Then two women who were prostitutes came to the king, and stood before him.
Parallel Translations
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Then two women who were prostitutes came to the king, and stood before him.
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Then came there two women, that were harlots, unto the king, and stood before him.
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Then came there two women, that were harlots, unto the king, and stood before him.
Cross-references (6)
Passages linked to 1 Kings 3:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 18:16 When they have a matter, they come to me, and I judge between a man and his neighbor, and I make them know the statutes of God, and his laws.”
- Judges 11:1 Now Jephthah the Gileadite was a mighty man of valor. He was the son of a prostitute. Gilead became the father of Jephthah.
- Leviticus 19:29 “ ‘Don’t profane your daughter, to make her a prostitute; lest the land fall to prostitution, and the land become full of wickedness.
- Numbers 27:2 They stood before Moses, before Eleazar the priest, and before the princes and all the congregation, at the door of the Tent of Meeting, saying,
- Deuteronomy 23:17 There shall be no prostitute of the daughters of Israel, neither shall there be a sodomite of the sons of Israel.
- Joshua 2:1 Joshua the son of Nun secretly sent two men out of Shittim as spies, saying, “Go, view the land, including Jericho.” They went and came into the house of a prostitute whose name was Rahab, and slept there.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain Or, victuallers.
Or, victuallers.
By this example it appeareth that God kept his promise with Solomon in granting him wisdom.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Ki 3:16 Then came there two women, [that were]…
1Ki 3:16 Then came there two women, [that were] harlots, unto the king, and stood before him.
Ver. 16. Then came there two women that were harlots.] Or rather hostesses; for harlots would not have been so hardy as to have appeared in their colours before Solomon, who was yet in his prime, and zealous for God’s law. If, therefore, these were harlots, they were privy harlots; for there were then no stews or brothel houses allowed, as are now at Rome, and other places in Italy, for a commonwealth, say Papists, and for the avoiding of greater evils, adultery, incest, &c. But what saith Augustine? Cursed be that remedy of sin that is itself a sin. God will not have such a gain to be recompensed with such a loss.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Harlots, or, victuallers; for the Hebrew word signifies both.…
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.
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Stood there before him, desiring and expecting his sentence in the case.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain An instance is here given of Solomon's wisdom, to…
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, Kg1 3:17, Kg1 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 (Kg1 3:19, Kg1 3:20), who was soon aware of the cheat put upon her, and appealed to public justice to be righted, Kg1 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, Ti2 3:1, Ti2 3:3.
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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, Kg1 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, Kg1 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 (Kg1 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And the one woman said,.... Who was the plaintiff:
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Harlots - Or, victuallers: for the Hebrew words signifies…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 16. Then came there two women-harlots] The word…
Verse 16. 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). 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ki 3:16. Two women that were harlots — Or,…
1Ki 3:16. Two women that were harlots — Or, victuallers; for the Hebrew word signifies both. Yet that they were 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. Unto the king — Probably they had presented their cause to the inferior courts, and as they could not determine it, they now bring it to the king as the supreme magistrate, and famous for wisdom. And stood there before him — Desiring and expecting his sentence in the case.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Harlots. Rather than simply, "innkeepers." (Chaldean) (Menochius) --- The…
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.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain HIS JUDGMENT BETWEEN TWO HARLOTS. (Kg1 3:16-28)
HIS JUDGMENT BETWEEN TWO HARLOTS. (Kg1 3:16-28)
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.
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Next: 1 Kings Chapter 4
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain SOLOMON’S JUDICIAL SAGACITY, 1Ki_3:16-28.
SOLOMON’S JUDICIAL SAGACITY, 1Ki_3:16-28.
