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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Kings 11:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
This is a sad story, and very surprising, of Solomon's defection and degeneracy.
I.Let us enquire into the occasions and particulars of it.
Shall Solomon fall, that was the beauty of Israel, and so great a blessing of his generation? Yes, it is too true, and the scripture is faithful in relating it, and repeating it, and referring to it long after, Neh 13:26. There was no king like Solomon who was beloved of his God, yet even him did outlandish women cause to sin. There is the summary of his apostasy; it was the woman that deceived him, and was first in the transgression.
1.He doted on strange women, many strange women. Here his revolt began.
(1.)He gave himself to women, which his mother had particularly cautioned him against. Pro 31:3, Give not thy strength unto women (perhaps alluding to Samson, who lost his strength by giving information of it to a woman), for it is that which, as much as any thing, destroys kings. His father David's fall began with the lusts of the flesh, which he should have taken warning by. The love of women has cast down many wounded (Pro 7:26) and many (says bishop Hall) have had their head broken by their own rib.
(2.)He took many women, so many that, at last, they amounted to 700 wives and 300 concubines, 1000 in all, and not one good one among them, as he himself owns in his penitential sermon (Ecc 7:28), for no woman of established virtue would be one of such a set. God had, by his law, particularly forbidden the kings to multiply either horses or wives, Deu 17:16, Deu 17:17. How he broke the former law, in multiplying horses, and having them out of Egypt too (which was expressly prohibited in that law) we read Kg1 10:29, and here we are told how he broke the latter (which proved of more fatal consequence) in multiplying wives. Note, Less sins, made gold with, open the door to greater. David had multiplied wives too much, and perhaps that made Solomon presume it lawful. Note, If those that are in reputation for religion in any thing set a bad example, they know not what a deal of mischief they may do by it, particularly to their own children. One bad act of a good man may be of more pernicious consequence to others than twenty of a wicked man. Probably Solomon, when he began to multiply wives, intended not to exceed his father's number. But the way of sin is down-hill; those that have got into it cannot easily stop themselves. Divine wisdom has appointed one woman for one man, did so at first; and those who do not think one enough will not think two or three enough. Unbridled lust will be unbounded, and the loosened hind will wander endlessly. But this was not all:
(3.)They were strange women, Moabites, Ammonites, etc., of the nations which God had particularly forbidden them to intermarry with, Kg1 11:2. Some think it was in policy that he married these foreigners, by them to get intelligence of the state of those countries. I rather fear it was because the daughters of Israel were too grave and modest for him, and those foreigners pleased him with the looseness and wantonness of their dress, and air, and conversation. Or, perhaps, it was looked upon as a piece of state to have his seraglio, as his other treasures, replenished with that which was far-fetched; as if that were too great an honour for the best of his subjects which would really have been a disgrace to the meanest of them - to be his mistresses. And,
(4.)To complete the mischief, Solomon clave unto these in love, Kg1 11:2. He not only kept them, but was extravagantly fond of them, set his heart upon them, spent his time among them, thought every thing well they said and did, and despised Pharaoh's daughter, his rightful wife, who had been dear to him, and all the ladies of Israel, in comparison of them. Solomon was master of a great deal of knowledge, but to what purpose, when he had no better a government of his appetites?
2.He was drawn by them to the worship of strange gods, as Israel to Baal-peor by the daughters of Moab. This was the bad consequence of his multiplying wives. We have reason to think it impaired his health, and hastened upon him the decays of age; it exhausted his treasure, which, though vast indeed, would be found little enough to maintain the pride and vanity of all these women; perhaps it occasioned him, in his latter end, to neglect his business, by which he lost his supplies from abroad, and was forced, for the keeping up of his grandeur, to burden his subjects with those taxes which they complained of, Kg1 12:4. But none of these consequences were so bad as this: His wives turned away his heart after other gods, Kg1 11:3, Kg1 11:4.
(1.)He grew cool and indifferent in his own religion and remiss in the service of the God of Israel: His heart was not perfect with the Lord his God (Kg1 11:4), nor did he follow him fully (Kg1 11:6), like David. We cannot suppose that he quite cast off the worship of God, much less that he restrained or hindered it (the temple-service went on as usual); but he grew less frequent, and less serious, in his ascent to the house of the Lord and his attendance on his altar. He left his first love, lost his zeal for God, and did not persevere to the end as he had begun; therefore it is said he was not perfect, because he was not constant; and he followed not God fully, because he turned from following him, and did not continue to the end. His father David had many faults, but he never neglected the worship of God, nor grew remiss in that, as Solomon did (his wives using all their arts to divert him from it), and there began his apostasy.
