The Expositor's Bible: The First Book of Kings. Farrar Frederic WilliamЧитать онлайн книгу.
all the vaunted scientific and mystic wisdom of Egypt.177 Ethan and Heman were Levitic poets and musicians;178 Chalcol and Darda179 were "sons of the choir," i. e., poets (Luther), or sacred singers;180 and all four were famed for wisdom; but Solomon excelled them all. Of his one thousand and five songs, the majority were probably secular. Only two psalms are even traditionally assigned to him.181 Of his three thousand proverbs not more than two hundred survive, even if all in the Book of Proverbs be his. Tradition adds that he was a master of "riddles" or "dark sayings," by which he won largely in fines from Hiram, whom he challenged for their solution, until the Tyrian king defeated him by the aid of a sharp youth named Abdemon.182 Specimens of these riddles with their answers may be found in the Book of Proverbs,183 for the Hebrew word "proverb" (Mashal) probably means originally, an illustration. This book also contains various ambiguous hard sayings of which the skilful construction awoke admiration and stimulated thought.184 The Queen of Sheba is said to have tested Solomon by riddles.185 The tradition gradually spread in the East that Solomon was also skilled in magic arts, that he knew the language of the birds,186 and possessed a seal which gave him mastery over the genii. In the Book of Wisdom he is made to say, "All such things as are either secret or manifest, them I know." Josephus attributes to him the formulæ and spells of exorcism, and in Eccles. ii. 8 the words rendered "musical instruments" (shiddah and shiddoth; R.V., "concubines very many") were understood by the Rabbis to mean that he was the lord over male and female demons.187
3. Far more precious than practical or intellectual ability is the gift of moral wisdom, which Solomon so greatly appreciated but so imperfectly attained. Yet he felt that "wisdom is the principal thing, therefore get wisdom." The world gives that name to many higher and lower manifestations of capacity and attainment, but wisdom is in Scripture the one law of all true life. In that magnificent outburst of Semitic poetry, the twenty-eighth chapter of the Book of Job, after pointing out that there is such a thing as natural knowledge – that there is a vein for the silver, and ore of gold, and a place of sapphires, and reservoirs of subterranean fire – the writer asks: "But where shall wisdom be found? and where is the place of understanding?" After showing with marvellous power that it is beyond man's unaided search – that the depths and the seas say, "It is not in us," and destruction and death have but heard the fame thereof with their ears – he adds with one great crash of concluding music, "God understandeth the way thereof, and He knoweth the place thereof… And unto man He said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding."188 And again we read, "The fear of the Lord is the beginning of knowledge."189 The sated cynic of the Book of the Ecclesiastes, or one who had studied, not without dissatisfaction, his sad experience, adds, "Fear God, and keep His commandments: for this is the whole duty of man." And in answer to the question "Who is a wise man and endued with knowledge among you?" St. James, the Lord's brother, who had evidently been a deep student of the Sapiential literature, does not answer, "He who understands all mysteries," or, "He who speaks with the tongue of men or of angels," but, "Let him show out of a good conversation his works with meekness of wisdom." Men whom the world has deemed wise have often fallen into utter infatuation, as it is written, "He taketh the wise in their own craftiness"; but heavenly wisdom may belong to the most ignorant and simplehearted. It is "first pure, then peaceable, gentle, and easy to be entreated, without partiality and without hypocrisy."
We should observe, however, that the Chokhmah, or wisdom-literature of the Jews, while it incessantly exalts morality, and sometimes almost attains to a perception of the spiritual life, was neither prophetic nor priestly in its character. It bears the same relation to the teaching of the prophets on the one hand, and the priests on the other, as morality does to religion and to externalism. Its teaching is loftier and truer than the petty insistence of Pharisaism on meats and drinks and divers washings, in that it deals with the weightier matters of the law; but it does not attain to the passionate spirituality of the greater Hebrew seers. It cares next to nothing for ritual, and therefore rises above the developed Judaism of the post-exilic epoch. It is lofty and true inasmuch as it breathes the spirit of the Ten Commandments, but it has not learnt the freedom of love and the beatitudes of perfect union with God. In one word, it finds its culmination in Proverbs and Ecclesiasticus, rather than in the spirit of the Sermon on the Mount and the Gospel of St. John.