16. Then came there two women — This seems to have been the first judicial decision of the new king, and it established in all Israel (1Ki_3:28) his reputation as a wise ruler and judge. It is added here, immediately after the history of his journey to Gibeon, as an illustration of the wisdom which he asked and received from God. “A monarch’s sagacity in the administration of justice,” says Kitto, “was calculated to make the most marked impression upon the popular mind, and likely to be most generally talked about through the land. This quality also came more home to the personal concerns of his subjects than any other, and was for that reason alone the more carefully regarded. The administration of justice was in all ancient monarchies, as it is now in the East, a most important part of the royal duties and functions; and there is no quality more highly prized than that keen discernment in the royal judge which detects the clew of real evidence amidst conflicting testimony, or that ready tact which devises a test of truth, where the evidence affords not even the clew to any grounds of decision.” And so this incident throws light upon the manners of those times. Even harlots, (for true criticism will not allow the Chaldee rendering of the word זנותby innkeepers,) persons of abandoned character, were permitted to appear in the royal presence and plead their own causes.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 16–28. Solomon’s judgement between the two harlots, and the…
16–28. Solomon’s judgement between the two harlots, and the effect produced thereby (Not in Chronicles)
16. Then came, &c.] We need not, any more than with τότε in the New Test., consider ‘then’ as indicating immediate succession in order of time upon what has gone before.
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harlots] The Chaldee paraphrase explains in the sense of πανδοκεύτριαι, but Josephus calls them (Ant. viii. 2, 2) ἑταῖραι τὸν βίον.
and stood before him] The Eastern monarchs sat often to give judgement at the gate of the city and so were accessible to all applicants. So sat the elders of the city by the Mosaic ordinance (Deu_21:19). Compare also Rth_4:11; 2Sa_19:8; Pro_22:22, in which last instance, the words ‘in the gate’ mean ‘when he is before the tribunal, where his cause is heard.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (16) Then came there.—The celebrated “judgment of Solomon,” given…
(16) Then came there.—The celebrated “judgment of Solomon,” given here as a specimen of his wisdom, is simply an instance of intuitive sagacity, cutting the Gordian knot of hopeless difficulty by the appear to maternal instinct—an appeal which might, of course, fail, but which was, under the exceptional circumstances, the only appeal possible. It is in the knowledge how to risk failure rather than be reduced to impotence, and how to go straight to the heart of a difficulty when the slow, regular approaches of science are impossible, that we recognise what men call “a touch of genius,” and what Scripture here calls the “wisdom of God.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain IN this section we see how remarkably the gracious…
IN this section we see how remarkably the gracious promise of Gibeon (ver. 12) was fulfilled. The "understanding to discern judgment" has been richly bestowed. And this, no doubt, is the reason why the story is related here. Epideixai thyh sofian (Theodoret). It is just possible, as Thenius maintains, that the narrative was handed down to a succeeding age by tradition, and was not incorporated into any of the documents from which our historian compiled his narrative; but this argues nothing against its authenticity or its inspiration. It is, as Bahr observes, a thoroughly Oriental story. Then came there two women that were harlots (The Jewish writers here, as in the case of Rahab, (Jos_2:1) would understand "hostess," "innkeeper" (atyqdnwp, not qdnwp, as Bahr, which=, pandokeion , "inn"). In support of which it is alleged that prostitutes never have children, or if they have are not solicitous about them. The meaning "hostess," however (as if from Wz, to feed), is not to be entertained for a moment, but we may readily admit that these children, though born out of wedlock, were not necessarily the offspring of professed harlots, though the fact that their mothers dwelt together and alone (ver. 17) is certainly suspicious; and see Gesen. s.v. hnz. Grotius, Deu_23:17, concludes that they must have been foreigners. But it is equally probable that the law was constantly violated) unto the king (as supreme judge) and stood before him.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Then came there two women.
1Ki_3:16-28
Then came there two women.
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The true mother
I. That sin produces suffering. The two women who came for judgment to Solomon were harlots; and the offsprings of their impurity were the means by which they were afflicted. The sin of unchastity is one of the most grievous of offences, because it is the one whose results are the most debasing and the most far-reaching. Of this sin, as of all others, it is eternally true, that the wages of sin is death.
