{"id":11377,"date":"2022-09-24T04:00:49","date_gmt":"2022-09-24T09:00:49","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-chronicles-91\/"},"modified":"2022-09-24T04:00:49","modified_gmt":"2022-09-24T09:00:49","slug":"exegetical-and-hermeneutical-commentary-of-2-chronicles-91","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-chronicles-91\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Chronicles 9:1"},"content":{"rendered":"

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 bore 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. <\/i><\/b><\/h3>\n

Ch. 2Ch 9:1-12<\/span> (= 1Ki 10:1-13<\/span>). The Visit of the Queen of Sheba<\/p>\n

1. Sheba<\/em> ] An important district in Arabia Felix, the seat of a kingdom. Psa 72:10<\/span>.<\/p>\n

hard questions<\/em> ] Heb. idoth<\/em>, “dark sayings” (Pro 1:6<\/span>); the sing. is translated “riddle” (Jdg 14:12-18<\/span>).<\/p>\n

a very great company<\/em> ] R.V. a very great train<\/strong> (as 1 Kin.).<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

The narrative here is parallel with that in marginal reference, from which it varies but little, and to which it adds nothing.<\/P>

2Ch 9:11<\/B><\/span><\/P>

Terraces – <\/B>Rather, as in the margin, stairs (see the 1Ki 10:12<\/span> note).<\/P>

2Ch 9:12<\/B><\/span><\/P>

Beside that which she had brought unto the king – <\/B>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<\/span>.<\/P>

The narrative here is parallel with that in marginal reference, from which it varies but little, and to which it adds nothing.<\/P>

2Ch 9:11<\/B><\/span><\/P>

Terraces – <\/B>Rather, as in the margin, stairs (see the 1Ki 10:12<\/span> note).<\/P>

2Ch 9:12<\/B><\/span><\/P>

Beside that which she had brought unto the king – <\/B>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<\/span>.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

2Ch 9:1-12<\/span><\/p>\n

And when the Queen of Sheba heard of the fame of Solomon.<\/em><\/p>\n<\/p>\n

The Queen of Shebas visit to Solomon<\/strong><\/p>\n


I. <\/strong>The spirit which prompted the visit.<\/p>\n

1. <\/strong>A spirit of curiosity.<\/p>\n

2. <\/strong>A spirit of inquiry.<\/p>\n

3. <\/strong>A spirit of restlessness.<\/p>\n

4. <\/strong>A spirit of self-sacrifice.<\/p>\n

She undertook a long and risky journey. A reproof, says Christ, to indifference and stupidity concerning Himself.<\/p>\n


II. <\/strong>The mutual inter- course during the visit.<\/p>\n

1.<\/strong> Solomon answered her questions.<\/p>\n

2. <\/strong>Received her gifts.<\/p>\n


III. <\/strong>The impressions received from the visit.<\/p>\n

1. <\/strong>She was astonished at the magnificence of Solomon.<\/p>\n

2. <\/strong>She was surprised at the wisdom of Solomon.<\/p>\n

3. <\/strong>She was confirmed in her belief concerning Solomon.<\/p>\n

Faith exercised will be greatly strengthened. This just the result–<\/p>\n

1. <\/strong>Of honest search after truth.<\/p>\n

2. <\/strong>Of personal intercourse with Christ.<\/p>\n

3. <\/strong>Of engagement in Gods service. (J. Wolfendale.<\/em>)<\/p>\n<\/p>\n

Hard questions<\/strong><\/p>\n

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.<\/em>)<\/p>\n<\/p>\n

The Queen of Shebas visit to Solomon<\/strong><\/p>\n


I. <\/strong>The meeting together of these representatives of two different nations had the happy effect of drawing closer the bonds or unity.<\/p>\n


II. <\/strong>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.<\/p>\n


III. <\/strong>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.<\/p>\n


IV. <\/strong>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.<\/em>)<\/p>\n<\/p>\n

Heart communing<\/strong><\/p>\n

We have in Christ one greater than Solomon.<\/p>\n


I. <\/strong>We ought to communicate with Him of all that is in our heart. Neglect of intercourse with Jesus–<\/p>\n

1. <\/strong>Is very unkind.<\/p>\n

2. <\/strong>Betrays the sad fact of something wrong.<\/p>\n

3. <\/strong>Shows a want of confidence in His love, sympathy, and wisdom.<\/p>\n

4. <\/strong>Will be the <\/strong>cause of uneasiness in ourselves.<\/p>\n

5. <\/strong>Will involve the loss of counsel and help.<\/p>\n

6. <\/strong>Is greatly aggravated by eagerness to tell our troubles to others.<\/p>\n


II. <\/strong>We need not cease communing for want of topics.<\/p>\n

1. <\/strong>Our sorrows.<\/p>\n

2. <\/strong>Our joys.<\/p>\n

3. <\/strong>Our service.<\/p>\n

4. <\/strong>Our plans.<\/p>\n

5. <\/strong>Our success and failures.<\/p>\n

6. <\/strong>Our desires.<\/p>\n

7. <\/strong>Our fears.<\/p>\n

8. <\/strong>Our lives.<\/p>\n

9. <\/strong>Our mysteries.<\/p>\n


III. <\/strong>Nor shall we cease communing for want of reasons. Intercourse with Christ–<\/p>\n

1. <\/strong>Is ennobling and elevating.<\/p>\n

2. <\/strong>Consoling and encouraging.<\/p>\n

3. <\/strong>Sanctifying and refining.<\/p>\n

4. <\/strong>Safe and healthy.<\/p>\n

5. <\/strong>Delightful and heavenly. (C. H. Spurgeon.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

CHAPTER IX <\/P>

The queen of Sheba visits Solomon, and is sumptuously<\/I><\/P>

entertained by him<\/I>, 1-12.<\/P>

His great riches<\/I>, 13, 14.<\/P>

He makes targets and shields of beaten gold, and a magnificent<\/I><\/P>

ivory throne, and various utensils of gold<\/I>, 15-20.<\/P>

His navigation to Tarshish, and the commodities brought thence<\/I>,<\/P>

21.<\/P>

His magnificence and political connections<\/I>, 22-28.<\/P>

The writers of his life<\/I>, 29.<\/P>

He reigns<\/I> forty years, and is succeeded by his son Rehoboam<\/I>,<\/P>

30, 31. <\/P>

NOTES ON CHAP. IX<\/P>

<\/P>

Verse 1<\/span>. The queen of Sheba<\/B><\/I>] See all the particulars of this royal visit distinctly marked and explained in the notes on 1Kg 10:1-10<\/span>. The Targum<\/I> calls her queen of Zemargad<\/I>.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Almost all this chapter is contained in 1Ki 10<\/span>, where it is explained. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

1-4. when the queen of Sheba heardof the fame of Solomon<\/B>(See on 1Ki10:1-13<\/span>). It is said that among the things in Jerusalem whichdrew forth the admiration of Solomon’s royal visitor was “hisascent by which he went up into the house of the Lord.” This wasthe arched viaduct that crossed the valley from Mount Zion to theopposite hill. In the commentary on the passage quoted above,allusion was made to the recent discovery of its remains. Here wegive a full account of what, for boldness of conceptions forstructure and magnificence, was one of the greatest wonders inJerusalem. “During our first visit to the southwest corner ofthe area of the mosque, we observed several of the large stonesjutting out from the western wall, which at first seemed to be theeffect of a bursting of the wall from some mighty shock orearthquake. We paid little regard to this at the moment; but onmentioning the fact not long after to a circle of our friends, theremark was incidentally dropped that the stones had the appearance ofhaving once belonged to a large arch. At this remark, a train ofthought flashed across my mind, which I hardly dared to follow outuntil I had again repaired to the spot, in order to satisfy myselfwith my own eyes as to the truth or falsehood of the suggestion. Ifound it even so. The courses of these immense stones occupy theiroriginal position; their external surface is hewn to a regular curve;and, being fitted one upon another, they form the commencement orfoot of an immense arch which once sprung out from this western wallin a direction towards Mount Zion, across the Tyropoeligon valley.This arch could only have belonged to the bridge, which, according toJOSEPHUS, led from thispart of the temple to the Xystus (covered colonnade) on Zion; and itproves incontestably the antiquity of that portion from which itsprings” [ROBINSON].The distance from this point to the steep rock of Zion ROBINSONcalculates to be about three hundred and fifty feet, the probablelength of this ancient viaduct. Another writer adds, that “thearch of this bridge, if its curve be calculated with an approximationto the truth, would measure sixty<\/I> feet, and must have been oneof five sustaining the viaduct (allowing for the abutments on eitherside), and that the piers supporting the center arch of this bridgemust have been of great altitudenot less, perhaps, than onehundred and thirty feet. The whole structure, when seen from thesouthern extremity of the Tyropoeligon, must have had an aspect ofgrandeur, especially as connected with the lofty and sumptuousedifices of the temple, and of Zion to the right and to the left”[ISAAC TAYLOR’SEDITION OF TRAILL’SJOSEPHUS]. <\/P>

2Ch9:13-28<\/span>. HIS RICHES.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

The visit of the queen of Sheba<\/em>. Cf. 1Ki 10:1-13<\/span>. – This event is narrated as a practical proof of Solomon’s extraordinary wisdom. The narrative agrees so exactly in both texts, with the exception of some few quite unimportant differences, that we must regard them as literal extracts from an original document which they have used in common. For the commentary on this section, see on 1Ki 10:1-13<\/span>.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

The Queen of Sheba Visit Solomon.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 992.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>

      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.   2 And Solomon told her all her questions: and there was nothing hid from Solomon which he told her not.   3 And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built,   4 And the meat of his table, and the sitting of his servants, 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<\/B>; there was no more spirit in her.   5 And she said to the king, It was<\/I> a true report which I heard in mine own land of thine acts, and of thy wisdom:   6 Howbeit I believed not their words, until I came, and mine eyes had seen it:<\/I> and, behold, the one half of the greatness of thy wisdom was not told me: for<\/I> thou exceedest the fame that I heard.   7 Happy are<\/I> thy men, and happy are<\/I> these thy servants, which stand continually before thee, and hear thy wisdom.   8 Blessed be the LORD<\/B> thy God, which delighted in thee to set thee on his throne, to be<\/I> king for the LORD<\/B> thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice.   9 And she gave the king a hundred and twenty talents of gold, and of spices great abundance, and precious stones: neither was there any such spice as the queen of Sheba gave king Solomon.   10 And the servants also of Huram, and the servants of Solomon, which brought gold from Ophir, brought algum trees and precious stones.   11 And the king made of<\/I> the algum trees terraces to the house of the LORD<\/B>, and to the king’s palace, and harps and psalteries for singers: and there were none such seen before in the land of Judah.   12 And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that<\/I> which she had brought unto the king. So she turned, and went away to her own land, she and her servants.<\/P>

      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 (Matt. xii. 42<\/span>), we must not pass it over without observing briefly, 1. Those who honour God he will honour,<\/I> 1 Sam. ii. 30<\/I><\/span>. 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<\/I> 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<\/I> and be ready to distribute. Give to every one that asketh.<\/I> 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, Ps. xlii. 4<\/span>. 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;<\/I> 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<\/I> (Ezr 2:55<\/span>; Neh 7:57<\/span>); 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, v.<\/I><\/span> 8<\/span>. 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<\/I> and because he loved Israel.<\/I> 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, 2Ch 9:9<\/span>; 2Ch 9:12<\/span>. 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.<\/I> 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.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

See note on 1Ki 10:1<\/span><\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

THE SECOND BOOK OF CHRONICLES<\/strong><\/p>\n

IN discussing the First Book of Chronicles we called attention to the fact that according to Usshers chronology, the two Books, not reckoning the table of genealogy, covered a space of 468 years of history; the First Book only 41 of these, and this second, 427. As to the authorship of these Books, Ezra is commonly accepted.<\/p>\n

The analysis of any book is largely the presentation of a personal view. One man divides this Second Book of Chronicles into two portions: The Reign of Solomon, chapters 1 to 9, and The Kings of Judah, chapters 10 to 36.<\/p>\n

Scofield in his reference Bible, says of this Book: It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.<\/p>\n

It is our purpose to follow neither of these divisions, however natural they may be, but to discuss the volume under three heads: Solomon and the Temple; Rehoboam and the Division, and the History of Judah.<\/p>\n

<\/span>SOLOMON AND THE TEMPLE<\/strong><\/p>\n

The Book opens with a declaration concerning the new king, And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly (2Ch 1:1<\/em><\/span><\/em>).<\/em><\/p>\n

The history that follows gives occasion to say several things concerning this marvelous man of immortal reputation:<\/p>\n

First, Solomons kingship enjoyed an auspicious beginning. <\/strong>The man who ascends the throne under the favor of the Lord necessarily begins a reign of promise. If, as in Solomons case, he sensibly recognizes his responsibility and seeks wisdom from the only sufficient source, he adds greater certainty to his success. When, in addition to this, his objectives are high and God-honoring, the glory of his kingdom advances accordingly. Certainly, Solomons preparation to build the temple was not only a noble objective, but one in line with his kingly fathers purpose and prayers, and the great Heavenly Fathers will for him.<\/p>\n

The interesting history here of gathering materials and appointing men for this marvelous construction is made more interesting still by the kings personal supervision and spiritual interest. It takes some courage to conduct war, and we believe it takes almost more courage and even a clearer sense of God, to build sanctuaries, make their appointments according to the Divine pleasure, and call the people to worship within the spacious rooms of the same. Yet, when you have read but five chapters of this Book, you find such a work complete, and are not in the least amazed or even surprised to read, The glory of the Lord had filled the house of God (2Ch 5:14<\/em><\/span><\/em>).<\/em><\/p>\n

