CRITICAL AND EXPLANATORY NOTES.—
1 Kings 4:29. Wisdom and understanding exceeding much—High powers of mind, and sharpness of perception. Largeness of heart—רֹחַב לֵב amplitude of soul, capacity for receiving and communicating knowledge; for the “heart” with the Hebrews stood for capacities of the soul.
1 Kings 4:30. Children of the East Country—Arabians, Chaldeans, and Persians (Genesis 25:6). Opposite these in the West was Egypt, whose fame for wisdom was throughout the ancient world (Isaiah 19:11; Acts 7:22).
1 Kings 4:31. Ethan, the Ezrahite—Of the Levitical family of Merari (1 Chronicles 6:14); president of the music in David’s tabernacle (1 Chronicles 15:17-19), and composer of Psalms 89. Heman—A chief of the tabernacle musicians, and the king’s seer (1 Chronicles 25:6), a son of Joel. Chalcol and Darda, sons of Machol—Unknown. The Rabbinical book Seder Olam says, “These were prophets that prophesied in Egypt,” but all is uncertain.
1 Kings 4:32. Proverbs—מָשָׁל denotes epigrammatic sentences, pithy and witty sayings holding moral sentiments and wise observations on human life and character. Songs—Of these we possess only Psalms 72, 132, probably 127, and the Canticles. How few of these lavish creations of his capacious mind survive the destructive work of Time! The Koran praises him us conversant with the languages of men and demons, birds and ants, with all of whom he had intercourse. The whole of the occult learning in the East is still associated with his name.
HOMILETICS OF 1 Kings 4:29-34
THE UNIQUE WISDOM OF SOLOMON
I. It was vast in its range and profound in its insight (1 Kings 4:29). The terms of this verse indicate that Solomon was gifted as a man of profound thought, of deep understanding, with vast powers of judgment, and a broad and diversified experience. Largeness of heart is intended to convey the idea of great intellectual capacity. In Scripture the heart is often used for the intellect. The expression, as the sand that is on the sea shore, was proverbial in reference to numerical multitude (Genesis 22:17; Genesis 32:12; Genesis 41:49; Joshua 11:4; Judges 7:12; 1 Samuel 13:5; 2 Samuel 17:11; 1 Kings 4:20; Psalms 78:27). It is used here to denote the amplitude and multiplicity of the knowledge and wisdom of Israel’s greatest king. It was said of a certain great man that he was a very gulph of learning; of another, that he was a closet or market of all sciences and learning; of another, that he was skilful in everything; and of a fourth, that he might be said to know all that was knowable. All these eulogies might be fitly applied to Solomon. His wisdom was not only vast in extent, but, like the sea-sand, minute and accurate in detail. As the sand upon the sea-shore, observes Lord Bacon, incloses a great body of water, so Solomon’s mind contained an ocean of knowledge. Intellectual endowments are better than wealth (Proverbs 3:13-14), better than long life (ib. 1 Kings 3:2), better than the uncertain prizes of worldly honour (ib. 1 Kings 3:16). But there is a wisdom deeper, vaster, and more satisfying than that of Solomon’s, and which can be learned only at the feet of Him who is greater than Solomon, and “in whom are hid all the treasures of wisdom and knowledge.” The mere child of faith is wiser than the most profoundly intellectual unbeliever. The wisdom of Solomon gave no peace to his restless mind, did not prolong his days, and did not prevent his falling into grievous sins. But the wisdom that is from above is first pure, then peaceable, &c. (James 3:17). The life of man is short; but the glory that blooms upon it—the outburst and glitter of intellectual genius—is shorter still. But they that be wise—wise in the truest and highest sense—are invested with an undying and celestial radiance—“they shine as the brightness of the firmament and as the stars for ever and ever.”
