CRITICAL AND EXPLANATORY NOTES.

1Ki. 4:29. Wisdom and understanding exceeding muchHigh powers of mind, and sharpness of perception. Largeness of heart amplitude of soul, capacity for receiving and communicating knowledge; for the heart with the Hebrews stood for capacities of the soul.

1Ki. 4:30. Children of the East CountryArabians, Chaldeans, and Persians (Gen. 25:6). Opposite these in the West was Egypt, whose fame for wisdom was throughout the ancient world (Isa. 19:11; Act. 7:22).

1Ki. 4:31. Ethan, the EzrahiteOf the Levitical family of Merari (1Ch. 6:14); president of the music in Davids tabernacle (1Ch. 15:17-19), and composer of Psalms 89. HemanA chief of the tabernacle musicians, and the kings seer (1Ch. 25:6), a son of Joel. Chalcol and Darda, sons of MacholUnknown. The Rabbinical book Seder Olam says, These were prophets that prophesied in Egypt, but all is uncertain.

1Ki. 4:32. Proverbs denotes epigrammatic sentences, pithy and witty sayings holding moral sentiments and wise observations on human life and character. SongsOf 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 1Ki. 4:29-34

THE UNIQUE WISDOM OF SOLOMON

I. It was vast in its range and profound in its insight (1Ki. 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 (Gen. 22:17; Gen. 32:12; Gen. 41:49; Jos. 11:4; Jdg. 7:12; 1Sa. 13:5; 2Sa. 17:11; 1Ki. 4:20; Psa. 78:27). It is used here to denote the amplitude and multiplicity of the knowledge and wisdom of Israels 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 Solomons mind contained an ocean of knowledge. Intellectual endowments are better than wealth (Pro. 3:13-14), better than long life (ib. 1Ki. 3:2), better than the uncertain prizes of worldly honour (ib. 1Ki. 3:16). But there is a wisdom deeper, vaster, and more satisfying than that of Solomons, 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. (Jas. 3:17). The life of man is short; but the glory that blooms upon itthe outburst and glitter of intellectual geniusis shorter still. But they that be wisewise in the truest and highest senseare invested with an undying and celestial radiancethey 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 (1Ki. 4:30-31). The East is the cradle of the sciences, and in Solomons 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 1Ki. 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 (1Ki. 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 Chrysostoms 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 (1Ki. 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 philosophya Christianized scienceto 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 (1Ki. 4:31; 1Ki. 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 (1Ki. 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 (Ecc. 9:13-16). Messiah is the embodiment of a wisdom infinitely surpassing that of Solomon (Pro. 8:22-23; Col. 2:3). His reputation is the most exalted, and is imperishable (Php. 2:9; Psa. 72:17); they who would be wise unto salvation must come to Him (1Co. 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 (1Ki. 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

1Ki. 4:29-34. The wisdom of Solomon.

1. Its Divine origin (1Ki. 4:29).

2. Its vastness (1Ki. 4:29).

3. Its superlative excellency (1Ki. 4:30-31).

4. Its marvellous productiveness (1Ki. 4:32).

5. Its practical utility (1Ki. 4:33).

6. Its irresistible attractiveness (1Ki. 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 (Psa. 45:12; Psa. 60:6).Robinson.

1Ki. 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 (Luk. 12:48; Mat. 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. (Pro. 3:5-6).Lange.

1Ki. 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.

1Ki. 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 (Jas. 3:15-17).Lange.

1Ki. 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 Arabianay, it is even possible, the Homeric age of Greecebecame 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 Eastthat is, of the Iduman 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 purposea 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 Davids 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.

1Ki. 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.

1Ki. 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 Solomons porch, and expressly compared His wisdom to the wisdom which gathered the nations round Solomon of old.Stanley.

1Ki. 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 Psa. 104:24; Psa. 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 Alexanders conquests had supplied the materials for the first natural history of Greece, so Solomons 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 animalsthe apes, the peacockswhich 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.

1Ki. 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 (1Co. 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 (Pro. 8:11; Pro. 24:14; Job. 28:18)!Lange.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

C. SOLOMONS PROFOUND WISDOM AND FAME 4:2934

TRANSLATION

(29) And God gave wisdom to Solomon and understanding exceedingly much and largeness of heart, even as the sand that is upon the seashore. (30) The wisdom of Solomon was greater than the wisdom of all the sons of the east and greater than the wisdom of Egypt. (31) And he was wiser than all menthan Ethan the Ezrahite, Heman and Calcol, Darda, the sons of Mahol; and his fame was in all the nations round about. (32) And he spoke three thousand proverbs, and his songs were a thousand and five. (33) And he spoke concerning trees, from the cedar which is in Lebanon to the hyssop which springs out in the wall; and he spoke concerning beasts, birds, creeping things, and fish. (34) And some from all peoples came to hear the wisdom of Solomon, from all the kings of the earth who had heard of his wisdom.

COMMENTS

In fulfillment of the promise made in 1Ki. 3:12, God gave Solomon wisdom and understanding and largeness of heart. These three terms are interesting. Wisdom (Heb., chokmah) signifies practical wisdom, the ability to decide what is the best course of action; understanding (Heb., tebunah) is the ability to arrive at the solution to difficult problems; and largeness of heart indicates the power and breadth of the mind, comprehensive knowledge.

In order to impress the reader with the magnitude of Solomons wisdom, the author makes four comparisons. (1) Solomons wisdom was like the sand by the seashore (1Ki. 4:29), a proverbial expression for an innumerable multitude or great abundance. (2) His wisdom exceeded that of the children of the east[151]the various Arab tribes dwelling east of Canaan including the Edomites who were famous for their wisdom.[152] (3) Greater too was his wisdom than that of Egypt (1Ki. 4:30) which was famous for the knowledge of geometry, arithmetic, astronomy and medicine.[153] (4) Finally, Solomon was wiser than the wisest men of his own nation, Ethan, Heman, Calcol and Darda. These four persons may be the same as the sons of Zerah mentioned in 1Ch. 2:6. Heman and Ethan apparently were the authors of Psalms 88-89, two of the wisdom or teaching psalms. The term Ezrahite which is applied to Ethan in Kings and to both Ethan and Heman in the psalm titles is probably a variation of the family name of Zerah.[154] Solomons reputation as a polymath spread throughout all the surrounding nations (1Ki. 4:31).

