求灭绝你仇敌的性命，却为自己求聪明可以听讼，
¹² 我就应允你所求的，赐你聪明智慧，甚至在你以前没有像你的，在你以后也没有像你的。
¹³ 你所没有求的，我也赐给你，就是富足、尊荣，使你尽日子在列王中没有一个能比你的。
¹⁴ 你若遵行我的道，谨守我的律例、诫命，像你父亲大卫所行的，我就必延长你的日子。」
¹⁵ 所罗门醒了，不料是个梦。他就回到耶路撒冷，站在耶和华的约柜前，献燔祭和平安祭，又为他众仆人设摆筵席。
这里我们读到神向所罗门施恩惠的造访，以及他在此与神的相交——这相交使所罗门所得的尊荣，比他国度的财富和权势所带来的更大。
一、这次造访的情境（王上3:5）。1. 地点。是在基遍；那是最大的邱坛，本应是惟一的邱坛，因为会幕和铜坛都在那里（代下1:3）。所罗门在那里献上他极大的祭物，神在那里比在其他任何邱坛更悦纳他。我们在敬拜上越接近准则，便越有理由期望神同在的凭据。神在哪里记念他的名，便在哪里与我们相会、赐福我们。2. 时间。是在夜间——他献了那次慷慨祭物的那个夜间（王上3:4）。我们在神的工作上越丰盛，便越可在神里面期望安慰；若白日为他忙，夜间便在他里面得安息。安静与独居有助于我们与神相交。他最亲切的造访常在夜间（诗17:3）。3. 方式。是在梦中，他睡着之时，感官被锁闭，神进入他心思的通路便更加自由、直接。神昔日常用这法对先知说话（民12:6），也为个人的益处对私人说话（伯33:15-16）。这些属神的梦，无疑与那些『多出于虚幻』之梦（传5:7）截然可分。
二、神恩慈地向他提出：他可以拣选所要的恩惠，无论是什么（王上3:5）。他看见神的荣耀在他四围照耀，听见有声音说：『你愿我赐你什么？你可以求。』并不是神因他的祭物欠了他什么，而是神要这样表明对他的悦纳，又要使他知道为他存留了何等大的怜悯——只要他不亏负自己。这样神也要试验他的意向，又把尊荣加给信心的祷告。神也照样俯就我们，把我们放在快快得福的路上，向我们保证：凡我们所要的，只要我们求，便可得着（约16:23；约壹5:14）。我们还要什么呢？『祈求，就给你们。』
三、所罗门因此向神所献的敬虔之求。他立即抓住这提议。我们为何轻忽同样摆在我们面前的提议，像亚哈斯那样说『我不求』（赛7:12）呢？所罗门在睡中祷告，神的恩典帮助他；然而这却是有活力的祷告。我们清醒时最关切、最印象深刻的事，通常在我们睡中也影响我们；藉着我们的梦，有时我们可以知道我们的心在哪里，我们的脉搏怎样跳。普鲁塔克（Plutarch）以美德之梦作为美德长进的凭据之一。然而这事当归于更高的源头。所罗门在睡中、理智最少活动之时，竟能作这样明智的拣选，表明这事纯粹出于神的恩典，是恩典在他里面动了这善愿。他的『心肠在夜间也这样指教他』，他必须『称颂那赐他谋略的耶和华』（诗16:7）。如今在这祷告中：
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他承认神对他父亲大卫所施的大恩（王上3:6）。他称颂地提到他父亲的敬虔，说他曾『在神面前存正直的心而行』，把他的过失遮盖起来。我们盼望那些称赞敬虔父母的人也会效法他们。但他更称颂地提到神对他父亲的恩惠——他在世时所施的怜悯，使他真心敬虔，又赏赐他的诚实；以及他为他所存留、在他离世后要赐给全家的大恩——『赐他一个儿子坐在他的位上』。儿女当为神对他们父母的恩惠感谢神——为大卫那可靠的恩惠感谢。当我们看见这些恩惠藉着前人之手传递给我们，便加倍甘甜。使这恩泽延续不断之道，便是为它至今仍蒙保守而称颂神。