II. That in the most degraded natures some noble trait remains. Some relic of a vanished Eden lingers in the worst of us, although the slime of the serpent may be over it still. These women, though sinners, loved their children. There is hope then for the worst of offenders, inasmuch as in every human soul there are dormant spiritual symphonies, which, when the dark night of sin is over, shall, at the dawning of a brighter day, be wakened by the touch of sympathy, like Memnons statue, into music and into life.
III. That where the ignorant can see only cruelty and disorder, the wise and faithful can recognise beneficence and order. The king, calling for a sword, ordered the living child to be divided. A cruel decree, superficial thinkers would say; but it was only a test after all, devised by true wisdom, in order the more readily to reveal the true mother. When men are so hasty in impugning the action of the Deity, and in imputing cruelty or unconcern to God at any period of public or private calamity, it would be well for them to bethink them of their own ignorance. So to us, who see but here in part through a glass darkly, the operations of God in grace and in nature must present many difficulties and apparent anomalies.
IV. That not by outward professions, but by the sentiments of the heart, must each of us be judged. Both these women professed equally to love the living child; but it was seen speedily in the hour of trial as to which of the two had real feelings of maternal affection in her heart. It is what we are, and not what we have pretended to be, that will avail us in the hour of death and in the day of judgment.
V. That often, when God gives to us a living talent, as a living child was given to each of these women, we, lazily slumbering away our time, fail to be thankful for it, or to utilise it as we ought. By negligence on our own part,--as in the case of the woman who overlaid her child,--or by the craftiness of other agencies, be it those of world, flesh, or devil, taking advantage of our own supineness,--as in the case of the woman whose child was stolen while she slept,--we lose our gift from God, our living grace, and find, when we awake from our slumbers, only a dead image of a departed spiritual beauty, which no shedding of our hearts best blood can again quicken into life. (R. Young, M. A.)
The mother
Musicians strike a key or note which they call a natural, sometimes. It was for this note that Solomon was listening--the note of nature. The soldiers naked sword gleamed close to the babys naked flesh, and, like a tuning-fork, it struck its note before it struck its blow. Its note was differently read by two different auditors. Two womens hearts took up the key. The one followed it with a murmur of contentment, willing that its work of blood should be accomplished. The other caught it with a cry of horror, as if it struck a discord in her soul. The sword was the baton of harmony to jealousy, but of horror to motherhood and love. There was nothing unnatural to the vixen heart in the decree to cut the babe in half. But the voice of motherhood found vent in a shriek which preferred anything to that, and accepted bereavement and injustice rather than that innocence be harmed.
1. And this is the first instinct on which the relationship reposes. Instinct is a shorter and surer way to right conclusion than reason. It reaches it by a passionate leap, rather than by a patient process. Inference, sequence, deduction, calculation, hypothesis; these are the cumbersome machinery of what calls itself philosophy; and they almost always lead to a separate result in each separate mind which uses them, when they lead to any result at all; so that the only certain issue of their use is confusion worse confounded. With instinct it is all postulate, and all that complicates the logic of love, or encumbers the swift process of its flight, must be conceded, or it will be taken for granted. With the love that springs out of any relationship this will be more or less the rule; but with maternal love it is pre-eminently so.
2. If the mother-instinct pervaded all humanity, there would be no intricate question created out of the vivisection stir, on which science, falsely so called, is condescending to dispute. It would be taken for granted that it was base and brutal; and that higher reason, to whose platform instinct often vaults by its own innate buoyancy, would declare that true science has resources too vast to be compelled to criminality to reach discovery; that the intelligence that would grope its way through cruelty to daylight misses its path, and takes a false name; and that men who pretend to find instruction in the infliction of agony on what is dumb and defenceless, instead of being a little lower than the angels, are a great deal lower than the beasts they butcher. But if the very principle of motherhood is instinctive and unreasoning, its developments are not unfrequently capricious and unreasonable. Maternal love is often diluted by maternal cares. Necessities increase with each renewal of the relationship; but the means of meeting them too often diminish. The natural selection of the mothers heart is towards the weakest and most helpless; and the survival of the fittest in the breast which is maternal, is asserted by feebleness rather than by strength. The mother loves that best to which she can give most.
