1 Kings 10:9

1Kgs 10:1-3. She expresses great surprise at his wisdom, his buildings, his court, etc.; and praises God for placing him on the Jewish throne, 1Kgs 10:4-9. She gives him rich presents, 1Kgs 10:10. What the navy of Hiram brought from Ophir, 1Kgs 10:11, 1Kgs 10:12. The queen of Sheba returns, 1Kgs 10:13. Solomon's annual revenue, 1Kgs 10:14, 1Kgs 10:15. He makes two hundred targets and three hundred shields of gold, 1Kgs 10:16, 1Kgs 10:17. His magnificent ivory throne, 1Kgs 10:18-20. His drinking vessels all of gold, 1Kgs 10:21. What the navy of Tharshish brought every three years to Solomon, 1Kgs 10:22. His great riches, numerous chariots, and horsemen, 1Kgs 10:23-27. He brings chariots and horses out of Egypt, 1Kgs 10:28, 1Kgs 10:29. Verse 1 When the queen of Sheba heard - As our Lord calls her queen of the south, ( Mat 12:42 ), it is likely the name should be written Saba, Azab, or Azaba, all of which signify the south. She is called Balkis by the Arabians, but by the Abyssinians Maqueda. See the account at the end of this chapter, 1Kgs 10:29 (note). With hard questions - בחידות bechidoth; Septuagint, εν αινιγμασι, riddles. With parables and riddles, says the Arabic. Verse 2 She came to Jerusalem with - spices, etc. - Those who contend that she was queen of the Sabaeans, a people of Arabia Felix, towards the southern extremity of the Red Sea, find several proofs of their opinion: 1. That the Sabaeans abounded in riches and spices. India mittit ebur, molles sua thura Sabaei "India furnishes ivory, and the effeminate Sabaeans their frankincense." Virg. Geor. i., ver. 57. And again: - Divisae arboribus patriae: sola India nigrum Fert ebenum; solis est thurea virga Sabaeis. Geor. ii., ver. 116. All sorts of trees their several countries know: Black ebon only will in India grow; And odorous frankincense on the Sabaean bough. Dryden. - Ubi templum illi centumque Sabaeo Thure calent arae. Where to her fame a hundred altars rise, And pour Sabaean odours to the skies. Pliny (Hist. Nat. lib. xii., c. 17) observes, Non alia ligni genera in usu sunt quam odorata; cibosque Sabaei coquunt thuris ligno; alii myrrhae. "The Sabaeans use odorous wood only, and even use the incense tree and myrrh to cook their victuals." 2. All ancient authors speak, not only of their odoriferous woods, but of their rich gold and silver mines, and of their precious stones. See Pliny, Hist. Nat. lib. xxxvii., c. 6, etc. 3. It is also well known that the Sabaeans had queens for their sovereigns, and not kings. So Claudian, in Eutrop. lib. i. - Medis levibusque Sabaeis Imperat hic sexus, reginarumque sub armis Barbariae pars magna jacet. By this is meant, says Mr. Bruce, the country between the tropic and mountains of Abyssinia, the country of shepherds, from berber, a shepherd. And he contends that these Sabaeans were a distinct people from the Ethiopians and the Arabs, and that Saba was a distinct state. Verse 3 Solomon told her all her questions - Riddles, problems, fables, apologues, etc., formed the principal part of the wisdom of the East; indeed they use and delight in them to the present day. See the case of Samson and his friends, Jdg 14:12 (note), Jdg 14:14 (note), and the notes there. Verse 4 Had seen all Solomon's wisdom - By the answers which he gave to her subtle questions. And the house that he had built - Most probably his own house. Verse 5 The meat of his table - The immense supply of all kinds of food daily necessary for the many thousands which were fed at and from his table. See 1Kgs 4:22-23 (note). And the sitting of his servants - The various orders and distinctions of his officers. The attendance of his ministers - See the account of these and their attendance, 1Kgs 4:1, etc. And their apparel - The peculiarity of their robes, and their splendor and costliness. And his cup-bearers - The original משקיו mashkaiv may as well be applied to his beverage, or to his drinking utensils, as to his cup-bearers. And his ascent by which he went up - It seems very strange that the steps to the temple should be such a separate matter of astonishment. The original is ועלתו אשר יעלה בית יהוה which all the versions have translated, And the holocausts which he offered in the house of the Lord. The Vulgate, Septuagint, Chaldee, Syriac, and Arabic, all express this sense: so does the German translation of Luther, from which, in this place, we have most pitifully departed: And seine Brandopfer, die er in dem Hause des Herrn opferte; "And his burnt-offering which he offered in the house of the Lord." There was no more spirit in her - She was overpowered with astonishment; she fainted. I have seen precisely the same effect produced; a lady who was herself an artist, viewing some exquisitely finished oriental paintings, was so struck with astonishment that she twice nearly fainted, and was obliged to leave the room. What happened to the queen of Sheba is a natural and not an uncommon effect which will be produced in a delicate sensible mind at the sight of rare and extraordinary productions of art. Of the profusion of Solomon's sacrifices we have already had proof, 1Kgs 8:63; 1Kgs 9:25. Verse 8 Happy are thy men - All these are very natural expressions from a person in her state of mind. Verse 10 A hundred and twenty talents of gold - The worth of these one hundred and twenty talents of gold, according to Mr. Reynolds, is equal to 843,905. 