(J. Parker, D.D.)

I. "Come and see" A YOUTH WHO AT A CRITICAL MOMENT IS FOUND IN PRAYER. It is true every moment of this fleeting life has its own significance; but yet there are single hours which more than other cast a heavy weight into the trembling scale. What a difference between that which Solomon has hitherto been and that which he is henceforth to be; and how much depends, even for himself, upon the spirit in which the first step on the new path is taken! Until now child, boy, youth; nursed indeed in the bosom of luxury, but with a David as father, a Nathan as guide; beloved and happy among his brethren, but yet to a great extent on an equality with them. Now suddenly king, and — free; free from every bond. In a simple trait a whole difference of character and principle is sometimes made manifest. Thus it is in the conduct of Solomon at this hour, as compared with that of his brother, Adonijah but a few short months ago. While the latter, even during David's lifetime, grasps at the throne, he prepares only a banquet: as though he would at once be able as from the table to ascend the princely throne. When Solomon, on the other hand, after David's death assumes the reins, there is prepared almost as the first act a religious festival of homage and coronation. With what hallowed emotion this day fills his heart will be felt by every one who perceives yet in his prayer by night the after-vibrating of the finest chords of his heart which had .been touched by day! Not so attractive for him is the cedar palace in Jerusalem as this simple hill without, where the name of the God of his father is called upon. It is too little for him that his exaltation bears the stamp of human approval; he must consult the Lord in the palace of His holiness, and place himself with all his future under me gracious hand of the Holy One of Israel. Heart-gladdening sight — a king who feels himself God's subject; a youth who feels that his path cannot be pure unless he directs it according to Jehovah's Word! Is it not the ease that sincere piety, however often derided and disowned, is yet something glorious and fair; the ornament of every condition, and most of all of the highest; but especially amiable and august in the young man who with whole and joyful heart has chosen the service of God? It is true, when an aged sinner bows his head in penitence before God, Satan loses his prey; but when in a youthful heart a voice is awakened which cries for the living God, then angels give thanks to God around the throne for their new-born brother on earth, Oh, they know not what they say who assert that early piety has about it something unnatural and narrow-minded. How many a youth is at this hour brought to the decisive turning-point in his life, but who begins his course altogether differently, and who therefore very soon makes a progress entirely unlike that of Solomon! How many a bark, lightly laden and fairly equipped, leaves the secure haven and dances over the rippling waves, and seems for awhile to distance others, but anon with the turn of fortune falls quickly behind, and entirely loses her course, until, become a plaything of the storm, she is dashed on yonder rocks and disappears in the gloomy abyss! What wonder, the inexperienced steersman had thought of everything except the indispensable compass; had taken counsel with every one except that One who says, "Mine is the counsel and their strength"; had counted beforehand on the haven, but not upon the storm and Him who alone can quell the storm. There is now a fable going its round in the world: unbelief has invented it, and scepticism now whispers it from the mouth of one schoolboy into the ears of others. It is this — that for the whole doctrine of childlike prayer there is no longer any place within the compass of the modern view of the world. Thus sounds the gospel of despair, hailed by many a child of this age as the highest wisdom — a gospel before which the angel of prayer within flees from the unhallowed sanctuary; while in his place the genius of passive subjection, with rigid gaze, takes his seat by the grave of departed hope. Poor man, poor youth especially, who have all that is needful for outward life, but have lost prayer! "In all, thy ways acknowledge Him".

