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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
1 Kings 11:2 stands as a deeply poignant and pivotal verse, delineating the tragic trajectory of King Solomon's reign. It serves as a direct recall of the Lord's explicit prohibition against the Israelites intermarrying with surrounding pagan nations, a divine command rooted in the foresight that such alliances would inevitably corrupt their hearts and lead them into idolatry. Despite this clear, foundational, and protective divine precept, the verse concludes with the sobering declaration that "Solomon clave unto these in love," a profound act of disobedience that sets the stage for his spiritual apostasy, the subsequent divine judgment, and the eventual fracturing of his glorious kingdom.
Context
Literary Context
This verse immediately follows 1 Kings 11:1, which introduces the extensive collection of foreign wives and concubines Solomon acquired from nations specifically forbidden by God. Functioning as the theological explanation and divine justification for the narrative that follows, 1 Kings 11:2 creates a stark and tragic contrast to the preceding chapters. These earlier chapters meticulously detail Solomon's unparalleled wisdom, immense wealth, and the magnificent construction and dedication of the Temple, culminating in a zenith of divine favor and presence. This verse, therefore, marks a precipitous fall from spiritual faithfulness into disobedience and idolatry, highlighting that even the wisest of kings is not immune to the insidious dangers of compromise. It sets the inexorable stage for God's righteous anger and the prophetic judgment delivered by Ahijah later in the chapter, underscoring the severe consequences of covenant infidelity.
Historical & Cultural Context
The prohibition against intermarriage with specific Canaanite nations (e.g., Hittites, Amorites, Perizzites, Hivites, Jebusites, as detailed in Deuteronomy 7:1-5) was a cornerstone of Mosaic law. Its primary purpose was to preserve Israel's distinct identity as God's covenant people and to protect them from the pervasive idolatry, syncretism, and abhorrent immoral practices of the surrounding cultures. In the ancient Near East, royal marriages were frequently strategic alliances, designed to solidify political and economic ties, secure borders, and foster peace. Solomon's numerous marriages were undoubtedly driven by such geopolitical considerations, aiming to secure prosperity and stability for his burgeoning empire. However, God's law consistently prioritized spiritual purity and exclusive worship of Yahweh over political expediency. The cultural norm of polytheism and syncretism in these foreign nations meant that foreign wives would invariably introduce their gods and religious practices into the Israelite court, posing a direct and existential threat to the exclusive worship of Yahweh, the one true God.
Key Themes
This verse powerfully contributes to several overarching themes within 1 Kings and the broader Deuteronomistic History. Firstly, it underscores the theme of Divine Precept and Warning, demonstrating that God's commands are not arbitrary restrictions but loving provisions given out of divine foresight to protect His people from spiritual harm, as seen in Exodus 34:15-16 and Deuteronomy 7:3-4. Secondly, it highlights the Danger of Compromise, illustrating how even seemingly beneficial political alliances, when they violate divine law, can lead to profound spiritual apostasy. Solomon's "love" for these women, though perhaps initially genuine, tragically superseded his obedience to God, showcasing how personal affections, when misdirected, can lead to spiritual ruin and compromise the covenant. Thirdly, the verse emphasizes the Vulnerability of the Human Heart, specifically stating that foreign influences "will turn away your heart after their gods." This points to the insidious nature of idolatry, which often begins subtly through relationships and cultural assimilation, gradually eroding devotion to God, a warning powerfully echoed in Proverbs 4:23. Finally, it foreshadows the Consequences of Disobedience, setting the stage for the divine judgment detailed in 1 Kings 11:9-13, where God declares His intention to tear the kingdom from Solomon's hand.
