1 Kings 3:3
And Solomon loved the LORD and walked in the statutes of his father David, except that he sacrificed and burned incense on the high places.
Sermons
Love Begets LoveH. Drummond.1 Kings 3:3
Love Must be Paid in KindSpurgeon, Charles Haddon1 Kings 3:3
The Prayer of Solomon and its FulfilmentE. De Pressense 1 Kings 3:3-16; 4:2-34
The Prayer of Solomon and its FulfilmentE. De Pressense 1 Kings 3:3-16; 4:2-34
The Prayer of Solomon and its FulfilmentE. De Pressense 1 Kings 3:3-16; 4:2-34
The Prayer of Solomon and its FulfilmentE. De Pressense 1 Kings 3:3-16; 4:2-34
The Prayer of Solomon and its FulfilmentE. De Pressense 1 Kings 3:3-16; 4:2-34
The Prayer of Solomon and its FulfilmentE. De Pressense 1 Kings 3:3-16; 4:2-34














These words give a summary of the life of this king of Judah, and faithfully record, as the Scriptures do to admiration, the good and the bad, as these will be considered in the judgment of the great day. Consider -

I. THE PRAISE OF JEHOSHAPHAT.

1. He came of a good stock.

(1) He was "of the house and lineage of David." The traditions of that house were in many respects a glorious inheritance. David was a "man after God's own heart." In no instance was he found inclining to idolatry.

(2) He was the son of Asa. Of his mother we have this significant mention: "And his mother's name was Azubah, the daughter of Shilhi. And he walked in the ways of Asa his father, and departed not from it, doing that which was right in the sight of the Lord." This suggests the healthiness of his mothers moral influence. The reference here to Asa, too, is highly honourable.

(3) The blessing of pious parents is inestimable. It works beneficially in example, in precept, in solicitude. This last is most effectual in prayer to God. Those who are favoured with godly parents should praise God evermore. Wicked children of pious parents are doubly culpable.

2. He improved his advantages.

(1) He "walked in the ways of Asa his father." These were ways of righteousness. Let the children of godly parents now ask themselves whether they walk in the good ways of their ancestors.

(2) He "turned not aside from it. He showed no favour to idolatry. The note which follows is no impeachment of the truth of this statement: "Nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places." The high places that Jehoshaphat spared were those in which the true God was worshipped in accordance with the usage of patriarchal times (see 2 Chronicles 33:17).

(3) He went farther than Asa in the work of reformation: - "The remnant of the Sodomites which remained in the days of Asa his father he took out of the land." The parallel place to this in the Chronicles is: "And his heart was lifted up in the ways of the Lord: moreover he took away the high places and the groves (אשׁרים) out of Judah" (2 Chronicles 17:6; 2 Chronicles 19:8). By removing the Sodomites we understand that he demolished their shrines, their Asherim, their instruments of pollution. When the nests are destroyed the rooks fly.

3. This was to his praise.

(1) Others, similarly placed, failed to make this good use of their advantages. Jehoram, his own son, may be mentioned in sad contrast to him. Several of his ancestors had scandalously departed from the godly ways of their father David. Men will be justified or condemned in the light of such comparisons in the last great day (see Luke 11:31, 32).

(2) God rewarded him with prosperity (2 Chronicles 17:4, 5). He had an army - probably an enrolled militia - of 1,100,000 men. The Philistines, Arabians, and Edomites were subject to him. The note here, that "there was then no king in Edom: a deputy was king," which prefaces the account of his fleet at Ezion-Geber, was designed to explain how Jehoshaphat was able to have a fleet at a port which belonged to Edom (see 1 Kings 9:26), viz., because he appointed the viceroy in Edom which was tributary to him (see Genesis 27:29, 37; 2 Samuel 8:14).

II. THE BLAME OF JEHOSHAPHAT. This seems all to have been connected with the "peace" which he made "with the king of Israel." It appears to have commenced with -

1. The marriage of his son.

(1) Jehoram, the eldest son of Jehoshaphat, and with his consent, took Athaliah, the daughter of Ahab and Jezebel, to be his wife. Jehoshaphat's heart was lifted up with the abundance of his "riches and honour," and "joined affinity with Ahab" (see 2 Chronicles 18:1). He became too great to be content with an humble match for his son, and sacrificed godliness to grandeur. He has many imitators in this.

