June 21

1 Kings 10-11; 2 Chronicles 9 (biblegateway.com)

The Rise and Fall of a King

The story of Solomon reaches its peak and turning point in 1 Kings 10–11 and 2 Chronicles 9. These chapters showcase both the pinnacle of his wisdom and wealth, as well as the beginning of his tragic downfall. In 1 Kings 10 and 2 Chronicles 9, Solomon’s fame draws the Queen of Sheba to Jerusalem, where she marvels at his wisdom, prosperity, and the glory of his kingdom, acknowledging that God had indeed blessed him. Yet, in the very next chapter, we see how Solomon’s heart turns away from God. Despite all his wisdom, Solomon allows compromise, idolatry, and disobedience to take root through his many foreign wives. The man who once built a temple for God begins to build altars for false gods. These chapters are a sobering reminder that spiritual faithfulness, not success, knowledge, or recognition, is what truly sustains a godly life.

1 Kings 10 – The Queen of Sheba, Solomon’s Wealth, and the Test of Prosperity

The chapter opens, in verse 1, with the visit of the Queen of Sheba, a foreign monarch who had heard of Solomon’s fame and came to test him with difficult questions 1. Her curiosity was stirred by the reports of his wisdom, especially concerning the name of the Lord, suggesting she was not merely impressed by his intellect, but intrigued by his God. This reminds us that when we live wisely and honorably, others may be drawn to ask about our faith (cf. Matthew 5:16; 1 Peter 3:15).

Solomon answered all her questions; nothing was hidden from him that he could not answer (v. 3). She was overwhelmed, not just by his answers, but by the excellence of his kingdom: his court, servants, worship practices, and prosperity (v. 4-5) 2. Her response was one of awe, affirming the truth of what she had heard, and even more so now that she had seen it herself (v. 6-7). She praised Solomon’s God for placing him on the throne “because the Lord loved Israel forever” (v. 9). This acknowledgment by a Gentile ruler serves as a reminder of Israel’s mission to reflect God’s glory to the nations—a mission that we, as the Church, continue today.

She brought gifts of gold, spices, and precious stones (v. 10), showcasing the mutual respect between nations. The abundance of spices she offered was unmatched in Israel’s history. Solomon also reciprocated with gifts of his own (v. 13), reflecting the biblical principle that generosity breeds generosity (cf. Luke 6:38).

The rest of the chapter describes the extraordinary wealth and splendor of Solomon’s reign (v. 14-29). The sheer quantity of gold he received annually, 666 talents (v. 14), is staggering and possibly symbolic of excessive abundance. He crafted shields of gold (v. 16), a lavish throne with lions and ivory (v. 18-20), and filled his palace with riches beyond imagination. Silver was considered of little value in his day (v. 21), indicating the extreme prosperity that had become.

Solomon’s fame spread internationally; kings from across the earth sought his wisdom and brought tribute (v. 23-25). This global admiration highlights the fulfillment of God’s promise in 1 Kings 3:12-13, but also foreshadows the spiritual danger of pride, luxury, and foreign alliances, which would later lead to Solomon’s decline (see 1 Kings 11).

The chapter concludes with details of his military and commercial strength, including chariots, horses, and international trade (v. 26-29). Notably, he imported horses from Egypt (v. 28), something specifically warned against in Deuteronomy 17:16, showing how prosperity often tempts even wise people to compromise on God’s instructions.

Solomon’s wisdom and wealth drew others to worship God, but did they draw him closer to God? This chapter asks us to consider: How do we handle success? Do our achievements point others to the Lord like Solomon’s did initially? Or do they begin to erode our dependence on God, as happened later in Solomon’s life?

Reflect today on the gifts and influence God has entrusted to you. Are they being used for His glory or self-promotion? Pray for the humility to let your life reflect His greatness, not just in what you achieve, but in how you live, serve, and speak.

