Solomon is often remembered as the embodiment of wisdom and divine favour. The ‘Propaganda Solomon’ is the king who built the magnificent Temple, whose reign ushered in prosperity and grandeur. This is the Solomon that history tends to celebrate—the wise ruler who led a flourishing kingdom and left a legacy of architectural marvels. As Scripture records, "Solomon’s wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt" (1 Kings 4:30, ESV), and "the king made silver as common in Jerusalem as stone" (1 Kings 10:27, ESV).
But this portrayal of Solomon, while dominant, is only part of the story. The ‘Propaganda Solomon’ is a carefully curated image, crafted by the victors of history—those who control the narrative. It is a version of Solomon shaped by those who benefitted from his reign, leaving out the harsh realities of his leadership. This idealised Solomon is celebrated, while the darker truths about his rule are often glossed over or ignored.
Walter Brueggemann, in his work ‘1 & 2 Kings: A Commentary’, addresses this duality. He argues that Solomon's reign was marked by a grandiose image that masked the deeper issues of his leadership. Brueggemann notes that Solomon's wisdom and prosperity, while impressive, were achieved through means that included "oppression and exploitation" (Brueggemann, 2000, p. 181). This complex portrayal reveals that while Solomon is celebrated for his achievements, the darker aspects of his reign—such as the forced labour and idolatry—are integral to understanding his leadership.
Within Scripture, brief cracks appear in this polished image, revealing the ‘Toxic Solomon’—a ruler whose power became oppressive. His grand projects, like the Temple and his luxurious palace, were built on the backs of his people through heavy taxation and forced labour. As noted in 1 Kings 5:13-18 (ESV), "King Solomon drafted forced labour out of all Israel, and the draft numbered 30,000 men. And he sent them to Lebanon, 10,000 a month in shifts; they would be a month in Lebanon and two months at home." This exploitation and the burdens placed upon the people reveal a darker side of Solomon’s reign.
Moreover, Solomon’s political alliances, though strategically advantageous, led him into idolatry and moral compromise. 1 Kings 11:1-4 (ESV) describes this moral decline: "Now King Solomon loved many foreign women... and his wives turned away his heart. For when Solomon was old, his wives turned away his heart after other gods; and his heart was not wholly true to the LORD his God, as was the heart of David his father." These passages reflect the way Solomon’s power led to moral and spiritual decay, undermining the very virtues for which he was celebrated.
These cracks in the narrative show that Solomon was not just the wise and prosperous king of popular imagination but also a man who misused his power. The same Scriptures that uphold Solomon’s wisdom also hint at his moral decline and the consequences of unchecked authority. The tension between the ‘Propaganda Solomon’ and the ‘Toxic Solomon’ serves as a warning about the dangers of leadership that prioritises image, success, and power over justice, humility, and integrity. The Bible doesn’t shy away from exposing the flaws of its heroes, offering a dual portrait of Solomon that reflects both the heights of his achievements and the depths of his failures.
This dynamic is not confined to ancient history. It is mirrored in contemporary leadership, where the allure of influence and the pressure to maintain a public image often overshadow the need for genuine accountability and integrity. A striking parallel can be seen in the case of Mike Pilavachi, a prominent church leader who headed up Soul Survivor. Like Solomon, Pilavachi is celebrated for his contributions to ministry and his role in fostering spiritual growth within his community. However, recent reports have surfaced allegations of misconduct, raising questions about the true nature of his leadership. The situation reflects a broader issue in leadership: the tendency to prioritize public perception and achievements over addressing serious ethical concerns.
In both the cases of Solomon and Pilavachi, we see the same pattern: a dominant narrative that glorifies success and talent, while the darker truths remain in the background. The temptation to focus on image and influence rather than character and justice is as relevant now as it was in Solomon’s time.
True leadership—whether in ancient kingdoms or modern society—must be grounded not in the projection of greatness but in the hard work of integrity, humility, and accountability. The true measure of leadership is found in character and the embodiment of ‘tov’ which denotes goodness and integrity. The cracks in the polished image of Solomon remind us that, without these values, even the most celebrated leaders risk leaving a legacy tainted by the misuse of power. For church leaders today, this serves as a crucial reminder to focus on being ‘tov’ amidst the temptations of image projection and false narratives, ensuring that their leadership is marked by true integrity and accountability.
References
Brueggemann, W. (2000). 1 & 2 Kings: A Commentary. Westminster John Knox Press.
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This was put together by Rev’d Jon Swales with assistance from ChatGPT for aspects of style and structure.
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