10s. 4 3/4d. of our British sterling. But the spices and precious stones might have been yet of more value. After this verse the 13th should be read, which is here most evidently misplaced; and then the account of the queen of Sheba will be concluded, and that of Solomon's revenue will stand without interruption. Verse 11 Great plenty of almug trees - In the parallel place, 2Chr 9:10, 2Chr 9:11, these are called algum trees, the ם mem and the ג gimel being transposed; probably the latter is the more correct orthography. What the algum trees were we do not exactly know. The Vulgate calls it ligna thyina, the thya or lignum vitae wood; and Mr. Parkhurst thinks that the original אלגומים algumim, comes from אל al, not, and גם gem, to fill; because the lignum vitae is of so close a texture that it can imbibe no water, and cannot be affected by wet weather. The Septuagint translate it ξυλα πυκινα, pine timber; the Syriac kaise dakisotho, probably cypress wood, or what the translators render ligna brasilica; the Arabic translates coloured wood, and subjoins a paraphrase, for that wood was by nature painted with various colors. Perhaps the Arabic comes nearest the truth; wood shaded of different colors, such as the rose wood and such like, which are brought to us from various parts of the East Indies. The whole passage as it stands in the Arabic is this: "And the ships of Hiram brought gold from the land of Hind, (India), and they carried also much coloured wood, (but this wood is naturally painted of various colors), and very precious jewels. And Solomon put some of that same painted wood which was brought to him in the house of the Lord, and in his own house; and with it he adorned them." And for inlaying and veneering nothing can be finer than this wood. Verse 13 All her desire whatsoever she asked - Some imagine she desired progeny from the wise king of Israel; and all the traditions concerning her state that she had a son by Solomon called Menilek, who was brought up at the Israelitish court, succeeded his mother in the kingdom of Saba, and introduced among his subjects the Jewish religion. See at the end of the chapter, 1Kgs 10:29 (note). Verse 14 The weight of gold - was six hundred threescore and six talents - This would amount in our money to 4,683, 675 12s. 8 1/2d. sterling. This seems to be what he got annually of bullion; but independently of this, he had tribute of all the kings of Arabia, duties from merchantmen, and the traffic of spice merchants; see 1Kgs 10:25. Verse 16 Solomon made two hundred targets of beaten gold - I have already conjectured that the צנה tsinnah might resemble the Highland targe or target, with a dagger projecting from the Umbo or center. Verse 17 He made three hundred shields - The מגן magen was a large shield by which the whole body was protected. Mr. Reynolds computes that the two hundred targets, on each of which were employed three hundred shekels of gold, were worth 28,131 16s. 9 1/2d. And the three hundred shields, in forming each of which three pounds of gold were employed, were worth 210,976 7s. 7d. Verse 19 The throne was round behind: and there were stays on either side - This description seems to indicate that the throne was in the form of one of our ancient round-topped, two-armed chairs. This throne or chair of state was raised on a platform, the ascent to which consisted of six steps. What we call stays is in the Hebrew ידת yadoth, hands, which serves to confirm the conjecture above. Verse 22 A navy of Tharshish - For probable conjectures concerning this place, and the three years' voyage, see at the end of this, 1Kgs 10:29 (note) and the preceding chapter, 1 Kings 9 (note). Apes - קפים kophim; probably a species of monkey rather than ape. Verse 23 Solomon exceeded all the kings of the earth for riches - Mr. Reynolds, stating the yearly tribute of Solomon, 666 talents of gold, at about four times as much as his father left him, hence reckons that he had 4,909, 371 8s. 8d. each year, 94,410 19s. 9 1/4d. per week, 13,487 5s. 8d. per day, taking each day, week, and year, one with another. Verse 25 They brought every man his present - This means tribute; and it shows us of what sort that tribute was, viz., vessels of gold and silver, probably ingots; garments of very rich stuffs; armor, for little of this kind was ever made in Judea; spices, which doubtless sold well in that country; horses, which were very rare; and mules, the most necessary animal for all the purposes of life. Verse 26 He had a thousand and four hundred chariots - See the note on 1Kgs 4:26. Verse 27 Made silver - as stones - He destroyed its value by making it so exceedingly plenty. As the sycamore trees - He planted many cedars, and doubtless had much cedar wood imported; so that it became as common as the sycamore trees, which appear to have grown there in great abundance. This