EXPOSITION
THE VISIT OF THE QUEEN OF SHEBA.—The last words of the preceding chapter spoke of Solomon's fleet, of its voyages, and the treasures it brought home. The historian now proceeds to tell of one result to which these voyages led. The fame of the king and his great undertakings was so widely diffused, and excited so much wonder and curiosity, that a queen of Arabia came, among others, to see the temple and the palaces and the many marvels of Solomon's city and court. The prediction of Solomon's prayer (1 Kings 8:42) has soon had a fulfilment.
And when the queen of Sheba [There is no good ground for doubting that by שְׁבָא we are to understand the kingdom of Southern Arabia (Yemen). It is true that while Genesis 25:3 (cf. 1 Chronicles 1:32) speaks of Sheba, the son of Joktan, one of the colonists of southern Arabia, Genesis 10:7 and 1 Chronicles 1:9 mention another Sheba, the son of Cush, and a doubt has arisen whether this was an Arabian or an Ethiopian princess, and it is alleged that she was the latter by Josephus, who calls her "queen of Egypt and Ethopia," and by some Rabbinical writers, and in the traditions of the Abyssinian church. But the kingdoms of Sheba (שְׁבָא) and Saba (סְבָא) are entirely distinct (Psalms 72:10), the latter being the name both of the capital and country of Meroe, a province of Ethopia (Joshua, Ant. 2.10. 2); while the former in like manner designates both the chief city and also the kingdom of the Sabeans (Job 1:15). This tribe would seem to have grown richer and stronger than all the other Arabian peoples by means of its commercial enterprise, and it was especially famed for its gold, gems, and spices (Ezekiel 27:22; Jeremiah 6:20; Isaiah 60:6; Joel 3:8; Job 6:19; Psalms 72:10). It is noticeable that in both kingdoms government by female sovereigns was not uncommon (cf. Acts 8:27); but it is very remarkable to find any country under the rule of a queen at this early date. (The idea that either of these lands was always governed by queens has no real basis.) The name of this princess, according to the Koran, was Balkis, according to Abyssinian belief, Maqueda. Whether she was a widow or virgin is unknown] heard [Heb. hearing. Doubtless through the Arab traders. The record of this visit, following immediately upon the mention of the voyages (1 Kings 9:26), is a grain of evidence in favour of locating Ophir in Arabia] of the fame (Heb. hearing; cf. ἀκοή, which also means the thing heard, report. Compare ἀποκάλυψις καύχησις, etc.] of Solomon concerning the name [Heb. לְשְׁם, i.e; "in relation to, in connexion with, the name," etc. No doubt it was the house he had built לְשֵׁם יְיָ (cf. 1 Kings 3:2; 1 Kings 5:17, 1Ki 5:18; 1 Kings 8:17, 1 Kings 8:18, 1Ki 8:19, 1 Kings 8:20, etc.) had made him famous. But the expression is somewhat unusual, and these words are omitted by the chronicler. Gesenius and Ewald, however, regard the לas instrumental, "the fame given him by the name," etc; as Judges 7:18; Ezekiel 12:12, etc; and Wordsworth compares the use of ἐν in Greek. The LXX. and other versions read "the name of Solomon and the name of the Lord." But the text is on every ground to be retained. The alliteration in this verse (probably accidental) is to be noticed. There is also a slight paronomasia] of the Lord, she came to prove (LXX. πειράσαι, to test)] him with hard questions [Heb. in riddles; LXX. ἐν αἰνίγμασι. The Arabian mind has ever delighted in dark sayings, enigmas, etc; and extensive collections of these have been made by Burckhardt and others (see Keil in loc.) According to Dius Solomon also had dialectical encounters with Hiram and with Abdemon, or, according to Menander, a younger son of Abdemon, a man of Tyre.]