1 Kings 11 – Solomon’s Fall and the Division of His Kingdom

1 Kings 11 begins with a sobering shift: Solomon, the wisest man on earth, “loved many foreign women,” despite God’s clear command not to associate with them, knowing they would turn his heart toward other gods (v. 1-2). His affection for them ultimately outweighed his obedience to God. This was not just a matter of disobedience in action, but a deep spiritual compromise. It serves as a powerful reminder that even the most gifted and wise individuals are vulnerable when their love is misdirected—and that unchecked affection can lead to idolatry and a divided heart. Solomon “clung to these women in love,” and his affections eventually overtook his allegiance to God. Over time, his heart was no longer wholly devoted, and the one who built the temple for Yahweh began to build altars for idols (v. 3-5). The slow erosion of loyalty began with unchecked desire, untempered by obedience. 3

The tragedy deepens when we realize this happened later in Solomon’s life (v. 4). Spiritual maturity is not guaranteed by age or past experiences with God. It must be renewed through continual faithfulness. Solomon’s heart was no longer like David’s—imperfect, but repentant and committed. Instead, he followed Ashtoreth and built high places for Chemosh and Molech, even engaging in practices detestable to God (v. 6-8). The inclusion of these deities in Solomon’s religious syncretism reveals the depth of his deviation from Yahweh. These gods represented the political and spiritual alliances Solomon made through his marriages, and their worship contradicted the exclusive covenant Israel was to maintain with the Lord. Each god brought with it a set of values, rituals, and theological implications that stood in stark opposition to Israel’s monotheistic and ethical system. This wasn’t merely personal failure. It was national corruption that led others into sin.

God’s response was not immediate destruction but righteous judgment mixed with covenant faithfulness. The Lord told Solomon that because he had turned away, the kingdom would be torn from him, not in his lifetime, but in his son’s (v. 9-12). God preserved a portion of the kingdom for David’s sake and for Jerusalem’s, His chosen city (v. 13). This shows how God’s promises are greater than man’s failures, and how mercy can temper justice. Still, Solomon’s choices would have generational consequences.

In response, God raised up adversaries, including Hadad the Edomite, who returned from exile in Egypt, and Rezon, a leader in Syria who opposed Israel throughout Solomon’s reign (v. 14-25). These weren’t just political threats but divine instruments. When we reject God’s authority, He may remove His hand of peace to draw us to repentance. Sadly, Solomon seemed unmoved.

Most dramatic was when God raised up Jeroboam, a gifted and hard-working leader within Solomon’s administration. Jeroboam wasn’t a rebellious outsider at first; rather, he was recognized for his leadership and put in charge of the labor force from the tribes of Joseph (v. 28). Yet God chose him to become a key figure in His unfolding judgment against Solomon’s spiritual failure.

To reveal His intentions, God sent the prophet Ahijah the Shilonite to meet Jeroboam on the road. In a vivid prophetic act, Ahijah took hold of a brand-new cloak, tore it into twelve pieces, and told Jeroboam to take ten of them. This was no random sign; it was deeply symbolic. The twelve pieces represented the twelve tribes of Israel, and giving ten to Jeroboam was God’s way of declaring that the kingdom would be divided. This was a direct consequence of Solomon’s disobedience and idolatry (v. 29-33).

However, even in this act of judgment, we see grace and opportunity. God made Jeroboam a remarkable promise: if he would walk in obedience, like David, keeping God’s statutes and commandments, then God would bless him, build him a lasting dynasty, and be with him (v. 37-38). This was not just about tearing down, it was about creating space for renewed faithfulness. God wasn’t abandoning Israel; He was calling for a return to covenant loyalty, offering Jeroboam a chance to become a faithful king over a portion of His people.

At the same time, God made it clear that one tribe would remain under the house of David. This was not because Solomon deserved it, but for the sake of David and because of the covenant God made with him. Jerusalem, the city where God chose to put His Name, would remain under David’s line, preserving a remnant of the united kingdom (v. 36). This underscored God’s unwavering commitment to His promises, even amid necessary discipline. Solomon’s reaction to this revelation was not repentance but retaliation. He sought to kill Jeroboam, revealing a hardening heart (v. 40). Rather than turning to God, he clung to power.

