Teks -- 1 Kings 3:1-28 (NET)

The Lord Gives Solomon Wisdom

3:1 Solomon made an alliance by marriage with Pharaoh, king of Egypt; he married Pharaoh’s daughter. He brought her to the City of David until he could finish building his residence and the temple of the Lord and the wall around Jerusalem. 3:2 Now the people were offering sacrifices at the high places, because in those days a temple had not yet been built to honor the Lord. 3:3 Solomon demonstrated his loyalty to the Lord by following the practices of his father David, except that he offered sacrifices and burned incense on the high places. 3:4 The king went to Gibeon to offer sacrifices, for it had the most prominent of the high places. Solomon would offer up a thousand burnt sacrifices on the altar there. 3:5 One night in Gibeon the Lord appeared to Solomon in a dream. God said, “Tell me what I should give you.” 3:6 Solomon replied, “You demonstrated great loyalty to your servant, my father David, as he served you faithfully, properly, and sincerely. You have maintained this great loyalty to this day by allowing his son to sit on his throne. 3:7 Now, O Lord my God, you have made your servant king in my father David’s place, even though I am only a young man and am inexperienced. 3:8 Your servant stands among your chosen people; they are a great nation that is too numerous to count or number. 3:9 So give your servant a discerning mind so he can make judicial decisions for your people and distinguish right from wrong. Otherwise no one is able to make judicial decisions for this great nation of yours.” 3:10 The Lord was pleased that Solomon made this request. 3:11 God said to him, “Because you asked for the ability to make wise judicial decisions, and not for long life, or riches, or vengeance on your enemies, 3:12 I grant your request, and give you a wise and discerning mind superior to that of anyone who has preceded or will succeed you. 3:13 Furthermore, I am giving you what you did not request– riches and honor so that you will be the greatest king of your generation. 3:14 If you follow my instructions by obeying my rules and regulations, just as your father David did, then I will grant you long life.” 3:15 Solomon then woke up and realized it was a dream. He went to Jerusalem, stood before the ark of the Lord’s covenant, offered up burnt sacrifices, presented peace offerings, and held a feast for all his servants.

Solomon Demonstrates His Wisdom

3:16 Then two prostitutes came to the king and stood before him. 3:17 One of the women said, “My master, this woman and I live in the same house. I had a baby while she was with me in the house. 3:18 Then three days after I had my baby, this woman also had a baby. We were alone; there was no one else in the house except the two of us. 3:19 This woman’s child suffocated during the night when she rolled on top of him. 3:20 She got up in the middle of the night and took my son from my side, while your servant was sleeping. She put him in her arms, and put her dead son in my arms. 3:21 I got up in the morning to nurse my son, and there he was, dead! But when I examined him carefully in the morning, I realized it was not my baby.” 3:22 The other woman said, “No! My son is alive; your son is dead!” But the first woman replied, “No, your son is dead; my son is alive.” Each presented her case before the king. 3:23 The king said, “One says, ‘My son is alive; your son is dead,’ while the other says, ‘No, your son is dead; my son is alive.’” 3:24 The king ordered, “Get me a sword!” So they placed a sword before the king. 3:25 The king then said, “Cut the living child in two, and give half to one and half to the other!” 3:26 The real mother spoke up to the king, for her motherly instincts were aroused. She said, “My master, give her the living child! Whatever you do, don’t kill him!” But the other woman said, “Neither one of us will have him! Let them cut him in two!” 3:27 The king responded, “Give the first woman the living child; don’t kill him. She is the mother.” 3:28 When all Israel heard about the judicial decision which the king had rendered, they respected the king, for they realized that he possessed supernatural wisdom to make judicial decisions.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 1Ki 3:1 - Pharaoh

As being a powerful neighbour, whose daughter doubtless was first instructed in, and proselyted to the Jewish religion. It seems, this was designed by God to be a type of Christ, calling his church to himself, and to the true religion, not only out of the Jews, but even out of the Gentile world.

Wesley: 1Ki 3:1 - City of David

Into David's palace there.

Wesley: 1Ki 3:1 - The wall

Which though in some sort built by David, yet Solomon is here said to build, either because he made it higher, and stronger, in which sense Nebuchadnezzar is said to have built Babylon, Dan 4:30, or because he built another wall besides the former, for after this time Jerusalem was encompassed with more walls than one.

Wesley: 1Ki 3:2 - Only

This particle is used here, and 1Ki 3:3, as an exception to Solomon's integrity and as a blemish to his government, That he himself both permitted and practised this which was expressly forbidden, Lev 17:3-4; Deu 12:13-14.

Wesley: 1Ki 3:2 - High places

Which were groves, or other convenient places upon hills, in which the patriarchs used to offer up their sacrifices to God; and from them this custom was derived both to the Gentiles and the Jews: and in them the Gentiles sacrificed to idols, the Hebrews to the true God.

Wesley: 1Ki 3:2 - Because, &c.

Which reason was not sufficient, for there was a tabernacle, to which they were as much confined as to the temple, Exo 40:34-38, &c.

Wesley: 1Ki 3:3 - Yet

Although he miscarried in the matter of high places, yet in the general, his heart was right with God.

Wesley: 1Ki 3:3 - Statutes

According to the statutes or commands of God, which are here called the statutes of David; not only because they were diligently practised by David, but also because the observation of them was so earnestly pressed upon Solomon, and fortified with David's authority and command.

Wesley: 1Ki 3:6 - Truth

In the true worship of God, in the profession, belief, practice and defence of the true religion. So truth here contains all duties to God, as righteousness doth his duties to men, and uprightness the right manner of performing both sorts of duties.

Wesley: 1Ki 3:6 - With thee

That is, in thy judgment, to whom he often appealed as the witness of his integrity.

Wesley: 1Ki 3:7 - Child

So he was in years: not above twenty years old; and withal (which he principally intends) he was raw and unexperienced, as a child, in state affairs.

Wesley: 1Ki 3:7 - Go out, &c.

To govern my people, and manage affairs.

Wesley: 1Ki 3:8 - In the midst

Is set over them to rule and guide them. A metaphor from the overseer of divers workmen, who usually is in the midst of them, that he may the better observe how each of them discharges his office.

Wesley: 1Ki 3:8 - Chosen

Thy peculiar people, whom thou takest special care of, and therefore wilt expect a more punctual account of my government of them.

Wesley: 1Ki 3:9 - An understanding heart

Whereby I may both clearly discern, and faithfully perform all the parts of my duty: for both these are spoken of in scripture, as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool, and one void of understanding.

Wesley: 1Ki 3:9 - Discern

Namely in causes and controversies among my people; that I may not through mistake, or prejudice, or passion, give wrong sentences, and call evil good, or good evil. Absalom, that was a fool, wished himself a judge: Solomon, that was a wise man, trembles at the undertaking. The more knowing and considerate men are, the more jealous they are of themselves.

Wesley: 1Ki 3:13 - All thy days

Whereby he signifies that these gifts of God were not transient, as they were in Saul, but such as should abide with him whilst he lived.

Wesley: 1Ki 3:14 - And if

This caution God gives him, lest his wisdom should make him proud, careless, or presumptuous.

Wesley: 1Ki 3:15 - A dream

Not a vain dream, wherewith men are commonly deluded; but a divine dream, assuring him of the thing: which he knew, by a divine impression after he was awakened: and by the vast alteration which he presently found within himself in point of wisdom and knowledge.

Wesley: 1Ki 3:15 - The ark

Which was there in the city of David, 2Sa 6:17, before which he presented himself in a way of holy adoration.

Wesley: 1Ki 3:15 - Burnt offerings

Chiefly for the expiation of his and his peoples sin, through the blood of Christ, manifestly signified in these sacrifices.

Wesley: 1Ki 3:15 - Peace offerings

Solemnly to praise God for all his mercies, and especially for giving him quiet possession of the kingdom, and for his glorious appearance to him in the dream, and for the promise therein made to him, and the actual accomplishment of it.

Wesley: 1Ki 3:16 - Harlots

Or, victuallers: for the Hebrew words signifies both. Yet that they are unmarried persons, seems probable, both because there is no mention of any husbands, whose office it was, if there were any such, to contest for their wives; and because they lived a solitary life in one house.

Wesley: 1Ki 3:19 - Overlaid it

And so smothered it: which she justly conjectures, because there were evidences of that kind of death, but no appearance of any other cause thereof.

Wesley: 1Ki 3:25 - Said

Though with a design far above the reach of the two women, or of the people present, who probably with horror expected the execution of it.

Wesley: 1Ki 3:27 - She is the mother

As is evident from her natural affection to the child, which she had rather have given away from her, than destroyed.

Wesley: 1Ki 3:28 - Wisdom of God

Divine wisdom with which God had inspired him for the government of his people.

JFB: 1Ki 3:1 - Solomon made affinity with Pharaoh

This was a royal title, equivalent to "sultan," and the personal name of this monarch is said to have been Vaphres. The formation, on equal terms, of this matrimonial alliance with the royal family of Egypt, shows the high consideration to which the Hebrew kingdom had now arisen. Rosellini has given, from the Egyptian monuments, what is supposed to be a portrait of this princess. She was received in the land of her adoption with great eclat; for the Song of Solomon and the forty-fifth Psalm are supposed to have been composed in honor of this occasion, although they may both have a higher typical reference to the introduction of the Gentiles into the church.

JFB: 1Ki 3:1 - and brought her into the city of David

That is, Jerusalem. She was not admissible into the stronghold of Zion, the building where the ark was (Deu 23:7-8). She seems to have been lodged at first in his mother's apartments (Son 3:4; Son 8:2), as a suitable residence was not yet provided for her in the new palace (1Ki 7:8; 1Ki 9:24; 2Ch 8:11).

JFB: 1Ki 3:1 - building . . . the wall of Jerusalem round about

Although David had begun (Psa 51:18), it was, according to JOSEPHUS, reserved for Solomon to extend and complete the fortifications of the city. It has been questioned whether this marriage was in conformity with the law (see Exo 34:16; Deu 7:3; Ezr 10:1-10; Neh 13:26). But it is nowhere censured in Scripture, as are the connections Solomon formed with other foreigners (1Ki 11:1-3); whence it may be inferred that he had stipulated for her abandonment of idolatry, and conforming to the Jewish religion (Psa 45:10-11).

JFB: 1Ki 3:3 - And Solomon loved the Lord

This declaration, illustrated by what follows, affords undoubted evidence of the young king's piety; nor is the word "only," which prefaces the statement, to be understood as introducing a qualifying circumstance that reflected any degree of censure upon him. The intention of the sacred historian is to describe the generally prevailing mode of worship before the temple was built. The

high places were altars erected on natural or artificial eminences, probably from the idea that men were brought nearer to the Deity. They had been used by the patriarchs, and had become so universal among the heathen that they were almost identified with idolatry. They were prohibited in the law (Lev 17:3-4; Deu 12:13-14; Jer 7:31; Eze 6:3-4; Hos 10:8). But, so long as the tabernacle was migratory and the means for the national worship were merely provisional, the worship on those high places was tolerated. Hence, as accounting for their continuance, it is expressly stated (1Ki 3:2) that God had not yet chosen a permanent and exclusive place for his worship.

JFB: 1Ki 3:4 - the king went to Gibeon to sacrifice there

The old tabernacle and the brazen altar which Moses had made in the wilderness were there (1Ch 16:39; 1Ch 21:29; 2Ch 1:3-6). The royal progress was of public importance. It was a season of national devotion. The king was accompanied by his principal nobility (2Ch 1:2); and, as the occasion was most probably one of the great annual festivals which lasted seven days, the rank of the offerer and the succession of daily oblations may help in part to account for the immense magnitude of the sacrifices.

JFB: 1Ki 3:5 - In Gibeon the Lord appeared to Solomon in a dream

It was probably at the close of this season, when his mind had been elevated into a high state of religious fervor by the protracted services. Solomon felt an intense desire, and he had offered an earnest petition, for the gift of wisdom. In sleep his thoughts ran upon the subject of his prayer, and he dreamed that God appeared to him and gave him the option of every thing in the world--that he asked wisdom, and that God granted his request (1Ki 3:9-12). His dream was but an imaginary repetition of his former desire, but God's grant of it was real.

JFB: 1Ki 3:6 - Solomon said

That is, had dreamed that he said.

JFB: 1Ki 3:7 - I am but a little child

Not in age, for he had reached manhood (1Ki 2:9) and must have been at least twenty years old; but he was raw and inexperienced in matters of government.

JFB: 1Ki 3:10 - the speech pleased the Lord

It was Solomon's waking prayers that God heard and requited, but the acceptance was signified in this vision.

JFB: 1Ki 3:15 - behold, it was a dream

The vivid impression, the indelible recollection he had of this dream, together with the new and increased energy communicated to his mind, and the flow of worldly prosperity that rushed upon him, gave him assurance that it came by divine inspiration and originated in the grace of God. The wisdom, however, that was asked and obtained was not so much of the heart as of the head--it was wisdom not for himself personally, but for his office, such as would qualify him for the administration of justice, the government of a kingdom, and for the attainment of general scientific knowledge.

JFB: 1Ki 3:16 - Then came there two women

Eastern monarchs, who generally administer justice in person, at least in all cases of difficulty, often appeal to the principles of human nature when they are at a loss otherwise to find a clue to the truth or see clearly their way through a mass of conflicting testimony. The modern history of the East abounds with anecdotes of judicial cases, in which the decision given was the result of an experiment similar to this of Solomon upon the natural feelings of the contending parties.

Clarke: 1Ki 3:1 - Solomon made affinity with Pharaoh

Solomon made affinity with Pharaoh - This was no doubt a political measure in order to strengthen his kingdom, and on the same ground he continued his alliance with the king of Tyre; and these were among the most powerful of his neighbors. But should political considerations prevail over express laws of God? God had strictly forbidden his people to form alliances with heathenish women, lest they should lead their hearts away from him into idolatry. Let us hear the law: Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son; for they will turn away thy son from following me, etc. Exo 34:16; Deu 7:3, Deu 7:4. Now Solomon acted in direct opposition to these laws; and perhaps in this alliance were sown those seeds of apostacy from God and goodness in which he so long lived, and in which he so awfully died

Those who are, at all hazards, his determinate apologists, assume

1.    That Pharaoh’ s daughter must have been a proselyte to the Jewish religion, else Solomon would not have married her

2.    That God was not displeased with this match

3.    That the book of Song of Solomon, which is supposed to have been his epithalamium, would not have found a place in the sacred canon had the spouse, whom it all along celebrates, been at that time an idolatress

4.    That it is certain we nowhere in Scripture find Solomon blamed for this match. See Dodd

Now to all this I answer

1.    We have no evidence that the daughter of Pharaoh was a proselyte, no more than that her father was a true believer. It is no more likely that he sought a proselyte here than that he sought them among the Moabites, Hittites, etc., from whom he took many wives

2.    If God’ s law be positively against such matches, he could not possibly be pleased with this breach of it in Solomon; but his law is positively against them, therefore he was not pleased

3.    That the book of Song of Solomon being found in the sacred canon is, according to some critics, neither a proof that the marriage pleased God, nor that the book was written by Divine inspiration; much less that it celebrates the love between Christ and his Church, or is at all profitable for doctrine, for reproof, or for edification in righteousness

4.    That Solomon is most expressly reproved in Scripture for this very match, is to me very evident from the following passages: Did Not Solomon, king of Israel, Sin by these things? Yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel; nevertheless even him did outlandish women cause to sin; Neh 13:26. Now it is certain that Pharaoh’ s daughter was an outlandish woman; and although it be not expressly said that Pharaoh’ s daughter is here intended, yet there is all reasonable evidence that she is included; and, indeed, the words seem to intimate that she is especially referred to. In 1Ki 3:3 it is said, Solomon Loved the Lord, walking in the statutes of David; and Nehemiah says, Did not Solomon, king of Israel, Sin By These Things, who Was Beloved of His God; referring, most probably, to this early part of Solomon’ s history. But supposing that this is not sufficient evidence that this match is spoken against in Scripture, let us turn to 1Ki 11:1, 1Ki 11:2, of this book, where the cause of Solomon’ s apostasy is assigned; and there we read, But King Solomon loved many Strange Women, Together with the Daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites: of the nations concerning which the Lord said unto the children of Israel, Ye shall not go in unto them; neither shall they come in unto you; for surely they will turn away your heart after their gods: Solomon Clave unto These in Love. Here the marriage with Pharaoh’ s daughter is classed most positively with the most exceptionable of his matrimonial and concubinal alliances: as it no doubt had its predisposing share in an apostacy the most unprecedented and disgraceful

Should I even be singular, I cannot help thinking that the reign of Solomon began rather inauspiciously: even a brother’ s blood must be shed to cause him to sit securely on his throne, and a most reprehensible alliance, the forerunner of many others of a similar nature, was formed for the same purpose. But we must ever be careful to distinguish between what God has commanded to be done, and what was done through the vile passions and foolish jealousies of men. Solomon had many advantages, and no man ever made a worse use of them.

Clarke: 1Ki 3:2 - The people sacrificed in high places

The people sacrificed in high places - Could there be any sin in this, or was it unlawful till after the temple was built? for prophets, judges, the kings which preceded Solomon, and Solomon himself, sacrificed on high places, such as Gibeon, Gilgal, Shiloh, Hebron, Kirjath-jearim, etc. But after the temple was erected, it was sinful to offer sacrifices in any other place; yet here it is introduced as being morally wrong, and it is introduced, 1Ki 3:3, as being an exceptionable trait in the character of Solomon. The explanation appears to be this: as the ark and tabernacle were still in being, it was not right to offer sacrifices but where they were; and wherever they were, whether on a high place or a plain, there sacrifices might be lawfully offered, previously to the building of the temple. And the tabernacle was now at Gibeon, 2Ch 1:3. Possibly the high places may be like those among the Hindoos, large raised-up terraces, on which they place their gods when they bathe, anoint, and worship them. Juggernaut and Krishnu have large terraces or high places, on which they are annually exhibited. But there was no idol in the above case.

