1 Kings 3:16

EXPOSITION

IN this section we see how remarkably the gracious promise of Gibeon ( 1 Kings 3:12 ) was fulfilled. The "understanding to discern judgment" has been richly bestowed. And this, no doubt, is the reason why the story is related here. ἐπιδεῖξαί τὴν τοῦ βασιλεως ἐβουλήθη σοφίαν (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 Bähr observes, a thoroughly Oriental story.

Then came there two women that were harlots [The Jewish writers here, as in the case of Rahab ( Joshua 2:1 ), would understand "hostess," "innkeeper" ( פונדקיתא , not פונדקן , as Bähr, which=, πανδοκεῖον , "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 זוּן , 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 ( 1 Kings 3:17 ) is certainly suspicious; and see Gesen. s.v. זָנָה . Grotius, from Deuteronomy 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.