is considered to be a tree that partakes of the nature of the fig tree, and of the mulberry. Of the former it has the fruit, and of the latter the leaves; that is, the fruit had a considerable resemblance to the fig, and the leaf to that of the mulberry tree: hence its name sycamore, from the Greek συκον, a fig, and μορεα, a mulberry tree. Verse 28 Horses brought out of Egypt - It is thought that the first people who used horses in war were the Egyptians; and it is well known that the nations who knew the use of this creature in battle had greatly the advantage of those who did not. God had absolutely prohibited horses to be imported or used; but in many things Solomon paid little attention to the Divine command. And linen yarn - The original word, מקוה mikveh, is hard to be understood, if it be not indeed a corruption. The versions are all puzzled with it: the Vulgate and Septuagint make it a proper name: "And Solomon had horses brought out of Egypt, and from Coa, or Tekoa." Some think it signifies a tribute, thus Bochart: "They brought horses to Solomon out of Egypt; and as to the tribute, the farmers of this prince received it at a price." They farmed the tribute, gave so much annually for it, taking the different kinds to themselves, and giving a round sum for the whole. Some suppose that Mikveh signifies the string or cord by which one horse's head is tied to the tail of another; and that the meaning is, Solomon brought droves of horses, thus tied, out of Egypt. Rabbi Solomon Jarchi, in his comment on the parallel place, 2Chr 1:14, says that מקוה mikveh signifies a collection or drove of horses, or what the Germans call stutte, a stud. He observes on that place, "That he has heard that there was a company of merchants in Egypt, who bought horses from the Egyptians at a certain price, on condition that no person should be permitted to bring a horse out of Egypt but through them." Houbigant supposes the place to be corrupt, and that for מקוה mikveh we should read מרכבה mercabah, chariots: "And Solomon had horses brought out of Egypt, and chariots; and the king's merchants received the chariots at a price: and a chariot came up and went out of Egypt for six hundred shekels of silver," etc. This makes a very good and consistent sense; but none of the versions acknowledged it, nor is there any various reading here in any of the MSS. yet collated. If we understand it of thread, it may refer to the byssus or fine flax for which Egypt was famous; but I do not see on what authority we translate it linen thread. Bochart's opinion appears to me the most probable, as the text now stands; but the charge contended for by Houbigant makes the text far more simple and intelligible. Verse 29 A chariot came up - for six hundred shekels - This was the ordinary price of a chariot, as a hundred and fifty shekels were for a horse. Kings of the Hittites - These must have been the remains of the original inhabitants of Canaan, who had gone to some other country, probably Syria, and formed themselves into a principality there. It seems that neither horses nor chariots came out of Egypt but by means of Solomon's servants. Introduction Solomon's attachment to strange women, and consequent idolatry, 1Kgs 11:1,

Visit of the Queen of Sheba. ( b. c. 990.) 1 And when the queen of Sheba heard of the fame of Solomon concerning the name of the Lord , she came to prove him with hard questions. 2 And she came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart. 3 And Solomon told her all her questions: there was not any thing hid from the king, which he told her not. 4 And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built, 5 And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the Lord ; there was no more spirit in her. 6 And she said to the king, It was a true report that I heard in mine own land of thy acts and of thy wisdom. 7 Howbeit I believed not the words, until I came, and mine eyes had seen it: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard. 8 Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom. 9 Blessed be the Lord thy God, which delighted in thee, to set thee on the throne of Israel: because the Lord loved Israel for ever, therefore made he thee king, to do judgment and justice. 10 And she gave the king a hundred and twenty talents of gold, and of spices very great store, and precious stones: there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon. 11 And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of almug trees, and precious stones. 