Clarke: 1Ki 3:5 - The Lord appeared to Solomon in a dream

The Lord appeared to Solomon in a dream - This was the night after he had offered the sacrifices, (see 2Ch 1:7), and probably after he had earnestly prayed for wisdom; see Wis. 7:7: Wherefore I prayed, and understanding was given me: I called upon God, and the spirit of wisdom came to me. If this were the case, the dream might have been the consequence of his earnest prayer for wisdom: the images of those things which occupy the mind during the day are most likely to recur during the night; and this, indeed, is the origin of the greater part of our dreams. But this appears to have been supernatural

Gregory Nyssen, speaking of different kinds of dreams, observes that our organs and brain are not unlike a musical instrument; while the strings of such instruments have their proper degree of tension, they give, when touched, a harmonious sound, but as soon as they are relaxed or screwed down, they give no sound at all. During our waking hours, our senses, touched by our reason, produce the most harmonious concert; but as soon as we are asleep, the instrument is no longer capable of emitting any sound, unless it happen that the remembrance of what passed during the day returns and presents itself to the mind while we are asleep, and so forms a dream; just as the strings of an instrument continue to emit feeble sounds for some time after the musician has ceased to strike them. - See Greg. Nyss. De opificio hominis, cap. xii., p. 77. Oper. vol. i., edit. Morell., Par. 1638

This may account, in some measure, for common dreams: but even suppose we should not allow that Solomon had been the day before earnestly requesting the gift of wisdom from God, yet we might grant that such a dream as this might be produced by the immediate influence of God upon the soul. And if Solomon received his wisdom by immediate inspiration from heaven, this was the kind of dream that he had; a dream by which that wisdom was actually communicated. But probably we need not carry this matter so much into miracle: God might be the author of his extraordinary wisdom, as he was the author of his extraordinary riches. Some say, "He lay down as ignorant as other men, and yet arose in the morning wiser than all the children of men."I think this is as credible as that he lay down with a scanty revenue, and in the morning, when he arose, found his treasury full. In short, God’ s especial blessing brought him riches through the medium of his own care and industry; as the inspiration of the Almighty gave him understanding, while he gave his heart to seek and search out by his wisdom, concerning all things under the sun, Ecc 1:13. God gave him the seeds of an extraordinary understanding, and, by much study and research, they grew up under the Divine blessing, and produced a plentiful harvest; but, alas! they did not continue to grow.

Clarke: 1Ki 3:7 - I know not how to go out or come in

I know not how to go out or come in - I am just like an infant learning to walk alone, and can neither go out nor come in without help.

Clarke: 1Ki 3:9 - Give - an understanding heart to judge thy people

Give - an understanding heart to judge thy people - He did not ask wisdom in general, but the true science of government. This wisdom he sought, and this wisdom he obtained.

Clarke: 1Ki 3:12 - I have given thee a wise and an understanding heart

I have given thee a wise and an understanding heart - I have given thee a capacious mind, one capable of knowing much: make a proper use of thy powers, under the direction of my Spirit, and thou shalt excel in wisdom all that have gone before thee; neither after thee shall any arise like unto thee. But, query, Was not all this conditional? If he should walk in his ways, and keep his statutes and commandments, 1Ki 3:14. Was it not to depend upon his proper use of initiatory inspirations? Did he ever receive all this wisdom? Did not his unfaithfulness prevent the fulfillment of the Divine purpose? Instead of being the wisest of men, did he not become more brutish than any man? Did he not even lose the knowledge of his Creator, and worship the abominations of the Moabites, Zidonians, etc., etc.! And was not such idolatry a proof of the grossest stupidity? How few proofs does his life give that the gracious purpose of God was fulfilled in him! He received much; but he would have received much more, had he been faithful to the grace given. No character in the sacred writings disappoints us more than the character of Solomon

Clarke: 1Ki 3:12 - None like thee before thee

None like thee before thee - That is, no king, either in Israel or among the nations, as the following verse explains.

Clarke: 1Ki 3:16 - Then came there two women - harlots

Then came there two women - harlots - The word זנות zonoth , which we here, and in some other places, improperly translate harlots, is by the Chaldee (the best judge in this case) rendered פונדקין pundekayan , tavern-keepers. (See on Jos 2:1 (note)). If these had been harlots, it is not likely they would have dared to appear before Solomon; and if they had been common women, it is not likely they would have had children; nor is it likely that such persons would have been permitted under the reign of David. Though there is no mention of their husbands, it is probable they might have been at this time in other parts, following their necessary occupations; and the settling the present business could not have been delayed till their return; the appeal to justice must be made immediately.

Clarke: 1Ki 3:25 - Divide the living child in two

Divide the living child in two - This was apparently a very strange decision, and such as nothing could vindicate had it been carried into execution; but Solomon saw that the only way to find out the real mother was by the affection and tenderness which she would necessarily show to her offspring. He plainly saw that the real mother would rather relinquish her claim to her child than see it hewn in pieces before her eyes, while it was probable the pretender would see this with indifference. He therefore orders such a mode of trial as would put the maternal affection of the real mother to the utmost proof; the plan was tried, and it succeeded. This was a proof of his sound judgment, penetration, and acquaintance with human nature; but surely it is not produced as a proof of extraordinary and supernatural wisdom. We have several similar decisions even among heathens

Suetonius, in his life of the Emperor Claudius, cap. xv., whom he celebrates for his wonderful sagacity and penetration on some particular occasions, tells us, that this emperor discovered a woman to be the mother of a certain young man, whom she refused to acknowledge as her son, by commanding her to marry him, the proofs being doubtful on both sides; for, rather than commit this incest, she confessed the truth. His words are: Feminam, non agnoscentem fllium suum, dubia utrinque argumentorum fide, ad confessionem compulit, indicto matrimonio juvenis

Ariopharnes, king of Thrace, being appointed to decide between three young men, who each professed to be the son of the deceased king of the Cimmerians, and claimed the crown in consequence, found out the real son by commanding each to shoot an arrow into the body of the dead king: two of them did this without hesitation, the third refused, and was therefore judged by Ariopharnes to be the real son of the deceased. Grotius, on this place, quotes this relation from Diodorus Siculus; I quote this on his authority, but have not been able to find the place in Diodorus. This is a parallel case to that in the text; a covert appeal was made to the principle of affection; and the truth was discovered, as in the case of the mother of the living child.

Clarke: 1Ki 3:28 - They feared the king

They feared the king - This decision proved that they could not impose upon him; and they were afraid to do those things which might bring them before his judgment-seat

Clarke: 1Ki 3:28 - They saw that the wisdom of God was in him

They saw that the wisdom of God was in him - They perceived that he was taught of God, judged impartially, and could not be deceived. What was done to the other woman we are not told; justice certainly required that she should be punished for her lies and fraud.

Defender: 1Ki 3:2 - high places

Worship in high places was forbidden in the Mosaic law (Lev 26:30) because of its universal association with the idolatrous polytheistic pantheism of other nations. Such practice probably originated at the Tower of Babel and then was carried worldwide by the subsequent dispersion. However, the people had been commanded to bring their sacrifices to the tabernacle, and the tabernacle at this time had been erected on the high place at Gibeon (1Ch 16:39; 1Ch 21:29) after temporary sojourns at Gilgal, Shiloh and Nob. It is possible that this situation contributed to David's strong desire to build a permanent temple for the worship of God at Jerusalem."

Defender: 1Ki 3:7 - a little child

Actually Solomon was less than twenty years old when he became king. With the many external enemies of Israel and the complex internal intrigues surrounding him in Jerusalem, he surely needed divine wisdom, and God was pleased when this was his request. That such a young man could exhibit such wisdom was a great testimony to the reality of God and His choice of Solomon as king (1Ki 4:29-34). Despite Solomon's later failures, God greatly used him, even to serve as human author for part of His Word."

TSK: 1Ki 3:1 - affinity // and took // the city // his own // the house // the wall

am 2990, bc 1014, An, Ex, Is, 477

affinity : 2Ch 18:1; Ezr 9:14

and took : 1Ki 7:8, 1Ki 9:24, 1Ki 11:1

the city : 2Sa 5:7; 1Ch 11:7

his own : 1Ki 7:1-12

the house : 1Kings 6:1-38, 1Ki 7:13-15; 2Chr. 2:1-4:22; Ezr 5:11

the wall : 1Ki 9:15-19

TSK: 1Ki 3:2 - the people // was no

the people : It was not right to offer sacrifices in any place but where the tabernacle and ark were; and wherever they were, whether on a high place or a plain, sacrifices might be lawfully offered, previously to building of the temple. The tabernacle was now at Gibeon (2Ch 1:3), which was therefore called the great high place; whither we find Solomon, without censure, repaired to sacrifice. 1Ki 22:43; Lev 17:3-6, Lev 26:30; Deu 12:2-5; 2Ch 33:17

was no : 1Ki 5:3; 1Ch 17:4-6, 1Ch 28:3-6; Act 7:47-49

TSK: 1Ki 3:3 - loved // walking // only he

loved : Deu 6:5, Deu 10:12, Deu 30:6, Deu 30:16, Deu 30:20; 2Sa 12:24, 2Sa 12:25; Psa 31:23; Mat 22:37; Mar 12:29, Mar 12:30; Rom 8:28; 1Co 8:3; Jam 1:12, Jam 2:5; 1Jo 4:19, 1Jo 4:20, 1Jo 5:2, 1Jo 5:3

walking : 1Ki 3:6, 1Ki 3:14, 1Ki 2:3, 1Ki 2:4, 1Ki 11:34, 1Ki 15:3; 1Ch 28:8, 1Ch 28:9; 2Ch 17:3-5; Joh 14:15, Joh 14:21

only he : 1Ki 15:14, 1Ki 22:43; 2Ki 12:3, 2Ki 14:4, 2Ki 15:4, 2Ki 15:35, 2Ki 18:4, 2Ki 18:22

TSK: 1Ki 3:4 - Gibeon // a thousand

Gibeon : 1Ki 9:2; Jos 9:3, Jos 10:2; 1Ch 16:39, 1Ch 21:29; 2Ch 1:3, 2Ch 1:7-12

a thousand : 1Ki 8:63; 2Ch 1:6, 2Ch 7:5, 2Ch 29:32-35, 2Ch 30:24; Isa 40:16; Mic 6:6, Mic 6:7

TSK: 1Ki 3:5 - the Lord // in a dream // Ask what

the Lord : 1Ki 9:2

in a dream : Gen 28:12, Gen 28:13; Num 12:6; Job 33:14, Job 33:15; Mat 1:20, Mat 2:13, Mat 2:19

Ask what : 2Ch 1:7-12; Mat 7:7, Mat 7:8; Mar 10:36, Mar 10:38-51, Mar 11:24; Joh 14:13, Joh 14:14, Joh 15:16; Jam 1:5, Jam 1:6; 1Jo 5:14, 1Jo 5:15

TSK: 1Ki 3:6 - thy servant // great // mercy // according // that

thy servant : Num 12:7; 2Sa 7:5

great : 2Sa 7:8-12, 2Sa 12:7, 2Sa 12:8, 2Sa 22:47-51; 1Ch 29:12-14; Psa 78:70-72

mercy : or, bounty, Psa 13:6, Psa 116:7, Psa 119:17; 2Co 9:5, 2Co 9:11

according : 1Ki 2:4, 1Ki 9:4, 1Ki 15:5; 2Ki 20:3; Psa 15:2, Psa 18:20-24

that : 1Ki 1:48

TSK: 1Ki 3:7 - thou hast // a little // to go

thou hast : Dan 2:21, Dan 4:25, Dan 4:32, Dan 5:18, Dan 5:21

a little : 1Ch 29:1; Job 32:6-8; Ecc 10:16; Jer 1:6; Mat 18:3, Mat 18:4

to go : Num 27:17; Deu 31:2; 1Sa 18:16; 2Sa 5:2; Psa 121:8; Joh 10:3, Joh 10:4, Joh 10:9

TSK: 1Ki 3:8 - thy people // cannot

thy people : Exo 19:5, Exo 19:6; Deu 7:6-8; 1Sa 12:22; Psa 78:71

cannot : Gen 13:16, Gen 15:5, Gen 22:17; 1Ch 21:2, 1Ch 21:5, 1Ch 21:6, 1Ch 27:23, 1Ch 27:24

TSK: 1Ki 3:9 - Give therefore // understanding // to judge // discern // who is able

Give therefore : 1Ch 22:12, 1Ch 29:19; 2Ch 1:10; Psa 119:34, Psa 119:73, Psa 119:144; Pro 2:3-9, Pro 3:13-18; Pro 16:16; Jam 1:5, Jam 3:17

understanding : Heb. hearing, Pro 20:12

to judge : 1Ki 3:28; Psa 72:1, Psa 72:2; Pro 14:8; Ecc 7:11, Ecc 7:19, Ecc 9:15-18; Joh 5:30

discern : 2Sa 14:17; Isa 11:2-4; 1Co 2:14, 1Co 2:15; Eph 5:17; Phi 1:10 *Gr: Heb 5:14

who is able : Exo 3:11, Exo 3:12, Exo 4:10-13; Jer 1:6; Mat 3:11, Mat 3:14; 2Co 2:16, 2Co 3:5

TSK: 1Ki 3:10 - pleased

pleased : Pro 15:8

TSK: 1Ki 3:11 - hast not // long life // discern

hast not : Psa 4:6; Pro 16:31; Mat 20:21, Mat 20:22; Rom 8:26; Jam 4:2, Jam 4:3

long life : Heb. many days

discern : Heb. hear, 1Ki 3:9 *marg.

TSK: 1Ki 3:12 - I have done // I have given // neither

I have done : Psa 10:17; Isa 65:24; Rom 8:26, Rom 8:27; 1Jo 5:14, 1Jo 5:15

I have given : 1Ki 3:28, 1Ki 2:6, 1Ki 2:9, 1Ki 4:29-34, 1Ki 5:12, 1Ki 10:3-8, 1Ki 10:23, 1Ki 10:24; 2Ch 1:11, 2Ch 1:12, 2Ch 2:12, 2Ch 9:5-8; Ecc 1:13, Ecc 1:16; Luk 21:15

neither : Mat 12:42; Col 2:3

TSK: 1Ki 3:13 - And I // riches // shall not be

And I : Psa 84:11, Psa 84:12; Mat 6:33; Rom 8:32; 1Co 3:22, 1Co 3:23; Eph 3:20

riches : 1Ki 4:21-24, 1Ki 10:23-29; Pro 3:16

shall not be : or, hath not been

TSK: 1Ki 3:14 - if thou // as thy // I will lengthen

if thou : 1Ki 2:3, 1Ki 2:4; 1Ch 22:12, 1Ch 22:13, 1Ch 28:9; 2Ch 7:17-19; Psa 132:12; Zec 3:7

as thy : 1Ki 3:3, 1Ki 9:4, 1Ki 9:5, 1Ki 15:5; 2Ch 17:3, 2Ch 17:4, 2Ch 29:2, 2Ch 34:2; Act 13:22

I will lengthen : Deu 5:16, Deu 25:15; Psa 21:4, Psa 91:16; Pro 3:2, Pro 3:16; 1Ti 4:8

TSK: 1Ki 3:15 - awoke // before // peace offerings // a feast

awoke : Gen 41:7; Jer 31:26

before : 2Sa 6:17; 1Ch 16:1, 1Ch 16:2

peace offerings : 1Ki 8:63, 1Ki 8:65; Lev. 3:1-17, Lev 7:11-19; 2Sa 6:18, 2Sa 6:19; 2Ch 7:5, 2Ch 7:7-10, 2Ch 30:22-26

a feast : Gen 31:54, Gen 40:20; Est 1:3; Dan 5:1; Mar 6:21

TSK: 1Ki 3:16 - two women // harlots // stood

two women : Lev 19:29; Deu 23:17; Jos 2:1

harlots : The word zanoth , rendered harlots, is here translated by the Targumist, the best judge in this case, pundekon , ""tavern-keepers.""See note on Jos 2:1, and see note on Jdg 11:1. Had these women been harlots, it is not likely that they would have dared to appear before Solomon; nor is it likely that such persons would have been permitted in the reign of David. Their husbands might at this time have been following their necessary occupations in distant parts.

stood : Exo 18:13, Exo 18:16; Num 27:2

TSK: 1Ki 3:17 - O my lord

O my lord : Gen 43:20; Rom 13:7

TSK: 1Ki 3:20 - midnight // took

midnight : Job 24:13-17; Psa 139:11; Mat 13:25; Joh 3:20

took : 1Ki 3:21

TSK: 1Ki 3:21 - give

give : Gen 21:7; 1Sa 1:23; Lam 4:3, Lam 4:4

TSK: 1Ki 3:22 - Nay

Nay : 1Ki 3:23, 1Ki 3:24

TSK: 1Ki 3:25 - Divide

Divide : This was apparently a very strange decision; but Solomon saw that the only way to discover the real mother was by the affection and tenderness should would necessarily shew to her offspring. The plan was tried, and succeeded; and it was a proof of his sound judgment, penetration, and acquaintance with the human heart, or rather, of his extraordinary and supernatural wisdom. See note on 1Ki 3:28. The two following instances are in some faint manner to be compared to Solomon’ s decision, inasmuch as they also work upon the human sympathies. Suetonius, in his Life of the emperor Claudian, tells us, that this emperor discovered a woman to be the real mother of a young man, whom she refused to acknowledge, by commanding her to marry him, the proofs being doubtful on both sides; for, rather than commit incest, she confessed the truth. Diodorus Siculus also informs us, that Ariopharnes, king of Thrace, being appointed to decided between three young men, each of whom professed to be the son of the deceased king of the Cimmerians, and claimed the succession, discovered the real son by ordering each to shoot an arrow into the dead body of the kingcaps1 . tcaps0 wo of them did this without hesitation; but the real son of the deceased monarch refused. Pro 25:8

TSK: 1Ki 3:26 - her bowels // yearned // give her

her bowels : Gen 43:30; Isa 49:15; Jer 31:20; Hos 11:8; Phi 1:8, Phi 2:1; 1Jo 3:17

yearned : Heb. were hot, Psa 39:3

give her : Rom 1:31; 2Ti 3:3

TSK: 1Ki 3:28 - feared // the wisdom // in him // to do

feared : Exo 14:31; Jos 4:14; 1Sa 12:18; 1Ch 29:24; Pro 24:21

the wisdom : 1Ki 3:9-12; Ezr 7:25; Ecc 7:19; Dan 2:21, Dan 2:47, Dan 5:11; 1Co 1:24, 1Co 1:30; Col 2:3

in him : Heb. in the midst of him

to do : Psa 72:2, Psa 72:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Ki 3:1 - Made affinity with Pharaoh king of Egypt

Made affinity with Pharaoh king of Egypt as being a powerful neighbour. Took Pharaoh’ s daughter upon what conditions is not here expressed; but it is probable she was first instructed in and proselyted to the Jewish religion; as may be gathered,

1. Because he was not yet fallen from God, but loved the Lord, and walked in the statutes of David 1Ki 3:3 ; and therefore would never have married a gross idolater, which was so contrary to God’ s law, and so pernicious in its consequences.

