a jealous eye upon them, or else they will give you the slip, as David's did (Psalm xxxix. 1, 2). He said he would look to his ways and bridle his tongue; but presently after he shows how he broke his word (verse 3). Verses 36, 37. The power of evil circumscribed. 1. Though evil is a power, it is not the greatest power. 2. Evil is checked and limited by the superior power of law. 3. Law enforces its authority by adequate penalties. 4. When the limits of law are transgressed, its penalties are inflicted. 5. The extreme penalty of violated law is death. Verse 39. The temptations of avarice. 1. Are irresistible to the depraved. 2. Lead to the transgression of hitherto observed restrictions. 3. Allure the victim to inevitable destruction. "And they told Shimei "-either for good or for evil will; so shall a man sooner or later hear of his faults, either by his friends or his foes; and malice, though an ill judge, may be a good informer.-Trapp. Verse 40. "And Shimei went to Gath. Sin, the way of death. The walker therein is-1. Passion-blinded. 2. Devil-driven. 3. Judgmentstricken. "And it was told Solomon." Kings have long ears, and more eyes than their own. Verse 42, 43. The precept here was a mutual adjuration. Shimei swore not to go; Solomon swore his death if he went. The one oath must be revenged; the other must be kept. If Shimei were false in offending, Solomon will be just in punishing.Bishop Hall. Oaths should bind to good abearance (behaviour); but some can play with them as apes do with nuts, or monkeys with their collars, which they slip on and off again at pleasure. Trapp. Perjury is a crime for which the avenging God will visit. Verses 41-46. This proceeding appears very harsh to the subjective modern view of history. Shimei has surely, it is thought, committed no great offence, if he has brought back his slaves, which he probably bought and paid for with hard cash, and thus helped himself to his own lawful property. Perhaps he thought also that his journey to Gath was no transgression of the royal command, because he did not require to cross the Kidron. On such grounds expositors have endeavoured to excuse Shimei, and, at the same time, to prove Solomon's rigour. But Shimei cannot be exculpated. The subtle evasion is refused by the plain words of the text, which forbid him to go any whither out of Jerusalem (verses 36, 42); and the reference to the cash which his slaves may have cost him is no less an empty argument. If Shimei wished to remain true to his oath, he should have informed the king of the flight of his slaves, petitioned him for leave to bring them back, and awaited his directions; but he ought not to have lightly broken his oath. In his perjury lay his guilt, and he had no excuse, as Solomon showed him; to which was added his high treason against David. In the punishment of his crime Solomon thus only vindicated the Divine right, and might therefore have regarded it as a retribution suspended over Shimei for his transgression, for which God will bless him by the fulfilment of the promise made to David of the perpetual duration of his throne.-Keil. A sure, though late judgment attends those that dare lift up either their hand or tongue against the sacred persons of God's vicegerents. How much less will the God of heaven suffer unavenged the insolencies and blasphemies against His own Divine Majesty! It is a fearful word, He should not be just if he should hold these guiltless.-Bishop Hall. CHAPTER III. THE RULE OF WISDOM. CRITICAL AND EXPLANATORY NOTES.-Verse 1. Pharaoh, king of Egypt-Probably Vaphres, but Winer suggests Psusennes. An alliance with so mighty a royal house shows that the Hebrew kingdom enjoyed high renown, and commanded influence among the nations. From the Egyptian monuments a supposed portrait of this princess has been obtained. The "Song of Solomon " is supposed to have her as the immediate theme. Brought her into the city of David-Not admitted into the stronghold of Zion, where the ark was; probably he found for her a temporary home in his mother's residence (Song iii. 4, viii. 2) while his own palace was building. This marriage is never censured in Scripture, so that it is natural to conclude she became a proselyte to the Hebrew religion. To this, Psalm xlv. 10-11 may refer, a Psalm which is thought, in addition to the Canticles, to have been composed by Solomon in her honour. Verse 2. Only the people sacrificed in high places- This is not recorded as a wrong act, but as rendered necessary until the Temple could accommodate them. Verse 4. The king went to Gibeon to worship there: for the tabernacle was now there (2 Chron. i. 3), called the great high place, because of that fact. High places, nina, i.e., hills, and mountain heights: were chosen by all ancient nations for worship and sacrifice. Danger rose out of this temporarily permitted practice (Deut. xii. 