[151] Gray (OTL p. 140) has pointed out that the Hebrew term translated east sometimes denotes ancient time. The thought would then be that Solomons wisdom exceeded the proverbial wisdom of the ancients,

[152] Jer. 49:7; Oba. 1:8.

[153] Biblical references to the wisdom of Egypt: Isa. 19:11; Isa. 31:2; Act. 7:22. Josephus (Ant. VIII, 2.5) and the Greek historian Herodotus (II, 160) and Diodorus Siculus (I, 73 and 81) refer to the wisdom of Egypt.

[154] 1Ch. 6:33; 1Ch. 6:44 mentions two Levites, Ethan and Heman, who were singers appointed by David. Are they the same Ethan and Heman mentioned in the present passage? At first appearance the epithet Ezrahite (descendant of Zerah of the tribe of Judah) would seem to preclude this identification. Keil, however, thinks that Ethan and Heman were Levites who by virtue of their place of residence were incorporated into the Judahite family of Zerah.

Only a comparatively small portion of the literary fruits of Solomons wisdom have been incorporated into the Bible. During his reign he spoke three thousand proverbs of which less than one third are preserved in the Book of Proverbs. The Hebrew word for proverb (mashal) denotes comparison, simile, parable. Of his thousand and five songs (1Ki. 4:32), only three have survived: the beautiful Song of Songs, and two of the psalms (72 and 127).[155] Solomons wisdom was not limited to the philosophical and poetical, he possessed scientific knowledge as well. He discoursed on treesfrom the greatest ones, the cedars of Lebanon, to the smallest, the moss-like hyssop, which might be found growing on a wall.[156] Solomon was also knowledgeable concerning the entire animal kingdomthe beasts (larger animals), fowl, creeping things (small animals and reptiles) and fish (1Ki. 4:33).

[155] Among the Dead Sea Scrolls a document was found containing a similar catalogue of the literary productions of David. He is credited with 3,600 psalms and 450 songs for specific occasions. Sanders, PEQ, pp. 9193.
[156] A moss grows in Palestine the leaves of which resemble the hyssop tree. This is probably what the author has in mind rather than the common hyssop which often attains a height of two feet.

Some disagreement exists as to the exact nature of these discourses on the vegetable and animal kingdoms. Some think that the verses refer only to Solomons ability to draw moral lessons from what he observed in nature, an ability which he certainly demonstrates in some of his proverbs (e.g., Pro. 30:25 f); others think that the verse refers to parables or animal fables similar to the fable attributed to Jotham in Judges 9; still others have seen a parallel in the classified lists of natural phenomena found in Mesopotamia dating back to the third millennium B.C. It would seem, however, that this verse is affirming that Solomon made observations and research in natural science, or botanical and zoological studies. Hearing of this great wisdom, kings from all over the earth sent ambassadors and messengers to the court of Solomon to hear his learning (1Ki. 4:34).

Fuente: College Press Bible Study Textbook Series

(29) Wisdom and understanding . . . and largeness of heart.In this passage, understanding, which is high intellectual power, and largeness of heart, which is clearly capacity of knowledge, boundless as the sand on the sea-shore, are both distinguished from the higher gift of wisdom, to which they are but meansthe one being the capacity of wisdom within, the other the education of that capacity from without, (a) Wisdom, in the true sense in which it is used in Scripture (especially in the Books of Proverbs and Ecclesiastes), is properly the attribute of God, and then, by His gifts of revelation and inspiration, reflected in man. The wisdom of God (see, for example, Proverbs 8) is, in relation to man, His Divine purpose in the creation and government of the world, which all things work out. The wisdom of man is the knowledge of the true end and object of his own beingwhich if he fulfil not, it were better for him not to have been bornwhether that object be called happiness or perfection. For such knowledge the Book of Ecclesiastes describes a vain search. Such knowledge, as found already, is embodied in the Proverbs; sometimes in the lowest sense of knowledge of what will conduce to our own happiness; sometimes in the higher knowledge of what will best serve man; most often in the supreme knowledge, how we may best do Gods will and show forth His glory. (b) But, since the purpose of our own being cannot be discovered, if our life be regarded as isolated from the history of the world and from its great design, this wisdom in man is regarded as possible, only when he has some glimpse of the wisdom of God, as manifested to man in His visible Providence, in His declared law, and His special revelation to the soul. Hence, the fear of the Lord is its beginning; and faith in God is the supplement of its necessary imperfection. (c)It will be obvious that, even so considered, this desire for wisdom is more self-contained and self-conscious than the thirst for God, even the living God, in which the soul of the Psalmist expresses absolute dependence on God. If the sense of the need of Gods revelation and of the necessity of faith beyond knowledge be lost, then this consciousness of wisdom may well become a self-idolatry, in which the mind prides itself on having pierced to the secret of being, holds that by such knowledge it becomes superior to ordinary law and duty, and delights in philosophical contemplation, rather than in active energy and religious devotion.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

29. Largeness of heart The heart, in Scripture, is the innermost center of man’s natural condition and life. It is the seat of desires, of love, of hatred. It thinks, perceives, understands, deliberates, judges; and thus becomes the storehouse of all that is seen, heard of, or experienced. Compare Luk 1:66 and references. So Solomon became a man of profound thought, of deep understanding, with vast powers of judgment, and a broad and diversified experience.