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他承认自己不足以胜任所蒙召要担的大任（王上3:7-8）。他求智慧，有双重的理由：（1）他的位置需要它——他是大卫的继任者（『你使我接续大卫作王』；大卫是个极有智慧的好人：主啊，赐我智慧，使我可保守他所建立的，又推进他所开始的）；又是以色列的治理者（『主啊，赐我智慧以善治；因为他们是众多的民，不用大用心便不能料理；他们又是你所拣选的民，所以当为你治理；他们越有智慧地被治理，你便越从他们得荣耀』）。（2）他自己缺乏智慧。他既有对自己的卑微之感，便申诉：『主啊，我是幼童』——他这样称呼自己，是悟性上的孩子，虽然他父亲称他为『聪明人』（王上2:9）；『我不知道应当怎样出入』——就是政府日常的事尚且不知如何处理，更不要说在关键时刻当怎样行了。请看：凡任公职的人，当深深觉得自己工作的分量和自己不足以胜任，这样才配领受属神的指教。保罗的话（『这事谁能当得起呢？』）与所罗门这里的话（『谁能判断你这众多的民呢？』王上3:9）相似。所罗门是有智慧的人，却在这大事上战兢，怀疑自己是否胜任。人越有见识、越深思，便越认识自己的软弱，对自己越加谨慎。
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他求神赐他智慧（王上3:9）：『所以求你赐仆人敏锐的心。』他自称『神的仆人』，以此与神的关系为乐（诗116:16），又以此向他恳求：『我奉献与你，又为你所用；求你赐我所需，使我能尽所托之役。』他的好父亲也曾这样祷告、这样申诉：诗119:125，『我是你的仆人，求你赐我悟性。』聪明的心是神的恩赐（箴2:6）。我们必须为此祷告（雅1:5），并针对我们特殊的呼召和各样需用的场合来求——像所罗门那样：『求你赐我聪明』，不是为满足自己的好奇，也不是为刁难邻舍，而是『为判断你的民』。最好的知识，就是在我们尽本分时能为我们所用之知识；这样的知识就是使我们『能辨别是非』——善恶、对错、罪与义、真与假——的知识，使我们在判断别人的行为或自己的行为时，不致被虚假的外貌所蒙骗。
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神对他所求的恩允回答。这是讨神喜悦的祷告（王上3:10）：『主甚喜悦。』神喜悦自己在百姓中所作的工——喜悦他自己所点燃的愿望、他自己灵所默示的祷告。所罗门藉这拣选表明，他宁愿为善过于为大，宁愿服事神的荣耀过于增进自己的尊荣。那些把属灵的福分置于属世的福分之上、宁愿在尽本分之道过于在升迁之道上被寻见的人，神必悦纳。但这还不是全部；这祷告也是大有功效的祷告，所求的虽少，所得的却多。（1）神赐他智慧（王上3:12）。神使他适于他所召他担的那大工，使他对所当依据的律法、所当审断的案件有正确的认识，以致他头绪清晰、判断稳健、目光敏锐，无人可比。这样的洞见、这样的远见，从未有一位君王得着过。（2）神在这一切之上，又加赐他富足与尊荣（王上3:13），并应许他在这些事上也要像在智慧上一样，超过他的前辈、后辈和一切邻舍。这些也是神的恩赐；只要对人是好的，神也应许把这一切赐给一切『先求神的国和他的义』的人（太6:33）。愿年轻人学习在他们一切拣选上以恩典为先，过于黄金，因为『敬虔凡事都有益处，因有今生和来生的应许』，但今生并没有『敬虔的应许』。所罗门何等完全有福——既有智慧又有财富！有财富权势而无智慧恩典的人，用这些事物时反有伤害人的危险；有智慧恩典而无财富权势的人，不能像两者都有的人那样多行善事。智慧是好的，『有产业加上智慧更好』（传7:11）。但我们若把握了智慧和恩典，这两样或带着外在的亨通而来，或使缺欠甘甜。神无条件地应许所罗门富足与尊荣，长寿却是有条件的（王上3:14）：『你若遵行我的道，像大卫所行的，我就必延长你的日子。』他在条件上失败了；所以虽然他有富足尊荣，却未活到他按自然之理本可享用的寿数。长寿是智慧的右手之福——预表永生；富足与尊荣却在智慧的左手中（箴3:16）。让我们从这里看见：〔1〕得属灵福气之道，是为它迫切祈求，像雅各那样与神较力——像所罗门为智慧那样，单求这『不可缺少的一件』。〔2〕得属地福气之道，是对它淡然，并把它交托给神。所罗门得着智慧，因为他求了；得着财富，因为他没有求。
