1 Kings 3:22
"No," said the other woman, "the living one is my son and the dead one is your son." But the first woman insisted, "No, the dead one is yours and the living one is mine." So they argued before the king.
No! said the other woman
The Hebrew word for "No" here is "לֹא" (lo), a strong negation. This word sets the stage for the intense emotional conflict between the two women. In the ancient Near Eastern context, a woman's identity and security were often tied to her children, making this dispute not just about a child, but about the women's very survival and honor.

The living one is my son
The phrase "living one" in Hebrew is "הַחַי" (ha-chai), emphasizing the preciousness of life. In the biblical narrative, life is a gift from God, and the claim to the living child underscores the deep maternal bond and the desperation of the women to preserve their lineage and legacy.

and the dead one is your son
The word "dead" in Hebrew is "הַמֵּת" (ha-met), which starkly contrasts with "living." This juxtaposition highlights the gravity of the situation. In ancient Israel, death was not just a personal loss but a communal one, affecting inheritance and family continuity.

But the first woman insisted
The verb "insisted" suggests a persistent and passionate plea. This reflects the cultural and legal practices of the time, where verbal testimony was crucial in the absence of written records or forensic evidence. The insistence also reveals the depth of the mother's love and her determination to fight for her child.

No! The dead one is your son
Repetition in Hebrew literature often serves to emphasize a point. Here, the repeated denial underscores the conflict and the high stakes involved. It also reflects the oral tradition of storytelling, where repetition aids in memorization and emphasis.

and the living one is my son
This claim is central to the narrative, as it sets up the wise judgment of King Solomon. The assertion of maternal rights and the protection of one's offspring were paramount in ancient societies, reflecting the broader biblical theme of God's care for the vulnerable and the importance of justice.

So they argued before the king
The setting before the king, Solomon, is significant. In ancient Israel, the king was not only a political leader but also a judge. This scene foreshadows Solomon's renowned wisdom, which is a gift from God, as he navigates this complex human drama. The public nature of the argument also reflects the communal aspect of justice in biblical times, where disputes were often settled in the presence of witnesses.

Persons / Places / Events
1. Solomon
The king of Israel, known for his wisdom, who is presiding over the case.

2. The First Woman
One of the two women who came to King Solomon, claiming the living child as her own.

3. The Second Woman
The other woman involved in the dispute, also claiming the living child as her own.

4. The Living Child
The baby who is at the center of the dispute between the two women.

5. The Dead Child
The baby who has died, leading to the conflict between the two women.
Teaching Points
The Value of Godly Wisdom
Solomon's ability to discern the truth in a complex situation highlights the importance of seeking wisdom from God. Believers are encouraged to pray for wisdom in their own lives.

The Nature of Truth and Justice
The dispute between the two women underscores the challenge of discerning truth. Christians are called to uphold truth and justice, relying on God's guidance.

The Role of Discernment in Leadership
Solomon's handling of the case demonstrates the necessity of discernment in leadership. Leaders in all areas of life should seek God's wisdom to make fair and just decisions.

The Consequences of Deception
The account illustrates the destructive nature of lies and deceit. Believers are reminded of the importance of honesty and integrity in their relationships.

The Power of a Mother's Love
The genuine mother's willingness to give up her claim to save her child reflects the depth of a mother's love. This can be a reflection of God's sacrificial love for His children.
Bible Study Questions
1. How does Solomon's request for wisdom in 1 Kings 3:9-12 influence his decision-making in this case?

2. In what ways can we apply the principle of seeking God's wisdom, as seen in James 1:5, to our daily challenges?

3. How does the commandment in Exodus 20:16 about bearing false witness relate to the actions of the two women?

4. What can we learn from Solomon's approach to leadership and decision-making that can be applied to our roles in family, work, or community?

5. How does the account of the two women and the living child illustrate the importance of truth and integrity in our relationships?
Connections to Other Scriptures
1 Kings 3:9-12
This passage provides context for Solomon's wisdom, which he received from God. It sets the stage for understanding how Solomon approaches the dispute.

Proverbs 3:5-6
These verses emphasize trusting in the Lord and not leaning on one's own understanding, which is relevant to Solomon's reliance on divine wisdom.

James 1:5
This verse encourages believers to ask God for wisdom, reflecting Solomon's example of seeking divine guidance.

Exodus 20:16
The commandment against bearing false witness is relevant to the situation, as one of the women is lying.

Matthew 7:7-8
These verses about asking, seeking, and knocking relate to the pursuit of truth and justice, as demonstrated by Solomon.
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
Argued, Child, Dead, Insisted, Kept, Nay, Spake, Speak, Spoke, Talking, Thus, Yours
Dictionary of Bible Themes
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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