II. Come and see, in the second piece, A KING'S SON WHO PRAYS EXCLUSIVELY FOR WISDOM. Assuredly, before the presence of the Infinite One the prince is no more than the begger; but is not the former exposed to far greater temptations? "Ask what I shall give thee." What a word, and how great the concession contained in that word! All the treasure-chambers of God's infinite favour opened up before the grasp of a single hand! "Ask of Me," says the Possessor of all things, "and choose thyself the blessing which thou desirest above all others. Shall the cedars of Lebanon fall that in thy capital there may arise an edifice of unrivalled splendour? Shall the laurel adorn thy brow, intertwined with the roses of love? Shall thy name be borne upon a thousand tongues, even to the Tigris and Euphrates? and a patriarchal age crown all these blessings?" Who does not involuntarily tremble at the sight of the hand in which such a decision is placed? "Give Thy servant an understanding heart" (1 Kings 3:9); and the meaning of his prayer may be easily conjectured, especially when we remember the sense in which Solomon in the Book of Proverbs constantly makes mention of wisdom. He means by it no mere learning, which may be attained to in another way; and just as little that acuteness, versatility, polish, which frequently is almost entirely disconnected with the first principles of moral life. He desires on the other hand, that practical wisdom which qualifies in every case for the recognising, choosing, and accomplishing of the right, the true, and the good. If he has only wisdom, what does he need besides? Happy Solomon, who hast understood thy deepest need; but who at the same time knowest where satisfaction for this need is to be sought.

III. Come and see here A HUMBLE ONE, WHO PRAYS NOT IN VAIN. A humble one: upon that word I lay stress, because it is the key to the whole. How strikingly this humility expresses itself, especially in the words of the prayer as preserved in another place. First, thanksgiving for what is already bestowed or promised; and then, further, "And now, O Lord, my God" — the "my" of a humble faith — "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," as my position requires. Solomon, at least, has certainly experienced the truth of his own words, "With the lowly is wisdom," but also at the same time learnt that God will give grace to the humble. Immediately he receives the answer, "Because this was in thine heart . . . the wisdom and the knowledge is granted unto thee. "If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraids him not; and it shall be given him. But — the condition is equally simple as it is reasonable — "let him ask in faith, nothing doubting." How prayer is heard no one may be able fully to explain; but that it is heard is for the thoughtful faith raised above all doubt. "I will instruct thee and teach thee in the way which thou shalt go; I will guide thee with Mine eye." Not that you are to look for inner light apart from God's written Word, and still less that this heavenly instruction is to release from the necessity for your own labour and exertion. In the realm of true wisdom no one is crowned who has not in childlike spirit bowed before God.

IV. Come and see here A FAVOURED ONE, WHO RECEIVES MUCH MORE THAN HE ASKS FOR. We have as yet listened to only half of the heavenly response: thus it continues, "Therefore will I give thee riches, and wealth, and honour," etc. No, He who gives that which is of the first necessity also refuses not that which is less so. Solomon had not even thought of temporal gifts; but his God forgets nothing of all that which may augment the lustre of His throne. "And Solomon awoke, and behold it was a dream." But what a dream; and what an awakening! The morning hour of a new life has dawned upon him, and while this master-dreamer descends at once from Gibson's crest, it is only very soon to rise to a more glorious height before the eye of his own and neighbouring nations. That which the king has received redounds, spiritually and materially, to the good of the nation, which shares in the benefit. God in answer to prayer usually gives the indispensable first; but straightway also adds thereto the useful, the agreeable, the comparatively superfluous. The Lord gives grace, and in that one thing all things lie hid; yet He adds to grace also honour, and withholds no good thing from them that walk in uprightness. "Happy is the man that findeth wisdom, and the man that getteth understanding... She is a tree of life to them that lay hold upon her, and happy is every one that holdeth her fast."

V. AN UNHAPPY ONE WHO BY HIS OWN FAULT HAS FORFEITED THIS BLESSING OF HIS PRAYER.

(J. Van Oosterzee, D.D.)

(Dean Vaughan.)

I. First let us talk s little about THE PERMISSION: "Ask what I shall give thee! Suppose I were to put this question to each one here present, what a lot of singular requests would be heard. One old woman was once heard praying thus: "O Lord, give me plenty to eat and plenty to drink, and that's all I want." God wished Solomon to ask himself, "What do I really need most of all?" Of old the shopkeepers used to cry aloud, "What — do ye lack?" This is a good rule in prayer, to say, What do I actually want at this very moment? If you find out in what you are most deficient, you will learn your true character. Look around, and say now, "What do I really need? What ought a boy or girl just beginning life to possess? What — do I lack?" Perhaps you do not know how much you need some things, nor will you without inquiring. Tradesmen fill their shop-windows with toys, pictures, books, and dresses, so that people may feel inclined to want them, and come in and purchase. The Bible is full of descriptions of things that every one should require. Look at what it says, and you will find out what you want most, and first of all

