and thirtieth chapters, and which constitute the fourth part, are supposed to have been selected from a much greater number by the men of Hezekiah; that is, by the prophets whom he employed to restore the service and the writings of the church, as Eliakim, and Joah, and Shebnah, and probably Hosea, Micah, and even Isaiah,' who all flourished in the reign of that monarch, and doubtless cooperated with his endeavours to re-establish true religion among the Jews. These proverbs, indeed, appear to have been selected by some collectors after the time of Solomon, as they repeat some which he had previously introduced in the former part of the book."

The fifth part contains the prudent admonitions which Agur, the son of Jakeh, delivered to his pupils, Ithiel and Ucal; these are included in the thirtieth chapter. It contains also the precepts which the mother of Lemuel delivered to her son, as described in the thirty-first chapter.

Concerning these persons whose works are annexed to those of Solomon, commentators have entertained various opinions. The original words which describe Agur as the author of the thirtieth chapter, might be differently translated;" but admitting the present construction as most natural and just, we may observe, that the generality of the fathers and ancient commentators have supposed, that under the name of Agur, Solomon describes himself, though no satisfactory reason can be assigned for his assuming this name. Others, upon very insufficient grounds, conjecture that Agur and Lemuel were interlocutors with Solomon; the book has no appearance of dialogue, nor is there any interchange of person: it is more probable, that though the book was designed principally to contain the sayings of Solomon, others might be added by the men of Hezekiah; and Agur might have been an inspired writer, whose moral and

Vid. R. Moses Kimchi.

m Comp. chap. xxv. 24, with xxi. 9; xxvi. 13, with xxii. 13; xxvi. 15, with xxix. 24; xxvi. 22, with xviii. 8, &c.

n They might be translated, the words of the collector. In the Septuagint, where this chapter is placed immediately after the twenty-fourth, we read instead of the first verse, τα δε λεγει ὁ ἀνηρ τοις πιστεύουσι Θερ: και παυομαι : “ Thus speaketh the man to those who believe in God, and I cease."

Vid. Lowth's xviiith Prælect. and Calmet.

P The second and third verses, though they tend, as well as the eighth, to prove that the chapter was not written by Solomon, yet by no means invalidate the author's claim to inspiration, who here decribes himself as devoid of understanding before he received the influx of divine wisdom. In the Septuagint, the third verse expresses a sense directly contrary, eos δεδιδαχε με σοφιαν και γνωσιν ἁγιων έγνωκα : "God hath taught me wisdom, and I have learnt the knowledge of the saints."

proverbial sentences (for such is the import of the word massa, rendered prophecy) were joined with those of the wise man, because of the conformity of their matter. So likewise the dignity of the book is not affected, if we suppose the last chapter to have been written by a different hand; and admit the mother of Lemuel to have been a Jewish woman, married to some neighbouring prince; or Abiah, the daughter of the high-priest Zechariah, and mother of king Hezekiah; since, in any case, it must be considered as the production of an inspired writer, or it would not have been received into the canon of scripture. But it was perhaps meant, that by Lemuel we should understand Solomon; for the word which signifies one belonging to God, might have been given unto him as descriptive of his character, since to Solomon, God had expressly declared that he would be a father.'

Dr. Delany, who was a strenuous advocate for this opinion, declares that he took great pains to examine the objections that have been alleged against it, and assures us that they are such as readers of the best understanding would be little obliged to him for retailing, or refuting. One of the chief objections, indeed, rather confirms what it was intended to destroy. The mother of Lemuel thrice calls her son, Bar, a word nowhere else used throughout the Old Testament, except in the twelfth verse of the second psalm; but this rather proves that Lemuel must have been designed to imply Solomon, because his father is the only person who uses the word." Dr. Delany then conceives that the mother of Lemuel was Bathsheba, and that the commendation annexed was designed for her, and he vindicates her character as deserving the eulogium. Should some circumstances in the description, however, be judged inapplicable to her, there is no reason why we should not conceive a general character to have been intended. It appears, then, upon a collective consideration, that the greatest part of the book was composed, and perhaps digested, by Solomon himself; that some additions

WD. Prov. xxx. 1; xxxi. 1. Vid. R. Nathan. Prov. iv. 3, 4. 2 Sam. vii. 14.

