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* Footnotes
- A.M. 2992, A.C. 1012.
*H And Hiram, king of Tyre, sent his servants to Solomon: for he heard that they had anointed him king in the room of his father: for Hiram had always been David's friend.
Ver. 1. Hiram. Josephus says, that the temple was built in the 11th year of this prince. He must therefore have been the son of David's friend, as the former had sent artificers to build David's house, (2 K. v. 11. C.) above 30 years before. But there may be a mistake in the number, as the Scripture evidently speaks of the same king; and Josephus had said before, "Hiram rejoiced exceedingly that Solomon had succeeded to the throne; (for he had been the friend of David) and he sent ambassadors to congratulate with him on his present felicity, by whom Solomon wrote," &c. The mutual letters of these kings were still preserved in the archives of Tyre; and this author confidently appeals to them, as he deems it "impious to insert any fiction" in his history. Ant. viii. 2. He quotes Dius and Menander; who asserted, that these princes proposed enigmas to each other; and that Hiram was obliged to pay a large sum of money, as he could not explain that which Solomon had proposed, &c. C. Ap. i. H.
*H Thou knowest the will of David, my father, and that he could not build a house to the name of the Lord his God, because of the wars that were round about him, until the Lord put them under the soles of his feet.
Ver. 3. Wars. Many interpreters assert that this was the real impediment, (Tostat, Salien, &c.) rather than the blood, which David had already spilt, 2 K. vii. and 1 Par. xxii. 8.
*H But now the Lord my God hath given me rest round about; and there is no adversary nor evil occurrence.
Ver. 4. Adversary. Lit. "Satan." Adad of Idumea, and another of Syria, and Jeroboam, began to molest Solomon, only towards the end of his reign. C. xi. 25.
* Footnotes
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2_Kings
7:13
He shall build a house to my name, and I will establish the throne of his kingdom fore ever.
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1_Paralipomenon
22:10
He shall build a house to my name, and he shall be a son to me, and I will be a father to him: and I will establish the throne of his kingdom over Israel for ever.
*H Give orders, therefore, that thy servants cut me down cedar trees, out of Libanus, and let my servants be with thy servants: and I will give thee the hire of thy servants whatsoever thou wilt ask: for thou knowest how there is not among my people a man that has skill to hew wood like to the Sidonians.
Ver. 6. Libanus. It belonged to Israel, since the victory of David, 2 K. x. 18. Solomon built some fortresses on the mountain. C. ix. 19. The cedar-trees grow chiefly towards Phenicia, above Biblos. They bear a great resemblance with fir-trees, and grow in a pyramidical form. The wood is hard and bitter, so that worms will not molest it. Hence it was much used in the temple of Ephesus, and in other large buildings; lacunaria ex eâ...propter æternitatem sunt facta. Vitruv. ii. 9. — Sidonians. It seems they were subject to the king of Tyre, or this was the common title of all the Phenicians. C.
* Summa
*S Part 3, Ques 10, Article 10
[II-II, Q. 10, Art. 10]
Whether Unbelievers May Have Authority or Dominion Over the Faithful?
Objection 1: It would seem that unbelievers may have authority or dominion over the faithful. For the Apostle says (1 Tim. 6:1): "Whosoever are servants under the yoke, let them count their masters worthy of all honor": and it is clear that he is speaking of unbelievers, since he adds (1 Tim. 6:2): "But they that have believing masters, let them not despise them." Moreover it is written (1 Pet. 2:18): "Servants be subject to your masters with all fear, not only to the good and gentle, but also to the froward." Now this command would not be contained in the apostolic teaching unless unbelievers could have authority over the faithful. Therefore it seems that unbelievers can have authority over the faithful.
Obj. 2: Further, all the members of a prince's household are his subjects. Now some of the faithful were members of unbelieving princes' households, for we read in the Epistle to the Philippians (4:22): "All the saints salute you, especially they that are of Caesar's household," referring to Nero, who was an unbeliever. Therefore unbelievers can have authority over the faithful.
Obj. 3: Further, according to the Philosopher (Polit. i, 2) a slave is his master's instrument in matters concerning everyday life, even as a craftsman's laborer is his instrument in matters concerning the working of his art. Now, in such matters, a believer can be subject to an unbeliever, for he may work on an unbeliever's farm. Therefore unbelievers may have authority over the faithful even as to dominion.
