The first prominent scene in the reign of Solomon is one which presents his character in its noblest aspect. There were two holy places which divided the reverence of the people--the ark and its provisional tabernacle at Jerusalem and the original Tabernacle of the Congregation, which, after many wanderings, was then pitched at Gibeon.
It was thought right that the new king should offer solemn sacrifices at both.
After those at Gibeon there came that vision of the night which has in all ages borne its noble witness to the hearts of rulers.
Not for riches, long life or victory over enemies did the son of David--then, at least, true to his high calling, feeling himself as “a little child” in comparison with the vastness of his work--offer his supplications, but for a “wise and understanding heart,” that he might judge the people.
The “speech pleased the Lord.”
There came in answer the promise of a wisdom “like which there had been none before--like which there should be none after.” So far all was well. The prayer was a right and noble one. Yet there is also a contrast between it and the prayers of David which accounts for many other contrasts.
The desire of David’s heart is not chiefly for wisdom, but for holiness. He is conscious of an oppressing evil, and seeks to be delivered from it. He repents and falls, and repents again.
Solomon asks only for wisdom. He has a lofty ideal before him, and seeks to accomplish it, but he is as yet haunted by no deeper yearnings, and speaks as one who has no need of repentance.
Then began Solomon’s marvelous development as a builder and statesman.
He was not content to build the house of the Lord alone. This is a remarkable circumstance, as illustrating the spirit which is created and sustained by all truly religious exercises. It would have been ambition enough for any man religiously uninspired to have erected such an edifice as the Temple. Most men are contented to do one thing, and to rest their fame on its peculiar excellence.
Having completed the house of the Lord and his own house, Solomon began to build the cities which Huram had restored to him, and to cause the children of Israel to dwell there.
A religion that ends only in ceremony building is little better than a superstition. No man can be zealously affected in the interests of the Church without having his whole philanthropic spirit enlarged and ennobled, so that he may become a builder of cities as well as a builder of churches. It must be remembered, on the other hand, that he who builds a synagogue really helps to build the town in which it is located. A synagogue, temple or church is not to be looked on in its singularity, as if it were so many walls, with so many doors and so many windows. A church is a representative institution, through which should flow rivers that will fertilize all the districts of the city--rivers of knowledge, rivers of charity, rivers of brotherhood, rivers of co-operation--so that men should turn to the Church, assured that every rational and healthy expectation would be satisfied by its provisions.
Having completed for the time being the measure of building on which his mind was set, Solomon went forth to war.
It would seem as if, in ancient days, kings could not be satisfied to dwell at peace. Even Solomon, whose very name signifies peace, had in him the military spirit which was characteristic of his race and time; it was in him, indeed, as the word of the living God. Solomon did not go forth to war for the sake of war; he believed he was obeying a divinely implanted instinct, or carrying out to the letter some divinely written law.
Having passed through another military period, King Solomon began once more to build. He built Tadmor, and all the store cities; he built Beth-horon the Upper and Beth-horon the Lower, and fenced cities with walls, gates and bars.
A busy time it was in the reign of Solomon. But even all this building is not without its suggestion of a corresponding evil.
Why were the cities fenced? Why the gates? Why the bars? We have instances of the same kind in our own civilization--silent witnesses against the honesty of the society in which we live. Every bolt on the door is a moral accusation; every time we turn the lock we mean that there is an enemy outside who may endeavor to violate the sanctity of the house.
We sometimes forget the moral suggestiveness even of our commonest institutions and plans of procedure. Every precaution that is taken for our preservation implies the presence of hostile elements in the society that is round about us.
Solomon may be taken in this instance as representing the great doctrine that men should seek first the kingdom of God and His righteousness, and afterward attend to minor matters, or even leave those minor matters to the adjustment of providence.