1 Kings 7:1-12

THE SPLENDOUR OF SOLOMON’S BUILDINGS

CRITICAL AND EXPLANATORY NOTES.—

1 Kings 7:1. Solomon was building his own house thirteen years—Because no previous building preparations had been made for the palace as for the temple, and there was less urgency about the king’s house than that God’s Holy Place should be prepared wherein He and His people might meet; and Solomon was more zealous in his work for Jehovah than for himself.

1 Kings 7:2. He built also, &c. Lange, Michaelis, and others regard this “house of the forest of Lebanon” as the first of the various edifices composing the palace, not a separate summer residence on Lebanon Probably his own house, this house of the forest of Lebanon, and the house for Pharaoh’s daughter, were sectional structures, unitedly forming one grand royal abode. Called the “house of the forest of Lebanon” on account of rows of cedar trees built together in its construction. It seems to have been an armoury (1 Kings 10:16; Isaiah 22:8). Its form was apparently an open court, surrounded by colonnade and galleries; “the inner surface was used, no doubt, for assemblies of warriors, the body guard,” &c. (Lange).

1 Kings 7:6. A porch of pillars—This was the second division of the palatial edifice, and formed the Court of Judgment; in the rear of the porch of pillars, which was an extended colonnade, was located this “porch of judgment” (1 Kings 7:7), where the “throne” stood.

1 Kings 7:8. Solomon made also a house for Pharaoh’s daughter”—This, according to Eastern custom, would be not a building distinct from the king’s house, but a rear part of it, although a structure complete in itself. Jamieson arranges this complex edifice thus: the building itself was oblong, consisting of two square courts, flanking a large oblong hall which formed the centre, and was properly the house of the forest of Lebanon, being the part where were the cedar pillars of this hall. In front was the porch of judgment. On the one side this large hall was the king’s house; on the other, the royal apartments for Pharaoh’s daughter.

HOMILETICS OF 1 Kings 7:1

THE ETHICAL SIGNIFICANCE OF THE PALACE OF SOLOMON

The group of buildings described in these verses constituted one and the same royal palace. It included several edifices within itself. The principal one was the great hall of state, encased in cedar, and so called “the House of the Forest of Lebanon” (1 Kings 7:2). In front of it was reared a pillared portico (1 Kings 7:6). Between this portico and that part of the palace which was set apart for the royal residence was a cedar porch of exquisite proportions and surpassing beauty, called the Porch of Judgment (1 Kings 7:7). Adjoining these erections, separated by an inner court, was the residence of the king; and beyond this, and connected with it, was the house of his Egyptian consort, built after the gorgeous pattern of the porch of cedar (1 Kings 7:8). This magnificent pile of buildings was surrounded with a spacious court, decorated with a colonnade of stones and cedar (1 Kings 7:12). The palace of Solomon was thirteen years in building: the Temple of the Lord was erected in seven. We should ever manifest more zeal and eagerness in prosecuting the work of God than in making provision for our material comfort. The results of Christian work remain when the most imposing fabrics of human pride and luxury have crumbled into ruin. The palace of Solomon suggests the following reflections.

I. That religion is not inimical to, but promotive of, the highest art. The iconoclasm that would destroy every vestige of a work of art, because of its possible abuse in matters religious, is the fruit of the reckless barbarism of a barbarous age. In all great reforms, whether in the Church or in the State, it is difficult to prevent excesses: there are always some wild extremists who commit enormities that bring discredit upon the best of causes. Religion has often suffered in reputation by the rude vandalism of a few; and the Church of God has been held up to scorn as the enemy of the arts and sciences. And yet it is evident to the thoughtful that religion has ever been the foster-mother of true genius: she inspires the noblest and purest conceptions, and supplies the most exalted themes for the pen, the pencil, or the chisel. In all ages, whatever has been grandest in architecture, most exquisite in painting, most chaste in statuary, and most celebrated in song, may be traced to the influence of the religious spirit. It is only religion that saves the arts and sciences from becoming the ministrants of the most revolting vices.

