The Expositor's Bible: The First Book of Kings. Farrar Frederic William

diadems and fagots in their hands.

      To each they offer gifts after his will, —

      Bread, kingdoms, stars, and sky that holds them all.

      I, in my pleachèd garden, watched the pomp,

      Forgot my morning wishes; hastily

      Took a few herbs and apples, and the Day

      Turned and departed silent. I, too late,

      Under her solemn fillet saw the scorn."160

      But Solomon made the wise choice. In his dream he thanked God for His mercifully fulfilled promise to David his father, and with the touching humble confession, "I am but a little child: I know not how to go out or come in,"161 he begged for an understanding heart to judge between right and wrong in guiding his great and countless people.162

      God was pleased with the noble, unselfish request. The youthful king might have besought the boon of "many days," which was so highly valued before Christ had brought life and immortality to light; or for riches, or for victory over his enemies. Instead of this he had asked for "understanding, to discern judgment," and the lesser gifts were freely accorded him. "Seek ye first the kingdom of God, and His righteousness, and all these things shall be added unto you."163 God promised him that he should be a king of unprecedented greatness. He freely gave him riches and honour, and, conditionally on his continued faithfulness, a long life. The condition was broken, and Solomon was not more than sixty years old when he was called before the God whom he forsook.164

      "And Solomon awoke, and behold it was a dream." But he knew well that it was also more than a dream, and that "God giveth to His beloved even sleeping."165

      In reverential gratitude he offered a second sacrifice of burnt offerings before the ark on Mount Zion, and added to them peace offerings, with which he made a great feast to all his servants. Twice again did God appear to Solomon; but the second time it was to warn, and the third time to condemn.

      In the parallel account given by the chronicler, Solomon says, "Give me now wisdom and knowledge," and God replies, "Wisdom and knowledge is granted unto thee." There is a wide difference between the two things. Knowledge may come while wisdom still lingers, and wisdom may exist in Divine abundance where knowledge is but scant and superficial. The wise may be as ignorant as St. Antony, or St. Francis of Assisi; the masters of those who know may show as little 'wisdom for a man's self' as Abélard, or as Francis Bacon. "Among the Jews one set of terms does service to express both intellectual and moral wisdom. The 'wise' man means the righteous man; the 'fool' is one who is godless. Intellectual terms that describe knowledge are also moral terms describing life." No doubt in the ultimate senses of the words there can be no true knowledge, as there can be no perfect wisdom, without goodness. This was a truth with which Solomon himself became deeply impressed. "The fear of the Lord," he said, "is the beginning of wisdom, but fools despise knowledge and understanding." The lineaments of "a fool" are drawn in the Book of Proverbs, and they bear the impress of moral baseness and moral aberrations.

      To Solomon both boons were given, "wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore." Of his many forms of intellectual eminence I will speak later on. What he longed for most was evidently moral insight and practical sagacity. He felt that "through justice shall the throne be established."

      Practical wisdom was eminently needed for the office of a judge.166 Judgeship was a main function of Eastern royalty, and rulers were called Shophetim or judges.167 The reality of the gift which Solomon had received from God was speedily to be tested.168 Two harlots came before him.169 One had overlaid her child in the night, and stealing the living child of the other she put her dead child in its place. There was no evidence to be had. It was simply the bare word of one disreputable woman against the bare word of the other. With instant decision, and a flash of insight into the springs of human actions, Solomon gave the apparently childish order to cut the children in two, and divide them between the claimants. The people laughed,170 and the delinquent accepted the horrible decision; but the mother of the living child yearned for her babe, and she cried out, "O my lord, give her the living babe,171 and in no wise slay it." "Give her the living babe, and in no wise slay it," murmured the king to himself, repeating the mother's words; and then he burst out with the triumphant verdict, "Give her the living child! she is the mother thereof!"172

      The story has several parallels. It is said by Diodorus Siculus that when three youths came before Ariopharnes, King of Thrace, each claiming to be the only son of the King of the Cimmerians, he ordered them each to hurl a javelin at their father's corpse. Two obeyed, one refused, and Ariopharnes at once proclaimed him to be the true son.173 Similarly an Indian story tells that a woman, before she bathed, left her child on the bank of the pool, and a female demon carried it off. The goddess, before whom each claimed the child, ordered them to pull it in two between them, and consigned it to the mother who shuddered at the test.174 A judgment similarly founded on filial instinct is attributed to the Emperor Claudius. A mother refused to acknowledge her son; and as there were no proofs Claudius ordered her to marry the youth, whereupon she was obliged to acknowledge that he was her son.175