As the sand A proverbial expression denoting the multiplicity and fulness of his knowledge and wisdom.

Fuente: Whedon’s Commentary on the Old and New Testaments

Solomon’s Great Reputation For Wisdom ( 1Ki 4:29-34 ).

As the picture of Solomon’s magnificence grows we now learn more about the wisdom that YHWH gave him. It included wisdom which was revealed both in wise sayings, and in his careful consideration of natural things. He himself learned lessons from the wise, and expanded on them, and discovered important lessons from nature. (It was not, of course, scientific enquiry. It was in order to learn lessons from nature). He may well have generally encouraged the study of ‘wisdom’ in his court, and it could therefore well be that these wise men whose names are given here visited his court and admitted him to be their superior. We can compare with their ‘sudden appearance’ the sudden appearance of ‘wise women’ (although having ‘wisdom’ of a somewhat different kind) who appeared now and again during the life of David (2Sa 14:2; 2Sa 20:16 and note 1Ki 20:18 where Abel is noted for its wise people). We know of them simply because the political history required it. Otherwise we would have known nothing of them.

“Wisdom” in a number of forms was, however, a major and continual preoccupation in the Ancient Near East, and wisdom literature (dealing, for example, with the question of how to live successfully) was found in many countries over many centuries. Consider for example: the Egyptians Hardjedef and Ptah-hotep and the Old-Sumerian Shuruppak (third millennium BC); the Egyptian (Dua)Khety, ‘Sehetepibre’, ‘Man to his Son’, and Amenemhat I, plus classical Sumerian and Akkadian versions of Shuruppak (all early second millennium); the Egyptians Aniy, High Priest Amenemhat, Amenemope, Amennakht, the Akkadian Counsels of Wisdom, and Shube-awilim (late second millennium); the Egyptian Amenothes and Ankh-sheshongy and the Levantine/Mesopotamian (Aramaic) Ahiqar (first millennium BC). Solomon was thus in good and notable company, and there is no good reason (apart from prejudice) for denying that he could participate with the best of them. He was seen as responsible for a large part of the book of Proverbs, and it is noteworthy that the section of Proverbs (1-24) which is directly associated with him follows a similar ‘form’ to other ancient wisdom writers, namely commencement with a formal title, followed by a prologue which was very often devoted to exhortations, a later sub-title, and then the main body of the work. This format is well attested at all periods in the biblical world. Consider such examples as the Egyptian Ptahhotep and Old-Sumerian Shuruppak (third millennium BC); the Egyptian (Dua)Khety, ‘Sehetepibre’, Man to his Son, and Amenemhat I, plus classical Sumerian and Akkadian versions of Shuruppak (all early second millennium); Egyptian Aniy, High Priest Amenemhat, Amenemope, Amennakht, and the Akkadian Counsels of Wisdom (late second millennium); Egyptian Ankh-sheshongy and Levantine/Mesopotamian (Aramaic) Ahiqar (first millennium BC).

Analysis.

a And God gave Solomon wisdom and understanding exceeding much, and largeness of heart (mind, thought), even as the sand that is on the seashore, and Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt (1Ki 4:29-30).

b For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Calcol, and Darda, the sons of Mahol, and his fame was in all the nations round about (1Ki 4:31).

c And he spoke three thousand proverbs, and his songs were a thousand and five (1Ki 4:32).

b And he spoke of trees, from the cedar that is in Lebanon even to the hyssop which springs out of the wall. He spoke also of beasts, and of birds, and of creeping things, and of fishes (1Ki 4:33).

a And there came of all peoples to hear the wisdom of Solomon, from all kings of the earth, who had heard of his wisdom (1Ki 4:34).

Note that in ‘a’ Solomon excelled all his contemporaries in wisdom, and in the parallel all the world came to hear his wisdom. In ‘b’ those above whom he excelled are listed, and in the parallel the subjects in which he excelled. Centrally in ‘c’ we are given details of his specific productivity.

1Ki 4:29-30

‘ And God gave Solomon wisdom and understanding exceeding much, and largeness of heart (mind, thought), even as the sand that is on the seashore. And Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt.’

Solomon’s wide breadth of knowledge impressed his contemporaries. He was a man of large mental vision (the heart was seen as the source of mind and thought), and knew so much that it could be compared with the sand on the seashore, so much so that he excelled over all the wisdom of either Arabia (compare Jdg 6:3; Jdg 6:33; Jdg 7:12; Jdg 8:10; Job 1:3; Isa 11:14 etc.), or Mesopotamia (compare ‘the one from the east’ in Isa 41:2: ‘the land of the people of the east’ in Gen 29:1) and Egypt. The point is not, of course, that there was a scholarly examination of all wisdom literature from all ages, with points being awarded accordingly. It was rather expressing the feeling and sense that men had in his day about his wisdom. (We usually see someone from our own generation as ‘the best ever’ even though the judgment cannot really be seen as reliable. How do you measure ‘the best’ when you have no real acquaintance with people of the past?).

1Ki 4:31

‘ For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Calcol, and Darda, the sons of Mahol, and his fame was in all the nations round about.’

His wisdom exceeded that of all contemporary figures known to people in Palestine, and an indication of the finest of such is given. We do not know anything about these people but that is more due to our ignorance than their lack of substance (see, however, the headings to Psalms 88, 89 and 1Ch 2:6). Had we lived in that day we would undoubtedly have had no problem in recognising their names and their status. They were the leading scholars of their day. Thus his fame was acknowledged in all nations round about.

In 1Ch 2:6, assuming the people there to be identical, they are called ‘the sons of Zerach’ (Ezrachites), but that is because Zerach was their tribal ancestor not because he was their father. In that case they would have been selected for mention in the genealogy precisely because of their fame. Some see ‘the sons of Mahol’ (literally ‘sons of dancing’) as signifying Tabernacle/Temple professional singers and worshippers, but in view of the context here in Kings that is very questionable, although the headings in the Psalms do indicate that, like Solomon, they composed ‘songs’.