II. It surpassed the wisdom of the best known philosophers (1 Kings 4:30-31). The East is the cradle of the sciences, and in Solomon’s day was the only part of the world famous for wisdom. The children of the East country would embrace the Chaldeans and Arabians, both of whom were distinguished for scientific research, and as the authors of sage and sententious utterances, which became proverbial. The wisdom of Egypt held a high position in the ancient world, and was varied and extensive in its character. It included magic, geometry, medicine, astronomy, architecture, and a dreamy mystic philosophy, of which metempsychosis was the main principle. The Egyptians despised the Greeks as only children in knowledge: and, indeed, the Greak learning only commenced four hundred years after the era of Solomon. It is not certain whether the philospers mentioned in 1 Kings 4:31 were contemporaries of Solomon, or men of a more ancient time, whose fame for wisdom was still celebrated. When compared with the best known philosophers of his own and all former time, Solomon is declared to be supreme in wisdom. The knowledge which is divinely bestowed is superior to that which is acquired as the result of human labour: grace is more potent than art. To possess a wealth of wisdom involves a solemn responsibility. Woe be to that man who prostitutes God-given talent to base and ignoble purposes! The abuse of wisdom will only make the transgressor more exquisitely alive to the misery he draws upon himself. True wisdom exalts the possessor, and blesses the race.
III. It enriched the practical and poetic literature of the ages (1 Kings 4:32). Of these three thousand proverbs a very valuable though a comparatively small portion remains in the book of Proverbs, and, perhaps, also in Ecclesiastes. The remark that he spake these proverbs may imply that they were not all written, or actually recorded, and so far from being preserved only by oral tradition, they either became gradually lost, or their authorship became uncertain. Being the son of the greatest of human lyrists, the sweet psalmist of Israel, Solomon naturally inherited the gift of poetry and song. Of the thousand and five songs, there now remain, probably, the 72. and 127. Psalms, and the Canticles, though the authorship of the latter is a controverted question. But though most of the proverbs and songs of Solomon are lost to us, their silent influences, flowing through unseen channels, may have greatly affected both the ancient and modern literature of the East, and may still be studied in the apocryphal books of Ecclesiasticus and the Wisdom of Solomon.—Whedon. The man who adds one really good book to the already wealthy literature of the world is a benefactor to mankind. When preferment was offered to Thomas Aquinas, he was wont to sigh and say, “I would rather have Chrysostom’s Comment on Matthew.” A pure and healthy literature is a mighty force in shaping individual and public opinion, in consolidating moral character, in defining and directing the career of a nation, in exposing time-honoured fallacies, and in promoting the highest ends of truth and righteousness. On the other hand, who can estimate the pernicious influence of a single bad book? It is lamentable to observe how the loftiest genius is employed in teaching downright immorality, and shattering the faith of man in the supreme good. Truth is sacrificed for effect, and purity for a temporary bubble reputation. The monetary gain of a vile book soon vanishes, but the mischief remains long after the cunning hand of the writer has turned to dust. Many would have sacrificed all they possessed to be able to undo the evil their own pens produced.
IV. It embraced a minute acquaintance with the principal subjects of natural history (1 Kings 4:33). This is the first idea of a complete system of natural history as far as it includes the animal and vegetable kingdoms; and Solomon was probably the first natural philosopher in the world. His knowledge ranged from the most gigantic trees to the humblest plant; from mammoths to insects. The writings of Solomon bear evidence of his keen appreciation of the beauties of nature, and of the habit of minute observation and sage reflection. His extended commerce with other nations afforded him ample opportunity for becoming acquainted with rare and varied specimens of plants and animals. His discourse would consist not simply in scientific description and analysis, but in tracing evidences of Divine skill and power. Unlike some inflated scientists of the present day, his profound knowledge of the mysteries of nature did not obscure, but brighten and expand, his conceptions of the Divine. Irenaeus observes that Solomon expounded psychologically the wisdom of God which is manifest in creation. And Josephus states, “He spake a parable upon every sort of tree, from the hyssop to the cedar; and in like manner, also, about beasts and all sorts of living creatures, whether upon the earth, in the seas, or in the air; for he was not unacquainted with any of their natures, nor omitted inquiries about them, but described them all like a philosopher, and demonstrated his exquisite knowledge of their several properties.” It is the function of science to interpret nature; and the record of its triumphs in recent years reads like the pages of a thrilling romance. But alongside the growth and expansion of science there has grown up an unhealthy and dangerous scepticism. This has been more especially evident when one branch of the great family of the sciences has been the exclusive object of study, for then the flow of thought becomes narrowed in its channel, the range of vision limited, and the harmony of truth, which lies not so much in one thing as it pervades all, is seriously disturbed. The sublime object of all true science is to interpret and illustrate the highest truth, and aid the anxious inquirer in its attainment. There is something overpoweringly affecting in contemplating a gifted human soul, baffled in its unaided search after truth, and drifting, ever drifting, like a lonely raft on a shoreless sea. The invariable result of the kind of scepticism which certain doctrines of modern science has helped to create is to plunge the mind into greater doubts than those from which it professes to liberate; but it is the office of a genuine philosophy—a Christianized science—to bring the light that dispels the gloom and guides the distraught inquirer into hallowed rest and peace.
