7-5-7 Solomon and Wisdom
Solomon's Attitude To True Wisdom
Solomon forgot that his wisdom was a gift from God; he speaks in Ecc. 1:16 of how “I have gotten me great wisdom” (RV). His possession of truth led him to the assumption that this was a reward for his own diligence; whereas it was a gift by grace. Yet he himself knew that the wisdom given by God brings joy, whereas human wisdom leads to the grief and depression which afflicted Solomon (Ecc. 1:18 cp. 2:26). Solomon 'had the truth', he knew so deeply the true principles of Yahweh worship. But like us, he scarcely considered the enormity of the gap between the theory he knew and the practice of it in his own heart and living. We too have a tendency to build up masses of Biblical and spiritual knowledge, and to let the mere acquisition of it stop us from practicing it. He flouted the explicit commandments not to get horses from Egypt, not to marry Gentile women, and not to multiply silver and gold (Dt. 17:17,18 cp. 1 Kings 10:21-29). At the end of his days, he recognized that although he had loved the theory of wisdom, the image of a spiritual life, the wisdom of God had never really impacted his soul: " I said, I will be wise (referring back to his request for wisdom in 1 Kings 3); but it was far from me" (Ecc. 7:23). His request for wisdom had only been so that he could do the job of leading Israel, living out the parental expectation of his father, whom he admits in Proverbs 4 had taught him to ask for wisdom. In Prov. 19:12 he speaks as if his own wisdom was like the dew coming down- as if he felt that the mere possession of wisdom made him the Messiah figure which his father had so hoped for him to be in Ps. 72:6). And he says as much in Prov. 29:3: “Whoso loveth wisdom [exactly what Solomon was commended for doing] rejoiceth his father”. He saw his wisdom and knowledge as some sort of a reward in themselves: “the prudent are crowned with knowledge” (Prov. 14:18). This is of course true in a sense, as all the Proverbs are. But Solomon surely had the idea that he, who was so renowned for his knowledge, was somehow thereby rewarded by having it. This assumption by Solomon was likely behind each of the many references he makes to the value of wisdom and the blessedness of the man who has it. It is rather like feeling that ‘we have the truth’ because somehow our correct understanding of doctrines is a reward for our righteousness, and mere possession of doctrinal truth means that we are acceptable to God.
The description of the " largeness" of heart in 1 Kings 4:29 uses the same word used about the largeness of the land of Israel in Ex. 3:8; Neh. 9:35; his wisdom was " as the sand that is on the sea shore" (1 Kings 4:29) as Israel were described in Gen. 22:17. Even in his spiritual collapse at the time of Ecclesiastes, Solomon still taught Israel true wisdom, and organized his wisdom into more accessible books (Ecc. 12:9-12), giving himself the title “koheleth” (‘the preacher’). And yet he himself tried alcohol, wealth, women, indeed every addiction, in order to “see what was that good for the sons of men, which they should do under the heaven” (Ecc. 2:3). And yet he knew from childhood the conclusion of the matter- man’s duty is to fear God and be obedient (Ecc. 12:13). He who had been given wisdom started out in a search for it… showing clearly enough that what he knew was so much theory, but never touched his own heart. Solomon taught wisdom to the youngsters, but he gave himself over to search for some kind of vague philosophical truth outside of God.
Having admitted his wisdom was " far from me" personally, Solomon then recognized that he was a mixture of wise saint in theory, and utter sinner in practice: " God giveth to a man that is good in his sight wisdom, and knowledge and joy (as he did to Solomon, Song 3:11)...but to the sinner he giveth travail (as Solomon complained he had in Ecclesiastes, 1:13; 2:23; 3:10; 4:4), to gather and to heap up (the same word is used re. Solomon's " store cities" ) " (Ecc. 2:26). Yet Solomon wasn't bothered to do anything about his chronic 'little of both' syndrome- a temptation many of us must know keenly. He knew that he had been given Divine wisdom, but the wonder of it meant little to him; he became so accustomed to using it for the benefit of others and sharing it with them that it became meaningless for him personally. The way this wisdom was “far from me” is truly tragic to behold in Solomon. He had spoken by that wisdom in Proverbs of bringing up a child in the way he should go; whereas by the time of Ecc. 2:19 and his experience with his own children, he comments about his heir: “Who knoweth whether he shall be a wise man or a fool?”. He simply didn’t see the relevance of his wisdom to his own personal family life. Yet he proudly insisted: “Who is as the wise man?”, as if the possession of theoretical truth and wisdom was the ultimate possession; and he then goes on to say that this made him beyond criticism (Ecc. 8:2-4). This surely must be a danger for any community or individual who considers they have “the truth” and who considers the possession of it to be of the utmost importance.