2. Because he is no where reproved for this fact, as he is for loving many other strange women 1Ki 11:1 .

3. By comparing Ps 45 and the Book of Canticles; whereby it plainly appears that this action had something extraordinary in it, and was designed by God to be a type of Christ, calling his church to himself, and to the true religion, not only out of the Jews, but even out of the Gentile world. The city of David ; of which see 1Ki 2:10 ; into David’ s palace there. The house of the Lord , i.e. the temple appropriated to the worship and honour of God. The wall of Jerusalem round about ; which though in some sort built by David, 2Sa 5:9 , yet Solomon is here said to build, either because he made it higher, and stronger, and more beautiful and glorious; in which or the like sense Nebuchadnezzar is said to have built Babylon, Dan 4:30 ; or because he built another wall besides the former, for greater security; for after this time Jerusalem was encompassed with more walls than one.

Poole: 1Ki 3:2 - Only // In high places // Because there was no house // Unto the name of the Lord

Only: this particle is used here and 1Ki 3:3 , as an exception to Solomon’ s integrity and glory, and as his infirmity, and a blemish to his government, that he himself both permitted and practised this which was expressly forbidden, Lev 17:3,4 De 12:13,14 , except in some extraordinary cases. Possibly he permitted it because he thought it better to allow an error in a circumstance, than to occasion a neglect of the substance of God’ s worship, which he apprehended would follow upon a severe prohibition of that practice, because the people’ s hearts were generally and constantly set upon these high places, as appears from all the following history; and they were not willing to submit to so much trouble and charge as the bringing of all their sacrifices to one place would cause; nor would yield to it until the temple was built, which he knew would easily incline and oblige them to it; and that being speedily to be done, he might think it more advisable rather to delay the execution of that law of God for an approaching season, wherein he doubted not they would be sweetly and freely drawn to it, than at present to drive them to it by force; although these and all other prudential considerations should have given place to the will and wisdom of God.

In high places which were groves, or other convenient places upon hills, in which the patriarchs used to offer up their worship and sacrifices to God; and from them this custom was derived both to the Gentiles and the Jews; and in them the Gentiles sacrificed to idols, Jer 7:31 Eze 6:3,4 Ho 10:8 , the Hebrews to the true God.

Because there was no house which reason was not sufficient, for there was a tabernacle, to which they were as much confined as to the temple, De 12 , &c.

Unto the name of the Lord either,

1. To the Lord; the name of the Lord being oft put for the Lord himself, as Deu 28:58 Job 1:21 Psa 7:17 116:13 135:1 . Or,

2. To the honour, and praise, and service of God; to the glory of his name, i.e. of his majesty, and all his perfections, which shall be adored and manifested there.

Poole: 1Ki 3:3 - And // In the statutes of David

And or, yet , although he mistook and miscarried himself in the matter of high places, yet in the general his heart was right with God, and he both loved him with inward affection, and walked with him in outward conversation and worship.

In the statutes of David i.e. according to the statutes or commands of God, which are here called the statutes of David, not only because they were so freely chosen, and heartily loved, and diligently practised by David, but also because the observation of them was so earnestly pressed upon Solomon, and fortified with David’ s authority and command: see 1Ki 2:2-4 1Ch 28:8,9 .

Poole: 1Ki 3:4 - The great high place // A thousand burnt offerings did Solomon offer upon that altar

The great high place the most eminent and frequented, because there was the tabernacle and the altar of Moses, 1Ch 16:39 21:29 2Ch 1:3,5,6 , which possibly were placed upon a high or raised ground.

A thousand burnt offerings did Solomon offer upon that altar thereby showing his special respect to this above all other places, and by his example teaching and inviting all his people to do so.

Poole: 1Ki 3:5 - Quest // Answ // God said

Quest How could Solomon pray in his dream, or that prayer be acceptable to God, as this was, 1Ki 3:10 ?

Answ The dreams of men are not such insignificant things as many imagine. That good dreams are oftentimes praiseworthy, and evil dreams blameworthy, is not only the opinion of the Jews and Christians, but of divers of the wiser and better heathens; and the reason hereof is evident, because men’ s dreams are commonly the images of their minds and tempers, and do only reflect and represent, though but faintly and imperfectly, those very things which are most imprinted upon their hearts by their waking meditations and daily conversation; and therefore it is not unreasonable, that either the sinful dreams of evil-minded men should be imputed to them, and punished in them, or the virtuous dreams of good men be imputed to and rewarded in them: which was Solomon’ s case; for his heart having been daily and constantly employed in passionate longings and prayers for the wisdom which here he begs, it was a natural and likely thing that his heart should, as it did, work that way even in his dreams. Although, to speak truly and strictly, Solomon’ s prayer made in his dream would have been no way pleasing to God, nor profitable to himself, if it had not been the result of his daily and most serious practice; and though God signified his mind in a dream, yet it was Solomon’ s waking prayers (which were shadowed by this dark representation) which God accepted and requited; and this acceptance of God was signified to him in an extraordinary manner, and by a Divine dream, which was one of those ways whereby God oft used to communicate his will to his prophets and people. So the whole business lies thus: Solomon dreamed that God bid him ask what he would, 1Ki 3:5 , and that he did ask wisdom, 1Ki 3:6 , &c., and that God accepted his desire, 1Ki 3:10 , and gave him that gracious answer, 1Ki 3:11 . &c. And all this was done in a dream, but with this difference; Solomon’ s prayer was but imaginary, but God’ s answer was real, though conveyed in a dream. And when he awoke, he knew by Divine inspiration that this was a dream sent from God to assure him that he would give him wisdom, and riches, and honour, and this with respect unto his frequent, constant, and fervent waking desires, which his dream of his prayers did sufficiently intimate. See Poole "1Ki 3:6" .

God said i.e. he dreamed that God said so.

Poole: 1Ki 3:6 - Solomon said // In truth // truth // Uprightness of heart with thee

Solomon said i.e. he dreamed that he said. See Poole "1Ki 3:5" . Or, he really said. For although the use of reason is ordinarily so dark and imperfect in dreams, that such actings are not human actions; yet in extraordinary and Divine dreams it is but reasonable to allow something extraordinary. For who can doubt but God may so clear up and assist a man’ s reason in his dream, that he may have a true and strong apprehension of some things, which also may make a suitable impression upon the will or affections; and consequently such acts of the soul may be moral acts, and regardable by God and men? And this might be a kind of ecstatical rapture, whereby his soul might be as it were carried out of his body, as St. Paul’ s was, 2Co 12:3 , for a season; in which case both his reason might clearly and distinctly apprehend God’ s mind, and his gracious offer; and his will might make a free choice of wisdom; which therefore might be accepted and rewarded by God.

In truth either, first, Sincerely, and without dissimulation. But that is more fully expressed in the following words, in uprightness of heart. Or rather, secondly, In the true worship and service of God, in the profession, belief, practice, and defence of the truth, or of the true religion, or of God’ s will or word, which is called truth , Pro 23:23 Joh 17:17 Gal 3:1 . So

truth here contains all his duties to God, as

righteousness doth his duties to men, and uprightness the right manner of performing both sorts of duties.

Uprightness of heart with thee i.e. in thy judgment, to whom alone his heart was known; and to whom he oft appealed as the witness of his integrity; and with respect to whom he performed all his duties, even to men. Thou hast kept, or, reserved, that which thou didst not reserve for Saul, whose posterity thou didst cut off from the kingdom.

Poole: 1Ki 3:7 - I am but a little child // To go out or come in

I am but a little child so he was in years; not as if he were now but twelve years old, as many gather from this name of child; for that name is given to Ishmael when eighteen years old, Gen 21:14,15 , and to Rehoboam when forty-one years old, 2Ch 13:7 , where the word is the same in the Hebrew; and before this time David calls him a wise man, 1Ki 2:9 : but he was now not above twenty years old; and withal, (which he principally intends,) he was raw and unexperienced, as a child, in state affairs, and altogether unfit for so hard a task.

To go out or come in i.e. to govern my people, and manage affairs, as that phrase signifies, Num 27:17 Deu 31:2 Jos 14:11 .

Poole: 1Ki 3:8 - Is in the midst of thy people // Which thou hast chosen

Is in the midst of thy people i.e. is set over them to rule and guide them; a metaphor from the overseer of divers workmen, who usually is in the midst of them, that he may the better observe how each of them dischargeth his office.

Which thou hast chosen thy peculiar people, whom thou takest special care of, and therefore wilt expect a more punctual account of my government of them.

Poole: 1Ki 3:9 - An understanding heart // Judge // That I may discern between good and bad // Who is able

An understanding heart whereby I may both clearly discern, and faithfully perform, all the parts of my duty; for both these are spoken of in Scripture as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool , and one void of understanding.

Judge or, govern , as that word is used, Jud 3:10 4:4 Psa 7:8 67:4 Isa 2:4 16:5 .

That I may discern between good and bad to wit, in causes and controversies among my people; that I may not through mistakes, or prejudices, or passions, give wrong sentences, and call evil good , or good evil .

Who is able of himself, or without thy gracious assistance.

Poole: 1Ki 3:10

How such a dreaming prayer could please God See Poole "1Ki 3:5" , See Poole "1Ki 3:6" .

Poole: 1Ki 3:11 - Nor hast asked the life of thine enemies

Nor hast asked the life of thine enemies that God would take away their lives, or put them into thy power to destroy them.

Poole: 1Ki 3:12 - I have done according to thy words // A wise and an understanding heart // So that there was none // Neither after thee shall any arise like unto thee // Quest

I have done according to thy words I have granted, and do at this present grant, unto thee thy desire. And accordingly at this time God did infuse into him a far higher degree and greater measure of wisdom than he naturally had.

A wise and an understanding heart i.e. wisdom to govern thy people, to know and do thy several duties; which was the thing that Solomon desired, 1Ki 3:7,9 , and the effects whereof here follow, 1Ki 3:16 , &c.; and withal, all Divine and human wisdom, the knowledge of all things, of all the arts and sciences, as may be gathered from 1Ki 4:29 , &c., and that in a far greater proportion than by his years, and the time he could get for his study, could possibly produce.

So that there was none either no king, or rather, no man; for he is herein preferred, not only before all kings, but before all men, 1Ki 4:31 ; no mere man since the fall equalled him, to wit, in universal knowledge, and especially in the art of well-governing his people.

Neither after thee shall any arise like unto thee

Quest . Did not the apostles excel him? Answ. They did not in natural and political knowledge, but only in the knowledge of the mysteries of faith, which were more freely and more fully imparted in those times; the ignorance whereof was no disparagement to Solomon’ s wisdom, because they were not discoverable by any creature without Divine revelation, which God saw fit not to afford in Solomon’ s time. I know no inconvenience in affirming that Solomon’ s natural capacities were higher than any of the apostles; and Solomon had a more comprehensive knowledge of all things known in that age, than the apostles had in all the discoveries of their age.

Poole: 1Ki 3:13 - I have also given // There shall not be // All thy days

I have also given either, first, I have granted and decreed to give; for words signifying action are oft put only for the purpose of the action. Or rather, secondly, I will give , as it is expressed in the parallel place, 2Ch 1:12 ; I will as certainly give them, as if I had actually done it; for future certain things are oft expressed in Scripture in the past time, as is well known to all.

There shall not be so it is true of all the succeeding kings of Israel, of whom he speaks. Or, hath not been , as it is in the Hebrew; and so it may be true of all the kings that then were or had been in the world, whereof none was like to him, to wit, in all the things here mentioned, and wherein he is compared with them, which is not only in riches, but also in wisdom, and in honour or renown.

All thy days to wit of thy life; whereby he signifies, that these gifts of God were not temporary and transient, as they were in Saul, but such as should abide with him whilst he lived.

Poole: 1Ki 3:14 - If thou wilt walk in my ways

If thou wilt walk in my ways: this caution God gives him, lest his great wisdom should make him proud, or careless, or presumptuous, as if he were out of all danger; and to oblige him to more care and circumspection to avoid the snares and mischiefs to which so much prosperity and glory would probably expose him; and withal, to justify himself in case he should afterwards alter the course of his providence towards Solomon; and that when men are surprised with Solomon’ s dreadful fall, they might know it was no surprisal to God, but that he did foresee it, and would overrule it to his own glory one way or other.

Poole: 1Ki 3:15 - It was a dream // The ark of the covenant of the Lord // Offered up burnt-offerings // And offered peace-offerings

It was a dream i.e. he perceived that it was a dream; not a vain dream, wherewith men are commonly deluded; but a Divine knew, dream, assuring him of the thing; which he partly by a Divine impression and inspiration thereof in his mind after he was awakened; and partly by the vast alteration which he presently found within himself in point of wisdom and knowledge.

The ark of the covenant of the Lord was there in the city of David, 2Sa 6:17 , before which he presented himself in the way of holy ministration and adoration, which may be noted by the word stood. Or that word may note his abode there for some consider able time, as the offering of so many sacrifices required.

Offered up burnt-offerings chiefly for the expiation of his and his people’ s sins, through the blood of Christ, manifestly signified in these sacrifices.

And offered peace-offerings solemnly to praise God for all his mercies, and especially for giving him a quiet and fixed possession of the kingdom, and for his glorious appearance to him in a dream, and for the great promise therein made to him, and the actual accomplishment of it since wrought in him.

Poole: 1Ki 3:16 - Harlots // Unto the king // Stood there before him

Harlots or, victuallers ; for the Hebrew word signifies both. See Poole "Jos 2:1" . And possibly they might be both; this by their open profession, and the other by their secret practice: not that they were common harlots; for neither would Solomon have tolerated such; nor durst such have presented themselves before so wise and just a ruler; nor did such use either to bring forth children, or to have such a tender care of and affection to them as these express. Yet that they were unmarried persons, and so guilty of fornication, seems most probable, both because there is no mention of any husbands, whose office it was, if there were any such, to contest for their wives; and because they lived a solitary life in one house.

Unto the king: haply they had presented their cause to the inferior courts, who could not determine; and therefore now they bring it to the king, as the supreme magistrate, and famous for his wisdom.

Stood there before him desiring and expecting his sentence in the case.

Poole: 1Ki 3:18 - The third day // There was no stranger with us in the house

The third day so they could not be distinguished by their age.

There was no stranger with us in the house therefore no witness on either side; and although there might be some sensible difference to an exact observer between the features of the two children, yet it is not probable that was much minded by the neighbours; for though civil women might assist them both in their child-births, yet it is not likely they would afterwards converse much with them, as being persons of suspected fame, and the features of the children, especially for so few days, might easily be so like, that it was difficult to discern the one from the other. And the testimonies of the women were of equal credit, i.e. of none at all.

Poole: 1Ki 3:19

And so smothered it; which she justly conjectures, because there were evidences of that kind of death, but no appearance of any other cause thereof.

Poole: 1Ki 3:20 - She arose at midnight // Took my son from beside me // While thine handmaid slept

She arose at midnight when I was asleep, as she reasonably and truly concluded.

Took my son from beside me either because she really desired the comfort of a child, to be educated by her, and owned as hers; or because she would not be thought guilty of the child’ s death, for which she knew not how severely Solomon would punish her.

While thine handmaid slept as she might well know, because had she been awake, she had discovered and prevented her design.

Poole: 1Ki 3:22

Both peremptorily and vehemently affirmed the same thing, oft repeating the same words.

Poole: 1Ki 3:25

He said this with seeming sincerity and earnestly, though with a design far above the reach of the two women or of the people present, who probably with admiration and horror expected the execution of it.

Poole: 1Ki 3:27

As is evident from her natural and motherly affection to the child, which she had rather have alienated and given away from her than destroyed.

Poole: 1Ki 3:28 - The wisdom of God // as the cedars or mountains // Was in him to judgment

The wisdom of God either great and eminent wisdom,

as the cedars or mountains of God are the highest and most eminent of the kind; or Divine wisdom with which God had inspired him for the better government of his people.

Was in him to judgment to assist him in wisely examining and justly determining the causes and controversies of his people.

Haydock: 1Ki 3:1 - Solomon // Daughter // David

Solomon. By the death of his enemies, and by his affinity with the king of Egypt, and his friendship with Hiram, king Tyre, who were the most potent princes in the neighbourhood. Eupolemus (ap. Eusebius, præp.) has a letter of Solomon to Pharao Vaphres, in which the latter is said to have been the friend of David; (Salien) and Clement of Alexandria (Strom. i.) produces the testimony of Polyhistor, saying, that Vaphres sent 80,000 Egyptian workmen to assist Solomon to build the temple. ---

Daughter. Who probably, embraced the true religion; so that her praises are supposed to be recorded in the 44th Psalm, and in the canticles; though it seems she afterwards relapsed, and became the chief instrument in the perversion of the king, chap. xi. 1. ---

David. She dwelt in the apartments of Bethsabee, (Canticle of Canticles iii. 4., and viii. 2,) till a magnificent palace could be built for her reception, chap. vii. 8. To marry idolatrous women was strictly forbidden, Deuteronomy vii. 3., 1 Esdras x. 2., and 2 Esdras xiii. 26.

Haydock: 1Ki 3:2 - But yet // High places

But yet. It is not clear to what this refers. Hebrew, "for the rest, (Calmet) or only;" (as also ver. 3,) which may signify that the people, and their king, were blamable; or else, that they zealously offered sacrifices to God, even before the temple was erected. (Haydock) ---

Those who afterwards left that sacred place, to imitate the conduct of idolaters, or of the ancient patriarchs, which was no longer tolerated, are justly condemned. (Calmet) ---

High places. That is, altars where they worshipped the Lord, indeed, but not according to the ordinance of the law; which allowed of no other places for sacrifice but the temple of God. Among these high places, that of Gabaon was the chief, because there was the tabernacle of the testimony wich had been removed from Silo to Nobe, and from Nobe to Gabaon. (Challoner) ---

Hither David would have gone, as Solomon did, ver. 4. (Calmet) ---

Hence this was not, at least, once of those high places, where it was unlawful to offer sacrifice; as the tabernacle was there, and the altar of holocausts, which Moses had erected. The obligation of sacrificing in no place, except in that which the Lord had appointed, regarded the times while the ark was in the desert, (Haydock) and when it was placed in the temple. While it continued in an unsettled state, people enjoyed more liberty in this respect; (Calmet) particularly when there was a prophet present, to sanction what they did. (Haydock)

Haydock: 1Ki 3:3 - Only

Only, &c. Which David had not done, though it was lawful. (Pineda) ---

Yet we read that he offered victims on Sion, &c., 2 Kings vi. 18. (Haydock)

Haydock: 1Ki 3:4 - Victims

Victims. These he accompanied with most fervent prayer, Wisdom vii. 7., and 2 Paralipomenon i. 9.

