A. M. 2981, all kinds of beasts, and birds, and reptiles, and fishes; insomuch that there was a &c. or 4375. concourse of strangers from all countries to hear his wisdom, and ambassodors from the most remote princes that had heard of his fame. Ant. Chris. 1023, &c. or 1036. As soon as Hiram, king of Tyre, understood that Solomon was † made king of Israel, *2 he sent ambassadors to him to condole his father's death, and congratulate him upon jects made of Solomon's works, by placing too much confidence in the remedies which he prescribed, and the natural secrets which he discovered, thought proper to suppress them all. Notwithstanding this, since his time many books concerning the secrets of magic, medicine, and inchantments, have appeared under the name of this prince; and several pieces have been quoted, such as The instructions of Solomon to his son Rehoboham; The testament of Solomon; The book of the throne of Solomon; The books of magic composed by the demons under the name of Solomon; The clavicula, or key of Solomon; The ring of Solomon; The contradiction of Solomon, &c. which were most of them very wicked and pernicious tracts, to which the authors prefixed this great name, to give them more credit and sanction. It is somewhat strange, however, that Josephus should inform us, that Solomon composed books of inchantments, and several manners of exorcisms, or of driving away devils, so that they could return no more; and that he should further assure us, that himself had seen experiments of it by one Eleazar a Jew, who, in the presence of Vespasian, his sons, and the officers of his army, cured several that were possessed. Jewish Antiquities, lib. viii. c. 2. and Calmet's Dictionary under the word Solomon. * It is a conceit of one of the Jewish interpreters, that all the kings of the neighbouring countries went to hear the wisdom of Solomon, and that upon their return their subjects came to them to hear what he had said; but as we hear of none but the queen of Sheba who came to visit Solomon, we cannot but think, that if any other crowned heads had resorted to him, the history would have recorded them as well as her. The words denote no more than that the kings of all the neighbouring nations sent their ambassadors, and people of every land, that had heard of Solomon's fame, came to see him; for "no spectacle, says an ingenious author, is more lovely and grateful than a wise and good king; all men flock to see him, and to partake of his pious and prudent mind. They that see him are loath to leave him, and they that hear of him are as desirous to see him as children are to find their unknown father. Dion. Prusaus Orat. de Regno. The fourth chapter of the first of Kings is chiefly taken up in recording the prime ministers and officers of Solomon's court, the compass and extent of his kingdom, the happiness and security of his subjects, the pomp and magnificence of his living, and the excellence of his own wisdom and erudition. ** This Hiram was doubtless the son of that other Hiram who sent David timber and artificers wherewith to build his palace; for if, according to Josephus, the temple was built in the twelfth year of Hi ram's reign, and the fourth of Solomon's, this Hiram could not be the same with him who sent David men and materials; because that Hiram was upon the throne when David took Jerusalem, which happened to be three and thirty years before Solomon began his reign. There are two letters which passed between this Hiram and king Solomon, recorded by Josephus, and for the authenticity of which he appeals both to the Jewish and Tyrian records, that are to this effect: "Solomon to King Hiram, greeting. "Be it known unto thee, O king, that my father David had it a long time in his mind and purpose to erect a temple to the Lord; but being perpetually in war in his days, and under a necessity of clearing his hands of his enemies, and making them all his tributaries, before he could attend this great and holy work, he hath left it to me, in a time of peace, both to begin and finish it, according to the direction, as well as prediction of the Almighty. Blessed be his great name for the present tranquillity of my dominions! And, by his gracious assistance, I shall now dedicate the best improvements of this liberty and leisure to his honour and worship. Wherefore I make it my request, that you will let some of your people go along with some servants of mine to Mount Libanus, to assist them in cutting down materials towards this building (for the Sydonians understand it much better than we do); and as for the workmens reward, or wages, whatever you think reasonable shall be punctually paid to them." "Hiram to King Solomon. Nothing could have been more welcome to me, than to understand, that the government of your blessed father is, by God's Providence, devolved into the hands of so excellent, so wise, and so virtuous a successor. His holy name be praised for it! That which you write for shall be done with all care and good will: for I will give orders to cut down and export such quantities of the fairest cedars and cypresstrees as you shall have occasion for. My people shall bring them to the sea-side for you, and from thence ship them away to what port you please, where they may lie ready for your own men to transport them to