1Ki 4:32

‘ And he spoke three thousand proverbs, and his songs were a thousand and five.’

He was especially famed for his proverbs (some of which we can find in Proverbs) and his songs. We would in fact have expected a son of David to be musical so that the number of songs is not difficult to understand. But, unlike David’s, they were not preserved, possibly because of their content (or lack of it). See, however, Psalms 72; Psalms 127. ’Three thousand’ indicates simply a large and complete collection (three for completeness, a thousand for a large number). A thousand and five is probably the equivalent of our ‘a thousand and one things to do’, indicating not so many songs as proverbs.

1Ki 4:33

‘ And he spoke of trees, from the cedar that is in Lebanon even to the hyssop which springs out of the wall. He spoke also of beasts, and of birds, and of creeping things, and of fishes.’

Had we known of Ethan, Heman and the others it is quite probable that we would have discovered that they ranged over these subjects too. But they seemingly had to give best to Solomon. The descriptions are intended to cover the whole range of nature. For the use of cedars of Lebanon in this way compare the use in Psa 92:12; Psa 104:16. But the emphasis in this particular case is not so much specifically on the cedars as on indicating ‘from the largest and most important (the cedars of Lebanon) to the smallest and most insignificant’ (the local hyssop that abounds in walls) of vegetation in nature. He also covered all aspects of living creatures. Note, for examples of this, Pro 6:5-8; Pro 7:22; Pro 14:4; Pro 20:2; Pro 23:31-32; Pro 26:2-3; Pro 26:11; Pro 26:17; Pro 27:8; Pro 27:26-27; Pro 28:15. Beasts, birds, creeping things and fishes cover the whole sphere of such living creatures (Gen 1:26).

1Ki 4:34

‘ And there came of all peoples to hear the wisdom of Solomon, from all kings of the earth, who had heard of his wisdom.’

And the result was that visitors from far and near came to hear the wisdom of Solomon. It was a new interest, and a bright light, that had appeared in an all too mundane world. And it was from God.

It is not given to all of us to have the wisdom of Solomon. But even Solomon’s wisdom depended on him applying his mind to what was about him. It is therefore given to us also to ‘study to show ourselves approved to God, workmen who do not need to be ashamed, rightly dividing the word of truth’ (2Ti 2:15). The sad thing about Solomon’s wisdom was that it became so diverse that he lost sight of the fact that ‘the fear of the Lord, that is wisdom, and to depart from evil, that is understanding’ (Job 28:28). We must beware lest the same happen to us.

Fuente: Commentary Series on the Bible by Peter Pett

Solomon’s Wisdom

v. 29. And God, according to His promise, 1Ki 3:12, gave Solomon wisdom and understanding exceeding much and largeness of heart, sharpness of insight to comprehend conditions and to realize their relationship to others, even as the sand that is on the seashore, a description of an innumerable multitude.

v. 30. And Solomon’s wisdom excelled the wisdom of all the children of the East country, the Arabians, known for their shrewd judgment of men and circumstances, and all the wisdom of Egypt, whose learning at that time was proverbial.

v. 31. For ha was wiser than all men, as God had promised him, 1Ki 3:12; than Ethan the Ezrahite, and Heman and Chalcol and Darda, the sons of Mahol, 1Ch 2:6, men celebrated for their knowledge of poetry and music and for their general learning; and his fame was in all nations round about. Cf 1Ki 10:1-23.

v. 32. And he spake three thousand proverbs, of which the Book of Proverbs offers a selection; and his songs were a thousand and five, those which have been preserved being Psalms 72, Psalms 127, and the Song of Solomon.

v. 33. And he spake of trees, his was not merely a spiritual knowledge, but he also had a remarkable understanding of the kingdom of nature, from the cedar-tree that is in Lebanon, known for its stately beauty, even unto the hyssop that springeth out of the wall, hardly more than a shrub. He spake also of beasts, of the entire animal kingdom, and of fowl, and of creeping things, and of fishes, the division of animals into these four classes being then accepted.

v. 34. And there came of all people to hear the wisdom of Solomon, from all kings of the earth which had heard of his wisdom; they sent ambassadors to do him homage and to receive more certain information about him. To this day all the wisdom and secret learning of the Orient is connected with Solomon’s name. Note: Christ, of whom Solomon is a type, is still greater and more remarkable in every way than this extraordinary king. He is the true King of Peace, and the gifts which He presents to His subjects are spiritual blessings in heavenly places. His is a wisdom from on high, from the bosom of the Father, which will last throughout eternity

Fuente: The Popular Commentary on the Bible by Kretzmann

1Ki 4:29. Largeness of heart, even as the sand that is on the sea-shore That is, says Calmet, as one cannot count the number of the sands of the sea, so neither could one comprehend the extent or the depth of his wisdom: or, as the sands of the sea are innumerable, so the vast capacity of his genius could comprehend innumerable different objects without confusion and disorder. We may take largeness of heart for grandeur of soul, magnanimity, generosity, liberality. Lord Bacon observes, that as the land upon the sea-shore incloses a great body of waters, so Solomon’s mind contained an ocean of knowledge.

Fuente: Commentary on the Holy Bible by Thomas Coke

(29) And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. (30) And Solomon’s wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. (31) For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about.

