1 Kings
1 Kings 3
1Solomon made an alliance with Pharaoh king of Egypt, and took Pharaoh’s daughter, and brought her into David’s city, until he had finished building his own house, Yahweh’s house, and the wall around Jerusalem. 2However the people sacrificed in the high places, because there was not yet a house built for Yahweh’s name. 3Solomon loved Yahweh, walking in the statutes of David his father; except that he sacrificed and burned incense in the high places. 4The king went to Gibeon to sacrifice there; for that was the great high place. Solomon offered a thousand burnt offerings on that altar. 5In Gibeon, Yahweh appeared to Solomon in a dream by night; and God said, “Ask for what I should give you.”
6Solomon said, “You have shown to your servant David my father great loving kindness, because he walked before you in truth, in righteousness, and in uprightness of heart with you. You have kept for him this great loving kindness, that you have given him a son to sit on his throne, as it is today. 7Now, Yahweh my God, you have made your servant king instead of David my father. I am just a little child. I don’t know how to go out or come in. 8Your servant is among your people which you have chosen, a great people, that can’t be numbered or counted for multitude. 9Give your servant therefore 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?”
10This request pleased the Lord, that Solomon had asked this thing. 11God said to him, “Because you have asked this thing, and have not asked for yourself long life, nor have you asked for riches for yourself, nor have you asked for the life of your enemies, but have asked for yourself understanding to discern justice; 12behold, I have done according to your word. Behold, I have given you a wise and understanding heart; so that there has been no one like you before you, and after you none will arise like you. 13I have also given you that which you have not asked, both riches and honor, so that there will not be any among the kings like you for all your days. 14If you will walk in my ways, to keep my statutes and my commandments, as your father David walked, then I will lengthen your days.”
15Solomon awoke; and behold, it was a dream. Then he came to Jerusalem, and stood before the ark of Yahweh’s covenant, and offered up burnt offerings, offered peace offerings, and made a feast for all his servants.
16Then two women who were prostitutes came to the king, and stood before him. 17The one woman said, “Oh, my lord, I and this woman dwell in one house. I delivered a child with her in the house. 18The third day after I delivered, this woman delivered also. We were together. There was no stranger with us in the house, just us two in the house. 19This woman’s child died in the night, because she lay on it. 20She arose at midnight, and took my son from beside me, while your servant slept, and laid it in her bosom, and laid her dead child in my bosom. 21When I rose in the morning to nurse my child, behold, it was dead; but when I had looked at it in the morning, behold, it was not my son, whom I bore.”
22The other woman said, “No; but the living one is my son, and the dead one is your son.”
The first one said, “No; but the dead one is your son, and the living one is my son.” They argued like this before the king.
23Then the king said, “One says, ‘This is my son who lives, and your son is the dead;’ and the other says, ‘No; but your son is the dead one, and my son is the living one.’ ”
24The king said, “Get me a sword.” So they brought a sword before the king.
25The king said, “Divide the living child in two, and give half to the one, and half to the other.”
26Then the woman whose the living child was spoke to the king, for her heart yearned over her son, and she said, “Oh, my lord, give her the living child, and in no way kill him!”
But the other said, “He shall be neither mine nor yours. Divide him.”
27Then the king answered, “Give her the living child, and definitely do not kill him. She is his mother.”
28All 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 justice.
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5 commentators · 53 notes on this chapter
Matthew Henry3
Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.
Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.
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, Kg1 3:3. Particular notice was taken of God's love to him, Sa2 12:24. He had his name from…
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, Kg1 3:5. 1. The…
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…
John Gill28
The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.
Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.
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…
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…
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…
Adam Clarke9
The linguist of this set. Expect Hebrew and Greek word study, oriental custom, and geography — and an Arminian reading of grace and free will where Gill or Henry would read election. Note one real divergence: Clarke denied the eternal sonship of Christ, a position most of the tradition rejects, so read him closely on the person of Christ.
Why this voice is here: Where you want to know what a word actually says, Clarke is the one who will tell you — with the caveat above on Christ’s sonship.
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…
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…
The Lord appeared to Solomon in a dream - This was the night after he had offered the sacrifices, (see Ch2 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…
Keil & Delitzsch5
The technical one, and Old Testament only. Expect Hebrew grammar, textual argument, and direct engagement with nineteenth-century critical scholarship — closer to a scholarly apparatus than a devotional read. Where a modern critic claims a text is late or composite, this is where the conservative counter-argument was made.
Why this voice is here: Old Testament only, and heavy going — but the place to look when someone asserts a passage cannot mean what it appears to.
Solomon's marriage and the religious state of the kingdom. - Kg1 3:1. When Solomon had well secured his possession of the throne (Kg1 2:46), he entered into alliance with Pharaoh, by taking his daughter as his wife. This Pharaoh of Egypt is supposed by Winer…
Solomon's Sacrifice and Dream at Gibeon (cf. Ch2 1:1-13). - To implore the divine blessing upon his reign, Solomon offered to the Lord at Gibeon a great sacrifice - a thousand burnt-offerings; and, according to Ch2 1:2, the representatives of the whole nation…
Solomon's Judicial Wisdom. - As a proof that the Lord had bestowed upon Solomon unusual judicial wisdom, there is appended a decision of his in a very difficult case, in which Solomon had shown extraordinary intelligence. Two harlots living together in one…
Jamieson, Fausset & Brown8
The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.
Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.
HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (Kg1 3:2-5) 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…
the king went to Gibeon to sacrifice there--The old tabernacle and the brazen altar which Moses had made in the wilderness were there (Ch1 16:39; Ch1 21:29; Ch2 1:3-6). The royal progress was of public importance. It was a season of national devotion. The…
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…
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