Exposition and Analysis
Key Word Analysis
This verb, derived from H1692, signifies "to impinge, i.e. cling or adhere." It implies a deep, tenacious attachment, whether physical or emotional. In the Old Testament, dâbaq is often used positively to describe devotion and loyalty, such as "cleaving to the Lord" (e.g., Deuteronomy 10:20). Here, its application to Solomon's attachment to foreign women tragically highlights the misdirection of his profound affections. It denotes a deep and tenacious emotional and spiritual bond that directly contravened God's expressed will, leading him down a path of spiritual adultery and idolatry.
This verb means "to stretch or spread out; by implication, to bend away (including moral deflection)." In this context, it describes the insidious process by which the hearts of the Israelites, and specifically Solomon, would be drawn away from their exclusive devotion to Yahweh. It suggests a gradual, perhaps imperceptible, spiritual drift rather than an abrupt abandonment. The divine warning implies that these foreign relationships would not merely coexist with faith in Yahweh but would actively and surely divert the heart's allegiance, leading to syncretism and ultimately, apostasy through moral deflection.
Verse Breakdown
"Of the nations [concerning] which the LORD said unto the children of Israel,"
This opening clause immediately establishes the divine origin and authoritative nature of the prohibition. It serves as a crucial reminder to the reader that Solomon's subsequent actions were not merely a social or political misstep but a direct and conscious violation of a clear, previously articulated command from God to His covenant people, Israel. This sets the theological framework for understanding the profound gravity of Solomon's disobedience and its covenantal implications.
"Ye shall not go in to them, neither shall they come in unto you:"
This is the explicit divine command, emphasizing a strict and reciprocal separation. "Go in to them" refers to the act of intermarriage, forming marital alliances with these forbidden nations. "Neither shall they come in unto you" reinforces the reciprocal nature of the prohibition, preventing the integration of foreign, pagan influences and practices into the Israelite community through such unions. This command was a vital protective measure, safeguarding Israel's spiritual purity, unique covenant identity, and monotheistic worship of Yahweh.
"[for] surely they will turn away your heart after their gods:"
This clause provides the divine rationale and prophetic warning behind the prohibition. God, in His omniscience and sovereign wisdom, foresaw the inevitable spiritual consequence: intermarriage would lead to syncretism and idolatry. The phrase "turn away your heart" highlights the inherent vulnerability of human devotion and the persuasive, often insidious, power of intimate relationships to subtly or overtly shift one's allegiance from the true God to false deities. It underscores that the danger was not merely cultural assimilation but profound spiritual apostasy, a direct assault on the covenant relationship.
"Solomon clave unto these in love."
This final, concise statement delivers the tragic climax of the verse. Despite the clear divine command, its explicit warning, and the profound wisdom he possessed, Solomon actively and deeply attached himself to these forbidden women. The phrase "in love" emphasizes the profound emotional and relational bond he formed, which ultimately superseded his obedience and devotion to God. This act of "cleaving" (Hebrew dâbaq) to forbidden alliances directly contrasts with the command to cleave to the Lord, revealing the misdirection of his heart and setting the irreversible stage for his spiritual downfall and the subsequent divine judgment.
Literary Devices
The verse employs several powerful literary devices that amplify its tragic message. Foreshadowing is prominently featured, as the divine warning about foreign wives turning Israel's heart to other gods directly anticipates Solomon's subsequent descent into idolatry, meticulously detailed later in the chapter. There is a profound sense of Irony, given that Solomon, renowned throughout the ancient world for his unparalleled wisdom (e.g., 1 Kings 3:12), acts with profound foolishness and spiritual blindness in directly violating God's explicit and protective command. The verse also utilizes stark Contrast, juxtaposing God's clear, loving, and protective prohibition with Solomon's willful, affectionate, and ultimately destructive disobedience. Furthermore, the phrase "turn away your heart" can be seen as a form of Metonymy, where "heart" stands for the entire inner person—their will, affections, intellect, and spiritual devotion—underscoring the comprehensive and devastating nature of the spiritual corruption that would ensue from such forbidden unions.
Theological and Thematic Connections
1 Kings 11:2 profoundly illustrates the enduring theological principle that God's commands are not arbitrary restrictions but loving provisions designed for the spiritual preservation, purity, and flourishing of His covenant people. The prohibition against intermarriage was a critical covenantal boundary, safeguarding Israel's unique relationship with Yahweh and preventing the insidious creep of idolatry, which God knew would inevitably follow such unions. Solomon's failure to heed this warning, despite his extraordinary wisdom, immense blessings, and privileged position, serves as a timeless cautionary tale about the dangers of spiritual compromise, the inherent vulnerability of the human heart to misdirected affections, and the profound consequences of prioritizing human desires or political expediency over divine obedience. It underscores that true devotion to God demands exclusive allegiance and unwavering vigilance against anything that would draw the heart away from Him, emphasizing the necessity of a singular, undivided loyalty to the Creator.
Reflection and Application
1 Kings 11:2 offers a potent and timeless warning for believers today, reminding us that even those blessed with great gifts, influence, and spiritual insight are susceptible to spiritual compromise. Solomon's tragic downfall stemmed from a seemingly "loving" attachment that directly contradicted God's clear word, illustrating how our deepest affections, if not submitted to divine wisdom and guidance, can become conduits for spiritual drift and apostasy. This verse compels us to critically examine the influences we allow into our lives, particularly in our closest relationships, cultural engagements, and personal pursuits. Are we "cleaving" to anything—be it a relationship, a career ambition, a pursuit of wealth, a social status, or a cultural trend—that subtly or overtly draws our hearts away from singular devotion to Christ? Our obedience to God's commands is not a burden but a protective boundary, safeguarding our spiritual integrity and ensuring our hearts remain undivided in their loyalty to Him. The insidious nature of idolatry means it often begins not with overt rebellion, but with small compromises and misdirected affections that gradually erode our spiritual foundations and lead us away from the life-giving presence of God.
Questions for Reflection
FAQ
Was Solomon's love for these women genuine, or was it purely political?
The text explicitly states, "Solomon clave unto these in love," indicating a genuine emotional and relational attachment, not merely a political arrangement. The Hebrew word for "clave" (dâbaq) implies a deep, tenacious bond, suggesting that his affections became genuinely intertwined with these women. While his initial marriages may have been motivated by political considerations, the verse strongly suggests that his personal affections became profoundly invested, leading him to adopt their gods and practices. This "love," however, tragically superseded his love and obedience to the Lord, demonstrating how even genuine human affection, when misdirected or placed above divine commands, can lead to profound spiritual ruin, as seen in the subsequent narrative of 1 Kings 11:4-8.
Christ-Centered Fulfillment
1 Kings 11:2, with its tragic account of Solomon's spiritual compromise and the turning of his heart from God, powerfully foreshadows the desperate need for a perfect King whose heart would never be turned away. Solomon, despite his unparalleled wisdom and the immense blessings bestowed upon him, ultimately failed to keep God's covenant, allowing his affections to lead him into idolatry and the division of his kingdom. In stark and glorious contrast, Jesus Christ is the true and greater Solomon, the King of kings who perfectly fulfills the covenant and never deviates from the Father's will. Unlike Solomon, who "clave unto these in love" and turned his heart from God, Jesus's heart was always perfectly devoted to God, demonstrating unwavering obedience even to the point of death on a cross (Philippians 2:8). He is the one who perfectly embodies the call to cleave to God alone, demonstrating unwavering obedience and purity of heart (John 8:29). Through His perfect life, atoning death, and glorious resurrection, Christ establishes a New Covenant where God's law is written on our hearts, enabling us to truly "cleave" to Him and resist the very idolatry that ensnared Solomon (Jeremiah 31:33). He is the ultimate Lamb of God who takes away the sin of the world, cleansing us from the spiritual adultery that Solomon committed, and uniting us to Himself in an unbreakable, pure love, presenting us as a spotless bride (Ephesians 5:25-27).