Haydock: 1Ki 3:5 - In a

In a prophetic dream, or ecstasy. His mind had been so filled with the desire of wisdom, that the same thoughts recurred to him while he slept; and, as he had entertained them voluntarily before, he acquired fresh merit even during that time; as a man, who indulges sensual affections, becomes responsible for the accidents of the night. (St. Thomas Aquinas, [Summa Theologiae] 1. 2. q. 113. a. 2. and 2. 2. 9. 154. a. 5.) (St. Augustine, de Gen. ad lit. xii. 15.) (Calmet)

Haydock: 1Ki 3:7 - In

In. So as to judge with discretion, and to lead my people. (Calmet)

Haydock: 1Ki 3:9 - Understanding

Understanding. Literally, "docile." (Haydock) ---

Hebrew, "willing to hear," and to obey God. (Menochius)

Haydock: 1Ki 3:12 - After thee

After thee. Solomon has given us some idea of his wisdom in the works which he has left. They were dictated by the Holy Spirit, who adorned his soul with so many graces, chap. iv. 29, 30. (Haydock) ---

His knowledge of nature, and of the art of governing, excelled that of any of the kings of Israel; (Lyranus, &c.; 2 Paralipomenon ix.) though Moses and the apostles had a more comprehensive knowledge of the mysteries of God. (Calmet) ---

Yet, even granting that no mere man might come up to him, Jesus Christ, in whom the treasures of wisdom were contained, was far superior. (Haydock) ---

General propositions are often to be understood with a limitation. (Menochius)

Haydock: 1Ki 3:13 - Heretofore

Heretofore: 2 Paralipomenon (i. 12,) adds, nor after thee, Ecclesiastes ii. 7.[i. 16.?] This is also limited by some to the kings of that country. But the riches of Solomon were not exceeded by those of the greatest monarchs. Diss., "on the riches which David left." (Calmet)

Haydock: 1Ki 3:14 - Days

Days. But this he forfeited. (Menochius)

Haydock: 1Ki 3:15 - Dream

Dream. Sent by God, as [in] Genesis xli. 1. (Calmet)

Haydock: 1Ki 3:16 - Harlots

Harlots. Rather than simply, "innkeepers." (Chaldean) (Menochius) ---

The latter signification of Zona might, however, seem more natural; as harlots seldom have children; or, at least, any affection for them. Neither would such people have dared to appear before the king, Deuteronomy xxiii. 17.

Haydock: 1Ki 3:19 - Him

Him. This she suspected to be the case. They did not then place infants in the cradle, but let them sleep in their bosoms. (Calmet)

Haydock: 1Ki 3:25 - Other

Other. This sentence manifested the wisdom of Solomon, who knew that the real mother would feel the emotions of parental tenderness. By similar experiments, the truth has sometimes been discovered. Claudius obliged a mother to own her son, by ordering her to take him for a husband. (Seutonius xv.) ---

The king of Trace told three who pretended to be the sons of the deceased king of the Cimmerians, to shoot an arrow at the corpse; which the real son would not do. (Calmet) (Diodorus, Sic.) ---

A native of Mexico, reclaiming a horse which a Spaniard pretended was his, as the judge was under some doubts, the American threw his cloak over the horse's head, and asked which eye was blind? The Spaniard replied, the right; and thus was detected. (Palafox.)

Gill: 1Ki 3:1 - And Solomon made affinity with Pharaoh king of Egypt // and took Pharaoh's daughter // and brought her into the city of David // until he had made an end of building his own house // and the house of the Lord // and the wall of Jerusalem round about

And Solomon made affinity with Pharaoh king of Egypt,.... Pharaoh was a common name of the kings of Egypt, of whom no mention is made in Scripture from the times of Moses until this time; which may seem strange, when it is considered that that kingdom was a potent one, and near the land of Canaan; but it was governed by a race of kings in this period of time, of whom, as Diodorus Siculus ⁱ says, there is nothing worthy of relation. The name of this Pharaoh, according to Eupolemus ^k, an Heathen writer, was Vaphres; for he says, that David contracted a friendship with this king, and he relates some letters which passed between him and Solomon, concerning sending him workmen for the building of the temple, which are still preserved; but Calvisius ^l thinks it was Sesostris; what this affinity was is next observed:

and took Pharaoh's daughter: that is, married her; who, according to Ben Gersom, was proselyted first to the Jewish religion; which is very probable, or otherwise it can hardly be thought Solomon would marry her; and as the forty fifth psalm, Psa 45:1, and the book of Canticles, supposed to be written on that occasion, seem to confirm; to which may be added, that it does not appear she ever enticed or drew him into idolatry; for, of all the idols his wives drew him into the worship of, no mention is made of any Egyptian deities. The Jews say ^m Rome was built the same day Solomon married Pharaoh's daughter, but without foundation: this was not Solomon's first wife; he was married to Naamah the Ammonitess before he was king, for he had Rehoboam by her a year before that for Solomon reigned only forty years, and Rehoboam, who succeeded him, was forty one years of age when he began to reign, 1Ki 11:41;

and brought her into the city of David; the fort of Zion:

until he had made an end of building his own house: which was thirteen years in building, and now seems to have been begun, 1Ki 7:1;

and the house of the Lord; the temple, which according: to the Jewish chronology ⁿ, was begun building before his marriage of Pharaoh's daughter, and was seven years in building; and therefore this marriage must be in the fourth year of his reign; for then he began to build the temple, 1Ki 6:37; and so it must be, since Shimei lived three years in Jerusalem before he was put to death, after which this marriage was, 1Ki 2:37;

and the wall of Jerusalem round about; all which he built by raising a levy on the people, 1Ki 9:15; and when these buildings were finished, he built a house for his wife, but in the mean while she dwelt in the city of David.

Gill: 1Ki 3:2 - Only the people sacrificed in high places // because there was no house built unto the name of the Lord until those days

Only the people sacrificed in high places,.... On the tops of their houses, on hills and mountains, and particularly at the high place in Gibeon, where the tabernacle was:

because there was no house built unto the name of the Lord until those days; to which they were obliged to repair as afterwards, and there offer their sacrifices, as the Lord had commanded, Deu 12:5.

Gill: 1Ki 3:3 - And Solomon loved the Lord // walking in the statutes of David his father // only he sacrificed and burnt incense in high places

And Solomon loved the Lord,.... The worship of the Lord, as the Targum: and which he showed by

walking in the statutes of David his father; in which his father walked, which were the statutes of the Lord, or which he exhorted him to walk in, and were the same, 1Ki 2:3;

only he sacrificed and burnt incense in high places; besides that at Gibeon, which it seems David did not.

Gill: 1Ki 3:4 - And the king went to Gibeon to sacrifice there // for that was the great high place // a thousand burnt offerings did Solomon offer upon that altar

And the king went to Gibeon to sacrifice there,.... About four or five miles from Jerusalem; See Gill on 1Ki 2:28;

for that was the great high place; not that the place itself might be higher than others that were used; but here were the tabernacle of Moses, and the altar; so that it was a more dignified place, and more sacred because of them:

a thousand burnt offerings did Solomon offer upon that altar; the brazen altar of burnt offerings there; not at one time, but on several days successively; though Jarchi says on one day; and which was a prodigious number, never was known the like, unless at the dedication of the temple, 1Ki 8:63.

Gill: 1Ki 3:5 - In Gibeon the Lord appeared to Solomon in a dream by night // and God said, ask what I shall give thee

In Gibeon the Lord appeared to Solomon in a dream by night,.... This was not a common natural dream, but an extraordinary, divine, and supernatural one, a prophetic dream, a night vision, such as God used to speak in to his prophets; in which he had the full use of his reasoning powers, was under divine impressions, and in a spiritual frame of mind, and in the exercise of grace; it was not a mere dream that the Lord did appear to him, but he really did appear to him while sleeping and dreaming, by some display of his glory in some way or another:

and God said, ask what I shall give thee; he did not hereby dream that God said to him, but he really did say this; bid him ask what he would and it should be given him; he knew what he designed to give, but he would have it asked of him, as he will be inquired of by all his people to do that for them which he has intended and provided for them; and it is encouragement enough for them to ask, since he has promised to give.

Gill: 1Ki 3:6 - And Solomon said // 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 // 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

And Solomon said,.... In his dream; not that he dreamt he said, when he did not; but he really said, as follows:

thou hast showed unto thy servant David my father great mercy; bestowed many favours and blessings upon him, both temporal and spiritual:

according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; in the truth of doctrine and worship, according to the revealed will and word of God, and which he observed with great strictness, living soberly, righteously, and godly, though not without failings and imperfections, yet with great integrity and sincerity; and this holy walk of his was not the cause of God's showing mercy to him, nor was it in proportion to that, but what he was influenced to by the mercy that was shown him:

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; a son to be his successor, meaning himself; which was an additional favour to all the rest, and was in reserve, and now bestowed, as time had made to appear.

Gill: 1Ki 3:7 - And now, O Lord my God, 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

And now, O Lord my God, thou hast made thy servant king instead of David my father,.... Removed by death, in whose stead he reigned by the appointment of God, and through his overruling providence, notwithstanding the attempts made to prevent it, and therefore to God he ascribes it:

and I am but a little child; not in age and stature, but in knowledge and understanding; for though his father called him a wise man, and he was judged so by others, and really was one, yet in his own opinion and thought of himself such was his modesty and humility, that he was but a child as to his intellectual powers and capacity for government: some understand this of age; and the Jews commonly say he was but twelve years of age when he was anointed king, which they reckon thus; that he was born at the time that Ammon ravished Tamar, two years after which was Absalom's sheep shearing, when he slew Amnon, on which he fled to Geshur, and was there three years; here are five years; he returned thence and was at Jerusalem two years; lo, seven years; he rebelled and was slain, and after that there was a famine of three years, which make ten; and in the year following David numbered the people, which was nine or ten months in doing; the next year he died, which was the fortieth of his reign, in all twelve years; so reckon Jarchi and Kimchi; and Eupolemus, an Heathen writer ⁿ, is express for it, who says, that David, when he had reigned forty years, delivered up the kingdom to Solomon his son, being then twelve years of age, which he must receive from the tradition of the Jews; the same is said by several of the ancient fathers, as Ignatius ^o and Jerom ^p; but this cannot be fact; for, if so, his son Rehoboam must be born to him when he was but eleven years of age; See Gill on 1Ki 3:5; it is best therefore to interpret this of the sense he had of the weakness of his understanding, and of his incapacity for government, as the next clause explains it:

I know not how to go out or come in; in the administration of government, to execute his office as a king, in allusion to shepherds, as kings are sometimes called, going in and out before their sheep.

Gill: 1Ki 3:8 - And thy servant is in the midst of thy people which thou hast chosen // a great people, that cannot be numbered and counted for multitude

And thy servant is in the midst of thy people which thou hast chosen,.... To be his special and peculiar people above all people on the earth; this is not to be understood locally, though Jerusalem, where his palace was, was in the middle of the land; but of the exercise of his office, he being placed over the people, and among them, and having the care and inspection of them:

a great people, that cannot be numbered and counted for multitude; being for number as the stars in the sky, and as the sand upon the seashore, as had been promised.

Gill: 1Ki 3:9 - Give therefore thy servant an understanding heart, to judge thy people // that I may discern between good and bad // for who is able to judge this thy so great a people

Give therefore thy servant an understanding heart, to judge thy people,.... Not an understanding of things spiritual, nor of things natural, though both were given him, but of things political, what related to the civil government, that he might be able to judge or rule the people of Israel in the best manner:

that I may discern between good and bad; not merely between moral good and evil, of which he had a discernment; but between right and wrong in any case or controversy that came before him between man and man, that so he might be able to pass a right sentence, and do justice to every one:

for who is able to judge this thy so great a people? who are so very numerous, and have so many causes to be heard and and those many of them very intricate and difficult; so that no man is equal to such arduous work, unless he has more than an ordinary capacity given him by the Lord.

Gill: 1Ki 3:10 - And the speech pleased the Lord, that Solomon had asked this thing.

And the speech pleased the Lord, that Solomon had asked this thing. Understanding in the affairs of civil government; since he had respect not to his own private benefit and advantage, but the good of the people he governed, and the honour and glory of God, who had set him over them, they being his chosen people, and whose vicegerent he was.

Gill: 1Ki 3:11 - And God said unto him // because thou hast asked this thing // and hast not asked for thyself long life // neither hast asked riches for thyself // nor hast asked the life of thine enemies // but hast asked for thyself understanding to discern judgment

And God said unto him,.... Being yet in a dream:

because thou hast asked this thing; wisdom for government:

and hast not asked for thyself long life; which is naturally desired by men, and always reckoned a great temporal blessing, and especially to be wished for by a king living in great pomp and splendour:

neither hast asked riches for thyself; to support his grandeur; for though David his father had left him much, yet not for himself, but for the building of the temple:

nor hast asked the life of thine enemies; victory over them, and to have it in his power to take away their lives when he pleased; which kings, and especially tyrants, are desirous of, such as are ambitious, haughty, and revengeful:

but hast asked for thyself understanding to discern judgment; where the right of a cause lay, that so he might make a right judgment of it, and pass a righteous sentence, a sentence not to the injury of any.

Gill: 1Ki 3:12 - Behold, I have done according to thy words // lo, I have given thee a wise and an understanding heart // so that there was none like thee before thee, neither after thee shall any arise like unto thee

Behold, I have done according to thy words,.... Expressed in his request: he not only promised he would grant him it, but he had already done it, or at least had begun to do it:

lo, I have given thee a wise and an understanding heart; had greatly increased his wisdom and understanding in things political, things respecting civil government, and also in things natural, in the knowledge of the things of nature as appears from 1Ki 4:33; and of the arts and sciences:

so that there was none like thee before thee, neither after thee shall any arise like unto thee: which some restrain to kings, and to the kings of Israel; that there were none of the kings before him, as Saul and David, like him for wisdom, nor any of the kings of Judah and Israel after him; but it may include all men of all nations in the world, since he is said to be wiser than all men; and some other nations, and particular men of other nations, famous for wisdom, are expressly mentioned as inferior to him, 1Ki 4:30; but then this must be understood of men since the fall; for Adam, doubtless, had a larger stock of knowledge and understanding in his state of innocence than ever Solomon had; and it must be restrained to political and natural knowledge; for, as for divine knowledge, Kimchi excepts Moses; and we may well except the apostles of Christ for spiritual and evangelical knowledge; and as for our Lord, the antitype of Solomon, he is greater than him in all kind of knowledge, all the treasures of wisdom and knowledge being hid in him, see Mat 12:42.

Gill: 1Ki 3:13 - And I have also given thee that which thou hast not asked // both riches and honour // so that there shall not be any among the kings like unto thee all thy days

And I have also given thee that which thou hast not asked,.... That is, intended to give him, and now promised it, and was about to bestow it on him:

both riches and honour; the former through the presents and tribute of the nations about him, and his trading to foreign parts; and the latter chiefly through his wisdom, the fame of which was spread everywhere:

so that there shall not be any among the kings like unto thee all thy days; that is, none like him for riches and honour among all the kings of the neighbouring nations so long as he lived; though there might be kings in later times as rich, or richer than he, as Croesus, Alexander, &c. but then not so honourable as he; so, putting both together, there were no kings like him before or after, and especially if wisdom be added to them, as in 2Ch 1:12.

Gill: 1Ki 3:14 - And if thou wilt walk in my ways // to keep my statutes and my commandments // as thy father David did walk // then I will lengthen thy days

And if thou wilt walk in my ways,.... Prescribed and directed to in his word,

to keep my statutes and my commandments; ceremonial, moral, and judicial:

as thy father David did walk; which Solomon himself had observed, 1Ki 3:6; and whose walk was worthy of his imitation:

then I will lengthen thy days; the other promises of riches and honour are absolute, but this of long life conditional, depending upon his holy walk and conversation; and hence, because he failed in this the Jews observe he did not attain to long life, dying, as they suppose, at fifty two years of age; which is grounded on a wrong hypothesis, that he was but twelve years of age when he he began to reign, and he reigned forty years, as before observed.

Gill: 1Ki 3:15 - And Solomon awoke, and, behold, it was a dream // and he came to Jerusalem // and stood before the ark of the covenant the Lord // and offered up burnt offerings, and offered peace offerings // and made a feast to all his servants

And Solomon awoke, and, behold, it was a dream,.... Not that it was nothing but a dream, a natural one, a vain and empty one, but a divine and supernatural one, a dream of prophecy, as the Jews call it, or a prophetic dream; a true one, which had its fall accomplishment in him, the truth of which he perceived as soon as he awoke; for he found himself possessed of such a measure of wisdom and knowledge he never had before, which occasioned the thanksgiving and joy next expressed:

and he came to Jerusalem; from Gibeon, accompanied by his nobles and servants:

and stood before the ark of the covenant the Lord; which was in a tent David had pitched for it there, 2Sa 6:17; here he stood with holy reverence, as in the presence of the Lord, and as a servant of his, to minister to him, and as a worshipper of him, with a heart full of gratitude for the great things he had done for him, and promised to him:

and offered up burnt offerings, and offered peace offerings; by way of thankfulness for his quiet settlement in the for the Lord's appearance to him at Gibeon, and what he had already given, and promised to give:

and made a feast to all his servants; in a way of joy and gladness for the above layouts; this feast was either the part of the peace offerings he offered, which belonged to the offerer to eat with his friends, or this was a special feast made at his own palace for his courtiers.

Gill: 1Ki 3:16 - Then came there two women that were harlots unto the king // and stood before him

Then came there two women that were harlots unto the king,.... The same day, as Abarbinel thinks, the night before which the Lord had appeared to Solomon; this came to pass through the providence of God, that there should be immediately an instance and proof of the wisdom and understanding the Lord had given to Solomon; these women, according to the Targum, were victuallers or inn keepers; and so Ben Gersom thinks they were sellers of food, as Rahab; though he observes it is possible they might, prostitute themselves: this may be said in their favour, that common prostitutes do not usually bear children, or, when they do, take no care of them, have no affection for them, and much less are fond of them, as these seem to be; but, on the other hand, no mention being made of their husbands, and living together in one house, and alone, and being impudent, brawling, and litigious, give great suspicion of the truth of the character they bear in our version and others:

and stood before him; to lay their case before him, and each plead their own cause; it may be, it had been tried in another court before, and could not be determined, and so was brought to the king; and, if so, the wisdom of Solomon was the more conspicuous, in deciding it in the manner he did.

Gill: 1Ki 3:17 - And the one woman said // O my lord, I and this woman dwell in one house // and I was delivered of a child with her in the house

And the one woman said,.... Who was the plaintiff:

O my lord, I and this woman dwell in one house; pointing to the defendant, who stood by her:

and I was delivered of a child with her in the house; she being present at the delivery, and she only, as it should seem.

