1 Kings 3:9

1Ki 3:9 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?

Ver. 9. Give therefore thy servant an understanding heart.] Heb., A hearing heart; for wisdom is gotten by prayer and hearing the word, by begging and digging, as Pro 2:3-4; we also must run the like method, {Jas 1:5} ran through all the exercises of Christ’s school, if we would be wise to salvation.

That I may discern between good and bad.] Rupertus blameth Solomon for this, that he asked of God wisdom, and not holiness rather, bonum illud quod verum et summum est, which is the principal good thing. But it was doubtless a saving and sanctifying knowledge that Solomon prayed for, and obtained; not an apprehensive knowledge only, and notional, but effective and practical also, and directive of the life. Socrates, the wisest of all the Greeks, made no distinction between σοφια, wisdom, and σωπροσυνη, good conversation. Ignorat sane improbus omnis, saith Aristotle, He is not wise that is ill-conditioned.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki 3:9. Give to thy servant an understanding heart — Whereby I may both clearly discern, and faithfully perform all the parts of my duty: for both these are spoken of in Scripture as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool, and one void of understanding. To judge thy people — Or govern, as that word is often used. That I may discern between good and bad — Namely, in causes and controversies among thy people; that I may not, through mistake, or prejudice, or passion, give wrong sentences, and call evil good, or good evil. Absalom, that was a fool, wished himself a judge: Solomon, that was a wise man, trembles at the undertaking. The more knowing and considerate men are, the more jealous they are of themselves.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Which are so many in number.

Or, obedient.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 9. Give - an understanding heart to judge thy people] He did not ask wisdom in general, but the true science of government. This wisdom he sought, and this wisdom he obtained.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9. an understanding heart] This is explained (2Ch_1:10) by ‘wisdom and knowledge.’ The participle rendered ‘understanding’ is literally ‘hearing,’ and the LXX. has paraphrased the clause thus: ‘a heart to hear and judge thy people in righteousness.’ But the hearing of the heart must refer to the following of the Divine guidance and promptings from within. That this was Solomon’s meaning seems certain, from the end of this verse ‘Who is able to judge this thy so great people?’ unless (that is) he have thy constant leading, and attend thereto?

The word rendered ‘great’ in this verse is different from that so translated in 1Ki_3:8. Here the literal sense is ‘heavy,’ and the reference is to the great burden of care which the king must take upon himself.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Give therefore thy servant an understanding heart, to judge thy people,.... Not an understanding of things spiritual, nor of things natural, though both were given him, but of things political, what related to the civil government, that he might be able to judge or rule the people of Israel in the best manner:

that I may discern between good and bad; not merely between moral good and evil, of which he had a discernment; but between right and wrong in any case or controversy that came before him between man and man, that so he might be able to pass a right sentence, and do justice to every one:

for who is able to judge this thy so great a people? who are so very numerous, and have so many causes to be heard and and those many of them very intricate and difficult; so that no man is equal to such arduous work, unless he has more than an ordinary capacity given him by the Lord.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

One of the chief functions of the Oriental monarch is always to hear and decide causes. Hence, supreme magistrates were naturally called “judges.” (See the introduction to the Book of Judges.) In the minds of the Jews the “judge” and the “prince” were always closely associated, the direct cognisance of causes being constantly taken by their chief civil governors. (See Exo 2:14; Exo 18:16, Exo 18:22; 1Sa 8:20; 2Sa 15:2-6.)

Good and bad - i. e. “right and wrong,” “justice and injustice.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Understanding. Literally, "docile." (Haydock) --- Hebrew, "willing to hear," and to obey God. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

An understanding heart; whereby I may both clearly discern, and faithfully perform, all the parts of my duty; for both these are spoken of in Scripture as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool, and one void of understanding.

Judge, or, govern, as that word is used, Jdg 3:10; 4:4; Psa 7:8; 67:4; Isa 2:4; 16:5.

That I may discern between good and bad, to wit, in causes and controversies among my people; that I may not through mistakes, or prejudices, or passions, give wrong sentences, and call evil good, or good evil.

Who is able of himself, or without thy gracious assistance.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. An understanding heart — Noble choice! “It was the choice offered to the youthful king on the threshold of life, the choice so often imagined in fiction, and here actually presented in real life. The answer is the ideal answer of such a prince, burdened with the responsibility of his position.

He made the demand for the gift which he, of all the heroes of the ancient Church, was the first to claim. He showed his wisdom by asking for wisdom. He became wise because he had set his heart upon it. This was to him the special aspect through which the Divine Spirit was to be approached, and grasped, and made to bear on the wants of men; not the highest, not the choice of David, not the choice of Isaiah; but still the choice of Solomon.” — Stanley.

To judge thy people — The Oriental mind always associates the functions of the judge with the monarch, as he is expected to hear and decide important cases. See note on 1Ki_3:16.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Give therefore thy servant an understanding (Heb. hearing. Cf. ver. 11 (Heb. "to hear judgment.") The idea is not docility, as the Vulg. (cor docile), but discrimination, penetration. Cf. 2Sa_14:17 (Heb.); Php_1:9, 10 (marg.)) heart (i.e. , a judicial mind. The "hearing heart" was desired, not that it might "give heed to the law" (Keil), but to qualify him) to Judge thy people The Hebrew king, like most ancient monarchs, was supreme judge as well as governor ("prince and judge, Exo_5:14; and cf. Exo_18:16) The Jews desired a king that he might judge them. (1Sa_8:5) Their rulers so far had been purely "Judges" ( compare the Carthaginian name, suffetes.)