" What hath the wise more than the fool?" (Ecc. 6:8) shows how effectively he despised his wisdom; he lost sight of the Kingdom which it led to ultimately, and the God manifestation which it could enable in this life. He had written in his Proverbs that the ruler who lacks wisdom will oppress his people (28:16); and although his wisdom remained with him right to the end, in terms of knowledge (Ecc. 2:9; 12:10), yet at the end end of his reign Solomon was the ruler who did oppress his people. And he had gone on in Prov. 28:16 to warn against covetousness in a ruler, even though he went ahead with practicing every conceivable form of it in Ecc. 2. “Therefore remove sorrow from thy heart, and put away evil from thy flesh” (Ecc. 11:10) Solomon taught- and yet Solomon in Ecclesiastes is the very picture of such a person. Like the lung cancer specialist who smokes, the experienced pilot who takes off with frozen wings and then crashes, so Solomon’s very wisdom somehow disinclined him to living it out in practice. This is the perversity of our nature- the higher we may rise, the deeper we are inclined to fall. Further than all this, Solomon even seems to have come close to despising the wisdom he had been given. He refers to himself when he writes at the end of his life of the man whose labour is in wisdom [cp. his labouring to write out so many Proverbs], and yet it is all pointless in that he will leave it all to a fool after him- he had already seen the unspirituality of his children (Ecc. 2:21). This thinking reflects a perception that his wisdom was totally irrelevant to himself- he wrote it all down for others, but not for himself. Right at the end of Ecclesiastes he chuffles that he still preaches his wisdom to the youth, although he himself has the attitude that it is all meaningless. This is one explanation of the paradox within Ecclesiastes- the teaching of Divine truth, whilst lamenting the pointlessness of it.
The blasphemy of those statements in Ecclesiastes that wisdom is meaningless is hard to plumb. Deep within his heart, Solomon's attitude was that " As it happeneth to the fool, so it happeneth even to me (the man made wise by God); and why was I then more wise?" (Ecc.2:15). Ecc.7:16 is in similar vein: " Be not righteous over much; neither make thyself over wise" - even though wisdom and righteousness are what God desires from us above all! This despising of wisdom and the truly spiritually ambitious life was due to Solomon's lack of faith in a resurrection; he had his kingdom in this life, and he failed to see the blinding necessity of a resurrection, judgment and change of nature. In the end, Solomon felt that for himself, it was as well to be righteous as to be wicked, for in death there was no further difference (Ecc. 9:2,5,9). He knows judgment will come (Ecc. 11:9), at least for the young people, but he reasons as if it won’t- at least not for him. He knows, but he doesn’t know on the personal, experiential level. This is why there are apparently contradictory statements in Ecclesiastes. For example, the wise dies as the fool, with no more eternal remembrance than the fool (Ecc. 2:15,16). This, Solomon, says, is what he himself believes in his own heart. But in 7:12 he says that wisdom gives life to those who have it. But then again in 9:16-18 he observes that although wisdom can help, it’s benefits are easily undone, so easily as to make it useless. I don’t see these different perspectives as being the difference between life in the world and life in the spiritual realm. They are all spoken with conviction by Solomon, which, to my mind, ruins the idea that he himself believed the Truth but was simply outlining what life is like without God. He advocates both ways. My resolution of this is that he knew and preached God’s Truth, but for him personally, it meant nothing at all. And therefore in practice he advocated the life of self-enjoyment, acting as if all the other truth of wisdom was not operative in practice. His final reccommendation in Ecc. 12 is for young people to go the way of wisdom, as this is their duty. He had evidently minimized the coming of judgment, as his obsession with himself being the Messiah had lead him to minimize the reality of the coming of Christ. How deeply do we struggle with our own humanity, and deeply long for the second coming? Has our materialism made the Hope of the Kingdom mean practically nothing? Solomon's complaint at the pointlessness of wisdom in Ecc. 2:15-20 is liberally sprinkled with personal pronouns; his self-centredness was part of his materialism and lack of faith in the Kingdom. And for us too, familiarity with the glorious principles of Divine Truth with which we have been entrusted can lead us to the blasphemy of saying, in effect, that those principles are unimportant; they come to mean little to us personally, and thereby we effectively deny their value and worth.
