When the queen of Sheba heard of the fame of Solomon, she came to test Solomon with hard questions at Jerusalem, with a very great caravan, including camels that bore spices, gold in abundance, and precious stones. When she had come to Solomon, she talked with him about all that was in her heart. Solomon answered all her questions. There wasn’t anything hidden from Solomon which he didn’t tell her. When the queen of Sheba had seen the wisdom of Solomon, the house that he had built, the food of his table, the seating of his servants, the attendance of his ministers, their clothing, his cup bearers also, their clothing, and his ascent by which he went up to Yahweh’s house; there was no more spirit in her.
She said to the king, “It was a true report that I heard in my own land of your acts and of your wisdom. However I didn’t believe their words until I came, and my eyes had seen it; and behold half of the greatness of your wisdom wasn’t told me. You exceed the fame that I heard! Happy are your men, and happy are these your servants, who stand continually before you, and hear your wisdom. Blessed be Yahweh your God, who delighted in you, to set you on his throne, to be king for Yahweh your God; because your God loved Israel, to establish them forever. Therefore he made you king over them, to do justice and righteousness.”
She gave the king one hundred and twenty talents of gold, spices in great abundance, and precious stones. There was never before such spice as the queen of Sheba gave to king Solomon. The servants of Huram and the servants of Solomon, who brought gold from Ophir, also brought algum trees and precious stones. The king used algum tree wood to make terraces for Yahweh’s house and for the king’s house, and harps and stringed instruments for the singers. There were none like these seen before in the land of Judah. King Solomon gave to the queen of Sheba all her desire, whatever she asked, in addition to that which she had brought to the king. So she turned, and went to her own land, she and her servants.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4, 5, 8, 10, 11, 12 To know whether his wisdom were so great as…
To know whether his wisdom were so great as the report was.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12 2Ch 9:1 And when the queen of Sheba heard…
2Ch 9:1 And when the queen of Sheba heard of the fame of Solomon, she came to prove Solomon with hard questions at Jerusalem, with a very great company, and camels that bare spices, and gold in abundance, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart.
Ver. 1. And when the queen of Sheba.] See on 1Ki 10:1. Saba forte α σεβομαι, for the plenty of frankincense and sweet odours there.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 8, 12 Almost all this chapter is contained in 1Ki 10,…
Almost all this chapter is contained in 1Ki 10, where it is explained.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 This passage of story had been largely considered in…
This passage of story had been largely considered in the Kings; yet, because our Saviour has proposed it as an example to us in our enquiries after him (Mat 12:42), we must not pass it over without observing briefly, 1. Those who honour God he will honour, Sa1 2:30. Solomon had greatly honoured God, in building, beautifying, and dedicating the temple; all his wisdom and all his wealth were employed for the making of that a consummate piece: and now God made his wisdom and wealth to redound greatly to his reputation. The way to have both the credit and comfort of all our endowments and all our enjoyments is to consecrate them to God and use them for him. 2. Those who know the worth of true wisdom will grudge no pains nor cost to obtain it. The queen of Sheba put herself to a great deal of trouble and expense to hear the wisdom of Solomon; and yet, learning from him to serve God and do her duty, she thought herself well paid for her pains. Heavenly wisdom is that pearl of great price which is a good bargain to purchase by parting with all that we have. 3. As every man has received the gift so he ought to minister the same for the edification of others, as he has opportunity. Solomon was communicative of his wisdom and willing to teach others what he knew himself. Being taught of God, freely he had received, and freely he gave. Let those that are rich in wisdom, as well as wealth, learn to do good and be ready to distribute. Give to every one that asketh. 4. Good order in a family, a great family, especially in the things of God, and a regular discharge of the duties of religious worship, are highly expedient, and to be much admired wherever found. The queen of Sheba was exceedingly affected to see the propriety with which Solomon's servants attended him and with which both he and they attended in the house of God. David's ascent to the house of the Lord was also pleasant and interesting, Psa 42:4. 5. Those are happy who have the opportunity of a constant converse with such as are knowing, wise, and good. The queen of Sheba thought Solomon's servants happy who continually heard his wisdom; for, it seems, even to them he was communicative. And it is observable that the posterity of those who had places in his court were willing to have the names of their ancestors forgotten, and thought themselves sufficiently distinguished and dignified when they were called the children of Solomon's servants (Ezr 2:55; Neh 7:57); so eminent were they that it was honour enough to be named from them. 6. We ought to rejoice and give God thanks for the gifts, graces, and usefulness, of others. The queen of Sheba blessed God for the honour he put upon Solomon, and the favour he did to Israel, in advancing him to the throne, Ch2 9:8. By giving God the praise of the prosperity of others, we share in the comfort of it; whereas, by envying the prosperity of others, we lose the comfort even of our own. The happiness of both king and kingdom she traces up to the fountain of all bliss, the divine favour: it was because thy God delighted in thee and because he loved Israel. Those mercies are doubly sweet in which we can taste the kindness and good will of God as our God. 7. It becomes those that are wise and good to be generous according to their place and power. The queen of Sheba was so to Solomon, Solomon was so to her, Ch2 9:9, Ch2 9:12. They both knew how to value wisdom, and therefore were neither of them covetous of their money, but cultivated the acquaintance and confirmed the friendship they had contracted by mutual presents. Our Lord Jesus has promised to give us all our desire: Ask, and it shall be given you. Let us study what we shall render to him, and not think any thing too much to do, or suffer, or part with, for him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On v1 See Chapter Introduction
See Chapter Introduction
Next: 2 Chronicles Chapter 10
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 8, 12 The queen of Sheba visits Solomon, ver. 1-12. The…
The queen of Sheba visits Solomon, ver. 1-12. The riches and splendour of his court, ver. 13-28. The conclusion of his reign, ver. 29-31.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 12 The queen of Sheba visits Solomon, and is sumptuously
CHAPTER IX
The queen of Sheba visits Solomon, and is sumptuously
Read full note →
entertained by him, 1-12.
His great riches, 13, 14.
He makes targets and shields of beaten gold, and a magnificent
ivory throne, and various utensils of gold, 15-20.
His navigation to Tarshish, and the commodities brought thence,
21.
His magnificence and political connections, 22-28.
The writers of his life, 29.
He reigns forty years, and is succeeded by his son Rehoboam,
30, 31.
NOTES ON CHAP. IX
Verse 1. The queen of Sheba] See all the particulars of this royal visit distinctly marked and explained in the notes on 1Kg 10:1-10. The Targum calls her queen of Zemargad.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 8, 9, 12 2Ch 9:1. There is little in this chapter but…
2Ch 9:1. There is little in this chapter but what is related in 1 Kings 10.; in the notes on which the reader will find it explained at large.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v1 The narrative here is parallel with that in marginal…
The narrative here is parallel with that in marginal reference, from which it varies but little, and to which it adds nothing.
2Ch 9:11
Read full note →
Terraces - Rather, as in the margin, “stairs” (see the 1Ki 10:12 note).
2Ch 9:12
Beside that which she had brought unto the king - It is difficult to assign any sense to these words as they now stand in the Hebrew text. A slight alteration will give the meaning: “Beside that which the king had brought for her;” which is in conformity with 1Ki 10:13.
The narrative here is parallel with that in marginal reference, from which it varies but little, and to which it adds nothing.
2Ch 9:11
Terraces - Rather, as in the margin, “stairs” (see the 1Ki 10:12 note).
2Ch 9:12
Beside that which she had brought unto the king - It is difficult to assign any sense to these words as they now stand in the Hebrew text. A slight alteration will give the meaning: “Beside that which the king had brought for her;” which is in conformity with 1Ki 10:13.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 3, 5, 6, 8, 10, 11, 12 Saba. See 3 Kings x. 1. This queen resided…
Saba. See 3 Kings x. 1. This queen resided in Arabia or Abyssinia. (Haydock) --- Questions. They were not of a trifling nature, as she is commended by Christ. (Du Hamel)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 β. The Visit of the Queen of Sheba: 2Ch_9:1-12
β. The Visit of the Queen of Sheba: 2Ch_9:1-12
ch 9:1.And the queen of Sheba heard the fame of Solomon, and she came to prove Solomon with riddles to Jerusalem, with a very great company, and camels bearing spices, and gold in abundance, and precious stones; and she 2came to Solomon, and spake to him of all that was in her heart. And Solomon answered her all her questions, and there was nothing hid from Solomon 3that he answered her not. And the queen of Sheba saw the wisdom of Solomon, and the house that he had built. 4And the meat for his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cup-bearers, and their apparel, and his ascent1 by which he went up to the house of the Lord; and there was no more spirit in her. 5And she said to the king, True was the word that I heard in my land of thy affairs, 6and of thy wisdom. And I believed not their words, until I came, and mine eyes had seen; and, behold, the half of the greatness of thy wisdom was not told me: thou exceedest the fame that I heard. 7Happy are thy men, and happy are these thy servants, who stand continually before thee, and hear thy Wisdom 8 Blessed be the Lord thy God, who delighted in thee, to set thee on His throne as king for the Lord thy God; because thy God loved Israel, to establish him for ever, and make thee king over them, to do judgment and righteousness.
Read full note →
9And she gave the king a hundred and twenty talents of gold, and spices in great abundance, and precious stones; and there was no such spice as that which the queen of Sheba gave King Solomon. And also the servants of Huram, 10and the servants of Solomon, who brought gold from Ophir, brought sandal-wood and precious stones. 11And the king made of the sandal-wood walks for the house of God and the king’s house, and harps and psalteries for singers: and none such were seen before in the land of Judah. 12And King Solomon gave to the queen of Sheba all her desire, whatsoever she asked, besides that which she had brought unto the king; and she turned, and went away to her own land, she and her servants.
γ. Solomon’s Pomp, Riches, and Glory 2Ch_9:13-28
13And the weight of the gold which came to Solomon in one year was six 14hundred and sixty and six talents of gold. Besides that which chapmen2 and merchants brought; and all the kings of Arabia and governors of the country brought gold and silver to Solomon. 15And King Solomon made two hundred targets of beaten gold; six hundred [shekels] of beaten gold laid he on one target. 16And three hundred shields of beaten gold; three hundred [shekels] of gold laid he on one shield; and the king put them in the house of the forest 17of Lebanon. And the king made a great throne of ivory, and overlaid it with pure gold. 18And there were six steps to the throne, and a footstool was fastened to the throne with gold, and arms on each side of the seat, and two lions stood beside the arms. 19And twelve lions stood there on the six steps on each side; the like was not made in any kingdom. 20And all the drinking vessels of King Solomon were of gold, and all the vessels in the house of the forest of Lebanon were of precious gold; silver was of no account in the days of Solomon. 21For the king’s ships went to Tarshish with the servants of Huram: once in three years came the ships of Tarshish, and brought gold and silver, ivory and apes, and peacocks.