(2) Unequal yoking has ever been prolific in mischief. Athaliah inherited the evil spirit of both her parents, and she led away the heart of Jehoram from God to his ruin. The object of this marriage was to build up the house of Jehoshaphat, but it well-nigh proved its ruin (see 2 Chronicles 22:10, 11). God is the builder of families (see 2 Samuel 7:11, 27; 1 Kings 2:24; 1 Kings 11:38; Psalm 127:1).

2. His friendship with Ahab.

(1) This evil grew out of the marriage. The peace between Israel and Judah, which in the abstract was a benefit, was probably a condition of the marriage. But the friendship between Jehoshaphat and Ahab which followed, was too intimate for the good of the king of Judah's soul

(2) Evils beget evils. This friendship led to Jehosha. plat helping Ahab in his war against Syria, and had nearly cost Jehoshaphat his life. It also sullied his reputation, for he was persuaded into it by Ahab against the voice of Micaiah. This friendship exposed Jehoshaphat to the reproof of the prophet Jehu (2 Chronicles 19:2).

3. His friendship with Ahaziah.

(1) This son of Ahab was no more a companion fit for Jehoshaphat than Ahab. For Ahaziah "walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin: for he served Baal and worshipped him, and provoked to anger the Lord God of Israel, according to all that his father had done."

(2) Yet Jehoshaphat formed a trade alliance with Ahaziah. They jointly fitted out a fleet at the port of Ezion-Geber, on the Red Sea, to sail to Ophir for gold. But for this God rebuked him, and "the ships were broken" in the port (see 2 Chronicles 20:35-37). Let no money consideration, no gold of Ophir, induce godly young men to enter into trade partnerships with the ungodly.

(3) This judgment of God had a salutary effect upon Jehoshaphat. For when Ahaziah would renew the attempt at Ezion-Geber, Jehoshaphat declined (ver. 49). Let us be careful never to repeat a blunder. - J.A.M.

Solomon loved the Lord.
It is a process of induction. Put a piece of iron in the presence of an electrified body, and that piece of iron for a time becomes electrified. It is changed into a temporary magnet in the mere presence of a permanent magnet, and as long as you leave the two side by side they are both magnets alike. Remain side by side with Christ who loved us, and you, too, will become a permanent, attractive force. This is the inevitable effect of love.

(H. Drummond.)

"As water is cast into a pump, when the springs lie low, to bring up more water, so God sheddeth abroad His love into our hearts, that our love may rise up to Him again by way of gratitude and recompense." How idle is it. then, to hope to chide ourselves into loving God! The price of love is love; the origin of it is not found in law or in a sense of duty, but in love, or a return of gratitude. When the sun of eternal love melts the glaciers of the soul, then the rivers of affection flow; but if the rocks of ice could all be broken to shivers with hammers, not a drop of affection would stream forth. Only a sense of Divine love will ever create love to God in the heart.

( C. H. Spurgeon.)

People
David, Gibeon, Pharaoh, Solomon
Places
Egypt, Gibeon, Jerusalem
Topics
Burned, Burnt, David, Except, Incense, Kept, Laws, Love, Loved, Loveth, Making, Offered, Offerings, Perfume, Places, Sacrificed, Sacrifices, Sacrificing, Showed, Smoke, Solomon, Statutes, Walk, Walking
Outline
1. Solomon marries Pharaoh's daughter
2. High places being in use, Solomon sacrifices at Gibeon
5. Solomon at Gibeon, in the choice which God gave him,
10. preferring wisdom, obtains wisdom, riches, and honor
16. Solomon's judgment makes him renowned

Dictionary of Bible Themes
1 Kings 3:3

     7386   incense

1 Kings 3:2-3

     7374   high places

1 Kings 3:2-5

     7442   shrine

Library
A Young Man's Wise Choice Op Wisdom
'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 shewed 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
Alexander Maclaren—Expositions of Holy Scripture

