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

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СКАЧАТЬ 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 and Chaldæans, and 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 СКАЧАТЬ