It is doubtful whether any company of men have done more for the establishment of spirituality in the earth and for the strengthening of the souls of their fellows, than have those who brought sanctuaries into existence and led congregations of people to a genuine worship of the most high God.<\/p>\n

The on-going of this Book reveals Solomons conscious dependence. <\/strong>When the altar was erected he stood by it with outstretched hands (2Ch 6:12<\/span><\/em>).<\/em> That is the attitude of prayer and possibly of adoration. When his lips parted to speak, he says,<\/p>\n

O Lord God of Israel, there is no God tike Thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto Thy servants that walk before Thee with all their hearts:<\/em><\/p>\n

Thou which hast kept with Thy servant David my father that which Thou hast promised him; and spakest with Thy mouth, and hast fulfilled it with Thine hand, as it is this day.<\/p>\n

Now therefore, O Lord God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying, There shall not fail thee a man in My sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in My Law, as Thou hast walked before Me (2Ch 6:14-16<\/em><\/span>).<\/em><\/p>\n

Now then, O Lord God of Israel, let Thy Word be verified, which Thou hast spoken unto Thy servant David (2Ch 6:17<\/em><\/span>).<\/em><\/p>\n

Then follows an appeal that Gods eyes should be open upon their house day and night; that His ears should hearken to the prayers made in that place, and if sin were committed, that forgiveness should be granted, and if the people fail before the face of the enemy because of sin that they also should be pardoned; that if heaven be shut up on the same ground, upon repentance the dearth should end.<\/p>\n

Then he concludes in a more personal petition to Him:<\/p>\n

Then what prayer or what supplication soever shall be made of any man, or of all Thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:<\/em><\/p>\n

Then hear Thou from Heaven Thy dwelling place, and forgive (2Ch 6:29-30<\/em><\/span>).<\/em><\/p>\n

These are only samples of the long petition that followed the dedicatory sermon. They wind up with a sentence like this: O Lord God, turn not away the face of Thine anointed: remember the mercies of David Thy servant (2Ch 6:42<\/em><\/span><\/em>).<\/em> It is a model prayer; it is the petition of a sincere soul; it is the cry of one who knows that the mercy and love of God are the only grounds of hope.<\/p>\n

The further text records Solomons fame and death. <\/strong>That fame was based upon Solomons wisdom, accentuated doubtless by the magnificence of the temple, but made more honorable still in the extent of his organization, the luxury of his court and the wealth of his treasury.<\/p>\n

Evidently, among the rulers of the earth, the queen of Sheba held conspicuous place, and when the fame of Solomon reached her, she came to prove him with her questions, and impress him with her own riches and glory. The difficult questions were satisfactorily answered, the temple was adequately shown, the table of the king groaned with its good meats, the apparel of the servants was profoundly impressive, and the queen said to the king,<\/p>\n

It was a true report which I heard in mine own land of thine acts, and of thy wisdom:<\/em><\/p>\n

Howbeit I believed not their words, 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.<\/p>\n

Happy are thy men, and happy are these thy servants, winch stand continually before thee, and hear thy wisdom.<\/p>\n

Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God (2Ch 9:5-8<\/em><\/span>).<\/em><\/p>\n

The compliment to the king is followed with a statement of Solomons annual income, the magnificence of his throne, the rich appointments of the palace, the extensive commercial importance of his kingdom, and the willing tributes of the earths lesser lords.<\/p>\n

Then, as if the task of telling all was too great, we have this record,<\/p>\n

Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the Prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?<\/em><\/p>\n

And Solomon reigned in Jerusalem over all Israel forty years.<\/p>\n

And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead (2Ch 9:29-31<\/em><\/span>).<\/em><\/p>\n

It is a surprising end, and yet strangely true to human history. How many men spend all their days in preparing to live, and when the preparation seems almost complete, proceed to die? The last enemy is no respecter of persons. His bow is drawn against the great as well as the humble, the rich as well as the poor, the wise as well as the ignorant. Death respects neither thrones nor kings; he holds the key to the palace room, and even to the throne room. Kings may command their humbler fellows, and even counsel their equals; but where death calls, they also obey.<\/p>\n

REHOBOAM AND THE DIVISION<\/strong><\/p>\n

The emptying of a throne is forever fraught with perils. The eternal and pertinent question is this, Who shall come after the king? The tenth chapter answered that concerning the throne of Israel. The answer was an ill omen! Rehoboams tyrannical spirit split the kingdom. <\/strong>When Jeroboam and all Israel came to him, saying, Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee (2Ch 10:4<\/em><\/span><\/em>), <\/em>they delicately referred to the increased taxation to which the luxurious court and the personal orgies of Solomon had given rise. They thought, as people commonly do, that the new rule would prove the peoples friend. Their hope was in vain.<\/p>\n

The old men, former counselors of Solomon, advised kindness and compassion; but the young bloods, spoiled by their fellowship with royalty, counseled increased oppression; and under their influence he said,<\/p>\n

My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions (2Ch 10:14<\/em><\/span><\/em>).<\/em><\/p>\n

It was enough. The war was on; and that war has never ended until this day, for Israel and Judah are not yet one. A man who divides brethren and sets them to battle, little understands the infinite reach of his mischief. The father of Modernism in America, when he fell asleep at a comparatively early age, little dreamed that he had set influences to work that would divide every denomination on the continent, destroy the fellowship of men who loved one another as twins are commonly supposed to love, wreck schools and churches by the thousand, and start a war that may easily exceed the famous Hundred Year War of history.<\/p>\n

Israel and Judahblood brothersbecame the bitterest of enemies. <\/strong>For some reason Second Chronicles pays little attention to Israel, but proceeds to trace Judahs history to the year of Cyrus, king of Persia, or through a period of almost a half millennium. The family feud occasionally projects itself into the record, but for the most part, Israel is forgotten, and the doings of Judah are recorded in detail.<\/p>\n

The explanation of this is found in the circumstance that Jeroboam rejected the worship of Jehovah (2Ch 11:14-15<\/em><\/span><\/em>).<\/em> When God is once put away, when Gods priest is disposed of, and His minister is heard no more, then degeneracy compels a declining record.<\/p>\n

Unitarianism three quarters of a century ago denied the Lord. Its history has amounted to little; and if it were recorded, it would simply prove, as the Jeroboam movement, a breeding place of apostasy; and yet this record regards not one apostasy only, but two.<\/p>\n

The man of many favors may forget God.<\/strong><\/p>\n

When Rehoboam had established the kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him (2Ch 12:1<\/em><\/span><\/em>).<\/em><\/p>\n

What a sad commentary on the uncertainty and unstability of human nature! The explanation of Rehoboams failure has fitted thousands, yea millions of cases. He did evil, because he prepared not his heart to seek the Lord (2Ch 12:14<\/em><\/span><\/em>).<\/em> Of all disappointments, none exceed thisto begin well and end badly; to give promise and create disappointment; to be the subject of Divine favor, and become the slave of Gods adversary.<\/p>\n

THE HISTORY OF JUDAH<\/strong><\/p>\n

Chapters 11 to 36 contain the roster of kings. The<\/strong> fortunes of the country answer accurately and inevitably to the characters of their rulers.<\/strong> On the whole, the history is a down-grade. In that respect, it runs true to form. The doctrine of evolution may find an illustration in national life if it goes from the simple to the complex, but in so far as it contends for improvement, history fails to illustrate it. Degeneracy of nations has more often taken place than has social and moral progress.<\/p>\n

The foundations of Judah were laid under David; the kingdoms glory appeared under Solomon. From that moment until this, one word expresses Judahs coursedecline.<\/p>\n

Africa was once an advanced nation, now a heathen one; Italy once ruled the world, now she holds an inconspicuous place; Greece once represented the climax of physical and mental accomplishment, now she boasts neither. The reasons for decline are varied, but in Judah they were one the God who had made her great was too often forgotten, too willingly offended. When the nations neglect the source of their strength, weakness naturally ensues. Judahs strength was in the Lord, and when her kings forgot Him, despised His Word, entered into unholy alliances that were followed by the people, her fame declined, and her land fainted.<\/p>\n

The mixed social condition manifested her sinfulness. <\/strong>We have a phrase, Like people, like priest. We can paraphrase that, Like princes, like people. The study of these kings results in no compliment to human nature. Some of them were utterly evil; most of them were a mixture of the good and bad; two or three of them were sound. Among the utterly evil ones, Jehoram, Ahaziah, Athaliah, Manasseh, Amon and Jehoiakin held first place. The ones that represent a mixture of good and bad were Jeroboam, Jehoshaphat, Joash, Amaziah, Uzziah, Jehoiakim; while the truly good consisted of Jotham, Hezekiah and Josiah. In all probability the reign of each of these good kings was profoundly affected and made spiritually fruitful by the ministry of Isaiah, the greatest preacher among Old Testament Prophets. It is perhaps a fact of history that no rulers have ever proven faithful to God without the stimulating and salutary influence of the Gospel ministry.<\/p>\n

The judgments and mercies of Second Chronicles alike vindicate Jehovah.<\/strong> In this record wickedness does not go unpunished; and yet it is a marvelous revelation of Divine mercy.<\/p>\n

There is never the least sign of penitence on the part of the ruler and the people without an immediate and generous response from Jehovah.<\/p>\n

When Jehoshaphat declined in his loyalty and effected a sinful coalition with Ahab, judgment fell; but instantly upon his repentance, mercy was shown. Judgment is always and everywhere Gods strange work, the work in which He takes no pleasure. As I live, saith the Lord God, I have no pleasure in the death of the wicked (Eze 33:11<\/em><\/span><\/em>).<\/em><\/p>\n

Mercy is His nature, His essential character, for to the Lord our God belong mercies and forgiveness. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy (Pro 28:13<\/em><\/span><\/em>).<\/em><\/p>\n

<\/em><\/p>\n

Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n

CRITICAL NOTES.] 2Ch. 9:1-12<\/span><\/em>. This narrative is parallel with 1Ki. 10:1-18<\/span>, from which it varies little; Solomons glory (2Ch. 9:13-28<\/span>); and the close of his reign (2Ch. 9:29-31<\/span>) corresponding with 1Ki. 11:41-43<\/span>.<\/p>\n

2Ch. 9:1-12<\/span><\/em>.The Queen of Shebas visit<\/em>. 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<\/span>) corresponds with Hebrew Teman (Arabic Yemen<\/em>), and Jewish and Christian traditions in favour of Arabian Sheba. Fame<\/em>, by the Ophir fleet. Name<\/em>, Solomons great knowledge of God, or great things which God had done for him. Questions<\/em>, lit. riddles (enigmas, Jdg. 14:12<\/span>; Psa. 49:4<\/span>; Pro. 1:6<\/span>; Eze. 17:2<\/span>). In East natural acuteness, united with idle life, still make these exercises of understanding a favourite amusement. 2Ch. 9:1<\/span>. Camels<\/em>, &c., a common method of travelling by these beasts of burden in Arabia, a country most famous also for spices. In her heart<\/em>, in her mind. 2Ch. 9:3<\/span>. Told, i.e.<\/em>, answered all her questions without any exception. She could not puzzle him. 2Ch. 9:4-5<\/span>. Seen<\/em>, wisdom, natural endowments. House<\/em>, the palace; the variety and luxury of table. Sitting, i.e.<\/em>, the seats, the place assigned to each according to gradation, or collective body and orderly manner of domestic arrangements. Standing<\/em> posts of ministers; apparel of (cup-bearers) butlers; ascent<\/em> (Heb.), burnt offerings which he offered, by Luther, LXX, and others. Generally thought to be a superb way for the kings 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<\/em>]. Spirit in her<\/em>, an expression for highest degree of admiration and astonishment 2Ch. 9:5<\/span>. True report<\/em>, word of acts<\/em>, sayings. 2Ch. 9:6<\/span>. Exceedest<\/em>, thou hast added to report. 2Ch. 9:8<\/span>. Blessed<\/em>, a frank acknowledgment of Solomons God, but no reason to think she adopted Him as her God. 2Ch. 9:9<\/span>. Gave<\/em>, not as tribute, but in token of friendship (about 720,000, Jamieson). 2Ch. 9:10-11<\/span>. Mercantile transactions. Algum trees<\/em>, sandal wood. Terraces<\/em>, high ways (margin), stairs, steps. Psalteries<\/em> (1Sa. 10:5<\/span>). 2Ch. 9:12<\/span>. Desire<\/em>, in the way of bounty. Asked<\/em>, Oriental custom to ask<\/em>, specify what is agreeable. Solomon gave ample remuneration for presents in exchange with him, i.e.<\/em>, besides his presents for hers, he made a free donation of whatever she liked.<\/p>\n

2Ch. 9:13-28<\/span><\/em>.Solomons wealth. Weight<\/em> (cf.<\/em> 1Ki. 10:14-29<\/span>). Chapmen<\/em>, who buy and sell, probably smaller retail merchants. Governors<\/em> in outlying dominions. Heb. pechah<\/em>. If connected with pashah<\/em>, the history of the word would be curious [Max Mller<\/em>]. 2Ch. 9:15<\/span>. Targets<\/em>, large shields, covering the whole man, made usually of wood or wicker-work covered with leather. These<\/em> made for ornamentation and plated with gold. 2Ch. 9:16<\/span>. House<\/em>, a part of the royal palace (1Ki. 7:2-5<\/span>), resembling a forest in structure; used for state purposes and an armoury for targets and shields. 2Ch. 9:17-19<\/span>. The throne of ivory<\/em>, not all solid, but parts venecred with it. Footstool<\/em>, the throne raised. Stays<\/em>, arms on each side of seat. Lions<\/em>, symbols of royal power. 2Ch. 9:19<\/span>. Number alludes to twelve tribes of Israel. 2Ch. 9:20<\/span>. Accounted<\/em>, because of abundance; scarcity a value. 2Ch. 9:21<\/span>. Tarshish<\/em>, prob. Tartessus in Spain. Peacocks<\/em>, thought to have come from India. Some give parrots. 2Ch. 9:22<\/span>. Passed<\/em>, outrivalled (1Ki. 3:13<\/span>). Kings of neighbouring nations. Sought<\/em> (1Ki. 4:34<\/span>). Present<\/em> tribute of respect year by year. 2Ch. 9:25<\/span>. Four thousand<\/em>, not forty thousand, considered an error in copyist (1Ki. 4:26<\/span>). 2Ch. 9:26<\/span>. River<\/em> Euphrates. 2Ch. 9:27<\/span>. Stones<\/em>, fig. for abundance and comparative worthlessness. 2Ch. 9:28<\/span>. Horses<\/em> from lands famous for good breeds.<\/p>\n