(2.)He tolerated and maintained his wives in their idolatry and made no scruple of joining with them in it. Pharaoh's daughter was proselyted (as is supposed) to the Jews' religion, but, when he began to grow careless in the worship of God himself, he used no means to convert his other wives to it; in complaisance to them, he built chapels for their gods (Kg1 11:7, Kg1 11:8), maintained their priests, and occasionally did himself attend their altars, making a jest of it, asking, "What harm is there in it? Are not all religions alike?" which (says bishop Patrick) has been the disease of some great wits. When he humoured one thus, the rest would take it ill if he did not, in like manner, gratify them, so that he did it for all his wives (Kg1 11:8), and at last came to such a degree of impiety that he set up a high place for Chemosh in the hill that is before Jerusalem, the mount of Olives, as if to confront the temple which he himself had built. These high places continued here, not utterly demolished, till Josiah's time, Kg2 23:13. This is the account here given of Solomon's apostasy.
II.Let us now pause awhile, and lament Solomon's fall; and we may justly stand and wonder at it.
How has the gold become dim! How has the most fine gold changed! Be astonished, O heavens! at this, and be horribly afraid, as the prophet exclaims in a like case, Jer 2:12.
1.How strange,
(1.)That Solomon, in his old age, should be ensnared with fleshly lusts, youthful lusts. As we must never presume upon the strength of our resolutions, so neither upon the weakness of our corruptions, so as to be secure and off our guard.
(2.)That so wise a man as Solomon was, so famed for a quick understanding and sound judgment, should suffer himself to be made such a fool of by these foolish women.
(3.)That one who had so often and so plainly warned others of the danger of the love of women should himself be so wretchedly bewitched with it; it is easier to see a mischief, and to show it to others, than to shun it ourselves.
(4.)That so good a man, so zealous for the worship of God, who had been so conversant with divine things, and who prayed that excellent prayer at the dedication of the temple, should do these sinful things. Is this Solomon? Have all his wisdom and devotion come to this at last? Never was gallant ship so wrecked; never was crown so profaned.
2.What shall we say to all this? Why God permitted it it is not for us to enquire; his way is in the sea and his path in the great waters; he knew how to bring glory to himself out of it. God foresaw it when he said concerning him that should build the temple, If he commit iniquity, etc., Sa2 7:14. But it concerns us to enquire what good use we may make of it.
(1.)Let him that thinks he stands take heed lest he fall. We see how weak we are of ourselves, without the grace of God; let us therefore live in a constant dependence on that grace.
(2.)See the danger of a prosperous condition, and how hard it is to overcome the temptations of it. Solomon, like Jeshurun, waxed fat and then kicked. The food convenient, which Agur prayed for, is safer and better than the food abundant, which Solomon was even surfeited with.
(3.)See what need those have to stand upon their guard who have made a great profession of religion, and shown themselves forward and zealous in devotion, because the devil will set upon them most violently, and, if they misbehave, the reproach is the greater. It is the evening that commends the day; let us therefore fear, lest, having run well, we seem to come short.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
In the previous chapters the Scripture related the marriage of Solomon with the daughter of Pharaoh and did not rebuke him because she was the one wife only who did not secretly practice the religion of her homeland and was no reason of offense for him. But later he took other wives, so that the holy Scripture justly condemned both the previous marriage and these new ones. And there were four reasons for this: the first was his open transgression against religion because he had brought back [Israel’s] ancient idolatry which he had previously rejected; the second was that he took many wives against the clear precept of the Law; the third was that he loved these wives to distraction; the fourth was his apostasy from the worship of the true God which derived, as the Law had predicted, from such marriages. Therefore, with good reason the Scripture emphasizes many times, with very severe words, that the crime of Solomon was a consequence of his familiarity with these women. A further detail, which increases Solomon’s guilt, is that he did not only cause harm with his actions but also with his example. He was harmful not only because he was corrupted but also because he corrupted the kings that followed him, with the exception of one or two. Solomon was certainly the first among the leaders and kings of Israel who established public ceremonies and sacrifices of idolatry through the authority of magistrates.