22And King Solomon was greater in riches and wisdom than all the kings of the earth. 23And all the kings of the earth sought the face of Solomon, to hear his wisdom, that God had put in his heart. 24And they brought each his gift, vessels of silver and of gold, and garments, armour and spices, horses and mules, a rate year by year. 25And Solomon had four thousand stalls for horses and chariots, and twelve thousand riders; and he placed them in the chariotcities, 26and with the king at Jerusalem. And he was ruling over all kings from the river unto the land of the Philistines, and to the border of Egypt. 27And the king made silver in Jerusalem as stones, and he made the cedars as the sycamores that are in the Shephelah for abundance. 28And they brought horses to Solomon out of Egypt and out of all lands.
δ. Close of the History of Solomon: 2Ch_9:29-31
29And the rest of the acts of Solomon, first and last, are they not written in the words of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddi 3 the seer, concerning Jeroboam the son of Nebat? 30And Solomon reigned in Jerusalem over all Israel forty years. 31And Solomon slept with his fathers, and they buried him in the city of David his father; and Rehoboam his son reigned in his stead.
EXEGETICAL
On account of the mostly verbal agreement of the first two of these three sections with 1 Kings 10, and of the last with 1Ki_11:41-43, we have only to explain the peculiarities of the present text. For the rest, the expositors of the book of Kings are to be compared.
1. Visit of the Queen of Sheba: 2Ch_9:1-12; comp. 1Ki_10:1-13.—And the queen of Sheba heard the fame of Solomon. The difficult addition to “the fame of Solomon” in 1 Kings: “concerning the name of the Lord,” is wanting here, whether intentionally or by inadvertence is doubtful.
2Ch_9:4. And his ascent by which he went up. Whether, according to 1Ki_10:5, וְעֹלָתוֹ וגו׳, “and his burnt-offerings, which he offered,” is to be read here also with the old translations (and Josephus, Antiq. viii. 6. 5), it is difficult to decide. Bähr takes our reading to be original, and therefore to be restored in 1 Kings.—And there was no more spirit in her, she was beside herself; comp. Jos_2:11; Jos_5:1.
2Ch_9:6. And I believed not their words; 1 Kings: “I believed not the words.”—The half of the greatness of thy wisdom was not told me. Slightly different is the phrase in 1 Kings (see Bähr). On מַרְבִּית, “multitude, fulness,” comp. 1Ch_12:29; 2Ch_30:18; Lev_25:37.
2Ch_9:8. To set thee on His throne as king for the Lord. More simply in 1 Kings: “To set thee on the throne, of Israel”; as also, in that which immediately follows, the circumstantial “to establish him” (לְהַֽעֲמִידוֹ) is there wanting, and “for ever” (לְעוֹלָם) is attached as an adverb to “loved.”
2Ch_9:10. And also the servants of Huram, and the servants of Solomon. In 1 Kings more briefly: “and also the ships of Hiram.” For the then mentioned algum or sandal-wood, see on 2Ch_2:7, and the excursus after 2 Chronicles 8, No. 3.
2Ch_9:11. And the king made . . . walks, not “stairs” (Luther) or “seats” (Thenius, after the Pesch.), but raised walks, pavements, so that these מְסִלּוֹת of our text are essentially the same with the מִסְעָד of 1 Kings (explained by Raschi as רצפה, tesselated pavement).
2Ch_9:12. Besides that which she had brought to the king, besides the gifts in return (equivalents) for that which was presented by her, but more clearly in 1Ki_10:13. The emendation of Bertheau: אֲשֶׁר הֵבִיא לָהּ for אֲשֶׁר הֵבִיאָה אֶל־, is unnecessary; the rendering of the Vulg.: et multo plura quam attulerat ad eum, is inexact and extravagant.
2. Solomon’s Riches, Pomp, and Glory: 2Ch_9:13-28; comp. 1Ki_10:14-22.—Besides that which the chapmen and merchants brought, literally, “irrespective of the chapmen . . . bringing” (who brought). אַנְשֵׁי הַתֹּרִים are properly spies (Num_14:6; Num_34:2), here spying, travelling about for trade; this phrase, substantially agreeing with the following סֹחֲרִים (Gen_23:16), was not understood by the old translators; hence the Vulg. has legati diversarum gentium (followed by Berth, and Bähr, 1Ki_10:15 : envoys), the Sept.: πλὴν τῶν ἀνδρῶν τῶν ὑποτεταγμένων; Syr. and Arab.: “besides the tribute of the cities” (הֶעָרִים for הַתֹּרִים and perhaps מִמֶּכֶם for מֵאַנְשֵׁי)
2Ch_9:16. Three hundred (shekels) of gold laid he on one shield. For this 1Ki_10:17 has “three pounds of gold to one shield,” merely a verbal difference, as the mina contains a hundred shekels.
2Ch_9:18. And a footstool fastened to the throne with gold. The participle מָֽאֳחָזִים, “fastened.” (or “enclosed”), refers to the two preceding objects, the steps and the footstool. It is certainly not impossible that originally וְרֹאשׁ עָגוֹל לַכִּסֵּה מֵאַֽחֲרָיו “and the top of the throne was round from behind,” as in 1Ki_10:19, stood in the text; comp. Thenius and Berth.
2Ch_9:21. For the king’s ships went to Tarshish. It is most obvious to regard אֳנִיּוֹת הֹלְכוֹת תַּרְשִׁישׁ as a mistaken paraphrase of the original and usual phrase, found also in 1Ki_10:22 : אֳנִיּות תַּרְשִׁישׁ, “Tarshish-traders” (comp. our East-Indiamen), and thus not find in our passage an actual testimony for voyages of Solomon to Tartessus by the Red Sea (comp. Introd. § 6, No. 5, and the excursus at the end of 2 Chronicles 8, No. 1). The mistake which is here made by the Chronist standing far away from the events, appears precisely similar to that which occurs in 2Ch_2:7 of our book, relative to the algum-trees to be sent from Lebanon, which Solomon desired of Huram (see on this passage). Only if we might understand (with Quatremère, Seetzen, etc.; comp. the excursus on Ophir, No. 1) by Tarshish a place different from Tartessus, or Spain, situated eastward, as the promontory Tarsis in the Persian Gulf, which Nearchus doubled with the fleet of Alexander (comp. the supposed Ταρσιάς mentioned by Arrian, Ind. xxxvii. 9), may the charge of an error be removed from our author (to which also Petermann seems inclined in his Geogr. Mittheilungen, 1872, iv. p. 126). For the other statements of our verse, see the excursus on 2 Chronicles 8. already quoted.
2Ch_9:25. And Solomon had four thousand stalls for horses. The numerous deviations now following to the close of the section (2Ch_9:28) from 1Ki_10:26-29, are explained by this, that our author had already introduced, 2Ch_1:14-17, an account of Solomon’s chariots, horses, and horse-trading with Egypt (see on this passage), for which reason in the present place he partly contrasts (especially 2Ch_9:28) that which refers to these things, and partly completes it by reports from 1Ki_5:1; 1Ki_5:6; comp. Bähr on these passages.
3. Close of the History of Solomon: 2Ch_9:29-31; comp. 1Ki_11:41-43, where, however, instead, of the three sources named by our author, 2Ch_9:29, reference is made merely to the “book of the history of Solomon.” For 2Ch_9:29 f., see Introd. § 5, II.
2Ch_9:30. And Solomon reigned . . . forty years. Instead of forty years, Hitzig (Gesch. des V. Isr. pp. 10 and 161 f.) claims 60 years for the reign of Solomon, because Josephus assigns to the very youthful king, who came to the throne at the age of not more than 20 years (comp. 1Ki_3:7), an age of 80 or even 94 years (Antiq.viii. 7. 8). But that the reports of Josephus concerning the reign of Solomon are confused and self-contradictory, has been shown by Bengel, Ordo temp. p. 95, who has also correctly harmonized the 41 years of Rehoboam when he ascended the throne with the 40 years of the reign of Solomon attested by our passage and 1Ki_11:42; comp. Winer, Realwörterb., Art. “Salomo,” p. 365.
evangelical and ethical reflections, apologetic and homiletic thoughts, on 2 Chronicles 1-9
The statement of the Chronist does not differ quite so much from the history of Solomon in 1 Kings 1-11 in its compass and arrangement, as his statement of the history of David from its older parallel in the books of Samuel; in particular, he has not found it necessary in Solomon to go over a previous history of so great weight as that of David in 1 Samuel; and therefore so important insertions and expansions in the inner and religious side of the reign of Solomon were not requisite as in that of David. Yet the form given by him to the history of Solomon’s reign deviates from that in 1 Kings, in a way that is characteristic of his theocratic position and pragmatism, in which recurs all that peculiarity which distinguishes his conception and treatment of the history of David.
1. The Levitico-religious element comes out very strong, partly in those brief insertions concerning the co-operation of the priests, Levites, and singers in the festivals, as 2Ch_5:11-13 (1Ki_8:10), 2Ch_8:12-16 (1Ki_9:25), partly in the fact that our author transfers from the old statement into his own all that serves to signalize the external pomp and glory of Solomon’s reign, but not likewise all that relates to his wisdom. Thus we miss in him the narrative of the wise sentence concerning the two contending mothers (1Ki_3:16-28 and the description of his wisdom and learning, surpassing all the sons of the east, and all the wise men of Egypt, displaying itself in thousands of proverbs and songs (1Ki_5:9-14); whereas of that which serves to characterize his great pomp and might, irrespective of the list of his court-officers and twelve princes, 1Ki_4:1-20, not only is nothing omitted, but some things appear purposely enhanced by the omission of less favourable trials and circumstances; in particular, the account of the cities received from Huram of Tyre, 2Ch_8:1 f. (see on the passage). It is therefore not so much Solomon the incomparably wise as Solomon the incomparably glorious theocratic ruler whose picture he wished to draw. The glory, especially that which displays itself in the rich unfolding of the religious life (comp. Mat_6:29), forms the chief immediate object of his representation, not the wisdom, that other quality of the great king set forth as pre-eminently wonderful in the words of Jesus (comp. Mat_12:42).