12 And the king made of the almug trees pillars for the house of the Lord , and for the king's house, harps also and psalteries for singers: there came no such almug trees, nor were seen unto this day. 13 And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty. So she turned and went to her own country, she and her servants. We have here an account of the visit which the queen of Sheba made to Solomon, no doubt when he was in the height of his piety and prosperity. Our Saviour calls her the queen of the south, for Sheba lay south of Canaan. The common opinion is that it was in Africa; and the Christians in Ethiopia, to this day, are confident that she came from their country, and that Candace was her successor, who is mentioned Acts viii. 27 . But it is more probable that she came from the south part of Arabia the happy. It should seem she was a queen regent, sovereign of her country. Many a kingdom would have been deprived of its greatest blessings if a Salique law had been admitted into its constitution. Observe, I. On what errand the queen of Sheba came—not to treat of trade or commerce, to adjust the limits of their dominions, to court his alliance for their mutual strength or his assistance against some common enemy, which are the common occasions of the congress of crowned heads and their interviews, but she came, 1. To satisfy her curiosity; for she had heard of his fame, especially for wisdom, and she came to prove him, whether he was so great a man as he was reported to be, v. 1 . Solomon's fleet sailed near the coast of her country, and probably might put in there for fresh water; perhaps it was thus that she heard of the fame of Solomon, that he excelled in wisdom all the children of the east, and nothing would serve her but she would go herself and know the truth of the report. 2. To receive instruction from him. She came to hear his wisdom, and thereby to improve her own ( Matt. xii. 42 ), that she might be the better able to govern her own kingdom by his maxims of policy. Those whom God has called to any public employment, particularly in the magistracy and ministry, should, by all means possible, be still improving themselves in that knowledge which will more and more qualify them for it, and enable them to discharge their trust well. But, it should seem, that which she chiefly aimed at was to be instructed in the things of God. She was religiously inclined, and had heard not only of the fame of Solomon, but concerning the name of the Lord ( v. 1 ), the great name of that God whom Solomon worshipped and from whom he received his wisdom, and with this God she desired to be better acquainted. Therefore does our Saviour mention her enquiries after God, by Solomon, as an aggravation of the stupidity of those who enquire not after God by our Lord Jesus Christ, though he, having lain in his bosom, was much better able to instruct them. II. With what equipage she came, with a very great retinue, agreeable to her rank, intending to try Solomon's wealth and generosity, as well as his wisdom, what entertainment he could and would give to a royal visitant, v. 2 . Yet she came not as one begging, but brought enough to bear her charges, and abundantly to recompense Solomon for his attention to her, nothing mean or common, but gold, and precious stones, and spices, because she came to trade for wisdom, which she would purchase at any rate. III. What entertainment Solomon gave her. He despised not the weakness of her sex, blamed her not for leaving her own business at home to come so long a journey, and put herself and him to so much trouble and expense merely to satisfy her curiosity; but he made her welcome and all her train, gave her liberty to put all her questions, though some perhaps were frivolous, some captious, and some over-curious; he allowed her to commune with him of all that was in her heart ( v. 2 ) and gave her a satisfactory answer to all her questions ( v. 3 ), whether natural, moral, political, or divine. Were they designed to try him? he gave them such turns as abundantly satisfied her of his uncommon knowledge. Were they designed for her own instruction? (as we suppose most of them were), she received abundant instruction from him, and he made things surprisingly easy which she apprehended insuperably difficult, and satisfied her that there was a divine sentence in the lips of this king. But he informed her no doubt, with particular care, concerning God, and his law and instituted worship. He had taken it for granted ( ch. viii. 42 ) that strangers would hear of his great name, and would come thither to enquire after him; and now that so great a stranger came we may be sure he was not wanting to assist and encourage her enquiries, and give her a description of the temple, and the officers and services of it, that she might be persuaded to serve the Lord whom she now sought. IV. How she was affected with what she saw and heard in Solomon's court. Divers things are here mentioned which she admired, the buildings and furniture of his palace, the provision that was made very day for his table (when she saw that perhaps she wondered where there were mouths for all that meat, but when she saw the multitude of his attendants and guests she was as ready to wonder where was the meat for all those mouths), the orderly sitting of his servants, every one in his place, and the ready attendance of his ministers, without any confusion, their rich liveries, and the propriety with which his cup-bearers waited at his table. These things she admired, as adding much to his magnificence. But, above all these, the first thing mentioned (which contained all) is his wisdom ( v. 4 ), of the transcendency of which she now had incontestable