would have visited him with a worthy penalty as for murder. But after he
had done all this, God revealed Himself to him in a dream and bade him
choose whatever gift he might wish. But Solomon asked God to give him
wisdom and insight into righteous judgments. Then God answered him in
this wise: “If this choice were given to the multitude, there would be
many who would choose riches and power, or a long life, or peace, or
success in warfare. But because thou hast chosen this thing, thou shalt
receive what thou hast chosen and likewise all the other gifts that I
have enumerated.” From this you will observe how well God is pleased
with righteousness in judgments; for God gave Solomon all the supreme
gifts, because he chose equity as his part. And you will understand
that, if he had slain those others unjustly, God would not have given
him such excellent gifts as He did give him.
------------------------------------------------------------------------
LXV
SOLOMON’S DECISION IN THE CASE OF SHIMEI
_Son._ What you have just said does indeed seem reasonable. If Solomon
had been led to execute these men through selfishness and injustice, he
would not have received such excellent gifts from God, as were given to
him after that deed was done. Still, if I may, I should like to ask you
to point out how righteous dooms are worked out, in order that I may
understand more clearly, and others too who may hear it, how Solomon
could execute Shimei by righteous decree, when his father David had
already forgiven him the offence.[335]
Footnote 335:
The story of Shimei is told in _II Samuel_, xvi, 5-8; xix, 16-23; _I
Kings_, ii, 8-9, 36-46.
_Father._ Solomon did this out of regard for justice rather than from
cruelty, and for the following reasons. When Shimei cursed David, he did
it out of impudence and malice, and for no just cause; but when he
begged David for mercy, he asked it more because of fear than of
repentance, for he was afraid that David would take his life as the
sacred law demanded. But when he implored mercy David replied in these
words: “I shall not slay you this time, since you implore my grace; but
keep in mind that you will be punished for this deed, unless you atone
in true repentance.” In these words David pointed out to Shimei that he
ought to atone with loving friendship for the words that he had spoken
in sheer hatred. Shimei, however, lived the rest of his days in such a
manner that, while no one found him to cherish enmity toward David, it
never appeared that he made returns in friendship for David’s mercy in
permitting him to live when the law demanded his death. But when he came
before Solomon after David’s death, the king said to him: “Remember,
Shimei, that you cursed the Lord’s anointed; and it has not appeared
that you have truly regretted it since. But this shall be a covenant
between us as a reminder to repentance on your part, that you shall not
enjoy such complete freedom as one who has never fallen into this sin.
Now you have large and beautiful dwellings and many houses here in
Jerusalem and you may live in peace within the city, enjoying all your
possessions according to your desire; but if you ever go outside the
city, the punishment of the law shall come upon your head, since you did
not take thought to repent before I reminded you.” When the king had
ceased speaking, Shimei expressed himself as thankful for this agreement
and said that he should find but little inconvenience in being forbidden
to leave the city, if he might remain secure in the king’s friendship
within the city and enjoy all his possessions. Three years later,
however, Shimei forgot this agreement and went outside the city to seek
diversion,[336] as if proud of his audacity in violating the covenant.
But as soon as these tidings were told to the king, he ordered Shimei to
be seized and brought before him, and he said to him: “You have
forgotten to be ashamed of having broken the agreement which we two made
as a reminder that you owe repentance for having cursed the Lord’s
anointed. There is, therefore, a double guilt upon your head now; and it
will be better for you to suffer a brief punishment here, so that others
may be warned by your misfortune, than that this crime should follow you
into eternal death, and others become bolder in such evil, if you die
unpunished.” Then the king ordered him to be killed and buried outside
the city as a reminder and warning to others never to break a covenant.
Footnote 336:
According to the Scriptural story Shimei left Jerusalem to bring back
two runaway servants. _I Kings_, ii, 39-40.
------------------------------------------------------------------------
LXVI
SOLOMON’S JUDGMENT IN THE CASE OF ADONIJAH AND HIS FOLLOWERS
_Son._ Now I wish to ask you why Solomon caused his brother Adonijah to
be put to death for requesting Abishag to be his wife.
_Father._ Adonijah had earlier, as you may have heard, led an uprising
against his father. When David had become an aged man and was very
decrepit because of his many years, Adonijah appointed himself to be
king without his father’s knowledge, and made a festive banquet as newly
consecrated king. He sent heralds running through the streets with pipes
and drums to proclaim throughout the city that Adonijah was now the
king. The chief men who were with him in this plot were Joab, David’s
chief captain and his kinsman, and Abiathar the bishop, and many other
lords. But when Zadoc the bishop, Nathan the prophet, Benaiah the
captain, and Bathsheba the queen came as if in deep sorrow to tell David
what great undertakings were hidden from him, he remained silent for
some time but sighed heavily. At last he spoke as from a heart full of
grief and said: “My sons are not minded like me, for I served King Saul
many days, though he sought after my life. And yet God had chosen me to
be king, for He was angry with King Saul; but I awaited the judgment of
God by which he would be deprived of his kingdom; but I would not
condemn him, though he was mine adversary. Now my son has done that to
me which I would not do to mine enemy. But because Adonijah has taken
the kingship to which God Himself appointed me, even before I had
renounced it or He Who had chosen me had removed me, he shall fall in
disgrace from this dignity, as that one fell who in arrogant pride
raised the first rebellion against his Lord.”
Then David said to Zadoc the bishop: “Take my mule and harness him with
all the accoutrements with which he was arrayed when I rode him in all
my glory and set my son Solomon upon him; and taking Nathan the prophet
with you and Benaiah the captain and all my most loyal chiefs and
knights, ride to the tabernacle of the Lord in Zion[337] and there
anoint my son Solomon king. Then take my own trumpet and let it be
sounded throughout the city with a festive sound to proclaim that
Solomon is king by the will of God and David’s choice. After that you
shall bring my son Solomon to me that I may welcome the newly appointed
king to my throne.” When David had ceased speaking, Zadoc the bishop did
all those things that the king had commanded. And when Solomon returned
arrayed in all the tokens of royalty, David rose to receive him, bowed
before him, and blessed him in these words: “Praise be to Thee, O God,
that Thou wert pleased to exalt me from my low estate to such high
honors as I now enjoy, and hast helped me in many perils, and now after
much trouble and long toil hast brought me the consolation that mine
eyes should behold the one sprung from my loins whom Thou hast Thyself
chosen to sit in the seat of honor to which Thou didst formerly appoint
me, according to Thy promises, O Lord. Now I pray Thee, O Lord, give
this young man David’s glory and understanding in double and threefold
measure, make him a perfect ruler to govern Thy holy people according to
Thy will.” Then David kissed Solomon and said to him: “The God Who rules
the heavens multiply peace to you above all the kings upon earth and
give you blessings and the fruits of earth and perfect happiness.”[338]
When he had ended this speech and benediction, David said to Solomon:
“Because I find that God has given you wisdom and understanding, I
charge you to govern wisely and justly, though somewhat severely, lest
the kingdom should seem to be lacking in government because of your
faint-heartedness. But temper the severity of punishment, lest you be
thought too stern and merciless. Remember your kinsman Joab, however,
who has served me long and with much labor; but it is not fitting that
the sinful deeds which he has committed should follow him to hell: for
he slew two excellent captains who were in my peace, Abner and Amasa,
who had served King Saul with great fidelity. And there are many others
whom he slew in his overweening pride, but not in lawful chastisement.
And it is better to let him suffer a brief punishment here than that he
should be lost eternally because of these crimes. Keep also my promise
to Shimei, though he cursed me when I fled from the violence of your
brother Absalom; but keep it in such a way that he will be reminded to
do penance for his misdeeds, lest the curse be forever upon his head
which he incurred when he cursed me an innocent man. Let kinship temper
your wrath against your brother Adonijah, if you see that he regrets his
treasonable uprising against his father. Remember that the bishop
Abiathar lost his father and all his kinsmen, because he gave me food,
when I came to Nob a fugitive from the face of King Saul. Abiathar
deserves well for this, too, that he followed me and bore the ark of God
before me, when I fled from the face of your brother Absalom. But do not
forget to give him a reminder to repentance for joining your brother
Adonijah in treasonable designs against me, lest this offence should
follow him to his death. Be manly, strong, and severe, but with
moderation. Do the will of God in all things, and both temporal and
eternal joys shall be added to you.”[339]
Footnote 337:
Error for Gihon.
Footnote 338:
On the subject of Adonijah’s rebellion and Solomon’s triumphant
accession see _I Kings_, i. The author has used little more than the
outline of the story as given in the Bible.
Footnote 339:
Cf. _I Kings_, ii, 1-11. In the Biblical story David’s charge to
Solomon comes after the day of Solomon’s accession, and not, as the
author has it, during the day.
Then said David to Zadoc the bishop and Nathan the prophet: “Go now and
prepare a banquet and lead King Solomon into my hall and let him sit in
my high-seat amid festive joys.” And they did everything as David bade
them. But when Adonijah’s feast was ended, the guests heard singing and
piping and all forms of merriment, as if a new joy had come into the
city. When Adonijah asked what the merry-making signified, whether the
rejoicing was in his honor or new tidings had come, it was told him that
David had himself given Solomon his title and all the royal honors and
had chosen him to be king; and that Solomon was already hallowed as king
and sitting upon David’s throne in festive raiment; and that all the
people rejoiced in the news as on a merry holiday. When Adonijah heard
this report, great terror came upon him and all those who were with him
in this conspiracy, and they fled every man to his house. But Adonijah
fled to the tabernacle of the Lord and laid his hand upon the sacred
altar, as if taking vows of chastity and service in God’s holy
tabernacle. Thereupon he sent a man to the king, saying: “Here shall I
die, unless my lord King Solomon will promise and assure me that he will
not slay me, his servant, for the evil that I have done.” Then King
Solomon replied: “Adonijah is my brother by kinship; therefore I will
gladly spare him, if he will show true repentance for stirring up
treason and rebellion against his father David; and I will bear this
burden with him before God on the condition that he must always continue
loyal, humble, and free from deceit. But if any treasonable ambitions be
found in him, he may expect a swift revenge to come upon his head. Let
him now go home to his possessions and enjoy them as long as he keeps
what is now decreed.”[340]
Footnote 340:
Cf. _I Kings_, i, 41-53.
When the hour of David’s death was approaching, Solomon frequently
visited his father; and when the king had departed this life, he mourned
for him many days, he and all the lords in the kingdom; and he buried
him with every form of royal pomp and at a vast outlay. But after
David’s death, Adonijah begged Bathsheba the queen to ask King Solomon
to give him Abishag to wife. The facts respecting Abishag were these:
when King David grew old, chills entered into his flesh, so that clothes
were not sufficient to keep him warm; Abishag was a young virgin, the
fairest maid in the kingdom and of the best and noblest family; she was
brought to King David’s bed to lie close to him and warm him and cherish
him, in the hope that the king might draw warmth from her soft and
blossoming form and from his desire for the fair virgin. David loved her
highly with a perfect affection, but as a foster-mother, not as a wife.
And for this reason Abishag won such great honor that she came to be
regarded as the first queen and she ranked above all the other queens in
the eyes of the people; and thus her dignity was sanctified by David’s
embraces. But Adonijah had a purpose in seeking this marriage after
David’s decease, for he hoped in this way to obtain the kingship by
deceitful intrigue; inasmuch as all the people would say, if he married
Abishag, that he was most worthy to sit on David’s throne who was most
worthy to mount his bed and lie in the arms which David had hallowed
with his very self. He also presumed, as seemed reasonable, that the
brothers and all the kinsmen of Abishag would rather have him as king,
if she were his, than a man who was not bound to them in this way. Queen
Bathsheba undertook Adonijah’s errand and afterwards went to seek an
interview with her son King Solomon. As soon as she had entered the
royal hall, the king rose to meet his mother and led her to a seat at
his side. Then the queen revealed her errand, speaking thus: “I have a
little favor to ask of you, but I will not reveal the request before you
promise to grant it.” The king replied: “You are my mother, and I cannot
refuse what you wish to ask; and I surely intend that you shall have
what you have come to ask for. But it surely behooves you to keep in
mind that you should ask only for what I may freely grant.” Then said
Bathsheba the queen to the king: “I have come to ask you to give your
brother Adonijah Abishag to wife.”
Then King Solomon replied in great wrath: “What is at the bottom of this
request that Abishag be given to Adonijah? If you prefer that he should
have the kingship rather than I, then ask the kingdom for him; for you
know that my brother Adonijah is older than I and once assumed the royal
title, being chosen by the chief lords before my father had appointed me
to be ruler in obedience to the will of God. Joab the most powerful of
the lords and captains and Abiathar the bishop have evidently continued
plotting with him even to this day. Abishag is of the noblest kinship in
the city and the whole realm; furthermore, she is honored by all as the
first queen because of the care that she gave my father in his old age.
If she is given to Adonijah to be his wife, the people will regard him
as most worthy to sit in David’s seat, since he is thought worthy to lie
in the bed and in the arms in which David himself lay. Now when Adonijah
had committed treason against his father, I offered to share the
responsibility for his sin before God because of our kinship. But now he
has repeated and trebled the treason against me, his brother, which he
first committed against his father. Therefore I swear by the God Who has
placed me on David’s throne that Adonijah shall suffer for his guilt, as
shall every one of the others who are with him in this traitorous
project.” Then King Solomon said to Benaiah the captain: “Go and slay my
brother Adonijah, for I would rather have him suffer a swift penalty
here, such as the rules of the holy law provide for treason against
one’s lord, than to have him carry a traitor’s guilt to hell. Slay also
Joab my kinsman, for twice he committed vile offences against King
David, when he slew Abner and Amasa, two renowned captains, though they
were in David’s peace and protection. But his third and greatest crime
is this, that he was traitor to David when he gave Adonijah the royal
title; surely he will be lost forever in the world to come, unless he
shall do penance in this world by suffering a lawful punishment.”[341]
Footnote 341:
Cf. _I Kings_, ii, 13 ff.
In this case King Solomon gives clear proof that it is quite permissible
to break vows and promises, if what has been asked or granted is
contrary to what is right. He granted what his mother Bathsheba the
queen had come to request before he knew what it was; but as soon as he
was aware that the prayer was a perilous one, he slew the man who had
originally made the request. Benaiah did as King Solomon commanded and
slew Adonijah. But just as Joab the captain and Abiathar the bishop had
shared in the plans to give Adonijah the royal title, they also had a
share in his plan to ask for Abishag to wife; and when they heard of
Adonijah’s death, they foresaw their own destruction. Benaiah seized
Abiathar the bishop and led him before King Solomon; but Joab fled to
God’s tabernacle and laid his hand upon the sacred horn of the altar, as
if taking vows of chastity and service in God’s holy tabernacle. Benaiah
came to God’s sanctuary and said: “Come forth, Joab, the king commands
you to come forth out of God’s tabernacle.” But Joab replied: “I have
come hither into God’s protection, and I will suffer death here, if I
cannot remain in security.” Then Benaiah reported his answer to the king
through his messenger; and when the messenger came before the king
bringing the bishop Abiathar and related all these things, King Solomon
said to him: “Give my command to Benaiah to slay Joab wherever he be
found, for his deeds and the decrees of the sacred law slay him and not
we.” Benaiah did as King Solomon commanded and slew Joab where he then
stood.[342]
Footnote 342:
Cf. _I Kings_, ii, 28-34.
But the king spoke in this wise to the bishop Abiathar: “You know that
you have deserved death according to the rules of the holy law; but
whereas you lost your father and all your kinsmen in Nob in a single
day, because your father had given my father David food, and whereas you
also bore the ark of God before my father when he fled before the face
of my brother Absalom, therefore it is right that for once you should
profit from this and not suffer a sudden death. And for this once you
shall purchase your life on the following terms, which you must keep as
a constant reminder that you owe penance for the treason which you
committed against David: go now to your own fields and abide there as a
husbandman and enjoy all your possessions, on the condition, however,
that you remain a tiller of the soil. But if you ever stretch forth your
hand to perform any priestly service or office, the righteous penalty of
the sacred law shall surely come upon your head.”[343] Abiathar went
home and did as the king commanded and lived many days; but Shimei died
three years later, because he failed to keep what had been commanded, as
we have already told.
Footnote 343:
Cf. _I Kings_, ii, 26-27.
------------------------------------------------------------------------
LXVII
WHY SOLOMON BROKE HIS PROMISE OF PEACE
AND SECURITY TO JOAB
_Son._ There are still a few points which, it seems to me, I have not
examined sufficiently. How did it occur to Solomon to break peace with
Joab, seeing that he had fled into God’s protection and into the house,
the only one in all the world, that was dedicated to God? Churches have
now been built in almost every part of the world, and it is considered
an evil deed to slay a man who has sought sanctuary. But I have thought
that the honor of God’s holy house would be the more zealously guarded
the fewer such houses were. Another matter which I wish to ask about is
this: how did it occur to Solomon to promise what his mother might
request and then to break his promise? I should have thought that a wise
man like Solomon would have ascertained what the request was likely to
be before he gave his promise, and thus avoid recalling his promise, if
the request were not to his liking.
_Father._ I stated in an earlier speech that he who makes a request
should be discreet and ask such things only as are proper and may be
freely granted; and all those favors that are wisely asked and granted
in like manner ought to remain valid and undisturbed. But Solomon set a
good and profitable example in this case, when he wisely withdrew the
gift that his mother had indiscreetly requested, though he had already
granted it. The following example which is evil and belongs to a much
later date was set by Herod: once when he was feasting in Galilee he
promised to give his step-daughter whatever she might ask; and on her
mother’s advice she demanded the head of John the Baptist.[344] Herod
knew that John was an innocent and holy man and deeply regretted that he
had made this promise. But his repentance bore no fruit, inasmuch as he
was not careful to withdraw the gift wisely which she had requested
foolishly; nay more, he did the evil deed that she had suggested.
Consequently all were destroyed, the women because of their request and
Herod because of his gift. King Solomon, however, thought it better to
face his mother’s wrathful temper for refusing wisely what he had
promised hastily, than to suffer the injury that follows the great crime
of allowing foolish and sinful petitions. On the other hand, you should
understand clearly that it is never proper for a man to be fickle in
promises, and the greater the man, the less fitting it is. But no man is
allowed to grant anything that may give rise to crime and sin, even
though he has already promised to do so.
Footnote 344:
Cf. _Matthew_ xiv, 1-12; _Mark_, vi, 16-29.
------------------------------------------------------------------------
LXVIII
A DISCUSSION OF PROMISES: WHEN THEY MUST BE KEPT
AND WHEN THEY SHOULD BE WITHDRAWN
_Son._ Now I wish to ask you to tell me somewhat more clearly how far
one should keep what he has pledged and how far he may refuse to carry
out what he has promised.
_Father._ When a lord is asked to grant a favor and the meaning of the
request is made clear to him, he ought to ponder carefully what it is
that he is asked to do and whether it will bring him injury or honor. If
he sees that he can grant it without damage to himself, he ought next to
consider the person to whom he is to give what has been asked, and how
much may be given in each case, lest he should have an experience like
that of Herod, which has already been related. For Herod did not
consider fully the merits of the one who made the request, or the
occasion, or how much he ought to give. There was this difficulty, too,
in Herod’s case, that he was drunk when he made the promise; he had made
a great banquet for all his lords, and he failed to consider the
occasion; for it was not proper for him to make gifts while drunk, since
one who is drunk will rarely be moderate in making gifts. He also failed
to observe moderation in this, that he gave such an unusual gift to his
step-daughter, a woman who was not of his kin, for he spoke in these
terms: “Whatsoever you ask I will give you, though you ask half of my
kingdom.” You will observe from this that he was half-mad from drink
when he spoke, for his step-daughter had honored him merely by beating
the drum before him, and her music was entitled to a much smaller reward
than the one promised. Nor was it fitting for him to leave the form of
the request as well as of the gift to the tongues of others, as he did
when he spoke as follows: “Whatsoever you ask you shall have, though you
ask half of my kingdom.” But if he had spoken in this wise: “Whatever
you ask with discretion and in moderation you shall receive, if I can
give it,” then he would have spoken wisely and well, and it would have
remained with him whether to grant or to refuse.