3. It comes within the mothers province to lead the child into the fragrant orbit of religious influence, and to guide its feet when young amidst those scenes which shall colour its whole life, giving ballast to its youth, strength to its prime, and light at eventide to illumine its old age. Then if you would not burlesque that religion and repel the child, gild it with the sunshine with which its Author fills it. Let it be a garden of flowers, not an Egyptian brickfield of toil. The patience and the ingenuity of motherhood are boundless, and in no sweeter mission can they be embarked than in leading the children to the Saviour. Show them His sweet example. The wisest and the truest mothers axe the Hannahs who give their children to the Lord. (A. Mursell.)
Evil of divisions
Now, by the same law that it would have been wicked in Solomon to have divided the child, is it wicked in us to divide our affections. Divisions at all times are bad. Whether they harass a church, which should be of one mind and one body; or a family, which should be united and strong in fellowship and love; we may rest assured, that evil consequences must arise, most injurious to individual members. And as for a house, we are told, if it be divided against itself it cannot stand. The Jew and the Gentile were two distinct persons, but Christianity made them one people. By the universality of the Gospel, all nations were united; by embracing the same faith they became one; a distinct people, having an appointed priesthood, with the great Author of our religion as their Head. They became indeed a church--one body, with one spirit--a congregation of faithful men, in the which the pure Word of God is preached, and the sacraments are duly ministered, according to Christs ordinance, in all those things that of necessity are requisite to the same. (E. Thompson, D. D.)
Administration of justice difficult
James the First is said to have tried his hand as a judge, but to have been so much perplexed when he had heard both sides that lie abandoned the trade in despair, saying, I could get on very well hearing one side only, but when both sides have to be heard, by my soul, I know not which is right.
Judgment obtained by appeal to the principle of affection
Among the heathens we read of similar decisions. We read of an emperor having 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; but rather than this, she confessed the truth. Another instance we read, is that of the King of Thrace, being appointed to decide between three young men, who each professed to be the son of a deceased king, and claimed the crown in consequence; but Ariopharnes 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 any hesitation; the third refused, and was therefore judged to be the real son. In both cases an appeal was made to the principle of affection; and the truth was discovered, as in the case of the mother of the living child. (E. Thompson, D. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 1Ki_3:16. Harlots—The Rabbins derive זנוֹת from זוּן, to feed,…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_3:16. Harlots—The Rabbins derive זנוֹת from זוּן, to feed, nourish; and the Targumist translates the word here, and in Jos_2:1, by פונדקן, pundekon, hostesses, tavern-keepers.
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1Ki_3:20. Laid her dead child in my bosom—In order to escape the suspicion and charge of having killed her own child.
1Ki_3:26. Her bowels yearned upon her son: רַחֲמִים, a Hebrew phrase for the seat of feeling, hence here “the tender mother love” (Keil); “for her motherly heart burned for her son” (Luther).
1Ki_3:27. Saw that the wisdom of God was in him—Not that there was anything supernatural in Solomon’s method of settling this dispute, but that it proved this youthful king had penetrating discernment and acquaintance with the workings of the human heart.
HOMILETICS OF 1Ki_3:16-28
THE JUDGMENT OF SOLOMON
The gifts of God are not permitted to remain long unused. He who bestows them finds ample opportunity for their employment. A case is speedily brought before Solomon which brings into exercise the faculty of wisdom with which he was supernaturally endowed; and his startling decision made a profound impression on the people, and added greatly to his reputation. The pattern-instance, as recorded in these verses, is, in all its features, thoroughly Oriental. Examples are recorded in ancient history of similar judicial penetration.—(See Kitto, Dr. A. Clarke, Lange). But the sagacity displayed by Solomon in the instance before us was most wonderful, and evinced to all that, though young in years, he was fully competent to fulfil the duties of the lofty position to which he was raised.