proofs: and the last thing mentioned, which crowned all, is his piety, the ascent by which he went up to the house of the Lord, with what gravity and seriousness, and an air of devotion in his countenance, he appeared, when he went to the temple to worship God, with as much humility then as majesty at other times. Many of the ancient versions read it, The burnt-offerings which he offered in the house of the Lord; she observed with what a generous bounty he brought his sacrifices, and with what a pious fervour he attended the offering of them; never did she see so much goodness with so much greatness. Every thing was so surprising that there was no more spirit in her, but she stood amazed; she had never seen the like. V. How she expressed herself upon this occasion. 1. She owned her expectation far out-done, though it was highly raised by the report she heard, v. 6, 7 . She is far from repenting her journey or calling herself a fool for undertaking it, but acknowledges it was well worth her while to come so far for the sight of that which she could not believe the report of. Usually things are represented to us, both by common fame and by our own imagination, much greater than we find them when we come to examine them; but here the truth exceeded both fame and fancy. Those who, through grace, are brought to experience the delights of communion with God will say that the one-half was not told them of the pleasures of Wisdom's ways and the advantages of her gates. Glorified saints, much more, will say that it was a true report which they heard of the happiness of heaven, but that the thousandth part was not told them, 1 Cor. ii. 9 . 2. She pronounced those happy that constantly attended him, and waited on him at table: " Happy are thy men, happy are these thy servants ( v. 8 ); they may improve their own wisdom by hearing thine." She was tempted to envy them and to which herself one of them. Note, It is a great advantage to be in good families, and to have opportunity of frequent converse with those that are wise, and good, and communicative. Many have this happiness who know not how to value it. With much more reason may we say this of Christ's servants, Blessed are those that dwell in his house, they will be still praising him. 3. She blessed God, the giver of Solomon's wisdom and wealth, and the author of his advancement, who had made him king, (1.) In kindness to him, that he might have the larger opportunity of doing good with his wisdom: He delighted in thee, to set thee on the throne of Israel, v. 9 . Solomon's preferment began in the prophet's calling him Jedidiah, because the Lord loved him, 2 Sam. xii. 25 . It more than doubles our comforts if we have reason to hope they come from God's delight in us. It was his pleasure concerning thee (so it may be read) to set thee on the throne, not for thy merit's sake, but because it so seemed good unto him. (2.) In kindness to the people, because the Lord loved Israel for ever, designed them a lasting bliss, long to survive him that laid the foundations of it. "He has made thee king, not that thou mayest live in pomp and pleasure, and do what thou wilt, but to do judgment and justice. " This she kindly reminded Solomon of, and no doubt he took it kindly. Both magistrates and ministers must be more solicitous to do the duty of their places than to secure the honours and profits of them. To this she attributes his prosperity, not to his wisdom, for bread is not always to the wise ( Eccl. ix. 11 ), but whoso doeth judgment and justice, it shall be well with him, Jer. xxii. 15 . Thus giving of thanks must be made for kings, for good kings, for such kings; they are what God makes them to be. VI. How they parted. 1. She made a noble present to Solomon of gold and spices, v. 10 . David had foretold concerning Solomon that to him should be given of the gold of Sheba, Ps. lxxii. 15 . The present of gold and spices which the wise men of the east brought to Christ was signified by this, Matt. ii. 11 . Thus she paid for the wisdom she had learned and did not think she bought it dearly. Let those that are taught of God give him their hearts, and the present will be more acceptable than this of gold and spices. Mention is made of the great abundance Solomon had of his own, notwithstanding she presented and he accepted this gold. What we present to Christ he needs not, but will have us so to express our gratitude. The almug-trees are here spoken of ( v. 11, 12 ) as extraordinary, because perhaps much admired by the queen of Sheba. 2. Solomon was not behind-hand with her: He gave her whatsoever, she asked, patterns, we may suppose, of those things that were curious, by which she might make the like; or perhaps he gave her his precepts of wisdom and piety in writing, besides that which he gave her of his royal bounty, v. 13 . Thus those who apply to our Lord Jesus will find him not only greater than Solomon, and wiser, but more kind; whatsoever we ask, it shall be done for us; nay, he will, out of his divine bounty, which infinitely exceeds royal bounty, even Solomon's, do for us more than we are able to ask or think.