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所罗门为神这次恩惠的造访所作的感恩回应（王上3:15）。他醒来——我们可以想是在一阵喜乐之中醒来；他醒来，『他的觉甜』（如先知所言，耶31:26）；既知神喜悦他，他便以此为足，便开始想『我拿什么报答耶和华』。他在基遍的邱坛献了祷告，神在那里恩慈地与他相遇；他却回到耶路撒冷，在『约柜前』献上感谢——仿佛在自责未在那里祷告（约柜是神同在的记号），又稀奇神竟在别处与他相遇。神既越过我们的错误，便当劝我们改正错误。在那里他：（1）向神献上大祭。我们当为神应许中的恩赐赞美他，虽然那尚未完全应验。大卫常称颂神的『言语』，如同称颂神的『作为』（诗56:10，特别见撒下7:18）；所罗门步其后尘。（2）基于祭物设大筵席，使他周围的人可以与他同乐，同得神的恩。
英文原文
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)
所罗门的智慧（主前1014年）
¹⁶ 一日，有两个妓女来，站在王面前。
¹⁷ 一个说：我主啊，我和这妇人同住一房；她在房中的时候，我生了一个孩子。
¹⁸ 我生孩子后第三日，这妇人也生了孩子。我们是同住的；除了我们二人之外，房中再没有别人。
¹⁹ 夜间，这妇人的孩子死了，因为她压伏在孩子身上。
²⁰ 她半夜起来，趁婢女睡着，从我旁边把我的儿子抱去，放在她怀里，将自己的死孩子放在我怀里。
²¹ 天亮的时候，我要给我的孩子吃奶，不料，孩子死了；及至天亮，我细细地察看，不料，这不是我所生的孩子。
²² 那妇人说：不然，活的是我的儿子，死的是你的儿子。这个说：不然，死的是你的儿子，活的是我的儿子。她们在王面前如此争论。
²³ 王说：这妇人说「活的是我的儿子，死的是你的儿子」；那妇人说「不然，死的是你的儿子，活的是我的儿子」。
²⁴ 王就说：拿刀来。人就把刀拿到王面前。
²⁵ 王说：将活孩子劈成两半，一半给那妇人，一半给这妇人。
²⁶ 活孩子的母亲因心里疼惜自己的儿子，就对王说：我主啊，将活孩子给那妇人吧，万不可杀他。那妇人说：这孩子也不归我，也不归你，把它劈了吧。
²⁷ 王说：将活孩子给这妇人，万不可杀他；这妇人实在是他的母亲。
²⁸ 以色列众人听见王这样判断，就都敬畏他；因为见他心里有神的智慧，能以断案。
此处给出了所罗门智慧的一个实例，表明他近日所领受的赐予，在他身上确实产生了实在的功效。这证据并非取自国家机密与朝堂方略——虽无疑他在这些事上也出类拔萃——而是取自双方之间一场诉讼的审理与裁定。这样的案件，君王虽可交由审判官处理，却不应以为亲自过问有失身份。请留意——
I. 案情的展开，不是由律师陈述，而是由当事人亲自陈述；尽管她们是妇人，但在所罗门这样能洞察是非的锐利眼光下，凭她们自己的陈述便更易于分辨真假。这两个妇人是妓女，开着一家公开的客栈；有人因这里没有提及她们的丈夫，便认为她们的孩子是行淫所生。这案件很可能先前已经在下级法庭审理过，然后才呈到所罗门面前，且被视为疑难案件——审判官无法定夺——好让所罗门最终裁断时所显出的智慧更为人瞩目。这两个同住一房的妇人，彼此相隔不出三日，各生了一个儿子（王上3:17、18）。她们贫穷到没有仆婢或奶妈在旁；又因是妓女而被人轻看，没有亲友相伴。其中一人压伏了自己的孩子致死，夜里又与另一人调换了孩子（王上3:19、20）。后者很快察觉了骗局，便诉诸公堂以求昭雪（王上3:21）。请看：1. 婴孩带来何等的忧烦，他们的性命何等无常，又不断暴露在多少危险之中。婴孩时期就是死荫的幽谷；生命之灯初燃之时，最容易被吹灭。在哺育的诸般险境中只有少数夭折，实在是奇妙的怜悯。2. 在那个时代，私生子所受的待遇，远比现今通常的情形好得多。当时的妓女爱自己的孩子，亲自哺乳，舍不得分离；如今却常被送到远方、被遗弃、或被杀害。然而圣经早有预言：「末世必有危险的日子来到」，人要「无亲情」（提后3:1、3）。