And she came to Jerusalem [a great undertaking in those days. Our Lord lays stress on this long journey, ἐκ τῶν περάτων τῆς γῆς, Matthew 12:42; Luke 11:31] with a very great train [Heb. with a very heavy force or host (חַיִל). Thenius understands the words of an armed escort, which may well have been necessary considering the countries through which she passed, and the treasures she carried. It would also be quite in the spirit of the age that the queen should be escorted by a band of her soldiers. But it is not so certain that this idea was in the historian's mind], with [not in Hebrews] camels [2 Chronicles 9:1 has "and camels." But the word is here explicative of the חַיִל preceding (Keil). It does not, however, decide against an armed force, as camels would be in any ease required. The camel was a familiar object to the Jews (Exodus 9:3; Le Exodus 11:4; Deuteronomy 14:7, etc.); but such a procession as this would create great astonishment in Jerusalem, and we may imagine how the people would line the bazaars as she passed, and the acclamations with which they would greet the queen (cf. 1:40; Matthew 21:9) and her swart attendants] that bare spices [Heb. balsams; hence spices generally; LXX. ἡδύσματα. Exodus 25:6; Exodus 35:28; Ezekiel 27:22. The perfumes of Arabia are proverbial (see Herod. 3:107-113), and Yemen is the chief spice country. It is quite possible, however, that much of the "gold of Arabia" came to its emporiums from other lands. This particular present was doubtless brought by the queen because she had heard of the extensive use made of it by Solomon, and of the enormous quantities he required. "Strabo relates that the Sabeans were enormously wealthy, and used gold and silver in a most lavish manner in their furniture, their utensils, and even on the walls, doors, and roofs of their houses" (Rawlinson)] and precious stones [the onyx, emerald, and turquoise are still found in Arabia, and in former times the variety was apparently much greater (Plin; Nat. Hist. 37.)]; and when she was come to Solomon, she communed with him of [Heb. spake to him] all that was in her heart. [The words are not to be restricted, as by Keil, to riddles. There may well have been, as the earlier interpreters supposed, religious discourse—gravissimas et sacras quaestiones.
And Solomon told her [הַגִּיד is used of solving riddles in Judges 14:13 (Bähr), and interpreting dreams Genesis 41:24; Daniel 5:12] all her questions [Heb. words]; there was not anything hid from the king, which he told her not.
And when the queen of Sheba had seen all Solomon's wisdom, and the house he had built [1 Kings 10:5 compels us to understand this of the palace, not of the temple. Josephus says she was especially astonished at the house of the forest of Lebanon],
And the meat of his table [1 Kings 4:22, 1 Kings 4:23], and the sitting ["The rooms of the courtiers in attendance" (Keil). But מוֹשָב may mean an assembly (Psalms 1:1), and possibly the queen saw them when gathered together for a meal] of his servants, and the attendance [Heb. standing. According to Keil, "the rooms of the inferior servants." But verse 8 appears to be decisive against this view] of his ministers [i.e; those who ministered to him. The word "servants" is, perhaps, to be understood of state officers; the word "ministers" of personal attendants (as in Acts 13:5, etc.) That the latter were an inferior class, the "standing" shows], and their apparel [cf. Matthew 6:29. The rich and costly dress of Eastern courtiers and attendants is sometimes furnished by the king (Gen 45:22; 1 Samuel 18:4; 2 Kings 5:5; Daniel 5:7; Esther 5:8; Esther 1 Macc. 10:20. Cf. Chardin, "Voyage en Perse," 3:230], and his cupbearers [By this word Keil would understand "drinking arrangements." But see 2 Chronicles 9:4, "cupbearers (same word) and their apparel"], and his ascent [עֹלָתוֹ. It is somewhat doubtful whether we are to interpret this word, ascent, or burnt offering. 2 Kings 16:18, 1 Chronicles 26:16, Ezekiel 40:26 make for the former, and the chronicler has עֲלִיָּתוֹ. which undoubtedly means "ascent." But all the translations understand the word of burnt offerings—the LXX. has καὶ τὴν ὀλοκαύτωσιν—and the word, "which occurs at least 300 times in the Bible," always (with one exception) signifies burnt offering. It is objected against this interpretation
(1) that we should require the plural, i.e; "burnt offerings;" but this is by no means certain, as the historian may refer to one particular holocaust (see 1 Kings 9:25) which the queen witnessed; and
(2) that the sight of burnt offerings could not have caused her any astonishment (Keil). But their prodigious number may surely have done so; and we are certainly to understand that Solomon was remarkable for the scale of his sacrifices. Considering, however, that the word undoubtedly means "ascent" in Ezekiel 40:26, and that it is so paraphrased by the chronicler, it is perhaps safer to retain this rendering here]; there was no more spirit in her [same expression Joshua 5:1, and cf. Joshua 2:11. For various legends as to this queen, see Stanley, "Jewish Ch." 2. pp. 234-236].
And she said to the king, It was a true report [Heb. Truth was the word] that I heard in mine own land of thy act [or words. Same word as above and in the next verse] and of thy wisdom.