2Ch. 9:29-31<\/span><\/em>.Solomons death. Book<\/em>, words. Three sources given, only in 1Ki. 11:29<\/span>. Nathan<\/em> (2Sa. 7:1-17<\/span>). Abijah<\/em> (1Ki. 11:11-13<\/span>; 1Ki. 11:29-39<\/span>), in earlier part of Solomons life. Iddo<\/em> (2Ch. 12:15<\/span>; 2Ch. 13:22<\/span>), in later years<\/em> 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<\/em>].<\/p>\n

HOMILETICS<\/em><\/p>\n

THE QUEEN OF SHEBAS VISIT TO SOLOMON2Ch. 9:1-12<\/span><\/em><\/p>\n

Solomons 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<\/span>). <\/p>\n

I. The spirit which prompted the visit.<\/strong> Its method, long train of camels, in striking harmony with Eastern imagination. What its spirit? <\/p>\n

1. A spirit of curiosity<\/em>. She heard of Solomons 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). Solomons fame like Christs, could not be hid. Curiosity excited and she desired to know, to ascertain truth. <\/p>\n

2. A spirit of inquiry<\/em>. She came to hear his wisdom<\/em> and enlarge her own; to ask<\/em> 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<\/em>]. <\/p>\n

3. A spirit of restlessness<\/em>. Rank, wealth, and position could not satisfy. Something beyond<\/em> herself and her wise men, to know and feel. No trifling questions, questions merely to puzzle. Hard<\/em> 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. <\/p>\n

4. A spirit of self-sacrifice<\/em>. 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. <\/p>\n

II. The mutual intercourse during the visit.<\/strong> 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. <\/p>\n

1. He answered her questions<\/em>. Solomon told her all her questions (2Ch. 9:3<\/span>). 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. <\/p>\n

2. He received her gifts<\/em>. 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<\/em> with him. <\/p>\n

III. The impressions received from the visit.<\/strong> Welcomed sincerely, valuing her privileges, she was intent on learning and observant of all she could. <\/p>\n

1. She was astonished at the magnificence of Solomon<\/em>. 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 kings 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. <\/p>\n

2. She was surprised at the wisdom of Solomon<\/em>. This chiefly impressed her mind. When she had seen the wisdom<\/em> of Solomon (2Ch. 9:3<\/span>). 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 Solomons God, by whom kings reign and princes decree justice (2Ch. 9:8<\/span>, cf.<\/em> Pro. 8:15<\/span>). <\/p>\n

3. She was confirmed in her belief concerning Solomon<\/em>. It was a true report which I heard, &c. (2Ch. 9:5<\/span>). 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 Gods 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.<\/p>\n

HEART COMMUNING.2Ch. 9:1<\/span><\/em><\/p>\n

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. <\/p>\n

I. We ought to communicate with him of all that is in our heart.<\/strong> <\/p>\n

1. Neglect of intercourse with Jesus is very unkind. Let me see thy countenance, &c. (Son. 2:14<\/span>.) <\/p>\n

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? <\/p>\n

II. We need not cease communing for want of topics.<\/strong> <\/p>\n

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. <\/p>\n

5. Our success and failures should be reported at head-quarters. The disciples of the martyred John (Mat. 14:12<\/span>), the evangelists of our Lord, returned to him (Luk. 9:10<\/span>). <\/p>\n

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. <\/p>\n

III. Nor shall we cease communing for want of reasons.<\/strong> <\/p>\n

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 JesusI never knew you. Complaint of those who seldom communeIs this thy kindness to thy friend? Hint to those usually in communion with himKeep 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<\/em>].<\/p>\n

SOLOMONS HOUSEHOLD AND CHRISTS HOUSEHOLD<\/p>\n

Compare them<\/p>\n

I. In the splendour of appearance.<\/strong> Solomon himself<\/em>, inferior to Christ in person, wisdom, and dominion. The glory<\/em> of court artificial, product of labour, and liable to decay; Christs inward, spiritual, and lasting. <\/p>\n

II. In the servants engaged.<\/strong> <\/p>\n

1. Their position<\/em>: Near the king, standing, sitting, waiting and watching attitude. <\/p>\n

2. Their attire:<\/em> Beautiful, costly, fit, and free. <\/p>\n

3. Their felicity:<\/em> Happy are thy servants. Apply the eulogy to Christians, happy now and hereafter. <\/p>\n

III. In the provision made for members.<\/strong> 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.<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n

2Ch. 9:1-2<\/span>. The Queen a Type of Truth-seekers<\/em>. <\/p>\n

1. In her spirit<\/em>. Reverence for God, sincerity of desire for light and knowledge. <\/p>\n

2. In her self-sacrifice<\/em>. 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.<\/em>, from the extremities of the world then known. <\/p>\n

3. In her reception by Solomon<\/em>. 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.<\/em> Sir. 20:15; Sir. 41:22). Or<\/p>\n

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.<\/p>\n

2Ch. 9:3<\/span> to 2Ch. 8:1<\/span>. Experimental evidence<\/em>. I came, and mine eyes had seen it (2Ch. 9:6<\/span>). 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. <\/p>\n

2. Express testimony<\/em>. 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.<\/p>\n

2Ch. 9:8<\/span>. <\/p>\n

1. The source of Solomons greatness<\/em>. Queen reminds him that God must be praised for the greatness of the nation, and for the wisdom of its ruler. <\/p>\n

2. The design for which the greatness bestowed<\/em>. 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.<\/p>\n

HOMILETICS<\/em><\/p>\n

WISDOM SOUGHT.2Ch. 9:1<\/span><\/em>; <\/em>2Ch. 9:23-24<\/span><\/em><\/p>\n

All the earth sought to Solomon to hear his wisdom (1Ki. 10:24<\/span>). Sought the face of Solomon, who had unveiled wisdom and given to the world its beauty and use. <\/p>\n

I. The indigence of human greatness.<\/strong> A queen<\/em> and kings<\/em> 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<\/em>). 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. <\/p>\n

II. The Divine source of supply.<\/strong> God the only wise God. The wisdom of Egypt proverbial in geometry, astronomy, and medicine, but Solomons 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. <\/p>\n

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. <\/p>\n

III. The need of personal effort to secure this supply.<\/strong> They heard and came<\/em> 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 excusethe 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.<\/p>\n

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<\/em>].<\/p>\n

SOLOMONS GLORY AND DEATH.2Ch. 9:13-31<\/span><\/em><\/p>\n

Solomon pre-eminent, surpassed all kings of the earth, &c. <\/p>\n

I. Solomons glory.<\/strong> Of two kinds, material and moral. <\/p>\n

1. Material glory<\/em>. 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. <\/p>\n

2. Moral glory<\/em>. Moral and mental qualities equal to his surroundings, and preserved harmony between himself and kingly state. Scripture specially dwells on wisdom<\/em>. Men of noted intelligence in his own country: Ethan in charge of temple music, Heman the kings seer in the words of God, Chalcol and Darda; but Solomon wiser than all men (1Ki. 4:29-31<\/span>). Sage, poet, and naturalistan 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. <\/p>\n

II. Solomons death.<\/strong> Reign not long, though glorious. End certain. Glory and death strange association! A common end to great and small. Solomon slept<\/em> (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.<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n

2Ch. 9:17-19<\/span>. Solomons throne<\/em>. 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.<\/p>\n

2Ch. 9:23<\/span>. Wisdom<\/em>. Knowledge of Gods works, skill in physic and state-policy, rules of prudence for human life and principles of true religion. God put in his heart<\/em>. Supernatural gifts in answer to prayer. <\/p>\n

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.<\/p>\n

ILLUSTRATIONS TO CHAPTER 9<\/p>\n

2Ch. 9:1-2<\/span>. 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 Judeas Messiah is a rarely beautiful sight [Dr. Duncan<\/em>].<\/p>\n

Questions<\/em>. 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<\/em>]. 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<\/em>]. Communed<\/em>. 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<\/span>. In whom we have boldness. The word boldness is telling all<\/em> [Thos. Boston<\/em>].<\/p>\n

2Ch. 9:9<\/span>; 2Ch. 9:24<\/span>. Presents<\/em>. There is no grace in a benefit that sticks to the fingers [Seneca<\/em>]. We like the gift when we the giver prize [Ovid<\/em>].<\/p>\n

2Ch. 9:20-23<\/span>. Gold<\/em>. 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<\/em>]. Prosperity seems to be scarcely safe unless it be mixed with a little adversity [Hosea Ballow<\/em>].<\/p>\n

2Ch. 9:29<\/span>. First and last<\/em>. His first were best; of his last this historian saith nothing, but layeth his finger on the scar [Trapp<\/em>]. 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<\/em>) 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<\/em>].<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

LESSON SIXTEEN 911<\/strong><\/p>\n

A QUEEN COMES TO JERUSALEM.
REHOBOAM AND THE KINGDOM.<\/p>\n

6. THE QUEEN OF SHEBA AND SOLOMONS GREATNESS (Chapter 9)<\/p>\n

INTRODUCTION<\/strong><\/p>\n

The wisdom of Solomon brought the queen of Sheba to Jerusalem. Solomons wealth could not be counted. His last years were filled with shame as he turned away from God. Rehoboam came to the throne in Judah and saw the kingdom divided.<\/p>\n

TEXT<\/strong><\/p>\n

2Ch. 9:1<\/span>. 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 train, 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. 2. And Solomon told her all her questions; and there was not anything hid from Solomon which he told her not. 3. And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built, 4. and the food of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, his cupbearers also, and their apparel, and his ascent by which he went up unto the house of Jehovah; there was no more spirit in her. 5. And she said to the king, It was a true report that I heard in mine own land of thine acts, and of thy Wisdom 6. Howbeit I believed not their words, until I came, and mine eyes had seen it; and, behold, the half of the greatness of thy wisdom was not told me; thou exceedest the fame that I heard. 7. Happy are the men, and happy are these thy servants, that stand continually before thee and hear thy Wisdom 8. Blessed be Jehovah thy God, who delighted in thee, to set thee on his throne, to be king for Jehovah thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do justice and righteousness.<\/p>\n

9. And she gave the king a hundred and twenty talents of gold, and spices in great abundance, and precious stones: neither was there any such spice as the queen of Sheba gave to king Solomon. 10. And the servants also of Huram, and the servants of Solomon, that brought gold from Ophir, brought algum-trees and precious stones. 11. And the king made of the algum-trees terraces for the house of Jehovah, and for the kings house, and harps and psalteries for the singers: and there were none such seen before in the land of Judah. 12. And king Solomon gave the queen of Sheba all her desire, whatsoever she asked, besides that which she had brought unto the king. So she turned, and went to her own land, she and her servants.
13. Now the weight of gold that came to Solomon in one year was six hundred and threescore and six talents of gold. 14. besides that which the traders and merchants brought: and all the kings of Arabia and the governors of the country brought gold and silver to Solomon. 15. And king Solomon made two hundred bucklers of beaten gold; six hundred shekels of beaten gold went to one buckler. 16. And he made three hundred shields of beaten gold; three hundred shekels of gold went to one shield: and the king put them in the house of the forest of Lebanon. 17. Moreover the king made a great throne of ivory, and overlaid it with gold. 18. And there were six steps to the throne, with a footstool of gold, which were fastened to the throne, and stays on either side by the place of the seat, and two lions standing beside the stays. 19. And twelve lions stood there on the one side and on the other upon the six steps: there was not the like made in any kingdom. 20. And all king Solomons drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold: silver was nothing accounted of in the days of Solomon. 21. For the king had ships that went to Tarshish with the servants of Huram; once every three years came the ships of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks.
22. So king Solomon exceeded all the kings of the earth in riches and wisdom. 23. And all the kings of the earth sought the presence of Solomon, to hear his wisdom, which God had put in his heart. 24. And they brought every man his tribute, vessels of silver, and vessels of gold, and raiment, armor, and spices, horses, and mules, a rate year by year. 25. And Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen, that he bestowed in the chariot cities, and with the king at Jerusalem. 26. And he rules over all the kings from the river even unto the land of the Philistines, and to the border of Egypt. 27. And the king made silver to be in Jerusalem as stones, and cedars made he to be as the sycamore-trees that are in the lowland, for abundance. 28. And they brought horses for Solomon out of Egypt, and out of all lands.
29. Now the rest of the acts of Solomon, first and last, are they not written in the history of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer concerning Jeroboam the son of Nebat? 30. And Solomon reigned in Jerusalem over all Israel forty years. 31. And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead.<\/p>\n

