Studies in Old Testament History

by Jesse Lyman Hurlbut

Sixth Study.

THE GOLDEN AGE OF ISRAEL.

The reign of Solomon (B. C. 1015-975) may be regarded as the culminating period in the history of Israel. But, strictly speaking, the latter part of David's reign and only the former part of Solomon's constitute "the golden age of Israel;" for Solomon's later years manifested a decline, which after his death rapidly grew to a fall.

I. THE REIGN OF SOLOMON.

1. His claim to the throne. He was one of the youngest of David's sons, the second child of Bath-sheba, born during the culmination of David's reign (1 Chron. 22. 7-9). He obtained the throne by the decree of David, by the choice of God, as the one among David's children best fitted to reign (1 Chron. 28. 5, 6). The principle of primogeniture, or the special right of the eldest son, was not fixed in those times.

2. His accession was marked by the execution of three men, Adonijah (1 Kings 2. 24, 25), Joab (1 Kings 2. 28-34), and Shimei (1 Kings 2. 36-46). Two of these had conspired against him, and the third was the last survivor of the house of Saul, and a possible rival for the throne. Their death was dictated by policy, and probably by justice. His throne would not be secure while these men lived.

3. His empire embraced all the lands from the Red Sea to the Euphrates, and from the Mediterranean to the Syrian desert, except Phenicia, which was isolated by the Lebanon Mountains. 1.) Besides Palestine he ruled over Edom, Moab, Ammon, Syria (here referring to the district having Damascus as its capital), Zobah, and Hamath. 2.) On the Gulf of Akaba, Ezion-geber was his southern port (1 Kings 9. 26); on the Mediterranean, Gaza (Azzah) was his limit; in the extreme north, Tiphsah, by the Euphrates (1 Kings 4. 24); in the desert, Tadmor, afterward Palmyra (1 Kings 9. 18).

4. His foreign relations were extensive, for the first and only time in the history of Israel. 1.) His earliest treaty was with Tyre (Phenicia), whose king had been his father's friend (1 Kings 5. 1). What this alliance brought to Solomon (1 Kings 5. 6-10; 2 Chron. 2. 3-14). 2.) His relations with Egypt; in commerce (1 Kings 10. 28, 29); in marriage, a bold departure from Israelite customs (1 Kings 3. 1). Probably Psalm 45 was written upon this event. 3.) With Arabia, the land bordering on the southern end of the Red Sea (1 Kings 10. 1-10, 14, 15). 4.) With India, which is probably referred to in 1 Kings 9. 26-28. 5.) With Spain, probably meant in 1 Kings 10. 22.

5. His buildings. 1.) Of these the greatest, the most costly, and the most famous was the temple (1 Kings 6. 1). With this building notice: (a) The courts and open square, with an inner court inside for the priests only (2 Chron 4. 9). (b) The porch (2 Chron 3. 4). (c) The holy place (2 Chron. 3. 8; 1 Kings 6. 17). (d) The holy of holies (1 Kings 6. 19, 20). (e) The chambers for the priests (1 Kings 6. 5, 6). 2.) His own palace, situated south of the temple precincts, in the district called Ophel. Its name derived from its columned entrance (1 Kings 7. 1, 2). 3.) His fortified cities (1 Kings 9. 17-19). 4.) His aqueducts, some of which may still be seen (Eccl. 2. 4-6). No King of Israel ever built so many public works as did Solomon.

6. But all was not bright in the reign of Solomon. We must notice also his sins, for they wrought great results of evil in the after years. 1.) That which led to all his other sins was foreign marriages (1 Kings 11. 1-4). These were the natural and inevitable result of his foreign relations, and were probably effected for political reasons as well as to add to the splendor of his court. 2.) His toleration of idolatry, perhaps actual participation in it (1 Kings 11. 5-8). We cannot over-estimate the harm of Solomon's influence in this direction. At once it allied him with the lower and evil elements in the nation, and lost to him the sympathy of all the earnest souls.[H] 3.) Another of Solomon's sins, not named in Scripture, but referred to in many legends of the East, was his devotion to magical arts. He appears in Oriental traditions as the great master of forces in the invisible world, engaging in practices forbidden by the law of Moses (Lev. 19. 31; Deut. 18. 10, 11).