Gill: 1Ki 3:18 - And it came to pass, the third day after I was delivered // that this woman was delivered also // and we were together; there was no stranger with us in the house // save we two in the house

And it came to pass, the third day after I was delivered,.... Of a child, as before expressed:

that this woman was delivered also; of another child; and being both of the same sex, both sons, as afterwards appears; and being so nearly of an age, it was difficult to distinguish them;

and we were together; there was no stranger with us in the house,

save we two in the house; so that in this trial no evidences could be produced on either side.

Gill: 1Ki 3:19 - And this woman's child died in the night // because she overlaid it

And this woman's child died in the night,.... Whether the same night following the day it was born is not certain;

because she overlaid it; or laid upon it, being heavy through sleep, and not knowing what she did, turned herself upon it, and smothered it; because it had no previous illness, or any marks of any disease it could be thought to die of, and perhaps there might be some of its being overlaid.

Gill: 1Ki 3:20 - And she arose at midnight // and took my son from beside me, while thine handmaid slept // and laid it in her bosom, and laid her dead child in my bosom

And she arose at midnight,.... Perceiving what she had done, that she had overlaid her child, and it was dead; either through fear of punishment inflicted on persons thus negligent, or because of the disgrace of it, taking no more care of her child, she made use of the following stratagem:

and took my son from beside me, while thine handmaid slept; this served to puzzle the cause, for how could she know what she did when she was asleep? this she could not prove, it was only conjecture:

and laid it in her bosom, and laid her dead child in my bosom; where she found it in the morning; but still what proof was there that it was the other woman's, and not her own, that lay dead in her bosom?

Gill: 1Ki 3:21 - And when I rose in the morning to give my child suck // behold, it was dead // but when I had considered it in the morning // behold, it was not my son which I did bear

And when I rose in the morning to give my child suck,.... As she used to do:

behold, it was dead; her own child, as she thought at first:

but when I had considered it in the morning; it was towards morning, or just at break of day, when she arose to suckle it, and found it dead: but when it was broad day, and the light of the morning was increased, she more narrowly viewed it, and by its features, or some marks she had observed;

behold, it was not my son which I did bear: she was fully satisfied it was not her own child, but another.

Gill: 1Ki 3:22 - And the other woman said // nay, but the living is my son, and the dead is thy son // and this said // no: but the dead is thy son, and the living is my son // thus they spake before the king

And the other woman said,.... The defendant:

nay, but the living is my son, and the dead is thy son; she denied what the other said, but offered nothing in proof of it:

and this said; she who was the plaintiff replied in the same language:

no: but the dead is thy son, and the living is my son; without being able to add anything in confirmation of what she had deposed:

thus they spake before the king; several times, over and over again, what is before expressed, having nothing to produce on either side in proof of their assertions; so that it was very difficult to determine to whom the living child belonged.

Gill: 1Ki 3:23 - Then said the king // the one saith, this is my son that liveth, and thy son is the dead // and the other saith nay; but thy son is the dead, and my son is the living

Then said the king,.... As judge, summing up what had been said on both sides, which were only bare assertions without proof; the one affirming what the other denied, and the other denying what the other affirmed:

the one saith, this is my son that liveth, and thy son is the dead;

and the other saith nay; but thy son is the dead, and my son is the living; this he repeated to show to all present that no determination could be made by what had been said on each side, and that some other method must be taken.

Gill: 1Ki 3:24 - And the king said, bring me a sword // and they brought a sword before the king

And the king said, bring me a sword,.... The design of which might not at first appear to the court, and it might be thought strange, and greatly wondered at: what should be the meaning of it:

and they brought a sword before the king; his commands were obeyed.

Gill: 1Ki 3:25 - And the king said // divide the living child in two // and give half to the one, and half to the other

And the king said,.... To one of his officers:

divide the living child in two; not that he meant it should be actually done, though it might at first be thought he really intended it, and so strike the minds of some with horror, as it did, however, the mother; but he ordered this, to try the affections of the women, and thereby come to the true knowledge of the affair; though, some think he knew it before by their countenances and manner of speech, but that he was desirous all present might see it, and be satisfied of it:

and give half to the one, and half to the other; since both claimed it.

Gill: 1Ki 3:26 - Then spake the woman, whose the living child was, unto the king // (for her bowels yearned upon her son) // and she said, O my lord // give her the living child, and in no wise slay it // but the other said, let it be neither mine nor thine, but divide it

Then spake the woman, whose the living child was, unto the king,.... In haste, and with great vehemency, lest the executioner should at once dispatch it:

(for her bowels yearned upon her son); not being able to bear to see his life taken away:

and she said, O my lord: or, "on me ^q, my lord"; let the sin, the lie that I have told, be on me, and the punishment of it; she rather chose to be reckoned a liar, and to endure any punishment such an offence deserved, than that her child should be cut asunder:

give her the living child, and in no wise slay it; being willing to part with her interest in it, rather than it should be put to death:

but the other said, let it be neither mine nor thine, but divide it; for as she knew it was not her own, she had no affection for it, nor desire to have it; chose rather to be clear of the expense of keeping and nursing it, and would, by its being put to death, be avenged of her adversary, who had brought this cause before the king.

Gill: 1Ki 3:27 - Then the king answered and said, give her the living child // and in no wise slay it // she is the mother thereof

Then the king answered and said, give her the living child,

and in no wise slay it,.... That is, to her who desired it might not be slain, but rather be given to her who had no right to it:

she is the mother thereof; which might be strongly concluded from her compassion for it, her eagerness and earnestness to have its life spared, and from the indifference of the other, yea, from her cruelty and barbarity in moving to have it divided.

Gill: 1Ki 3:28 - And all Israel heard of the judgment which the king had judged // and they feared the king // for they saw that the wisdom of God was in him to do judgment

And all Israel heard of the judgment which the king had judged,.... In the above case; the decision of it was divulged throughout the land, and the fame of it was spread everywhere:

and they feared the king; reverenced him as a wise, judicious, and faithful king, and feared to do anything of a criminal nature, as perceiving that he was so sagacious and penetrating, that he would discover it quickly, and bring them to shame and punishment:

for they saw that the wisdom of God was in him to do judgment; that God had put more than ordinary wisdom into him, to make a right judgment in causes that came before him, and finish them in the most just and equitable manner.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 1Ki 3:1

¹ sn The phrase City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 1Ki 3:2

¹ sn Offering sacrifices at the high places. The “high places” were places of worship that were naturally or artificially elevated.

² tn Heb “for the name of the Lord.” The word “name” sometimes refers to one’s reputation or honor (thus the translation here, “to honor the Lord”). The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.

NET Notes: 1Ki 3:3

¹ tn Heb “Solomon loved the Lord by walking in.”

² tn Or “policies, rules.”

NET Notes: 1Ki 3:4

¹ tn Heb “for it was the great high place.”

² tn The verb form is an imperfect, which is probably used here in a customary sense to indicate continued or repeated action in past time. See GKC 314 §107.b.

NET Notes: 1Ki 3:5

¹ tn Or “revealed himself.”

² tn Heb “ask.”

NET Notes: 1Ki 3:6

¹ tn Heb “did.”

² tn Heb “walked before.”

³ tn Heb “in faithfulness and in innocence and in uprightness of heart with you.”

⁴ tn Heb “and you have kept to him this great loyalty and you gave to him a son [who] sits on his throne as this day.”

NET Notes: 1Ki 3:7

¹ tn Heb “and I do not know going out or coming in.”

NET Notes: 1Ki 3:8

¹ tn There is no verb expressed in the Hebrew text; “stands” is supplied in the translation for clarification.

² tn Heb “your people whom you have chosen.”

NET Notes: 1Ki 3:9

¹ tn Heb “a hearing heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)

² tn Heb “to judge.”

³ tn Heb “to understand between good and evil.”

⁴ tn Heb “for”; the word “otherwise” is used to reflect the logical sense of the statement.

⁵ tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”

⁶ tn Heb “to judge.”

⁷ tn Heb “your numerous people.”

NET Notes: 1Ki 3:10

¹ tn The Hebrew term translated “Lord” here and in v.15 is אֲדֹנָי (’adonay).

² tn Heb “And the thing was good in the eyes of the Lord, for Solomon asked for this thing.”

NET Notes: 1Ki 3:11

¹ tn Heb “because you asked for this thing, and did not ask for yourself many days and did not ask for yourself riches and did not ask for the life of your enemies, but you asked for yourself understanding to hear judgment.”

NET Notes: 1Ki 3:12

¹ tn This statement is introduced in the Hebrew text by the particle הִנֵּה (hinneh, “look”) which draws attention to and emphasizes what follows.

² tn Heb “I am doing according to your words.” The perfect tense is sometimes used of actions occurring at the same time a statement is made.

³ tn This statement is introduced by the particle הִנֵּה (hinneh, “look”) which draws attention to and emphasizes what follows. The translation assumes that the perfect tense here indicates that the action occurs as the statement is made (i.e., “right now I give you”).

⁴ tn Heb “heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)

⁵ tn Heb “so that there has not been one like you prior to you, and after you one will not arise like you.”

NET Notes: 1Ki 3:13

¹ tn The translation assumes that the perfect tense here indicates that the action occurs as the statement is made.

² tn Heb “so that there is not one among the kings like you all your days.” The LXX lacks the words “all your days.”

NET Notes: 1Ki 3:14

¹ tn Heb “walk in my ways.”

² tn Or “keeping.”

³ tn Heb “walked.”

⁴ tn Heb “I will lengthen your days.”

NET Notes: 1Ki 3:15

¹ tn Heb “and look, a dream.”

² tn Or “tokens of peace”; NIV, TEV “fellowship offerings.”

NET Notes: 1Ki 3:18

¹ sn There was no one else in the house except the two of us. In other words, there were no other witnesses to the births who could identify which child belonged to which mother.

NET Notes: 1Ki 3:19

¹ tn Heb “died.”

² tn Heb “lay, slept.”

NET Notes: 1Ki 3:21

¹ tn Heb “look.”

² tn Heb “look, it was not my son to whom I had given birth.”

NET Notes: 1Ki 3:22

¹ tn Heb “they spoke before the king.” Another option is to translate, “they argued before the king.”

NET Notes: 1Ki 3:26

¹ tn Heb “the woman whose son was alive.”

² tn Heb “for her compassions grew warm for her son.”

³ tn The infinitive absolute before the negated jussive emphasizes the main verb.

NET Notes: 1Ki 3:28

¹ tn Heb “feared,” perhaps in the sense, “stood in awe of.”

² tn Heb “saw.”

³ tn Heb “the wisdom of God within him.”

Geneva Bible: 1Ki 3:1

And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the ^{( a )} city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.

^{( a )} Which was Bethlehem.

Geneva Bible: 1Ki 3:2

Only the people sacrificed in ^{( b )} high places, because there was no house built unto the name of the LORD, until those days.

^{( b )} Where altars were appointed before the temple was built, to offer to the Lord.

Geneva Bible: 1Ki 3:3

And Solomon loved the LORD, walking in the statutes of David his ^{( c )} father: only he sacrificed and burnt incense in high places.

^{( c )} For his father had commanded him to obey the Lord and walk in his ways, (1Ki 2:3).

Geneva Bible: 1Ki 3:4

And the king went to ^{( d )} Gibeon to sacrifice there; for that [was] the great high place: a thousand burnt offerings did Solomon offer upon that altar.

^{( d )} For there the tabernacle was (2Ch 1:3).

Geneva Bible: 1Ki 3:6

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 ^{( e )} kept for him this great kindness, that thou hast given him a son to sit on his throne, as [it is] this day.

^{( e )} You have performed your promise.

Geneva Bible: 1Ki 3:7

And now, O LORD my God, thou hast made thy servant king instead of David my father: and I [am but] a little child: I know not [how] to ^{( f )} go out or come in.

^{( f )} That is, to behave himself in executing this charge of ruling.

Geneva Bible: 1Ki 3:9

Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so ^{( g )} great a people?

^{( g )} Which are so many in number.

Geneva Bible: 1Ki 3:11

And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine ^{( h )} enemies; but hast asked for thyself understanding to discern judgment;

^{( h )} That is, that their enemy would die.

Geneva Bible: 1Ki 3:15

And Solomon awoke; and, behold, [it was] ^{( i )} a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.

^{( i )} He knew that God had appeared to him in a dream.

Geneva Bible: 1Ki 3:16

Then came there two women, [that were] harlots, unto the king, and ^{( k )} stood before him.

^{( k )} By this example it appears that God kept his promise to Solomon in granting him wisdom.

Geneva Bible: 1Ki 3:20

And she arose at midnight, and ^{( l )} took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.

^{( l )} She stole the living child to avoid both the shame and punishment.

Geneva Bible: 1Ki 3:24

And the king said, ^{( m )} Bring me a sword. And they brought a sword before the king.

^{( m )} Unless God gives judges understanding, the impudency of the trespasser will overthrow the just cause of the innocent.

Geneva Bible: 1Ki 3:26

Then spake the woman whose the living child [was] unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and ^{( n )} in no wise slay it. But the other said, Let it be neither mine nor thine, [but] divide [it].

^{( n )} Her motherly affection appears in that she would rather endure the rigor of the law than see her child cruelly slain.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: 1Ki 3:1-4

He that loved the Lord, should, for his sake, have fixed his love upon one of the Lord's people. Solomon was a wise man, a rich man, a great man; yet the brightest praise of him, is that which is the character of all the saints, even the poorest, " He loved the Lord." Where God sows plentifully, he expects to reap accordingly; and those that truly love God and his worship, will not grudge the expenses of their religion. We must never think that wasted which is laid out in the service of God.

MHCC: 1Ki 3:5-15

Solomon's dream was not a common one. While his bodily powers were locked up in sleep, the powers of his soul were strengthened; he was enabled to receive the Divine vision, and to make a suitable choice. God, in like manner, puts us in the ready way to be happy, by assuring us we shall have what we need, and pray for. Solomon's making such a choice when asleep, and the powers of reason least active, showed it came from the grace of God. Having a humble sense of his own wants and weakness, he pleads, Lord, I am but a little child. The more wise and considerate men are, the better acquainted they are with their own weakness, and the more jealous of themselves. Solomon begs of God to give him wisdom. We must pray for it, Jam 1:5, that it may help us in our particular calling, and the various occasions we have. Those are accepted of God, who prefer spiritual blessings to earthly good. It was a prevailing prayer, and prevailed for more than he asked. God gave him wisdom, such as no other prince was ever blessed with; and also gave him riches and honour. If we make sure of wisdom and grace, these will bring outward prosperity with them, or sweeten the want of it. The way to get spiritual blessings, is to wrestle with God in prayer for them. The way to get earthly blessings, is to refer ourselves to God concerning them. Solomon has wisdom given him, because he did ask it, and wealth, because he did not.

MHCC: 1Ki 3:16-28

An instance of Solomon's wisdom is given. Notice the difficulty of the case. To find out the true mother, he could not try which the child loved best, and therefore tried which loved the child best: the mother's sincerity will be tried, when the child is in danger. Let parents show their love to their children, especially by taking care of their souls, and snatching them as brands out of the burning. By this and other instances of the wisdom with which God endued him, Solomon had great reputation among his people. This was better to him than weapons of war; for this he was both feared and loved.

Matthew Henry: 1Ki 3:1-4

We are here told concerning Solomon,

I. Something that was unquestionably good, for which he is to be praised and in which he is to be imitated. 1. He loved the Lord, 1Ki 3:3. Particular notice was taken of God's love to him, 2Sa 12:24. He had his name from it: Jedidiah - beloved of the Lord. And here we find he returned that love, as John, the beloved disciple, was most full of love. Solomon was a wise man, a rich man; yet the brightest encomium of him is that which is the character of all the saints, even the poorest, He loved the Lord, so the Chaldee; all that love God love his worship, love to hear from him and speak to him, and so to have communion with him. 2. He walked in the statutes of David his father, that is, in the statutes that David gave him, 1Ki 2:2, 1Ki 2:3; 1Ch 28:9, 1Ch 28:10 (his dying father's charge was sacred, and as a law to him), or in God's statutes, which David his father walked in before him; he kept close to God's ordinances, carefully observed them and diligently attended them. Those that truly love God will make conscience of walking in his statutes. 3. He was very free and generous in what he did for the honour of God. When he offered sacrifice he offered like a king, in some proportion to his great wealth, a thousand burnt-offerings, 1Ki 3:4. Where God sows plentifully he expects to reap accordingly; and those that truly love God and his worship will not grudge the expenses of their religion. We may be tempted to say, To what purpose is this waste? Might not these cattle have been given to the poor? But we must never think that wasted which is laid out in the service of God. It seems strange how so many beasts should be burnt upon one altar in one feast, though it continued seven days; but the fire on the altar is supposed to be more quick and devouring than common fire, for it represented that fierce and mighty wrath of God which fell upon the sacrifices, that the offerers might escape. Our God is a consuming fire. Bishop Patrick quotes it as a tradition of the Jews that the smoke of the sacrifices ascended directly in a straight pillar, and was not scattered, otherwise it would have choked those that attended, when so many sacrifices were offered as were here.

II. Here is something concerning which it may be doubted whether it was good or no. 1. His marrying Pharaoh's daughter, 1Ki 3:1. We will suppose she was proselyted, otherwise the marriage would not have been lawful; yet, if so, surely it was not advisable. He that loved the Lord should, for his sake, have fixed his love upon one of the Lord's people. Unequal matches of the sons of God with the daughters of men have often been of pernicious consequence; yet some think that he did this with the advice of his friends, that she was a sincere convert (for the gods of the Egyptians are not reckoned among the strange gods which his strange wives drew him in to the worship of, 1Ki 11:5, 1Ki 11:6), and that the book of Canticles and the 45th Psalm were penned on this occasion, by which these nuptials were made typical of the mystical espousals of the church to Christ, especially the Gentile church. 2. His worshipping in the high places, and thereby tempting the people to do so too, 1Ki 3:2, 1Ki 3:3. Abraham built his altars on mountains (Gen 12:8; Gen 22:2), and worshipped in a grove, Gen 21:33. Thence the custom was derived, and was proper, till the divine law confined them to one place, Deu 12:5, Deu 12:6. David kept to the ark, and did not care for the high places, but Solomon, though in other things he walked in the statutes of his father, in this came short of him. He showed thereby a great zeal for sacrificing, but to obey would have been better. This was an irregularity. Though there was as yet no house built, there was a tent pitched, to the name of the Lord, and the ark ought to have been the centre of their unity. It was so by divine institution; from it the high places separated; yet while they worshipped God only, and in other things according to the rule, he graciously overlooked their weakness, and accepted their services; and it is owned that Solomon loved the Lord, though he burnt incense in the high places, and let not men be more severe than God is.

