- 44-
The prayer of Solomon on this occasion once more combined the three elements of
thanksgiving, confession, and petition. In his thanksgiving, acknowledgment of God
mingled with humiliation; in his confession, a sense of inability with the expression of
felt want; while his petition, evidently based on the Divine promise (Genesis 13:16;
32:12), was characterized by singleness of spiritual desire. For, in order to know what
he sought, when so earnestly craving for "understanding," we have only to turn to his
own "Book of Proverbs." And, as in the case of all whose spiritual aim is single, God
not only granted his request, but also added to what He gave "all things" otherwise
needful, thus proving that the "promise of the life that now is" is ever connected with
that of the life "which is to come" (2 Timothy 4:8), just as in our present condition the
soul is with the body. Perhaps we may put it otherwise in this manner. As so often,
God extended the higher wisdom granted Solomon even to the lower concerns of this
life, while He added to it the promise of longevity and prosperity - but only on
condition of continued observance of God's statutes and commandments (1 Kings
3:14).^83 Such gracious condescension on the part of the LORD called for the
expression of fresh public thanksgiving, which Solomon rendered on his return to
Jerusalem (1 Kings 3:15).
Evidence of the reality of God's promise soon appeared, and that in a manner
peculiarly calculated to impress the Eastern mind. According to the simple manners of
the times, a cause too difficult for ordinary judges was carried direct to the king, who,
as God's representative, was regarded as able to give help to his people in all time of
need. In such paternal dispensation of justice, there was no appeal to witnesses nor to
statute-books, which indeed would have been equally accessible to inferior judges; but
the king was expected to strike out some new light, in which the real bearings of a case
would so appear as to appeal to all men's convictions, and to command their approval
of his sentence. There was here no need for anything recondite - rather the opposite. To
point out to practical common sense what was there, though unperceived until
suddenly brought to prominence, would more than anything else appeal to the people,
as a thing within the range of all, and yet showing the wise guidance of the king. Thus
sympathy and universal trust, as well as admiration, would be called forth, especially
among Orientals, whose wisdom is that of common life, and whose philosophy that of
proverbs.
The story of the contention of the two women for the one living child, when from the
absence of witnesses it seemed impossible to determine whose it really was, is
sufficiently known. The ready wisdom with which Solomon devised means for
ascertaining the truth would commend itself to the popular mind. It was just what they
would appreciate in their king. Such a monarch would indeed be a terror to evil-doers,
and a protection and praise to them that did well. It is probably in order to explain the
rapid spread of Solomon's fame that this instance of his wisdom is related in Holy
Scripture (1 Kings 3:28).
(^)