PARAPHRASE<\/strong><\/p>\n

2Ch. 9:1<\/span>. When the queen of Sheba heard of Solomons fabled wisdom, she came to Jerusalem to test him with hard questions. A very great retinue of aids and servants accompanied her, including camel-loads of spices, gold, and jewels. 2. And Solomon answered all her problems. Nothing was hidden from him; he could explain everything to her. 3. When she discovered how wise he really was, and how breathtaking the beauty of his palace, 4. and how wonderful the food at his tables, and how many servants and aides he had, and when she saw their spectacular uniforms and his stewards in full regalia, and saw the size of the men in his bodyguard, she could scarcely believe it! 5. Finally she exclaimed to the king. Everything I heard about you in my own country is true! 6. I didnt believe it until I got here and saw it with my own eyes. Your wisdom is far greater than I could ever have imagined. 7. What a privilege for these men of yours to stand here and listen to you talk! 8. Blessed be the Lord your God! How he must love Israel to give them a just king like you! He wants them to be a great, strong nation forever.<\/p>\n

9. She gave the king a gift of over a million dollars in gold, and great quantities of spices of incomparable quality, and many, many jewels. 10. King Hirams and King Solomons crews brought gold from Ophir, also sandalwood and jewels. 11. The king used the sandalwood to make terraced steps for the Temple and the palace, and to construct harps and lyres for the choir. Never before had there been such beautiful instruments in all the land of Judah. 12. King Solomon gave the Queen of Sheba gifts of the same value as she had brought to him, plus everything else she asked for! Then she and her retinue returned to their own land.
13, 14. Solomon received a billion dollars worth of gold each year from the kings of Arabia and many other lands that paid annual tribute to him. In addition, there was a trade balance from the exports of his merchants. 15. He used some of the gold to make 200 large shields, each worth $280,000. 16. and 300 smaller shields, each worth $140,000. The king placed these in the Forest of Lebanon Room in his palace. 17. He also made a huge ivory throne overlaid with pure gold. 18. It had six gold steps and a footstool of gold; also gold armrests, each flanked by a gold lion. 19. Gold lions also stood at each side of each step. No other throne in all the world could be compared with it! 20. All of King Solomons cups were solid gold, as were all the furnishings in the Forest of Lebanon Room. Silver was too cheap to count for much in those days! 21. Every three years the king sent his ships to Tarshish, using sailors supplied by King Hiram, to bring back gold, silver, ivory, apes, and peacocks.
22. So King Solomon was richer and wiser than any other king in all the earth. 23. Kings from every nation came to visit him, and to hear the wisdom God had put into his heart. 24. Each brought him annual tribute of silver and gold bowls, clothing, armor, spices, horses, and mules. 25. In addition, Solomon had 4,000 stalls of horses and chariots, and 12,000 cavalry-men stationed in the chariot cities, as well as in Jerusalem to protect the king. 26. He rules over all kings and kingdoms from the Euphrates River to the land of the Philistines and as far away as the border of Egypt. 27. He made silver become as plentiful in Jerusalem as stones in the road! And cedar was used as though it were common sycamore. 28. Horses were brought to him from Egypt and other countries.
29. The rest of Solomons biography is written in the history of Nathan the prophet and in the prophecy of Ahijah the Shilonite, and also in the visions of Iddo the seer concerning Jeroboam the son of Nebat. 30. So Solomon reigned in Jerusalem over all of Israel for forty years. 31. Then he died and was buried in Jerusalem, and his son Rehoboam became the new king.<\/p>\n

COMMENTARY<\/strong><\/p>\n

1Ki. 10:1-13<\/span> recounts the remarkable visit of the Queen of Sheba as she came to Jerusalem in Solomons day.[54] Sheba was located in Arabia some fifteen hundred miles south of Jerusalem. It was at the southern extremity of the Red Sea and north of the Indian Ocean. The kind of gifts that she brought would indicate that she had an abundance of wealth at her disposal. We are impressed by the fact that even though she lived so far from Jerusalem, she had heard of the fame of Solomon. Her primary concern was to prove Solomons wisdom. This is a good commentary on Jehovahs promise to give Solomon a wise and an understanding heart. The Arabians found pleasure in riddles, proverbs, in matters pertaining to natural history. The Queen was disposed to doubt that anyone could be as wise as Solomon was heralded to be. The caravan which accompanied the Queen was one of great splendor. Camels were loaded with spices, gold (120 talents), and precious stones. Spices were often more precious than gold itself. The gifts she brought were of inestimable value. Many attendants were in the company of this Queen. Solomon willingly received the queen as an honored guest and they freely exchanged ideas, In all of the intellectual matters Solomon passed every test and the time came when the royal guest had seen the wisdom of Solomon. While she was in Jerusalem, Solomon showed her his house (the Temple and the whole range of palaces). The ascent (2Ch. 9:4<\/span>) probably refers to the architectural device of winding stairs which provided access to the second and third stories of rooms built in the Temple wall. She paid particular attention to the banquet food, the servants and their dress. The Queen confessed that what she had heard about Solomons wisdom was so unbelievable that she could not accept it unless she could personally confirm it. She was most complimentary in her evaluation. Thou exceedest the fame that I heard. The half of the greatness of thy wisdom was not told me. In the name of Solomons God the Queen of Sheba blessed Solomon and his people. Prophetically she spoke of a reign of justice and righteousness and of Israels being established forever.<\/p>\n

[54] Spence, H. D. M., The Pulpit Commentary, II Chronicles, p. 106ff<\/p>\n

She and Solomon exchanged gifts. He gave her all her desire. When her delightful visit was complete she returned to her own land bearing lavish treasures from Israel. The chronicler records the fact that the Ophir navy also brought much gold, precious stones and algum trees into the land of Israel. The algum trees were native to India and were of excellent texture for exquisite woodwork, especially for making musical instruments. These were days of wonderful prosperity in Israel.<\/p>\n

The Queen of Sheba gave Solomon one hundred and twenty shekels of gold. The gold paid into Solomons treasuries by the nations subject to Israel amounted to more than five times that which the Queen presented as a gift. The annual tribute was six hundred and sixty six talents of gold. This cannot be accurately figured in terms of our currency, but may have amounted to as much as twenty five million dollars. In addition to this there were several other important sources of revenue in connection with commerce. The national income far exceeded expenditures. Solomon had the excess gold fashioned into shields which could be properly displayed in the great military museum in the house of the Forest of Lebanon. The buckler was a large oblong shield designed to protect the entire body of a warrior. Two hundred of these shields were fashioned. Each shield contained six hundred shekels of gold. Three hundred shields were fashioned each of which contained three hundred shekels of gold. There were thirty six hundred shekels of gold in each talent of gold. These shields represented values from two thousand five hundred dollars to five thousand dollars. They remained in the great military house until they were carried away by Shishak, King of Egypt (1Ki. 14:26<\/span>), in the fifth year of king Rehoboam, Solomons throne was a worthy seat for the great king.[55] Ivory was imported from Africa and India. This material was used in the basic construction. It was beautiful in its own right; however this beauty was enhanced by a gold overlay. The throne was elevated. It was fashioned with arms and was provided with a foot-rest of gold. The lion was the symbol of kingly power. This animal was the peculiar symbol that pertained to the tribe of Judah. The arm rests on the throne may have been fashioned like a lion. Whether there were twelve or twenty-four lions fashioned to guard the steps is difficult to determine. The number twelve or its double would represent all of the tribes of Israel. The uniqueness of the throne is emphasized by the chronicler. In these days of unrivaled prosperity all of the appointments for Solomons personal quarters and for state ceremonies were made of gold. It is possible that this luxurious living had much to do in turning Solomon away from Jehovah.<\/p>\n

[55] Clarke, Adam, A Commentary and Critical Notes, Vol. II, p. 648<\/p>\n

The kings of the earth (2Ch. 9:22-23<\/span>) were those who reigned in territories from Egypt to the Euphrates River. Jehovah had kept His promise. Solomon was the wisest of all and he had great wealth at his disposal. The kinds of goods considered valuable are listed in 2Ch. 9:24<\/span>silver, gold, raiment, armor, spices, horses and mules. Solomon was renowned for his chariotry installations. These were necessary from a military standpoint to protect various sections of Israels territory. Four thousand stalls for horses and twelve thousand horsemen composed this select service.[56] This was in sharp contrast with Israels, lack of such resources when Joshua first brought them into Canaan. Solomon procured the horses and chariots from Egypt. The prosperity of Israel is described proverbially in 2Ch. 9:27<\/span> when the writer indicates that silver was like stones and cedar trees were as plentiful as sycamores in Jerusalem.[57]<\/p>\n

[56] Archer, Gleason G., Jr., A Survey of Old Testament Introduction, p. 394<\/p>\n

[57] Elmslie, W. A. L., The Interpreters Bible, Vol. Ill, p. 469<\/p>\n

Nathan, Ahijah and Iddo are identified as persons who wrote histories of the life and times of Solomon. Nathan was the personal seer who charged David in his sin with Bathsheba. Ahijah the Shilonite (1Ki. 11:28-40<\/span>; 1Ki. 14:1-20<\/span>) distinguished himself as Jehovahs herald in predicting the division of the kingdom to Jeroboam the son of Nebat. Later Ahijah pronounced Jehovahs judgment on Jeroboam because of the kings wickedness. According to 2Ch. 12:15<\/span>, Iddo the seer wrote a history of Rehoboam. The life and times of Abijah, king of Judah, were described in the commentary of the prophet Iddo (2Ch. 13:22<\/span>). The life and times of Solomon were said to have been written in the visions of Iddo the seer. Iddo also was concerned about Jeroboam, king of Israel. These three men, Nathan, Ahijah, and Iddo were important original sources for some of the materials in this record.<\/p>\n

Like his father before him, Solomons reign reached through forty years. While no adverse word is recorded here, the first twenty four years of Solomons reign were productive of much good; but the last sixteen years found Solomon rebelling against Jehovah in every conceivable way. And Solomon slept with his fathers, the Bible says. Certainly he was one of Gods choice men; but he died. This experience awaits the wise man and the fool alike. It is of the utmost importance that every person be faithful to God until he dies. At the time of Davids death a royal cemetery was established at Jerusalem. Solomon was buried with all of the honors that were due him as king of Israel. By Jehovahs grace, Solomons successor to the throne was Rehoboam, the kings only son.<\/p>\n

<\/p>\n

<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

IX.<\/strong><\/p>\n

(ii) SOLOMONS WISDOM, WEALTH, AND GLORY. HIS DEATH.<\/strong><\/p>\n

(a<\/em>) THE VISIT OF THE QUEEN OF SHEBA<\/strong> (2Ch. 9:1-12<\/span>).
Comp. 1Ki. 10:1-13<\/span>.<\/p>\n

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.<\/strong>Now the queen of Sheba had heard.<\/em> Kings, was hearing.<\/em><\/p>\n

The fame of Solomon.<\/strong>Kings, adds a difficult phrase (as to the name of Jehovah) which the chronicler omits.<\/p>\n

Hard questions.<\/strong>Riddles, enigmas.<\/em> LXX., (Jdg. 14:12<\/span>).<\/p>\n

At Jerusalem.<\/strong>An abridgment but not an improvement of Kings. The Syr. agrees with the latter.<\/p>\n

Gold in abundance.<\/strong>The chronicler has substituted a favourite expression for the very much<\/em> gold of Kings.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

2Ch 9:1-9<\/strong><\/span> The Queen of Sheba Meets King Solomon ( 1Ki 10:1-13<\/strong><\/span><\/strong> ) – <\/strong> Myles Munroe teaches about kingdom principles. He explains that when a king heard of another king, there was competition to demonstrate one’s greatness over the other. One king would visit the other and bring a great gift, with the intent of out giving the weaker king. The king that gave the larger offering was considered the greater king. He explains that when the queen of Sheba came to King Solomon she came with a great offering in order to test his greatness. When she arrived, she saw the prosperity of Solomon’s kingdom and the wisdom that he spoke. The queen of Sheba saw something so magnificent that she became speechless. She saw the king’s servants ministering in each of their offices with joy and under the anointing. She saw a Temple that was built and designed under the inspiration of divine ideas. Its artwork and craftsmanship were unique upon the earth and had never been done before. She met a king in whom dwelt the Spirit and wisdom of God, something that she could not match. It took her breath away. He responded by giving to the queen all of her heart’s desire. Thus, she acknowledged his greatness.<\/p>\n

2Ch 9:3<\/strong><\/span>  And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built,<\/p>\n

2Ch 9:3<\/strong><\/span><\/strong> “And when the queen of Sheba had seen the wisdom of Solomon”<\/strong> – Comments – <\/em><\/strong> You must be around wise men to understand true wisdom and to become wise yourself. Being in someone’s presence to learn is by far the greatest teaching tool. Jesus took twelve men and brought them beside Him so that they would not only hear His preaching, but see His life.<\/p>\n

2Ch 9:7<\/strong><\/span> Happy are thy men, and happy are these thy servants, which stand continually before thee, and hear thy wisdom.<\/p>\n

2Ch 9:7<\/strong><\/span><\/strong> <\/strong> Comments – <\/em><\/strong> King Solomon’s servants were happy. This happiness, or joy, is an outward sign of the anointing. When I first began to work as an altar worker in the ministry of helps, I used to enjoy going to church and serving in this capacity. I eventually learned that this happiness or joy that I felt was because I was serving in an anointing in the ministry of helps.<\/p>\n

2Ch 9:8<\/strong><\/span> Blessed be the LORD thy God, which delighted in thee to set thee on his throne, to be king for the LORD thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