Jerusalem. It would be a great obligation, after all this, to allow us such a provision of corn in exchange as may stand with your convenience; for that is the commodity that we islanders want most.” Jewish Antiq. lib. viii. c. 2. But notwithstanding all his appeal to the Tyrian records, some have suspected Josephus as to the genuineness of these two letters, especially where they find him bringing in Hiram, viii. his accession to the throne: And in a short time after, Solomon, in return, sent an em- From 2 Sam. bassy to him, desiring him to supply him with wood and workmen, and to lend him his xix. to 1 Kings assistance in building the temple of the Lord. Hiram very readily complied with his. desire, and sent him word, that he would order cedar-trees and fir-trees to be cut down upon Mount Libanus; that his people should put them on floats, and bring them by sea to the harbour of Joppa; and that from thence Solomon (who contracted to give Hiram such a quantity of wheat, and wine, and oil, &c. every year for the maintenance of his household and workmen) might send and fetch them to Jerusalem. All things being thus agreed on, the preparations for the building of the temple went on apace. Seventy thousand proselytes, who were the remains of the ancient Canaanites, Solomon employed in carrying burdens upon their shoulders; fourscore thousand hewers in the mountains; and three thousand six hundred in overseeing the work. Of his own subjects, he sent thirty thousand to work with the king of Tyre's men in the quarries of Libanus: And (to finish the inner part of the temple, as well as frame some of its choicest vessels) Hiram * sent him a most skilful artist of his own name, whose mother was of the tribe of Dan, but his father a Tyrian; and (what was prodigious) his abilities extended to all kind of works, whether in gold, silver, brass, or iron, whether in linen, tapestry, or embroidery; and by his direction all the curious furniture of the temple was both designed and finished. And now all things being in readiness, the foundation of the temple was laid in the fourth year of king Solomon's reign, in the year of the creation two thousand nine hundred and ninety-two, four hundred and eighty years after the Israelites escape from the Egyptian bondage; and in the *2 space of seven years and an half, was completed with such dexterity, that neither *3 hammer nor axe, nor any tool of iron, was heard in speaking of Tyre as if it had been an island, whereas it is plain, that the Old Tyre, which was then standing, and must be the place here spoken of, was situate on the continent. Le Clerc's Commentary. * In former times, among the Hebrews, there had been very excellent workmen, who knew how to cut and engrave precious stones, to cast and work upon metals, &c. but this was before they came into the land of Canaan, in the time of Moses, when Bazaleel and Aholiah were excellent in many different arts, which were necessary for the work of the temple; but as the Scripture acquaints us, that they had their skill by inspiration from God, it does not appear that they had any successors: And after the people had got possession of Canaan, they neglected all manufactures, and applied themselves wholly to agriculture, and feeding of cattle; so that, in the time of Solomon, there were no professed artists that could undertake the work of the temple, but in Tyre and Sidon there were many; for, both in his Iliads and his Odyssey, Homer gives the people of these two places this character, whom (upon every turn) he calls oλvdaidáλovs, i. e. "excellent artists in several kinds of works." Patrick's Commentary. If it be asked, Why Solomon did not begin the building of the temple sooner, and even in the first year of his reign, since his father had left him a plan, and all things necessary for the undertaking? Abarbinel's answer is,-That Solomon would not make use of what his father had prepared, but was resolved to build this temple all at his proper cost and charge. He therefore put into the treasure of the Lord's house all that David had dedicated to the work; and to ga ther together as much gold and silver as was neces- ** The temple itself indeed was but a small edifice, *3 The Jewish doctors have entertained a very odd conceit, upon the occasion of this passage in the Sacred History, wherein the temple is said to have been built without noise. They tell us, that the demon A. M. 2981, it all the while that it was building. Such admirable care and contrivance was used &c. or 4375. in preparing and adjusting the materials before they were brought together! Ant. Chris. 