When they desired one who should, lead their armies, they still put his judicial functions in the first place (loc. cit. ver. 20). And what were the duties of a king in this respect, Absalom"s words (2Sa_15:4) show. In vers. 16-28 we see Solomon sitting as Chief Justice), that I may discern between good and bad: (i.e., right and wrong, true and false; cf. Heb_5:14) for who is able to judge this thy so great (Heb. heavy, i.e. , numerous; compare graves greges) a people. The number of the Israelites at this period is referred to in 1Ki_4:20.

Vers. 9-13. The wisdom of Solomon"s choice.

Solomon was never more kingly than when he made this choice. Subsequently he became enervated by prosperity, corrupted by heathen associations, etc., but now he ruled as a king over himself. The bright promise of life is often gradually overcast, till it ends in the gloom of a hopeless night. Examples from Scripture, e.g. , Saul the King, Esau. It is well to know the kind of choice that "pleased the Lord." In Solomon"s there was true wisdom, for it had these elements

I THE CHOICE WAS FOR THE GOOD OF OTHERS RATHER THAN FOR THE ADVANTAGE OF HIMSELF. It was not like asking for knowledge and wisdom that he might himself be admired as a sage. This followed, but this he did not seek. He wished to rule God"s people well for their good, and asked that he might do what was just in judgment, what was equitable in law. Such equity establishes any rule on a sure foundation. Our hold on India is chiefly due to the righteousness of our magistrates, and the trustworthiness of men like the Lawrences, Lord Mayo, etc. Natives would not hesitate to bring an action in one of our English law courts against an Englishman, so certain are they of even-handed justice. This Solomon sought, and the peace and prosperity of his kingdom (1Ki_4:25) arose from the fact that God gave it him. To ask God to make us wise and capable for the sake of others, is a prayer consonant with His will. Unselfishness is commended and exalted under the new dispensation as it never was under the old. Christ Himself came not to be ministered unto, but to minister, and to give His life "a ransom for many." The prayer of selfishness, greed, avarice, can never be put up in Christ"s name.

II THE CHOICE WAS MADE OF INWARD WORTH AND NOT OF OUTWARD SHOW. He did not ask for himself riches and honour. What will make us noble is always more readily given by God than what will make us wealthy. A wise father would rather that his son should be truthful than that he should win popularity among his schoolfellows by anything surreptitious and deceitful. So our heavenly Father cares little that we should make money, or win applause; but He cares much that we should be wise, and true, and loving; and these graces He will in no wise withhold from those who seek. Sometimes He answers our prayers for these inward blessings in modes we resent. The illness that throws us back upon Him, the failure that proves a man"s life does not consist in the abundance of things that he possesseth, etc., may work in us the peaceable fruits of righteousness. The Lord Jesus, who was at once the King of Glory and the village carpenter, showed us this; and in the inward gladness His disciples experienced amid their outward woes, we have confirmation of it. Show how, in New Testament history, and in the lives of the saints, the words which begin the Sermon on the Mount have been fulfilled. Blessedness of the highest kind comes to the poor in spirit, to them that mourn, to the meek, to them which do hunger and thirst after righteousness, to the merciful, to the pure in heart, to the peacemakers, and even to those who are persecuted for righteousness" sake.

III THE CHOICE MADE OF THE HIGHER BROUGHT WITH IT THE LOWER BLESSINGS, (Vers. 11-13) Because Solomon asked wisdom God gave him that, but added to it wealth and honour. If we ask grace to fulfil our mission, and rightly do our life work, our heavenly Father will see that we do not want for life"s necessities. "Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." The teaching of Christ (Mat_6:24-34) goes to show that a man who is chiefly concerned to please God need have no anxiety or care about lower things. If God feeds the birds, He will feed you; if He clothes the lilies, He will clothe you; if He gives the life, He will give the "meat" that is less than life. Ask God for the higher blessings: pardon, righteousness, reverence, wisdom, etc., and He will give you not only these, but all things necessary for us, and all the riches and honours that are good for us.

Solomon"s wisdom was great, but there has come into the world one greater than Solomon, more worthy far of our adoration and love. As the child in Nazareth, Jesus grew in wisdom, and in stature, and in favour with God and man. His wisdom was purer, deeper, truer than Solomon"s, because it was united with purity of life, with victory over sin, and with sacrifice of self. He is the true Shelomoh, "the Prince of Peace;" the true Jedidiah, "the well beloved of the Father;" and to Him now let us humbly bow the knee, as to One worthy to be exalted both as Prince and Saviour. A.R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

An understanding heart - Whereby I may both clearly discern, and faithfully perform all the parts of my duty: for both these are spoken of in scripture, as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool, and one void of understanding. Discern - Namely in causes and controversies among my people; that I may not through mistake, or prejudice, or passion, give wrong sentences, and call evil good, or good evil. Absalom, that was a fool, wished himself a judge: Solomon, that was a wise man, trembles at the undertaking. The more knowing and considerate men are, the more jealous they are of themselves.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

This great people of Yours. Since they are many, they have many dealings, and they come to litigate and I have no time to deliberate over their arguments. Another interpretation of, “for who is able to judge this great people of Yours,” their legal decisions are very difficult [for me to make]. If a lawsuit comes before me between two non-Jews, and I take from one and give to the other unjustly, I will not be punished. But [if a lawsuit comes before me] between Jews [and I take from one and give to the other unjustly], I will be punished for it with capital punishment, as it is stated, “And He takes the lives of those that steal from them.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.