      Modern critics, wise after the event, express themselves very slightingly of the amount of intelligence required for the decision; but the people saw the value of the presence of mind and rapid intuition which settled the question by bringing an individual dilemma under the immediate arbitrament of a general law. They rejoiced to recognise the practical wisdom which God had given to their young king. The word Chokhmah, which is represented by one large section of Jewish literature, implied the practical intelligence derived from insight or experience, the power to govern oneself and others. Its conclusions were expressed chiefly in a gnomic form, and they pass through various stages in the Sapiential Books of the Old Testament. The chief books of the Chokhmah are the Books of Proverbs, Job, and Ecclesiastes, followed by such books as Wisdom and Ecclesiasticus. On the Divine side Wisdom is the Spirit of God, regarded by man under the form of Providence (Wisdom i. 4, 7, vii. 7, 22, ix. 17); and on the human side it is trustworthy knowledge of the things that are (id. vii. 17). It is, in fact, "a knowledge of Divine and human things, and of their causes" (4 Macc. ii. 16). This branch of wisdom could be repeatedly shown by Solomon at the city gate and in the hall of judgment.

      2. His varied intellectual wisdom created deeper astonishment. He spake, we are told, "of trees from the cedar which is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts and fowl and of creeping things and of fishes." This knowledge has been misunderstood and exaggerated by later tradition. It is expanded in the Book of Wisdom (viii. 17) into a perfect knowledge of kosmogony, astronomy, the alterations of solstices, the cycles of years, the natures of wild beasts, the forces of spirits, the reasonings of men, the diversities of plants. Solomon became to Eastern legend

      "The warrior-sage, whose restless mind

      Through nature's mazes wandered unconfined,

      Who every bird, and beast, and insect knew,

      And spake of every plant that quaffs the dew."

      His knowledge, however, does not seem to have been even empirically scientific. It consisted in the moral and religious illustration of truth by emblems derived from nature.176 He surpassed, we are told, the ethnic gnomic wisdom of all the children of the East – the Arabians

160

Emerson.

161

The phrase "a little child" (comp. Jer. i. 6) hardly bears on his actual age. See Gen. xliii. 8; Exod. xxxiii. 11. It is proverbial like the subsequent phrase, for which see Deut. xxviii. 6; Psalm cxxi. 8, etc.

162

Heb., "A hearing heart." LXX., "A heart to hear and judge Thy people in righteousness." In 2 Chron. i. 10, "Wisdom and knowledge."

163

Matt. vi. 33.

164

Josephus (Antt., VIII. vii. 8) makes him die at ninety-four, and become king at fourteen. Perhaps he mistook μ' for π' in the LXX.

165

Psalm cxxvii. 2 (uncertain).

166

1 Sam. viii. 6, 20; 2 Sam. xv. 4. "To rule was with the ancients the synonym of to judge." Artemidorus, Oneirocr., ii. 14. (Bähr, ad loc.).

167

Compare the Phœnician's Suffetes (Liv.).

168

As instances of the lower sense in which the term "wisdom" was applied, see 2 Sam. xiii. 3 (Jonadab); xiv. 2 (the woman of Tekoa); xx. 16 (the woman of Abel of Beth-maachah).

169

The Rabbis call them "innkeepers," as they call Rahab.

170

I follow the not improbable additional details given by Josephus from tradition.

171

יֵלֶד. LXX., παιδίον.

172

So the Greek version, which represents the clause rightly. Tradition narrates a yet earlier specimen of Solomon's wisdom. Some sheep had strayed into a pasture. The owner of the land demanded reparation. David said that to repay his loss he might keep the sheep. "No," said Solomon, who was but eleven years old, "let him keep them only till their wool, milk, and lambs have repaid the damage; then let him restore them to their owner." David admitted that this was the more equitable judgment, and he adopted it. See The Qur'an, Sura xxi. 79 (Palmer's Qur'an, ii. 52).

173

The parallel is adduced by Grotius.

174

Quoted by Bähr.

175

Suet., Claud., 15.

176

For references to animals, etc., see Prov. vi. 6, xxiv. 30-34, xxx. 15-19, 24-31; Josephus, Antt., VIII. ii. 5; Ecclus. xlvii. 17.