mind appears from the statement in 2 Chron. viii. 11, that he deemed it unfit for his bride to have her residence on Mount Moriah, a spot hallowed by the presence of the Ark of God.199 That she became a proselytess has been suggested, but it is most unlikely. Had this been the case it would have been mentioned in contrast with the heathenism of the fair idolatresses who in later years beguiled the king's heart. On the other hand, the princess, who was his chief if not his earliest bride, does not seem to have asked for any shrine or chapel for the practice of her Egyptian rites. This is the more remarkable since Solomon, ashamed of the humble cedar house of David – which would look despicable to a lady who had lived in "the gigantic edifices, and labyrinthine palace of Egyptian kings"200– expended vast sums in building her a palace which should seem worthy of her royal race.
From this time forward the story of Solomon becomes more the record of a passing pageant preserved for us in loosely arranged fragments. It can never be one tithe so interesting as the history of a human heart with its sufferings and passions. "Solomon in all his glory," that figure so unique, so lonely in its wearisome pomp, can never stir our sympathy or win our affection as does the natural, impetuous David, or even the fallen, unhappy Saul. "The low sun makes the colour." The bright gleams and dark shadows of David's life are more instructive than the dull monotony of Solomon's magnificence.
The large space of Scripture devoted to him in the Books of Kings and Chronicles is occupied almost exclusively with the details of architecture and display. It is only in the first and last sections of his story that we catch the least glimpse of the man himself. In the central section we see nothing of him, but are absorbed in measurements and descriptions which have a purely archæological, or, at the best, a dimly symbolic significance. The man is lost in the monarch, the monarch in the appurtenances of his royal display. His annals degenerate into the record of a sumptuous parade.
The fourth chapter of the Book of Kings gives us the constitution of his court as it was in the middle of his reign, when two of his daughters were already married. It need not detain us long.
The highest officers of the kingdom were called Sarim, "princes," a title which in David's reign had been borne almost alone by Joab, who was Sar-ha-zaba, or captain of the host. The son of Zadok201 is named first as "the priest." The two chief secretaries (Sopherim) were Elihoreph and Ahiah. They inherited the office of their father Shavsha (1 Chron. xviii. 16),202 who had been the secretary of David. It was their duty to record decrees and draw up the documents of state. Jehoshaphat, the son of Ahilud, continued to hold the office of annalist or historiographer (Mazkîr), the officer known as the Waka Nuwish in Persian courts.203 Azariah was over the twelve prefects (Nitzabim), or farmers-general, who administered the revenues.204 His brother Zabud became "priest" and "king's friend."205 Ahishar was "over the household" (al-hab-Baith); that is, he was the chamberlain, vizier, or mayor of the palace, wearing on his shoulder the key which was the symbol of his authority.206 Adoniram or Adoram, who had been tax-collector for David, still held that onerous and invidious office,207 which subsequently, in his advanced old age, cost him his life. Benaiah succeeded to the chief-captaincy of Joab. We hear nothing more of him, but the subsequent history shows that when David gathered around him this half alien and wholly mercenary force in a country which had no standing army, he turned the sovereignty into what the Greeks would have called a tyranny. As the only armed force in the kingdom the body-guard overawed opposition, and was wholly at the disposal of the king. These troops were to Solomon at Jerusalem what the Prætorians were to Tiberius at Rome.
The chief points of interest presented by the list are these: —
1. First we mark the absence of any prophet. Neither Nathan nor Gad is even mentioned. The pure ray of Divine illumination is overpowered by the glitter of material prosperity.
2. Secondly, the priests are quite subordinate. They are only mentioned fifth in order, and Abiathar is named with Zadok, though after his deposition he was living in enforced retirement.208 The sacerdotal authority was at this time quite overshadowed by the royal. In all the elaborate details of the pomp which attended the consecration of the Temple, Solomon is everything, the priests comparatively nothing. Zadok is not even mentioned as taking any part in the sacrifices in spite of his exalted rank. Solomon acts throughout as supreme head of the Church. Nor was this unnatural, since the two capital events in the history of the worship of Jehovah – the removal of the Ark to Mount Zion, and the suggestion, inception, and completion of the building of the Temple – were due to Solomon and David, not to Zadok or Abiathar. The priests, throughout the monarchy, suggest nothing, inaugurate nothing. They are lost in functions and formal ceremonies. They are but obedient administrative servants, and, so far from protecting religion, they acquiesce with tame indifference in every innovation and every apostasy. History has few titles which form so poor a claim to distinction as that of Levitic priest.