13-14); but in Solomon's conduct now there was nothing wrong. After the Temple was completed, the "high places" should have been abandoned; but the habit had become formed, and hence the snare. A thousand burnt offerings-As an act of national consecration and homage to Jehovah; its motive being, "Solomon loved the Lord" (verse 3). Verse 5. In Gibeon the Lord appeared to SolomonProbably during this sacrificial festival. Verse 7. A little child: P a weak boy; but it is an error to suppose him only twelve years of age (as say the Rabbins, and after them Keil); for David called him a "man" (chapter ii. 9) before this incident, and after forty years' reign he is called P "old" (chapter xi. 4); hence he must have been at least twenty years of age. But he felt himself a mere "child" in matters of royal responsibility and national government. Verse 9. An understanding heart you 5 "a heart hearkening to the voice of God" (Keil); obedient heart" (Luther); cor docile (Vulgate); literally, a hearing heart, not self-confident, but eager to learn. Verse 11. To discern judgmentLit, to hear judgment; and Lange observes "a right sentence depends upon the hearing, i.e., the trial of the parties; and for this, understanding and judgment are most requisite for the judge” (comp. 2 Sam. xiv. 17). Verse 13. Not asked; both riches and honour: 1 honour is here promised as answering to "the life of thine enemies" (verse 11), and may therefore be regarded as a promise of military honour, victory over enemies, or the glory to be won by the bloodless triumphs of his far-famed wisdom. Verse 15. Behold, it was a dream— yet not a mere creation of the fancy, but a real incident, "a divine vision in a dream" (Theodoreti). The sequel proved it to have been more than a dream. Verse 16. HarlotsThe Rabbins derive it from, to feed, nourish; and the Targumist translates the word here, and in Josh. ii. 1, by JP, pundekon, hostesses, tavern-keepers. Verse 20. Laid her dead child in my bosom-In order to escape the suspicion and charge of having killed her own child. Verse 26. Her bowels yearned upon her son: ', a Hebrew phrase for the seat of feeling, hence here "the tender mother love" (Keil); "for her motherly heart burned for her son" (Luther). Verse 27. Saw that the wisdom of God was in himNot that there was anything supernatural in Solomon's method of settling this dispute, but that it proved this youthful king had penetrating discernment and acquaintance with the workings of the human heart. HOMILETICS OF VERSES 1-4. THE PARADOXES OF A DEFECTIVE PIETY. We obtain a glimpse in these verses of the state of religion in the nation at this period. The enemies of Solomon had been despatched, the throne was established in the popular affection, and the government of the youthful king had already won the respect of surrounding nations. The only thing that indicated the kingdom was not so thoroughly established in all respects as it might be, was the unsettled condition of public worship. "Only the people sacrificed in high places." The practices of the heathen still clung to the worshippers of the one living and true God. The growth of the religious life of a people is slow : it is a long time before all traces of a previous period of imperfection and debasement disappear. The best guarantee of permanency in all earthly governments is a strong, healthy, propagative piety; and in the process of development towards a more perfect knowledge and experience many contradictions will appear. I. That piety may include a devout love of God, and yet be defective. "And Solomon loved the Lord." So far good. It does not say he loved the Lord with all his heart. The command in this respect was most explicit, and frequently repeated (Deut. xiii. 3, xxx. 6; Matt. xxii. 37; Mark xii. 30, 33, Luke x. 27). The religion of some is purely intellectual; they conceive noble ideas of God; they construct an ideal paradise, and adorn and fill it with bright poetic fancies; they scorn to betray the least feeling-this would be altogether too gross and sensual; they live in an ever-revolving circle of refined mental intoxication. The religion of others is all emotional; they have tears for everybody and everything; they are a power in society, and they know it, for we are all most easily moved through our sympathies. But excess of feeling is penicious-it over-rides the judgment, and is apt to degenerate into weakness and folly. The victim of emotion goads himself in vain efforts to produce certain sensational effects which will not admit of repetition according to order, and at last sinks into a condition of helplessness, and is constantly employed in a morbid dissection of his own miserable and over-wrought feelings. The religion of others consists in a blind and dogged devotion to some one moral precept; it is obtruded into everything; it is the oracle to interpret every problem, the key to fit the complicated wards of human opinion and unlock every mystery; it is with them the infallible touchstone by which to test the religion of everybody else. Such people have no conception of the harmony and continuity of universal truth. It is possible to love God with a devout and reverential affection, and yet be defective in the realization and practical presentment of the religious life. II. That piety may influence the practical outgoings of the individual life, and yet be defective. "Walking in the statutes of David his father." 