[God] promised that something everlasting would spring from David’s seed. Then Solomon was born, and he became a man of such profound wisdom that everyone supposed God’s promise concerning David’s offspring had been fulfilled in him. But no, Solomon fell and so made room for people to stretch their hope toward Christ. God can neither be deceived nor deceive us, so we can be certain that he did not ground his promise in Solomon, for he knew Solomon would fall. The divine purpose was that after Solomon’s fall you would look to God and earnestly press him for what he had promised.Did you lie, then, Lord? Do you go back on your promises? Do you fail to deliver what you swore to give? Perhaps God will counter you by saying, “I did swear, and I did promise, but that man did not persevere.” But how can that be the answer? Did you not foresee, O Lord God, that he would not persevere? Of course you foresaw it. Why, then, did you promise me something that would last forever and attach that promise to someone who would not persevere? You said to me, “ ‘If his children forsake my law and do not walk according to my ordinances, if they break my commandments and violate my covenant,’ nevertheless my promise shall endure, and my oath shall be fulfilled. ‘Once I have sworn in my holiness,’4 within myself.” In that most secret place you swore it, in the fountain from which the prophets drank, those prophets who belched out for us the words, “Once have I sworn in my holiness, and I will not lie to David.” Make good your oath then, and deliver what you promised. I was stripped away from David of old, lest in that David we should hope for its fulfillment, and so that you can say to us, “Keep hoping for what I promised.”
Even David himself was aware of this. Consider what he says: “Yet you, you yourself, have rejected him to nothing.” So what has become of your promise? “You have put off your Anointed.” The speaker has doleful things to relate, but by these very words he cheers us, because he is implying, “What you promised stands absolutely firm, O God, for you have not taken your Anointed right away from us, but only put him off.”
However, in [David’s] son Solomon libido was not a passing guest; it reigned as a king. Scripture does not pass this over in silence but blames him as a lover of women. His beginnings were redolent with the desire for wisdom; when he had obtained it through spiritual love, he lost it through carnal love.
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Summary
First Kings 11:1 marks a profound and tragic turning point in the otherwise glorious reign of King Solomon, celebrated for his unparalleled wisdom and the construction of the Temple in Jerusalem. This pivotal verse immediately introduces the primary cause of his spiritual decline and the subsequent troubles that would plague the united kingdom of Israel: his deep affection for and marriage to numerous foreign women, including the daughter of Pharaoh and women from various forbidden nations, setting the stage for his eventual apostasy and the fragmentation of the kingdom.
Context
Literary Context
This verse appears immediately after the zenith of Solomon's reign, detailed in 1 Kings 9-10, which describe his immense wealth, international fame, and the completion of the Temple and his royal palace. The narrative has consistently highlighted Solomon's wisdom and prosperity, seemingly blessed by God. However, 1 Kings 10:26-29 already hinted at potential disobedience by mentioning his multiplication of horses and gold, both forbidden for kings in Deuteronomy 17:16-17. Chapter 11, beginning with this verse, abruptly shifts the tone, introducing the fatal flaw that would unravel all his achievements. It serves as the narrative hinge, transitioning from Solomon's glory to his downfall and the subsequent division of the kingdom under his son, Rehoboam, as prophesied later in 1 Kings 11:11-13.
Historical & Cultural Context
In the ancient Near East, royal marriages were primarily political alliances, solidifying treaties and extending influence. Solomon's marriage to Pharaoh's daughter was a significant diplomatic coup, elevating Israel's status on the international stage, as Egypt was a dominant power. However, this practice directly conflicted with God's covenantal commands given to Israel through Moses. The Mosaic Law explicitly forbade intermarriage with the surrounding pagan nations (e.g., Deuteronomy 7:1-5), precisely because these unions would lead to the worship of foreign gods and the corruption of Israel's unique relationship with Yahweh. Furthermore, Deuteronomy 17:17 specifically warned Israelite kings against multiplying wives, lest their hearts be turned away from the Lord. The nations listed—Moabites, Ammonites, Edomites, Zidonians, and Hittites—were not arbitrary; they represented peoples with distinct idolatrous practices (e.g., Moabites and Ammonites worshipped Chemosh and Molech; Zidonians worshipped Baal and Ashtoreth), some of whom had historically opposed Israel, and their inclusion underscores the comprehensive nature of Solomon's transgression against divine law.