2. Bar, in the Chaldee, signifies a son. David might have used it in that sense as well as Bathsheba in this book; for we

know not how early foreign expressions (if it be one) might have been adopted

X

into the Hebrew language.

" Vid. Delany's Life of David, book iv. chap. 21. and Calmet.

* Vid. also Bedford, p. 607. Calmet and Locke, who are of the same opinion. Prov. iv. 3. Bathsheba is by some supposed to have been endued with the spirit of prophecy. Vide chap. xxxi. 1.

were made, principally from the works of Solomon, by the men of Hezekiah; and that the whole was arranged into its present form, and admitted into the Canon by Ezra. It is often cited by the evangelical writers; and the work, as it now stands, contains an invaluable compendium of instructions. It is supposed to have been the production of Solomon when arrived at maturity of life; when his mind had multiplied its stores, and been enlarged by long observation and experience. It was probably written before the book of Ecclesiastes, for it seems to be therein mentioned."

Solomon was born about A. M. 2971. He succeeded David about eighteen years after, and enjoyed a prosperous reign of near forty years. Under his government, the kingdom was remarkable for its well regulated economy, and its extensive commerce. It was so enlarged by his conquests and prudent management, that "he reigned over," or made tributary, "all the kings from the river (Euphrates) even to the land of the Philistines and the borders of Egypt." Illustrious men were attracted from all parts by his fame for wisdom and magnificence. The son of Sirach said of him, that he was "a flood filled with understanding, that his soul covered the whole earth, and that he filled it with dark parables." The high reputation, indeed, which he enjoyed, occasioned many spurious writings to pass under the sanction of his name; as the Psalter, as it is called, of Solomon, which consists of eighteen Greek psalms, and which was probably the work of some Hellenistical Jew, who might have compiled it from the writings of David, Isaiah, and Ezekiel.f Another book, likewise, entitled the Cure of Diseases, mentioned by Kimchi; the Contradictions of Solomon, condemned by pope Gelasius; and his Testament, cited by M. Gaumin; with five

e

e The Hellenistical Jews were Jews dispersed in foreign countries, who spoke the Greek language.

f This Psalter, which, like most of the Hellenistical works, is full of Hebraisms, was copied from an ancient Greek manuscript in the Augsburg library by Andrea Scotto, and published with a Latin version by John Lewis de la Cerda. Vid. Calmet. Pref. Gen. sur les Pseaumes. These Psalms appear, from the index at the end of the New Testament, to have been formerly in the Alexandrian manuscript, though they have been lost or torn from thence.

other books, mentioned by Alfred the Great in his Mirror of Astrology; and four named by Trithemenus, which savour of magical invention, are probably all spurious; as well as the letters which he is said to have written to Hiram, and Hiram's answers, though Josephus considers these last as authentic. The magical writings that were attributed to Solomon, were so assigned in consequence of an idea which prevailed in the East, that Solomon was conversant with magic: an idea derived, perhaps, from the fame of those experiments which his physical knowledge might have enabled him to display, but which, however obtained, certainly prevailed; for we learn from Josephus, that many persons, when charged with the practice of magic, endeavoured to justify themselves, by accusing Solomon of using charms against diseases, and of forming conjurations to drive away demons. Josephus relates, also, that one named Eleazar drove away several demons, in the presence of Vespasian, by means of a ring, in which was enclosed a root, marked, as was said, by Solomon; and by pronouncing the name of that monarch: and, amidst the superstitious notions that long afterwards continued to delude the Eastern nations, we find such imaginary influence over evil spirits ascribed to the name of Solomon.

h

The Septuagint and other versions of this book differ occasionally from the Hebrew original, and contain indeed more proverbs, some of which are to be found also in the book of Ecclesiasticus. The order likewise of the poetical book is different in the Septuagint and in some manuscripts, where the metrical books run thus-Psalms, Job, and Proverbs.