Howbeit, I believed not the words ["Fame, as it is always a blab, so ofttimes a liar" (Bp. Hall)] until I came, and mine eyes had seen it: and behold, the half was not told me; thy wisdom and prosperity exceeded the fame [Heb. thou hast added wisdom and good to the report] which I heard.
Happy [Heb. O the happiness, as in Psalms 1:1; Psalms 2:12; Psalms 33:12, etc.] are thy men [LXX. wives, γυνᾶικες]; happy are thy servants, which stand continually before thee [see on 1 Kings 1:2], and that hear thy wisdom.
Blessed be the Lord thy God [From this mention of the name of Jehovah, taken in connexion with Matthew 12:42, it has been concluded that the queen became a convert to the faith of Israel. But this inference is unwarranted. Polytheism permitted, and, indeed, encouraged, a full recognition of the gods many of the different races and regions. See on 1 Kings 5:7, and cf. 2 Chronicles 2:12 and Ezra 1:3. Observe, too, it is "Jehovah, thy God." And it is very significant that all her gifts and treasures were for the king; none were offerings to the temple] which delighted in thee [cf. 1 Kings 5:7], to set thee on the throne of Israel; because the Lord loved Israel forever [a graceful and thoroughly Oriental compliment. This visit was as flattering to the pride of the chosen people as to their king], therefore made he thee king, to do judgment and justice.
And she gave the king an hundred and twenty [Josephus says twenty] talents of gold [Psalms 72:15. "The rivers still run into the sea; to him that hath shall be given" (Bp. Hall). As to the talent, see on 1 Kings 9:14], and of spices very great store [Heb. much exceedingly "The immense abundance of spices in Arabia.. is noted by many writers. Herodotus says that the whole tract exhaled an odour marvellously sweet (3:113). Diodorus relates that the odour was carried out to sea to a considerable distance from the shore (3:46). According to Strabo the spice trade of Arabia was in the hands of two nations, the Sabeans and Gerrhaeans, whose profits from it were so enormous that in his time they were the two wealthiest nations on the face of the earth (16:4, 19)," Rawlinson], and precious stones; there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon. [Josephus states (Ant. 8. 6. 6) that the cultivation of the balsam in Palestine dates from this visit; the plant having been one of the queen's gifts.
The two following verses form a sort of parenthesis. In speaking of the gold and gems brought by the Arabian queen, it occurs to the historian to state that both of these commodities were also brought in by the fleet. Possibly, too, the mention of the spices reminded him of the fragrant almug trees brought from Ophir (Bähr). But it would rather seem that they are included as one of the chief products of the voyage.
And the navy of Hiram also [i.e; built and equipped by him, 1 Kings 9:26-11], that brought gold from Ophir, brought in from Ophir great plenty of almug trees [In 2 Chronicles 2:8; 2 Chronicles 9:10, called "algum trees." The origin and meaning of the word are alike uncertain. By some the Al is supposed to be the Arabic article, as found in Al-coran, Al-cohol, Ad-miral, etc; but later authorities lend no support to this view. "Celsius enumerates fifteen different trees, each of which has been supposed to have a claim to represent the almug tree of Scripture" Dict. Bib. 3. Appendix, p. 6.) It is now, however pretty generally agreed that the red sandalwood (pterocarpus sandaliorus, Linn.; or, according to others, santalum album, the white species) is intended—a tree which grows in India and on the coast of Malabar. It is said that in India sandalwood is called valguha (same root); and Stanley sees in almug the "Hebraized form of the Deccan word for sandal." Dr. Hooker, however, (Dict. Bib. l.c.) regards the question as still undecided], and precious stones. [Stanley remarks on the frequent references to gold and silver and precious stones in the Book of Proverbs (Proverbs 1:9.; Proverbs 3:14, Proverbs 3:15; Proverbs 8:10, Proverbs 8:11; Proverbs 10:20; Proverbs 16:16, etc.), as one indication that it belongs to the age of Solomon.]
And the king made of the almug trees pillars [lit; props. In 2 Chronicles 9:11 we have a different word, מְסִלוֹת (cf. Judges 20:31, Judges 20:32; 1 Samuel 6:12, etc.), there translated stairs. The word in the text מִסְעָד is ἅπαξ λεγ. Keil understands "steps with bannisters;" Bähr (after Jarchi) "tesselated pavements;" Gesenius, "balusters;" Thenius, "divans;" Bottcher, "benches and similar moveables." But was not the pavement already laid, and of cedar; and would the sanctuary have divans, etc.?] for the house of the Lord, and for the king's house, harps also and psalteries [also mentioned together (Psalms 71:22; Psalms 108:2; cf. Psalms 3). They were stringed instruments, but their precise shape and character is quite uncertain. One species of sandalwood, or of wood closely allied to it, is said to have been much sought after for musical instruments] for the singers: there came no such almug trees, nor were seen unto this day.