V. It acquired a universal reputation. “His fame was in all nations round about” (1 Kings 4:31; 1 Kings 4:34). Solomon was the Aristotle of the Jewish nation; but his fame excelled that of the Grecian sage, and is to-day familiar with thousands to whom the name of Aristotle is unknown. Solomon not only continued to be the type and model of all wisdom to his own people, but in the East is so regarded to the present day. The Koran praises him as knowing the languages of men and demons, of birds and ants, with all of which, it is said, he held intercourse. The Turks still possess a work of seventy folio volumes which is called the Book of Solomon. The occult wisdom of the East is still connected with his name. His court was a centre round which gathered the great and learned of all nations, who were attracted either by curiosity, or with a desire to add to their stores of wisdom (1 Kings 4:34). It is not always the good fortune of the wise to attain a wide-spread popularity. The highly talented often pine in obscurity (Ecclesiastes 9:13-16). Messiah is the embodiment of a wisdom infinitely surpassing that of Solomon (Proverbs 8:22-23; Colossians 2:3). His reputation is the most exalted, and is imperishable (Philippians 2:9; Psalms 72:17); they who would be wise unto salvation must come to Him (1 Corinthians 1:30). The perpetuity and blessedness of true wisdom are best ensured by imparting it to others.
LESSONS.—
1. We are again reminded that superior wisdom is the gift of God (1 Kings 4:29).
2. Uncommon abilities increase the responsibility to use them with uncommon diligence for the glory of the Donor.
3. The wisdom of the few should be diffused for the instruction of the many.
4. He who it wise unto salvation, and wise to win souls, acquires an undying reputation.
GERM NOTES ON THE VERSES
1 Kings 4:29-34. The wisdom of Solomon.
1. Its Divine origin (1 Kings 4:29).
2. Its vastness (1 Kings 4:29).
3. Its superlative excellency (1 Kings 4:30-31).
4. Its marvellous productiveness (1 Kings 4:32).
5. Its practical utility (1 Kings 4:33).
6. Its irresistible attractiveness (1 Kings 4:34).
—Solomon a type of Christ
1. As the child of promise.
2. As consecrated to the regal office.
3. Though ready to spare, as finally destroying every obstinate rebel against his government.
4. In the tranquillity and equity of his reign.
5. As the builder of the Temple of the Lord.
6. As possessed of extraordinary Wisdom
7. As attracting all ranks to resort to him (Psalms 45:12; Psalms 60:6).—Robinson.
1 Kings 4:29. Not every one receives from God an equal measure of spiritual endowment, but every one is obliged with the gift he has received to dispose of it faithfully, and not allow it to be fallow (Luke 12:48; Matthew 25:14-29). In the possession of high spiritual endowment, and of much knowledge, man is in danger of overestimating himself, of becoming proud and haughty; hence the highly gifted Solomon himself says, “Trust in the Lord,” &c. (Proverbs 3:5-6).—Lange.
1 Kings 4:30-31. The responsibility of intellectual greatness.
1. Intellectual greatness should be distinguished by eminent goodness.
2. Is exposed to many subtle temptations.
3. Is powerful in exerting a beneficent or malevolent influence upon the age.
4. Is all the more lamentable in its fall.
1 Kings 4:30. Heathen wisdom, great as it may be in earthly things, understands nothing of divine, heavenly things, and is therefore far below the wisdom whose beginning is the fear of the personal, living God, who has revealed Himself in His Word. This wisdom alone yields true, good, and abiding fruit (James 3:15-17).—Lange.