<\/p>\n

<\/strong> Visit of the Queen of Sheba<\/p>\n

v. 1. And when the queen of Sheba heard of the fame of Solomon,<\/strong> 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,<\/strong> 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,<\/strong> 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,<\/strong> all the difficult questions which she had prepared beforehand. <\/p>\n

v. 2. And Solomon told her all her questions,<\/strong> solving all her riddles; and there was nothing hid from Solomon which he told her not. <\/p>\n

v. 3. And when the queen of Sheba had seen the wisdom of Solomon,<\/strong> as shown in his conversation, and the house that he had built, <\/p>\n

v. 4. and the meat of his table,<\/strong> the amount and the costliness of the food served in the royal palace, and the sitting of his servants,<\/strong> 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,<\/strong> 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,<\/strong> she was altogether overwhelmed. <\/p>\n

v. 5. And she said to the king, It was a true report which I heard in mine own land of thine acts,<\/strong> his various enterprises, and of thy wisdom; <\/p>\n

v. 6. howbeit, I believed not their words,<\/strong> 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,<\/strong> it possessed a fulness which she had not considered possible. <\/p>\n

v. 7. Happy are thy men, and happy are these thy servants which stand continually before thee and hear thy wisdom. <\/p>\n

v. 8. Blessed be the Lord, thy God, which delighted in thee to set thee on His throne,<\/strong> 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,<\/strong> to adjust cases brought before him, and to dispense justice in accordance with his findings. <\/p>\n

v. 9. And she gave the king an hundred and twenty talents of gold<\/strong> (almost $2,500,000 worth), and of spices,<\/strong> 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,<\/strong> 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,<\/strong> 2Ch 8:18<\/span>, brought algum-trees, sandalwood, and precious stones. <\/p>\n

v. 11. And the king made of the algum-trees terraces to the house of the Lord and to the king’s palace,<\/strong> raised pavements in beautiful designs, and harps and psalteries for singers,<\/strong> for the wood was especially adapted for that purpose; and there were none such seen before in the land of Judah. <\/p>\n

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,<\/strong> 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. <\/strong> 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. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

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<\/span>).<\/p>\n

2Ch 9:1<\/span><\/strong><\/p>\n

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.<\/em> “to the glory of God”), after the words, the fame of Solomon. Sheba<\/strong>. This was the name of a descendant of Cush, a Hamite (Gen 10:7<\/span>; 1Ch 1:9<\/span>); also of a son of Joktan, a Shemite (Gen 10:28<\/span>; 1<\/span> Chronicles h 22); also of a son of Jokshan, Abraham’s son by Keturah (Gen 25:3<\/span>; 1Ch 1:32<\/span>). It is quite uncertain who of these constituted, or <\/strong>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 <\/strong>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<\/span>; Psa 72:10<\/span>, Psa 72:15<\/span>; Isa 60:6<\/span>; Jer 6:20<\/span>; Eze 27:22<\/span>, Eze 27:23<\/span>; Eze 38:18<\/span>; Mat 12:42<\/span>; Luk 11:31<\/span>. The hard questions consisted in riddles (Jdg 14:2<\/span>) and enigmas and primitive casuistry, in which the 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<\/span>). Spices<\/strong>; Hebrew, , 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<\/span>; 2Ch 16:14<\/span>; Est 2:12<\/span>; Isa 3:24<\/span>). There are other Hebrew words for “spices,” such as (Gen 37:25<\/span>; Gen 43:11<\/span>), (Exo 30:7<\/span>), (So Luk 8:2<\/span>; Eze 24:10<\/span>); 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<\/span>), and other purposes, and was a chief export from Arabia, Syria, and Persia. Gold in abundance<\/strong>. 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<\/strong>. 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<\/span>; Eze 28:13<\/span>), diamond, emerald, sapphire (Exo 39:11<\/span>); Eze 28:13<\/span>), agate, amethyst, ligure (Exo 39:12<\/span>), beryl, jasper, onyx (Gen 2:12<\/span>; Exo 39:6<\/span>, Exo 39:13<\/span>; Eze 28:13<\/span>), ruby (Job 28:18<\/span>; Pro 3:15<\/span>), chrysolite, chrysoprasus (Eze 28:13<\/span>). 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<\/span>; Eze 27:16<\/span>; and the art. “Stones, Precious,” in Smith’s ‘Bible Dictionary,’ 3.1382. All that was in her heart<\/strong>. The expression simply means all that she had so desired to get information upon, since she had heard of the fame of Solomon.<\/strong><\/p>\n

2Ch 9:2<\/span><\/strong><\/p>\n

Nothing hid from Solomon;<\/strong> i.e. <\/em><\/strong>nothing obscure to himno question knotty for Solomon.<\/strong><\/p>\n

2Ch 9:4<\/span><\/strong><\/p>\n

The<\/strong> meat of his table (see 1Ki 4:22<\/span>, 1Ki 4:23<\/span>). Translating our thoughts rather violently into modern language, we might picture the queen inspecting the kitchens <\/em>of the palace, and remember that the kitchens of an Oriental court did the work, not of an individual “table,” but of those of a very large domestic and official retinue; much more these of Solomon now. Keil and Bertheau, however, with others, refer this expression to the set-out of one meal-table (as e.g.<\/em> that of a modern banquet, wedding breakfast, or the like), where both the abounding lading of the table and the ample variety of the courses, and the rich foreign or home fruits, in season or out of season, and the furnishing and decorating of the table, all come in to add their contribution of effect; and they quote not inaptly our 2Ch 9:20<\/span>, elucidated by 1Ki 10:21<\/span>. This was a daily glory with Solomon’s palace-establishment. The immediate connection and the contents of this verse, though difficult, favour this direction of explanation, as will be seen in the succeeding clauses. The sitting of his servants<\/strong>. The word here used () occurs forty-three times, and is rendered in the Authorized Version thirty-two of these times as “habitation” or “dwelling.” Of the remaining eleven times, one or other of those words would be almost the synonym of the word used, and in every ease the rendering “dwelling,” if kept to the general idea of a dwelling or resting-place more or less temporary, <\/em>would not be inappropriate or inconsistent with the evident drift of the connection; only here and in the parallel is the inconvenient rendering “sitting” adopted by the Authorized Version. Hence we disagree with Professor Dr. Murphy’s explanation, the sitting, i.e.<\/em> “in council of his chief officers.” What the nature of the location <\/em>(to use a term least specific) of the servants pointed to here is, nevertheless, still not quite clear. It is evidently placed in some antithesis with the standing <\/em>(i.e.<\/em> the standing-place) here rendered ‘inadequately or incorrectly, the attendance of his ministers<\/strong>. The attendance, i.e.<\/em> “the station () (see the four other occurrences of this’ word: 1Ki 10:5<\/span>; 1Ch 23:28; 2Ch 35:15<\/span>; Isa 22:19<\/span>). Of his ministers; <\/em>Hebrew, , participle of a piel verb, . This word, in an amazing majority of the hundred occurrences of it, expresses ministry of sacred <\/em>service of some kind. It may, indeed, be said that the present passage, with only one or two others, are doubtful in this meaning or character of explanation. To our next clause, referring to their apparel<\/strong>, we find in the parallel mention, as here, of the cupbearers<\/strong>, though the matter of their <\/em>apparel is not included as it is here. Part of the difficulty of the verse arises from the consideration that up to this point the contents of the successive clauses of it may compose possibly enough a sharp graphic description of the daily banquet scene. An apt reference to similar description of Arabian banquets is given in the ‘Speaker’s Commentary ‘ as to be found in vol. it. pp. 213-215 of ‘Ancient Monarchies.’ Our next clause, however, brings us back into difficulty by its reference to Solomon’s ascent<\/strong> by which he went up into the house of the Lord <\/strong>(1Ch 26:16<\/span> with our Exposition, ‘Pulpit Commentary’), apparently so unseasonably; nor are we much helped by reading, with the Septuagint, “the burnt offerings which he offered at the house of the Lord.” The obscurity and lack of coherence are not formidable, indeed, and perhaps may be with moderate satisfaction set down again to the account of the occasionally careless selection of the compilers from the material of the older work. Possibly the allusion in our 1Ki 10:11<\/span> to the terraces, <\/em>or stairs, or highways to “the house of the Lord,” and to the king<\/em>‘s palace, <\/em>may hold some clue to the ascent <\/em>being adverted to here.<\/p>\n

2Ch 9:8<\/span><\/strong><\/p>\n

The abstinence on the part of the queen in her mention of the Lord God of Israel, and of the Lord thy God<\/strong>, of any indication of a desire that he should become her God, is as suggestive as it is noticeable (compare Hiram’s language in 2Ch 2:12<\/span>).<\/p>\n

2Ch 9:9<\/span><\/strong><\/p>\n

An hundred and twenty talents of gold<\/strong>. Putting the value of gold at 4 per ounce, the value of one talent would be 5476, making a total of 657,120. Poole makes it 1,250,000; S. Clarke, f720,000. From our 2Ch 9:13<\/span>, 2Ch 9:14<\/span> we learn that in one year Solomon received 666 talents, beside what merchants brought. Any such spice<\/strong>. The parallel has “no more such abundance of spices,” and “of spices very great store.” The Arabian spices, and their land and even sea borne fragrance, as also the very lucrative trade they created, are often alluded to by historians (see, among many others, Herod; 3.113; Diod; 3.46; Strabo, 16.4, 19). Much of all this so-termed giving <\/em>was evidently matter of exchange<\/em>. The queen got <\/strong>quid pro quo, <\/em>while 2Ch 9:13<\/span> of the parallel (1Ki 10:1-29<\/span>.) seems to speak of the other truer giving.<\/p>\n

2Ch 9:10<\/span><\/strong>, <\/strong>2Ch 9:11<\/span><\/strong><\/p>\n

Either these two verses are misplaced (with their parallel, 1Ki 10:11<\/span>, 1Ki 10:12<\/span>), or they ought to have, though unstated, some occult bearing on the queen. There are some slight indications pointing to this, and the meaning is perhaps that the terraces, balustrades, stairs (which possibly is the idea in the “ascent,” 2Ch 9:4<\/span>), pillars, etc; made of the wood which Hiram’s and Solomon’s servants had formerly <\/em>brought with gold, were the artificial-work wonders which helped to astound the queen. Terraces to the house of the Lord, and to the king’s palace<\/strong>. These so rendered terraces <\/em>were probably stairs, and, as already intimated, may have composed the “ascent” (2Ch 9:4<\/span>), and explain the mention of it in 2Ch 9:4<\/span>. The algum trees.<\/strong> This is the Hebrew text order of the lamed<\/em> and gimel <\/em>alphabet characters, as the Authorized Version order in the parallel almug <\/em>is also the order of its Hebrew. The tree is mentioned only six timesthree times in Chronicles (2Ch 2:8<\/span>; 2Ch 9:10<\/span>,2Ch 9:11<\/span>) and three times in Kings (1Ki 10:11<\/span>, 1Ki 10:12<\/span>). Apparently this wood did grow in Lebanon (2Ch 2:8<\/span>), though we think this not certain. Kimchi thinks it was the bukkum (Arabic word), which Europeans call Brazil wood, and which (Keil) was found in Ethiopia, as well as India. Some think it the sandal-wood of Malabar. Whatever it was, it no doubt was to be purchased at the emporium of Ophir. The intrinsic nature of the wood, and its intrinsically valuable nature, may easily be inferred from its use for the woodwork and sounding-board woodwork of musical instruments like the harp <\/em>and psaltery. <\/em>This fact would much incline to the view that the red <\/em>sandal-wood is what is here called algum. The ‘Speaker’s Commentary’ quotes Max Muller for the statement that the vernacular for this wood in India is valguka. <\/em>Harps psalteries<\/strong> <\/p>\n

left both here and in the parallel, before the words “men of,” etc; in the compound English word chapmen <\/strong>(Authorized Version), shows clearly the construction of this and the following sentence; from the previous verse needs to come the words, after our “beside,” “the weight of gold which came,” etc. This gold probably came by way of tax payments from the merchant travellers, and as tribute money from the kings of the part of Arabia where the blood was mingled, Jewish and Arabian, and not exclusively and independently Arabian (see the word used in place of our Arabian in the parallel, and Jer 25:24<\/span>), and from those governors (perhaps in some cases superseding older kings) of adjacent countries, that had become in some part tributary to Solomon. Governors<\/strong>. For this unusual and un-Hebrew word () see Ezr 5:6<\/span>; Hag 1:1<\/span>; Neh 5:14<\/span>. Gesenius mentions Turkish, Persian, and Sanscrit derivations that would well suit it. It is very noticeable that it is employed also by the writer of Kings. It is used of a ruler in the Assyrian empire (2Ki 18:24<\/span>; Isa 36:9<\/span>), in the Chaldean (Eze 23:6<\/span>, Eze 23:23<\/span>; Jer 51:23<\/span>), in the Persian (Est 8:9<\/span>; Est 9:3<\/span>), specially of the Persian governor of Judaea (Hag 1:1<\/span>, Hag 1:14<\/span>; Hag 2:2<\/span>, Hag 2:21<\/span>; Neh 5:14<\/span>, Neh 5:18<\/span>; Neh 12:26<\/span>; Mal 1:8<\/span>); while Gesenius reads this passage in our present text and its parallel, to speak of governors of Judaea <\/em>(the<\/strong> country<\/strong>). See also 1Ki 20:24<\/span>, where the word is translated (Authorized Version) “captains,” and is in the Syrian king’s mouth. The word is not used before Kings. It is used by the writer of Kings three times; of Chronicles, once; by Ezra, six times; in Nehemiah, eight times; in Esther, three times; in Daniel, four times; and in the remaining prophets, Isaiah, Jeremiah, Ezekiel, Haggai, Malachi, ten times in all. The Authorized Version, out of the whole number of these occurrences of the word, has rendered it “captains” thirteen times; “deputies,” twice; and “governors,” twenty times.<\/p>\n