66 These "" statutes referred, not only to the directions which had been specially enjoined on Solomon by his father David (1 Kings ii. 2-4; 1 Chr. xxviii. 8, 9), but also to the Divine commandments which David loved, and (notwithstanding some grievous falls) ordinarily practised. They who love God will strive to regulate their every-day life according to the Divine precepts, and in imitation of the holiest examples. The best of human examples is imperfect; and the most devoted and conscientious Christian worker is painfully conscious of constantly coming far short of his own ideal of duty. There are contradictions in the individual Christian life difficult to reconcile the most saintly have to mourn over innumerable defects. III. That piety may be demonstrative in acts of worship, and yet be defective. "He sacrificed and burnt incense in high places" (verse 3). The heathen were accustomed to perform their religious rites on the summit of lofty mountains, under the idea that they were thus nearer Deity and heaven. Abraham built his altars on mountains (Gen. xii. 8; xxii. 2), and worshipped in a grove (Gen. xxi. 33)-whence the custom among the Jews was derived, and for which they were not reprehensible till the law obliged them to worship in one place (Deut. xii. 5, 6). The law did not forbid "high places" directly, but only by implication. It required the utter destruction of all the high places which had been polluted by idolatrous rites (Deut. xii. 2). The injunction to offer sacrifices nowhere but at the door of the tabernacle (Lev. xvii. 3-5) was an indirect prohibition of high-places, or, at least, of the use which the Israelites made of them; but there was some real reason to question whether this was a command intended to come into force until the place was chosen where the Lord would cause His name to dwell (Deut. xii. 11, 14). The result was that high places were used for the worship of Jehovah from the time of the Judges downwards (Judg. vi. 25; xiii. 16; 1 Sam. vii. 10, xiii. 9, xiv. 35, xvi. 5; 1 Chron. xxi. 26), with an entire unconsciousness of guilt on the part of those who used them. And God so far "winked" at this ignorance that He accepted the worship thus offered Him, as appears from the vision vouchsafed to Solomon on this occasion. There were two reasons for the prohibition of high places :— -1st, the danger of the old idolatry creeping back if the old localities were retained for worship; and, 2nd, the danger to the unity of the nation if there should be more than one legitimate religious centre. The existence of worship at high places did, in fact, facilitate the division of the kingdom.-Speaker's Commentary. The worship of God is not confined to any one particular spot-the devotion of the worshipper, and the manifestations of Divine blessing, consecrate the locality. We may worship God with all the proprieties of external ceremonial, and with all the ardour of a devout spirit; and yet the religion of the life be defective. Few men carry into all the departments of practical duty the holy and exalted feeling realized in their best moments at the Mercy Seat. IV. That piety may be liberal in sacrifices, and yet be defective. "A thousand burnt offerings did Solomon offer upon that altar." A sacrifice of a thousand victims was an act of royal magnificence suited to the greatness of Solomon. So Xerxes offered a thousand oxen at Troy (Herod. vii. 43). We are not to suppose that Solomon offered sacrifice with his own hand; such a task was beyond the power of a single person to do. He simply presented the victims. Scores of priests officiated on such occasions, and the sacred festival lasted many days. Where God sows plentifully, he expects to reap accordingly; and those who truly love Him and His worship will not grudge the expenses of their religion. The liberality of the wealthy is the easiest part of Christian duty, and few give to God's cause in proportion to their means. Giving is, to some natures, the severest test of a genuine piety, and one of its best evidences. There may be a princely generosity in giving, while there is a niggardliness in doing. The most opulent sacrifices cannot atone for active, loving, faithful service. V. That piety may be associated with great worldly affluence, and yet be defective. "And Solomon made affinity