Here we arrive at the pinnacle of Solomon’s glory; the wisdom and largeness of heart which the Lord gave him, not simply in human sciences, though here we find he surpassed the most eminent for learning among the Egyptians and Chaldeans; but Solomon excelled in that wisdom which maketh wise unto salvation. And Reader! do observe the expression; it is said that God gave it to him. Yes! it is not to be acquired. It is not by might, nor by power, but by my Spirit, saith the Lord. Zec 4:6 . But Reader! when you have paid all due respect to what is here said concerning Solomon’s wisdom; think only what a shadow the whole of it formed of that, of which the substance is in the person of Jesus, who is emphatically called, by way of summing up his character, Wisdom itself; and in whom are hid all the treasures of wisdom and knowledge. Pro 8 throughout. Col 2:3 . Oh! thou who art the wisdom of God and the power of God for salvation to thy people! how fully doth all wisdom centre in thy person, and manifest itself in all the saving offices, relations, and characters, by which thou art made known to thy people! and Reader! while you and I are looking up to our only wise God and Saviour, as the apostle Jude his servant justly calls him, let us ask for a portion of that wisdom which maketh wise unto salvation, and that our souls may know the precious assurance, and rejoice in it, that he is made of God to us both wisdom and righteousness, sanctification, and redemption; that all our glorying may be in the Lord. 1Co 1:30-31

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

XXVII

THE ANALYSIS OF SOLOMON’S WISDOM

1Ki 8:4-27 ; 1Ki 4:29-34 ; 1Ki 10:1-10 .

The scriptures that embody for us the account of the wisdom of Solomon are as follows: 1Ki 3:4-27 ; 1Ki 4:29-34 ; 1Ki 10:1-10 ; the book of Proverbs; the book of Ecclesiastes; Solomon’s Song; Mat 12:42 ; and Psa 127 . Other psalms are attributed to Solomon, but I think not rightly. Psa 127 is unquestionably his.

The first passages cited give the narrative account, while Proverbs, Ecclesiastes, Song of Solomon, and Psa 127 constitute Solomon’s contribution to the Bible as embodiments of his wisdom, while Mat 12:42 institutes a comparison with One wiser than Solomon.

Before discussing the wisdom of Solomon I call your attention to Old Testament approaches to it. The first approach to it is found in Exo 31:3-6 and repeated again in Exodus 35-36. These plainly declare that the artificers who made the different parts the artistic parts of the tabernacle and its vessels derived the wisdom with which they wrought them from God. They received the inspiration of God to do those things exactly right. The next approach we find in the life of David, an account of three wise women, 2Sa 14:2 ; 2Sa 20:16 . The first one was Abigail; the second was a wise woman from Tekoah, employed by Joab to convince David that he ought to recall Absalom; the third was a wise woman in a city in the northern part of Palestine who, through her wisdom, saved the city from destruction by having the head of the rebel that had fled to them thrown over the wall to Joab. A fourth approach is found in the book of Chronicles (1Ch 12:32 ) where reference is made to the men of Issachar that were wise and had understanding to the signs of the times and knew what Israel ought to do.

I now analyze for you the wisdom of Solomon. Our first inquiry is concerning its origin. On the divine side it is expressly stated that it is the gift of God (1Ki 3 , commencing with 1Ki 3:5 ), but preliminary to the divine origin certain human factors explain how Solomon was prepared to make the extraordinary request for wisdom. He was only a boy. How did it ever occur to him to ask for such a gift as that instead of some other things?

That leads us to consider the human element in the origin. If you read in the book of Proverbs commencing at Pro 7:3 you see David’s instruction to him to get wisdom, to get understanding, as more precious than rubies and gold or anything else in the world. All those chapters cited, from the fourth to the seventh inclusive, give us David’s instructions and exhortations to his son. They tell us who put it into his mind to prize wisdom above all earthly things. What a glorious thing it is to have the right kind of a father! By reading Psa 72 you get at another factor of the human origin. There his father is praying that his son may have the kind of wisdom to rule the people, and rule righteously. A little child whose father is continually speaking about the right kind of wisdom, and continually praying that his child may have it, will likely himself pray for it. David’s prayer and instructions are very touching. They account for the son’s wise response to God’s saying, “Ask what I shall give thee.”

Another human factor appears in the book of Proverbs, the influence of his mother, Bathsheba, not only a beautiful woman but a really good woman, and a very wise woman. Solomon himself tells how his mother intervenes: “The words of King Lemuel, the oracle that his mother taught him.” Lemuel is another name for Solomon.

What, my son? and what, O son of my womb? And what, O son of my vows? Give not thy strength unto women, Nor thy ways to that which destroyeth kings, It is not for kings, O Lemuel, it is not for kings to drink: wine; Nor for princes to say, Where is strong drink? Lest they drink, and forget the law, And pervert the justice due to any that is afflicted. Give strong drink unto him that is ready to perish, And wine unto the bitter in soul, But rulers should not drink.

Then follows her matchless ideal of a true wife one of the brightest gems of literature. Early parental training from father and mother prepares the boy to ask for the best things. The book of Proverbs shows how well he understood the counsels of both parents, but his later life shows particularly his disastrous departure from his mother’s oracle. In other words, Solomon knew more wisdom than he practiced. His were not sins of ignorance. But when we inquire what prepared the parents to prepare the child, we go back again, as we always must, to God himself verifying the saying of James, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights with whom is no variableness, neither shadow of turning.” This is manifest when we note that God’s promise to give David such a son (2Sa 7:12-16 ) occasions David’s prayer and instructions (2Sa 7:18-29 ; Psa 72 ) and also quickened his mother’s interest (1Ch 29:9 ; 1Ki 1:28-29 ).

The origin of the wisdom of Solomon, therefore, stands thus: (1) God’s promise and oath; (2) parental instruction, counsel, and prayer preparing the child to appreciate and ask for the best things; (3) God’s calling out Solomon’s choice; (4) Solomon’s choice and request; (5) God’s gift of the thing asked for.

Second question: What that wisdom? Only foolish people think that wisdom and knowledge mean the same thing. You may know a great deal and be the biggest fool going. I have known people whose minds were like great lumber rooms full of odds and ends of all kinds of things, and yet they were not wise enough to make practical use of the miscellaneous material. Wisdom is the application of knowledge. “Knowledge comes, but wisdom lingers.” The elements of Solomon’s wisdom were as follows:

First, an understanding heart to discern justice and to judge righteously and rule righteously. His wisdom was given to him to fill his position as king of a great people. That is how he defined it: “Give me an understanding heart to discern judgment and to rule rightly over this so great people.”