2Ch 9:15<\/span><\/strong>, <\/strong>2Ch 9:16<\/span><\/strong><\/p>\n

Targets shields<\/strong>. The <\/strong>Authorized Version “target” is unfortunate, though it may with somewhat grim truth represent fact. It was a very large solid shield, originally made of some common material, as basketwork or wood, and covered with leather; these <\/em>with a plate of gold. The absence of the word “shekel” in each clause, both here and in Kings, leaves it open to us to suppose that the beka<\/em>, or half-<\/em>shekel, may be the right word. Now, the maneh <\/em>(see 1Ki 10:17<\/span>), or pound, meant 100 bekas, i.e.<\/em> 50 shekels. Thus the targets, or shields, had six manehs of gold to their plating each, and the lesser bucklers <\/em> three manehs each. On the estimate that the shekel weighed 9 dwt. 3 gr; since the maneh weighed fifty shekels, the gold to a shield (target) may be put at something over 11 lbs. troy. The house of the forest of Lebanon<\/strong>; i.e. <\/em>an armoury (see 1Ki 7:2-5<\/span>; 2Sa 8:7<\/span>; Son 4:4<\/span>; Isa 22:8<\/span>). Shishak took these when he conquered Jerusalem (1Ki 14:26<\/span>).<\/p>\n

2Ch 9:17-19<\/span><\/strong><\/p>\n

It is not necessary to suppose that the throne was made of solid ivory (Psa 45:9<\/span>; Amo 3:15<\/span>; Amo 6:4<\/span>), or that the overlaying gold concealed the ivory, whether more or less of it. The parallel adds that “the top of the throne was round behind” (1Ki 10:19<\/span>). Comparing also the two accounts, it would appear that there were twelve lions on each side of the throne, i.e. <\/em>two to each step. When it is said that there were two lions standing by the stays<\/strong> (or, arms<\/em>) <\/em>on each side of<\/strong> the sitting-place, we may easily imagine, from ancient modelled thrones, that of them the arms were themselves “no small part.” It is remarkable that the parallel does not take cognizance of the footstool. The lion is, of course, as natural a symbol as it is an old one of sovereign power and place; and the use of the lion and the number of them, reminding of the tribes of Israel, were specifically justified to the people, whose oracles contained such words as those in Gen 49:9<\/span>; Num 23:24<\/span>; Num 24:9<\/span>. Josephus tells us that a golden bull supported the seat of the throne. If so, it is remarkable that the statement should be omitted in both of our Old Testament narrations. The dimensions of the throne we might have looked for, but they are not given. That they were well proportioned to the height, marked by six steps, may be taken for granted.<\/p>\n

2Ch 9:20<\/span><\/strong><\/p>\n

The house of the forest of Lebanon<\/strong>, The circumstance of the vessels of this house being mentioned in such close connection with the drinking-vessels<\/strong> of Solomon, <\/strong>is another indication of the close connection of the buildings themselves (1Ki 7:1<\/span>, 1Ki 7:2-5, 1Ki 7:6<\/span>, etc.); also that these” vessels of the house of the forest of Lebanon” were like Solomon s drinking-vessels, <\/em>infers the use of the apartments of the house for social or, at any rate, state occasions.<\/p>\n

2Ch 9:21<\/span><\/strong><\/p>\n

To Tarshish. The parallel has, in both clauses of its verse (1Ki 10:22<\/span>), “ships of Tarshish.” The order of the words in the former clause of our present verse, that compels us to read, “going to Tarshish,” certifies the correct meaning. The word “Tarshish” (the subsequent Tartessus<\/em>) <\/em>covered a district in South Spain, as well as named a town and river, and stretched opposite the coast of Africa. Both coasts were beneath Phoenician rule, and a voyage to Tarshish would most naturally mean calling at many a port, and many an African port, from one and another of which all the imports here spoken of would be obtainable. The meaning of the Hebrew root of Tarshish is “to subjugate.” The town lay between the two mouths of the river Baetis, now Guadal-quiver. Gesenius thinks that the writer of Chronicles says, in ignorance, “to Tarshish.” and that the ships went to Ophir! These passages do not say that the voyage, whatever it was, took three years; much less that that length of time was necessary. Whether voyages were in Solomon’s time made from <\/em>the Red Sea, circumnavigating Africa, into the Mediterranean, is not certain. If they were such voyages, taken at a sauntering pace, with calls at many ports and easygoing delays, they may easily have consumed as long a space of time as three years! The theory that Tarshish was Tarsus in Cilicia is easily and conclusively negatived. The names in Hebrew of “ivory, apes, and peacocks” have been said to be of Indian origin. This is far from proved, and, as regards the first two, may be said to be sufficiently disproved. But if it all were so, still the fact that the Hebrew names were of an Indian language derivation would go very short way to prove that the Hebrew people got the things represented by them direct, or at all, from India. Ivory<\/strong>; Hebrew, . The Authorized Version rendering “ivory” occurs ten times in the Old Testament, having for its original the Hebrew (1Ki 10:18<\/span>; 1Ki 22:39; 2Ch 9:17<\/span>; Psa 45:8<\/span>; So 5:14; Psa 7:4<\/span>; Eze 27:6<\/span>, Eze 27:15<\/span>; Amo 3:15<\/span>; Amo 6:4<\/span>). In all<\/em> these cases, two of them being in closest juxtaposition with the present and its parallel occasion, the word speaks of ivory that is being used, i.e.<\/em> as though it were manufactured material or ready for manufacture. But in our passage and its parallel, where the different word given above is found, it is manifest that it speaks of the material, so to say, in the rough, as just “tooth or tusk of;” but, further, what the is is not yet ascertained. It is not a word known in the Hebrew vocabulary. Gesenius finds the Sanscrit ibhas, <\/em>which signifies an “elephant;” Canon Rawlinsen finds in some Assyrian inscriptions a word habba<\/em>, used of <\/strong>both elephant and camel, but probably having for its generic signification “a great animal;” Keil (on the parallel) finds a Coptic word, eboy<\/em>, the Latin elephas<\/em>, to which he prefixes <\/strong>the Hebrew article . The Targum Jonathan shows at once <\/strong>. <\/strong>Gesenius, in his ‘Thesaurus,’ calls also timely attention to Eze 27:15<\/span>, where we read, “They brought thee a present, horns of ivory and <\/em>ebony” (Hebrew, Chethiv, ; Keri, ). But no use of “ebony” happens to be mentioned in the connection of our present passages or subject. Thus it will be seen that no little ingenuity has been employed to hunt down this little word, though as yet not quite successfully. More may be seen in Smith’s ‘Dictionary of the Bible,’ 1.906. Apes<\/strong>; Hebrew, . Conder says, “This word is identical with the name of the monkey <\/em>in Tamil.<\/em>“ <\/em>Keil connects it with the Sanscrit kapi, <\/em>but does not believe, with Gesenius, that the animal came from India, but Ethiopia. In a valuable note in the’ Speaker’s Commentary’ we read, “It is found” (not stated where<\/em>) <\/em>“that the word was an Egyptian word, signifying a kind of <\/strong>monkey, in use in the time of Thothmes II<\/strong>; i.e. <\/em>about the time of the Israelites’ exodus.” (For Herodotus’s testimony respecting ivory and apes in North Africa, see his ‘Hist.,’ 4.91.) Peacocks<\/strong>; Hebrew, . Conder says a Tamil word, tokei, <\/em>means “peacock.” Keil proposes to consider it one of the later Romans’ luxurious delicacies, aves Numidicae, <\/em>from Tuoca, a town in Mauretania or Numi-alia. Some translate it “guinea-fowl,” and some “parrots.” The peacock did not belong to Africa, yet still it may have been purchaseable at some port there.<\/p>\n

2Ch 9:22<\/span><\/strong>, <\/strong>2Ch 9:23<\/span><\/strong><\/p>\n

All the kings of the earth<\/strong>; i.e.<\/em> of the laud of tributary sovereignties, from Euphrates to the borders of Egypt, and to the Philistines (1Ki 4:21<\/span>; also note Gen 15:18<\/span>; Exo 23:31<\/span>; Num 22:5<\/span>; Jos 1:4<\/span>; 2Sa 10:16<\/span>).<\/p>\n

2Ch 9:24<\/span><\/strong><\/p>\n

Every man his present<\/strong>; Hebrew, ; which word represents the treats, <\/em>paid partly in money, partly in kind (2Sa 8:2; 2Ki 17:3<\/span>, 2Ki 17:4<\/span>; and the parallel). A rate year by year; Hebrew, ; which might be simply rendered, “a yearly thing.”<\/p>\n

2Ch 9:25<\/span><\/strong><\/p>\n

Four thousand stalls<\/strong>. Not forty<\/em> thousand, as by error in 1Ki 4:26<\/span>. The parallel mentions one thousand four hundred as the number of the chariots (2Ch 1:14<\/span>). Both agree in twelve thousand as the number of horsemen. Chariot cities (1Ki 9:19<\/span>; 2Ch 1:14<\/span>). Some of the horse and chariot depots were kept near the king, but the rest in those specially chosen and prepared cities, which might be nearest or fittest against time of war-need.<\/p>\n

2Ch 9:27<\/span><\/strong><\/p>\n

The foundations of the evil of exceeding metropolitan centralization were being too surely laid now. Silver sycomore trees<\/strong> (see 1Ch 27:28<\/span>; 2Ch 1:16<\/span>).<\/p>\n

2Ch 9:28<\/span><\/strong><\/p>\n

The parallel mentions horses from Egypt only, but adds that “linen yarn” was brought. The all lands<\/strong> alluded to with us, would manifestly include Armenia (Eze 27:14<\/span>) and Arabia. The parallel also, in its 2Ch 9:29<\/span>, states the prices of a chariot from Egypt as “six hundred shekels [qu. <\/em>bekas] of silver” (i.e.<\/em> about either 90 or 45); and of a horse for the cavalry, perhaps, not for the chariot, as “one hundred and fifty shekels <\/em>[qu. <\/em>bekas] of silver” (i.e.<\/em> 22 10s. or 11 5s; estimating the shekel as worth three shillings with us). Other estimates (see 2Ch 1:17<\/span>) would make the prices 70 and 17 (see our Exposition, 2Ch 1:15-17<\/span>).<\/p>\n

2Ch 9:29<\/span><\/strong><\/p>\n

Nathan the prophet Ahijah the Shilonite Iddo the seer<\/strong>. For these original authorities of the history, see our Introduction. The present quotation of the name of Ahijah in connection with his work, and the brief allusion to himself in our 2Ch 10:15<\/span>, are the only appearances of Ahijah in Chronicles. He and the importance of his work are clear enough from 1Ki 11:28-40<\/span>; 1Ki 14:1-20<\/span>. As the compiler of Chronicles evidently by a law omits any even reference to the defection of Solomon, it is natural that the name and special ministry of Ahijah should fall into the shade with him. Uniformly it is observable in Chronicles that the personal <\/em>is not enlarged upon where it is not directly and indispensably ancillary to the ecclesiastical and national history. On the other hand, the writer of Kings does not once mention Iddo<\/em> the seer, whereas we read of him again twice in Chronicles (2Ch 12:15<\/span>; 2Ch 13:22<\/span>).<\/p>\n

HOMILETICS<\/strong><\/p>\n

2Ch 9:1-31<\/span><\/strong><\/p>\n

A study in the matter of fame.<\/strong><\/p>\n

The first twelve verses of this chaptera chapter which otherwise offers little homiletic matterput 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<\/em>, 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<\/p>\n

I.<\/strong> SOME<\/strong> GENERAL<\/strong> FACTS<\/strong> CHARACTERIZING<\/strong> THE<\/strong> ACTION<\/strong> OF<\/strong> FAME<\/strong>.<\/p>\n

1<\/strong>. It is in fame to travel the longest distances.<\/em><\/p>\n

2<\/strong>. It travels at no appreciable expense.<\/em><\/p>\n

3<\/strong>. The greater distance absolutely lends generally the greater bulk.<\/em><\/p>\n

4<\/strong>. The travel is swift, silent, and very difficult to track.<\/em><\/p>\n

5<\/strong>. It may serve great and useful ends, as in the present instance, and in the greater instance involved in the history of the Wise Men of the East.<\/em><\/p>\n

6<\/strong>. The fame of a person or of some exploit travels and spreads in obedience to what seem to be almost principles in human naturethe love to hear and to tell in proportion to the novelty and the strikingness for any reason of the tidings in question.<\/em><\/p>\n

II.<\/strong> THE<\/strong> PARTICULAR<\/strong> FACTS<\/strong> THAT<\/strong> CHARACTERIZED<\/strong> THIS<\/strong> INSTANCE<\/strong> OF<\/strong> FAME<\/strong>.<\/p>\n

1<\/strong>. It was the fame of wisdom. <\/em>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.<\/p>\n

2<\/strong>. The fame was also that of knowledge and what we might call learn<\/em>ing. Elsewhere we read of Solomon’s knowledge of natural history, and of his amazing command by memory of proverbs.<\/p>\n

3<\/strong>. It was the fame of wealth, splendour, magnifi<\/em>cence; and these not lavished altogether upon himself.<\/p>\n

4<\/strong>. And not least, it was the fame of one on whom rested supereminently the blessing of the Lord his God. <\/em>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.<\/p>\n

III.<\/strong> THE<\/strong> CHARACTER<\/strong>, AT<\/strong> LEAST<\/strong> IN<\/strong> SOME<\/strong> FEATURES<\/strong> OF<\/strong> IT<\/strong>, ON<\/strong> WHICH<\/strong> THE<\/strong> FAME<\/strong> OF<\/strong> SOLOMON<\/strong> TOOK<\/strong> SUCH<\/strong> EFFECT<\/strong>.<\/p>\n

1<\/strong>. The Queen of Sheba was one of those who have an ear to hear. <\/em>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.<\/p>\n