3. Further, we have two curious and significant phenomena. The title "the priest" is given to Azariah, who is first mentioned among the court functionaries. Solomon had not the least intention to allow either the priestly or the much loftier prophetic functions to interfere with his autocracy. He did not choose that there should be any danger of a priest usurping an exorbitant influence, as Hir-hor had done in Egypt, or Ethbaal afterwards did in the court of Tyre, or Thomas à-Becket in the court of England, or Torquemada in that of Spain. He was too much a king to submit to priestly domination. He therefore appointed one who should be "the priest" for courtly and official purposes, and should stand in immediate subordination to himself.
4. The Nathan whose two sons, Azariah and Zabud, held such high positions, was in all probability not Nathan the Prophet, who is rarely introduced without his distinctive title, but Nathan, the younger brother of Solomon, in whose line the race of David was continued after the extinction of the elder branch in Jeconiah. Here again we note the union of civil with priestly functions. Zabud is called "a priest" though he is a layman, a prince of the tribe of Judah. Nor was this the first instance in which princes of the royal house had found maintenance, occupation, and high official rank by being in some sort engaged in the functions of the priesthood. Already in David's reign we find the title "priests" (Kohanim) given to the sons of David in the list of court officials209– "and David's sons were priests." In this we trace the possible results of Phœnician influences.
5. Incidentally it is pleasing to find that, though Solomon put Adonijah to death, he stood in close and kindly relations with his other brothers, and gave high promotions to the sons of the brothers who stood nearest to him in age, in one of whom we see the destined ancestor of the future Messiah.210
6. The growth of imposing officialism, and its accompanying gulf between the king and his people, is marked by the first appearance of "the chamberlain" as a new functionary. On him fell the arrangement of court pageants and court etiquette. The chamberlain in despotic Eastern courts becomes a personage of immense importance, because he controls the right of admission into the royal presence. Such officers, even when chosen from the lowest rank of slaves – like Eutropius the eunuch-minister of Arcadius,211 or Olivier le Daim, the barber-minister of Louis XI. – often absorb no mean part of the influence of the sovereign with whom they are brought into daily connexion. In the court of Solomon the chamberlain stands only ninth in order; but three centuries later, in the days of Hezekiah, he has become the greatest of the officials, and "Eliakim who was over the household" is placed before Shebna, the influential scribe, and Joah, the son of Asaph the recorder.
No trace of any such misgiving is found in the Book of Kings.
"Seine Liebhaberei sind kostbare Bauten, fremde Weiber, reiche Prachtentfaltung" (Kittel, ii. 160).
Perhaps rather "the grandson." He was the son of Ahimaaz (comp. Gen. xxix. 5; Ezra v. 1, where
Shisha and Shavsha are perhaps corruptions of Seraiah (2 Sam. viii. 17).
Comp. Esth. vi. 1. LXX., Isa. xxxvi. 3, ὁ ὑπομνηματογράφος 2 Sam. viii. 17, ὁ ἐπὶ τῶν ὑπομνημάτων. Jerome, "
It is a somewhat ominous fact that
The king's friend (2 Sam. xv. 37) seems to have been a sort of confidential privy councillor (Prov. xxii. 11).
Isa. xxii. 21.
2 Sam. xx. 24.
Possibly this clause is an interpolation.
2 Sam. viii. 18. Even "Ira the Jairite" is called "a priest" (2 Sam. xx. 26). An attempt has been made to explain the word away because it obviously clashes with Levitic ordinances; but the word "priest" could not be used in two different senses in two consecutive lines. Dogmatic considerations have tampered with the obvious meaning of the word. The LXX. omits it, and in the case of David's sons calls them αὐλάρχαι. The A.V. renders it "chief officer." The Vulgate wrongly refers it to Zadok (filius Sadoc
2 Sam. v. 14; Zech. xii. 12; Luke iii. 31.
The degraded and ominous apparitions of