I. The judgment of Solomon was exercised on a case of peculiar difficulty.
1. It was too difficult for ordinary tribunals to settle. The case had, doubtless, been brought before a court where it was customary to hear and decide upon ordinary disputes and offences; but this was altogether beyond the capacity of the judge to settle. The final appeal must, therefore, be made to the king, and his judgment be irrevocable. There are questions sometimes brought before our law courts so involved and contradictory that the penetration of the ablest judge fails to detect the real transgressor, and the power of justice is for the time paralyzed. But the great Omniscient cannot be deceived; and the day is coming when He will reveal the secrets of all hearts, and redress the wrongs of the universe.
2. The disputants were of questionable character. “There came two women that were harlots”—persons of abandoned character. The word is also rendered victuallers or hostesses. Perhaps they were both, though they could not be common harlots, for such would hardly have ventured into the presence of the king. One sin injures the whole character, and there are some sins which cast suspicion on the veracity of the transgressor, however solemn his asseverations. The value of testimony hinges on rectitude of personal character. The greatest difficulties of our law judges arise from the unreliable nature of the evidence they have to sift.
3. The testimonies were evenly balanced (1Ki_3:22-23). The stout affirmation of the one mother was met by the flat denial of the other. Their testimonies were of equal credit—i.e., of none at all. As there was no evidence, it seemed impossible to arrive at any decision, and the whole court seemed held in suspense, and unable to tell which to believe. But Solomon was equal to the occasion, and had made up his mind how to solve the difficulty.
II. The judgment of Solomon was successful by an appeal to maternal affection.
1. This appeal was sudden. Every opportunity had been given to each woman to state her case. The king had patiently listened, and shown every disposition to administer equal justice. There was nothing more to say but what would be a repetition of what had been already said. A painful pause had come in the progress of the trial, when, as if moved by a sudden inspiration, the king speaks. The actions which have had the most important bearing on the destinies of individuals have often been the result of a spontaneous impulse. When truth is quickly apprehended it is wisest to act promptly.
2. This appeal was apparently severe. “And the king said, bring me a sword” (1Ki_3:24) Doubtless some of the wiser hearers smiled upon each other, and thought in themselves, What! will the young king cut these knotty causes in pieces? Will he divide justice with edged tools? Will he smite at hazard before conviction? There was a law concerning the dividing of a living ox and a dead one (Exo_21:35); but that did not reach his case. The heart of kings is unsearchable (Pro_25:3). That sword which had served for execution, shall now serve for trial. “Divide the living child in two, and give half to the one, and half to the other.” Oh! divine oracle of justice, commanding that which it would not have done, that it might find out that which could not be discovered? Neither God nor his deputies may be so taken at their words, as if they always intended their commands for action, and not sometimes for probation.—Bp. Hall.
3. This appeal revealed a deep practical insight into human nature. The mother’s heart was touched, and, without the aid of argument and cross-examination, the great discovery was made. The yearning affection of the true mother for the child whose life was thus threatened stood out in prominent contrast to the cold, callous attitude of her adversary. The case is strikingly put by Bishop Hall:—This sword hath already pierced the breast of the true mother, and divided her heart with fear and grief at so killing a sentence: there needs no other rack to discover nature, and now she thinks—woe is me, that came for justice, and am answered with cruelty! “Divide ye the living child!” Alas! what hath that poor infant offended, that it survives, and is sued for? How much less miserable had I been that my child had been smothered in my sleep, than mangled before mine eyes! If a dead carcase could have satisfied me, I need not to have complained! What a woeful condition am I fallen into, who am accused to be the death of my supposed child already, and now shall be the death of my own! If there were no loss of my child, yet how can I endure this torment of my own bowels? And while she thinks thus, she sues to that suspected mercy of her just judge—“Oh, my Lord, give her the living child, and slay him not!” as thinking, if he live, he shall but change a mother; if he die, his mother loseth a son: while he lives, it shall be my comfort that I have a son, though I may not call him so; dying, he perisheth to both. Contrarily, her envious competitor, as holding herself well satisfied that her neighbour should be as childless as herself, can say, “Let it be neither mine nor thine, but divide it.” Well might Solomon and every hearer conclude, that either she was no mother, or a monster, that could be content with the murder of her child; and that, if she could have been the true mother, and yet have desired the blood of her infant, she had been as worthy to have been stripped of her child for so foul unnaturalness, as the other had been worthy to enjoy him for her honest compassion. Not more justly than wisely, therefore, doth Solomon trace the true mother by the footsteps of love and pity; and adjudgeth the child to those bowels that had yearned at his danger.