II. That it is the duty of the king to defend and maintain the best interests of his people. In the royal palace were deposited the weapons of war, the targets and shields of beaten gold (1 Kings 10:16). Thus was set forth the mission of the king against his enemies—his protecting war-strength. In the Porch of Pillars, sometimes called the Tower of David—apparently hung over the walls outside, as was the custom in many warlike cities, were a thousand golden shields, which gave the whole palace the name of the Armoury. “With a splendour that outshone any like fortress, the tower with these golden targets glittered far off in the sunshine like the tall neck, as it was thought, of a beautiful bride, decked out after the manner of the East, with strings of golden coins. Five hundred of them were made by Solomon’s orders for the royal guard; but the most interesting were the older five hundred which David had carried off in his Syrian wars from the guard of Hadadezer, as trophies of arms and ornaments, in which the Syrians specially excelled. It was these which, being regarded as spoils won in a sacred cause, gave, in all probability, occasion to the expression ‘the shields of the earth belong unto God.’ ” When the Israelites first desired a king, one important purpose was that he might go out before them and fight their battles (1 Samuel 8:20): and they would be reminded of this every time they gazed upon the glittering shields of the royal armoury. A good monarch makes the best welfare of his people his constant study; and he is ever ready to protect them from the assaults and ravages of the foe. William the Silent, of Holland, devoted all his treasures and talents with such self-denying bravery in defending and delivering his oppressed countrymen, that “as long as he lived, he was the guiding star of a brave nation; and when he died, the little children cried in the streets.”

III. That the administration of justice is an essential part of good government. The most attractive portion of the palace of Solomon was the Porch of Judgment, in the interior of which the throne was erected. It represented the royal elevation and majesty, and signified the vocation of the king in judging and ruling his subjects. “This porch,” writes Stanley, “was the gem and centre of the whole empire, and was so much thought of that a similar likeness to it was erected in another part of the royal precinct for the queen. Within the porch itself was to be seen the king in state. On a throne of ivory brought from Africa or India, the throne of many an Arabian legend, the kings of Judah were solemnly seated on the day of their accession. From its lofty seat, and under that high gateway, Solomon and his successors after him delivered their solemn judgments. That porch, or gate of justice, still kept alive the likeness of the old patriarchal custom of sitting in judgment at the gate; exactly as the gate of justice still recalls it to us at Granada, and the Sublime Porte—the Lofty Gate at Constantinople. He sat on the back of a golden bull, its head turned over its shoulder, probably the ox or bull of Ephraim; under his feet, on each side of the steps, were six golden lions, probably the lions of Judah. This was the seat of judgment. This was the throne of the house of David.” Where justice is perverted, the nation suffers; government is impossible, and the people become the victims of a sateless avarice, or a cruel tyranny. “The king by judgment established the land;” but when “the law is slacked and judgment doth never go forth,” disorder and anarchy ensue.

IV. That magnificence in architecture is a substantial evidence of national prosperity and culture. Temporal aggrandisement was an important element in the blessing that Jehovah had promised the Jews on condition of their obedience. In consequence of their own sins, they had tasted the bitterness of the warning, but not till now did they attain the full glory of the promise. To preclude the possibility of the objection being raised that the motive of reward had not been tried in God’s dealings with His people, they are favoured for a brief period with the material splendour and religious progress of the era of Solomon. Their public buildings, in temple, palace, and fortresses; their enriching and extended commerce; their splendid apparel and sumptuous banquets, were unmistakable indications of the wealth, luxury, and refinement of the times. “Kings and princes cannot, on account of their high position, choose to live in ordinary houses, or yet in poor hovels; it is simply folly to reproach them when they build castles for themselves. The building of palaces becomes sinful and blameable only when they are built for the gratification of ostentation and insolence, or at the expense of a poor and oppressed people.”

V. That regal and national aggrandisement is fraught with many dangers.

1. There is the danger of unguarded pride. Few could bear the popularity which Solomon reached, or resist the temptations to which he was exposed. All that the world most highly prizes were at his disposal—wealth, power, beauty, knowledge. He is not the first whose brain has been turned by a plethora of wordly abundance. “Great riches,” says Lord Bacon, “have sold more men than ever they have bought out.”

2. There is the danger of an enfeebling indulgence. At the bottom of every sparkling cup of pleasure is the bitter dreg—satiety. To revel in the voluptuousness and sin which unlimited wealth may furnish, destroys the very capacity for enjoyment. The pleasure is still pursued long after it has ceased to be a pleasure; and the unsatisfied votary has to moan

O! pleasures past, what are ye now,
But thorns about my bleeding brow:
Spectres that hover o’er my brain,
And aggravate and mock my pain!

3. There is the danger of a disastrous and irreparable decay. It is sad to observe amid the gayest bloom of national or individual life the withering leaves of approaching and inevitable decline. At the brightest noonday of Solomon’s glory the coming shadow of his fall was already discernible. Worldly prosperity is “like a river that beareth up things light, and drowneth things weighty and solid.” Let him that thinketh he standeth take heed lest he fall.

LESSONS:—

1. The most imposing scene of earthly greatness is but temporary in its duration.

2. The greater the treasures of a nation, the greater is the responsibility of the ruler.

3. The religious life of a nation is the most precious possession, and in its results the most enduring.