with Pharaoh, king of Egypt." It was an evidence of the importance into which the kingdom of Israel had risen that Solomon should succeed in forming an alliance with Egypt, the most ancient and splendid of the Eastern monarchies. It was the first intercourse between these nations since the time of the Exodus. Its immediate effect was probably favourable to Solomon, by increasing his fame and comparative importance among the nations, and adding to his dominions (chap. ix. 16). Riches flowed in upon him, kings courted his favour and were proud to form alliances with his house. There is no reason why piety should not flourish in the king's palace as well as in the humble cottage: there are many among the great and wealthy who fear God and work righteousness. It is not an easy matter to settle which are the most difficult to bear-the dangers of the rich, or the temptations and miseries of the starving poor. It is possible to be surrounded with temporal abundance, while the heart is restless and unsatisfied. Solomon had all that his soul could desire, and the result was detrimental rather than helpful to his piety. His marriage with the Egyptian princess, though not formally condemned, opened the way to other alliances that were disastrous. According to the letter of the law, only marriage with the Canaanitish tribes was forbidden to the Jews (Ex. xxxiv. 16); and inter-marriage with nations outside of Canaan was not only not prohibited, but tolerated in the examples, never rebuked, of Joseph's marriage with the daughter of an Egyptian priest (Gen. xli. 45); of Moses' marriage with a daughter of Midian (Ex. ii. 21); and that of Boaz and Ruth. But though the law did not forbid these marriages, they were not in harmony with its spirit; and it was by foreign marriages that Solomon was at length seduced from the worship of Jehovah. Piety is safest when it is humblest; and only as the believer retains his humble, child-like trust in God, amid increasing temporal prosperity, will he escape the perils that threaten. LESSONS:-1. There is danger in resting satisfied with the mere externalism of religion. 2. There may be much that is morally good in individual character, and yet a serious deficiency in piety. 3. True piety demands the full surrender to God of will, affection, and life. THIS passage may be also homiletically treated as follows: PIETY LIMITED BY OPPORTUNITY. : I. That piety is limited by individual experience. 1. It is limited by the individual experience of the love of God. "Solomon loved the Lord" (verse 3). He was first loved by Him, and was thus called Jedidiah, the darling of Jehovah. Our love to God is but the reflex of His love to us (1 John iv. 19). Our piety receives its character and attains its limits by the nature and degree of our love to God as our love is, so is our piety. Love is the source and power of the religious life, and the stream can never rise higher than the fountain. 2. It is limited by the examples of those we are taught to imitate. Solomon walked in the statutes of David his father, and strove to copy his example. A good man is a pattern for all to imitate; and all men are more potently influenced by a living example of piety, than by the most elaborate code of precepts, however eloquently explained or cogently enforced. It was a high commendation to the Thessalonian converts that they became imitators of the highest patterns of Christian excellence (1 Thess. i. 6). All human models are imperfect, and the characters shaped and influenced by them must partake of their imperfections. The example of Christ is the absolute, all-perfect standard, the great infallible pattern after which the noblest life must ever be moulded. 3. It is limited by individual capacity. The dew falls in quantity sufficient to water the whole earth, but there is an endless variety in the capacities of the flower-cups held out to receive the refreshing draught; some are so small that one crystal drop each would fill their tiny fragile goblets. So the blessing of heaven descends upon mankind in superabundant measure, but there is a vast diversity in the capacity of the individual recipient. The grandest created nature is bounded by its finiteness. If man were not finite he could not grow. "Only II. That piety is limited by the opportunities for its cultivation. the people sacrificed in high places, because there was no house built unto the name of the Lord" (verse 2). The frequent public worship of God is founded in a necessity and tendency of human nature. Man will worship, and if he is not constantly directed to the great Object of all true and acceptable worship, and spiritually assisted in the exercise, he is apt to regard the vast fabric of created things as God; and nature, with her grand, silent motions, becomes the object of his pantheistic idolatry. The multiplicity and accessibleness of Christian |