3  Solomon marries Pharaoh's daughter, Ki1 3:1.
His religion, Ki1 3:2-4.
His prayer for wisdom, and the answer, Ki1 3:5-15.
He decides the dispute between the two harlots, Ki1 3:16-28.

8 

8:28 And we know - This in general; though we do not always know particularly what to pray for. That all things - Ease or pain, poverty or riches, and the ten thousand changes of life. Work together for good - Strongly and sweetly for spiritual and eternal good. To them that are called according to his purpose - His gracious design of saving a lost world by the death of his Son.This is a new proposition. St. Paul, being about to recapitulate the whole blessing contained in justification, (termed "glorification," Rom 8:30,) first goes back to the purpose ordecree of God, which is frequently mentioned in holy writ.

little more at large: - When a man has a work of time and importance before him, he pauses, consults, and contrives; and when he has laid a plan, resolves or decrees to proceed accordingly. Having observed this in ourselves, we are ready to apply it to God also; and he, in condescension to us has applied it to himself.

The works of providence and redemption are vast and stupendous,and therefore we are apt to conceive of God as deliberating and consulting on them, and then decreeing to act according to "the counsel of his own will;" as if, long before the world was made, he had been concerting measures both as to the making and governing of it, and had then writ down his decrees, which altered not, any more than the laws of the Medes and Persians. Whereas, to take this consulting and decreeing in a literal sense, would be the same absurdity as to ascribe a real human body and human passions to the ever - blessed God.

This is only a popular representation of his infallible knowledgeand unchangeable wisdom; that is, he does all things as wisely as a man can possibly do, after the deepest consultation, and as steadily pursues the most proper method as one can do who has laid a scheme beforehand. But then, though the effects be such as would argue consultation and consequent decrees in man, yet what need of a moment's consultation in Him who sees all things at one view?

Nor had God any more occasion to pause and deliberate, and laydown rules for his own conduct from all eternity, than he has now.What was there any fear of his mistaking afterwards, if he had not beforehand prepared decrees, to direct him what he was to do? Will any man say, he was wiser before the creation than since? or had he then more leisure, that he should take that opportunity to settle his affairs, and make rules (or himself, from which he was never to vary?

He has doubtless the same wisdom and all other perfections at thisday which he had from eternity; and is now as capable of making decrees, or rather has no more occasion for them now than formerly: his understanding being always equally clear and bright, his wisdom equally infallible.

8:29 Whom he foreknew, he also predestinated conformable to the image of his Son - Here the apostle declares who those are whom he foreknew and predestinated to glory; namely, those who are conformable to the image of his Son. This is the mark of those who are foreknown and will be glorified, Ti2 2:19. Php 3:10, Php 3:21.

8:30 Them he - In due time. Called - By his gospel and his Spirit. And whom he called - When obedient to the heavenly calling, Act 26:19.He also justified - Forgave and accepted. And whom he justified - Provided they "continued in his goodness," Rom 11:22,he in the end glorified - St. Paul does not affirm, either here or in any other part of his writings. that precisely the same number of men are called, justified, and glorified. He does not deny that a believer may fall away and be cut off between his special calling and his glorification, Rom 11:22.Neither does he deny that many are called who never are justified.He only affirms that this is the method whereby God leads us step by step toward heaven. He glorified - He speaks as one looking back from the goal, upon the race of faith. Indeed grace, as it is glory begun, is both an earnest and a foretaste of eternal glory.

13 

13:44 The three following parables are proposed, not to the multitude, but peculiarly to the apostles: the two former of them relate to those who receive the Gospel; the third, both to those who receive, and those who preach it. The kingdom of heaven is like treasure hid in a field - The kingdom of God within us is a treasure indeed, but a treasure hid from the world, and from the most wise and prudent in it. He that finds this treasure, (perhaps when he thought it far from him,) hides it deep in his heart, and gives up all other happiness for it.

13:45 The kingdom of heaven - That is, one who earnestly seeks for it: in verse Mat 13:47 it means the Gospel preached, which is like a net gathering of every kind: just so the Gospel, wherever it is preached, gathers at first both good and bad, who are for a season full of approbation and warm with good desires.But Christian discipline, and strong, close exhortation, begin that separation in this world, which shall be accomplished by the angels of God in the world to come.

13:52 Every scribe instructed unto the kingdom of heaven - That is, every duly prepared preacher of the Gospel has a treasure of Divine knowledge, out of which he is able to bring forth all sorts of instructions. The word treasure signifies any collection of things whatsoever, and the places where such collections are kept.