"But Seek Ye First the Kingdom of God and his Righteousness," &C.
Matt. vi. 33.--"But seek ye first the kingdom of God and his righteousness," &c. This is a part of Christ's long sermon. He is dissuading his disciples and the people from carnal carefulness and worldly mindedness. The sermon holds out the Christian's diverse aspects towards spiritual and external things. What is the Christian's disposition in regard to the world, how should he look upon food, raiment, and all things necessary in this life? "Be careful for nothing." "Take no thought for your life,
Hugh Binning—The Works of the Rev. Hugh Binning

Whether the Degrees of Prophecy Change as Time Goes On?
Objection 1: It would seem that the degrees of prophecy change as time goes on. For prophecy is directed to the knowledge of Divine things, as stated above [3690](A[2]). Now according to Gregory (Hom. in Ezech.), "knowledge of God went on increasing as time went on." Therefore degrees of prophecy should be distinguished according to the process of time. Objection 2: Further, prophetic revelation is conveyed by God speaking to man; while the prophets declared both in words and in writing the things
Saint Thomas Aquinas—Summa Theologica

Letter Lxxiv. To Rufinus of Rome.
Rufinus, a Roman Presbyter (to be carefully distinguished from Rufinus of Aquileia and Rufinus the Syrian), had written to Jerome for an explanation of the judgment of Solomon (1 Kings iii. 16-28). This Jerome gives at length, treating the narrative as a parable and making the false and true mothers types of the Synagogue and the Church. The date of the letter is 398 a.d.
St. Jerome—The Principal Works of St. Jerome

Love is the Touchstone by which the Reality of Truth is Perceived...
1. Love is the touchstone by which the reality of truth is perceived, and by it shall all men know that ye are My disciples (John xiii.35). I also make use of the sword of justice, so that at first sight some are inclined to think that, like Solomon, I intend to finish My work without mercy (1 Kings iii.16-28), but My object, like his, is to apply the touchstone of love which will bring out the truth, and show that you are the children of that God of Love who gave His life to save yours. You ought
Sadhu Sundar Singh—At The Master's Feet

The Song of Solomon.
An important link in the chain of the Messianic hopes is formed by the Song of Solomon. It is intimately associated with Ps. lxxii., which was written by Solomon, and represents the Messiah as the Prince of Peace, imperfectly prefigured by Solomon as His type. As in this Psalm, so also in the Song of Solomon, the coming of the Messiah forms the subject throughout, and He is introduced there under the name of Solomon, the Peaceful One. His coming shall be preceded by severe afflictions, represented
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Sargon of Assyria (722-705 B. C. )
SARGON AS A WARRIOR AND AS A BUILDER. The origin of Sargon II.: the revolt of Babylon, Merodach-baladan and Elam--The kingdom of Elam from the time of the first Babylonian empire; the conquest's of Shutruh-nalkunta I.; the princes of Malamir--The first encounter of Assyria and Elam, the battle of Durilu (721 B.C.)--Revolt of Syria, Iaubidi of Hamath and Hannon of Gaza--Bocchoris and the XXIVth Egyptian dynasty; the first encounter of Assyria with Egypt, the battle of Raphia (720 B.C.). Urartu
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Formation and History of the Hebrew Canon.
1. The Greek word canon (originally a straight rod or pole, measuring-rod, then rule) denotes that collection of books which the churches receive as given by inspiration of God, and therefore as constituting for them a divine rule of faith and practice. To the books included in it the term canonical is applied. The Canon of the Old Testament, considered in reference to its constituent parts, was formed gradually; formed under divine superintendence by a process of growth extending through
E. P. Barrows—Companion to the Bible

Differences in Judgment About Water Baptism, no Bar to Communion: Or, to Communicate with Saints, as Saints, Proved Lawful.
IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR. T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH COMMUNION WITH UNBAPTIZED BELIEVERS.' WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE ASSERTED. BY JOHN BUNYAN. 'Should not the multitude of words be answered?
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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