Solomon

A Biblical Philosophy of Art and the Celebration of Creation

by

Artistic activity can be a celebration of God’s creation, drawing on motifs and patterns found in the created order. The description of the decorative work of Solomon’s temple (1 Kings 6–7) contains examples of such borrowing. The interior walls, of cedar overlaid with gold, were engraved with gourds, open flowers, palm trees, and cherubim. In the inner sanctuary stood two cherubim, carved from olive wood and covered with gold; here was placed the ark of the covenant, which had been made along with the Mosaic tabernacle (Exod. 25:10–22) and also had two cherubim of hammered gold on its cover. The lampstands were probably similar to that of the tabernacle, which was of hammered gold with cups shaped like almond blossoms (Exod. 25:31–36).

Similar designs were found on the doors to the inner and outer sanctuaries, and the linen veil of the inner sanctuary, like that of the tabernacle, had cherubim worked into it (2 Chron. 3:14). Framing the great outer door of the temple were two freestanding columns; the Bible does not ascribe any function to them, so we must assume they were purely decorative, adding to the august dignity of the house of the Lord. Their bronze capitals were “in the shape of lilies” (1 Kings 7:19), set over pomegranates, and festooned with chain-work. Next to the temple stood the bronze “sea,” a water reservoir set upon four rows of three oxen, each facing one of the cardinal directions; under the edge of the sea, which was “like the rim of a cup, like a lily blossom” (1 Kings 7:26), was a border of gourds. The lavers, where the priests washed, stood on frames decorated with lions, oxen, and cherubim. The vestments of the high priest, as described in the directions for the construction of the tabernacle, which preceded the temple (Exod. 28), included the breastpiece decorated with twelve precious gems and the robe with a hem of golden bells alternating with blue, purple, and scarlet pomegranates.

In this way, the visual imagery of the Solomonic sanctuary replicated motifs from the created order of plant and animal life. But these motifs are not actually flowers, lions, trees, or pomegranates but representations of them: blossoms engraved in gold, bulls cast in bronze, pomegranates colored blue. In other words, art is artificial, the result of the application of a humanly conceived design and human skills to materials found in the “natural” state.

Of special interest are the cherubim in the inner sanctuary, or “Holy of Holies,” and on the ark of the covenant. The Bible does not describe the appearance of these symbols. Their function, however, was to represent the throne of the Lord of Hosts, Yahveh tzƒva’ot, the name of the Lord as Israel’s King and leader in battle; in several places, he is referred to as dwelling “above” or “between the cherubim” (Exod. 25:22; 1 Sam. 4:4; Pss. 80:1; 99:1; Isa. 37:16).

Archaeology has revealed that the thrones of ancient rulers, such as the Assyrian kings of Nineveh, were often flanked by guardian figures in the form of a winged creature with the head of a man and a body with features of the lion and the ox. This composite motif resembles the four “living creatures” of Ezekiel’s vision and the Revelation to John, and we note that there were actually four cherubim in the temple in addition to those carved on the walls and doors. If the biblical cherubim resembled the “living creatures,” we see in them a masterful artistic transformation of imagery found inanimate life, centrally placed within the symbolism of the house of God.

Biblical worship thus may incorporate artistic motifs drawn from a creation God pronounced to be “very good” (Gen. 1:31; the Hebrew word can have the sense of “beautiful”). The appropriate use of such imagery can be an affirmation of the supreme authority of God the Creator, in the conviction that “the earth is the Lord’s and everything in it” (Ps. 24:1). On the other hand, when the motivation to glorify the Lord is lacking, such usage can be a worship and glorification of “the creature rather than the Creator” (Rom. 1:25 nasb). This is why the bronze serpent, a work of art created by Moses at the Lord’s command (Num. 21:8–9), eventually had to be destroyed in a reform of King Hezekiah (2 Kings 18:4), in the same manner as all idols and images originating in polytheistic worship outside God’s covenant.

