“Christ died for our sins according to the Scriptures, and that he was buried, and that he was raised on the third day, according to the Scriptures” (1 Cor 15:3–4) Table
Gage, W. A. (2011). Milestones to Emmaus: The Third Day Resurrection in the Old Testament (pp. iv – v). Warren A. Gage.
(1 Kings 3:18 – “Then it happened on the third day after I had given birth, that this woman also gave birth.”)
Warren Gage presents Solomon’s famous judgment between the two prostitutes as another “third day” life-and-death decision. Two women live in the same house. One baby dies. The dead child is swapped with the living one. On the third day after the second birth, the dispute reaches Solomon. He orders the living child cut in half. The true mother begs for the child’s life; the false mother agrees to the division. Solomon awards the child to the compassionate woman, proving his God-given wisdom. Gage links this to Jesus: a “greater than Solomon” whose wisdom is revealed on the third day through resurrection, the raising of a greater temple (John 2:19), and the rescue of true Israel from death.
From the Tanakh’s plain Hebrew text, historical context, and Jewish interpretive tradition, this milestone does not prophesy or typify Jesus’ death, burial, and third-day resurrection. It is a classic example of royal wisdom in administering justice.
1. The “Third Day” Is a Chronological Narrative Detail, Not Theological Symbolism
- 1 Kings 3:18: The woman says, “It happened on the third day after I had given birth that this woman also gave birth.”
- This is practical storytelling: the two babies are close in age, making the swap believable. It explains how the dispute arises so quickly.
- No death-and-resurrection sequence. One baby dies naturally (overlaid by its mother). The living child is saved by Solomon’s insight. No burial, no rising, no “life from death.”
2. The Story Is About Wisdom and Justice, Not Messianic Prophecy
- The core lesson is Solomon’s divine wisdom (1 Kings 3:28): “All Israel heard of the judgment… they feared the king, for they saw that the wisdom of God was in him to administer justice.”
- Jewish tradition (Rashi, Radak, Midrash) praises Solomon’s psychological insight: the true mother’s compassion reveals her. The story demonstrates the king’s role as a righteous judge under God, rather than foreshadowing a future Savior.
- No language of “third day resurrection,” suffering followed by glory, or temple-raising. The “third day” is incidental timing.
3. Gage’s Typology Is Creative but Lacks Textual Warrant
- Gage connects the “third day” life-and-death decision to Jesus raising a “greater temple” on the third day (John 2:19) and rescuing Israel from death.
- These are post-resurrection Christian readings. The Tanakh presents Solomon’s wisdom as a historical fulfillment of God’s promise to David, rather than as a type of the future Messiah’s resurrection.
4. Broader Tanakh Pattern: “Third Day” as Narrative Device
- As seen throughout the series, “three days” is a common biblical interval for travel, waiting, or decisive action. It is not inherently a resurrection code.
Conclusion on Milestone 15
1 Kings 3 is a masterpiece of wisdom literature showing Solomon’s God-given insight in a difficult case. The “third day” is simple chronology. Gage turns a story of royal justice into resurrection typology, but the text itself offers no warrant for seeing a Messiah who dies for sins, is buried, and rises on the third day.
This continues the consistent pattern in Gage’s work: a numerical coincidence (“third day”) is elevated into prophetic foreshadowing, while the original context and Jewish tradition emphasize human drama, justice, and leadership.
Hazan Gavriel ben David