We cannot better conclude this chapter than with the eulogy of the son of Sirach: "Solomon reigned in a peaceable time and was honoured; for God made all quiet round about him, that he might build a house in His name and prepare His sanctuary for ever. How wise wast thou in thy youth, and, as a flood, filled with understanding! Thy soul covered the whole earth, and thou filledst it with dark parables. Thy name went far unto the islands, and for thy peace thou wast beloved. The countries marvelled at thee for thy songs, and proverbs, and parables, and interpretations. By the name of the Lord God, who is called the Lord God of Israel, thou didst gather gold as tin, and didst multiply silver as lead."190
CHAPTER XIII.
SOLOMON'S COURT AND KINGDOM
"But what more oft in nations grown corrupt
And by their vices brought to servitude,
Than to love bondage more than liberty,
Bondage with ease than strenuous liberty?"
When David was dead, and Solomon was established on his throne, his first thoughts were turned to the consolidation of his kingdom. He was probably quite a youth.191 He was not, nor did he ever desire to be, a warlike prince; but he was compelled to make himself secure from two enemies – Hadad and Rezon – who began almost at once to threaten his frontiers. Of these, however, we shall speak later on, since it is only towards the close of Solomon's reign that they seem to have given serious trouble. If the second psalm is by Solomon it may point to some early disturbances among heathen neighbours which he had successfully put down.
The only actual expedition which Solomon ever made was one against a certain Hamath-Zobah, to which, however, very little importance can be attached. It is simply mentioned in one line in the Book of Chronicles, and it is hard to believe – considering that Rezon had possession of Damascus – that Solomon was master of the great Hamath.192 He made a material alteration in the military organisation of his kingdom by establishing a standing army of fourteen hundred war-chariots, and twelve thousand horsemen, whom he dispersed in various cities and barracks, keeping some of them at Jerusalem.193
In order to save his kingdom from attack Solomon expended vast sums on the fortification of frontier towns. In the north he fortified Hazor; in the north-west Megiddo. The passes to Jerusalem on the west were rendered safe by the fortresses at Upper and Nether Bethhoron. The southern districts were overawed by the building of Baalath and Tamar, "the palm-city," which is described as "in the wilderness in the land," – perhaps in the desolate tract on the road from Hebron to Elath.194 Movers thinks that Hazezon-Tamar or Engedi is meant, as this town is called Tamar in Ezek. xlvii. 19.
As the king grew more and more in power he gave full reins to his innate love of magnificence. We can best estimate the sudden leap of the kingdom into luxurious civilisation if we contrast the royalty of Saul with that of Solomon. Saul was little more than a peasant-prince, a local emîr, and such state as he had was of the humblest description. But Solomon vied with the gorgeous
See Isa. xix. 11, xxxi. 2; Acts vii. 22; Herod., ii. 160; Josephus,
See 1 Chron. ii. 6, vi. 44, xv. 17, 19, xxv. 5. Titles of Psalms xviii., lxxxviii., lxxxix. "Ezrahite," perhaps, is a transposition of Zerahite.
1 Chron. ii. 6. In
"Sons of Mahol" (comp. Eccles. xii. 4).
Psalms lxxii., cxxvii. The so-called "Psalms of Solomon," fifteen in number, are of the Maccabean age; Josephus calls his songs βίβλια περὶ ὠδῶν καὶ μελῶν, and his proverbs βίβλους παραβολῶν καὶ εἰκόνων.
See Euseb.,
Prov. xi. 22, xxiv. 30-34, xxv. 25, xxvi. 8, xxx. 15.
1 Kings x. 1; LXX., ἐν αἰνίγμασι. See Wünsche,
"And Solomon was David's heir, and said, Ye folk! we have been taught the speech of birds, and we have been given everything: verily this is a Divine grace" (Qur'an,
According to Suidas (s.v., Ἐζεκίας) Hezekiah found his (magic?) formulæ for the cure of diseases engraved on the posts of the Temple. See Targum on Esth. i. 2; Eccles. ii. 8.
Job xxviii. 23, 28.
Prov. i. 7.
Ecclus. xlvii. 13-18.
Josephus,
2 Chron. viii. 3. Ewald thinks it is confirmed by 2 Kings xiv. 28, where, however, the Hebrew is obscure.
1 Kings x. 26.
1 Kings ix. 18. Here the "Q'rî," the marginal, or "read" text, has Tadmor (