Because of all this, despite having such knowledge and wisdom with which to rule Israel (for this was the primary purpose of the gift of wisdom to him), Solomon oppressed his people. With evident reference to himself, he commented: “Becauze the king’s word hath power, who may say unto him, What doest thou?” (Ecc. 8:4 RV). It is only God who cannot be questioned in this way. But Solomon felt that because he possessed God’s wisdom, he could therefore act as God: “I counsel thee, Keep the King’s command, and that in regard of the oath of God” (Ecc. 8:2) could suggest that he thought that his commandments were in fact God’s. So the possession of Truth, which we too have, can lead to an incredible arrogance, a lack of openness to others’ comments upon us, and a certainty that we are right in all that we do and are beyond criticism. The hardness of a man is changed by true wisdom (Ecc. 8:1 RV), but knowing this, Solomon became hard hearted. He had the wisdom- but as he said, it was far from him personally.
Solomon made the classic mistake of assuming that his will and word were effectively equivalent to the word of God. In Prov. 6:21 he speaks of the need to bind the law about your heart and neck; but in Song 8:6 he asks his Gentile lover to “set ME as a seal upon thine heart” and arm. And often in Proverbs he uses the language of the blessings for keeping God’s law and turns them into the blessings for keeping his law; e.g. “My son, keep my words, and lay up my commandments with thee. Keep my commandments, and live; and my law as the apple of thine eye. Bind them upon thy fingers, write them upon the table of thine heart” (Prov. 7:1,2). And we all do the same in essence, whenever we assume that our consciences are effectively the will of God; when we ‘play God’ by allowing our words and will to count as if they are His word. Even early on, Solomon had a way of spinning things, even God’s word, in his own selfish way. David had insisted that God had told him that he couldn’t build the temple because he had shed so much blood in war (1 Chron. 22:8). But Solomon just slightly spins this when he asks Hiram to come and help him build the temple, because, he says, his father David hadn’t had the time to get around to the job because of being busy fighting wars (1 Kings 5:3). He says nothing about David shedding blood; the moral aspect of it all is nicely ignored by Solomon.
Dt. 17:17-20 is a warning to the King of Israel not to multiply horses and wives, lest his heart be turned away. It’s a conscious prediction of Solomon’s apostasy. But one result of such behaviour would be that the King’s heart would be “lifted up” above his brethren (Dt. 17:20)- and this is exactly what happened to Solomon. He came to see himself as somehow above the rest of humanity, to the extent that he was convinced that he was acceptable to God, and that he could abuse his brethren because…he had wisdom. Significantly, Solomon uses the same Hebrew word translated “lifted up” in Dt. 17:20 in Prov. 4:8, when he speaks of how the possession of wisdom will “exalt” or lift up a person. He came to think that his mere possession of true wisdom gave him a superiority over others, and thus he was lifted up above his brethren. There are major warnings here for us, who for generations have possessed more Bible truth than any other church on earth. It has , sadly, led to a lifting up of many of our hearts above our fellow man and even our fellow brethren… Yet this doesn’t take away from the wonderful truth of it all.