_On the contrary,_ Those who are in authority can pronounce judgment on those over whom they are placed. But unbelievers cannot pronounce judgment on the faithful, for the Apostle says (1 Cor. 6:1): "Dare any of you, having a matter against another, go to be judged before the unjust," i.e. unbelievers, "and not before the saints?" Therefore it seems that unbelievers cannot have authority over the faithful.
_I answer that,_ That this question may be considered in two ways. First, we may speak of dominion or authority of unbelievers over the faithful as of a thing to be established for the first time. This ought by no means to be allowed, since it would provoke scandal and endanger the faith, for subjects are easily influenced by their superiors to comply with their commands, unless the subjects are of great virtue: moreover unbelievers hold the faith in contempt, if they see the faithful fall away. Hence the Apostle forbade the faithful to go to law before an unbelieving judge. And so the Church altogether forbids unbelievers to acquire dominion over believers, or to have authority over them in any capacity whatever.
Secondly, we may speak of dominion or authority, as already in force: and here we must observe that dominion and authority are institutions of human law, while the distinction between faithful and unbelievers arises from the Divine law. Now the Divine law which is the law of grace, does not do away with human law which is the law of natural reason. Wherefore the distinction between faithful and unbelievers, considered in itself, does not do away with dominion and authority of unbelievers over the faithful.
Nevertheless this right of dominion or authority can be justly done away with by the sentence or ordination of the Church who has the authority of God: since unbelievers in virtue of their unbelief deserve to forfeit their power over the faithful who are converted into children of God.
This the Church does sometimes, and sometimes not. For among those unbelievers who are subject, even in temporal matters, to the Church and her members, the Church made the law that if the slave of a Jew became a Christian, he should forthwith receive his freedom, without paying any price, if he should be a "vernaculus," i.e. born in slavery; and likewise if, when yet an unbeliever, he had been bought for his service: if, however, he had been bought for sale, then he should be offered for sale within three months. Nor does the Church harm them in this, because since those Jews themselves are subject to the Church, she can dispose of their possessions, even as secular princes have enacted many laws to be observed by their subjects, in favor of liberty. On the other hand, the Church has not applied the above law to those unbelievers who are not subject to her or her members, in temporal matters, although she has the right to do so: and this, in order to avoid scandal, for as Our Lord showed (Matt. 17:25, 26) that He could be excused from paying the tribute, because "the children are free," yet He ordered the tribute to be paid in order to avoid giving scandal. Thus Paul too, after saying that servants should honor their masters, adds, "lest the name of the Lord and His doctrine be blasphemed."
This suffices for the Reply to the First Objection.
Reply Obj. 2: The authority of Caesar preceded the distinction of faithful from unbelievers. Hence it was not cancelled by the conversion of some to the faith. Moreover it was a good thing that there should be a few of the faithful in the emperor's household, that they might defend the rest of the faithful. Thus the Blessed Sebastian encouraged those whom he saw faltering under torture, and, the while, remained hidden under the military cloak in the palace of Diocletian.
Reply Obj. 3: Slaves are subject to their masters for their whole lifetime, and are subject to their overseers in everything: whereas the craftsman's laborer is subject to him for certain special works. Hence it would be more dangerous for unbelievers to have dominion or authority over the faithful, than that they should be allowed to employ them in some craft. Wherefore the Church permits Christians to work on the land of Jews, because this does not entail their living together with them. Thus Solomon besought the King of Tyre to send master workmen to hew the trees, as related in 3 Kings 5:6. Yet, if there be reason to fear that the faithful will be perverted by such communications and dealings, they should be absolutely forbidden. _______________________
ELEVENTH
*H Now when Hiram had heard the words of Solomon, he rejoiced exceedingly, and said: Blessed be the Lord God this day, who hath given to David a very wise son over this numerous people.