And king Solomon gave unto the queen of Sheba an her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty. [Heb. according to the hand of king Solomon. The chronicler has, "beside that which she had brought unto the king." That is to say, in addition to the fitting presents which he made in return for her gifts, he freely gave her whatsoever she asked for. To ask for a coveted thing is no breach of Oriental propriety. The Ethiopian Christians find in these words (and considering the character of Solomon and the license of that age, perhaps not altogether without reason) a basis for their belief that she bore Solomon a son, Melimelek by name, from whom, indeed, the present sovereigns of Abyssinia claim to derive their descent.] So she turned and went to her own country, she and her servants.
Bishop Wordsworth has remarked that the record of this visit disappoints us. He says, "He (Solomon) answered her hard questions. He showed her his palace … but we do not hear that he invited her to go up with him into the house of the Lord," etc. Again: "The visit of the queen of Sheba seem to have been without any spiritual result." "In like manner," he adds, "we hear nothing of any attempt on Solomon's part to improve his friendship and commercial relations with Hiram into an occasion for communicating the better merchandise of Divine truth to the Sidonians." But surely this criticism overlooks the fact that Judaism was not a missionary religion, and that the chosen people had no sort of commission to convert the heathen, It is, no doubt, a mystery; but it is a fact, that for 2,000 years the light of God's truth was, by the counsel and purpose of God, restricted within the extremely narrow confines of Israel, and that the "fulness of the time," when the Gentiles should be "fellow heirs," was distant from Solomon's day by a whole millennium.,
HOMILETICS
The Queen of Sheba.
Well may the journey of this Eastern queen have a triple mention in the sacred page (1 Kings 10:1-11.; 2 Chronicles 9:1-14.; St. Matthew 12:1-40.; St. Luke 11:1-42.), for it is almost, if not altogether, sui generis. We are so familiar with the story from our infancy that we often fail to realize its true character and proportions. A woman, a princess, an Arab queen, travels some three thousand miles in search of wisdom. We have read of long voyages undertaken and of great hardships endured by men who were in search of gold. Fable tells of the search for a golden fleece; history tells of many voyages to a fancied El Dorado, but here only, and in the case of the Magi, do we read of a traveller who brought gold and sought wisdom.
And our Lord has honoured this history—this almost romantic story—by drawing one of its lessons with His own hand (Matthew 12:42). But though He has there furnished the outline, He has left it for us to fill in the colouring. And the rest of the story He has left untouched; the other lessons we have to gather for ourselves. We have, therefore, to consider,
I. The journey of the queen.
II. Her rich offerings to Solomon.
III. Solomon's royal presents to her.
I. As to the JOURNEY—the one point noticed by our blessed Lord. He has reminded us
(1) of its character. She came "from the ends of the earth."
(2) Of its purpose. It was to "hear the wisdom of Solomon." Let us collect our thoughts round these two centres, the nature and object of this enterprise.
I. THE NATURE OF THIS JOURNEY. Four particulars must be borne in mind.
(1) The length of the way. Presuming that Sheba was Yemen (see note on 1 Kings 10:1), her capital would be at no great distance from Mocha or Aden, i.e; it would be some fifteen hundred miles distant from Jerusalem. But ancient journeys are not to be measured by miles, but by hours. Now both the queen and her company travelled by camels, and the camel can only go, with any degree of comfort, at a walking pace, and, like other beasts of burden, must have occasional rests. Even if they had some "swift dromedaries" for the queen, the pace must have been regulated by the sumpter camels. We may be pretty sure, therefore that the party would not travel, on the average, more than twenty miles a day, which would give something like seventy-five days for the journey to Jerusalem, and the same for the return.
(2) Its fatigues and hardships. Eastern queens, even of the Sabeans, were not unacquainted with luxury (note on 1 Kings 10:2), and the journey through the "great and terrible wilderness" would subject this lady to many discomforts. Camel riding is very tiring; desert travel profoundly wearisome. Whatever comforts her "very great train" might be able to procure her, nothing could alter the blazing sun overhead, the burning sands beneath, or the utter desolation and monotony of the desert. Those who have made the journey to Sinai will have some idea what the dally life of this party was like.