2. That, from the effort to glorify Solomon as much as possible, some facts of his history adverse to this end have been designedly omitted by our author, is evident partly from his proceeding in the same way in the history of David, and partly from the comparison of his narrative with that of the book of Kings. Neither the particulars of Solomon’s ascending the throne and beginning his reign, of which those relating to the removal of three evil-doers—Adonijah, Joab, and Shimei—would have cast a less favourable light on his character (see 1 Kings 2), are related by him, nor is anything mentioned of the evening of his life, disturbed on the one hand by intercourse with idolatrous wives (1Ki_11:1-13), and on the other by unfortunate wars and rebellions (by Hadad, Rezon, and Jeroboam). Not as if the charge of dishonest colouring or violent suppression of the truth could he made against our author on account of those omissions. He betrays, on many occasions, with sufficient clearness, his acquaintance with the omitted facts. As he had alluded (1Ch_24:24) to the suppression and punishment of the rebellion of Adonijah at the close of his history of David, so he betrays his knowledge of the revolt of Jeroboam in the closing remark of the present section (2Ch_9:29); alludes a little before to the conflicts with Rezon and Hadad (2Ch_8:4; see on the passage); indicates, by the manner in which he mentions the Egyptian king’s daughter, his acquaintance with the corrupt influence of foreign wives during Solomon’s reign; and afterwards, in the introduction of his history of Rehoboam (2Ch_10:3 f.), he does not ignore the account given in the book of Kings of the murmuring of the people dissatisfied with his severity and partial misgovernment. In short, that his reign did not altogether warrant the name Shelomoh (peaceful, prince of peace), that its splendour in a religious and moral respect was tarnished by many dark spots, and hence the heavy judgments (2Ch_7:19-22) that were pronounced by God on him and his descendants began already to take partial effect—all this appears by no means unknown to our author. Already the names of the three prophets whom he quotes, 2 Chronicles 9, as guarantees for his statement, are a sufficient security that to him was imparted a knowledge of those facts that form, as it were, the dark side of the otherwise so splendid appearance of the wise and glorious prince, in no less fulness than to the author of the book of Kings (who, on his part, does not expressly mention these prophetic vouchers), but that it did not lie in his plan to add certain dark parts to the bright and glowing picture of Solomon’s glorious kingdom, the like of which no king over Israel had had (1Ch_29:25). It may be that, if Solomon’s fall into lust and idolatry had been ascertained and credibly reported to him as a transient darkening of his life-path, from which he at length recovered in genuine repentance, he would not have passed in silence over that sad blot on his fame, but would have given to his history such a close as that of Manasseh (2Ch_33:1-20). But he certainly had not found in his sources any more trace than the author of Kings of such closing repentance of the deeply fallen prince.4 He therefore preferred to cast the mantle of silence over the last times of the prince whom it was now his concern to paint as the ideal of that theocratic glory δόξα, Mat_6:29) long before his time become proverbial among the people.
3. The statement of the Chronist would then only deserve the reproach of historical untrust-worthiness, if in an intrinsically incredible direction it departed far from that of the parallel account, and exhibited from beginning to end a greater number of legendary exaggerations of that which is there related into the miraculous. But of such propensity to apocryphal legendary distortion of his materials no trace is to be discovered in our author. The partial deviations in his numbers from those of the older parallel text are by no means to be regarded as exaggerations of smaller proportions there given; they rest often on purely external and accidental corruptions of the text (as, for example, 2Ch_8:18, the 450 talents of gold from Ophir, instead of the 420 of the book of Kings; and 2Ch_3:4, the 120 cubits height of the porch of the temple), or run out into mere apparent contradictions and misunderstandings (as, for example, with regard to the quantities of provisions for the woodmen, 2Ch_2:9, and the number of overseers; see on 2Ch_2:7; 2Ch_8:10); and in several decisive cases, where, a later exaggerator would have found special occasion for excess, he agrees to the letter with the author of 1 Kings, as in the 22,000 oxen and 120,000 sheep at the dedication of the temple (2Ch_7:5), in the determination of the yearly revenue of Solomon at 666 talents of gold (2Ch_9:13), etc. And elsewhere, that which at first sight looks like an historical exaggeration, reduces itself mostly to misunderstood or, if we will, inadequate expressions of the later historian, who is far removed from the events described, as in the cases mentioned in 2Ch_2:7; 2Ch_9:21, perhaps also 2Ch_8:1-2. The sole important event of a miraculous character with which the Chronist has enlarged the history of Solomon, compared with that in the book of Kings, is that which he records, 2Ch_7:1-3, of the consecration of the sacrifice in the new temple by fire from heaven, a fact which he has handed down in his representation of the history of David, in a passage where the older narrative has nothing of the kind (1Ch_21:26). Suspicion is excited here partly by the position of the fact after Solomon’s long prayer of dedication, whereas the entrance of the glory of the Lord into the new house of God was placed before it (as also in 1 Kings), partly by the complete silence of the older reporter concerning the second miracle, in place of which he introduces an address of Solomon to the assembled people (1Ki_8:55-61). But as the separation of the probably single miraculous fact into two acts does not appear inexplicable in the magnitude and strongly evangelical import of the whole scene in question (let us bear in mind also the uncommonly great number of the sacrifices offered on the numerous altars occupying the whole inner court; see on 2Ch_7:7), so the silence of the author of 1 Kings concerning a miracle of surpassingly religious (Levitical and priestly) interest cannot be deemed strange or unaccountable, if we properly weigh the prominently theocratic and prophetic interest by which this older writer is influenced; comp. Keil, p. 2Ch 247: “To communicate this speech of Solomon (1Ki_8:55 ff.) to the people quite accords with the plan of the book of Kings, in which the prophetical aspect of the realization of the divine counsel of grace, by the doing and suffering of the kings, prevails; whereas the more minute entering into the history of worship was remote from his plan. The mention of the fire which consumed the sacrifices we should consider warranted in the book of Kings, only if the temple had been thereby consecrated for the abode of the divine gracious presence, or for a sanctuary of the Lord. But the consuming of the victim by divine fire had not this import. Jehovah consecrated the temple for the dwelling-place of His name, for the seat of his gracious presence, only in this way, that in the introduction of the ark into the most holy place He manifested his presence by the cloud filling the sanctuary. The consuming of the sacrifice on the altar by fire from heaven was the confirmatory sign only for this, that He who sat on the mercy-seat in the temple will graciously accept the offerings to be made on the altar of this temple; and, as the people could only approach the Lord before the altar with sacrifice, a confirmation for the people that He from His throne will apply His covenant grace to those who present their offerings before Him; comp. Lev_9:23 f. For the plan of the author of Chronicles, namely, to depict exactly the glory of the worship of the past, this divine confirmation of the sacrificial worship, that was to be continually performed in the temple as the only legitimate place of worship, by fire from heaven, was so important a matter, that it could not be omitted, whereas the blessing pronounced by Solomon on the people, as already contained implicate in the prayer of consecration, did not seem so important as to be admitted into his work.”
4. On Solomon’s great wealth, as it is repeatedly described, especially 2Ch_1:14 ff; 2Ch_9:13 ff., Bengel (on 2Ch_9:27) makes the striking remark: “It is strange how soon so much can be accumulated and again vanish away! Men could not endure it if it were always so; they would wander from God, and be distracted by the creatures; as Solomon himself did not long act well. He had the benefit of David as his father; he had gone through tribulation, whereas Solomon entered at once on possession! That is a weighty difference.” Comp., with regard to homiletic hints, on the history of Solomon, the Copious remarks of Bähr on 1Ki_1:11 (Bibelw. vol. vii.).
Footnotes:
[1] וַֽעֲלִיתוֹ “and his ascent, his stair,” is exhibited by all the Hebrew mss.; whereas the old translations uniformly read, with the Heb. text, 1Ki_10:5 : וְעֹלָתוֹ, “and his burnt-offerings, which he offered,” etc.
[2]On the very divergent variants of the old translations of אַנְשֵׁי הַתֹּרִים, see Exeg. Expl.
[3] Kethib יֶעְדִּוֹ, Keri יֶעְדּוֹ. Doubtless the same prophet is meant who is elsewhere called עִדּוֹ (2Ch_12:15; 2Ch_13:22).
[4]See in general, against this hypothesis, which might find support at most in the of itself quite problematical and little probable composition by Solomon of the book Coheleth (and in this view has recently been defended by Bernh. Schäfer in his Neuen Untersuchungen über das Buch Koheleth, Freiburg 1870, and by Mart. Stier in Jahrg. 1870, part iii. of the Zeitschrift für luth. Theologie and Kirche), Hengstenberg, Gesch. des Reiches Gottes im Alten Bunde, iii. p. 142, and Bähr in vol. 6. of the Bibelw. p. 108 ff.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 4, 5, 6, 8, 9, 10, 11, 12 Ch. 2Ch_9:1-12 (= 1Ki_10:1-13). The Visit of the Queen…
Ch. 2Ch_9:1-12 (= 1Ki_10:1-13). The Visit of the Queen of Sheba
1. Sheba] An important district in Arabia Felix, the seat of a kingdom. Psa_72:10.
Read full note →
hard questions] Heb. ḥidoth, “dark sayings” (Pro_1:6); the sing. is translated “riddle” (Jdg_14:12-18).
a very great company] R.V. a very great train (as 1 Kin.).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 4, 5, 6, 7, 8, 9, 10, 11, 12 (ii) SOLOMON’S WISDOM, WEALTH, AND GLORY. HIS DEATH.
IX.
(ii) SOLOMON’S WISDOM, WEALTH, AND GLORY. HIS DEATH.
Read full note →
(a) THE VISIT OF THE QUEEN OF SHEBA (2Ch_9:1-12).
Comp. 1Ki_10:1-13.
The Hebrew text coincides with Kings, allowing for a few characteristic alterations, the chief of which will be noticed.
(1) And when the queen of Sheba heard.—Now the queen of Sheba had heard. Kings, was hearing.
The fame of Solomon.—Kings, adds a difficult phrase (“as to the name of Jehovah”) which the chronicler omits.
Hard questions.—Riddles, enigmas. LXX., αἰνίγμασιν (Jdg_14:12).
At Jerusalem.—An abridgment but not an improvement of Kings. The Syr. agrees with the latter.
