The Reign of Solomon (1 Kings ) | y3y3games.info
Apocrypha (King James Version of the Bible), Wisdom of Solomon; chapter 7. 2 And in my mother's womb was fashioned to be flesh in the time of ten months, 15 God hath granted me to speak as I would, and to conceive as is meet for the. Now Solomon knew without a doubt who was the true mother. In prophecy, a woman is a symbol of a church (Jeremiah ). With so many . Many lovely Christians are members of churches that do not meet the above seven specifications. The first mother pleaded with Solomon: “O my lord, give her the living child, The story of how Solomon became so wise and the lessons from his life .. seen all Solomon's wisdom, and the house that he had built, 5 And the meat of .. Old Testament, 2 Chronicles, does not repeat the account of Solomon's.
Compared with the light she is found to be superior,  for it is succeeded by the night, but against wisdom evil does not prevail. Or who can discern what the Lord wills?
She descended with him into the dungeon,  and when he was in prison she did not leave him, until she brought him the scepter of a kingdom and authority over his masters. Those who accused him she showed to be false, and she gave him everlasting honor.
But thou hast arranged all things by measure and number and weight. Or how would anything not called forth by thee have been preserved? These initiates from the midst of a heathen cult,  these parents who murder helpless lives, thou didst will to destroy by the hands of our fathers,  that the land most precious of all to thee might receive a worthy colony of the servants of God. One thing that we must note is that when the temple is finally completed, God dramatically takes possession of it: They have remained there to this very day.
It was there that the Lord made an agreement with the Israelites after he brought them out of the land of Egypt. More space is devoted to the building of the temple than any other aspect of his life. Whether he received this primarily from his father, or came from his own meditation on the law, is debatable.
I am inclined to think that Solomon learned most of his spiritual insights from his father.
This is not a speech that Solomon makes to the crowd that is gathered, but a petition to the God whose temple it is. Second, there is a very close link between this dedicatory prayer and the Mosaic Covenant. Solomon anticipates certain events in the future, which should prompt the people of God to turn toward the temple and pray.
Defeat by an enemy 8: Drought and famine 8: Third, this dedication is not only a prayer, it is about prayer. Those who could pray included both Jews and Gentiles: This certainly helps us to understand why our Lord was so upset when some of the Jews occupied the temple court and turned it into a business plaza, rather than a place of prayer: But you have turned it into a den of robbers!
Among other things, Solomon is praising God for this temple as the fulfillment of His promises. Solomon ruled all the kingdoms from the Euphrates River to the land of the Philistines, as far as the border of Egypt.
More than anything, Solomon views the completion of the temple in terms of the covenant God made with his father David: But I have chosen David to lead my people Israel. Fifth, there is a strong sense of expectation in this prayer of dedication that God will completely fulfill His covenant with David: When these words of Solomon are compared with Psalm 72, one gets the distinct feeling that Solomon hopes his reign might be the fulfillment of the Davidic Covenant.
When you stop to think about it, Solomon and others had some basis for thinking along these lines. The descendants of Abraham are as numerous as the sand of the sea 1 Kings 4: Israel is living in the Promised Land, they dominate the surrounding nations, and they are living in great prosperity.
If all these promises were fulfilled, then why not the promise God made to David, and why not through his son, Solomon? Look, if the sky and the highest heaven cannot contain you, how much less this temple I have built! This is a point Stephen will take up many years later when he is accused of speaking against the temple Acts 7: Trouble Ahead 1 Kings The warning signs were already there, if anyone had eyes to see them.
In the Book of Deuteronomy, God had issued warnings to the nation Israel concerning the dangers they would face once they entered the land of Canaan. He warned them about the danger of leaving the Canaanites in the land and of inter-marrying with them. They must not worship the gods of the Canaanites 7: Their victory over the Canaanites was not due to their greatness as a nation, but due to the faithfulness of God to His covenant promises 7: Then, in chapter 8, we find these words of warning: Israel had never experienced prosperity and success to the degree that God blessed them during the reign of Solomon.
