Solomon and Solomonic Literature

by Moncure Daniel Conway

This passage is Elohist: it is the Elohim—perhaps here the gods—who gave Solomon wisdom. The introduction of Jahveh as the giver, in the dramatic dream of Chapter iii., alters the nature of the gift, which from the Elohim is scientific and literary wisdom, but from Jahveh is political, related to government and judgment.

As for Mahol and his four sons, the despair of Biblical historians, they are now witnesses that this passage was written when those men,—or perhaps masculine Muses,—were famous, though they are unknown within any period that can be called historical. As intimated, they may be figures from some vanished mythology Hebraised into Mahol (dance), Ethan (the imperishable), Heman (faithful), Calcol (sustenance), Darda (pearl of knowledge).

In speaking of 1 Kings iv. 29–34 as substantially historical it is not meant, of course, that it is free from the extravagance characteristic of ancient annals, but that it is the nearest approach to Solomon’s era in the so-called historical books, and, although the stage of idealisation has been reached, is free from the mythology which grew around the name of Solomon.

But while we have thus only one small scrap of even quasi-historical writing that can be regarded as approaching Solomon’s era, the traditions concerning him preserved in the Book of Kings yield much that is of value when comparatively studied with annals of the chroniclers, who modify, and in some cases omit, not to say suppress, the earlier record. Such modifications and omissions, while interesting indications of Jahvist influences, are also testimonies to the strength of the traditions they overlay. The pure and simple literary touchstone can alone be trusted amid such traditions; it alone can distinguish the narratives that have basis, that could not have been entirely invented.

In the Book of Chronicles,—for the division into two books was by Christians, as also was the division of the Book of Kings,—we find an ecclesiastical work written after the captivity, but at different periods and by different hands; it is in the historic form, but really does not aim at history. The main purpose of the first chronicler is to establish certain genealogies and conquests related to the consecration of the house and lineage of David. Solomon’s greatness and his building of the temple are here transferred as far as possible to David.[2] David captures from various countries the gold, silver, and brass, and dedicates them for use in the temple, which he plans in detail, but which Jahveh forbade him to build himself. The reason of this prohibition is far from clear to the first writer on the compilation, but apparently it was because David was not sufficiently highborn and renowned. “I took thee from the sheepcote,” says Jahveh, but adds, “I will make thee a name like unto the name of the great ones that are in the earth;” also, says Jahveh, “I will subdue all thine enemies.” So it is written in 1 Chronicles xvii., and it could hardly have been by the same hand that in xxii. wrote David’s words to Solomon:

“It was in my heart to build an house to the name of Jahveh my God; but the word of Jahveh came to me, saying: ‘Thou shalt not build an house unto my name, because thou hast shed much blood upon the earth in my sight; behold a son shall be born unto thee who shall be a man of rest, and I will give him rest from all his enemies round about: for his name shall be Solomon [Peaceful], and I will give peace and quietness unto Israel in his days: he shall build an house for my name: and he shall be my son, and I will be his father; and I will establish the throne of his kingdom over Israel for ever.’”

In Chapter xvii. Jahveh claims that it is he who has subdued and cut off David’s enemies; his long speech is that of a war-god; but in the xxii. it is the God of Peace who speaks; and in harmony with this character all the bloodshed by which Solomon’s succession was accompanied, as recorded in the Book of Kings, is suppressed, and he stands to the day of his death the Prince of Peace. To him (1 Chron. xxviii., xxix.) from the first all the other sons of David bow submissively, and the people by a solemn election confirm David’s appointment and make Solomon their king.

Thus, 1 Chron. xvii., which is identical with 2 Sam. vii., clearly represents a second Chronicler. The hand of the same writer is found in 1 Chron. xviii., xix., xx., and the chapters partly identical in 2 Samuel, namely viii., x., xi.; the offence of David then being narrated in 2 Samuel xii. as the wrong done Uriah, whereas in 1 Chron. xxi. the sin is numbering Israel. The Chroniclers know nothing of the Uriah and Bathsheba story, but the onomatopœists may take note of the fact that David’s order was to number Israel “from Beer-sheba unto Dan.”

The first ten chapters of 2 Chronicles seem to represent a third chronicler. Here we find David in the background, and Solomon completely conventionalised, as the Peaceful Prince of the Golden Age. All is prosperity and happiness. Solomon even anticipates the silver millennium: “The king made silver to be in Jerusalem as stones.” It is only when the fourth chronicler begins (2 Chron. x.), with the succession of Solomon’s son Rehoboam, that we are told anything against Solomon. Then all Israel come to the new king, saying, “Thy father made our yoke grievous,” and he answers, “My father chastised you with whips, but I with scorpions.”

All this is so inconsistent with the accounts in the earlier books of both David and Solomon, that it is charitable to believe that the third chronicler had never heard the ugly stories about these two canonised kings.