Gold in abundance.—The chronicler has substituted a favourite expression for the “very much gold” of Kings.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 4, 8, 9, 10, 12 The writer is about to take his leave of…
The writer is about to take his leave of Solomon and the glowing memories of his golden reign; and, whether he designed it or not, he has done so in a most dramatically successful manner in this chapter, and especially in the episode, that narrates the ever-memorable visit of the Queen of Sheba, contained in the first twelve verses of this chapter. (parallel, 1Ki_10:1-13)
The parallel shows very little variation on this narrative. In its first verse it adds the words (Authorized Version), "concerning the Name of the Lord" (i.e. "to the glory of God"), after the words, the fame of Solomon. Sheba. This was the name of a descendant of Cush, a Hamite (Gen_10:7; 1Ch_1:9) also of a son of Joktan, a Shemite; (Gen_10:28) also of a son of Jokshan, Abraham"s son by Keturah (Gen_25:3; 1Ch_1:32) It is quite uncertain who of these constituted, or preponderated in, the country of Sheba here referred to. This is probably Saba, the capital of Yemen, an important province of Arabia, west of the Red Sea, north of the Indian Ocean, and extending upward nearly to Idumaea. The city was reputed splendid, the country wealthy, and long as the most southerly inhabited part of the world. If it were, as is believed, first occupied by Cushites it was afterwards peopled also by Joktanites and Jokahanites, as above. In addition- to the two celebrated allusions to it, ever memorable, see as other references, Job_6:19; Psa_72:10, Psa_72:15; Isa_60:6; Eze_27:22, 23 38:18; Mat_12:42; Luk_11:31 (see also Smith"s "Bible Dictionary," 3:1232). The hard questions consisted in riddles (Jud_1:14:2) and enigmas and primitive casuistry, in whichthe Arabians found some considerable portion of their mental gymnastics These, no doubt, bore some mild cousinly relationship to the proverbs and songs of Solomon, and his treasures of botanical and natural history facts. (1Ki_4:29-32) Spices; Hebrew, B, here as also in the parallel. This word is used twenty-one times, and in a slightly varied form (as in the ninth verse of this same chapter) nine more times. It is almost always translated (Authorized Version) by this same word "spice" or "spices" (except Exo_30:23; 2Ch_16:14; Isa_3:24) There are other Hebrew words for "spices," such as twOkn, (Gen_37:25 Gen_43:11) (Exo_30:7) jqr, (Son_8:2; Eze_24:10) but the "spice" or "spices" designated by our present word, and the exact name or nature of which cannot be certainly pronounced upon, was in great request for domestic, ecclesiastical, funeral, (2Ch_16:14) and other purposes, and was a chief export from Arabia, Syria, and Persia. Gold in abundance. Of course, it is not necessary to suppose that the gold that came either now from Sheba, or even from Ophir, was obtained from the immediate region; as seen before, there may have been a special market or emporium for them there. Precious stones. These were used for sacred purposes, and for domestic and dress ornaments, and were graven upon in early times by the Hebrews The chief of those mentioned in the Old Testament are the carbuncle, sardius, topaz (Exo_39:10; Eze_28:13) diamond, emerald, sapphire; (Exo_39:11) (Eze_28:13) agate, amethyst, ligure, (Exo_39:12) beryl, jasper, onyx (Gen_2:12; Exo_39:6, Exo_39:13; Eze_28:13) ruby (Job_28:18; Pro_3:15) chrysolite, chrysoprasus. (Eze_28:13) The precious stones which the queen brought are likely enough, however, to have comprised other varieties (including the pearl from the Persian Gulf), such as Pliny describes; and see in particular 1Ch_29:2; Eze_27:16; and the art. "Stones, Precious," in Smith"s "Bible Dictionary," 3:1382. All that was in her heart. The expression simply means all that she had so desired to get information upon, since she had heard of the fame of Solomon.
Read full note →
Vers. 1-31.
A study in the matter of fame.
The first twelve verses of this chapter a chapter which otherwise offers little homiletic matter put before us a very favourable instance of the legitimate operation of a great force in this world, the force called fame. It may sometimes be more pleasantly viewed under the description and title of an attraction, but it is a force under any circumstances, and often a very great one. The instance before us is a "favourable" one, because it is exhibited and it is occupied in matter which we are glad to think of, and to think of as availing itself of whatever advantage may lie within reach. And its "operation" is "legitimate," because there is nothing in the motives and methods brought into play in the effective short history on the page but what we readily sympathize with. These even add interest to the main subject. The instances of the action of fame in unfavourable matter may perhaps seem to preponderate; but perhaps, also, this may rather seem to be the case than really be so. Notice
I SOME GENERAL FACTS CHARACTERIZING THE ACTION OF FAME.
1. It is in fame to travel the longest distances.
2. It travels at no appreciable expense.
3. The greater distance absolutely lends generally the greater bulk.
4. The travel is swift, silent, and very difficult to track.
5. It may serve great and useful ends, as in the present instance, and inthe greater instance involved in the history of the Wise Men of the East.
6. The fame of a person or of some exploit travels and spreads in obedience to what seem to be almost principles in human nature the love to hear and to tell in proportion to the novelty and the strikingness for any reason of the tidings in question.
II THE PARTICULAR FACTS THAT CHARACTERIZED THIS INSTANCE OF FAME.
1. It was the fame of wisdom. The picture suggested to our mental vision is most interesting and most unusual. For a moment the Solomon of Scripture is the Socrates of Greece. For great stress is laid on the queen"s communing with Solomon of the things in her heart, and questioning him on them. The wonders of human life individually and of human history may have been debated. The casuistry of those days may have been very real and perplexing, even though to our day it should seem trifling and simple. It is emphatically said that the queen laid herself out to prove Solomon with hard questions.
2. The fame was also that of knowledge and what we might call learning. Elsewhere we read of Solomon"s knowledge of natural history, and of his amazing command by memory of proverbs.
3. It was the fame of wealth, splendour, magnifi cence; and these not lavished altogether upon himself.
4. And not least, it was the fame of one on whom rested supereminently the blessing of the Lord his God. The queen, by whatsoever means, and these are not altogether hard to imagine, had learnt of the delight that God took in Solomon and his throne and his people, inextricably and prophetically one. Whether she knew more or less, much or but very, very little, of the relation of earth to heaven, of the dependence of man on God, and of the practice of a reasonable, intelligent, and acceptable worship of him, it is evident that she recognized and rejoiced in the fact that she had come to see a man on whom the Spirit of God rested.
III THE CHARACTER, AT LEAST IN SOME FEATURES OF IT, ON WHICH THE FAME OF SOLOMON TOOK SUCH EFFECT.
1. The Queen of Sheba was one of those who have an ear to hear. This does not mean an ear to hear necessarily everything. It does not mean an ear to hear the loudest sound or the nearest sound. It does mean an ear opened to hear the most important sounds, though they may be very distant, or very high, or from deepest depth. It means a discerning, instinctively selecting, discriminating ear.
2. She had an earnestly inquiring disposition. Suggestions are often the best of thoughts, as sketches are often the best of pictures, and as seeds have all growth, flower, fruit, concealed in them. We can follow here the birth from a suggestion of thought, resolve, patient, long expectation, faith in her journey"s reward, and all the final realization vouchsafed to her enterprise. How many sounds enter the ear which might well waken us I How many suggestions proffer activity for the powers and fruit for the life within us, and fall like chilled flowers, withered fruit-settings, because of the barren nature, the absolute uninquiringness of our disposition I The best seed asks soil, and good soil; the highest thoughts ask prepared minds; and the purest truth, pure hearts.
3. The queen was willing to expend labour, to endure fatigue, to exerciselong patience, in order to satisfy herself as to the trustworthiness and the very facts of the fame of Solomon. Labour, fatigue, and patience were all worthily encountered. The object was worth them, even though it were no greater and higher than it was. It was far greater and higher than the objects which often exert far greater attraction for men, when for them, being things destitute of any heavenward aspect whatsoever, they will rise up early, go to rest late, and eat the bread of sorrow continually.
4. When the queen had seen and heard Solomon, and had satisfied herself of all, she feels no envy, seeks no points of detraction, suspects no dements of weakness, but gives to all the display her heartiest, most unaffected praise and congratulation. She can make the prosperity and blessedness of others joy and matter of thanksgiving for her own heart. She can genuinely rejoice with those who rejoice that rarer thing, even, than to weep with those who weep! And, after bestowing her lavish Eastern gifts, can return to her home, alike wiser and happier. Amid all the dim light of knowledge, and dimmer light of religion, of faith, and of love, we cannot doubt that we have an example in this woman of some of the best qualities possible to human nature; of a large mind, a noble and pure heart, of generous apprehensions of faith and love, and of in one word a graciousness that cometh only from above.
IV THE CHIEF LESSONS OF THIS HISTORY FOR OURSELVES. The history is referred to by our supreme Teacher himself. (Luk_11:31) His powerful reference to it is to point us to a lesson for good and timely example and imitation.
1. We are to seek; to seek earnestly; to seek simply, purely, and without envy; to seek with labour and fatigue, with patience and faith, with strong expectation and love unfeigned; and to seek, with full, ungrudging gift, his wisdom, his knowledge, his surpassing and most real splendour, and his solution of all our hard questions. The very existence of the example declares and pronounces its claim upon us. Its look, its tone, its matter, all speak forth its meaning.
2. But we are pointed, not merely to a kindly lesson and attractiveexample, but to a forcible warning. For if we will not follow, do not follow, the Queen of Sheba, her example will follow us, even to the pursuing of us, to the great judgment! She will condemn us, whose expectation, and effort, and interest, and liberal generosity were all inflamed by the fame of Solomon, while all the fame of Christ fails to waken our zeal. Hearts are cold. Effort is feebleness itself, or even as nought. Patience is intolerable. Fatigue cannot be contemplated. Gold must be hoarded, and Christ and heaven must be lost; while she, of dim ages and dim knowledge, and but most broken rays of revelation, shall, because she used them to the best, rise up in the judgment and condemn those whose privileges and opportunities were immense, immeasurable! Warning and lesson both are pressed upon us by the "Greater than Solomon," the infinitely greater! Who will not wish to eschew the condemnation of which he is here warned? Who will not be guided and attracted by the lesson which is here offered to him?
HOMILIES BY W. CLARKSON Vers. 1-12.
Solomon in all his glory.
Nothing so strikingly illustrated the glory of Solomon as the visit of the Queen of Sheba, coming from "the uttermost parts of the earth to hear his wisdom," conferring great gifts upon him and receiving valuable presents in return. (see Mat_12:42) We have, among many things
I ISRAEL FULFILLING ITS FUNCTION, viz. magnifying the Name of the Lord. One great end, the great end of its existence as a nation, was to bear witness to the Name and character of Jehovah. By the wisdom and the energy combined with the piety of Solomon, this was being accomplished. The works of the Lord were known and celebrated even in remotest lands.
II GOD FULFILLING HIS WORD TO HIS SERVANT SOLOMON. He promised him wealth and honor, inasmuch as he had asked for something better than these. (see 2Ch_1:11, 2Ch_1:12) In this most gratifying episode Solomon must have felt that the promise made him at Gibeon was graciously redeemed. So shall we find also. To those that seek first the kingdom of God he ensures all needful earthly good, and they may count confidently that he will make good his word. (see Mat_6:33)
III THE TRUE BLESSEDNESS OF POSSESSION TO COMMUNICATE. Solomon had great knowledge, large faculty, much penetration, as well as extensive worldly wealth. He probably had some enjoyment in the consciousness of their possession. But he found a better and wiser use of them in communicating to others. When he enlightened the mind (ver. 2) and enriched the hands (ver. 12) of the queen, he was then and thus experiencing the true excellency of possession. It is not as we are able to retain, but as we succeed in employing and in imparting our wealth, whether of truth or treasures, that we are really and truly rich. (Act_20:35)
IV THE WORTH OF WISDOM. The queen was no doubt partly prompted by curiosity to see the magnificence of Solomon; but what largely induced her to take that long, tedious, expensive journey was her desire to learn what "the wise man" could teach her. She desired "to commune with him of all that was in her heart" (ver. 1), and she did so; and she gathered from him a great store of knowledge and of truth. She doubtless learned for the first time the fundamental truths of religion perhaps also the elements of pure morality. It is probable that she went back to her own country mentally and even spiritually enriched far beyond her highest expectations. As she crossed the desert a second time she would feel that she had been repaid a thousand times for all her toil and outlay. Wisdom is always worth our purchase, whatever we may expend upon it. "Buy the truth," even though it cost much in travel, in money, in patient laborious study, even in fellowship and friendship. It is well worth while to "sell all that we have" in order to become possessed of "the pearl of great price," heavenly wisdom, the knowledge which is eternal life (Mat_13:46; Joh_17:3) Many earnest pilgrims have traversed land and sea, many anxious students have searched books and inquired of sacred teachers, many hungering and thirsting souls have wrought and wrestled in thought and prayer for many years, that they might find rest in truth, that they might find a home for themselves in the knowledge of the living God. And when they have found what they sought, (see Mat_7:7, Mat_7:8) they have gladly and gratefully acknowledged that the blessedness of acquiring heavenly wisdom is a most ample recompense for all they have expended in its pursuit. Wisdom is more precious than rubies; it is the absolutely incomparable good. C. (Pro_3:15)
HOMILIES BY T. WHITELAW Vers. 1-12.
