Summary: Solomon married women to make alliances with neighboring nations (v.1). God approaches Solomon and tells him to ask for anything that he wants (v.5). Solomon admits that he is buckling under the pressure of working with so many people (vv.8-9). So, he asks for discernment (v.9). God is pleased that he asks for this, rather than wealth or long life or victory in war (v.11). Solomon realized that this was a dream (v.15).
Two prostitutes argue about who a baby should belong to. A woman smothered her child in the night and switched out the baby with the neighboring woman. Who should the living child go to—especially without any witnesses? Solomon orders to have the child cut in half (v.25). The true mother came forward and tells him to stop, because she loves the baby (v.26). Solomon discerns the situation (v.27).
(3:1) The Egyptians were famous for not marrying their daughters in alliances like this before this time.[] This shows how far Egypt had declined in power, and how much Solomon had increased in power.
Solomon built a separate house for Pharaoh’s daughter (2 Chron. 8:11).
(3:2) These high places were areas of Canaanite polytheistic worship that pulled the people away from the central worship at the Ark in the Tabernacle (Deut. 12:1-14).
(3:3) It’s possible that these acts of worship were supplementary at this point until the Ark and Tabernacle were set up. Patterson and Austel argue that this statement merely shows “incompleteness” of Israel’s decision to create a Temple, rather than this worship being a heinous sin.[] After all, it is strange that the text states that Solomon “loved” God, but also was an idol worshipper.
(3:4) The entire leadership of Israel went with Solomon (2 Chron. 1:2-3). This must have been a thanks offering for establishing the kingdom.
(3:5) This isn’t a blank check given to Solomon. God is merely telling Solomon to “ask,” not necessarily that he will give him anything that he wants.
(3:6) Solomon’s focus is on God’s faithfulness to David, rather than the other way around.
(3:7) The expression “little child” doesn’t mean that Solomon was a preschooler. He is simply saying that he is relatively inexperienced,[] and he lacks discernment in leading the nation.
(3:8) Solomon cites the Abrahamic Covenant (Gen. 13:16).
(3:9) Solomon asks for wisdom and discernment—qualities that the Messiah would later have (Isa. 11:2-5).
(3:10-11) God was pleased with this request, because it was according to his will (1 Jn. 5:14-15). Solomon did not ask for (1) health, (2) wealth, or (3) power. Instead, he asked for wisdom, and God gave him more than he asked for.
(3:12-13) Incidentally, God gave him wisdom in all sorts of areas (1 Kings 4:29-34), as well as power (1 Kings 10:1-25).
(3:14) The Davidic Covenant was unconditional, but Solomon’s part in it was conditional on him following God.
(3:15) Solomon realized that this was a prophetic dream. It caused him to give more thanks-offerings to God.
(3:16) These would’ve been considered low members of society (“harlots”).
(3:17-21) This opening sounds like the beginning of a detective riddle. There were only two women in the room, only two boys, and they were almost identical in age when one of the boys died.
(3:22-23) Both women make the exact same claim on the boy. Clearly, only one of them can be lying. How would you be able to tell who was lying and who was telling the truth? It seems impossible…
(3:24-25) Obviously, Solomon makes this call to discern who the true mother is. A woman who would smother her own baby (and then switch the dead baby in the night with a live one!) is definitely not mentally stable. Only a mentally unstable woman would agree with this horrible solution.
(3:26-27) Solomon’s ruse revealed who the true mother was.
(3:28) The people could see Solomon’s discernment and wisdom. When we have these gifts, they are visible to others in practical application.
Wisdom is more valuable that riches, wealth, or success. Do we believe this? When we’re going through failure or suffering, we are often building up stock in wisdom. Pray that God would give you wisdom, and he will deliver this (Jas. 1:5). Unfortunately, it usually comes through failure and suffering!
Patterson, R. D., & Austel, H. J. (1988). 1, 2 Kings. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 42). Grand Rapids, MI: Zondervan Publishing House.
Patterson, R. D., & Austel, H. J. (1988). 1, 2 Kings. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 44). Grand Rapids, MI: Zondervan Publishing House.
Patterson, R. D., & Austel, H. J. (1988). 1, 2 Kings. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job (Vol. 4, p. 46). Grand Rapids, MI: Zondervan Publishing House.
James is an elder at Dwell Community Church, where he teaches classes in theology, apologetics, and weekly Bible studies.
