1 Kings 3:20
So she got up in the middle of the night and took my son from my side while I was asleep. She laid him in her bosom and put her dead son at my bosom.
And she got up in the middle of the night
This phrase sets the scene for a clandestine and deceitful act. The "middle of the night" often symbolizes a time of vulnerability and unawareness, reflecting the spiritual darkness in which the act was committed. In the Hebrew context, night is often associated with danger and evil deeds, as seen in other biblical narratives. The act of rising in the night suggests premeditation and a deliberate choice to act under the cover of darkness, away from the eyes of others, which is a common theme in biblical accounts where sin is committed.

took my son from my side
The phrase "took my son" indicates an act of theft and violation of maternal bonds. In ancient Israelite culture, the bond between a mother and her child was sacred and inviolable. The Hebrew word for "took" (לָקַח, laqach) often implies taking possession of something that does not belong to one, highlighting the gravity of the woman's actions. This act of taking the child from the mother's side underscores the intimacy and trust that was breached, as the child was taken from a place of safety and security.

while your maidservant slept
The term "maidservant" (אֲמָתֶךָ, 'amatecha) reflects humility and submission, as the speaker refers to herself in a position of servitude. This self-identification emphasizes her vulnerability and the trust she placed in the environment around her. The fact that the act occurred "while she slept" highlights her innocence and the betrayal of trust, as sleep is a state of defenselessness. This phrase also underscores the theme of deception, as the act was committed without her knowledge or consent.

laid him in her arms
The act of laying the living child in her arms is symbolic of a false claim to motherhood. In biblical times, the act of holding a child in one's arms was a sign of maternal care and protection. The Hebrew culture placed great importance on lineage and inheritance, and by placing the child in her arms, the woman was attempting to usurp the rightful place of the true mother. This action is a physical manifestation of the lie she is trying to perpetuate.

and put her dead son at my breast
This phrase completes the deceitful exchange, highlighting the callousness of the woman's actions. The act of placing the dead child at the breast of the true mother is a cruel irony, as the breast is a symbol of nourishment and life. In Hebrew culture, the breast is often associated with nurturing and the sustenance of life, making this act particularly heartless. This switch not only represents a physical exchange but also an attempt to alter the truth and reality of the situation.

Persons / Places / Events
1. Solomon
The king of Israel known for his wisdom, who is approached by two women with a dispute over a living child.

2. Two Women
Both are described as harlots, living in the same house, each having given birth to a son around the same time.

3. The Living Child
The subject of the dispute between the two women, representing the true mother's claim.

4. The Dead Child
The child who died during the night, leading to the switch and subsequent dispute.

5. The Royal Court
The setting where King Solomon hears the case and makes his wise judgment.
Teaching Points
The Value of Wisdom
Solomon's ability to discern the truth in a complex situation highlights the importance of seeking God's wisdom in our own lives.

The Sanctity of Life
The account underscores the preciousness of life and the deep bond between a mother and her child.

Truth and Justice
The account illustrates the necessity of truthfulness and the pursuit of justice, even when the truth is difficult to discern.

God's Sovereignty in Human Affairs
Solomon's wise judgment reflects God's sovereign hand in guiding leaders to administer justice.

The Role of Discernment
Believers are called to develop discernment, seeking God's guidance to navigate complex moral and ethical dilemmas.
Bible Study Questions
1. How does Solomon's request for wisdom earlier in 1 Kings 3 prepare him for this moment of judgment?

2. In what ways can we seek God's wisdom in our daily decision-making processes?

3. How does the account of the two women and the living child illustrate the importance of truth in our relationships?

4. What can we learn from Solomon's approach to resolving conflict that can be applied to conflicts in our own lives?

5. How do the themes of justice and truth in this passage connect to the broader biblical account of God's character?
Connections to Other Scriptures
Exodus 20:16
This verse, part of the Ten Commandments, emphasizes the importance of truthfulness, which is central to the dispute between the two women.

Proverbs 3:5-6
These verses highlight the importance of trusting in the Lord and not leaning on one's own understanding, which Solomon exemplifies by seeking divine wisdom.

James 1:5
This verse encourages believers to ask God for wisdom, reflecting Solomon's earlier request for wisdom from God.

Psalm 139:13-16
These verses speak to God's intimate knowledge of us from the womb, underscoring the value of life and the maternal bond.