Now, the danger was that Solomon and others might suppose that he was the reason for their prosperity. It is for this reason that God appears to Solomon a second time with these words of admonition: I have consecrated this temple you built by making it my permanent home; I will be constantly present there.
1 Kings NASB - Solomon Wisely Judges - Then two women - Bible Gateway
Do everything I commanded and obey my rules and regulations. They embraced other gods whom they worshiped and served. These words are a reiteration of what God had spoken to the Israelites through the prophet Samuel when the people had demanded to have a king like the nations: Here is the king you have chosen—the one that you asked for. Look, the Lord has given you a king. Both Israel and her king must abide by the commandments God had set down in His law.
If not, God would judge His people, as the rest of the world looked on and learned. We are about to see that Solomon will not live up to the law.
The first clear indications of trouble appear in 1 Kings 9: Is Solomon beginning to abuse his power? His friend Hiram is not at all pleased with the way Solomon has dealt with him.
In verseswe are told about some of the cities Solomon built: He built whatever he wanted in Jerusalem, Lebanon, and throughout his entire kingdom 1 Kings 9: In verseswe learn where Solomon obtained the laborers to carry out his construction projects: The problem with the forced laborers that Solomon employed is that they were Canaanites, whom God had instructed His people to annihilate: Make no covenant with them nor show them compassion!
Do not give your daughters to their sons nor take their daughters for your sons, 4 for they will turn your sons away from me to worship other gods. Then the wrath of the Lord will erupt against you and he will soon destroy you Deuteronomy 7: We know from Judges 1 that a number of these Canaanites were not destroyed and the Israelites became content to live among them. When the Israelites were strong, they made these folks serve as slave laborers: They did not allow them to live in the coastal plain.
Whenever the tribe of Joseph was strong militarily, the Amorites were forced to do hard labor. This historical backdrop may have made Solomon feel less guilty about his treatment of the Canaanites. He was only dealing with the Canaanites as his predecessors had — by using them as forced laborers.
One could hardly say, however, that Solomon allowed the Canaanites to live because he was not able to defeat them. His reasons seem to be much more pragmatic — he wanted to keep them alive to do jobs that his own people would not be willing to do. She visited Solomon and discussed with him everything that was on her mind. Your wisdom and wealth surpass what was reported to me.
I am reminded of the proverb that Solomon may have written himself: Pride goes before destruction, and a haughty spirit before a fall Proverbs She had heard the stories about his wisdom and thought they were exaggerated. Then she came to visit Solomon to see for herself. When he answered all of her most difficult questions, she was impressed. The worst of it is that she told him so.
It would have been very difficult for Solomon not to believe what this woman told him. After all, most of it was true. But in the process of hearing her words, I fear that Solomon began to take credit for his wisdom and status. The text does not tell us this directly, but it is interesting that what follows is further details concerning his great success.
Solomon had accumulated a great deal of wealth Those who came to visit Solomon and to marvel at his wisdom came bearing gifts, which further enhanced his wealth If you do, they will surely shift your allegiance to their gods. Solomon married many wives — royal wives and concubines.
Can you imagine trying to keep track of the names of your wives and children? Furthermore, he must not marry many wives lest his affections turn aside, and he must not accumulate much silver and gold Deuteronomy The warning God gave through Moses could not have been more accurate.
To keep them happy, Solomon built places of worship for them. Eventually, Solomon even joined them in the worship of their gods. Solomon, the wisest man on the face of the earth, played the fool.
God was angry with Solomon. Twice before, God had appeared to him and warned him of the dangers of disobedience 1 Kings God told Solomon that his persistent disobedience would cost him most of his kingdom. He raised up adversaries who opposed Solomon: Hadad the Edomite Jeroboam was assured that God would give Jeroboam a lasting dynasty, if he only obeyed His rules and commandments.
This divided kingdom would not be forever. We then come to the final epitaph in 1 Kings His son Rehoboam replaced him as king 1 Kings First, it has some important lessons for us about leadership.