(3) Its perils. "Perils of the wilderness" (cf. Psalms 91:1-19.; Deuteronomy 8:15), and "perils of robbers" alike. Her course lay through the land of Ishmael, whose "hand was against every man," and she carried with her large treasure—a tempting bait to the rapacious Bedouin. True, she had an armed escort, but that would not exempt her from dangers. Nor were these "perils by the way" all. She had left her kingdom without its head. An insurrection might be fomented against her (Luke 19:14), or a usurper might snatch her crown. And all this was
(4) undertaken by a woman. True, she was an Arabian, and therefore presumably hardy and patient, but all the same the sex of the traveller increases our admiration, especially when we consider the estimation in which women have generally been held in the East. And she was a queen, and left a court, left her fragrant country, "Araby the blest," to plod painfully and slowly over the desert reaches, till she came to the "city of the vision of peace."
II. THE PURPOSE OF THIS UNDERTAKING. Many sovereigns have left their homes at the head of "a very great train" both before and since her day, but with what different objects in view. They have swept across continents—the Rameses, the Shishaks, the Alexanders, the Tamerlanes of history, but not for wisdom. Theirs was no peaceful or kindly mission. Some, like Peter the Great, have visited foreign courts for the sake of advancing the commerce, etc; of their country. Some, like the Persian Shah recently, have travelled far to see the wonders of the world, and to taste of its pleasures; but she came to "prove Solomon with hard questions," to "commune with him of all that was in her heart," to
"reason high
Of providence, foreknowledge, will, and fate,
Fixed fate, freewill, foreknowledge absolute."
It is clear that to her "wisdom" was "the principal thing," and she brought gold and rubies (Job 28:18; Proverbs 3:15; Proverbs 8:11) to obtain it. She is like the "merchantman seeking goodly pearls." She has found one pearl of great price, and she will give all that she has to possess it. True, she saw the wonders of Solomon's court, but she came to hear his wisdom. She envied his courtiers, not because of their places, palaces, etc; but because they stood before him (1 Kings 10:8) and heard his words.
And our Saviour has said that this conduct will condemn the men of His generation. It were easy to show how. But it will be more to the point if we consider how it may condemn the men of our own time.
1. Christ is "more (πλεῖον) than Solomon." Solomon was the wisest of men; Christ was "the wisdom of God." Solomon, a great king; Christ," King of kings and Lord of lords" (Revelation 17:4). Compare the Song of Solomon with the Beatitudes; the Proverbs with the Sermon on the Mount; Solomon's end and Christ's death. We should not dare to compare them had not He done it before.
2. Christ is here. No need to cross deserts or continents to find Him. "Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above)," etc. (Romans 10:6, Romans 10:7). And say not, "True, He was present in those Galilean synagogues, in those streets of Jerusalem, but He is not here." His own words affirm the contrary (Matthew 28:20; Matthew 18:20, etc.) He is present everywhere.
"One Spirit, His
Who wore the platted crown with bleeding brows,
Fills universal nature."
But more especially is he present in His Church, His word, His sacraments.
3. Christ has come from the uttermost parts of the world to us. It is not we who have to leave a kingdom. He has left His that he may "appoint unto us a kingdom."
"Thy Father's home of light;
Thy rainbow-circled throne,
Were left for earthly night,
For wanderings sad and lone."
And yet men will not listen to Him, will not learn of Him. It is said that ninety-five per cent of our labouring classes do not statedly attend any place of Christian worship. And of those who do, how many do His bidding? In the great assize all these will meet the Queen of the South. She will witness of the journey she took, of the sacrifices she made, of the risks she incurred, to sit at the feet of Solomon. She will tell of Solomon's "ascent," etc; and she will put to shame and everlasting contempt those to whom the words and wisdom, the sacrifice and ascension of the Lord were unholy or indifferent things (Hebrews 10:29).
And not the Queen of the South alone. The kings of the East, Melchior, Jasper, Balthasar—so tradition calls them they too came a long journey to see the child Christ. And how many pagans in Africa, in India, in the islands of the sea, have gone long miles just to hear one sermon from the passing missionary? Will not all these condemn the men of this generation?