Ver. 7. Lord (Jehova) God "of Israel," as it is expressed, 2 Par. ii. 12. H. — This pagan prince adored and erected temples and altars in honour of Baal, Astarte, and Hercules; (Josephus, &c.) yet he did not hesitate to acknowledge the God of Israel, as he supposed that there was a god for each nation. See C. xx. 28. 4 K. xvii. 27. C. — Thus many think that they may serve the God of unity, by going to hear the sermons of men who preach a contradictory doctrine. The devil will be satisfied, if he can share the divine honours: but God will admit of no rival, nor can he sanction any but the true religion. H.
*H And Hiram sent to Solomon, saying: I have heard all thou hast desired of me; and I will do all thy desire concerning cedar trees, and fir trees.
Ver. 8. Fir-trees. Some take these to be another species of cedars, as they say fir is too slender and corruptible; (Martin, &c.) and Solomon had not asked for it, v. 6.; though he does in 2 Paral. ii. 8, where (H.) the word is translated archeuthina, "juniper-trees," by the Sept. and S. Jerom. C. — Beroshim, is rendered fir-trees by Pagnin; box or cedars, &c. by others. The precise import of the Heb. names of plants, animals, &c. is not sufficiently known. M. — Fir is use by the best architects. Virtuvius, ii. 9. C.
*H My servants shall bring them down from Libanus to the sea: and I will put them together in floats, on the sea, and convey them to the place, which thou shalt signify to me, and will land them there, and thou shalt receive them: and thou shalt allow me necessaries to furnish food for my household.
Ver. 9. There. Joppe was fixed upon, as the port nearest Jerusalem, 2 Par. ii. 16. The trees were squared and rolled, (C.) or dragged (H.) from the mountain-top to the river Adonis, or the plain of Biblos, and then sent in floats by sea. C. — Household, for the workmen employed in cutting the wood; (2 Par. M.) and also for Hiram's other servants, as the kings of the East paid them not with money. C. — The Tyrians neglected agriculture. Servius.
*H And Solomon allowed Hiram twenty thousand measures of wheat, for provision for his house, and twenty measures of the purest oil: thus gave Solomon to Hiram every year.
Ver. 11. Wheat, "ground or beaten." Heb. Paral. H. — By comparing this passage with C. iv. 22, we may see how much the court of Solomon surpassed that of Hiram. The former consumed 90 measures of flour a day; and 20,000 of wheat sufficed for the Tyrian prince's family a whole year. — Twenty. It is supposed by many commentators that thousand is to be supplied from the former sentence; as there seems otherwise to be no proportion between the wheat and the oil. Piscat. &c. — The Sept. Syr. &c. read 20,000. C. — The Alex. copy has not core, but only beth, (H.) or "bath," which is a smaller measure, containing 29 pints and something more, (C.) or seven gallons, four pints, English wine measure; whereas the core, or chomer, consisted of 75 gallons, five pints. Arbuthnot. H. — In Paral. the workmen have 20,000 cores of wheat, and also of barley, and as many baths of wine and of oil; which bear some proportion with each other. C.
*H And he sent them to Libanus, ten thousand every month, by turns, so that two months they were at home: and Adoniram was over this levy.
Ver. 14. Levy, or tribute. The men had only to procure stones, as the Tyrians had engaged to do all which regarded the wood. C. — These were Israelites. M.
*H And Solomon had seventy thousand to carry burdens, and eighty thousand to hew stones in the mountain:
Ver. 15. Mountain of Libanus. C. — Par. mountains: but the Heb. is singular in both places. They were all proselytes or strangers.
*H Besides the overseers who were over every work, in number three thousand and three hundred, that ruled over the people, and them that did the work.
Ver. 16. Three hundred. In 2 Par. (ii. 2. and 18,) we read six hundred; (H.) as there are 300 superior officers included. C. M. Sa, &c. — But these 3600 are all overseers. H.
*H And the king commanded that they should bring great stones, costly stones, for the foundation of the temple, and should square them:
Ver. 17. Foundation, which did not appear. C. — What sort would, therefore, be chosen for the most conspicuous parts of the temple? H.
*H And the masons of Solomon, and the masons of Hiram, hewed them: and the Giblians prepared timber and stones to build the house.
Ver. 18. Giblians. Ezechiel (xxvii. 9,) commends them for building ships. Giblos of Gebal is supposed to be the town, which profane authors style Biblos, at the foot of Libanus. Ptolemy also mentions Gabala, to the east of Tyre. C.