NOTES ON THE INTERNATIONAL LESSON.
By W. N. Glenn
SOLOMON'S reply concerning David, when "God said, Ask what I shall give thee," is worthy of notice: "Thou hast showed 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," &c. Verse 6. David says, in Ps. 119:142, "thy law is the truth;" and in verse 151, "thy commandments are the truth;" and in verse 172, "all thy commandments are righteousness." Then to walk before God in truth and in righteousness means simply to keep his commandments; and we learn from verse 6 of the lesson, above quoted, that God showed mercy unto David just according as he was obedient. We will find, also, by tracing the history of David, that all the many troubles he had grew out of his violation of the commandments, and, as Solomon avers, he was blessed according as he walked in them. But some who will admit David's obligation to keep the commandments will not so readily admit that the obligation still exists. David not only testifies, as before shown, that "all thy commandments are righteousness;" but he says, "Thy righteousness is an everlasting righteousness." Verse 142. "Concerning thy testimonies, I have known of old that thou hast founded them forever." Verse 151. And even more emphatic (if possible) is the declaration of verse 155: "Salvation is far from the wicked, for they seek not thy statutes." When we consider that salvation is to be revealed in the last times (1 Pet. 1:5; Rev. 22:12, 14), and that there will be wicked ones in the last days (Matt. 24:37-39; 2 Tim. 3:1-9), we may reasonably infer—yes, we may know—that when the Lord comes, the wicked of to-day will be far from salvation for the same reason that will debar the law-breakers of David's time. "I AM but a little child." Verse 7. Josephus says he was just fourteen; other commentators vary from this up to nineteen or twenty. But it was evidently in judgment and ability to rule "so great a people" that Solomon felt his great lack, rather than in years. No matter what his age, he was but a child before God, and in the room of his experienced father David. "I know not how to go out or come in." (An idiomatic expression, denoting the whole official conduct of a ruler before his people."—Dr. Terry.) On this, Mathew Henry says:— "Those who are employed in public stations ought to be very sensible of the weight and importance of their work, and their own insufficiency for it; and then they are qualified for receiving divine instruction. Paul's question, 'Who is sufficient for these things?' is much like Solomon's here—'Who is able to judge this thy so great a people?' Verse 9. Absalom, who was a fool, wished himself a judge; Solomon, who was a wise man, trembles at the undertaking, and suspects his own fitness for it. The more knowing and considerate men are, the better acquainted they are with their own weakness." "GIVE therefore thy servant an understanding heart, to judge thy people, that I may discern between good and bad." Verse 9. To get an understanding of how Solomon actually came by his great wisdom, it is important to note this request particularly, as also the reply of the Lord, in verse 12: "Behold, I have done according to thy word; lo, I have given thee a wise and an understanding heart." Many suppose that Solomon became suddenly, as by miracle, possessed of all his great wisdom. Solomon already possessed the foundation of wisdom; he feared the Lord, and this good beginning was manifested in the wise request he made for an "understanding heart." There is no doubt that God was the author of his wisdom, but by what means? In Eccl. 1:12, 13, we find Solomon's own explanation: "I the preacher was king over Israel in Jerusalem; and I gave my heart to seek and search out by wisdom concerning all things that are done under heaven." And it is very doubtful that any man ever became wise in any other way. The prophets were inspired of God, but Peter says they inquired and searched diligently, who prophesied of the grace that should come unto you, searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow." 1 Peter 1:10, 11. As Dr. Clarke argues, it is no more to be supposed that Solomon awoke to find himself suddenly possessed of all his subsequent wisdom, than that he was suddenly endowed with the full extent of his future riches and honor which the Lord promised him. In fact, the fifteenth verse plainly states that "Solomon awoke and behold it was a dream." THE importance which God attaches to his commandments, as also the value of long life, properly employed, is foreshadowed in verse 14, where is a promise that if Solomon would keep them, his days would be lengthened. While this was but a promise of a lengthening of days in this life it was esteemed an incentive to a righteous course; whereas we have a promise of eternal life on the same conditions. Matt. 19:17; Rev. 22:14. Some people maintain that we cannot keep the commandments. This is equivalent to saying that God tempts us with promises based on conditions with which we cannot comply; that he makes requirements of us beyond our power to fulfill. This plea is but an insinuation against the love of God and the integrity of his promises. The keeping of the commandments is distinctly made the test of our love to God and to the children of God; and to this test is added the assurance that "his commandments are not grievous." 1 John 5:2, 3. No commandment-keeper claims the ability to walk in them alone. The spirit of God will, however, give the needed assistance; if properly sought, it will help our infirmities. Rom. 8:26. "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in every time of need." Heb. 4:16.