III. HER OFFERINGS TO SOLOMON. It was the custom of those days to approach king, seer, etc; with a present (verse 25; Psa 72:10; 1 Samuel 9:7; Judges 6:18). And she did not come empty. We read of "camels bearing spices," of 120 talents of gold, etc. (verse 10). Now observe:
(1) She gave of what she had. Her country produced or imported gold; it produced spices and precious stones (note on verse 2). Other visitors to Solomon gave garments, horses, etc. (verse 25). These she had not, but she gave what she could (2 Corinthians 8:12).
(2) She gave what Solomon needed. We know how much gold he required; not for the temple only—that was apparently completed—but for his great and varied undertakings. She brought 120 talents of the "gold of Arabia"—literally the ransom of a province (1 Kings 9:14). She brought spices—in verse 15, we read of "the traffick of the spice merchants"—and precious stones—in 2 Chronicles 3:6 we find that Solomon garnished the house with these. So that, like Hiram, she helped to prepare a shrine for the Holy One of Israel.
(3) She gave generously. Her munificence was unexampled—"very much gold" (2 Chronicles 3:2). "There came no more such abundance of spices," etc. (2 Chronicles 3:10).
And shall not her gifts, too, condemn our parsimony? For Christ, the Divine Solomon, has need of our spices and silver and gold. He too is building a temple (1 Peter 2:5). He too plants store cities and treasures in His realm. He would have the whole round world girdled with Christian temples. He would make it one vast "Paradise" (Ecclesiastes 2:4, Ecclesiastes 2:5). And He needs our agency and our offerings. He wants the perfume of sacrifice on our part (Philippians 4:18; Ephesians 5:2; 2 Corinthians 2:15). The Queen of the South did not offer to Solomon of that which cost her nothing. But how seldom is the widow's mite offered to our king. "All these of their abundance have cast in," etc. (Luke 21:8). Compared with her gift how miserable are our subscriptions and offertories. Note: There is a striking similarity between her gifts and those of the Magi. Both too were offered to a king.
IV. SOLOMON'S GIFTS TO HER. She was not the loser either by her long journey or her costly presents. A prince like Solomon could not permit her to make sacrifices, Noblesse oblige. His generosity must exceed hers. So he gave her "all her desire," "whatsoever she asked" "according to the hand of the king" (2 Chronicles 3:13, Heb.) We see here a picture of the recompenses of our God. "According to his riches in glory" (Philippians 4:19). "Exceeding abundantly above all that we ask or think" (Ephesians 3:20). "Ask and it shall be given you" (Matthew 7:7). His gifts too are "according to the hand of a king," and what a king! He cannot remain in any man's debt. "A cup of cold water only" He will abundantly recompense.
HOMILIES BY J. WAITE
The Queen of the South.
This incident is remarkable as the only one in the reign of Solomon to which reference is made in the New Testament. Solomon is twice spoken of by our Lord in His recorded discourses. In one case his royal magnificence is declared inferior to the beauty with which God has clothed the "lilies of the field." "Even Solomon in all his glory was not arrayed like one of these" (Matthew 6:29). Art can never vie with nature. What loveliness of form or hue that human skill can produce is comparable with that of the petals of a flower? What is all the glory with which man may robe himself to that which is the product of the creative finger of God? In the other case, it is the wisdom of Solomon that our Lord refers to, as having its widespread fame illustrated by the visit of the Queen of Sheba, and as being surpassed by the higher revelation of truth in Himself. "The queen of the south shall rise up in the judgment," etc. (Matthew 12:42). The interest and importance of this incident is greatly heightened by its thus finding a place in the discourses of Christ. In itself there is no very deep meaning in it. It supplies few materials for high moral or spiritual teaching. The interchange of civilities between two Oriental monarchs is related by the historian with innocent pride, as setting forth the surpassing grandeur of the king whose reign was to him the golden age of his own nation's life. There is something of a romantic charm in it, too, that naturally gave rise to fanciful traditions being added to the biblical story. But beyond this it is an event of no great moment. This use of it, however, by our Lord lifts it out of the region of the commonplace, gives it other than a mere secular meaning, makes it an important channel of Divine instruction. Every name is honoured by association with His. Every incident becomes clothed with sacred interest when made to illustrate the relation of human souls to Him. Let us look at these two persons, then, in the light of the New Testament reference to their interview.