Solomon"s queenly visitor.
I HER JOURNEY TO JERUSALEM. (Ver. 1.)
1. The country whence she came. Sheba. Not Meroe, or Ethiopia, as Josephus ("Ant.," 8:6. 5), Grotius, and others say, following Abyssinian legend; but Sabaa, a country in Arabia Felix. Its capital Saba, or Mariaba, still exists under the name Marib, six days east of Sanaa. The district was extremely fertile, and abounded in frankincense, gold, and precious stones (Jer_6:20; Eze_27:22; Isa_60:6; Psa_72:15) Its inhabitants had become, through extensive commerce, among the most prosperous of Arabian tribes. The caravans of Sheba brought costly products to the markets of the world to Tyre, Egypt, Syria, and Mesopotamia (Job_6:19; Eze_27:22) That a high degree of civilization prevailed from an early period in South Arabia is attested, not only by the so-called Himarytic inscriptions found in that region, in which the name Sheba frequently occurs, but by the above-mentioned ruins of Marib, which, according to Arab tradition, was destroyed, probably in the second century after Christ, by the bursting of a great dam in the upper part of the valley (Ritter). Arabian tradition, more communicative than Scripture concerning this queen, names her Balkis, and makes her a wife of Solomon (Koran, "Sur.," 27).
1. The occasion of her journey. The fame of Solomon. In 1Ki_10:1, the words, "concerning the Name of Jehovah," are added; but whether inserted by the author of Kings or omitted by the Chronicler cannot be determined. If the latter, they were probably intended to suggest that Solomon"s fame rested chiefly on his temple-building for the Name of Jehovah, (2Ch_6:10) which showed him to be pre-eminently endowed with wisdom. (2Ch_2:12) (For other explanations, see Exposition.) There is reason in the conjecture that Solomon"s voyages to Ophir were, in part at least, the means of extending Solomon"s fame and bringing it to the ears of the queen.
2. The object of her visit. "To prove Solomon with hard questions." It is hardly supposable that the queen simply aimed at a trial of wit between herself and Solomon in propounding riddles, resolving enigmas, and untying word-puzzles, such as, according to Menander and Dins (Josephus, Ant., " 8:5. 3), Solomon once had with Hiram, and such as in ancient times formed a common pastime with the Arabs. The "hard questions" doubtless related to deep and important problems in religion and life. The serious words addressed by her to Solomon (vers. 7, 8) make this the most plausible hypothesis. Great, rich, cultured, and powerful as she was, she was obviously troubled at heart about the solemn mystery of existence, and wished to have her doubts resolved, her questions answered, and her anxieties allayed by one who seemed specially upraised as an embodiment and teacher of wisdom.
3. The grandeur of her train. Attended by "a great company" of followers, courtiers, and servants, as well as by a numerous cavalcade of camels bearing the products of her country gold, spices, and precious stones intended for presents to Solomon, (cf. Gen_43:11) this royal lady, setting forth in search of wisdom, accomplished her long and painful journey, and eventually reached Jerusalem.
II HER INTERVIEW WITH SOLOMON. (Vers. 2-8.)
1. The wisdom she heard. "Of all that was in her heart she communed with Solomon; and Solomon told her all her questions." If these did not include gravissimas et sacras quaestiones, i.e. questions relating to the mysteries of religion and the worship of God, one fails to see why they should exclude these, as has been suggested (Keil). That they concerned not metaphysical problems may be conceded. The story bears upon its surface that the wisdom she chiefly inquired after and Solomon principally discoursed about was that whose beginning is the fear of the Lord, and whose end is the keeping of his commandments (Psa_111:10; Pro_1:7) that which concerned the dignity and glory of human life, and promoted the attainment of human happiness. (Pro_2:2-12 Pro_3:13-18 Pro_4:5-13 Pro_9:9-12) But whatever her queries were, they were all answered. None were too abstruse or recondite for this Heaven-endowed king to explain.
2. The splendour she beheld. She saw the wisdom of Solomon embodied in his works as well as heard it distilling from his lips. "The house that he had built not the temple, but the palace, which had occupied thirteen years in construction, and upon which he had lavished all that the architectural and decorating arts of the time, assisted by his enormous wealth, could procure this royal residence which, in magnificence, rivalled, if it did not eclipse, the dwelling of Jehovah, was locked upon with wonder and astonishment. In particular she was fascinated by the splendour of the royal table.
(1) "The meat of his table," i.e. the variety and sumptuousness of the fare, perhaps also including the costliness and beauty of the vessels in which it was served ver. 20; cf.; (1Ki_10:20) "the sitting of his servants," i.e. of his high officials at the royal table (Bertheau, Bahr)," or "the places, appointed in the palace for the ministers of the king" (Keil); "the attendance of his ministers, either the standing, i.e. waiting, of his servants at the table (Bertheau, Bahr), or, as above, the places appointed for them in the palace (Thenius, Keil); the apparel of his attendants, which would no doubt be distinguished for its splendour; "the cupbearers also," whose office was to pour out wine for the king, (Gen_40:11; Neh_1:11; Xen., "Cyrop.," 1:3, 8, 9) "and their apparel," which would be correspondingly resplendent; all these left upon her mind an impression, not so much of Solomon"s wealth and power as of his transcendent wisdom. A second thing she witnessed confirmed this, viz.
(2) the stair which led from the palace to the temple. The old translators (the Chaldee, the Syriac, and the Latin as well as the Greek) thought the words in the Hebrew referred to the burnt offerings which ha offered in the house of Jehovah an opinion in which they have been followed by some modern interpreters (Luther, A. Clarke, Bertheau). These, however, he would hardly have shown to one not a proselyte. Besides, had she beheld the magnificence of the temple service, some allusion to this in her address to Solomon would most likely have appeared. Hence the opinion is to be preferred that the reference is to the arched viaduct which led from his palace to the temple (Keil, Bahr, Winer, Ewald, Jamieson), the remains of which, recently discovered, show it to have been, "for boldness of conception, for structure and magnificence, one of the greatest wonders in Jerusalem." That such a communication between the palace on Zion and the temple on Moriah existed seems hinted at in 2Ki_16:18 and in ch. 23. 20; while Josephus speaks of a passage from the temple to the king"s palace which led over the intermediate valley ("Ant.," 15:11. 5). If the ruins described by Robinson are those of this bridge, it must have contained five arches, each sixty feet wide and a hundred and thirty feet high. "The whole structure," says Isaac Taylor, "when seen from the southern extremity of the Tyropoeon, must have had an aspect of grandeur, especially as connected with the lofty and sumptuous edifices of the temple and of Zion to the right and to the left" (quoted by Jamieson, in loc.).
3. The admiration she felt. Sincere and intense. Solomon"s wisdom had been
(1) in complete accordance with the report she had heard of it in her own country (ver. 5) rumour had not lied;
(2) it had equalled her expectations fancy had not deceived;
(3) it had far exceeded both the report of it and her own expectations regarding it (ver. 6) her sense of wonder was more than satisfied;
(4) it was so overpowering that it left no spirit in her (ver. 4) her hope of rivalling it was gone.
4. The sentiments she expressed.
(1) She pronounced happy Solomon"s courtiers and attendants because of their proximity to his throne and person, which enabled them to hear his wisdom. In so doing she took for granted both that Solomon would never discourse otherwise than wisely, and that Solomon"s servants and ministers would always feel disposed to listen to and profit by their master"s speech; in both of which she reckoned before the mark.
(2) She praised Jehovah for his goodness to Solomon in giving him such a throne, i.e. for making Solomon his vicegerent in Israel, and for his favour to Israel in furnishing them with such a king in her eyes a proof that Jehovah loved them and purposed to establish them for ever (ver. 8). In neither of these utterances did she err. Stable thrones and good kings are of God"s making.
(3) She instructed Solomon as to the kingly work such a one as he was raised up to do, viz. to execute judgment and justice. (Psa_72:2) If from these utterances it cannot be inferred that she was either assisted by inspiration or converted to Jehovah"s religion, it is open to conclude she was a deeply reflecting and far-seeing woman, second only to Solomon in wisdom and sagacity.
5. The presents she made.
(1) "A hundred and twenty talents of gold equivalent to valuing the talent at
(2) "Spices in great abundance," and of unsurpassed excellence, the principal of which was probably the Arabic balsam Josephus ("Ant.," 8:6. 6) says his countrymen derived from this queen.
(3) "Precious stones," the names unknown.
6. The gifts she received. Besides the solution of her questions, she obtained handsome and valuable presents from Solomon, partly in compliance with her own request (ver. 12), partly in payment of the costly gifts brought to him by her, and partly over and above out of his own royal liberality. (1Ki_10:13)
III HER RETURN TO SHEBA. (Ver. 12.)
1. The termination of her visit. How long this visit continued is not recorded, but at length the queen departed on her homeward journey, attended by her servants and accompanied by her train of camels.
2. The spoils of bet visit. Besides carrying home the presents given by Solomon, she bore with her, what was of greater moment for herself and her subjects, the impressions she had received upon her travels and the lessons of earthly and heavenly wisdom she had derived from her interview with the king.
3. The historicity of her visit, That the preceding narrative is no fable is guaranteed by Christ"s use of it in the First Gospel, (Mat_12:42) and by recent archaeological research (see "Ancient Arabia," by Professor Sayce, in Contemporary Review, December, 1889).
LESSONS.
1. The privilege of Christians in having as King a greater than Solomon him "in whom are hid all the treasures of wisdom and knowledge". (Col_2:3)
2. The obligation of the world to hear the wisdom of him who, besidesbeing greater, is also nearer to them than was he to the Queen of Sheba. (Mat_12:42)
3. The blessedness of such as hear Christ"s wisdom, waiting at his throneand standing in his presence, first on earth and afterwards in heaven. (Pro_8:34)
1. The certainty that Christ will give to them who seek his wisdom all thatthey ask and more of his royal bounty. (Eph_3:17)
2. The duty of those who come to know Christ"s wisdom to carry thetidings of it back to their own country. W. (Mat_5:19, Mat_5:20)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 8, 9 And when the Queen of Sheba heard of the…
2Ch_9:1-12
And when the Queen of Sheba heard of the fame of Solomon.
Read full note →
The Queen of Shebas visit to Solomon
I. The spirit which prompted the visit.
1. A spirit of curiosity.
2. A spirit of inquiry.
3. A spirit of restlessness.
4. A spirit of self-sacrifice.
She undertook a long and risky journey. A reproof, says Christ, to indifference and stupidity concerning Himself.