This final image of Solomon is sobering: the wisest man alive ends his days resisting God’s discipline. The chapter closes with his death and burial in Jerusalem, succeeded by his son Rehoboam (v. 41-43). There is no mention of repentance, only silence. The story that began with glory ends in warning.

Solomon’s life teaches us that spiritual drift is real and dangerous. Passionate beginnings do not guarantee faithful endings. We must guard our hearts (Proverbs 4:23), for the heart is the seat of love, loyalty, and worship. What captures your affections today? Are there relationships, ambitions, or habits leading your heart away from God?

Learn from Solomon’s slow fall: compromise starts small, but left unchecked, it reshapes your life. God is merciful, even in discipline, but He calls for wholehearted devotion. Ask the Lord to reveal divided affections and to renew your love for Him. Commit to finishing well, not just starting strong.

2 Chronicles 9 – The Queen of Sheba, Solomon’s Glory, and the Kingdom at Its Peak

The first 28 verses of 2 Chronicles 9 mirror 1 Kings 10 in that they both portray the height of Solomon’s reign, emphasizing his wisdom, wealth, and international influence. While the narratives are not entirely identical, the information presented in both chapters is largely the same. The Queen of Sheba’s visit is central to both accounts, illustrating how Solomon’s God-given wisdom drew seekers from beyond Israel. Her response—amazement, praise for God, and generous giving—illustrates how a life aligned with God’s wisdom can lead others to glorify Him.

While 1 Kings 10 and 2 Chronicles 9 both recount the height of Solomon’s reign, they come from different historical and theological vantage points. In 1 Kings, the narrative is part of a broader story tracing Israel’s monarchy from the united kingdom under Saul, David, and Solomon to the eventual division and decline of both Israel and Judah. The author of Kings emphasizes both the accomplishments and failures of the kings, illustrating how obedience to God leads to blessings, while disobedience leads to judgment. That’s why, even in a chapter celebrating Solomon’s greatness, 1 Kings subtly foreshadows his eventual spiritual decline, hinting at the danger of pride and the seductive power of wealth and excess.

2 Chronicles 9, by contrast, was written much later, likely to the Jewish community returning from exile. Its purpose is to remind the people of their spiritual heritage and to inspire hope by focusing on God’s faithfulness and the glory that once was. For this reason, the Chronicler omits Solomon’s later sins and the warnings present in Kings. Instead, it highlights his wisdom, wealth, and international reputation as evidence of God’s blessing and the fulfillment of His covenant promises. The Chronicler’s selective retelling is not an attempt to ignore the truth, but to offer a theological focus on restoration, worship, and covenant identity.

At the conclusion of 1 Kings, Solomon’s life continues into chapter 11, where we see his downfall—foreign wives, idolatry, and God’s judgment. That book provides a more complex, cautionary tale: wisdom alone is not enough; faithfulness to God must endure. However, 2 Chronicles ends with Solomon’s death (v. 29-31). The closing verses of 2 Chronicles 9 are brief but significant. They affirm that Solomon’s reign was recorded by respected prophets (Nathan, Ahijah, and Iddo), showing his accountability to God’s word. They mark the end of his 40-year reign and his peaceful succession by his son Rehoboam. Unlike Kings, these verses leave the reader with a picture of a wise and honored king, a legacy that reflects God’s faithfulness to His promises. The Chronicler wants the returning exiles to look back on Solomon’s reign as a hopeful vision of what faithful leadership under God can look like—a call to rebuild, restore worship, and realign the nation with God’s purposes.

Together, these chapters provide a more comprehensive picture. Solomon’s reign, when grounded in God’s wisdom, was a source of blessing not only to Israel but to the nations. His excellence in leadership, worship, and administration reflected God’s glory. The Queen of Sheba’s visit shows that even outsiders recognized the hand of God in Solomon’s life. But while Chronicles celebrates this golden age, Kings reminds us of its fragility. Prosperity can be a gift or a test, depending on whether it leads us to deeper worship or to self-reliance.