The second element was the regulation of passions and life. The book of Proverbs continually discriminates between the wise one and the simple one. A wise man, clearly discerning right things and applying right things, will not allow himself to be entrapped by seduction and temptation, but the simple one is led astray and a dart is thrust through his liver.

The next element of the wisdom was the right way of doing things. You may yourselves discriminate between wise and foolish pastors by comparing their methods of handling an affair. The most of the trouble that comes upon the churches comes by the unwise handling of delicate affairs. He may injudiciously gossip with his members about a delicate matter and so hopelessly stir up his church into hostile parties, or he may preach about it censoriously, or be hasty to commit himself on ex parte evidence until he will no longer be able to moderate with impartiality. The other, by wise handling, will heal the breach. When a difficult case is presented to a wise man his first words are, “Let us see how we can get at the heart of this matter and deal with it wisely so as not to harm but to do good.” Up in New England it is a proverb that the wise housekeeper is a woman of tact. She may not see the right any better than some other woman, but she does the right better; she gets at it more skilfully.

The fourth element was his power to interpret things. Like these men of Issachar, who could not only discern the signs of the times, but could put a proper construction upon the march of events and hence could tell what Israel ought to do. Our Saviour rebuked the men of his day that while they could read the signs of the heavens, and tell when it was likely to be a fair or a cloudy day, they did not read the signs of the spiritual times, and allowed great calamities to come on them unprepared. This power to interpret applies to natural as well as to spiritual things. It has been said that no man can interpret nature who does not love nature. But Solomon loved nature, and he could get at the secret of the plant on the wall, and the cedar of Lebanon, and the birds that fly and the flowers that bloom. Tradition says that the birds loved him so that the doves would form a canopy with outspread wings under which he could march from his house to the Temple. You need not believe the legend, but it exhibits the people’s idea of Solomon’s power of interpreting the secrets of nature. It is said of Byron by Pollok that he laid his hand with the familiarity of a brother upon the ocean’s mane, and made the mountains his brothers, and the thunders talked to him as a friend. He himself exhibits his power in the famous poem, “An Apostrophe to the Ocean” a matchless poem of its kind which all of you would do well to memorize. It commences thus: There is a pleasure in the pathless woods.

The fifth element in his wisdom was largeness of heart, or broad-mindedness. The scripture statement is that he had largeness of heart as the sands of the seashore. Sam Jones used to say, “No man can be broad-minded who has ‘possum eyes’ so close together that you can punch out both of them at once with an old-fashioned two-tined table fork.” Some men are so narrow that they cannot even conceive of a big, broad subject. But Solomon had largeness of heart. The next element of his wisdom was philosophy. The book of Ecclesiastes embodies it. He there seeks to ascertain the chief good and the chief end of man. What is that good thing that a man should do all the days of his life? Philosophy inquires into the reason of things, for the philosophy of a thing is the reason of a thing. You have already found out that I have little respect for uninspired philosophy. We might profitably omit the course from college curiculums. It is all sheer speculation from Thales to Epicurus and Zeno; from Aristotle to Kant; from Kant to the pragmatism of -Professor James of Harvard.

As William Ashmore in his review of Professor James, well says, “Lewes acted as a sexton in burying all the philosophies up to his time, and his successors have buried him.” Their speculations after all are but “airy nothings,” as varied as the shifting scenes in a kaleidoscope, and all as transitory as rainbows vanishing in the storm. Each successor does only one good thing he brushes out the trail of his predecessor. Even Solomon goes a long and costly way in Ecclesiastes, to get at a conclusion obvious to a child’s faith. Carefully observe that wisdom should be invoked in order to do the right things in the right way in dealing with our fellow men and our God; to lead us in the paths of judgment, mercy, and truth.

The next point in the analysis is to locate the very beginning of real wisdom in the human heart, and here you find Solomon’s conclusion in Ecclesiastes in direct harmony with Job 28 . That whole chapter is devoted to this question: “Where shall wisdom be found? and where is the place of understanding?” and concludes by saying, “The fear of the Lord, that is wisdom, and to depart from evil, understanding.” When we come to the New Testament we find that James says, “If any man lack wisdom let him ask of God, who giveth liberally and upbraideth not, but let him ask in faith, nothing doubting. An unstable man wavering in all his ways, his prayers will not be answered.”

The next element in the analysis is the antecedent characteristics of a seeker of wisdom. First, humility. Solomon says, “I am a little child”; a knowledge of his need, “I don’t know how to go out or to come in”; and next, prayer for it.

Our next item in the analysis of Solomon’s wisdom answers this question: How was that wisdom of his expressed? And the answer is, It is expressed, first, in deed, as when he made the decision about the baby and the two women claiming it; the second when he answered all the hard questions that the Queen of Sheba put to him and, by the way, he is the only man known to history who answered fairly all the questions put to him by a woman. It is also expressed in the books he wrote, treating upon the subject: Proverbs, Ecclesiastes, Song of Solomon, and one psalm. In these books he embodies it in proverbs, pithy sayings, and parables, contrasting one thing with another, a comparison obtained by putting two things parallel, which is the meaning of “parable” originally.

