(12) Wisdom and knowledge.--The wisdom and the knowledge, viz., which thou hast asked for.

Is granted unto thee.--The Hebrew expression is found only here and in Esther 3:11. The parallel passage gives three verses for this one (1Kings 3:12-14).

And I will give thee.--Kings, "I have given." The perfect tense (I will certainly give) is more idiomatic than the chronicler's simple imperfect.

Such as none of the kings have had that have been before thee . . . the like.--Rather, Such as hath not been to the kings before thee, and after thee shall not be. (Comp. 1Chronicles 29:25 and Note.) The Assyrian kings were fond of similar comparisons between themselves and their predecessors. Kings: "That there hath not been (i.e., shall not be) a man like thee among the kings, all thy days," a different promise. The conditional promise, "And if thou wilt walk in my ways . . . I will lengthen thy days" (1Kings 3:14), is hero omitted, although 2Chronicles 1:11 has mentioned long life; perhaps because Solomon fell short of it. But comp. 2Chronicles 7:17 seq. Of course the omission may be a mere abridgment.

Verse 12. - Such as none of the kings... before thee, neither... after thee. These words were sadly ominous of the short-lived glory of the kingdom Only two kings had reigned before Solomon in Israel, and the glory of the kingdom too surely culminated in his reign, and even before the end of it (2 Chronicles 9:22, 23; 1 Chronicles 29:25; Ecclesiastes 2:9). On the other hand, the gratuitous and spontaneous fulness of promise in the Divine reply to a human prayer that "pleased" the Being invoked is most noticeable, and preached beforehand indeed, the lesson of the life of Jesus, "Seek ye first the kingdom... and all these things shall be added unto you" (Matthew 6:33). The contents of this verse are followed in the parallel by the words," And Solomon awoke; and behold it was a dream." There can be no doubt that what is here rehearsed did not lose any force or anything of reality from its transpiring in a dream, of which the abundantly open statement of the method of it, as in "sleep," and in "a dream," may be accepted as the first cogent evidence. But beside this, the frequent recital in the Old Testament of occasions when significant and weighty matters of business import were so conducted by the Divine will forms ample ground and defence for the other class of occasions, of which more spiritual matter was the subject (Genesis 28:12; Genesis 41:7; Genesis 20:3; Genesis 31:10, 24; Genesis 37:5; Genesis 40:5; Genesis 41:32; Judges . 7:15; Job 33:15; Daniel 2:3; Daniel 7:1; Matthew 1:20; Matthew 2:13, 22; Matthew 27:19). On the other hand, side by side with such passages are those that refer to dreams for their emptiness and transiency of impression, when similes of this kind of thing are required (Job 20:8; Psalm 73:20; Psalm 126:1). This is not the place to enter into any argument of a metaphysical or physiological character respecting dreams, and what they may or may not avail. But as some persons know even too well how dreams have brought them most vivid, most torturing, and most exquisite experiences in turn, there will seem, to them at least, the less difficulty in admitting utterly their availableness for communications of highest import, not only from God to man, but under certain conditions from man to God. Without doubt, certain disabilities (and those, perhaps, more especially of the moral kind) attach to our mind in dreams. But do not dreams also find the scene of the keener activities of mind pure? Granted that the mind is then under ordinary circumstances without a certain control and self-commanding power, yet is it also in some large respects much more at liberty from that besetting tyranny of sense with which waking hours are so familiar! Hence its consummate daring and swiftness and versatility in dream beyond all that it knows in the body's waking state.

1:1-17 Solomon's choice of wisdom, His strength and wealth. - SOLOMON began his reign with a pious, public visit to God's altar. Those that pursue present things most eagerly, are likely to be disappointed; while those that refer themselves to the providence of God, if they have not the most, have the most comfort. Those that make this world their end, come short of the other, and are disappointed in this also; but those that make the other world their end, shall not only obtain that, and full satisfaction in it, but shall have as much of this world as is good for them, in their way. Let us then be contented, without those great things which men generally covet, but which commonly prove fatal snares to the soul.In that night did God appear unto Solomon,.... From hence to the end of 2 Chronicles 1:12 it is the same with 1 Kings 3:5. See Gill on 1 Kings 3:5, 1 Kings 3:6, 1 Kings 3:7, 1 Kings 3:8, 1 Kings 3:9, 1 Kings 3:10, 1 Kings 3:11, 1 Kings 3:12, 1 Kings 3:13, 1 Kings 3:14, 1 Kings 3:15