Conclusion

Solomon’s story is a striking illustration of how even the wisest among us are vulnerable when we drift from wholehearted devotion to God. His reign began with humility and reverence, but ended in compromise and spiritual decay. The visit of the Queen of Sheba reflects the glory of God’s blessing, while his later idolatry reveals the danger of divided loyalties. These chapters challenge us to guard our hearts, to remember that faithfulness over time matters more than brilliance or wealth, and to finish well.

Are you pursuing godly wisdom, not just for success, but to glorify God? Are you generous, ordered, and worshipful in a way that points others to Him? And are you guarding your heart, even in blessing, so that prosperity draws you closer to God, not away from Him? The legacy of Solomon challenges us to lead lives that shine with God’s wisdom and faithfulness, both in times of glory and in the quiet tests of the heart. May we learn from Solomon’s legacy, both his wisdom and his weakness, and commit ourselves to loving and obeying God with undivided hearts, all the days of our lives.

Footnotes:

1. 1 Kings 10:1/2 Chronicles 9:1-4 – Wisdom as a Royal Ideal in the Ancient Near East

The motif of wisdom contests, particularly as a means of evaluating royal legitimacy or superiority, is well attested in ancient Near Eastern literature. In Mesopotamian traditions, such as those found in Babylonian and earlier Sumerian texts, wisdom debates were often dramatized through fables featuring animals or plants as allegorical disputants. These literary compositions functioned as rhetorical exercises designed to determine the intellectual or moral superiority of one figure over another.

Within this broader cultural framework, wisdom was regarded as an essential attribute of kingship. Monarchs were expected to embody both intellectual acumen and practical administrative skill, both of which were considered divine endowments. The Assyrian king Ashurbanipal, for example, proudly asserted his mastery of scholarly disciplines and technical knowledge, claiming the ability to debate with learned men and attributing his wisdom to the gods Shamash and Adad.

Evidence of royal wisdom extended beyond rhetoric to include tangible acts of leadership. These included the rebuilding of cities and temples, the development of uncultivated land, the construction of irrigation systems, and the faithful observance of religious rites. Such actions were understood as expressions of both prudent governance and religious piety, reinforcing the notion of wisdom as a divine gift manifest in effective and godly kingship. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 2 Chronicles 9:2-4).

2. 1 Kings 10:4-5/2 Chronicles 9:4 – Royal Display of Wealth and Power

The Queen of Sheba’s astonishment at Solomon’s court, particularly regarding the food on his table, the seating of his officials, and the appearance of his attendants, reflects deeply embedded royal ideals in the ancient Near East. A lavish banquet table, filled with a variety of foods, served as a powerful visual symbol of a king’s wealth and capacity. The honor of dining at the royal table was reserved for select officials and nobles, and the number of people accommodated served as a public metric of a monarch’s influence. This practice mirrored the divine banquet motif common in Mesopotamian literature, such as the Tale of Adapa, where divine favor and abundance were associated with sacred feasting.

The structured seating of officials highlighted the sophistication and size of Solomon’s administration. The ability to regularly host and sustain such a bureaucracy, like Jezebel’s support of hundreds of prophets in 1 Kings 18:19, was another testament to royal abundance. Moreover, the presence of numerous well-appointed attendants and cupbearers offered further evidence of Solomon’s grandeur. Their attire and disciplined service not only demonstrated the wealth of the kingdom but also aligned Solomon’s court with those of other powerful empires such as Egypt, Mesopotamia, and Persia, where royal strength was often evaluated by the visibility and number of palace servants. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 2 Chronicles 9:4).

3. 1 Kings 11:1-3 – Marriage as Political Strategy and Spiritual Compromise

In the ancient Near East, royal marriages served as crucial diplomatic tools, frequently employed to establish or solidify political alliances. Historical parallels include Zimri-Lim of Mari (18th century B.C.), who used his daughters to secure treaties with neighboring powers, and Pharaoh Thutmose IV (15th century B.C.), who married a Mitannian princess to cement peace between Egypt and Mitanni. Such marriages were not merely personal but strategic, symbolizing loyalty and alliance between ruling houses. Vassal states frequently solidified their allegiance by offering royal daughters in marriage, creating a personal and political stake in the stability of the suzerain’s dynasty.