The next point in the analysis is the fame of his wisdom, or the impression that it made upon his own time and succeeding generations. According to a statement made in 1Ki 4:34 , Solomon’s fame went to all the kings of the earth. They all heard about him. The Queen of Sheba heard a rumor of him. It was carried on every ship, carried over every desert on every camel, carried by every traveler, “Over yonder in Jerusalem in the Holy Land is the wisest man the world ever knew. He can solve any perplexity; he can answer the hardest questions. He can deliver the most righteous judgments. He can discern the very heart of a thing and lay it open.” The fame of his wisdom is evidenced by imitations in later days and by the increment of extravagant legends. The apocryphal books of “Wisdom” and “Ecclesiasticus” are imitations, centuries later; the first is an imitation of Proverbs, the second of Proverbs, Ecclesiastes, and Solomon’s Songs. The so-called “Psalter of Solomon,” consisting of eighteen psalms and found in the Septuagint, is another example of imitation. Indeed, a school of wisdom literature followed. The extravagant legends of his exorcism of demons and genii, his magical powers vested in incantations, seals, amulets, charms, and inscriptions, may be gathered from Josephus, the Koran, The Arabian Nights , and a world of Oriental literature. The Jews have a legend that when Alexander came to Jerusalem and learned about the wisdom of Solomon, he took back with him a copy of Solomon’s books and furnished them to Aristotle, and that he derived a large part of his philosophy from Solomons’ philosophy.

In this connection may be asked the date of the book of Job. Stanley, after a comparison of its style, thought, and turns of expression, with Solomon’s book, makes it a product of Solomon’s times. His argument is very inconclusive. On the other hand, Dr. Thirtle, in his Old Testament Problems takes the position that it was composed to pacify and instruct Hezekiah in his afflictions. His argument is much more plausible than Stanley’s, but the argument for the Mosaic authorship and time is much stronger than either. The book of Job is older, profounder, and more archaic than Ecclesiastes, Proverbs, or than Psa 73 attributed to Asaph. Its correspondences with the Pentateuch are more numerous and more striking than can be traced in any literature of the days of David, Solomon, or Hezekiah. Moses, exiled for forty years in Midian, touching Job’s country, finds the opportunity arising from association with the characters in Job. The unmerited suffering of his people in the Egyptian furnace, of which suffering lie himself is an example, gives the clue to the book. The burning bush solves the problem, and after the lesson appropriately come Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, increasing the light. The book of Job shows how men without the revelations of the Pentateuch attempt to solve the problem of the unmerited sufferings of the righteous. Its key passages cry out for a revelation. It is on this theory that the first book of the Bible was to be written, therefore I count Job the first book of the Bible. The last thought in connection with Solomon’s wisdom is

The glorious antitype. I must speak a little about him. In Mat 12:42 , Jesus says, “The queen of the south shall rise up in the judgment with this generation and shall condemn it, for she came from the end of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here.” In other words, in the New Testament is Wisdom. Paul says so, using the feminine form, Sophia, that is, the wisdom and power of God. John says so in using the masculine form Logos, or Reason.

The Pharisees asked this question: “Whence hath this man wisdom?” They wanted to get at the origin of Christ’s wisdom, seeing that he hath never learned. Whence his power to silence every gainsayer and to give answers to perplexities that startle the world today? Whence his wisdom? In Isa 11 is the prophecy concerning the origin of the wisdom of the great antitype of Solomon, the Prince of peace:

And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit. And the Spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah. And his delight shall be in the fear of Jehovah; and he shall not judge after the sight of his eyes, neither decide after the hearing of his ears; but with righteousness shall he judge the poor, and decide with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth; and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins” (Isa 11:1-5 ).

There is the sevenfold wisdom, meaning the perfection of wisdom. That wisdom was conferred upon Christ without mea-sure, and he, too, prayed for it as he came up out of baptism, for the Spirit descended upon him in the form of a dove, and ever afterwards every thought of his life, every step of his life, was in exact accord with the promptings of the Spirit of God that came upon him without measure. He spoke in parables, putting things alongside of each other, and he spoke in proverbs and epigrams, and the sayings of Jesus rule the world today. He rules in exact righteousness rich and poor alike.

The Jewish idea of wisdom far surpassed the Greek idea of it. Theirs was unaided human philosophy, and purely speculative. For example, Lucretius, in The Nature of Things, or the Epicurean philosophy at its fountain head, enunciates the essential features of modern evolution. See how the Stoics accounted for the origin of things and the government of the world! Their fate, and the chance of the Epicureans, are against God’s Providence. See how their wisdom had no practical effect on morals. Their wise men oftentimes were the vilest men, and in the highest attainments of their philosophies their cities rotted and became putrid in the sight of God. Not so with the wisdom that God gives. In the same way Gnosticism, a subjective infallible knowledge for the few, bred & varied progeny of asceticism, license, and antinomianism. Christ, then, is the great antitype of Solomon.

QUESTIONS

1. What scriptures give an account of the wisdom of Solomon?

2. As to its origin: (1) What the human element? (2) What the divine element? (3) What the summary of the origin?

3. As to its meaning and content: (1) Define wisdom as compared with knowledge, and tell who wrote “Knowledge comes but wisdom lingers.” (2) Give the elements of his wisdom. (3) Show wherein is the superiority of the Hebrew wisdom over “the Sophia” of the Greeks.

4. How does Solomon go a long way to find his simple conclusion concerning the very beginning of wisdom?

5. What chapter of Job is devoted to the same inquiry and reaches a similar conclusion?

6. How does James, our Lord’s brother, tell us to get wisdom?

7. What was the antecedent characteristics of a seeker of wisdom?

8. How was Solomon’s wisdom expressed?

9. What was the fame of his wisdom: (1) As stated in this chapter? (2) As expressed in imitations? (3) As expressed in legends?

10. Cite an illustrious example of one brought to Solomon by the fame of his wisdom.

11. What was the effect on her of witnessing his wisdom?

12. What modern song perpetuates her saying?

13. Outline a sermon on our Lord’s reference to her in Mat 12:42 ,

14. Who was the glorious antitype of Solomon?

15. What Greek word does Paul use in describing him?

16. What Greek word does John employ to the same end?

17. What was the puzzle to the Pharisees concerning him?

18. Quote the words of Isaiah answering their question.

19. What was the great contrast on practical lines between Christ’s Wisdom and the wisdom of Solomon?

20. Define Gnosticism and Agnosticism and contrast Christ’s wisdom with both.

21. Explain Solomon’s sacrifices at Gibeon instead of Jerusalem.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1Ki 4:29 And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that [is] on the sea shore.