2<\/strong>. She had an earnestly inquiring disposition. <\/em>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.<\/p>\n

3<\/strong>. The queen was willing to expend labour, to endure fatigue, to exercise long patience, in order to satisfy herself as to the trustworthiness and the very facts of the fame of Solomon<\/em>. 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 <\/em>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.<\/p>\n

4<\/strong>. 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. <\/em>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 rejoicethat 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 ofin one worda graciousness that cometh only from above.<\/p>\n

IV.<\/strong> THE<\/strong> CHIEF<\/strong> LESSONS<\/strong> OF<\/strong> THIS<\/strong> HISTORY<\/strong> FOR<\/strong> OURSELVES<\/strong>. The history is referred to by our supreme Teacher himself (Mat 12:42<\/span>; Luk 11:31<\/span>). His powerful reference to it is to point us to a lesson for good and timely example and imitation.<\/p>\n

1<\/strong>. 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. <\/em>The very existence of the example declares and pronounces its claim upon us. Its look, its tone, its matter, all speak forth its meaning.<\/p>\n

2<\/strong>. But we are pointed, not merely to a kindly lesson and attractive example, but to a forcible warning. <\/em>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 <\/em>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, <\/em>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?<\/p>\n

HOMILIES BY W. CLARKSON<\/strong><\/p>\n

2Ch 9:1-12<\/span><\/strong><\/p>\n

Solomon in all his glory.<\/strong><\/p>\n

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<\/span>). We have, among many things<\/p>\n

I.<\/strong> ISRAEL<\/strong> FULFILLING<\/strong> ITS<\/strong> FUNCTION<\/strong>, viz. magnifying the Name of the Lord. One great end, the<\/em> 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.<\/p>\n

II.<\/strong> GOD<\/strong> FULFILLING<\/strong> HIS<\/strong> WORD<\/strong> TO<\/strong> HIS<\/strong> SERVANT<\/strong> SOLOMON<\/strong>. He promised him wealth and honor, <\/em>inasmuch as he had asked for something better than these (see 2Ch 1:11<\/span>, 2Ch 1:12<\/span>). 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 <\/em>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<\/span>).<\/p>\n

III.<\/strong> THE<\/strong> TRUE<\/strong> BLESSEDNESS<\/strong> OF<\/strong> POSSESSION<\/strong>TO<\/strong> COMMUNICATE<\/strong>. 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 (2Ch 9:2<\/span>) and enriched the hands (2Ch 9:12<\/span>) 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<\/span>).<\/p>\n

IV.<\/strong> THE<\/strong> WORTH<\/strong> OF<\/strong> WISDOM<\/strong>. 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” (2Ch 9:1<\/span>), 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 religionperhaps 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<\/span>; Joh 17:3<\/span>). 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<\/span>, Mat 7:8<\/span>), 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 <\/em>good (Pro 3:15<\/span>).C.<\/p>\n

2Ch 9:4-6<\/span><\/strong><\/p>\n

The unimaginable.<\/strong><\/p>\n

The Queen of Sheba was completely overwhelmed by what she saw at the court of Jerusalem. When she had seen and heard everything there was to see and hear, “there was no more spirit in her.” She was “astonished with a great astonishment.” She had not credited what she had been told (2Ch 9:6<\/span>); but she found that there was a great deal more to find than anything that had been described. What she realized altogether surpassed her anticipation. Her experience was very remarkable of its kind, but in this particular it was by no means exceptional. We have much to do with the unimaginable. It meets us or awaits us in<\/p>\n

I.<\/strong> THE<\/strong> MATERIAL<\/strong> CREATION<\/strong>. What wholly unanticipated wonders have been disclosed by the advance of human science! The men of remote generations had not the faintest notion of the powers we have discovered to reside in the material universe. And what still undiscovered forces await our inquiry and investigation as we patiently plod on in the paths of knowledge! Surely one-half hath not been told us or imagined by us.<\/p>\n

II.<\/strong> OUR<\/strong> HUMAN<\/strong> EXPERIENCE<\/strong>. We have our expectation concerning the life that is before us; but it is very little like the reality, as experience will prove. Many things we may picture to ourselves which will find no fulfilment; but many other things there are, of which we have no discernment, that will find their place on the page of our biography. Of these some are unexpected sorrowslosses, disappointments, separations, strugglesof which we can form no idea; others are unanticipated blessings-comforts, relationships, joys, triumphsexceeding and excelling our hopes. We do not anticipate, for good or evil, one-half of the bright or dark reality.<\/p>\n

III.<\/strong> THE<\/strong> GOSPEL<\/strong> OF<\/strong> THE<\/strong> GRACE<\/strong> OF<\/strong> GOD<\/strong>. “Eye had not seen, nor ear heard, nor had it entered into man’s heart to conceive” one-half of “what God had prepared for them that love him.” No man could or did imagine that such wealth of grace and goodness as that which the gospel of Christ contains would be brought to us by the Anointed of God, <\/em>would be purchased for us by a Saviour’s sacrifice, would be pressed upon us by a heavenly Father’s urgent and persistent love.<\/p>\n

IV.<\/strong> THE<\/strong> GLORY<\/strong> WHICH<\/strong> IS<\/strong> TO<\/strong> BE<\/strong> REVEALED<\/strong>. In that “land of great distances’ we are one day to traverse, in that home of love in which we are soon to dwell, what unimaginable good is in reserve! What joy and what glory; what rest and what activity; what realization and what hope; what knowledge of God and what pursuit of that knowledge; what royalty and what service; what purity and what progress; what unanticipated and inconceivable blessedness to satisfy but not satiate the soul!C.<\/p>\n

2Ch 9:13-20<\/span><\/strong>, <\/strong>2Ch 9:27<\/span><\/strong><\/p>\n

Gold and silver.<\/strong><\/p>\n

The chronicler who records these events of Solomon’s reign dwells upon the abundance of gold and silver as one who takes a delight in his story. And there was something in which to triumph, if not to rejoice; for it spoke of a certain excellency and strength which has its own value. But what was (or is) the value of it? We may consider the extent to which the plentifulness of silver and gold is<\/p>\n

I.<\/strong> A SOURCE<\/strong> OF<\/strong> PRESENT<\/strong> GRATIFICATION<\/strong>. Undoubtedly Solomon, his courtiers, and his subjects did find a pleasure in the fact that all these objects were “of beaten gold,” that gold and silver met their eye everywhere. At first that pleasure may have been keen enough. But it was one of those joys that pall and pass with time; familiarity with it made it to lose its charm; it must have become less delightful as it became more common, until it became literally <\/em>true that “it was not anything accounted of” (2Ch 9:20<\/span>). Splendid surroundings are pleasurable enough at first, but their virtue fades with the passing years and even with the fleeting months; and it is not long before that which seemed so brilliant and promised so much enjoyment is “not accounted of” at all.<\/p>\n

II.<\/strong> A LASTING<\/strong> ENRICHMENT<\/strong>. Abundance of material wealth often proves a transient good. In the nation <\/em>it becomes a prey for the spoiler, a temptation to the neighbouring power that can come up with a victorious army and go back with a well-stored treasury (see 1Ki 14:25<\/span>, 1Ki 14:26<\/span>). In the man it often allures the fraudulent adventurer and becomes his possession. No one can be sure that he will hold what he has gained. “Securities” are excellent things in their way, but they go down before some of the forces which no finite power can control.<\/p>\n

III.<\/strong> A REAL<\/strong> ENLARGEMENT<\/strong>. Great wealth does not go far to enrich a nation when it does nothing more for it than provide targets and shields, drinking-vessels and ivory thrones overlaid with gold with golden footstools:nothing more than multiply splendours about the royal palace. When it promotes healthful and remunerative activities among the people, when it facilitates and quickens the expenditure of profitable labour in agriculture, in seamanship, in manufacture, in art, in literature, in worship, then it is really and truly serviceable. So with individual men. Wealth that only ministers to luxury does very little good to its owner. But when it enables a man to put forth mental and physical powers that otherwise would slumber for lack of opportunity, when it stimulates to worthy and elevating enterprise, when it opens the door of usefulness and helpfulness, then it is a blessing indeed, a real and true enlargement.<\/p>\n

IV.<\/strong> A SPIRITUAL<\/strong> PERIL<\/strong>. Serious and strong indeed are the Master’s words (Mar 10:23-25<\/span>). But they are amply verified by human history, both national and individual. Wealth tends to luxury; luxury to indulgence; indulgence to deterioration; deterioration to ruin. Much gold and silver may be attractive enough; but they <\/em>need to be well fortified with sacred principles who would stand the test of them, and be quite unscathed by them.<\/p>\n

V.<\/strong> PICTORIAL<\/strong> OF<\/strong> A WEALTH<\/strong> THAT<\/strong> IS<\/strong> TRUER<\/strong> AND<\/strong> BETTER<\/strong>. ][t is possible to be endowed with those resources that make rich and that add no sorrow thereto; it is possible to be “rich toward God;” to have treasures within our keeping which the strong thief of time has no power to steal. These are to be had of the ascended Lord. He counsels us to buy of himself “gold tried in the fire, that we may be rich.” Of him we may gain the riches of a reverence that ennobles, a faith that saves, a love that blesses and beautifies, a hope that strengthens and sustains, a joy that “satisfies and sanctifies” the soul.C.<\/p>\n

2Ch 9:21-31<\/span><\/strong><\/p>\n

Grandeur without godliness.<\/strong><\/p>\n

These words and those that precede them are as suggestive by reason of what is absent from them as by that which is contained in them. They are significant of<\/p>\n

I.<\/strong> GRANDEUR<\/strong> WITHOUT<\/strong> GODLINESS<\/strong>. The historian is drawing his records of the reign of Solomon to a close; and, in taking his view (or his review) of it, he has much to say of the splendours of his throne and of his surroundings; of the multitude of his horses and chariots, with their stalls and stables; of his store of gold and silver; of his apes and peacocks; of his ships and his cedars; but he says nothing of his service of Jehovah; <\/em>nothing of the gratitude he showed to God for the very bountiful blessings he had bestowed upon him, and the high estate to which he had raised him, and the special gifts of mind with which he had endowed him. Hem there is a painful absence, a silence that speaks only too forcibly. When Solomon came to review his own life and to examine his own career in the light of early influence and special privilege, he must have felt constrained to be silent, or, if he spoke at all, to use the language of confession. There had been much grandeur but little godliness in his reign. And what had been the proved value of it?<\/p>\n

1<\/strong>. The delight it had ministered to him had been of a less noble and less elevating kind, if not actually ignoble and injurious.<\/p>\n

2<\/strong>. It bad led his mind away from sources of joy which would have been far worthier in themselves and far more beneficial in their influence.<\/p>\n

3<\/strong>. It had raised a standard of excellency before the eyes of his subjects which can have had no enlarging and elevating effect upon their minds.<\/p>\n

4<\/strong>. It must have awakened the cupidity of surrounding sovereigns and the envy of many among his subjects.<\/p>\n

5<\/strong>. It must have been in painful, not to say guilty, contrast with much poverty in many hundreds of Hebrew homes.<\/p>\n

6<\/strong>. It entailed a heavy penalty on the people in the shape of burdensome taxes. Grandeur without godliness is a serious sin and a profound mistake. It is as guilty as it is foolish. And so we find the man who “passed all the kings of the earth” in wealth and in a certain order of wisdom (2Ch 9:22<\/span>), going down into fault and failure because he lost that “fear of God” which he ought to have understood was “the beginning of wisdom.” Unfaithfulness to the principles he learned in youth sent him down into his grave “prematurely old,” his kingdom weakened, his character corrupted, his reputation bearing upon its face a dark and ineffaceable stain. How unspeakably preferable is<\/p>\n

II.<\/strong> SIMPLICITY<\/strong> AND<\/strong> SACRED<\/strong> SERVICE<\/strong>. Rather than have grandeur without <\/em>godliness, who would not live in obscurity with a name that does not travel beyond his “native hills,” in a home unfamiliar with ivory and gold, living on homeliest fare and dressed in plainest raiment, with <\/em>the love of the heavenly Father in the heart, the sense of his abiding favour in the soul, Christ’s happy and holy service for the heritage of the life, and his nearer presence the promise of the future? Before honour is humility, before grandeur is godliness, before gold and silver is a noble and a useful life.C.<\/p>\n

HOMILIES BY T. WHITELAW<\/strong><\/p>\n

2Ch 9:1-12<\/span><\/strong><\/p>\n

Solomon’s queenly visitor.<\/strong><\/p>\n

I. HER<\/strong> JOURNEY<\/strong> TO<\/strong> JERUSALEM<\/strong>. (2Ch 9:1<\/span>.)<\/p>\n

1<\/strong>. The country whence she came. <\/em>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<\/span>; Eze 27:22<\/span>; Isa 60:6<\/span>; Psa 72:15<\/span>). 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 worldto Tyre, Egypt, Syria, and Mesopotamia (Job 6:19<\/span>; Eze 27:22<\/span>). 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).<\/p>\n

2<\/strong>. The occasion of her journey. <\/em>The fame of Solomon. In 1Ki 10:1-29<\/span>. i 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<\/span>), which showed him to be pre-eminently endowed with wisdom (2Ch 2:12<\/span>). (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.<\/p>\n

3<\/strong>. The object of her visit. <\/em>“To <\/em>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.,<\/em>‘ <\/em>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 (1Ki 10:7<\/span>, 1Ki 10:8<\/span>) make this the most plausible hypothesis. Great, rich, cultured, and powerful as she was, she was <\/strong>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.<\/p>\n

4<\/strong>. The grandeur of her train. <\/em>Attended by “a great company” of followers, courtiers, and servants, as well as by a numerous cavalcade of camels bearing the products of her countrygold, spices, and precious stonesintended for presents to Solomon (cf. Gen 43:11<\/span>), this royal lady, setting forth in search of wisdom, accomplished her long and painful journey, and eventually reached Jerusalem.<\/p>\n