III. The judgment of Solomon won the respect and confidence of the people (1Ki_3:28). The justice of the sentence made a deep impression upon the whole people. They saw that he judged impartially; that they could not impose on him; and they were afraid to do those things which might bring them before his judgment seat. They acknowledged the Divine source of his marvellous endowment. “They saw that the wisdom of God was in him to do judgment.” What was done to the other woman we are not told; justice certainly required that she should be punished for her lies and fraud. Wisdom strengtheneth the wise: it is better than weapons of war (Ecc_7:19; Ecc_9:18). Good men reverence, and bad men stand in awe of, the wise.
LESSONS:—
1. To do justice is one of the most important duties of the sovereign.
2. Divine help is needed and should be sought in order wisely to discriminate between right and wrong.
3. The Divine justice is unerring, and all its decisions irrevocable.
GERM NOTES ON THE VERSES
1Ki_3:16-28. Sin infallibly exposed.
1. Notwithstanding the secrecy of its indulgence.
2. Notwithstanding the subtlety and ability of its defenders.
3. Notwithstanding the deceptive contradictions of its evidence.
Every part of the incident is characteristic. The two mothers, degraded as was their condition, came, as the Eastern stories so constantly tell of the humblest classes, to demand justice from the king. He patiently listens; the people stand by, wondering what the child-like sovereign will determine. The mother of the living child tells her tale with all the plaintiveness and particularity of truth, and describes how, as she “looked at him again and again, behold it was not my son which I did bear.” The king determines, by throwing himself upon the instincts of nature, to cut asunder the sophistry of argument. The living child was to be divided, and the one half given to one, the other half to the other. The true mother betrays her affection: O, my Lord, give her the living babe (the word is peculiar), and in no wise slay it.” The king repeats, word for word, the cry of the mother, as if questioning its meaning. “Give her the living babe, and in no wise slay it? then bursts forth into his own conviction: She is the mother.”—Stanley.
Solomon’s wise judgment.
1. The question in dispute (1Ki_3:16-22).
2. The decision (1Ki_3:23-28).—Lisco.
1Ki_3:17-22. Such sin brings together, but it unites only for a short time, for it produces discord, wrangling, and controversy. Abiding peace dwells only in the house where the God of peace binds hearts together. He who takes from the heart of a mother her child, or estranges or deprives her, will not escape the righteous tribunal of the judge to whom the mother calls and appeals. Litigation is generally associated with envy, falsehood, and unrighteousness; hence the Lord says, “Be ready,” &c. (Mat_5:25; Luk_12:58).—Lange.
1Ki_3:19. The perils of infant life.
1. Arising from the ignorance and inexperience of those on whom it is dependent.
2. From its own fragile and defenceless condition.
3. From the consequences of others’ sins.
4. Are avoided only by the mercy and protecting care of heaven.
1Ki_3:25-27. Even in morality it is thus also; truth as it is one, so it loves entireness; falsehood, division. Satan, that hath no right to the heart, would be content with a piece of it; God, that made it all, will have either the whole or none. The erroneous church strives with the true for the living child of saving doctrine; each claims it for her own; heresy, conscious of her own injustice, would be content to go away with a leg or an arm of sound principles, as hoping to make up the rest with her own mixtures; truth cannot abide to part with a joint, and will rather endure to lose all by violence than a piece through willing connivancy.—Bishop Hall.
1Ki_3:26. If an immoral woman be merciful for the son of her body, and cannot forget her little child, how much more should every Christian mother be ready to offer, when necessary, the heaviest sacrifice to deliver her child from moral ruin. If in the hearts of sinners the love of father and mother be so strong, how strong must the fatherly love of God be (Isa_49:15)! Envy hardens all human feeling, and makes one hard and heartless.