1023, &c. or 1036. THE OBJECTION. BUT how commendable soever the zeal both of David and his son Solomon, to build the temple of the Lord, might be, yet we are much in the wrong, if we think that this would be any commutation for the blood and cruelty which the sacred historian seems to leave charged upon them. 6 David had given Saul the most solemn assurance, upon oath, that (a) he would not cut off his seed, nor destroy his name out of his father's house he knew full well too, that it was an express command in the law, that (b) children should not be put to death for the father's, but that every man should be put to death for his own sin:' And yet, notwithstanding this double obligation, we find him tamely giving up seven of Saul's innocent progeny (which he had promised to protect) into the hands of bloody-minded men, by them to be hung up, as long as they thought fit, in order to atone for what Saul had done amiss, and to appease the wrath of God, as if he (like the idol Moloch) could be pleased with the tortures of the innocent, or took delight in the oblation of human blood. Saul's family was very numerous indeed, and some of them might, in process of time, grow up to be another Ishbosheth to David, and give him some disturbance in his usur. pation. It was highly necessary, therefore, to dispatch those of whom he might have any such apprehension, and (if any were to be left) to spare such only as were lame and impotent, and incapable to dispute his title. This, in all probability, was the motive of his shewing some favour to Mephibosheth, because (c) he was lame in both his feet; and yet he was minded to cut him short and keep him low, when he granted away his estate (without ever giving him a fair hearing) to a vile and perfidious servant; and, notwithstanding his clearing his character from every false aspersion thrown on it, still continuing the base informer in the full possession of half of it. What the zeal of king (d) Saul to the children of Israel and Judah might be, that led him into the error of destroying the Gibeonites, we cannot tell; but surely it is unaccountable, why God did not immediately chastsie him for it, instead of deferring his punishment, and at last transferring it to his posterity. His posterity perhaps might be justly included in his punishment; but what had the whole nation done to deserve Asmodeus drove Solomon once from his throne, and which Solomon's workmen might possibly have recourse to upon this occasion. But the true reason why no noise was heard in the building of the temple was, that the stones, and all other materials, were hewn and squared, and fitted at a distance, so that when they were brought to the place where the temple was to stand, there was nothing to do but to join them together. And this might be done, not only for the ease and convenience of the carriage, but for the magnificence of the work, and the commendation of the workmens skill and ingenuity. Pool's Anno tations and Calmet's Dictionary under the word Solomon. a famine of three years continuance? (a) That be far from thee, O Lord, to slay the From 2 Sam. righteous with the wicked, and that the righteous should be as the wicked, that be far xix. to 1 Kings from thee; for shall not the Judge of all the earth do right?' We readily grant, that David's resisting the importunity of his officers, and promising Shimei his life, when so many were ready to put him to death, was an act of great generosity, considering the heinousness of his crime; but this promise he utterly cancels, when he leaves it with his son, as his dying injunction, (b) not to hold him guiltless, but to bring down his hoary head to the grave with blood: Nor can we conceive for what reason he, who durst not attempt to punish Joab in his lifetime, should now upon his death-bed (a proper season for forgiveness) recommend the dangerous and ungrateful task to his son, (c) who was but young, and as yet unsettled on his throne. Our blessed Saviour lays it down for a rule of good policy among princes, to keep an estimate of their forces; for (d) what king going to war against another king, says he, sitteth not first down, and consulteth, whether he be able, with ten thousand, to meet him that cometh against him with twenty thousand?' And therefore, if David was minded to take an account of the military men in his kingdom, where was the great offence against God? David, who knew himself best, and with what purpose he numbered the people, might perhaps have reason to say, I have sinned, (e) I have done wickedly;' but his following words, viz. these sheep, what have they done?' are a sad imputation upon the Divine justice; for, upon the presumption that they were innocent, how could they, with any justice, be punished with a raging pestilence for the transgression of their king? The truth is, there are so many contradictions and inconsistences in this whole story, (f) that there is no reconciling it to itself. In one place it is said, that (g) ' God moved David to number Israel,' and in another, that (h) Satan provoked him to it :' But it were highly profane and blasphemous to say that God conspired with Satan in this act, on purpose to destroy a multitude of innocent persons. In like manner, to say (i) that there were in Israel eight hundred thousand valiant men that drew the sword, and in Judah five hundred thousand,' besides women and children, old men that were unfit for war, and two entire tribes that were not numbered, is a thing incredible. For (k) if in a nation the men that are able to bear arms are generally accounted the fifth part of it, the sum total of the ten tribes only that were numbered will amount to above six millions, which (together with the tribes unnumbered) will make up a multitude too large for so small a country as that of Canaan to maintain. What the constitution of the Jewish monarchy was, it is difficult to say: Kings, from the first, might have the right of nominating their successors; but certainly David would never have postponed his