Key Themes
This verse is foundational to several critical themes. It highlights the peril of compromise and the subtle yet devastating nature of spiritual drift, showing that even the wisest and most blessed individuals are susceptible to temptation and apostasy if they do not guard their hearts and adhere to God's clear instructions. It underscores the primacy of covenant fidelity over political expediency or personal desire, demonstrating that disobedience to God's explicit commands has severe consequences, not only for the individual ruler but for the entire nation. Solomon's "love" for these women directly contravenes the call for exclusive devotion to Yahweh, foreshadowing the widespread idolatry that would plague Israel and ultimately lead to the beginning of the kingdom's decline and division, a direct result of his failure to uphold the Deuteronomic covenant, as God later reveals in 1 Kings 11:9-13.
Exposition and Analysis
Key Word Analysis
The Hebrew verb "loved" (H157) here signifies more than mere political alliance or casual affection; it denotes a deep emotional attachment and devotion. This "love" for many foreign women suggests a profound personal commitment that competed with, and ultimately superseded, his singular devotion to Yahweh. It implies a willingness to accommodate their customs and gods, leading directly to the spiritual compromise detailed in subsequent verses.
This adjective "strange" (H5237) refers not merely to nationality but carries a strong theological connotation of being foreign to the covenant and the worship of Yahweh. These women were "outsiders" to Israel's faith, bringing with them their pagan deities and practices. The term emphasizes the spiritual danger they posed, as their influence would inevitably lead to the introduction of idolatry and the corruption of true worship within the kingdom, as explicitly warned against in the Mosaic Law.
The noun "women" (H802) here, especially when coupled with "strange," points to the female spouses Solomon took. The sheer number of these "strange women" (H7227, rab, "many") highlights the scale of his transgression, indicating a deliberate and extensive pattern of disobedience rather than an isolated incident.
Verse Breakdown
"But king Solomon loved many strange women"
The conjunction "But" immediately signals a stark contrast to the preceding narrative of Solomon's wisdom, wealth, and devotion. "Loved" indicates a deep personal attachment, implying more than just political marriages. The phrase "many strange women" highlights the scale of his transgression and the comprehensive nature of his deviation from God's commands, setting the stage for his heart being turned away.
"together with the daughter of Pharaoh"
The specific mention of Pharaoh's daughter is significant. She was Solomon's first and most prominent foreign wife, acquired early in his reign (1 Kings 3:1). Her inclusion here emphasizes that even this politically advantageous union was a violation of the spirit, if not the letter, of the law against intermarriage with pagan nations, initiating a pattern of compromise that would escalate.
"women of the Moabites, Ammonites, Edomites, Zidonians, [and] Hittites"
This detailed list underscores the systematic nature of Solomon's disobedience. These nations were all pagan, often hostile to Israel, and known for their idolatrous practices (e.g., Moabites and Ammonites were associated with Chemosh and Molech, Zidonians with Baal and Ashtoreth). God had explicitly forbidden intermarriage with these peoples due to the certainty of their leading Israel into idolatry (Deuteronomy 7:3-4). Solomon's disregard for these specific prohibitions demonstrates a profound failure of covenant fidelity.
Literary Devices
The opening of 1 Kings 11 employs several powerful literary devices. Juxtaposition is immediately evident, as the verse starkly contrasts Solomon's previous glory and wisdom (chapters 9-10) with the revelation of his profound moral and spiritual failure. This abrupt shift creates a sense of tragic irony. The verse also functions as clear foreshadowing, explicitly setting up the narrative of Solomon's spiritual decline, the introduction of idolatry into Israel, and the subsequent divine judgment leading to the division of the kingdom. The catalogue or list of specific nations (Moabites, Ammonites, Edomites, Zidonians, Hittites) serves to emphasize the comprehensive and deliberate nature of Solomon's disobedience to God's explicit commands, highlighting the breadth of his transgression. Furthermore, there is a profound irony in the wisest king acting so foolishly, directly violating the very laws designed to preserve the nation's spiritual integrity and blessed status.