II. The mutual inter- course during the visit.
1. Solomon answered her questions.
2. Received her gifts.
III. The impressions received from the visit.
1. She was astonished at the magnificence of Solomon.
2. She was surprised at the wisdom of Solomon.
3. She was confirmed in her belief concerning Solomon.
Faith exercised will be greatly strengthened. This just the result--
1. Of honest search after truth.
2. Of personal intercourse with Christ.
3. Of engagement in Gods service. (J. Wolfendale.)
Hard questions
This is what the Bible itself asks for; in effect the Bible says, Prove me, put me to the test, under all circumstances of triumph, joy, need, fear, and see if I have not within me a better answer than can be found in any other book. This is the criticism to which Jesus Christ is always willing to submit Himself. It is His complaint that we do not ask Him questions enough, the assumption of course being that all inquiries are put in a reverent and faithful spirit. There is a question-asking to which the Bible will pay no heed, and there is a question-asking which Christ will regard as impious and frivolous. Whatever we really want to know with our hearts, whatever is necessary for us to know, Jesus Christ is willing to answer. When we bring our riddles and enigmas to Christ, they must be riddles and enigmas that express the very agony of desire. To our speculation or curiosity Christ may have nothing to say, or if He condescend to speak to us it may be in tones of rebuke and repulse. Do not be afraid to put hard questions to Christ. The Queen of Sheba did not put any flippant questions to Solomon; she rather sought out the most difficult inquiries which it was possible to propound. The meaning of this is that we are to ask the very hardest questions which our soul wishes to have answered, always remembering that there are some questions which need not be answered in time, and which indeed could not be answered to our present incomplete or depraved capacity and power. Properly considered, it may be impossible to put any easy questions to Christ within the range of the scope which His mission fills. (J. Parker, D. D.)
The Queen of Shebas visit to Solomon
I. The meeting together of these representatives of two different nations had the happy effect of drawing closer the bonds or unity.
II. The beneficial effect which the exhibition or the works of national industry may have upon the thoughtful and well-governed mind. The things seen by the Queen of Sheba did much to correct and enlarge her mind; far more than all her previous intelligence and inquiry.
III. The spectacle of works of art and mans device, vast, multiform, and beautiful, reflects as in a mirror the wondrous powers of mans mind. As we turn from the statue to the mind that sketched and the hand that chiselled out the wonderful design, so let us turn from man with all his wonderful skill and give to God the glory. The Queen of Sheba returned to her home with higher thoughts of God than she had before.
IV. The impressive spectacle of Soloms devotion. The Queen admired the ascent by which he went up into the house of the Lord. Some understand these words of a magnificent communication which Solomon had prepared between his palace and the courts of the temple; while others explain them of the cheerful and fervent solemnity with which he worshipped, showing that his heart was deeply engaged in the hallowed and hallowing service. (S. Bridge, M. A.)
Heart communing
We have in Christ one greater than Solomon.
I. We ought to communicate with Him of all that is in our heart. Neglect of intercourse with Jesus--
1. Is very unkind.
2. Betrays the sad fact of something wrong.
3. Shows a want of confidence in His love, sympathy, and wisdom.
4. Will be the cause of uneasiness in ourselves.
5. Will involve the loss of counsel and help.
6. Is greatly aggravated by eagerness to tell our troubles to others.
II. We need not cease communing for want of topics.
1. Our sorrows.
2. Our joys.
3. Our service.
4. Our plans.
5. Our success and failures.
6. Our desires.
7. Our fears.
8. Our lives.
9. Our mysteries.
III. Nor shall we cease communing for want of reasons. Intercourse with Christ--
1. Is ennobling and elevating.
2. Consoling and encouraging.
3. Sanctifying and refining.
4. Safe and healthy.
5. Delightful and heavenly. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] 2Ch_9:1-12. This narrative is parallel with 1Ki_10:1-18,…
CRITICAL NOTES.] 2Ch_9:1-12. This narrative is parallel with 1Ki_10:1-18, from which it varies little; Solomon’s glory (2Ch_9:13-28); and the close of his reign (2Ch_9:29-31) corresponding with 1Ki_11:41-43.
2Ch_9:1-12.—The Queen of Sheba’s visit. Two Shebas, Ethiopian and Arabian. Both countries have traditions on the visit; in both government by queens was common. Sheba, in Arabia, was the great spice country and an important kingdom. Sheba in Ethiopia a mere town and furnished no spices. The expression “Queen of the South” (Mat_12:42) corresponds with Hebrew Teman (Arabic Yemen), and Jewish and Christian traditions in favour of Arabian Sheba. Fame, by the Ophir fleet. Name, Solomon’s great knowledge of God, or great things which God had done for him. Questions, lit. riddles (enigmas, Jdg_14:12; Psa_49:4; Pro_1:6; Eze_17:2). In East natural acuteness, united with idle life, still make these exercises of understanding a favourite amusement. 2Ch_9:1. Camels, &c., a common method of travelling by these beasts of burden in Arabia, a country most famous also for spices. In her heart, in her mind. 2Ch_9:3. Told, i.e., answered all her questions without any exception. She could not puzzle him. 2Ch_9:4-5. Seen, wisdom, natural endowments. House, the palace; the variety and luxury of table. Sitting, i.e., the seats, the place assigned to each according to gradation, or collective body and orderly manner of domestic arrangements. Standing posts of ministers; apparel of (cup-bearers) butlers; ascent (Heb.), burnt offerings which he offered, by Luther, LXX, and others. Generally thought to be a superb way for the king’s use alone, as Emperors of China ascend the throne by steps consecrated to their use alone. “A stair by which he went up to the house of God,” “a private way from the palace on the western, across the ravine up the eastern hill to the temple area” [Kesi]. Spirit in her, an expression for highest degree of admiration and astonishment 2Ch_9:5. True report, word of acts, sayings. 2Ch_9:6. Exceedest, thou hast added to report. 2Ch_9:8. Blessed, a frank acknowledgment of Solomon’s God, but no reason to think she adopted Him as her God. 2Ch_9:9. Gave, not as tribute, but in token of friendship (about £720,000, Jamieson). 2Ch_9:10-11. Mercantile transactions. Algum trees, sandal wood. Terraces, high ways (margin), stairs, steps. Psalteries (1Sa_10:5). 2Ch_9:12. Desire, in the way of bounty. Asked, Oriental custom to ask, specify what is agreeable. Solomon gave ample remuneration for presents in exchange with him, i.e., besides his presents for hers, he made a free donation of whatever she liked.
Read full note →
2Ch_9:13-28.—Solomon’s wealth. Weight (cf. 1Ki_10:14-29). Chapmen, who buy and sell, probably smaller retail merchants. Governors in outlying dominions. Heb. pechah. “If connected with pashah, the history of the word would be curious” [Max Müller]. 2Ch_9:15. Targets, large shields, covering the whole man, made usually of wood or wicker-work covered with leather. These made for ornamentation and plated with gold. 2Ch_9:16. House, a part of the royal palace (1Ki_7:2-5), resembling a forest in structure; used for state purposes and an armoury for targets and shields. 2Ch_9:17-19. The throne of ivory, not all solid, but parts venecred with it. Footstool, the throne raised. Stays, arms on each side of seat. Lions, symbols of royal power. 2Ch_9:19. Number alludes to twelve tribes of Israel. 2Ch_9:20. Accounted, because of abundance; scarcity a value. 2Ch_9:21. Tarshish, prob. Tartessus in Spain. Peacocks, thought to have come from India. Some give “parrots.” 2Ch_9:22. Passed, outrivalled (1Ki_3:13). Kings of neighbouring nations. Sought (1Ki_4:34). Present tribute of respect year by year. 2Ch_9:25. Four thousand, not forty thousand, considered an error in copyist (1Ki_4:26). 2Ch_9:26. River Euphrates. 2Ch_9:27. Stones, fig. for abundance and comparative worthlessness. 2Ch_9:28. Horses from lands famous for good breeds.
2Ch_9:29-31.—Solomon’s death. Book, words. Three sources given, only in 1Ki_11:29. Nathan (2Sa_7:1-17). Abijah (1Ki_11:11-13; 1Ki_11:29-39), in earlier part of Solomon’s life. Iddo (2Ch_12:15; 2Ch_13:22), in later years of reigns of Saul and David. “The Chronist omits the blemishes that marked the character and administration of Solomon, and leaves the impression that notwithstanding these he continued to be a follower of the Lord unto the end of his career. This is in harmony with his design to note the progress of the kingdom of God in its religious aspect” [Murphy].
HOMILETICS
THE QUEEN OF SHEBA’S VISIT TO SOLOMON—2Ch_9:1-12
Solomon’s influence upon surrounding nations very great. Legends abound in Jewish and Arabic traditions, like those concerning Nimrod and Alexander. Visit of the queen conspicuous instance and given as a sign to us (Mat_12:42).
I. The spirit which prompted the visit. Its method, long train of camels, in striking harmony with Eastern imagination. What its spirit?
1. A spirit of curiosity. She heard of Solomon’s wisdom and glory, co-extensive and manifold in forms. “The countries marvelled at thee, for thy interpretations, songs, and proverbs and parables” (Sir_47:14-17). Solomon’s fame like Christ’s, could not be hid. Curiosity excited and she desired to know, to ascertain truth.
2. A spirit of inquiry. She came to hear his wisdom and enlarge her own; to ask as well as answer questions. “The spirit of this asking of questions and solving of dark riddles is of the very nature of true philosophy. ‘To ask questions rightly,’ says Lord Bacon, ‘is the half of knowledge.’ ‘Life without cross examination is no life at all,’ said Socrates. When we inquire, when we restlessly question in our search after truth, when we seek it from unexpected quarters, we are but following in the steps of the wise King of Judah and the wise Queen of Sheba” [Stanley].
3. A spirit of restlessness. Rank, wealth, and position could not satisfy. Something beyond herself and her wise men, to know and feel. No trifling questions, questions merely to puzzle. Hard questions concerning “the name of the Lord” whom Solomon worshipped. Problems ever new and ever old, found in the book of Job and stirring the hearts of men to-day. “How shall man be just with God?” “Where shall wisdom be found?” &c. Only “an interpreter, one among a thousand,” can answer these questions.
4. A spirit of self-sacrifice. Curiosity prompted to action, anxiety led her to start on a long and risky journey. A reproof, says Christ, to indifference and stupidity concerning himself. True wisdom is of great price. Those who know and seek its worth will not begrudge the cost.
II. The mutual intercourse during the visit. Solomon did not blame her for her trouble and weakness; gave her every encouragement and permitted her “to commune with him of all that was in her heart,” freely and fully.
1. He answered her questions. “Solomon told her all her questions” (2Ch_9:3). Natural, political, intellectual, or religious. He was equal to the test and could not be puzzled (see traditions). Taught of God, he could teach others. “A divine sentence in the lips” of this king satisfied every inquiry. Jesus can remove doubt and perplexity, ease the mind, and teach all we desire to know.