1Ki_3:27-28. When a child, apparently given over to death, is restored to its parents by Divine providence, so much the more must their chief solicitude be to educate and bring it up in the nurture and admonition of the Lord. Not power and force; not great pomp, and pride, and tyranny; but wisdom and righteousness give to the government authority, and call forth genuine fear and the voluntary obedience of the people. If it were given to a Solomon to bring to disgrace lying and misrepresentation by judicial wisdom and knowledge of the human heart, and to deliver a righteous judgment, how much less shall liars and hypocrites stand up under the tribunal of Him who could say, “A greater than Solomon is here!” who, without needing witnesses and judicial examination, will bring to light what is hidden in darkness (1Co_4:5), and before whose judgment seat we must all appear (2Co_5:10)?—Lange.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Solomon’s wise Decision
Solomon’s wise Decision
v. 16. Then came there two women that were harlots unto the king, and stood before him, seeking a decision in a difficult case. The story is told to show that God had actually endued Solomon with unusual wisdom.
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v. 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.
v. 18. And it came to pass the third day after that I was delivered that this woman was delivered also, the two babies thus being approximately of the same age; and we were together; there was no stranger with us in the house save we two in the house, no other person to testify on either side.
v. 19. And this woman’s child died in the night, because she overlaid it, unwittingly pressed it to death in her sleep.
v. 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. The second woman undoubtedly feared that the reproach of having killed her own son would disgrace her.
v. 21. And when I arose in the morning to give my child suck, behold, it was dead. This was at the time of the morning when it was not yet light enough to distinguish clearly. But when I had considered it in the morning, in broad daylight, behold, it was not my son which I did bear. She was certain of her identification.
v. 22. And the other woman said, Nay; but the living is my son, and the dead is thy son; she persisted in claiming the baby as her own. And this, the accuser, said, No; but the dead is thy son, and the living is my son. Thus they spake before the king, quarreling over the possession of the baby.
v. 23. Then said the king, weighing the facts as presented to him, 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. It seemed to be one woman’s unsupported word against another’s.
v. 24. And the king said, Bring me a sword. And they brought a sword before the king. This was done with deliberation, in order to study the effect of every word upon the women.
v. 25. And the king said, knowing that the real mother would be revealed now, Divide the living child in two, and give half to the one and half to the other.
v. 26. Then spake the woman whose the living child was to the king, for her bowels, her motherly heart, yearned upon her son, glowing with a mother’s love for her child, and she said, O my lord, give her the living child, and in no wise slay it. She preferred to have the other woman have the child rather than see it be killed. But the other, perfectly willing to see the baby put to death, for which she felt no attachment, said, Let it be neither mine nor thine, but divide it. She showed not only an absolute lack of motherly love, but also envy and dislike for her accuser.
v. 27. Then the king answered and said, Give her, the first woman, the living child, and in no wise slay it: she is the mother thereof. Her attitude in preferring to have her rival have the child alive to having it divided proved that she was the mother.
v. 28. And all Israel heard of the judgment which the king had judged, the decision which he had rendered in this difficult case; and they feared the king, they were filled with respect and awe of his wisdom in judging; for they saw that the wisdom of God was in him to do judgment. The wisdom of Solomon is but a weak type of the eternal Wisdom, which became man in the person of Jesus Christ, in whom dwells the fullness of the Godhead bodily and who judges His people in righteousness.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Two prostitutes ask Solomon to make a decision.
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translationWords
prostitute
lord
life
children
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:16-28 Solomon’s judgment concerning the real mother of the…
3:16-28 Solomon’s judgment concerning the real mother of the living baby illustrates his wisdom in cases of civil jurisprudence. Chapters 4–10 illustrate his wisdom in all areas of his rule.
3:16 prostitutes: While the law condemned prostitution (Lev 19:29; Deut 23:18), it still existed in ancient Israel. Though these women were of the most despised class of women in Israelite society, Solomon demonstrated his kindness and availability to all people by dealing justice to them as mothers, not as prostitutes.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.