OF THE BOOK OF ECCLESIASTES;

OR, THE PREACHER.

THIS book was unquestionably the production of Solomon, who, for the great excellency of his instructions, was emphatically styled "the Preacher." It is said by the Jews to have been

Joseph. Antiq. lib. viii. cap. 2. Josephus grounds the authenticity of these letters on Jewish and Tyrian records; but besides other suspicious circumstances, Hiram is represented as speaking of Tyre as an island; whereas old Tyre, which

was contemporary with his period, was situated on the continent.

b Vid. Joseph. Antiq. lib. viii. cap. 2. i Codex Alexand. Vid. Grabe in Prolog. cap. 1. §. 2. Melito apud Euseb. Eccles. Hist. lib. iv. cap. 26, &c.

written by him, upon his awakening to repentance,a after he had been seduced in the decline of life to idolatry and sin; and if this be true, it affords valuable proofs of the sincerity with which he regretted his departure from righteousness. Some, however, have ascribed the work to Isaiah. The Talmudists pretend that Hezekiah was the author of it; and Grotius, upon some vague conjectures, conceives that it was composed by order of Zerubbabel. But we shall be convinced that it should be assigned to Solomon, if we consider that the author styles himself "the son of David, the king in Jerusalem;" and that he describes his wisdom, his riches, his writings, and his works, in a manner applicable only to Solomon; as also that the book is attributed to him both by Jewish and Christian tradition. The foreign expressions, if they really be such, which induced Grotius to consider the book as a production subsequent to the Babylonish captivity, might have been acquired by Solomon in his intercourse and connection with foreign women.' But the style of the work must have often occasioned the introduction of unusual words. The later Jews are said to have been desirous of excluding it from the Canon," from some contradiction and improprieties which they fancied to exist, by not considering the scope and design of the author: but when they observed the excellent conclusion, and its consistency with the law, they allowed its pretensions. There can, indeed, be no doubt of its title to an admission: Solomon was eminently distinguished by the illumination of the divine spirit, and had even twice witnessed the divine presence. The tendency of the book is excellent, when rightly understood; and Solomon speaks in it with great clearness of the revealed truths of a future life, and universal judgment.

a Seder Olam Rabba, c. 15. p. 41. Hieron. in Eccles. i. 12. Vid. also chap. ii. 10; vii. 26.

R. Moses Kimchi. R. Gedalias in Schalsch Hakkab. fol. 66.

c Bava Bathra, c. 1. f. 15. The Talmudists suppose Hezekiah to have produced, or compiled, the three books of Solomon, as likewise the book of Isaiah. Vid. Peters's Pref. to Dissert. on Job, 8vo. edit. d Grot. in Eccles.

8 Maimon. More Nevoch. par. ii. c. 67. Of the words produced as foreign by Grotius, all are now allowed to be genuine Hebrew, except two: viii. 1, wa, x. 8,

, which were, perhaps, Arabic or Chaldaic expressions in use in the time of Solomon. Vid. Calovius.

h Maimon. More Nevoch. p. ii. c. 28. Madrash Cohel. s. 14. Aben-Ezra, Eccles. vii. 4. Hieron. in Eccles. xii. 12. Gemar in Pirke Abboth, f. 1. col. 1. Some ab

e Chap. i. 1, 12, 16; ii. 4-10: vii. 25 surdly imagined, that Solomon maintained

−28; viii. 16; xii. 9.

f 1 Kings xi. 12.

the eternity of the world, in ch. i. 4.

i 1 Kings iii. 5; ix. 2; xi. 9.