Matthew Henry: 1Ki 3:5-15

We have here an account of a gracious visit which God paid to Solomon, and the communion he had with God in it, which put a greater honour upon Solomon than all the wealth and power of his kingdom did.

I. The circumstances of this visit, 1Ki 3:5. 1. The place. It was in Gibeon; that was the great high place, and should have been the only one, because there the tabernacle and the brazen altar were, 2Ch 1:3. There Solomon offered his great sacrifices, and there God owned him more than in any other of the high places. The nearer we come to the rule in our worship the more reason we have to expect the tokens of God's presence. Where God records his name, there he will meet us and bless us. 2. The time. It was by night, the night after he had offered that generous sacrifice, 1Ki 3:4. The more we abound in God's work the more comfort we may expect in him; if the day has been busy for him, the night will be easy in him. Silence and retirement befriend our communion with God. His kindest visits are often in the night, Psa 17:3. 3. The manner. It was in a dream, when he was asleep, his senses locked up, that God's access to his mind might be the more free and immediate. In this way God used to speak to the prophets (Num 12:6) and to private persons, for their own benefit, Job 33:15, Job 33:16. These divine dreams, no doubt, were plainly distinguishable from those in which there are divers vanities, Ecc 5:7.

II. The gracious offer God made him of the favour he should choose, whatever it might be, 1Ki 3:5. He saw the glory of God shine about him, and heard a voice saying, Ask what I shall give thee. Not that God was indebted to him for his sacrifices, but thus he would testify his acceptance of them, and signify to him what great mercy he had in store for him, if he were not wanting to himself. Thus he would try his inclinations and put an honour upon the prayer of faith. God, in like manner, condescends to us, and puts us in the ready way to be happy by assuring us that we shall have what we will for the asking, Joh 16:23; 1Jo 5:14. What would we more? Ask, and it shall be given you.

III. The pious request Solomon hereupon made to God. He readily laid hold of this offer. Why do we neglect the like offer made to us, like Ahaz, who said, I will not ask? Isa 7:12. Solomon prayed in his sleep, God's grace assisting him; yet it was a lively prayer. What we are most in care about, and which makes the greatest impression upon us when we are awake, commonly affects us when we are asleep; and by our dreams, sometimes, we may know what our hearts are upon and how our pulse beats. Plutarch makes virtuous dreams one evidence of increase in virtue. Yet this must be attributed to a higher source. Solomon's making such an intelligent choice as this when he was asleep, and the powers of reason were least active, showed that it came purely from the grace of God, which wrought in him these gracious desires. If his reins thus instruct him in the night season, he must bless the Lord who gave him counsel, Psa 16:7. Now, in this prayer,

1. He acknowledges God's great goodness to his father David, 1Ki 3:6. He speaks honourably of his father's piety, that he had walked before God in uprightness of heart, drawing a veil over his faults. It is to be hoped that those who praise their godly parents will imitate them. But he speaks more honourably of God's goodness to his father, the mercy he had shown to him while he lived, in giving him to be sincerely religious and then recompensing his sincerity and the great kindness he had kept for him, to be bestowed on the family when he was gone, in giving him a son to sit on his throne. Children should give God thanks for his mercies to their parents, for the sure mercies of David. God's favours are doubly sweet when we observe them transmitted to us through the hands of those that have gone before us. The way to get the entail perpetuated is to bless God that it has hitherto been preserved.

2. He owns his own insufficiency for the discharge of that great trust to which he is called, 1Ki 3:7, 1Ki 3:8. And here is a double plea to enforce his petition for wisdom: - (1.) That his place required it, as he was successor to David (" Thou hast made me king instead of David, who was a very wise and good man: Lord, give me wisdom, that I may keep up what he wrought, and carry on what he began") and as he was ruler over Israel: "Lord, give me wisdom to rule well; for they are a numerous people, that will not be managed without much care, and they are thy people, whom thou hast chosen, and therefore to be ruled for thee, and the more wisely they are ruled the more glory thou wilt have from them."(2.) That he wanted it. As one that had a humble sense of his own deficiency, he pleads, " Lord, I am but a little child (so he calls himself, a child in understanding, though his father called him a wise man, 1Ki 2:9); I know not how to go out or come in as I should, nor to do so much as the common daily business of the government, much less what to do in a critical juncture."Note, 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? 1Ki 3:9. Absalom, 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 and the more jealous of themselves.

3. He begs of God to give him wisdom (1Ki 3:9); Give therefore thy servant an understanding heart. He calls himself God's servant, pleased with that relation to God (Psa 116:16) and pleading it with him: "I am devoted to thee, and employed for thee; give me that which is requisite to the services in which I am employed."Thus his good father prayed, and thus he pleaded. Psa 119:125, I am thy servant, give me understanding. An understanding heart is God's gift, Pro 2:6. We must pray for it (Jam 1:5), and pray for it with application to our particular calling and the various occasions we have for it; as Solomon, Give me an understanding, not to please my own curiosity with, or puzzle my neighbours, but to judge thy people. That is the best knowledge which will be serviceable to us in doing our duty; and such that knowledge is which enables us to discern between good and bad, right and wrong, sin and duty, truth and falsehood, so as not to be imposed upon by false colours in judging either of others' actions or of our own.

4. The favourable answer God gave to his request. It was a pleasing prayer (1Ki 3:10): The speech pleased the Lord. God is well pleased with his own work in his people, the desires of his own kindling, the prayers of his Spirit's inditing. By this choice Solomon made it appear that he desired to be good more than great, and to serve God's honour more than to advance his own. Those are accepted of God who prefer spiritual blessings to temporal, and are more solicitous to be found in the way of their duty than in the way to preferment. But that was not all; it was a prevailing prayer, and prevailed for more than he asked. (1.) God gave him wisdom, 1Ki 3:12. He fitted him for all that great work to which he had called him, gave him such a right understanding of the law which he was to judge by, and the cases he was to judge of, that he was unequalled for a clear head, a solid judgment, and a piercing eye. Such an insight, and such a foresight, never was prince so blessed with. (2.) He gave him riches and honour over and above into the bargain (1Ki 3:13), and it was promised that in these he should as much exceed his predecessors, his successors, and all his neighbours, as in wisdom. These also are God's gift, and, as far as is good for them, are promised to all that seek first the kingdom of God and the righteousness thereof, Mat 6:33. Let young people learn to prefer grace to gold in all that they choose, because godliness has the promise of the life that now is, but the life that now is has not the promise of godliness. How completely blessed was Solomon, that had both wisdom and wealth! He that has wealth and power without wisdom and grace is in danger of doing hurt with them; he that has wisdom and grace without wealth and power is not capable of doing so much good with them as he that has both. Wisdom is good, is so much the better, with an inheritance, Ecc 7:11. But, if we make sure of wisdom and grace, these will either bring outward prosperity with them or sweeten the want of it. God promised Solomon riches and honour absolutely, but long life upon condition (1Ki 3:14). If thou wilt walk in my ways, as David did, then I will lengthen thy days. He failed in the condition; and therefore, though he had riches and honour, he did not live so long to enjoy them as in the course of nature he might have done. Length of days is wisdom's right-hand blessing, typical of eternal life; but it is in her left hand that riches and honour are, Pro 3:16. Let us see here, [1.] That the way to obtain spiritual blessings is to be importunate for them, to wrestle with God in prayer for them, as Solomon did for wisdom, asking that only, as the one thing needful. [2.] That the way to obtain temporal blessings is to be indifferent to them and to refer ourselves to God concerning them. Solomon had wisdom given him because he did ask it and wealth because he did not ask it.

5. The grateful return Solomon made for the visit God was pleased to pay him, 1Ki 3:15. He awoke, we may suppose in a transport of joy, awoke, and his sleep was sweet to him, as the prophet speaks (Jer 31:26); being satisfied of God's favour, he was satisfied with it, and he began to think what he should render to the Lord. He had made his prayer at the high place at Gibeon, and there God had graciously met him; but he comes to Jerusalem to give thanks before the ark of the covenant, blaming himself, as it were, that he had not prayed there, the ark being the token of God's presence, and wondering that God had met him any where else. God's passing by our mistakes should persuade us to amend them. There he, (1.) Offered a great sacrifice to God. We must give God praise for his gifts in the promise, though not yet fully performed. David used to praise God's word, as well as his works (Psa 56:10, and particularly, 2Sa 7:18), and Solomon trod in his steps. (2.) He made a great feast upon the sacrifice, that those about him might rejoice with him in the grace of God.

Matthew Henry: 1Ki 3:16-28

An instance is here given of Solomon's wisdom, to show that the grant lately made him had a real effect upon him. The proof is fetched, not from the mysteries of state and the policies of the council-board, though there no doubt he excelled, but from the trial and determination of a cause between party and party, which princes, though they devolve them upon their judges, must not think it below them to take cognizance of. Observe,

I. The case opened, not by lawyers, but by the parties themselves, though they were women, which made it the easier to such a piercing eye as Solomon had to discern between right and wrong by their own showing. These two women were harlots, kept a public house, and their children, some think, were born of fornication, because here is no mention of their husbands. It is probable the cause had been heard in the inferior courts, before it was brought before Solomon, and had been found special, the judges being unable to determine it, that Solomon's wisdom in deciding it at last might be the more taken notice of. These two women, who lived in a house together, were each of them delivered of a son within three days of one another, 1Ki 3:17, 1Ki 3:18. They were so poor that they had no servant or nurse to be with them, so slighted, because harlots, that they had no friend or relation to accompany them. One of them overlaid her child, and, in the night, exchanged it with the other (1Ki 3:19, 1Ki 3:20), who was soon aware of the cheat put upon her, and appealed to public justice to be righted, 1Ki 3:21. See, 1. What anxiety is caused by little children, how uncertain their lives are, and to how many dangers they are continually exposed. The age of infancy is the valley of the shadow of death; and the lamp of life, when first lighted, is easily blown out. It is a wonder of mercy that so few perish in the perils of nursing. 2. How much better it was in those times with children born in fornication than commonly it is now. harlots then loved their children, nursed them, and were loth to part with them; whereas now they are often sent to a distance, abandoned, or killed. But thus is was foretold that in the last days perilous times should come, when people should be without natural affection, 2Ti 3:1, 2Ti 3:3.

II. The difficulty of the case. The question was, Who was the mother of this living child, which was brought into court, to be finally adjudged either to the one or to the other? Both mothers were vehement in their claim, and showed a deep concern about it. Both were peremptory in their asseverations: "It is mine,"says one. "Nay, it is mine,"says the other. Neither will own the dead child, though it would be cheaper to bury that than to maintain the other: but it is the living one they strive for. The living child is therefore the parent's joy because it is their hope; and may not the dead children be so? See Jer 31:17. Now the difficulty of the case was that there was no evidence on either side. The neighbours, though it is probable that some of them were present at the birth and circumcision of the children, yet had not taken so much notice of them as to be able to distinguish them. To put the parties to the rack would have been barbarous; not she who had justice on her side, but she who was most hardy, would have had the judgment in her favour. Little stress is to be laid on extorted evidence. Judges and juries have need of wisdom to find out truth when it thus lies hid.

III. The determination of it. Solomon, having patiently heard what both sides had to say, sums up the evidence, 1Ki 3:23. And now the whole court is in expectation what course Solomon's wisdom will take to find out the truth. One knows not what to say to it; another, perhaps, would determine it by lot. Solomon calls for a sword, and gives orders to divide the living child between the two contenders. Now, 1. This seemed a ridiculous decision of the case, and a brutal cutting of the knot which he could not untie. "Is this,"think the sages of the law, "the wisdom of Solomon?"little dreaming what he aimed at in it. The hearts of kings, such kings, are unsearchable, Pro 25:3. There was a law concerning the dividing of a living ox and a dead one. (Exo 21:35), but that did not reach this case. But, 2. It proved an effectual discovery of the truth. Some think that Solomon did himself discern it, before he made this experiment, by the countenances of the women and their way of speaking: but by this he gave satisfaction to all the company, and silenced the pretender. To find out the true mother, he could not try which the child loved best, and must therefore try which loved the child best; both pretended to a motherly affection, but their sincerity will be tried when the child is in danger. (1.) She that knew the child was not her own, but in contending for it stood upon a point of honour, was well content to have it divided. She that had overlaid her own child cared not what became of this, so that the true mother might not have it: Let it be neither mine nor thine, but divide it. By this it appeared that she knew her own title to be bad, and feared Solomon would find it so, though she little suspected she was betraying herself, but thought Solomon in good earnest. If she had been the true mother she would not have forfeited her interest in the child by agreeing so readily to this bloody decision. But, (2.) She that knew the child was her own, rather than the child should be butchered, gives it up to her adversary. How feelingly does she cry out, O, my lord! give her the living child, 1Ki 3:26. "Let me see it hers, rather than not see it at all."By this tenderness towards the child it appeared that she was not the careless mother that had overlaid the dead child, but was the true mother of the living one, that could not endure to see its death, having compassion on the son of her womb. "The case is plain,"says Solomon; "what need of witnesses? Give her the living child; for you all see, by this undissembled compassion, she is the mother of it. "Let parents show their love to their children by taking care of them, especially by taking care of their souls, and, with a holy violence, snatching them as brands out of the burning. Those are most likely to have the comfort of children that do their duty to them. Satan pretends to the heart of man, but by this it appears that he is only a pretender, that he would be content to divide with God, whereas the rightful sovereign of the heart will have all or none.

IV. We are told what a great reputation Solomon got among his people by this and other instances of his wisdom, which would have a great influence upon the ease of his government: They feared the king (1Ki 3:28), highly reverenced him, durst not in any thing oppose him, and were afraid of doing an unjust thing; for they knew, if ever it came before him, he would certainly discover it, for they saw that the wisdom of God was in him, that is, that wisdom with which God had promised to endue him. This made his face to shine, Ecc 8:1. This strengthened him, Ecc 7:19. This was better to him than weapons of war, Ecc 9:18. For this he was both feared and loved.

Keil-Delitzsch: 1Ki 3:1-3

Solomon's marriage and the religious state of the kingdom . - 1Ki 3:1. When Solomon had well secured his possession of the throne (1Ki 2:46), he entered into alliance with Pharaoh, by taking his daughter as hiswife. This Pharaoh of Egypt is supposed by Winer, Ewald, and others tohave been Psusennes , the last king of the twenty-first (Tanitic) dynasty,who reigned thirty-five years; since the first king of the twenty-second(Bubastic) dynasty, Sesonchis or Sheshonk , was certainly the Shishakwho conquered Jerusalem in the fifth year of Rehoboam's reign (1Ki 14:25-26). The alliance by marriage with the royal family of Egyptpresupposes that Egypt was desirous of cultivating friendly relations withthe kingdom of Israel, which had grown into a power to be dreaded;although, as we know nothing more of the history of Egypt at that timethan the mere names of the kings (as given by Manetho), it is impossibleto determine what may have been the more precise grounds which led thereigning king of Egypt to seek the friendship of Israel. There is, at anyrate, greater probability in this supposition than in that of Thenius, whoconjectures that Solomon contracted this marriage because he saw thenecessity of entering into a closer relationship with this powerfulneighbour, who had a perfectly free access to Palestine. The conclusion ofthis marriage took place in the first year of Solomon's reign, thoughprobably not at the very beginning of the reign, but not till after hisbuildings had been begun, as we may infer from the expression לבנות כּלּתו עד (until he had made an end of building). Moreover, Solomon had already married Naamah the Ammonitess beforeascending the throne, and had had a son by her (compare 1Ki 14:21with 1Ki 11:42-43). - Marriage with an Egyptian princess was not atransgression of the law, as it was only marriages with Canaanitish womenthat were expressly prohibited (Exo 34:16; Deu 7:3), whereas it wasallowable to marry even foreign women taken in war (Deu 21:10.). Atthe same time, it was only when the foreign wives renounced idolatry andconfessed their faith in Jehovah, that such marriages were in accordancewith the spirit of the law. And we may assume that this was the case evenwith Pharaoh's daughter; because Solomon adhered so faithfully to theLord during the first years of his reign, that he would not have toleratedany idolatry in his neighbourhood, and we cannot find any trace ofEgyptian idolatry in Israel in the time of Solomon, and, lastly, the daughterof Pharaoh is expressly distinguished in 1Ki 11:1 from the foreignwives who tempted Solomon to idolatry in his old age. The assertion of Seb. Schmidt and Thenius to the contrary rests upon afalse interpretation of 1Ki 11:1. - "And he brought her into the city ofDavid, till he had finished the building of his palace,"etc. Into the city ofDavid: i.e., not into the palace in which his father had dwelt, as Theniusarbitrarily interprets it in opposition to 2Ch 8:11, but into a house inthe city of David or Jerusalem, from which he brought her up into thehouse appointed for her after the building of his own palace was finished(1Ki 9:24). The building of the house of Jehovah is mentioned as well,because the sacred tent for the ark of the covenant was set up in the palaceof David until the temple was finished, and the temple was notconsecrated till after the completion of the building of the palace (see at 1Ki 8:1). By the building of "the wall of Jerusalem"we are tounderstand a stronger fortification, and possibly also the extension of thecity wall (see at 1Ki 11:27).