I. SOLOMON, IN HIS WISDOM, A TYPE OF THE "GREATER" CHRIST. The distinctive personal characteristic of Solomon was his "wisdom." The fame of it is regarded by some as marking the uprising of a new and hitherto unknown power in Israel. Whence came this new phenomenon? We trace it to a Divine source. "The Lord gave unto David this wise son" (1 Kings 5:7). "God gave Solomon wisdom and understanding exceeding much" (1 Kings 4:29). No doubt the extended intercourse with surrounding nations that he established was the beginning of a new life to Israel, bringing in a flood of new ideas and interests. This supplied materials for his wisdom but did not create it. It was not learnt from Egypt, or the "children of the East." It was a Divine gift, that came in response to his own prayer (1 Kings 3:9).
1. One broad feature that strikes us in Solomon's wisdom is its remarkable versatility, the variety of its phases, the way in which its light played freely on all sorts of subjects. It dealt with the objects and processes of nature. It was a kind of natural science. He has been called "the founder of Hebrew science," the "first of the world's great naturalists." "He spake of trees, from the cedar tree," etc. (1 Kings 4:33). One would like to know what the range and quality of his science really was; but the Bible, existing as it does for far other than scientific purposes, does not satisfy our curiosity in this respect. It dealt with moral facts and problems—a true practical philosophy of life; its proper ends and aims, its governing principles, the meaning of its experiences, its besetting dangers and possible rewards. It dealt with the administration of national affairs. This is seen in his assertion of the principle of eternal righteousness as the law by which the ruler of men must himself be ruled. His wisdom lay in the gift of "an understanding heart to judge the people and discern between good and evil," and the people "feared the king, for they saw that the wisdom of God was in him to do judgment" (1 Kings 4:29). We are thus reminded of the unity of nature and of human life. Truth is one, whether in thought, feeling, or conduct, in things private or public, secular or spiritual. Wisdom is the power that discerns and utilizes the innermost truth of all things, finds out and practically applies whatever is essentially Divine.
2. Solomon's wisdom assumed various forms of expression: the Proverbial form, as in the "Book of Proverbs;" the Poetic form, as in his "Songs" and "Psalms;" the Socratic form, by question and answer, riddles—"dark sayings"—and the interpretation thereof. It is in this latter form that his wisdom here appears. Tradition says that Hiram engaged with him in this "cross questioning," and was worsted in the encounter; so here the queen of Sheba came "to prove him with hard questions," and "communing with him of all that was in her heart she found that he could tell her all her questions," etc. By all this we are led to think of "One greater than Solomon."
(1) "Greater," inasmuch as He leads men to wisdom of a higher order. Solomon is the most secular of the inspired writers of the Old Testament. Divine things are approached by him, as it were, on the lower, earthly side. A prudential tone is given to the counsels of religion, and vice is set forth not so much as wickedness but as "folly." Think of the marked difference between the utterances of Solomon's wisdom and the sublime spiritual elevation of David's psalms. And when we come to Christ's teaching, what immeasurably loftier heights and deeper depths of Divine truth are here! Redemption, holiness, immortality, are His themes—the deeper "mysteries of the kingdom of heaven; .... in him are hid all the treasures of wisdom and knowledge" (Colossians 2:8).
(2) "Greater," inasmuch as the Divine fount of wisdom must needs be infinitely superior to any mere human channel through which it flows. Solomon was after all but a learner, not a master. His were but guesses at truth. Christ's were the authoritative utterances of the incarnate "Word." Solomon spoke according to the limited measure of the spirit of truth in him. Christ spoke out of His own infinite fulness. "God giveth not the Spirit by measure unto Him" (John 3:34). Whence, indeed, did Solomon's wisdom come but from Him, the true fontal "Light that lighteth every man that cometh into the world"? The words that the wise in every age have spoken were but dim, dawning rays of the light that broke in a glorious day upon the world when He, the Sun of Righteousness, arose.
II. THE QUEEN OF SHEBA, IN HER SEARCH AFTER WISDOM, AS AN EXAMPLE FOR OURSELVES. All the motives that actuated herin this long pilgrimage from the far off corner of Arabia we know not. Mere curiosity, commercial interest, personal vanity may have had something to do with it. But the words of the narrative suggest that it was mainly an honest thirst for knowledge, and specially for clearer light on highest matters of human interest. Learn
(1) The nobility of a simple, earnest, restless search after truth.
(2) The grateful respect which a teachable spirit will feel towards one who can unveil the truth to it.
(3) The joyous satisfaction of soul that springs from the discovery of the highest truth. How much does such an example as this in the realms of heathen darkness rebuke the spiritual dulness and indifference of those who with the Light of Life shining gloriously upon them in the person of Christ refuse to welcome it, and walk in it! "Many shall come from the east and the west," etc. (Matthew 8:11, Matthew 8:12).—W.