1 Kings 4:31. With the accession of Solomon a new world of thought was opened to the Israelites. The curtain which divided them from the surrounding nations was suddenly rent asunder. The wonders of Egypt, the commerce of Tyre, the romance of Arabia—nay, it is even possible, the Homeric age of Greece—became visible. Of this, the first and most obvious result was the growth of architecture. But the general effects on the whole mind of the people must have been greater still. A new direction seems to have been given to Israelite thought. Prophets and psalmists retire into the background, and their place is taken by the new power called by the name of “Wisdom.” Its two conspicuous examples are the wisdom of Egypt and the wisdom of the Children of the East—that is, of the Idumæan Arabs. Four renowned sages appear as its exponents: Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol. It would almost seem as if a kind of college had been founded for this special purpose—a house of wisdom on seven pillars. A class of men sprang up, distinct both from priest and prophet, under the name of “the wise.” Their teaching, their manner of life, was unlike that of either of those two powerful orders. The thing and the name had been almost unknown before. In a restricted sense, the word had been used of the Danite architects of the Tabernacle, and in a somewhat larger sense of two or three remarkable persons in David’s reign. But from this time forward the word occurs in the sacred writings at least three hundred times. What it was will best be perceived by seeing it in its greatest representative. A change must have come over the nation, any way, through the new world which he opened. But it was fixed and magnified by finding such a mind to receive it. His wisdom excelled the wisdom of any one of his time. From his early years its germs had been recognized.—Stanley.
1 Kings 4:32-33. A pure literature.
1. Embalms the best thoughts of the wise and good of all times and all lands.
2. Is of unspeakable value in the formation of moral character.
3. Deals with every phase of scientific truth.
4. Should be widely disseminated.—The glory which is obtained in the world through bad books is shame and disgrace before Him who demands account of every idle word.
1 Kings 4:32. It is, we might say, an accident that the Proverbs of Solomon are not called the “Parables,” and that the teachings of the New Testament are called the “Parables,” and not the “Proverbs,” of the Gospels. The illustrations from natural objects, the selection of the homelier instead of the grander of these, are not derived from the prophets or from the psalmists, but from the wise naturalist, “who spake of trees, and beasts, and fowls, and creeping things, and fishes, of the singing birds, of the budding fig tree, of the fragrant vine.” The teaching of Solomon is the sanctification of common sense in the Old Testament, and to that sanctification the final seal is set by the adoption of the same style and thought in the New Testament by Him who, with His apostles, taught in “Solomon’s porch,” and expressly compared His wisdom to the wisdom which gathered the nations round Solomon of old.—Stanley.
1 Kings 4:33. Far better would it befit lords and princes to find their enjoyment in study rather than to seek satisfaction in dramas, plays, and in immoderate drinking. A man may be able to speak of all possible things, and at the same time be without wisdom, for this does not consist in varied knowledge and wide-spread acquirements, but in recognition of the truth which purifies the heart and sanctifies the will. Observation and investigation of nature is only of the right kind and fraught with blessing when it leads to the confessions of Psalms 104:24; Psalms 92:6-7.—Starke.
—Solomon was, at least in one great branch, the founder, the only representative, not merely of Hebrew wisdom, but of Hebrew science. As Alexander’s conquests had supplied the materials for the first natural history of Greece, so Solomon’s commerce did the like for the first natural history of Israel. He spake of trees from the highest to the lowest, “from the spreading cedar of Lebanon to the slender caper-plant that springs out of the crevice of the wall.” He spake also of beasts, and of fowls, and of creeping things, and of fishes. We must look at him as the first great naturalist of the world, in the midst of the strange animals—the apes, the peacocks—which he had collected from India; in the garden, among the copious springs of Etham, or in the bed of the deep ravine beneath the wall of his newly erected temple, where, doubtless, was to be seen the transplanted cedar, superseding the humble sycamore of Palestine; the paradise of rare plants, gathered from far and near; “pomegranates with pleasant fruits, camphire with spikenard, spikenard and saffron, calermus and cinnamon, with all trees of frankincense, myrrh and aloes, with all the chief spices.”—Stanley.
1 Kings 4:34. The fascination of learning.
1. Appeals to the inquisitive instinct of man.
2. Stimulates its votary to still higher achievements.
3. Creates and strengthens a community of sympathy among minds of varying capacity.
4. Elevates the successful competitor to a pinnacle of enduring fame.
—To Solomon came from all nations people to hearken to his wisdom; but to Him who is greater than Solomon the wise men of to-day will not listen (1 Corinthians 1:19-21). How many travel over land and sea to seek gold and silver, but stir neither hand nor foot to find the wisdom and knowledge of the truth which lie close at hand, and are better than gold and silver (Proverbs 8:11; Proverbs 24:14; Job 28:18)!—Lange.