eldest son Adonijah, had he not been in his dotage, and therefore influenced by his wife to choose her son Solomon: But, after all, what great offence had Adonijah done in desiring Abishag for his wife? Or how does it appear that, by soliciting this alliance, he affected to supplant Solomon of the kingdom? To have put him under some civil restraint might have been excusable, but to take away his life upon that account, without any regular process or license given him to maké his defence, was, to the last degree, arbitrary and tyrannical. Especially, considering that himself was never known to set any bounds to his love, and, in marrying of Pharaoh's daughter, had trampled upon a law, which obliged the king as well as the people (1) to make no covenant' with idolatrous nations, nor to enter into marriages with (a) Gen. xviii. 25. (b) 1 Kings ii. 9. (a) Luke xiv. 31. The account in 1 Chronicles xxi. 5 is much higher, for there it is said, that all they of Israel "were a thousand thousand, and an hundred thousand men, that drew the sword, and of Judah four hundred, threescore and ten thousand.” (i) 2 Sam. xxiv. 17. (k) Le Clerc in locum. (1) Exod. xxxiv. 16. and Deut. vii. 3, 4. viii. A. M. 2981, them, for fear that their daughter should draw them aside to go a-whoring after their &c. or 4375. gods,' whereof himself was a notorious instance. Ant. Chris. 1023, &c. or 1036. ANSWER. What the constitution of the Jewish church was, and how far subordinate to the civil power, it is no easy matter to determine; but Solomon seems to have transcended his authority, when (a) he thrust out Abiathar from being high priest unto the Lord,' merely for advising Adonijah to marry the late king's concubine. But well might the writer of his life extend the royal prerogative beyond its just bounds, when we find him so very lavish in his account of other matters, as quite to transcend all possibility of truth. For what shall we say to his making Solomon hold a long conference with God in his sleep, and representing that as a Divine revelation which was only the result of an idle dream? What shall we say to the thousand (b) burnt-offerings which he makes him sacrifice at Gibeon, and all on one altar only, that was of no larger (c) dimensions than five cubits square? To the forty thousand stalls (some interpreters make them so many stables) for horses, which he gives him; and yet his horsemen are no more than twelve thousand; and to (d) the fourteen hundred chariots of war which he informs us he kept, when some of the greatest princes in after-ages had not half that number, and God's general injunction to the king of Israel was, (e) that he should not multiply horses to himself?' These are some of the faults and failings (to give them the softest term we can) of David and his son Solomon, whom the sacred historian endeavours to extol, though it be at the expence of some absurdities and self-contradictions. The most remarkable part of their story is, their concern for the building of the temple at Jerusalem; and yet it is very justly to be questioned, whether in this they deserved any praise, or did God any real service, since (ƒ) "the Most High dwelleth not in temples made with hands, as the apostle testifies; for (g) the Heaven is my throne, and the earth is my foot-stool, saith the Lord; where then is my house which ye build for me, or where is the place of my rest?" THERE is hardly any one passage in Scripture more difficult to give a satisfactory account of, than this relation of Saul's cruelty to the Gibeonites; because we have little or no intimation, either when, or where, or why their slaughter was committed. The Gibeonites were not of the children of Israel, but the remains of the Amorites, who, upon Joshua's taking possession of the promised land, imposed upon him and his counsellors, and cunningly drew the Israelites into a league with them, which was instantly confirmed by an oath; and because it was so confirmed, for above three hundred years, was reputed inviolable. But though the Gibeonites, by their craft and fallacy, saved their lives, yet it was upon this condition, that they should (h)" become hewers of wood, and drawers of water for the service of the tabernacle." Now while the tabernacle was at Nob, which was a city of the priests, and where some of the Gibeonites, their attendants, may be supposed to reside, the Sacred History informs us, that Saul, (i) in revenge to the priests whom he took to be favourers of David's cause, destroyed the city, and massacred all the inhabitants thereof; so that several of the Gibeonites must have been slain upon this occasion, and for the shedding of their blood this famine was sent. This is the account which some learned men give us of the matter: But they never considered, (k) that as Saul's sin in murdering the priests was greater than in slaying the Gibeonites, God should have inflicted this severe punishment upon the land for the greater sin rather than the less. It has been said indeed, that for the slaughter of the priests, God had avenged himself on Saul before, by suffering him and his sons to be (a) 1 Kings ii. 27. and 2 Chron. ix. 25. (h) Josh. ix. 23. (b) Ibid. iii. 4. (c) Patrick in locum. (d) Vid. 1 Kings iv. 26. (f) Acts vii. 48. (g) Isaiah lxvi, 1. (k) Le Clerc's Commentary on 2 Sam. xxi. 1. |