HOMILIES BY A. ROWLAND
The Queen of Sheba.
The suggestiveness of Solomon's intercourse with surrounding nations. His magnanimity was as remarkable as his magnificence. His broad policy stood out in striking contrast with the narrowness of some of his contemporaries and successors. It was one evidence of his divinely inspired wisdom. In some respects his enlightenment puts to shame modern diplomacy. Trace his relations with the king of Tyre and the queen of Sheba. These were not exceptionally treated by the wise-hearted ruler. His country was open to the commerce of surrounding peoples, and his court free to all who would live in amity with him. Indicate the typical nature of his kingdom—the golden age of God's people. Apply to the reign of Him who said, "A greater than Solomon is here!" Remarks on the position and the commerce of the land from which this great queen came. Her conduct is full of suggestions for us—
I. HER COMING SHOWS THE PAINS THOSE SHOULD TAKE WHO ARE SEARCHING FOR TRUE WISDOM. The journey was long, arduous, costly. It may have raised opposition amongst the people she ruled. In spite of all she came. Give examples of men who in old time travelled far in search of wisdom, visiting schools of philosophy, astrologers, and sages, consulting oracles like that at Delphi. Not less is demanded of men in our days who investigate natural phenomena. Instances abound of travellers who have laid down life, as did Franklin and Livingstone, in journeys of discovery; of surgeons and physicians who have run personal risk to learn by crucial experiment a means of cure; of scientific discoverers who have sacrificed time and effort to make sure of one fact, or establish one law, etc. In contrast with all this how small the effort to win true riches, to know essential truth. Many are content with hearsay evidence. The queen of Sheba was not. At any cost she would see and know for herself. Perhaps it was with some remembrance of her visit that Solomon wrote Proverbs 2:3-20 : "If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver and searchest for her as for hid treasures; then thou shalt understand the fear of the Lord, and find the knowledge of God." Compare this with the parable of the merchant seeking goodly pearls (Matthew 13:45, Matthew 13:46). See also Colossians 2:8.
II. HER CONFESSION EXPRESSES THE FEELING OF THOSE WHO HAVE COME TO ONE GREATER THAN SOLOMON. "The half was not told me" (Colossians 2:6, Colossians 2:7). St. Paul speaks of "the unsearchable riches of Christ;" of "the excellency of the knowledge of Christ," etc. In proportion as men really know Him, and live near Him, does He appear more winsome and worthy. Cite the utterances of such men as Bernard, Wesley, etc. Their words fall from our lips in song, yet they seem extravagant to us on our low level of religious life, and at our sad distance from Christ. Such bursts of praise we may use as tests of our devotion. Christ has not changed, but too often His people see Him from afar. Any one who is living near the Lord can say, "The half was not told me" of Thy love and glory.
III. HER OFFERING SUGGESTS THE PRESENTATION WE SHOULD MAKE TO OUR KING Read Colossians 2:10. Draw out the parallel between this and the coming of the Magi (Matthew 2:1-40.), when they fell down and worshipped the child Jesus, and opened their treasures and presented to Him gifts—gold and frankincense and myrrh.
"Say, shall we yield Him, in costly devotion,
Odours of Edom and offerings Divine;
Gems of the mountain, and pearls of the ocean,
Myrrh from the forest, or gold from the mine?
"Vainly we offer each ample oblation;
Vainly with gifts would his favour secure;
Richer, by far, is the heart's adoration;
Dearer to God are the prayers of the poor."
See Isaiah 1:12; Psalms 40:6, etc.
IV. HER ENTERTAINMENT REMINDS US OF THE WELCOME GIVEN BY OUR LORD.
1. Like Solomon (Psalms 40:3) Christ answers our questions. He knew His disciples "were desirous to ask Him," so they needed not even to frame their questions. Unspoken prayers are heard.
2. Like Solomon (Psalms 40:5) Christ reveals His glory. The transfiguration, the last talk with the apostles, the apocalypse, etc.
3. Like Solomon (Psalms 40:13) Christ loads us with benefits. Pardon, peace, strength, joy, etc.—of greater worth than gold and precious stones. These material, those imperishable.
Let the earnestness of this queen rebuke own sloth and unbelief. "The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold, a greater than Solomon is here" (Matthew 12:42).—A.R.