2. He received her gifts. Not content with words, she gave, practical expression to gratitude. Useless are verbal thanks if life be void of lovely deeds. These rich presents show the extent of her commerce, and the appreciation of her intercourse with the Hebrew monarch. Solomon accepted her gifts, and gave, in addition to customary exchanges, “of his royal bounty.” Neither cared for gold. Both valued wisdom, cultivated and confirmed their friendship by mutual kindness and conversation. “She communed with him.”
III. The impressions received from the visit. Welcomed sincerely, valuing her privileges, she was intent on learning and observant of all she could.
1. She was astonished at the magnificence of Solomon. High culture and magnificence exceeded anything she had ever seen. Meals served with great state. Tables at which king, guests, and ministers sat down displayed variety, luxury, and splendour. The order of domestic arrangements, varied costumes and attire of ministers, choice vessels of cup-bearers, all impressed her acute mind. The houses, streets, and buildings of Jerusalem, the temple and the king’s private entrance into it, like a scene of enchantment to her. She was overwhelmed. “There was no more spirit in her,” almost fainted with astonishment.
2. She was surprised at the wisdom of Solomon. This chiefly impressed her mind. “When she had seen the wisdom of Solomon” (2Ch_9:3). A word which, in Hebrew, comprehends not only natural endowments and useful qualities, but practical knowledge. The economy of his government, the schemes of industry and the works of art displayed familiarity with natural science and deep insight into the principles of human nature. This wisdom was superhuman. She acknowledged it to be from Solomon’s God, “by whom kings reign and princes decree justice” (2Ch_9:8, cf. Pro_8:15).
3. She was confirmed in her belief concerning Solomon. “It was a true report which I heard, &c.” (2Ch_9:5). Faith exercised will be strengthened, really tested will give greater certainty. “The one-half of the greatness of thy wisdom was not told me.” This just the result of honest search after truth, of personal intercourse with Christ and of engagement in God’s service. This is the way “to verify your beliefs.” Hear, see, and feel. Wonders of grace, depths of experience to be discovered beyond all comprehension! “That ye may know the love of Christ which passeth knowledge.”
HEART COMMUNING.—2Ch_9:1
Not generally wise to tell all our heart. Samson reached the climax of folly when he did this to Delilah. Yet if we could meet with a Solomon who could solve all our difficulties we might wisely do so, A greater than Solomon in Jesus, who is incarnate wisdom. With him too silent, with worldly friends too communicative.
I. We ought to communicate with him of all that is in our heart.
1. Neglect of intercourse with Jesus is very unkind. “Let me see thy countenance, &c.” (Son_2:14.)
2. To conceal anything from so true a friend betrays the sad fact of something wrong.
3. Shows a want of confidence in his love, sympathy, and wisdom, if we cannot tell Jesus all in our hearts.
4. Will be the cause of uneasiness in ourselves if we withhold anything from him. Responsibility will rest and weigh heavily with us.
5. Will involve the loss of counsel and help. He meets our case when we unbosom ourselves.
6. Reticence towards Jesus is greatly aggravated by eagerness to tell our troubles to others. Will you make a confidant of man and hide the matter from God?
II. We need not cease communing for want of topics.
1. Our sorrows. He knows what they are, will comfort us under them, help to profit by them, &c.
2. Our joys. He will sober and salt them. Joy without Jesus, sun without light, the essence gone.
3. Our service. He a servant knows our heart, can sympathise with our difficulties.
4. Our plans. He has zeal, ardour, quick of understanding, and will gladly commune with us concerning all in our hearts to do for God.
5. Our success and failures should be reported at head-quarters. The disciples of the martyred John (Mat_14:12), the evangelists of our Lord, returned to him (Luk_9:10).
6. Our desires. Holiness, usefulness, heaven, awaken the sympathy of Jesus, who prays for us about these things.
7. Our fears. Fears of falling, needing, failing, dying.
8. Our loves. Of earth and heaven, towards others and himself.
9. Our mysteries. Incomprehensible feelings, uneasiness, emotions, will be better for ventilation in presence of Jesus.
III. Nor shall we cease communing for want of reasons.
1. How ennobling and elevating is intercourse with Him!
2. How consoling and encouraging with Him who has overcome the world!
3. How sanctifying and refining union with the Perfect One!
4. How safe and healthy is a daily walk with ever-blessed Son of Man! How proper and natural for disciples to talk with their Teacher, and saints with their Saviour!
6. How delightful and heavenly is rapturous converse with the Beloved! Warning to those who never speak with Jesus—“I never knew you.” Complaint of those who seldom commune—“Is this thy kindness to thy friend?” Hint to those usually in communion with him—Keep up the holy intercourse; to this end be thorough; unlock every room in the house and let Jesus enter Congratulation to those who have long enjoyed his fellowship [Spurgeon].
SOLOMON’S HOUSEHOLD AND CHRIST’S HOUSEHOLD
Compare them—
I. In the splendour of appearance. Solomon himself, inferior to Christ in person, wisdom, and dominion. The glory of court artificial, product of labour, and liable to decay; Christ’s inward, spiritual, and lasting.
II. In the servants engaged.
1. Their position: Near the king, standing, sitting, waiting and watching attitude.
2. Their attire: Beautiful, costly, fit, and free.
3. Their felicity: “Happy are thy servants.” Apply the eulogy to Christians, happy now and hereafter.
III. In the provision made for members. Costly, abundant, satisfactory, and free. Wisdom hath prepared a feast; come in and partake. “Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.”
HOMILETIC HINTS AND SUGGESTIONS
2Ch_9:1-2. The Queen a Type of Truth-seekers.
1. In her spirit. Reverence for God, sincerity of desire for light and knowledge.
2. In her self-sacrifice. Allured from groves of palm to hear and know wisdom, she undertook a journey not much less than a thousand miles from “uttermost parts of the earth,” i.e., from the extremities of the world then known.
3. In her reception by Solomon. Illustrates welcome to inquirers by God “that giveth to all men liberally and upbraideth not,” with past ingratitude or future abuse (as Solomon abused his wisdom at length). Man “giveth little and upbraideth much” (cf. Sir_20:15; Sir_41:22). Or—
1. She sought in the right disposition.
2. She sought from the right source.
3. She sought in belief of its reality.
4. She sought to possess it and render homage to it. The rule “he who seeks shall find.”
2Ch_9:3 to 2Ch_8:1. Experimental evidence. “I came, and mine eyes had seen it” (2Ch_9:6). Many hear and admit, but gospel for trial its power must be felt; arguments, evidence insufficient without experience. To sceptics and doubting our appeal is, “Come and see.” To all who come the surprise will be great. “Now, we believe not for thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.”
2. Express testimony. Open confession follows experimental evidence. Christ tolls all in our hearts and discloses secrets of life and conscience, reveals himself to earnest inquiry, excites wonder, admiration, and love. Grateful acknowledgments.
2Ch_9:8.
1. The source of Solomon’s greatness. Queen reminds him that God must be praised for the greatness of the nation, and for the wisdom of its ruler.
2. The design for which the greatness bestowed. Not for his own, but for the sake of his people, God chose him to occupy the throne. He permits and appoints. Government in all ministrations. Kings, princes, nobles, judges, a Divinely constituted power, to be held in subordination to “King of kings” and administered for the good of people, “to do judgment and justice.”
HOMILETICS
WISDOM SOUGHT.—2Ch_9:1; 2Ch_9:23-24
“All the earth sought to Solomon to hear his wisdom” (1Ki_10:24). Sought the face of Solomon, who had unveiled wisdom and given to the world its beauty and use.
I. The indigence of human greatness. A queen and kings seeking! Rank and wealth of no avail. Monarchs in their palaces, and peers in their mansions, happy only in loyal obedience, under the dominion of truth (wise-dom). “Where shall wisdom be found?” Facts in matter and mind require a solution, problems in moral life press heavily and fearfully upon the heart. The richest, most learned cry for an interpreting principle. We may get pearls from the ocean, treasures from the earth, but “where is the place of understanding?” “God understandeth the way thereof, &c.”
II. The Divine source of supply. God “the only wise God.” “The wisdom of Egypt” proverbial in geometry, astronomy, and medicine, but “Solomon’s wisdom excelled the wisdom of all the children of the east country and all the wisdom of Egypt.” God gives sufficiency to the most indigent and most exalted.
1. It cannot be bought with money. “Man knoweth not the price thereof.”
2. It cannot be found by investigation. Search in realms of nature useless. “The depth saith it is not in me, and the sea saith it is not in me.” The domains of life and of departed spirits reveal it not. “Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding.”
III. The need of personal effort to secure this supply. They heard and came to see. The attainment depends upon the spirit and effort of the seeker. A scorner is proud, irreverent, “seeketh wisdom and findeth it not.” The slothful excuse—the distance is great, the price is too much, “there is a lion in the way.” Diligence and activity the conditions of getting and enjoying the blessing. True and earnest inquirers, like Queen of Sheba, Nicodemus, Mary sitting at the feet of Jesus, and the Ethiopian eunuch travelling hundreds of miles, seek and secure knowledge, the highest knowledge, the knowledge of God, the centre and soul of all science. “A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels.”
“Truths on which depend our main concern,
That ’tis our shame and misery not to learn,
Shine by the side of every path we tread
With such a lustre, he that runs may read” [Cowper].
SOLOMON’S GLORY AND DEATH.—2Ch_9:13-31
Solomon pre-eminent, surpassed all kings of the earth, &c.
I. Solomon’s glory. Of two kinds, material and moral.
1. Material glory. None with greater splendour, which glittered in the eyes of his people like the sun. Gold and silver, large treasures untold. Empire and power unique. Tributary princes and presents from all parts of the known world. Household extensive, exchequer unlimited, and fame universal.
2. Moral glory. Moral and mental qualities equal to his surroundings, and preserved harmony between himself and kingly state. Scripture specially dwells on wisdom. Men of noted intelligence in his own country: Ethan in charge of temple music, Heman “the king’s seer in the words of God,” Chalcol and Darda; but Solomon “wiser than all men” (1Ki_4:29-31). Sage, poet, and naturalist—an intellect stored with vast information; active, shrewd, and penetrating; a heart kind, sympathies wide, rising to high and noble thoughts of God. These more becoming and better than material grandeur. Wisdom better than wealth. “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.”
II. Solomon’s death. Reign not long, though glorious. End certain. Glory and death strange association! A common end to great and small. “Solomon slept (lit., lay down) with his fathers.” The crown, the robes of office, and the sceptre of power must be laid down. “To leave these things,” said a nobleman crowned with honours, “makes one miserable.” Kings extraordinary and brilliant level with the meanest in the grave. They come, reign, and sleep, and so history rolls on. “Where will you leave your glory?”—in fragrant names, righteous deeds, and holy life? or in grief, disgrace, and oblivion? “A man shall be commended according to his wisdom.” “The righteous shall be had in everlasting remembrance.”