Ver. 29. Even as the sand which is on the seashore. ] Which as it taketh up a great deal of ground, and comprehendeth many grains, so did Solomon’s heart innumerable notions, etiam minutissima quaeque: he had even a sea of knowledge within him, and might, better than Jerome, he said to know all that was knowable. Nihil enim ipsum penitus fugit: omnia perfecte novit, as one said of Albertus Magnus; he was skilful in everything: he was a very gulf of learning, as a late writer saith of Bishop Andrews; Omnium sclentiarum doctrinarumque area et emporium, as another saith of Abulensis, a closet or market of all sciences and learning. Think the same of Solomon.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

exceeding great = very great.

Fuente: Companion Bible Notes, Appendices and Graphics

the Wise Kings Great Purpose

1Ki 4:29-34; 1Ki 5:1-6

David, before his death, had made great preparations for building the Temple, but had not been permitted to proceed with its construction. Thou didst well that it was in thy heart, 2Ch 6:8. God credits us with what we would have done, had it been in our power. But now war on every side had been exchanged for peace, and the time for temple-building had come. A great principle is here involved which has many applications.

It is true of the Church at large. When the Church throughout all Judea and Galilee had peace, it was edified; and as it walked in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied, Act 9:31. When the love of God reigns amid professing Christians, and they neither war against nor vex each other, then the world believes, and the very Hirams help to build.

It is also true of the inner life. The days of peace are those in which the heart thrives. See 1Th 5:23, and Heb 13:20. God is not in the earthquake nor in the fire, but in the still small voice. Cultivate a quiet heart, as did Mary, at the feet of Christ. It will result in deeds to be spoken of throughout the whole world, Luk 10:39 and Mat 26:13.

Fuente: F.B. Meyer’s Through the Bible Commentary

God: 1Ki 3:12, 1Ki 3:28, 1Ki 10:23, 1Ki 10:24, 2Ch 1:10-12, Psa 119:34, Pro 2:6, Ecc 1:16, Ecc 2:26, Jam 1:5, Jam 1:17, Jam 3:17

largeness: Isa 60:5

as the sand: 1Ki 4:20, Gen 41:49, Jdg 7:12, Jer 33:22, Hab 1:9

Reciprocal: 1Ki 5:12 – as he promised him 1Ki 10:4 – Solomon’s 2Ch 9:2 – there Job 32:8 – the inspiration Psa 119:32 – enlarge Pro 25:2 – the honour Pro 25:3 – is unsearchable Eze 28:3 – no secret Dan 1:17 – God Dan 1:20 – in all Dan 2:21 – he giveth Mat 12:42 – hear Act 7:22 – was learned 2Pe 3:15 – according

Fuente: The Treasury of Scripture Knowledge

1Ki 4:29-30. God gave Solomon wisdom and understanding exceeding much Knowledge of a great variety of things, and prudence in the administration of the government. And largeness of heart Vastness of understanding, or a very comprehensive mind, capable of receiving the knowledge of all things, both divine and human. As the sand that is on the sea-shore As the sand there encloses a vast body of waters, so his mind contained an ocean of knowledge, as the Lord Bacon somewhere speaks. The wisdom of all the children of the east country The Chaldeans, Persians, and Arabians, who all lay eastward from Canaan, and were famous in ancient times for their wisdom and learning, the Arabians especially, as appears from the book of Job. And, in after ages, Porphyry reports that Pythagoras travelled into this country to improve himself in learning. And all the wisdom of Egypt Which country was celebrated for wisdom in Mosess time, as appears from Act 7:22; and, in after times, Macrobius calls Egypt the mother of arts. Indeed, such was their skill in arts and sciences, that they despised the Greeks as children in knowledge.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

4:29 And God gave Solomon wisdom and understanding exceeding much, and {k} largeness of heart, even as the sand that [is] on the sea shore.

(k) Meaning, great understanding and able to comprehend all things.

Fuente: Geneva Bible Notes

Solomon’s skill 4:29-34

Here is more evidence that God gave Solomon wisdom (Heb. hokmah) as He had promised (1Ki 3:12). He was one of the outstanding sages of the ancient world. [Note: See John E. Johnson, "The Old Testament Offices as Paradigm for Pastoral Identity," Bibliotheca Sacra 152:606 (April-June 1995):182-200.] What Solomon received was the ability to make correct decisions. Even though he possessed this ability he did not always choose to use it. He made some very foolish decisions in his lifetime. The men of the East (cf. Job 1:3) and Egypt (1Ki 4:30) were famous for their wisdom in the ancient biblical world.

Solomon’s literary output was prolific (1Ki 4:32). His name appears on two of the psalms in the Book of Psalms (Psalms 72; Psalms 127), and he also evidently wrote the Books of Proverbs, Ecclesiastes, and Song of Solomon. 1Ki 4:34 is hyperbole. The writer meant that Solomon’s court was open to all and that as a wise man he attracted many important visitors. [Note: John T. Gates, "First and Second Kings," in The Wycliffe Bible Commentary, p. 315. Gates wrote the commentary on 1 Kings only in this volume.]

This chapter shows God’s response to Solomon’s dedication to Yahweh (1Ki 3:6-13). Even though Solomon was God’s elect, he had the opportunity either to respond properly to God’s grace, and experience further blessing, or to respond improperly to it and experience chastening. This is a choice God gives all His elect. Solomon made the wise choice at first but later did not do as well. Solomon’s descendant, Jesus Christ, made the perfect response.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)