Matthew 7:7-8
These verses about asking, seeking, and knocking relate to the pursuit of truth and justice, as demonstrated by Solomon's judgment.
The Prayer of Solomon and its FulfilmentE. De Pressense 1 Kings 3:3-16; 4:2-34
Administration of Justice Difficult1 Kings 3:16-28
Evil of DivisionsE. Thompson, D. D.1 Kings 3:16-28
Judgment Obtained by Appeal to the Principle of AffectionE. Thompson, D. D.1 Kings 3:16-28
The MotherA. Mursell.1 Kings 3:16-28
The True MotherR. Young, M. A.1 Kings 3:16-28
People
David, Gibeon, Pharaoh, Solomon
Places
Egypt, Gibeon, Jerusalem
Topics
Arms, Asleep, Beside, Bosom, Breast, Child, Dead, Got, Handmaid, Laid, Layeth, Maidservant, Middle, Midnight, Riseth, Servant, Sleeping, Slept, Taketh
Dictionary of Bible Themes
1 Kings 3:20

     5140   breasts

1 Kings 3:16-27

     5383   lawsuits
     5834   disagreement

1 Kings 3:16-28

     5120   Solomon, character
     5652   babies
     8367   wisdom, importance of

Library
A Young Man's Wise Choice Op Wisdom
'In Gibeon the Lord appeared to Solomon in a dream by night: and God said, Ask what I shall give thee. 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 kept for him this great kindness, that Thou hast given him a son to sit on his throne, as it is this day. 7. And now, O Lord my God, Thou hast made Thy servant king instead of David my father: and
Alexander Maclaren—Expositions of Holy Scripture

"But Seek Ye First the Kingdom of God and his Righteousness," &C.
Matt. vi. 33.--"But seek ye first the kingdom of God and his righteousness," &c. This is a part of Christ's long sermon. He is dissuading his disciples and the people from carnal carefulness and worldly mindedness. The sermon holds out the Christian's diverse aspects towards spiritual and external things. What is the Christian's disposition in regard to the world, how should he look upon food, raiment, and all things necessary in this life? "Be careful for nothing." "Take no thought for your life,
Hugh Binning—The Works of the Rev. Hugh Binning

Whether the Degrees of Prophecy Change as Time Goes On?
Objection 1: It would seem that the degrees of prophecy change as time goes on. For prophecy is directed to the knowledge of Divine things, as stated above [3690](A[2]). Now according to Gregory (Hom. in Ezech.), "knowledge of God went on increasing as time went on." Therefore degrees of prophecy should be distinguished according to the process of time. Objection 2: Further, prophetic revelation is conveyed by God speaking to man; while the prophets declared both in words and in writing the things
Saint Thomas Aquinas—Summa Theologica

Letter Lxxiv. To Rufinus of Rome.
Rufinus, a Roman Presbyter (to be carefully distinguished from Rufinus of Aquileia and Rufinus the Syrian), had written to Jerome for an explanation of the judgment of Solomon (1 Kings iii. 16-28). This Jerome gives at length, treating the narrative as a parable and making the false and true mothers types of the Synagogue and the Church. The date of the letter is 398 a.d.
St. Jerome—The Principal Works of St. Jerome

Love is the Touchstone by which the Reality of Truth is Perceived...
1. Love is the touchstone by which the reality of truth is perceived, and by it shall all men know that ye are My disciples (John xiii.35). I also make use of the sword of justice, so that at first sight some are inclined to think that, like Solomon, I intend to finish My work without mercy (1 Kings iii.16-28), but My object, like his, is to apply the touchstone of love which will bring out the truth, and show that you are the children of that God of Love who gave His life to save yours. You ought
Sadhu Sundar Singh—At The Master's Feet

The Song of Solomon.
An important link in the chain of the Messianic hopes is formed by the Song of Solomon. It is intimately associated with Ps. lxxii., which was written by Solomon, and represents the Messiah as the Prince of Peace, imperfectly prefigured by Solomon as His type. As in this Psalm, so also in the Song of Solomon, the coming of the Messiah forms the subject throughout, and He is introduced there under the name of Solomon, the Peaceful One. His coming shall be preceded by severe afflictions, represented
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Sargon of Assyria (722-705 B. C. )
SARGON AS A WARRIOR AND AS A BUILDER. The origin of Sargon II.: the revolt of Babylon, Merodach-baladan and Elam--The kingdom of Elam from the time of the first Babylonian empire; the conquest's of Shutruh-nalkunta I.; the princes of Malamir--The first encounter of Assyria and Elam, the battle of Durilu (721 B.C.)--Revolt of Syria, Iaubidi of Hamath and Hannon of Gaza--Bocchoris and the XXIVth Egyptian dynasty; the first encounter of Assyria with Egypt, the battle of Raphia (720 B.C.). Urartu
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Formation and History of the Hebrew Canon.
1. The Greek word canon (originally a straight rod or pole, measuring-rod, then rule) denotes that collection of books which the churches receive as given by inspiration of God, and therefore as constituting for them a divine rule of faith and practice. To the books included in it the term canonical is applied. The Canon of the Old Testament, considered in reference to its constituent parts, was formed gradually; formed under divine superintendence by a process of growth extending through
E. P. Barrows—Companion to the Bible

Differences in Judgment About Water Baptism, no Bar to Communion: Or, to Communicate with Saints, as Saints, Proved Lawful.
IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR. T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH COMMUNION WITH UNBAPTIZED BELIEVERS.' WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE ASSERTED. BY JOHN BUNYAN. 'Should not the multitude of words be answered?
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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