HOMILETIC HINTS AND SUGGESTIONS
2Ch_9:17-19. Solomon’s throne. The symbol of a throne of grace. The seat of judgment and dominion; of public audience to nobles, strangers, and all who resorted to him. For beauty and strength, workmanship and design, “there was not the like made in any kingdom.”
2Ch_9:23. Wisdom. Knowledge of God’s works, skill in physic and state-policy, rules of prudence for human life and principles of true religion. God put in his heart. Supernatural gifts in answer to prayer.
1. The lesson.
2. The learners.
3. The method of teaching.
4. The warning to us. Application made in eagerness, to hear Solomon aggravates, shames and condemns general contempt for Christ, in whom are “hid all the treasures of wisdom and knowledge.”
5. A prophecy that “all they from Sheba shall come, they shall bring gold and incense, and they shall show forth the praises of the Lord.”
ILLUSTRATIONS TO CHAPTER 9
2Ch_9:1-2. Philosophy was born a Pagan; but she may become a Christian, and should be christened “Mary.” She may be proud to sit at Jesus, feet. Hellas coming to Judea’s Messiah is a rarely beautiful sight [Dr. Duncan].
Questions. Do not suppose that wisdom is so much flattered at having you for a pupil that she will set you easy lessons, and yet give you the gold medal [T. T. Lynch]. Questioners must be teachable. When Haydn was in London, a nobleman came to him for lessons in music, but found fault with all that Haydn said. At last, out of patience, the musician exclaimed, “I see, my lord, that it is you who is so good as to give lessons to me, and I am obliged to confess that I do not merit the honour of having such a master” [Spurgeon]. Communed. Do you want anything of which you cannot tell your Lord? It argues either no real need or else little faith. Strong faith hath free communion with heaven, and conceals nothing, but tells all. Eph_3:12. “In whom we have boldness.” The word boldness is “telling all” [Thos. Boston].
2Ch_9:9; 2Ch_9:24. Presents. There is no grace in a benefit that sticks to the fingers [Seneca]. We like the gift when we the giver prize [Ovid].
2Ch_9:20-23. Gold. Greatness stands upon a precipice, and if prosperity carries a man ever so little beyond his poise, it overbears and dashes him to pieces [Seneca]. Prosperity seems to be scarcely safe unless it be mixed with a little adversity [Hosea Ballow].
2Ch_9:29. First and last. His first were best; of his last this historian saith nothing, but layeth his finger on the scar [Trapp]. Solomon did not live to a very great age, since he was not more than twenty years old when he ascended the throne. Whether Solomon turned to the Lord again with all his heart, a question widely discussed by the older commentators, cannot be ascertained from Scripture. If the Preacher (Koheleth) is traceable to Solomon, so far as the leading thoughts are concerned, we should find in this fact an evidence of his conversion, or at least a proof that at the close of his life he discovered the vanity of all earthly possessions and aims and declared the fear of God to be the only abiding good, with which a man can stand before the judgment of God [Keil].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Visit of the Queen of Sheba. Solomon's Splendour
The Visit of the Queen of Sheba. Solomon's Splendour
This chapter is a close repetition of 1Ki_10:1-28 and 1Ki_11:41-43.
Read full note →
8. On his throne] i.e. God's throne: see on 1Ch_28:5.
10. 11. These vv. should follow 2Ch_9:12.
11. Terraces] 1Ki_10:12 has 'pillars' (or balustrades).
12. That which she had brought] 1Ki_10:13 has 'beside that which Solomon gave her of his royal bounty.'
21. The king's ships went to Tarshish] If this is not a misunderstanding of the phrase 'ships of Tarshish' (1Ki_10:22), which describes a particular kind of vessel, it must be assumed that Solomon's ships sailed, from a Phœnician port, Tarshish (whether Tartessus or Tarsus) being on the Mediterranean.
29. In the book, etc.] The three works here referred to may possibly have been inserted in 'the book of the kings of Israel and Judah' (see 2Ch_16:11, etc.), as was the case with the 'book of Jehu the son of Hanani' (2Ch_20:34 RV).
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 6. The Queen of Sheba, Solomon’s Riches and Honors,…
6. The Queen of Sheba, Solomon’s Riches and Honors, and Solomon’s Death
CHAPTER 9
Read full note →
1. The visit of the Queen (2Ch 9:1-12)
2. The riches of Solomon (2Ch 9:13-16)
3. The ivory throne (2Ch 9:17-19)
4. Further riches and honors of Solomon (2Ch 9:20-29)
5. The death of Solomon (2Ch 9:30-31)
The account of the visit of the Queen of Sheba is the same as it appears in 1 Kings 10. The fame of Solomon had spread far and wide, and the Queen of Sheba comes to bring her tribute to admire and praise his wisdom and to give him presents of glorious things and of great value. And more than that. “King Solomon passed all the kings of the earth in riches and wisdom.” A type of the coming King who will be head of all. “And all the kings of the earth sought the presence of Solomon, to hear his wisdom that God had put in his heart. And they brought every man his present, vessels of silver, and vessels of gold, and raiment, harness and spices, horses and mules, a rate year by year” (verses 23-24). In annotations on 1 Kings 10, we have pointed out how all this glory and the wealth of Solomon and Jerusalem foreshadows the fulfillment of many prophecies concerning the glorious reign of our Lord Jesus Christ. Greater splendor and glory will rest upon Him and come to Jerusalem than in Solomon’s reign. Many beautiful descriptions of that coming glory, foreshadowed in this chapter, we find in different parts of the prophetic Word (Isa 60:3-14; Isa 66:10-13; Psalm 72).
As nothing is said in the first part of Chronicles on David’s sin, so the sin and failure of Solomon is passed over in this part of Chronicles. His reign is described as unmarred by failure, a reign of undimmed glory. Such will be the reign of Him who is greater than Solomon. Solomon’s failure, however, is indicated in this chapter. The horses out of Egypt mentioned in verse 28, and the fact that he multiplied horses and sought the gold of Ophir, shows that he became lifted up.
Solomon enjoyed the sure promises of God. He sins in the means by which he seeks to satisfy his own lusts; and although the result was the accomplishment of the promise, yet he bears the consequences of so doing. Outwardly only the fulfillment of the promise was seen. In fact there was something else. Without sending for horses from Egypt, and gold from Ophir, Solomon would have been rich and glorious, for God had promised it. By doing this he enriched himself, but he departs from God and from His word. Having given himself up to his desires after riches and glory, he had multiplied the number of his wives, and in his old age they turned away his heart. This neglect of the word, which at first appeared to have no bad effect (for he grew rich, as though it had been but the fulfillment of God’s promise), soon led to a departure more serious in its nature and in its consequences, to influence more powerful, and more immediately opposed to the commands of God’s word, and at last to flagrant disobedience of its most positive and essential requirements. The slippery path of sin is always trodden with accelerated steps, because the first sin tends to weaken in the soul the authority and power of that which alone can prevent our committing still greater sins--that is, the word of God, as well as the consciousness of His presence, which imparts to the word all its practical power over us (Synopsis of the Bible).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Visit of the Queen of Sheba
Visit of the Queen of Sheba
v. 1. And when the queen of Sheba heard of the fame of Solomon, since the caravans from Canaan penetrated into the most remote corners of Arabia and spread the accounts of his great wisdom everywhere, she came to prove Solomon with hard questions, with epigrammatic riddles and conundrums, such as were much used in the Orient, at Jerusalem, with a very great company, and camels that bare spices, and gold in abundance, and precious stones, with all the pomp and splendor so dear to the heart of the Oriental monarch; and when she was come to Solomon, she communed with him of all that was in her heart, all the difficult questions which she had prepared beforehand.
Read full note →
v. 2. And Solomon told her all her questions, solving all her riddles; and there was nothing hid from Solomon which he told her not.
v. 3. And when the queen of Sheba had seen the wisdom of Solomon, as shown in his conversation, and the house that he had built,
v. 4. and the meat of his table, the amount and the costliness of the food served in the royal palace, and the sitting of his servants, where and how they lived, and the attendance of his ministers and their apparel, his cupbearers also and their apparel, and his ascent by which he went up into the house of the Lord, the magnificent arched viaduct by which he crossed to the Temple hill, one of the marvels of ancient architecture, with its stairway leading to the higher level, there was no more spirit in her, she was altogether overwhelmed.
v. 5. And she said to the king, It was a true report which I heard in mine own land of thine acts, his various enterprises, and of thy wisdom;
v. 6. howbeit, I believed not their words, namely, the words of those who brought such glowing reports, until I came and mine eyes had seen it; and, behold, the one half of the greatness of thy wisdom was not told me, for thou exceedest the fame that I heard, it possessed a fulness which she had not considered possible.
v. 7. Happy are thy men, and happy are these thy servants which stand continually before thee and hear thy wisdom.
v. 8. Blessed be the Lord, thy God, which delighted in thee to set thee on His throne, Jehovah being the real sovereign of the children of Israel, to be king for the Lord, thy God; because thy God loved Israel, to establish them forever, therefore made He thee king over them to do judgment and justice, to adjust cases brought before him, and to dispense justice in accordance with his findings.
v. 9. And she gave the king an hundred and twenty talents of gold (almost $2,500,000 worth), and of spices, of which great amounts were produced in Arabia, great abundance, and precious stones; neither was there any such spice as the queen of Sheba gave King Solomon, both the quality and the quantity were unheard of in those days. V. 10. And the servants also of Huram and the servants of Solomon which brought gold from Ophir, 2Ch 8:18, brought algum-trees, sandalwood, and precious stones.
v. 11. And the king made of the algum-trees terraces to the house of the Lord and to the king’s palace, raised pavements in beautiful designs, and harps and psalteries for singers, for the wood was especially adapted for that purpose; and there were none such seen before in the land of Judah.
v. 12. And King Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which she had brought unto the king, that is, in addition to the equivalent in gifts in return for those she presented. So she turned and went away to her own land, she and her servants. Note: Solomon was wiser than all men, and his wisdom deserved to be praised. But immeasurably greater is the eternal wisdom of the Son of God in the word of the Gospel, a wisdom which teaches the mystery of eternal salvation.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 9, 10 She came with a very long caravan
She came with a very long caravan
"a very large group of servants" or "a very long line of servants"
Read full note →
all that was in her heart
This is a generalization. AT: "everything she wanted to know" (See: Hyperbole and Generalization)
there was no question that he did not answer
This can be stated positively. AT: "he answered every question" (See: Double Negatives)
translationWords
queen
Sheba
Solomon
Jerusalem
test
camel
gold
heart
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 9 9:1-2 Although Solomon had long-term economic and political ties…
9:1-2 Although Solomon had long-term economic and political ties with Hiram of Tyre (8:17-18; 9:10-11), the queen of Sheba visited just once. Ancient Sheba (roughly modern Yemen) was noted for its important female rulers and for a wealthy economy based on trade in frankincense and myrrh. An ancient tradition suggests that the queen of Sheba came from Cush (Ethiopia), perhaps because of Sheba son of Raamah, a descendant of Cush (Gen 10:7; 1 Chr 1:9).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.