David himself employed this strategy before his kingship, marrying women such as Michal, Abigail, and Ahinoam to build influence across key regions of Israel. Solomon’s extensive marriage alliances similarly projected his wealth and political reach, reinforcing his dominance across the ancient world. However, the biblical critique in 1 Kings 11 is not directed at the practice of political polygamy itself, common and culturally understood, but at its devastating spiritual impact. Solomon’s foreign wives led him into idolatry, drawing his heart away from the exclusive worship of Yahweh. The narrative thus portrays not just a political misstep but a profound covenantal failure rooted in misplaced affection and disobedience. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 1 Kings 11:1-3).

4. 1 Kings 11:4-7 - Ashtoreth (Astarte / Ishtar)

Ashtoreth, often equated with Astarte (the Greek rendering) and Ishtar in Mesopotamian religion, was a major fertility goddess in Canaanite and Phoenician religion. She was worshiped primarily as the consort of Baal, the storm god, and associated with love, war, and sexuality. In Ugaritic texts (such as the Keret Epic and the Baal and Anath Cycle), she appears under the name Athtar, though in that context, Athtar was sometimes viewed as male. However, Astarte/Ashtoreth was a prominent female deity among the Phoenicians, and her cult spread widely across the Mediterranean world. The Greeks later identified her with Aphrodite, and the Romans with Venus, reflecting her association with sensual love and beauty. In Israelite polemic texts, the worship of Ashtoreth is strongly condemned due to its ritual prostitution and syncretistic influence. She was likely venerated through sacred groves (asherim) and symbolic cult objects, which the Israelites were commanded to destroy (Judges 2:13; 1 Kings 11:5). (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 1 Kings 11:4-7).

5. 1 Kings 11:4-7 - Molech (Milcom)

The god Molech (or Milcom, as referred to in 1 Kings 11:5 and 33) was the chief deity of the Ammonites, a neighboring people of Israel east of the Jordan River. Milcom is attested in Ammonite inscriptions and appears in personal names from the region, which supports its historicity as a national god. The name “Molech” may represent a deliberate distortion of Milcom, possibly influenced by the Hebrew word melek (“king”) and the vowels of bosheth (“shame”)—a common method in biblical texts to disparage foreign gods.

Molech worship is particularly infamous for its association with child sacrifice (see Leviticus 18:21, Jeremiah 7:31), a practice utterly forbidden in Israelite law and viewed as an abomination. The worship likely involved offering children in fire at high places, which later prophets decried as a sign of Israel’s apostasy (e.g., Jeremiah 32:35). In 1 Kings 11:7, Solomon is said to have built a high place for Molech, marking a significant spiritual decline. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 1 Kings 11:4-7).

6. 1 Kings 11:4-7 - Chemosh

Chemosh was the national god of Moab, located east of the Dead Sea. He appears prominently in the Mesha Stele (ca. 830 B.C.), an inscription by King Mesha of Moab, where Chemosh is depicted as a divine warrior who became angry with his people and allowed them to be subdued by Israel. Later, Chemosh demanded a ḥerem (a sacred war of destruction) against Israel to reclaim Moabite lands, paralleling the way Yahweh is portrayed in Israelite tradition. Chemosh was likely worshiped through sacrificial rites, possibly including human sacrifice (cf. 2 Kings 3:27), as well as veneration on high places. While he was mainly localized to Moab, his worship may have been referred to under alternate names, such as Kamish, in Eblaite texts. An Assyrian inscription even equates Chemosh with Nergal, the Mesopotamian god of the underworld and plague, suggesting Chemosh’s role extended beyond simple national deity to more cosmic functions. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 1 Kings 11:4-7).