1Ki 3:2

"Only the people sacrificed upon high places, because there wasnot yet a house built for the name of Jehovah until those days."Thelimiting רק , only , by which this general account of the existingcondition of the religious worship is appended to what precedes, may beaccounted for from the antithesis to the strengthening of the kingdom bySolomon mentioned in 1Ki 2:46. The train of thought is the following:It is true that Solomon's authority was firmly established by thepunishment of the rebels, so that he was able to ally himself by marriagewith the king of Egypt; but just as he was obliged to bring his Egyptianwife into the city of David, because the building of his palace as not yetfinished, so the people, and (according to 1Ki 2:3) even Solomon himself, wereonly able to sacrifice to the Lord at that time upon altars on the highplaces, because the temple was not yet built. The participle מזבּחים denotes the continuation of this religious condition (see Ewald,§168, c.). The בּמות , or high places,

(Note: The opinion of Böttcher and Thenius, that בּמה signifies a "sacred coppice,"is only based upon untenableetymological combinations, and cannot be proved. And Ewald's viewis equally unfounded, viz., that "high places were an old Canaanaeanspecies of sanctuary, which at that time had become common inIsrael also, and consisted of a tall stone of a conical shape, as thesymbol of the Holy One, and of the real high place, viz., an altar, asacred tree or grove, or even an image of the one God as well"( Gesch . iii. p. 390). For, on the one hand, it cannot be shown that the tallstone of a conical shape existed even in the case of the Canaanitish bamoth , and, on the other hand, it is impossible to adduce a shadow ofa proof that the Israelitish bamoth , which were dedicated to Jehovah,were constructed precisely after the pattern of the Baal's- bamoth ofthe Canaanites.)

were places of sacrifice and prayer, which were built upon eminences ofhills, because men thought they were nearer the Deity there, and whichconsisted in some cases probably of an altar only, though as a rule therewas an altar with a sanctuary built by the side ( בּמות בּית , 1Ki 13:32; 2Ki 17:29, 2Ki 17:32; 2Ki 23:19), so that בּמה frequently stands for בּמה בּית (e.g., 1Ki 11:7;1Ki 14:23; 2Ki 21:3; 2Ki 23:8), and the בּמה is also distinguishedfrom the מזבּח (2Ki 23:15; 2Ch 14:2). These high places were consecrated to the worship of Jehovah, andessentially different from the high places of the Canaanites which wereconsecrated to Baal. Nevertheless sacrificing upon these high places wasopposed to the law, according to which the place which the Lord Himselfhad chosen for the revelation of His name was the only place wheresacrifices were to be offered (Lev 17:3.); and therefore it is excused hereon the ground that no house (temple) had yet been built to the name of theLord.

1Ki 3:3

Even Solomon, although he loved the Lord, walking in the statutesof his father David, i.e., according to 1Ki 2:3, in the commandments ofthe Lord as they are written in the law of Moses, sacrificed and burntincense upon high places. Before the building of the temple, moreespecially since the tabernacle had lost its significance as the central placeof the gracious presence of God among His people, through the removal ofthe ark of the covenant, the worship of the high places was unavoidable;although even afterwards it still continued as a forbidden cultus , and couldnot be thoroughly exterminated even by the most righteous kings (1Ki 22:24; 2Ki 12:4; 2Ki 14:4; 2Ki 15:4, 2Ki 15:35).

Keil-Delitzsch: 1Ki 3:4-15

Solomon's Sacrifice and Dream at Gibeon (cf. 2Ch 1:1-13). - To implorethe divine blessing upon his reign, Solomon offered to the Lord at Gibeon agreat sacrifice - a thousand burnt-offerings; and, according to 2Ch 1:2,the representatives of the whole nation took part in this sacrificial festival. At that time the great or principal bamah was at Gibeon (the present elJib ; see at Jos 9:3), namely, the Mosaic tabernacle (2Ch 1:3), whichis called הבּמה , because the ark of the covenant, with whichJehovah had bound up His gracious presence, was not there now. "Uponthat altar,"i.e., upon the altar of the great bamah at Gibeon, the brazenaltar of burnt-offering in the tabernacle (2Ch 1:6).

1Ki 3:5-8

The one thing wanting in the place of sacrifice at Gibeon, viz.,the ark of the covenant with the gracious presence of Jehovah, wassupplied by the Lord in the case of this sacrifice by a direct revelation in adream, which Solomon received in the night following the sacrifice. Thereis a connection between the question which God addressed to Solomon inthe dream, "What shall I give thee?"and the object of the sacrifice, viz., toseek the help of God for his reign. Solomon commences his prayer in 1Ki 3:6with an acknowledgment of the great favour which the Lord had shown tohis father David, and had continued till now by raising his son to histhrone ( הזּה כּיּום , as it is this day: cf. 1Sa 22:8;Deu 8:18, etc.); and then, in 1Ki 3:7-9, in the consciousness of hisincapacity for the right administration of government over so numerous apeople, he asks the Lord for an obedient heart and for wisdom to rule Hispeople. ועתּה introduces the petition, the reasons assigned forwhich are, (1) his youth and inexperience, and (2) the greatness ormultitude of the nation to be governed. I am, says he, קטן נער , i.e., an inexperienced youth (Solomon was only about twentyyears old): "I know not to go out and in,"i.e., how to behave myself asking, or govern the people (for ובא צאת compare thenote on Num 27:17). At 1Ki 3:8 he describes the magnitude of the nation inwords which recall to mind the divine promises in Gen 13:16 and Gen 32:13, toindicate how gloriously the Lord has fulfilled the promises which He madeto the patriarchs.

1Ki 3:9

ונתתּ , therefore give. The prayer (commencing with ועתּה in 1Ki 3:7) is appended in the form of an apodosis to thecircumstantial clauses וגו ואנכי and וגו ועבדּך , which contain the grounds of the petition. שׁמע לב , a hearing heart, i.e., a heart giving heed to the law and right of God,"to judge Thy people, (namely) to distinguish between good and evil (i.e.,right and wrong).""For who could judge this Thy numerous people,"sc. unless Thou gavest him intelligence? כּבד , heavy in multitude:in the Chronicles this is explained by גּדול .

1Ki 3:10-12

This prayer pleased God well. "Because thou hast asked this,and hast not asked for thyself long life, nor riches, nor the life (i.e., thedestruction) of thy foes,"all of them good things, which the world seeksto obtain as the greatest prize, "but intelligence to hear judgment (i.e., tofoster it, inasmuch as the administration of justice rests upon aconscientious hearing of the parties), behold I have done according to thyword"(i.e., fulfilled thy request: the perfect is used, inasmuch as thehearkening has already begun; for הנּה in this connection compareEwald, §307, e .), "and given thee a wise and understanding heart."Thewords which follow, "so that there has been none like thee before thee,"etc., are not to be restricted to the kings of Israel, as Clericus supposes,but are to be understood quite universally as applying to all mankind (cf. 1Ki 5:9-11).

1Ki 3:13-14

In addition to this, according to the promise that to him whoseeks first the kingdom of God and His righteousness all other things shallbe added (Mat 6:33), God will also give him the earthly blessings, forwhich he has not asked, and that in great abundance, viz., riches andhonour such as no king of the earth has had before him; and if he adherefaithfully to God's commandments, long life also ( והארכתּי , inthis case I have lengthened). This last promise was not fulfilled, becauseSolomon did not observe the condition (cf. 1Ki 11:42).

1Ki 3:15

Then Solomon awoke, and behold it was a dream; i.e., a dreamproduced by God, a revelation by dream, or a divine appearance in adream. חלום as in Num 12:6. - Solomon thanked the Lord againfor this promise after his return to Jerusalem, by offering burnt-offeringsand thank-offerings before the ark of the covenant, i.e., upon the altar atthe tent erected for the ark upon Zion, and prepared a meal for all hisservants (viz., his court-servants), i.e., a sacrificial meal of the שׁלמים . - This sacrificial festival upon Zion is omitted in the Chronicles, aswell as the following account in Num 12:16 -28; not, however, because in thechronicler's opinion no sacrifices had any legal validity but such as wereoffered upon the altar of the Mosaic tabernacle, as Thenius fancies, thoughwithout observing the account in 1Ch 21:26., which overthrows thisassertion, but because this sacrificial festival had no essential significancein relation to Solomon's reign.

Keil-Delitzsch: 1Ki 3:16-26

Solomon's Judicial Wisdom. - As a proof that the Lord had bestowed uponSolomon unusual judicial wisdom, there is appended a decision of his in avery difficult case, in which Solomon had shown extraordinary intelligence. Two harlots living together in one house had each given birth to a child,and one of them had "overlaid"her child in the night while asleep( עליו שׁכבה אשׁר , because she had lainupon it), and had then placed her dead child in the other one's bosom andtaken her living child away. When the other woman looked the nextmorning at the child lying in her bosom, she saw that it was not her ownbut the other woman's child, whereas the latter maintained the opposite. As they eventually referred the matter in dispute to the king, and each onedeclared that the living child was her own, the king ordered a sword to bebrought, and the living child to be cut in two, and a half given to each. Then the mother of the living child, "because her bowels yearned upon herson,"i.e., her maternal love was excited, cried out, "Give her (the other)the living child, but do not slay it;"whereas the latter said, "It shall beneither mine nor thine, cut it in pieces."

Keil-Delitzsch: 1Ki 3:27

Solomon saw from this which was the mother of the living child, andhanded it over to her.

(Note: Grotius observes on this: "The ἀγχίνοια of Solomon wasshown by this to be very great. There is a certain similarity in theaccount of Ariopharnis, king of the Thracians, who, when threepersons claimed to be the sons of the king of the Cimmerii, decidedthat he was the son who would not obey the command to cast javelinsat his father's corpse. The account is given by Diodorus Siculus.")

Keil-Delitzsch: 1Ki 3:28

This judicial decision convinced all the people that Solomon was endowedwith divine wisdom for the administration of justice.

Constable: 1Ki 1:1--11:43

I. THE REIGN OF SOLOMON chs. 1--11

The Holy Spirit led the writer of Kings to give an interpretation of history, not just a chronologically sequential record of events. This is true of all the writers of the Old Testament historical books. Some of the events in Kings are not in chronological order. They appear in the text as they do to make a point that was primarily theological (i.e., to reveal a spiritual lesson from history). The writer chose the historical data he included for this purpose under the superintending inspiration of the Holy Spirit. The lesson that Kings teaches is that failure to honor the revealed will of God results in ruin and destruction.¹² For Israel the revealed will of God was the Mosaic Law and the later revelations of the prophets.

"By way of contrast with the other two books covering the historical details of the united and divided kingdoms, one might say that whereas Samuel's author uses a biographical style and Chronicles is written from a theological standpoint, the author of Kings employs a largely narrative-annalistic approach."¹³

All three major sections of Kings emphasize many theological lessons, but each one repeats and reinforces the main motif, the importance of obeying the Mosaic Law to succeed. This motif stands out clearly in the first major section dealing with Solomon's reign (chs. 1-11). The nation of Israel reached the height of its power and prestige in Solomon's day. It began to decline because of Solomon's unfaithfulness and failure to honor the Mosaic Covenant.

One writer observed that the structure of the record of Solomon's reign is as follows. Chapters 1-2 and 11:14-43 draw a frame around the whole history of Solomon's rule. Within this frame two similar sections form the body of the revelation. The first (3:1-8:66) is favorable to Solomon and the second (9:1-11:13) is critical of him.¹⁴ Each of these sections begins with a dream (3:1-15; 9:1-10a), and each ends with a revelation of Solomon's attitude toward God (chs. 6-8; 11:1-13). The first section has two parts. Part one reveals Solomon's domestic policy with sub-sections on women and wisdom (3:16-28), and administration and wisdom (4:1-5:14). Part two deals with Solomon's labor relations and has sub-sections on the contract with Hiram (5:15-18) and the corvée (5:28-33). The second section also has two parts. Part one gives more information about Solomon's labor relations and has sub-sections on the contract with Hiram (9:10b-14) and the corvée (9:15-28). Part two explains Solomon's foreign policy with sub-sections on women and wisdom (10:1-13), and wealth and wisdom (10:14-29). Thus there is both a chiastic and an unfolding structure in chapters 1-11.¹⁵

Constable: 1Ki 3:1-28

2. Solomon's wisdom from God ch. 3

The flowing narrative of chapters 1-2 now gives way to reports and lists that catalogue facts about Solomon's reign.

The writer constructed the Solomon narrative (chs. 3-11), like so many others in the Old Testament, to draw attention to the fulfillment or lack of fulfillment of prophecies made earlier.³⁶ The prophecy lies in 3:3-14, and we can trace the fulfillment through chapter 11.

This chapter emphasizes one of the chief blessings God bestowed on Solomon for his commitment and submission to Yahweh. By giving Solomon unusual wisdom God also blessed the nation he served as king.

"The characteristics of Solomon's wisdom and glory were not selected just to continue the picture of an ideal king by showing him in a favourable [sic] light. Throughout, and in the epilogue on his reign (11:1-13, 33), the history comments on its deficiencies in theological terms. A similar appraisal will be used to judge successive rulers against the reigns of David and Solomon."³⁷

Constable: 1Ki 3:1-3

Solomon's attitudes 3:1-3

Should Solomon have married Pharaoh's daughter? In view of 11:1-2 and 2 Chronicles 8:1 there is no way we can say yes. Furthermore Solomon already had a wife when he married Pharaoh's daughter (14:21; cf. Gen. 2:24). Why then did the writer not point out this sin here? He may have not done so because his purpose in this part of his history was to show the greatness of Solomon. In chapter 11 he emphasized Solomon's failures. Here it is the fact that he could marry such a person as an Egyptian princess that shows the social and political height to which God had elevated him. A descendant of former Egyptian slaves now became Pharaoh's son-in-law!

"Under Solomon, the relationship between Egypt and Israel reached an apex with the marriage alliance between the two nations (1 Kgs 3:1)."³⁸

At this time Israel was stronger than Egypt.

"That this is the case is clear from his [Pharaoh Siamun's, 978-959 B.C.] willingness to provide his own daughter as a wife for Solomon, a concession almost without parallel in Egyptian history since it was a candid admission to the world of Egypt's weakness and conciliation. Normally Egyptian kings took foreign princesses but did not give up their own daughters to foreign kings."³⁹

Solomon housed his bride in the City of David until he completed a special palace for her nearby (7:8).

The Israelites were offering sacrifices to Yahweh on the "high places" that the Ras Shamra tablets describe as open-air sanctuaries throughout the land.⁴⁰ These sites were normally on hilltops. The Israelites evidently took them over from the Canaanites and converted them into centers of Yahweh worship. The Law forbade offering sacrifices at places other than those God approved and especially at sites of Canaanite altars (Deut. 12:1-21). Evidently the people justified their disobedience on the ground that they did not have a permanent palace where Yahweh could dwell (i.e., a temple). Another possibility is that they did not consider worship at high places wrong until the king reunited the ark and a tabernacle in a central sanctuary (i.e., the temple; cf. 1 Sam. 9:11-25).⁴¹

The only deviation from the Law that the writer ascribed to Solomon at this early time in his reign was his worship at the high places (v. 3). Otherwise Solomon followed God faithfully, except for his polygamy.

"Silently, invisibly, like an incubating virus, sin was at work throughout Solomon's reign and in the end broke out in violent, destructive force. Such is the nature of sin."⁴²

Love here (v. 3) does not express a feeling only but more fundamentally a commitment to Yahweh that manifests itself in obedience to His Word (cf. 1 John 5:3). Solomon's commitment, like David's, accounted for much of the blessing that came on the king and through him to the people.

Constable: 1Ki 3:4-15

Solomon's petition for wisdom 3:4-15

A tabernacle, evidently the Mosaic tabernacle, and the Mosaic tabernacle's bronze altar still stood at Gibeon (lit. little hill; 1 Chron. 16:39-40; 21:28-29; 2 Chron. 1:3, 5-6). Gibeon was one of the so-called high places where the people offered sacrifices to Yahweh. Burnt offerings symbolized the dedication of the worshipper's person to God (Lev. 1). By offering 1,000 of these sacrifices Solomon was expressing his personal allegiance to Yahweh (cf. Rom. 12:1-2).

God responded by blessing Solomon in a way that He would not have had the king failed to dedicate himself to God. God's revelation to him was in response to his offerings. God's offer constituted a test for Solomon (v. 5). Would he request something for his own glory or for God's glory? He showed his heart for God by asking something for God's glory (v. 9). His words show that he viewed himself as dependent on God, not self-sufficient (v. 7), God's servant (vv. 8-9), and a servant of God's people rather than his own people (v. 9). He acknowledged God's past action, asked for His continuing favor, expressed humility, and requested the ability to carry out his duties.⁴³

"To go out and to come in' [v. 7] refers to life beyond the doors of one's household and the city gate in the discharge of one's duties (Deut. 31:2; 1 Sam. 18:16)."⁴⁴

This is an idiom that refers to the skills of leadership (cf. Num. 27:17; Josh. 14:11; 1 Sam. 29:6; 2 Kings 11:8).⁴⁵ Solomon also requested an understanding (lit. a listening or obedient) heart (v. 9).⁴⁶ Furthermore Solomon viewed God as lovingly loyal, just, and gracious (v. 6), his God (v. 7), and the true King of Israel (vv. 8-9).⁴⁷

"The heart (leb) in Israelite thought is the center of the psychic self. It includes especially mental activity but is broader in scope than English mind,' embracing the feelings and will as well. The heart is susceptible to become hardened, to be made fat (Isa. 6:10), and to dwell on evil (Gen. 6:5; 8:21); indeed, it is deceitful above all things' (Jer. 17:9). It is over against these capabilities of the heart that Solomon's request is to be understood. A hearing heart' [v. 9] is one that is open, receptive, teachable (Isa. 50:4). That to which the heart of the king should be open above all else is God's torah. The king ideally rules not on the basis of his own understanding but administers his realm in the light of God's revealed will."⁴⁸

"The king was the supreme judge and final arbiter. Within his domain, the ideal king sought to achieve what was right, to vindicate the just, to protect the rights of the weak. And this was achieved in practice by a series of shrewd and just decisions or verdicts or judgments (mishpatim in the plural) all of which are examples of what our text calls right' (mishpat in the singular)."⁴⁹

God promised to bless Solomon for putting His interests before Solomon's (cf. Matt. 6:33). He gave him much more than he asked (v. 13). Furthermore, He promised to give Solomon long life if he continued to obey His Law (v. 14).

Solomon's expression of gratitude included more offerings. He presented these before the ark in Jerusalem. They expressed further personal dedication (the burnt offerings) and gratitude for fellowship with God (the peace offerings). They probably accompanied a covenant renewal ceremony that involved the commitment of his servants (i.e., government officials) to the Mosaic Law (v. 15).

Notice that this section ends as it began: with a journey and sacrifices.

Constable: 1Ki 3:16-28

God's provision of wisdom 3:16-28

This incident demonstrates that God did indeed give Solomon the unusual wisdom He had promised (v. 28).⁵⁰ The writer did not specify when during Solomon's reign this event took place, but probably it occurred shortly after God appeared to the king at Gibeon (vv. 4-15).

"The chronology of the reign of Solomon does not pose nearly the difficulty as does that of David. With the exception of the narrative passages, which appear as usual to be inserted topically, the order found in both 1 Kings and 2 Chronicles reflects the general flow of events. It does seem, however, that Solomon's alliance with Siamun of Egypt (1 Kings 3:1) did not come to pass until after he had begun negotiations with the Tyrians to help on the temple. This in turn presupposes Solomon's having sought and been granted wisdom, for Hiram takes note of that fact (1 Kings 5:7)."⁵¹

Solomon demonstrated insight into basic human nature, here maternal instincts. This insight enabled him to understand why people behave as they do and how they will respond. This was a gift from God and is an aspect of wisdom.