Theological and Thematic Connections
Solomon's tragic deviation in 1 Kings 11:1 serves as a profound theological warning against the insidious nature of spiritual compromise and the dire consequences of covenant infidelity. Despite being blessed with unparalleled wisdom and the privilege of building God's Temple, Solomon allowed worldly desires—political alliances, personal affection, and the multiplication of wives—to override God's clear commands. His "love" for these foreign women, who brought their idolatrous practices, directly violated the Deuteronomic law designed to protect Israel's monotheistic purity and exclusive devotion to Yahweh. This act was not merely a social misstep but a profound breach of fidelity to the Lord, demonstrating that even the most gifted and blessed individuals are susceptible to spiritual drift if they do not vigilantly guard their hearts and prioritize God's word above all else. This foundational sin sets the stage for the kingdom's fragmentation, illustrating that divine blessings are contingent upon obedience and that disobedience carries severe, far-reaching consequences.
Reflection and Application
Solomon's tragic example in 1 Kings 11:1 offers a timeless and sobering warning for believers today about the subtle yet profound dangers of spiritual compromise. His story reminds us that even those endowed with great wisdom, success, and divine favor are not immune to spiritual decline if they neglect vigilance and obedience. The "strange women" in our lives may not be literal foreign spouses, but rather any influence—be it relationships, cultural pressures, worldly ambitions, or even seemingly benign desires for comfort and security—that subtly draws our hearts away from singular devotion to God. This passage calls us to critically examine our allegiances and ensure that our ultimate love and loyalty remain with the Lord, guarding against anything that might introduce spiritual syncretism or dilute our commitment to His truth. It underscores the importance of adhering to God's clear commands, understanding that they are given for our protection and spiritual well-being, even when they seem restrictive or counter-cultural in a secular world. What might appear as a minor deviation or a "small" compromise can, like a tiny crack in a dam, lead to catastrophic spiritual consequences, affecting not only the individual but also those under their influence or leadership.
Questions for Reflection
FAQ
Why was it so wrong for Solomon to marry foreign women, especially if it was for political alliances?
While politically expedient and common in the ancient Near East, Solomon's marriages to foreign women were fundamentally wrong because they directly violated God's explicit commands given to Israel through Moses. The Mosaic Law, particularly in Deuteronomy 7:3-4, strictly forbade intermarriage with the surrounding pagan nations. The primary concern was not their nationality but their idolatrous religious practices. God knew that these unions would inevitably lead Israel, and especially its king, into worshipping foreign gods, thereby corrupting their unique covenant relationship with Yahweh. As 1 Kings 11:4 clearly states, Solomon's wives "turned away his heart after other gods," proving the very danger God had warned against. His actions demonstrated a prioritization of worldly power and alliances over divine obedience, leading to severe spiritual and national consequences.
How could the wisest man in the world make such a foolish mistake?
Solomon's story is a profound illustration that even divine wisdom and immense blessings do not negate human free will or the persistent danger of temptation and sin. Solomon's wisdom, though divinely granted for governance and discernment (e.g., 1 Kings 3:9-12), did not automatically confer perfect moral fortitude or immunity from spiritual complacency. His accumulation of wives, horses, and wealth, all forbidden to kings in Deuteronomy 17:16-17, suggests a gradual erosion of his commitment to God's commands, perhaps fueled by pride, a desire for political stability, or personal indulgence. His failure highlights the human propensity to stray, even against clear divine instruction, and serves as a sobering warning that wisdom alone is not a guarantee against spiritual downfall; constant vigilance, humility, and singular devotion to God are essential.
Christ-Centered Fulfillment
Solomon, the son of David, was granted unparalleled wisdom and the privilege of building God's Temple, yet his reign, though glorious, was ultimately marred by his fatal compromise with idolatry, beginning with his "love" for foreign women. He failed to maintain perfect covenant fidelity, leading to the division of his kingdom and foreshadowing Israel's subsequent spiritual decline. In stark contrast, Jesus Christ, the greater Son of David, perfectly fulfills the role of the wise and faithful King. Unlike Solomon, Jesus never compromises with the world, nor does He succumb to temptation, even when offered all the kingdoms of the world (Matthew 4:8-10). He is the true Temple, the embodiment of God's presence, and the one who perfectly obeys God's will, even to the point of death on a cross (Philippians 2:8). Through His perfect obedience and atoning sacrifice, Jesus establishes an eternal, undivided kingdom, gathering people from every nation not through political alliances or compromise with paganism, but through transforming grace and the power of the Holy Spirit (Matthew 28:19). He is the very wisdom of God (1 Corinthians 1:24), who perfectly leads His people in true worship, unlike Solomon whose foreign wives led him to apostasy. In Christ, we find the perfect King, whose heart is never turned away from the Father, and who secures for us an unshakeable kingdom.