I see in the first two chapters of 1 Kings a reluctance on the part of David to step aside and let others take his place. David was once a great leader, but there came a time when he was no longer able to continue at the helm of the kingdom.
He functioned with a greatly diminished capacity.Solomon's Wisdom
He seems not to have been aware of what was going on in his kingdom. There comes a time when leaders ought to lead by stepping aside, before others wish they had and before someone has to come along and force them to let go. It was not that Solomon was unfit for the task; it was that David was unwilling to step aside. Eli Yassif defines the folk novella as "a realistic story whose time and place are determined The novella emphasizes such human traits as cleverness, eroticism, loyalty, and wiliness, that drive the plot forward more than any other element".
The sage announced a tug war: He drew a line on the ground and asked the two to stand on opposite sides of the line, one holding his feet and the other his hands — The one who would pull the baby's whole body beyond the line would get him. The mother, seeing how the baby suffers, released him and let the Yakshini take him, weeping. When the sage saw that, he turned the baby back to the hands of the true mother, exposed the identity of the Yakshini and expelled her. The judgement of Solomon by Gaspar de Crayerc.
Splitting the baby, according to the principle of compromise; Or a tug war, in which one can possibly assume that the true mother will be motivated to pull harder. But this procedure is actually a concealed emotional test, designed to force each woman to decide whether her compassion to the baby overpowers her will to win. A Greek papyrus fragment, dating from the beginning of the second century AD, includes a fragmented reference to an ancient legal case which is similar to the judgment of Solomon.
The writer ascribes the story to Phliliskos of Miletosliving in the fourth century BC. Edward Lipinski suggests that the story is an example of "king's bench tales", a subgenre of the wisdom literature to which he finds parallels in Sumerian literature. Both king Solomon and the reader are confronted with some kind of a juridical-detective riddle. Meir Sternberg notes that two genres merge in the story: A riddle and a test; The juridical dilemma, which is the riddle, also constitutes a test for the young king: If he will solve it he will be acknowledged to possess divine wisdom.
In such problems, any unnecessary detail is usually omitted, and this is the reason why the characters in the story have no distinctive characteristics. Also, the description of the case eliminates the possibility to obtain circumstantial evidence, thereby forcing the recipient to confront the dilemma directly and not seek for indirect ways to solve it. Jacob Liver notes the absence of any "local coloring" in the story, and concludes that the story is "not an actual folk tale but a scholarly reworking of a folk tale apparently from a non-Israelite source which in some way reached the court circles of Jerusalem in the times of Solomon".
All of the known parallels, among them several from Indiahave been recorded in later periods than the biblical story; nevertheless, it is unclear as to whether they reflect earlier or later traditions. Hermann Gunkel rules out the possibility that such a sophisticated motif had developed independently in different places.
Some scholars have inferred from this difference as to the origin of the story. Following Gressmann,  Gunkel speculates a possible Indian origin, on the basis that "[s]uch stories of wise judgments are the real life stuff of the Indian people", and that, in his view, "a prostitute has no reason to value a child which was not born to her"; he acknowledges, however, that the Indian versions "belong to a later period".
Composition and editorial framing[ edit ] The story is considered to be literarily unified, without significant editorial intervention. Considered out of context, the story leaves the king anonymous just like the other characters. Some scholars think that the original tale was not necessarily about Solomon, and perhaps dealt with a typical unnamed king.
Judgment of Solomon
A different opinion is held by Eli Yassif, who thinks that the author of the Book of Kings did not attribute the story to Solomon on his own behalf, but the attribution to Solomon had already developed in preliterary tradition.
Some think this proximity of the stories results from the work of a redactor. Others, such as Saul Zalewski, consider the two accounts to be inseparable and to form a literarily unified unit. According to Liver, the source for the Judgment of Solomon story, as well as other parts of the account of Solomon's reign, is in the speculated book of the Acts of Solomonwhich he proposes to be a wisdom work which originated in the court circles shortly after the split of the united monarchy.
In the first part verses 16—22 the case is described: The two women introduce their arguments, and at this point, no response from the king is recorded. In the second part 23—28 the decision is described: