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Divide the living child in two - This was apparently a very strange decision, and such as nothing could vindicate had it been carried into execution; but Solomon saw that the only way to find out the real mother was by the affection and tenderness which she would necessarily show to her offspring. He plainly saw that the real mother would rather relinquish her claim to her child than see it hewn in pieces before her eyes, while it was probable the pretender would see this with indifference. He therefore orders such a mode of trial as would put the maternal affection of the real mother to the utmost proof; the plan was tried, and it succeeded. This was a proof of his sound judgment, penetration, and acquaintance with human nature; but surely it is not produced as a proof of extraordinary and supernatural wisdom. We have several similar decisions even among heathens.

Suetonius, in his life of the Emperor Claudius, cap. xv., whom he celebrates for his wonderful sagacity and penetration on some particular occasions, tells us, that this emperor discovered a woman to be the mother of a certain young man, whom she refused to acknowledge as her son, by commanding her to marry him, the proofs being doubtful on both sides; for, rather than commit this incest, she confessed the truth. His words are: Feminam, non agnoscentem fllium suum, dubia utrinque argumentorum fide, ad confessionem compulit, indicto matrimonio juvenis.

Ariopharnes, king of Thrace, being appointed to decide between three young men, who each professed to be the son of the deceased king of the Cimmerians, and claimed the crown in consequence, found out the real son by commanding each to shoot an arrow into the body of the dead king: two of them did this without hesitation, the third refused, and was therefore judged by Ariopharnes to be the real son of the deceased. Grotius, on this place, quotes this relation from Diodorus Siculus; I quote this on his authority, but have not been able to find the place in Diodorus. This is a parallel case to that in the text; a covert appeal was made to the principle of affection; and the truth was discovered, as in the case of the mother of the living child.

An instance of Solomon's wisdom is given. Notice the difficulty of the case. To find out the true mother, he could not try which the child loved best, and therefore tried which loved the child best: the mother's sincerity will be tried, when the child is in danger. Let parents show their love to their children, especially by taking care of their souls, and snatching them as brands out of the burning. By this and other instances of the wisdom with which God endued him, Solomon had great reputation among his people. This was better to him than weapons of war; for this he was both feared and loved.

On the southern eminence of the Mount of Olives, opposite Mount Moriah, where stood the beautiful temple of Jehovah, Solomon erected an imposing pile of buildings to be used as idolatrous shrines. To please his wives, he placed huge idols, unshapely images of wood and stone, amidst the groves of myrtle and olive. There, before the altars of heathen deities, “Chemosh, the abomination of Moab,” and “Molech, the abomination of the children of Ammon,” were practiced the most degrading rites of heathenism. Verse 7. PK 57.1

Solomon's course brought its sure penalty. His separation from God through communication with idolaters was his ruin. As he cast off his allegiance to God, he lost the mastery of himself. His moral efficiency was gone. His fine sensibilities became blunted, his conscience seared. He who in his early reign had displayed so much wisdom and sympathy in restoring a helpless babe to its unfortunate mother (see 1 Kings 3:16-28), fell so low as to consent to the erection of an idol to whom living children were offered as sacrifices. He who in his youth was endowed with discretion and understanding, and who in his strong manhood had been inspired to write, “There is a way which seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 14:12), in later years departed so far from purity as to countenance licentious, revolting rites connected with the worship of Chemosh and Ashtoreth. He who at the dedication of the temple had said to his people, “Let your heart therefore be perfect with the Lord our God” (1 Kings 8:61), became himself an offender, in heart and life denying his own words. He mistook license for liberty. He tried—but at what cost!—to unite light with darkness, good with evil, purity with impurity, Christ with Belial. PK 57.2

From being one of the greatest kings that ever wielded a scepter, Solomon became a profligate, the tool and slave of others. His character, once noble and manly, became enervated and effeminate. His faith in the living God was supplanted by atheistic doubts. Unbelief marred his happiness, weakened his principles, and degraded his life. The justice and magnanimity of his early reign were changed to despotism and tyranny. Poor, frail human nature! God can do little for men who lose their sense of dependence upon Him. PK 58.1

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