[361] Matt. ix. 13.
[362] Matt. xii. 7.
[363] Rom. xii. 1; 1 Peter ii. 5.
[364] Heb. x. 4, 11.
[365] Heb. xiii. 16.
[366] Ecclus. xxxv. 1-15.
[367] Comp. Ov., _Trist._, ii. 1, 75; Ep. xx. 81; Persius, ii. 45; Varro, _ap._ Arnob., _c. Natt._, vii. 1. "Dii veri neque desiderant ea, neque deposcunt."
[368] Philo, _De Victimis_, 5.
[369] A. Geiger, _Judenthum und seine Geschichte_, Sect. 5.
[370] Vajikra R., 22 and 34 _b_. They got over Jer. xxxiii. 18 (in Yalkuth, on the passage) by saying, "He that doeth repentance it is counted to him as if he offered all the sacrifices of the land." They held that the place of sacrifices was taken by prayer, penitence, and good works. See Edersheim, _Jesus the Messiah_, i. 275.
[371] See Spencer, _De Legg. Ritual._, iii.; _Dissert._, ii., chap. 1.
[372] Evang. Ebion, _ap._ Epiph., _Hær._, xxx. 16.
[373] Mark vii. 19.
[374] It was twice repaired--about B.C. 856 in the reign of Joash, and about two centuries later under Josiah.
[375] See Isa. xxix. 13, 14; Ezek. xxxiii. 31; Matt. xv. 7-9; Col. i. 20-22, etc. Comp. Wellhausen, pp. 77-79.
[376] Rev. xxi. 22.
[377] 1 Kings ix. 6-9. The phrase "at this house which is high" is uncertain. The Vulgate has "domus hæc erit in exemplum"; the Peshito and Arabic have "and this house shall be destroyed."
1 KINGS x. 1-29.
"O Luxury! thou curs'd by Heaven's decree! How do thy potions with insidious joy Diffuse their pleasures only to destroy! Kingdoms by thee to sickly greatness grown Boast of a florid vigour not their own." GOLDSMITH, _Deserted Village_.
"The Queen of the South shall rise up in judgment against this generation, and shall condemn it. For she came from the uttermost parts of the earth to hear the wisdom of Solomon."--MATT. xii. 42.
The history of the Temple is the event which gives supreme religious importance to the reign of one who became in other respects a worldly and irreligious king. It is for this reason that I have dwelt upon its significance, and on the many interesting questions which its worship naturally suggests. Solomon gave an impulse to outward service, not to spiritual life. His religion was mainly that form of externalism which rose but little above the
"Gay religions full of pomp and gold"
of the surrounding heathens. The other fragments of his story which have been preserved for us are mainly of a political character. They point us to Solomon in his wealth and ostentation, and contain nothing specially edifying. Our Lord thought less of all this splendour than of the flower of the field. "Consider the lilies of the field, how they grow; they toil not, neither do they spin: yet I say unto you, that Solomon in all his glory was not arrayed like one of these."
Princes who have once begun to build find a certain fascination in the task. After the seven years devoted to the Temple, Solomon occupied thirteen more in building "halls of Lebanoniac cedar" for himself, for his audience-chamber, and for Pharaoh's daughter.
Chief of these were:--
1. The house of the forest of Lebanon, a sort of arsenal so called from its triple rows of cedar pillars, on which hung the golden shields for the king's guards when they attended his great visits to the Temple.
2. The justice hall, the "Sublime Porte" of Jerusalem, built of gold and cedar. It contained the famous Lion Throne of gold and ivory, with two lions on each of its six steps.[378] It is not known whether these buildings formed part of the palace and harem of Solomon, nor is it worth while to waste time on the impossible attempt to reconstruct them.
Solomon also built the fortification of Jerusalem known as the "Millo," and the wall of Jerusalem, and repaired the breaches of the city of David,[379] as well as the fortresses and treasure cities to which we have already alluded, and the summer palaces in the region of Lebanon known as "the delights of Solomon."[380] Amid these records of palatial architecture we hear next to nothing of the religious life.