The Solemn Assembly in Ancient Israel

by

In ancient Israel, the solemn assembly was a special occasion solemnizing the completion of a feast, or a penitential assembly of the people under threat of national disaster. It was marked by cessation from work and fasting or prayer.

The solemn assembly was the gathering and sanctifying of the community of Israel for a solemn occasion. It was used in the technical sense as the eighth day of the Feast of Booths (Lev. 23:36; Num. 29:35; Neh. 8:18) and the seventh day of Passover (Deut. 16:8). In both instances, the people were instructed to “do no work” on this day, for they were in a state of ritual holiness. At the dedication of the temple, Solomon proclaimed a solemn assembly on the eighth day, “for they had celebrated the dedication of the altar for seven days and the festival for seven days more” (2 Chron. 7:9). For a quite different purpose, Jehu ordered the people to “call an assembly in honor of Baal” (2 Kings 10:20). He used the occasion to complete his purge of Baal worshipers from the land of Israel by massacring those who had gathered.

In contrast to the above-mentioned feast days, the solemn assembly was also convened for special days of fasting. When a locust plague threatened the land, Joel exhorted Israel to “declare a holy fast; call a sacred assembly. Summon the elders and all who live in the land to the house of the Lord your God, and cry out to the Lord” (Joel 1:14; cf. 2:15).

Amos and Isaiah discredited these solemn assemblies sanction (Isa. 1:13; Amos 5:21) because the people did not do justice in the land. As Isaiah charged, “even if you offer many prayers … your hands are full of blood” (Isa. 1:15).

Although not mentioned in connection with the worship of the New Testament church, the concept of the solemn assembly has been retained in the Christian tradition, especially in the Ash Wednesday service of the liturgical churches. Some nonliturgical churches, particularly among Southern Baptists, are restoring the solemn assembly as a weekend emphasis on church renewal.

Israelite Worship from Solomon to the Exile

by

Although Solomon completed and dedicated the temple, the foreign influences and faulty civil policy that set in during his reign eventually led to the demise of the Israelite commonwealth.

David’s son and successor to the throne was Solomon. During his reign Solomon continued to focus on the cultic worship of the temple, adding to the edifice ornamentation of such glory and splendor that all who visited Israel marveled at its beauty. Solomon emphasized beautifying the temple not only because he was dedicated to the worship of Yahweh and desired to show his gratitude, but because he had also begun to be influenced by surrounding foreign powers. The temple and its ornamentation were a sign to foreigners of the wealth and cultural strength of Solomon’s court. Scripture attests to these foreign influences during the reign of Solomon. This accentuated the syncretistic tendency that the Israelites had been dealing with since they first covenanted to be the people of Yahweh. Solomon often allowed civil policy to dictate ecclesiastical practices. He married foreign wives in order to establish alliances. These wives brought their alien gods into his courts (1 Kings 11:1–8).

The foreign influences from within the country cumulatively resulted in disaster. The northern kingdom’s destruction (722 b.c.) and the demise of the southern kingdom, including Jerusalem and the temple (587 b.c.), were viewed by the postexilic writers in light of the corrupt worship practice that had infiltrated the practices ordained by Yahweh. The religion of Israel before the Exile is depicted as a headlong, spiraling decline leading to disaster. Ahab had allowed Jezebel’s Sidonian influences to foster idolatry and despotism (1 Kings 16:32). Intermarriages between Jezebel’s family and the southern kingdom continued to spread the destructive influences. The situation was so severe and irreversible that it necessitated the destruction of both kingdoms, the temple, and the city of Jerusalem to reestablish the pure remnant of Yahweh’s chosen. The essentials of worship had been lost.

The Word of God, prayer, praise, confession, and forgiveness had become empty rituals that had lost the inner meaning and therefore impeded access to Yahweh.

PONDERING ECCLESIASTES

by

“‘Meaningless! Meaningless!’ says the Teacher. ‘Utterly meaningless! Everything is meaningless.’” (Ecclesiastes 1:2)

Wow, thanks a million for those inspiring, uplifting words, Solomon!

Welcome to Ecclesiastes, perhaps one of the most misunderstood books found in the Bible! I just completed a reading of this “mysterious” chronicle of life’s perplexities as penned by the son of King David. Ecclesiastes is part of what theologians call wisdom literature. This fascinating book helps us look at the repetitiveness of life from the standpoint of eternity: Apart from God, life is fleeting and futile.

If I were to summarize Ecclesiastes it would be something like this:

  1. Life events often seem random.
  2. Nevertheless, we are to enjoy life to the fullest — it is God’s gift.
  3. Wise people live for God, knowing they are accountable to Him.

I think the oft-repeated words “Meaningless! Meaningless!” (“Vanity” reads the King James and New American Standard translations) are what really throws us! This word “meaningless” comes from the Hebrew word “hebel”, a metaphorical term peppered throughout the book referring to that which is perplexing, fleeting, without real substance, lasting value, permanence or significance.

Here’s the key to understanding Ecclesiastes: Since “hebel” (“meaningless”) has various nuances of meaning, we simply need to understand how Solomon is using the term in each specific context. With this understanding in mind, I want to encourage you to read this wonderful book, perhaps a chapter a day. You will be led and blessed of God as you contemplate then carry out His counsel!

Solomon concludes his pondering (12:13-14) with this imperative no one can possibly misunderstand: “Now all has been heard; here is the conclusion of the matter: Fear God and keep His commandments, for this is the duty of all mankind. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil.”

The Ryrie Study Bible concludes a study of Ecclesiastes with this helpful summary: “God has not told man how to comprehend all the frustrating futilities of life, but He has instructed man to enjoy life as His gift (2:24), to make the most of every opportunity (9:10), and to live life with reverence toward God (12:13), accompanied by an awareness of future judgment (12:14). Solomon learned to live with life’s paradoxes by maintaining a proper attitude toward life and God.”

MUSINGS ON PROVERBS

by

For “some reason” my Bible was opened this morning at the beginning of Solomon’s Book of Proverbs. As I glanced at some introductory notes I’d written in the margins of the first few pages, it seemed the Lord was prompting me to share some insights concerning this most wonderful, insightful, encouraging book! If you’ve been wondering where to read next in your Bible, perhaps Proverbs will be your next stop!

Weaving its way throughout Proverbs is the theme of “Wisdom for Living” — perhaps best summarized in 1:7 (Solomon’s very first instruction!): “The fear [reverence] of the LORD is the beginning of knowledge…” Of course 3:5-6 are also great summary verses: “Lean on, trust in, and be confident in the Lord with all your heart and mind and do not rely on your own insight or understanding. In all your ways know, recognize, and acknowledge Him, and He will direct and make straight and plain your paths.”

Proverbs comes under the Biblical category of wisdom literature and emphasizes practical living before the face of God. The book is filled with distinctive maxims and adages — general principles that are usually (but not always) fulfilled this side of heaven. For instance: The righteous suffer while the wicked seem to prosper and enjoy great blessing. But, ultimately, rewards and punishment will be fulfilled in the new heaven and earth.

Very importantly: The verses in Proverbs are not unqualified promises — unless they overlap with promises found elsewhere in Scripture! Broadly speaking, Proverbs are principles to live by, not unqualified promises to count on (e.g. 22:6). As Dr. Charles Caldwell Ryrie has noted in his study Bible (The Ryrie Study Bible): “Proverbs are sayings taken from everyday life intended to serve as practical guidelines for successful living… The purpose of Proverbs is that the reader might know wisdom and allow it to govern his or her life.”

I recall Billy Graham saying he read a chapter a day out of Proverbs. When he finished, he’d simply start over. I’d say his life turned out pretty well, wouldn’t you? Of course, most of us are not called to public ministry, much less one of Billy’s scope — but we all are called (blessed with the privilege!) to walk with God each day of our life. He has given us some great help on how to do that in the book of Proverbs!