II. God asked this question of Solomon for another reason; He desired to show us the TRUE WAY TO OBTAIN WHAT WE REQUIRE; THAT IS, BY PRAYER OR ASKING. Solomon had received great gifts from his father David without asking for them. God, too, had given him many most valuable blessings, many of them without asking. "Now," says God, "ask and you shall have." You cannot purchase some things with money; no rich man has sufficient wealth to buy health or happiness. And you cannot buy the blessings of the gospel; you must receive them as a gift from the Lord Jesus.

(N. Wiseman.)

I. HIS PREFERMENT OF THE WELFARE OF THE PEOPLE OVER WHOM HE RULED ABOVE ANY GRATIFICATION OR INTEREST OF HIS OWN. From the manner in which the Lord offered the king any gift that his heart might desire, it is evident that Solomon was at perfect liberty, if such had been his choice, to request the fulfilment of some purely personal or private end. If such an offer had been made to any of the mighty kings whose names are blazoned in history, what would his choice have been? What prayer would have expressed the heart's desire of Alexander, of Hannibal, of Caesar, or of Napoleon? Alexander would have asked for another world to conquer; Hannibal would have sought satiety of vengeance in the extermination of the Italian foes; Caesar would have demanded admittance among the gods and the perpetual worship of the citizens of Rome; Napoleon that his family should ever rule the destinies of France, and that France of all nations should ever be foremost and supreme. But the spirit of which the Lord approved in Solomon was free from all taint of ambitious or selfish or merciless desire. Would that all to whom the interests of others are committed were ever animated by the spirit of Solomon.

II. THE HEARTY CONFORMITY TO THE DIVINE WILL OF HIS WISHES IN REGARD TO HIS POSITION. When God promised any of the kings of Israel or of Judah the establishment of his throne and aid against his enemies, it was always provided that that king should diligently observe the statutes and commandments and ordinances of the Lord. When He rejected Saul from being king over His people, it was not because he had proved himself unfaithful to the nation's welfare, but because he had rejected the word of the Lord, and had not kept the commandment which the Lord had commanded him. And when David was raised to the throne of Israel, it was because of this testimony, given him of God: "I have found David, the son of Jesse, a man after Mine own heart, which shall fulfil all My will." Hence in the lips of Solomon this prayer for wisdom had a most peculiar and comprehensive significance. Its spirit was not ambition to be the wisest monarch of his day, nor servile anxiety to secure the favour of a powerful friend; it was the desire to do the will of his gracious Father in heaven. This same spirit of loving and hearty conformity to the Divine will has controlled the prayers and the lives of God's true people in all generations — Abram; Moses; Joseph; Paul; the Redeemer Himself. Oh, what comfort in affliction, what support in trial, what delight in duty, spring from the thought, "It is the will of God"!

III. HIS RECOGNITION OF HIMSELF AS WEAK AND LIABLE TO ERR, AND OF GOD AS THE GREAT SOURCE OF WISDOM AND STRENGTH FOR THE DISCHARGE OF DUTY. In the humility and diffidence of Solomon, we have an example of what seems to be commonly the case, that men of worth and of ability are the most deeply conscious of their deficiencies and faults. Utterly different from such a spirit was Rehoboam, the son and successor of Solomon on assuming the sceptre. Solomon evidenced his sense of weakness — not by shrinking from his duties, but by seeking God's help for the performance of them. Elisha, trembling to think how soon he should be called upon to wear the mantle of the greatest of the prophets, besought a double portion of his master's spirit. In a similar frame did Solomon pray for an understanding heart to judge the .people of the Lord.

(E. I. Hamilton, D.D.)

1. Knowledge to discern.

2. Skill to judge.

3. Activity to prosecute.

( T. Watson.)

(Dean Stanley.)

(J. Parker, D.D.)