"The fact that the two mothers were prostitutes is important in this story . . . because it shows how the wise king would act on behalf of the very lowest of his subjects . . ."⁵²

This incident resulted in the Israelites having great respect for their king (v. 31). Solomon became a blessing to the people because he related properly to Yahweh.

Wisdom in Israel and the ancient Near East was not synonymous with knowledge or education. It involved the ability to live life in a skillful way so at the end one's life would amount to something worthwhile. To the Israelites this was possible only if a person knew and responded appropriately to (i.e., feared) Yahweh.⁵³

Guzik: 1Ki 3:1-28 - Solomon is Given Great Wisdom

1 Kings 3 - Solomon is Given Great Wisdom

A. God gives Solomon wisdom.

1. (1) Solomon marries an Egyptian princess.

Now Solomon made a treaty with Pharaoh king of Egypt, and married Pharaoh's daughter; then he brought her to the City of David until he had finished building his own house, and the house of the LORD, and the wall all around Jerusalem.

a. Solomon made a treaty with Pharaoh king of Egypt, and married Pharaoh's daughter: Marriage to fellow royalty was a common political strategy in the ancient world, and continues to the modern age. It was not only because royalty wanted to marry other royalty, but also because conflict between nations were avoided for the sake of family ties.

i. This was not Solomon's first marriage. 1 Kings 14:21 tells us that his son Rehoboam came to the throne when he was 41 years old, and 1 Kings 11:42 tells us that Solomon reigned 40 years. This means that Rehoboam was born to his mother - a wife of Solomon named Naamah the Amonitess - before he came to the throne and before he married this daughter of Pharaoh.

ii. Solomon's multiple marriages - and marriages to foreign women - will cause a great disaster in his life. Later in the Book of Nehemiah, Nehemiah was angry and frustrated because the people of Israel married with the pagan nations around them. In rebuking the guilty, Nehemiah remembered Solomon's bad example: So I contended with them and cursed them, struck some of them and pulled out their hair, and made them swear by God, saying, "You shall not give your daughters as wives to their sons, nor take their daughters for your sons or yourselves. Did not Solomon king of Israel sin by these things? Yet among many nations there was no king like him, who was beloved of his God; and God made him king over all Israel. Nevertheless pagan women caused even him to sin. Should we then hear of your doing all this great evil, transgressing against our God by marrying pagan women?" (Nehemiah 13:25-27)

iii. The foreign wives made Solomon more than a bad example - they ruined his spiritual life. But King Solomon loved many foreign women, as well as the daughter of Pharaoh: women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites; from the nations of whom the LORD had said to the children of Israel, "You shall not intermarry with them, nor they with you. Surely they will turn away your hearts after their gods." Solomon clung to these in love. And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart. For it was so, when Solomon was old, that his wives turned his heart after other gods; and his heart was not loyal to the LORD his God, as was the heart of his father David. (1 Kings 11:1-4)

iv. 1 Kings 11:4 says this only happened when Solomon was old, but the pattern was set with this first marriage to the Egyptian princess. It perhaps made political sense, but not spiritual sense. "Such arranged marriages were a common confirmation of international treaties, but this one was the beginning of Solomon's spiritual downfall." (Wiseman)

v. 2 Samuel 3:3 tells us that David married the daughter of a foreign king: Maacah, the daughter of Talmai, king of Geshur. Marrying a foreign woman was not against the Law of Moses - if she became a convert to the God of Israel. What did not ruin David did ruin Solomon.

b. He brought her to the City of David: Though this was permitted under the Law of Moses, it was not wise or good for Solomon to do. Later in his life, his foreign wives were the reason his heart turned away from the LORD (1 Kings 11:4).

i. Old legends of Jewish rabbis say that on their wedding night, the Egyptian princess cast a spell on Solomon and put a tapestry over their bed that looked like the night sky with stars and constellations. The spell was intended to make Solomon sleep, and when he did wake he looked up and thought the stars were still out and it was still night so he went back to sleep. He slept on past 10:00 in the morning and all Israel was grieved because Solomon kept the keys to the temple under his pillow and they couldn't have the morning sacrifice until he woke up. Finally his mother Bathsheba roused him from sleep. (Cited in Ginzberg)

2. (2-4) Solomon's great sacrifice.

Meanwhile the people sacrificed at the high places, because there was no house built for the name of the LORD until those days. And Solomon loved the LORD, walking in the statutes of his father David, except that he sacrificed and burned incense at the high places. Now the king went to Gibeon to sacrifice there, for that was the great high place: Solomon offered a thousand burnt offerings on that altar.

a. People sacrificed at the high places, because there was no house built for the name of the LORD: At this time, altars were allowed in Israel at various high places, as long as those altars were unto the LORD and not corrupted by idolatry (as commanded in Deuteronomy 16:21). When the temple was built, sacrifice was then centralized at the temple.

b. Solomon loved the LORD . . . except that he sacrificed and burned incense at the high places: There is good and bad in this assessment of Solomon. There is good in that generally he walked in the statutes of his father David. There is bad in the word, "except."

i. At the same time, it seems that God showed mercy to those who violated this law before the temple was built. "Could there be any sin in this, or was in unlawful till after the temple was built? For prophets, judges, the kings which preceded Solomon, and Solomon himself, sacrificed on high places, such as Gibeon, Gilgal, Shiloh, Hebron, Kirath-jearin, etc. But after the temple was erected, it was sinful to offer sacrifices in any other place." (Clarke)

ii. Solomon did love the LORD - yet he also loved foreign wives who eventually helped turn Solomon's heart away from the LORD (1 Kings 11:4-10). "The perils of mixed motives and a divided heart are terrible indeed." (Morgan)

c. Solomon offered a thousand burnt offerings on that altar: This almost grotesque amount of sacrifice demonstrated both Solomon's great wealth and his heart to use it to glorify God.

i. This was an important event marking the "ceremonial" beginning of Solomon's reign. According to 2 Chronicles 1:2-3, the entire leadership of the nation went with Solomon to Gibeon.

d. Now the king went to Gibeon: Solomon made these special sacrifices at Gibeon because that was the great high place. What made it different was that the tabernacle was there, even though the ark of the covenant was in Jerusalem.

i. Tracking the tabernacle and the ark of the covenant in the Promised Land:

· Joshua brought both the ark and the tabernacle to Shiloh (Joshua 18)

· In the days of Eli the ark was captured and the tabernacle wrecked (1 Samuel 4, Psalm 78:60-64, Jeremiah 7:12 and 26:9)

· The ark came back to Kiriath-Jearim (1 Samuel 7:1-2)

· Saul restored the tabernacle at Nob (1 Samuel 21)

· Saul moved the tabernacle to Gibeon (1 Chronicles 16:39-40)

· David brought the ark to Jerusalem and built a temporary tent for it (2 Samuel 6:17, 2 Chronicles 1:4)

ii. There were several reasons to explain why David did not bring the tabernacle from Gibeon to Jerusalem:

· He may have believed if the tabernacle was there the people would be satisfied with that and they would lose the passion and vision for the temple God wanted built

· It may be that the tabernacle was only moved when it was absolutely necessary - as when disaster came upon it at Shiloh or Nob

· David simply focused on building the temple, not continuing the tabernacle

3. (5-9) God's offer and Solomon's response.

At Gibeon the LORD appeared to Solomon in a dream by night; and God said, "Ask! What shall I give you?" And Solomon said: "You have shown great mercy to Your servant David my father, because he walked before You in truth, in righteousness, and in uprightness of heart with You; You have continued this great kindness for him, and You have given him a son to sit on his throne, as it is this day. Now, O LORD my God, You have made Your servant king instead of my father David, but I am a little child; I do not know how to go out or come in. And Your servant is in the midst of Your people whom You have chosen, a great people, too numerous to be numbered or counted. Therefore give to Your servant an understanding heart to judge Your people, that I may discern between good and evil. For who is able to judge this great people of Yours?"

a. The LORD appeared to Solomon in a dream: This remarkable visitation from God happened in a dream. This is one of the more significant dreams in the Bible.

b. Ask! What shall I give you? This is an amazing promise. God seems to offer Solomon whatever he wants. This wasn't only because Solomon sacrificed 1,000 animals. It was because his heart was surrendered to God, and God wanted to work something in Solomon through this offer and his response.

i. The natural reaction to reading this promise of God to Solomon is to wish we had such a promises. We do have them.

· Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. (Matthew 7:7)

· If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. (John 15:7)

· Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. (1 John 5:14)

c. You have shown great mercy: Before responding to God's offer and asking for anything, Solomon remembered God's faithfulness to both David and now Solomon himself.

d. But I am a little child: Solomon was not really the age of a child. He comes to God in great humility, especially considering the job in front of him. "The statement is actually Solomon's poetic way of expressing his inadequacies as he faced the awesome tasks of leadership." (Dilday)

i. Solomon didn't have the false humility that said, "I can't do this so I won't even try." His attitude was, "The job is so much bigger than me; I must rely on God."

e. Give to Your servant an understanding heart: Solomon asked for more than great knowledge; he wanted understanding, and he wanted it in his heart, not merely in his head. Actually, the ancient Hebrew word translated understanding is literally, "hearing." Solomon wanted a hearing heart, one that would listen to God.

i. In Ephesians 1:18 the Apostle Paul prayed for Christians, asking that the eyes of your understanding being enlightened.

f. To judge Your people, that I may discern between good and evil: Solomon already understood that a key component of leadership is wise and just discernment. Many leaders do not have this discernment or the courage to use it.

4. (10-15) God's great promise to Solomon.

The speech pleased the LORD, that Solomon had asked this thing. Then God said to him: "Because you have asked this thing, and have not asked long life for yourself, nor have asked riches for yourself, nor have asked the life of your enemies, but have asked for yourself understanding to discern justice, behold, I have done according to your words; see, I have given you a wise and understanding heart, so that there has not been anyone like you before you, nor shall any like you arise after you. And I have also given you what you have not asked: both riches and honor, so that there shall not be anyone like you among the kings all your days. So if you walk in My ways, to keep My statutes and My commandments, as your father David walked, then I will lengthen your days." Then Solomon awoke; and indeed it had been a dream. And he came to Jerusalem and stood before the ark of the covenant of the LORD, offered up burnt offerings, offered peace offerings, and made a feast for all his servants.

a. The speech pleased the LORD: God was pleased by what Solomon asked for, in that he knew his great need for wisdom, discernment, and understanding. God was also pleased by what Solomon did not ask for, in that he did not ask for riches or fame or power for himself.

i. Solomon's request was not bad. We are specifically told that the speech pleased the LORD. Yet we can also ask if this was the best Solomon could ask for. "Was this the highest gift that he could have asked or received? Surely the deep longings of his father for communion with God were yet better." (Maclaren)

ii. Solomon did his job well - as well or better than anyone. Yet as his falling away in the end showed (1 Kings 11:1-11) there was something lacking in his spiritual life. "There is no sign in his biography that he ever had the deep inward devotion of his father. After the poet-psalmist came the prosaic and keen-sighted shrewd man of affairs." (Maclaren)

b. I have done according to your words . . . I have also given you what you have not asked: God not only answered Solomon's prayer, he answered it beyond all expectation. Solomon did not ask for riches and honor or a long life, but God gave him those also.

i. In Ephesians 3:20 Paul honored God saying, Now to Him who is able to do exceedingly abundantly above all that we ask or think. Solomon experienced God's ability to do far beyond all that we ask or think.

ii. Solomon wisely asked God regarding his character, not his possessions. What we are is more important than what we have.

c. The Solomon awoke: It was a dream, but it was at the same time a message from God. God answered Solomon's prayer and made him wise, powerful, rich, and influential. His reign was glorious for Israel.

i. At the same time, his end was tragic. We can fairly say that Solomon wasted these gifts God gave him. Though he accomplished much, he could have done much more - and his heart was led away from God in the end (1 Kings 11:4-11).

ii. "Instead of being the wisest of men, did he not become more brutish than any man? Did he not even lose the knowledge of his Creator, and worship the abominations of the Moabites, Zidonians, and [so forth]? And was not such idolatry a proof of the grossest stupidity? How few proofs does his life give that the gracious purpose of God was fulfilled in him! He received much; but he would have received much more, had he been faithful to the grace given. No character in the sacred writings disappoints us more than the character of Solomon." (Clarke)

B. An example of Solomon's great wisdom.

1. (16-22) Two women claim the same child as their own.

Now two women who were harlots came to the king, and stood before him. And one woman said, "O my LORD, this woman and I dwell in the same house; and I gave birth while she was in the house. Then it happened, the third day after I had given birth, that this woman also gave birth. And we were together; no one was with us in the house, except the two of us in the house. And this woman's son died in the night, because she lay on him. So she arose in the middle of the night and took my son from my side, while your maidservant slept, and laid him in her bosom, and laid her dead child in my bosom. And when I rose in the morning to nurse my son, there he was, dead. But when I had examined him in the morning, indeed, he was not my son whom I had borne." Then the other woman said, "No! But the living one is my son, and the dead one is your son." And the first woman said, "No! But the dead one is your son, and the living one is my son." Thus they spoke before the king.

a. Two women who were harlots came to the king and stood before him: This in itself is a remarkable testimony to the goodness and generosity of Solomon. Not many kings would take the time to settle a dispute between two prostitutes.

i. However, many think that these were not harlots at all. "Hebrew zonot, could equally refer to inn-keepers." (Wiseman)

b. The dead one is your son, and the living one is my son: This seems like an impossible problem to solve. It is surely one prostitutes' word against the other, and there is no independent witness to the events (no one was with us in the house).

2. (23-27) Solomon's wise solution.

And the king said, "The one says, 'This is my son, who lives, and your son is the dead one'; and the other says, 'No! But your son is the dead one, and my son is the living one.'" Then the king said, "Bring me a sword." So they brought a sword before the king. And the king said, "Divide the living child in two, and give half to one, and half to the other." Then the woman whose son was living spoke to the king, for she yearned with compassion for her son; and she said, "O my LORD, give her the living child, and by no means kill him!" But the other said, "Let him be neither mine nor yours, but divide him." So the king answered and said, "Give the first woman the living child, and by no means kill him; she is his mother."

a. Bring me a sword: Solomon's solution to the problem at first looked foolish - even dangerous. The wisdom of his approach was only understood when the matter was settled.

i. In the same way, the works - even the judgments - of God often first seem strange, dangerous, or even foolish. Time shows them to be perfect wisdom.

ii. Trapp on bring me a sword: "For what purpose? Thought the standers by; wondering and perhaps laughing within themselves. The actions of wise princes are riddles to vulgar constructions: nor is it for the shallow capacities of the multitude to fathom the deep projects of sovereign authority."

b. She yearned with compassion for her son: The true parental relationship was proved by love. The true mother would rather have the child live without her than to die with her. She put the child's welfare above her own.

c. She is his mother: Solomon knew that the offer to cut the child in two would reveal the true mother, and he rewarded the mother's love accordingly.

3. (28) Solomon is highly esteemed in the eyes of the people of Israel.

And all Israel heard of the judgment which the king had rendered; and they feared the king, for they saw that the wisdom of God was in him to administer justice.

a. All Israel heard: Such a wise decision could not be hidden. The matter was soon known throughout the kingdom.

b. They feared the king, for they saw that the wisdom of God was in him to administer justice: The people of Israel saw that Solomon had both the wisdom and the courage to do the right thing as a leader. This made them hesitant to disobey the law of the king.

i. The old Jewish rabbis loved to go beyond the Bible and spin legends about Solomon's wisdom. Ginzberg quotes one, telling of the time when a demon showed Solomon something he had never seen before - a Cainite, whom the demon brought up out of the ground, and Solomon immediately saw that he had two heads. When the Cainite wanted to return again, he could not go back to his dwelling place deep under the earth. So he married and had seven sons, one of whom also had two heads. When the two-headed father died, the two-headed son claimed a double share of the inheritance, but the other six brothers thought he should only get one. The Sanhedrin couldn't decide the case, so Solomon prayed for wisdom and finally poured hot water on one of the heads. When he did, both heads flinched and cried out, and from this Solomon deduced that they were one person not two and should only have one share of the inheritance.

© 2004 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 1 Kings (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Garis Besar)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 3 (Pendahuluan Pasal)

Overview

1Ki 3:1, Solomon marries Pharaoh’s daughter; 1Ki 3:2, High places being in use, Solomon sacrifices at Gibeon; 1Ki 3:5, Solomon at Gibeon, in the choice which God gave him, preferring wisdom, obtains wisdom, riches, and honour; 1Ki 3:16, Solomon’s judgment makes him renowned.

Poole: 1 Kings (Pendahuluan Kitab)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 3 (Pendahuluan Pasal)

KINGS CHAPTER 3

Solomon marrieth Pharaoh’ s daughter: high places being in use, he goeth to Gibeon to sacrifice, 1Ki 3:1-4 . There the Lord appeareth to him; gives him a choice: he preferreth wisdom; obtaineth it, and also riches and honour, 1Ki 3:5-15 . His judgment between the two harlots, 1Ki 3:16-28 .

MHCC: 1 Kings (Pendahuluan Kitab)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 3 (Pendahuluan Pasal)

(1Ki 3:1-4) Solomon's marriage.

(1Ki 3:5-15) His vision, His prayer for wisdom.

(1Ki 3:16-28) The judgment of Solomon.

Matthew Henry: 1 Kings (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 3 (Pendahuluan Pasal)

Solomon's reign looked bloody in the foregoing chapter, but the necessary acts of justice must not be called cruelty; in this chapter it appears with another face. We must not think the worse of God's mercy to his subjects for his judgments on rebels. We have here, I. Solomon's marriage to Pharaoh's daughter (1Ki 3:1). II. A general view of his religion (1Ki 3:2-4). III. A particular account of his prayer to God for wisdom, and the answer to that prayer (1Ki 3:5-15). IV. A particular instance of his wisdom in deciding the controversy between the two harlots (1Ki 3:16-28). And very great he looks here, both at the altar and on the bench, and therefore on the bench because at the altar.

Constable: 1 Kings (Pendahuluan Kitab)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Garis Besar)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Pendahuluan Kitab)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Pendahuluan Kitab)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 3 (Pendahuluan Pasal)

INTRODUCTION TO 1 KINGS 3

This chapter relates the marriage of Solomon with Pharaoh's daughter, 1Ki 3:1; his piety and devotion, 1Ki 3:2; his prayer for wisdom and understanding, which was acceptable to God, who promised to grant his request, with an addition to it, 1Ki 3:5; an instance and proof of the wisdom given him in determining a case between two harlots brought before him, which greatly raised his reputation, and gave him reverence among his people, 1Ki 3:16.