Beyond Four Walls. Группа авторов

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СКАЧАТЬ you are building,” and then God says nothing about the temple! Rather the word is a promise that God’s presence depends not on a temple but on “following my decrees and observing my laws” (6:11–13). God appears again to Solomon after the temple dedication. As the message moves through three components there is an ominous doubling in length: one verse is a statement regarding the temple, two verses deal with obedience “with integrity of heart and uprightness,” and then four verses are a warning of destruction and exile if the people worship other gods (9:3–9). The temple is no substitute for obedience in life.

The priority and the implied criticisms in the warning of 9:6–9 suggest another look at the preceding account of the temple building. Crane has commented that detail is mainly of “the ornateness and splendor of the temple” rather than features “having cultic value.” Further, when Solomon responds to the presence of “the glory of the Lord” (8:11), his early words are “I have indeed built a magnificent temple for you” (8:13) and in the following prayer he “frequently mentions that he built the Temple (8:20, 27, 44, 48).”19 Solomon’s focus appears to be on the magnificence of the building under his patronage rather than its worship aspects.

The writer suggests Solomon’s priorities also by the surprising center of the temple narrative mention of Solomon’s building his own palace.20 In contrast to later chapter divisions, the Hebrew Masoretic Text sharpens the contrast in having no division between 6:38 and 7:1:

. . . the house21 was completed according to all its matters and specifications and he built it in seven years and his house Solomon built in thirteen years and he completed all his house [my translation].

The parallel between two houses is reinforced by the central section ending which points to similar structures (7:12). The priority is hinted at earlier: in 3:1 Solomon’s “house” is mentioned before the “temple.” Is this a clue as to why, on the several later occasions when temple wealth is given to, or taken by, invading kings, God apparently does nothing to protect such wealth?22 The writer is saying to people in exile, and beyond, that God’s interest is not in the material wealth supplied but in heart allegiance shown in obedience.

A further dimension of what is important to God in his relationship with his people is evident in other features of the narrative structure. The central account of Solomon’s building of his palace mentions his building a palace for “Pharaoh’s daughter” (7:8), and two other key locations mention “Pharaoh’s daughter” (3:1–3; 9:24–25). What is the writer communicating in this structure? Associated is reference to the exodus “out of Egypt” framing the temple narrative: “In the four hundred and eightieth year after the Israelites came out of Egypt . . . he began to build the temple” (6:1) is matched by the account of temple dedication, “since the day I brought my people out of Egypt” (8:16), “the covenant of the Lord that he made with our ancestors when he brought them out of Egypt” (8:21), “they are your people and your inheritance, whom you brought out of Egypt” (8:51), and “you sovereign Lord brought our ancestors out of Egypt” (8:53). Sadly, after his death, Solomon’s subjects describe his rule in language echoing Pharaoh’s oppression of the Israelites, a “heavy yoke and harsh labor” (12:4).23 What is going on here?

      Positively, we see repeated affirmation that the temple is secondary to the covenantal relationship evident in the exodus, a powerful message to people in exile after the temple has been destroyed. Negatively, there is a contrast between the Lord who brought the people out of Pharaoh’s bondage in Egypt and Solomon who sealed an alliance with Pharaoh by marrying his daughter and whose own buildings are made possible by oppression that is the opposite of the justice seen earlier in his reign. Solomon’s apparent “success” is described as a reversal of the exodus.

      Where is Solomon’s Heart?

      Intertwined with the relativizing of the temple, with priority given to the exodus and formation of a redeemed people who are to live according to covenantal laws, there is critique of material prosperity evidenced in buildings, military power, and trade.

The detail within 1 Kings 9:10–19 is often seen as a catalog of “Solomon’s Other Activities,”24 a miscellany of projects in international relationships, buildings in Jerusalem and beyond, efficient organization of non-Israelite labor, fulfillment of temple obligations, and trade.

On the face of it, the text is a celebration of the king and his remarkable achievements. If we remember that Israel, only two generations before, was a disadvantaged hill country with a peasant population, the work of Solomon must necessarily be received as exotic and astonishing.25

      It is this which attracts the Queen of Sheba; is this how Israel is to be a blessing to the nations? One might compare the material splendor of many centers of “Christendom.”

The context provides a different perspective. It is common to speak of Solomon being led astray by “foreign women” (11:1, 4),26 but here are signs that he is being led astray by material wealth and power, with “conspicuous consumption”27 that enhances his status. In 9:1 it states more than “when Solomon had finished building the temple of the Lord.” It continues “and the royal palace and had achieved all he had desired to do” [lit., “and every desire (ḥēšeq) of Solomon which he delighted (ḥāpēṣ) to do/make”]. The noun ḥēšeq is rare28 but the related verb (used along with the noun in v. 19) is a strong word describing strong affection towards a person or God.29 In contrast, Solomon’s “desire” is towards things: the listing in verses 10–19a is summarized as “Solomon’s desire (ḥēšeq) which he desired (ḥāšaq) to build in Jerusalem, in Lebanon and throughout all the territory he ruled” (v. 19b). He is able to build “all” he desires (9:1) and his “desires” are all matters of status, power, and wealth. Later the Queen of Sheba will say of Solomon’s wealth and wisdom that “the Lord has delighted (ḥāpēṣ) in you.” God has kept his promise, but 9:1–19 shows that Solomon’s “delight” is not in God but in his magnificent buildings. At what cost? The people themselves experienced oppressive labor policies (12:4).

Reading the listing (vv. 10–19) after God’s words of promise and warning (vv. 2–9) is salutary. God provides his criteria for success (vv. 3–9) which include “nothing about trade or buildings or alliances or organization. It all turns on the single point of Torah obedience . . . If Torah has to do with love of God and love of neighbor, then the massive expansionist enterprise of Solomon is to be judged harshly as a deep failure.”30 Verses 1–9 provide a piercing light to reveal what may be overlooked in the dazzling list of accomplishments. Solomon’s chosen path led initially on his death to the division of the kingdom and ultimately to the end of the Davidic dynasty.

How is Israel to be a blessing to the nations? Solomon begins with much that is commendable. His early actions were praised by Hiram, but later Hiram complains about shoddy treatment (9:11–14).31 The Queen of Sheba is attracted, most likely by the possibilities of a lucrative trade, yet readers will see unexpected irony in her words. After praising Solomon’s achievements, evidenced by the wealth of the court, and his wisdom, as seen in his answers to her questions, she praises “the Lord your God . . . Because of the Lord’s eternal love for Israel, he has made you king to maintain justice and righteousness” (10:9; cf. Gen 18:19). She affirms God’s intention, but the preceding narrative has shown how far Solomon has departed from “justice and righteousness.”

      The rest of chapter 9 and chapter 10 detail a clear negative parallel to the Deuteronomic laws relating to the king (Deut 17:16–17):

      The king, moreover, must not acquire great numbers of horses for himself or make the people return to Egypt to get more of them, for the Lord has told you, “You are not to go back that way again.” He must not take many wives, or his heart will be led astray. He must not accumulate large amounts of silver and gold.

      The details of horses—the acquisition of military resources—including trade with Egypt, and “much gold” are given before we come to the wives.

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