1 Kings 3
DOYLY1 Kings 3:4
4.—Zadok and Abiathar were the priests:] It is matter of doubt with commentators whether this is the same Abiathar whom Solomon ejected from the office of high priest, chap. ii. 35. If it is the same, he was probably suffered to retain the name and title of high priest, while Zadok enjoyed the office, and perhaps occasionally to minister; or perhaps he is here mentioned, because in the beginning of Solomon’s reign, he did discharge the office of high priest. Bp. Patrick. Or it is meant that Zadok was the high priest, and Abiathar his deputy. Pyle.
Published by the Senate for permission: American Newsletter Department of States of Canada 1857
1 Kings 3:9
- — an understanding heart to judge thy people,] Hereupon some Jewish annotators have observed, that, though Solomon in his great modesty might request of God no more than the gift of government, yet God out of His abundant grace gave him a general knowledge of all other things. Still, though his knowledge was thus infused by immediate inspiration from God, yet we cannot suppose that he neglected the ordinary means of knowledge, study, and observation. We are told indeed at Eccles. i. 13, that “he gave his heart to seek and search out all things under heaven,” so that he endeavoured by application and experience to perfect what he had so advantageously received at the hands of God. Bp. Patrick, Calmet. If Solomon had not been wise before, he would not have known the worth of wisdom. He was a great king, and saw that he had power enough; but withal he found that royalty without wisdom was but eminent dishonour. Because Solomon made so prudent a choice, God will give him both that which he asked, and that which he asked not; riches and honour will be given him in addition. God so loves a good choice, that He recompensees it with overgiving. Had Solomon made wealth his boon, he would have failed both of honour and wisdom. Now he asks the best, and all speeds well. They are in a fair way of happiness who can pray aright. Bp. Hall.
The story of Solomon’s choice not only instructs us in that point of history, but furnishes out a very fine
1 Kings 3:15
- — and, behold, it was a dream.] He found the impressions he had felt in his sleep to be so clear and strong, as to convince him it was a Divine vision, and not a mere ordinary dream; accordingly he renewed his thankfulness to God, in feasting and sacrifices, on his return to Jerusalem. Pyle.
It was no discomfort to Solomon that he awaked and found it a dream: for he knew this dream was divine and oracular; and he already found, on his first waking, the real performance of what was promised to him sleeping; such inward illumination did he sensibly find in his soul. No wonder that, on returning from the tabernacle to the ark, he testified his joy and thankfulness by burnt offerings and publick feastings. Bp. Hall.
1 Kings 3:16
- — that were harlots.] See the notes respecting Rahab, Josh. ii. 1. They probably kept houses of publick entertainment; the Jews suppose they were not Israelites, but strangers. Bp. Patrick.
1 Kings 3:23
- Then said the king, The one saith, &c.] What is there now to lead the judge, since there is nothing, either in the act, or circumstances, or evidence, which can sway the sentence? Solomon well saw that, when all outward proofs failed, there was an inward affection, which, if it could be brought out, would certainly betray the real mother. He knew that sorrow could be more easily dissembled than natural love. Both sorrowed for their own; both could not love one, as their own. To draw forth, therefore, this true proof of motherhood, Solomon calls for a sword. Doubtless, some of the wiser hearers smiled upon each other, and thought in themselves, what will the young king smite at hazard, without conviction? The actions of wise kings are riddles to vulgar constructions. Neither is it for the shallow capacities of the multitude to fathom the deep projects of sovereign authority. That sword, which had served for execution, will now serve for trial. “Divide the living child in two, and give half to the one, and half to the other.” O divine oracle of justice, commanding that which it would not have done, that it might find out that which could not be discovered! Bp. Hall.
1 Kings 3:26
- Then spake the woman &c.] On Solomon’s ordering the child to be divided in two, the real mother begs that the child may be saved, even though it be given to her adversary; but the pretended mother is clearly for dividing it: this gave Solomon a full conviction that she who expressed tenderness and compassion for the child, was its true mother, and accordingly he ordered it to be given to her. Stackhouse. This sword has 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, while she thinks on the cruelty of such a sentence, she sues to that suspected mercy of her just judge, “O my lord, give her the living child, and in no wise slay it;” as thinking, “If he live, he will but change his mother;
if he die, his mother loses a son: while he lives, it shall be my comfort that I have a son, though I may not call him so: if he were to die, he would perish to both of us: it is better he should live to a wrong mother than to neither.” On the contrary, 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 would have deserved as much to have been stripped of her child for her unnatural disposition, as the other would have deserved to possess him for her honest compassion. Not more justly, therefore, than wisely, doth Solomon trace the true mother by the footsteps of love and pity, and adjudge the child to those bowels that had yearned at his danger. Bp. Hall.
Chap. IV. ver. 2.—Azariah the son of Zadok the priest.] He was the son of Ahimaaz the son of Zadok, and therefore was grandson of Zadok, 1 Chron. vi. 8, 9, but such are frequently called sons in Scripture. It is not here distinctly said what office Azariah held; but it seems probable that he, Elihoraph, and Ahiah were all three scribes or secretaries. Bp. Patrick.