II. 案情的疑难。问题在于：这活着、被带上公堂、要最终判归这方或那方的孩子，母亲究竟是谁？两位母亲都极力声索，对此深表关切。两人都断然宣称：「这是我的。」一个说。「不，这是我的。」另一个说。两人都不愿认领那死孩子，虽然埋葬死孩子比抚养活孩子省事；她们争夺的乃是那活着的。活孩子之所以是父母的喜乐，因为是他们的盼望；难道死去的孩子就不能这样吗？参耶31:17。而这案件的难处在于：双方都没有证据。邻居们虽然很可能有人在场见证了孩子的出生和割礼，却没有留意到足以分辨他们的地步。把当事人上刑拷问未免野蛮；这样，得着判决的不是有理的一方，而是最刚硬的一方。被迫作出的证词原不足为凭。法官与陪审团需要智慧，才能在真相如此隐藏之时把它找出来。
III. 案情的裁断。所罗门耐心听完双方的陈述之后，便归纳证据（王上3:23）。此刻全庭的人都屏息以待，要看所罗门的智慧将循何种途径找出真相。有人不知该说什么；也有人也许想用抽签来定案。所罗门却命人拿刀来，吩咐把活孩子劈成两半，分给两位相争的人。请看：1. 这看似是对案件荒唐可笑的判决，是他解不开结便蛮横斩断。「这就是所罗门的智慧吗？」律法的智者们心想，全然不知他此举的用意。「王的心」「像这样的王的心」「深不可测」（箴25:3）。律法上确有关于活牛与死牛如何分的条例（出21:35），却管不到这案子。2. 但这一招却有效地点明了真相。有人认为所罗门在作这试验之前，已凭妇人的脸色和言谈举止自行辨明；但借此举，他使在场众人都心服，也使那冒充者哑口无言。要找出真正的母亲，他无法试探孩子最爱谁，于是只能试探谁最爱孩子；两人都自称有母亲之情，但孩子身陷危险时，她们的真心就要受考验。（一）那明知孩子不是自己亲生、却为争一口气而相争的妇人，倒情愿把孩子劈了。她既压死了自己的孩子，就不在乎这一个的下场，只要真母亲得不着他：「这孩子也不归我，也不归你，把它劈了吧。」这显出她自知主权站不住脚，又怕所罗门看出端倪；她毫未疑心自己正暴露真相，还以为所罗门是当真的。她若真是母亲，绝不会因轻易同意这流血的判决而放弃自己对孩子的权利。但（二）那明知孩子是自己亲生的妇人，宁可把孩子交给对方，也不愿他被屠戮。她是何等动情地呼喊：「我主啊！将活孩子给那妇人」（王上3:26）——「宁可让他归她，也不愿从此见不到他。」她对孩子的这份柔情，显明她并非那粗心大意压死孩子的母亲，而是这活孩子的真母亲，她不忍看见孩子死亡，对腹中怀胎之子满怀怜恤。「案情已经清楚，」所罗门说，「何须证人？将活孩子给这妇人；因为你们都看见，凭她这份不加掩饰的怜恤，她实在是孩子的母亲。」愿父母以照顾孩子——尤其是照顾他们的灵魂——并以圣洁的热心，将他们如同从火中抽出来的柴一般抢救出来，以此显出对孩子的爱。尽本分于儿女的人，最有可能从儿女得着安慰。撒但自称要得人的心，但由此显明他不过是冒充者——他情愿与神对半瓜分；而心之真正的君王，要的就是全部，否则一无所要。
IV. 此处也告诉我们，所罗门借此案以及其他智慧的实例，在百姓中得了何等大的美名，这对他的治理大有助益：「他们敬畏王」（王上3:28），即极其敬重他，凡事不敢违抗，又惧怕行不义的事；因为他们知道，案件若呈到他面前，他必定能查出来，「因为他们见他心里有神的智慧」，就是神所应许赐给他的那智慧。这智慧「使他脸上发光」（传8:1），「使他有力」（传7:19），比「争战的兵器」对他更好（传9:18）。正因这智慧，他既被人敬畏，又被人爱戴。
英文原文
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.
所罗门在前一章中的统治看似沾染血腥，但施行公义所必需之举不可称为残忍；本章则展现其统治的另一面貌。我们不可因神对叛党的审判而轻看他对臣民的怜悯。本章记载如下：I. 所罗门聘娶法老女儿为妻，王上3:1。II. 对其宗教信仰状况的总体概述，王上3:2-4。III. 特别记述他向神祈求智慧，以及神对这祷告的应允，王上3:5-15。IV. 具体事例说明他的智慧——在两名妓女的争讼中明断是非，王上3:16-28。此处他所罗门无论在祭坛前还是在审判席上都显得极为伟大，正因在祭坛前，故在审判席上更显卓越。