II.<\/strong> HER<\/strong> INTERVIEW<\/strong> WITH<\/strong> SOLOMON<\/strong>. (1Ki 10:2-8<\/span>.)<\/p>\n

1<\/strong>. The wisdom she heard. <\/em>“Of <\/em>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.<\/em> 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<\/span>; Pro 1:7<\/span>)that which concerned the dignity and glory of human life, and promoted the attainment of human happiness (Pro 2:2-12<\/span>; Pro 3:13-18<\/span>; Pro 4:5-13<\/span>; Pro 9:9-12<\/span>). But whatever her queries were, they were all answered. None were too abstruse or recondite for this Heaven-endowed king to explain.<\/p>\n

2<\/strong>. The splendour she beheld. <\/em>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 procurethis 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.<\/p>\n

(1)<\/strong> “The meat of his table,” i.e. <\/em>the variety and sumptuousness of the fare, perhaps also including the costliness and beauty of the vessels in which it was served (1Ki 10:20<\/span>; cf. 1Ki 10:20<\/span>); “the sitting of his servants,” i.e. <\/em>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. <\/em>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<\/span>; Neh 1:11<\/span>; 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.<\/p>\n

(2)<\/strong> 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 Jehovahan 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<\/span> and in 2Ki 23:20<\/span>; 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<\/em>.).<\/p>\n

3<\/strong>. The admiration she felt. <\/em>Sincere and intense. Solomon’s wisdom had been<\/p>\n

(1)<\/strong> in complete accordance with the report she had heard of it in her own country (2Ki 23:5<\/span>)rumour had not lied;<\/p>\n

(2)<\/strong> it had equalled her expectationsfancy had not deceived;<\/p>\n

(3)<\/strong> it had far exceeded both the report of it and her own expectations regarding it (2Ki 23:6<\/span>)her sense of wonder was more than satisfied;<\/p>\n

(4)<\/strong> it was so overpowering that it left no spirit in her (2Ki 23:4<\/span>)her hope of rivalling it was gone.<\/p>\n

4<\/strong>. The sentiments she expressed.<\/em><\/p>\n

(1)<\/strong> 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.<\/p>\n

(2)<\/strong> She praised Jehovah for his goodness to Solomon in giving him such a throne, i.e. <\/em>for making Solomon his vicegerent in Israel, and for his favour to Israel in furnishing them with such a kingin her eyes a proof that Jehovah loved them and purposed to establish them for ever (2Ki 23:8<\/span>). In neither of these utterances did she err. Stable thrones and good kings are of God’s making.<\/p>\n

(3)<\/strong> 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<\/span>). 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.<\/p>\n

5<\/strong>. The presents she made.<\/em><\/p>\n

(1)<\/strong> “A hundred and twenty talents of gold “equivalent to 657,000, valuing the talent at 5475.<\/p>\n

(2)<\/strong> “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.<\/p>\n

(3)<\/strong> “Precious stones,” the names unknown.<\/p>\n

6<\/strong>. The gifts she received. <\/em>Besides the solution of her questions, she obtained handsome and valuable presents from Solomon, partly in compliance with her own request (2Ki 23:12<\/span>), 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<\/span>).<\/p>\n

III.<\/strong> HER<\/strong> RETURN<\/strong> TO<\/strong> SHEBA<\/strong>. (2Ki 23:12<\/span>.)<\/p>\n

1<\/strong>. The termination of her visit. <\/em>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.<\/p>\n

2<\/strong>. The spoils of bet visit. <\/em>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.<\/p>\n

3<\/strong>. The historicity of her visit, <\/em>That the preceding narrative is no fable is guaranteed by Christ’s use of it in the First Gospel (Mat 12:42<\/span>), and by recent archaeological research.<\/p>\n

LESSONS<\/strong>.<\/p>\n

1. The privilege of Christians in having as King a greater than Solomonhim “in whom are hid all the treasures of wisdom and knowledge” (Col 2:3<\/span>).<\/p>\n

2. The obligation of the world to hear the wisdom of him who, besides being greater, is also nearer to them than was he to the Queen of Sheba (Mat 12:42<\/span>).<\/p>\n

3. The blessedness of such as hear Christ’s wisdom, waiting at his throne and standing in his presence, first on earth and afterwards in heaven (Pro 8:34<\/span>).<\/p>\n

4. The certainty that Christ will give to them who seek his wisdom all that they ask and more of his royal bounty (Eph 3:17<\/span>).<\/p>\n

5. The duty of those who come to know Christ’s wisdom to carry the tidings of it back to their own country (Mat 5:19<\/span>, Mat 5:20<\/span>).W.<\/p>\n

2Ch 9:13-31<\/span><\/strong><\/p>\n

The glory of Solomon.<\/strong><\/p>\n

I. THE<\/strong> VASTNESS<\/strong> OF<\/strong> HIS<\/strong> WEALTH<\/strong>. (2Ch 9:13<\/span>, 2Ch 9:14<\/span>, 2Ch 9:21, 2Ch 9:24<\/span>.)<\/p>\n

1<\/strong>. Its sources.<\/em><\/p>\n

(1)<\/strong> The contributions of merchants and traders towards the imperial revenues (2Ch 9:14<\/span>);<\/p>\n

(2)<\/strong> the presents of kings and governors in Arabia and elsewhere; and<\/p>\n

(3)<\/strong> the cargoes brought by his fleets from Ophir yearly (2Ch 9:10<\/span>), and from Tartessus, or Tarsus, in Spain, every three years (2Ch 9:21<\/span>).<\/p>\n

2<\/strong>. Its amount. <\/em>666 talents of gold per annum, not reckoning the silver as abundant as stones (2Ch 9:27<\/span>). Estimating a talent at 5475 sterling, the gold would reach the immense total of 3,646,350 sterling per annum.<\/p>\n

3<\/strong>. Its use. It was employed:<\/p>\n

(1)<\/strong> In making state shields200 larger, to each of which 600 shekels of gold were devoted; and 300 smaller, to each of which 300 shekels were assigned. The shields, probably made of wood and covered with gold instead of leather, were hung in Solomon’s palace, “the house of the forest of Lebanon” (1Ki 7:2<\/span>), where they remained until plundered by Shishak (2Ch 12:9<\/span>; 1Ki 14:26<\/span>).<\/p>\n

(2)<\/strong> In fashioning a state throne, made of ivory and overlaid with pure gold (2Ch 9:17<\/span>); i.e. <\/em>the woodwork, not the ivory, was covered with the metal. The throne had six steps and a golden footstool (2Ch 9:18<\/span>); each step had on either side a lion, probably of cast metal gilded. On each side of the seat was an arm or stay, beside which sat another lion. Thus there were in all fourteen gilt lions. No wonder the historian adds, “there was nothing like it in any kingdom.” Yet many modern thrones surpass it in splendour.<\/p>\n

(3)<\/strong> In constructing state cups or drinking-vessels for the palace. All were made of pure goldgold of Ophir, Tarshish, or Parvaim; “not one of silver, which was nothing accounted of in the days of Solomon.”<\/p>\n

4<\/strong>. Its credibility. <\/em>The above account is rendered trustworthy by comparing it with well-known recorded facts. “When Nineveh was besieged, Sardanapalus had 150 golden bedsteads, 150 golden tables, 1,000,000 talents of gold, ten times as much silver, while 3000 talents had been previously distributed among his sons. No less than 7170 talents of gold were used for the statues and vessels of the temple of Bel in Babylon. Alexander’s pillage of Ecbatana was valued at 120,000 talents of gold; Cyrus’s pillage was 34,000 pounds of gold and 500,000 petards of silver, besides an immense number of golden vessels” (Bahr, in loco, <\/em>Lange’s series).<\/p>\n

II.<\/strong> THE<\/strong> EXCELLENCE<\/strong> OF<\/strong> HIS<\/strong> WISDOM<\/strong>. (2Ch 9:22<\/span>, 2Ch 9:23<\/span>.) Solomon’s wisdom was excellent in respect of:<\/p>\n

1<\/strong>. Origin. <\/em>It was God-inspired. All wisdom proceeds from the same source (Job 32:8<\/span>), and “a man can receive nothing except it be given him from heaven” (Joh 3:27<\/span>); but in Solomon’s case wisdom was a special endowment (2Ch 1:12<\/span>).<\/p>\n

2<\/strong>. Measure. <\/em>Solomon surpassed all the kings of the earth in the quantity as well as quality of his wisdomnot easy to do. The Queen of Sheba was a proof that royal personages in that era were not fools; while the monumental histories of Egypt and Assyria have revealed the existence of wise and powerful princes long before Solomon. There were brave men before Agamemnon.<\/p>\n

3<\/strong>. Manifestation. <\/em>Solomon’s wisdom expressed itself in a variety of ways: in temple-building and other architectural undertakings; in the pronouncing of judgments and the utterance of apothegms; in the acquisition of knowledge, and more especially of natural history; and in literary compositions both prosaic and poetical (1Ki 4:29-33<\/span>).<\/p>\n

4<\/strong>. Fame<\/em>. It spread abroad through all countries, and attracted kings and queens to his court to hear his oracular utterances and make trial of his insight, as well as to gaze upon the splendour of his court and the magnificence of his person (1Ki 4:34<\/span>).<\/p>\n

III.<\/strong> THE<\/strong> EXTENT<\/strong> OF<\/strong> HIS<\/strong> EMPIRE<\/strong>. (2Ch 9:26<\/span>.)<\/p>\n

1<\/strong>. Its eastern <\/em>boundarythe Syrian desert, in which Tadmor or Palmyra was situated.<\/p>\n

2<\/strong>. Its western<\/em>the <\/em>Mediterranean, or, more correctly, Phoenicia and the country of the Philistines, with the strip of Mediterranean coast between.<\/p>\n

3<\/strong>. Its northern<\/em>the <\/em>riverthe Euphrates, in its upper reaches, from Tiphsah, or Thapsacus, a large and populous town on the west bank, a place where armies crossed over the stream, and where was a quay for landing and shipping wares coming from or going to Babylon.<\/p>\n

4<\/strong>. Its southern<\/em>the <\/em>border of Egypt (1Ki 4:24<\/span>). Within these limits he either exercised sovereign power directly, as over his own subjects in Palestine, or indirectly through receiving tribute from the reigning kings who expressed their fealty to him by bringing, year by year, every man his presentvessels of silver and vessels of gold and raiment, harness and spices, horses and mules (2Ch 9:24<\/span>).<\/p>\n

IV.<\/strong> THE<\/strong> DURATION<\/strong> OF<\/strong> HIS<\/strong> REIGN<\/strong>. (2Ch 9:30<\/span>.) Forty years.<\/p>\n

1<\/strong>. A great privilege. <\/em>Long life a mark of special favour under the old dispensation (Pro 3:16<\/span>); under the new, a valuable blessing to those who enjoy it (Eph 6:2<\/span>).<\/p>\n

2<\/strong>. A large opportunity. <\/em>Life not for personal enjoyment merely, but for religious and philanthropic activity. A long life means a long time for doing good. What benefits Solomon might have conferred upon his people during that extended period!<\/p>\n

3<\/strong>. A high responsibility. <\/em>“To whomsoever much is given,” etc. That Solomon did less than he might with his great wisdom, vast riches, immense power, extended fame, and protracted life, entailed upon him deeper guilt.<\/p>\n

4<\/strong>. An evident mercy. <\/em>Considering the bad use Solomon made of his numerous years, declining in his old age through love of women into debasing idolatries (1Ki 11:1-8<\/span>), it was a proof of the Divine patience and long-suffering that he was not earlier cut off.<\/p>\n

V.<\/strong> THE<\/strong> CLOSE<\/strong> OF<\/strong> HIS<\/strong> CAREER<\/strong>. (2Ch 9:29<\/span>, 2Ch 9:31<\/span>.)<\/p>\n

1<\/strong>. His biography was written by the hand of prophets. <\/em>(2Ch 9:29<\/span>.) Nathan the prophet, who bad announced his birth to David (2Sa 7:12-14<\/span>; 1Ch 17:11<\/span>), and who had called him, when a child, Jedidiah, “Beloved of the Lord” (2Sa 12:25<\/span>), in all probability began it; Ahijah the Shilonite (i.e.<\/em> inhabitant of, or prophet from, Shilo, an Ephraimite town), who predicted the division of the kingdom (1Ki 11:29<\/span>), it may be supposed, carried it on; and Iddo the seer, a contemporary of Rehoboam and Jeroboam (2Ch 12:15<\/span> and 2Ch 13:22<\/span>), finished it. Being prophets of the Lord, these writers would “nothing extenuate, nor set down aught in malice,” but would deliver “a <\/em>plain unvarnished tale” of the great monarch’s acts and words, of his wise speeches and foolish deeds.<\/p>\n

2<\/strong>. His corpse was buried in the tomb of his father. <\/em>(2Ch 9:31<\/span>.) It was well that he had a tomb to lie in; better men than he have had none. He had sat upon his father’s throne, worn his father’s crown, extended his father’s kingdom, improved upon his father’s vices, declined from his father’s piety; now his lifeless dust was consigned to rest in his father’s sepulchre.<\/p>\n

3<\/strong>. His throne was filled by his <\/em>own son. No man likes to be succeeded by a stranger. It must have been a comfort to the old monarch that Rehoboam was to wear his crown.<\/p>\n

Learn:<\/p>\n

1<\/strong>. The vanity of earthly glorythe magnificence of Solomon unequal to the raiment of a lily (Mat 6:29<\/span>).<\/p>\n

2<\/strong>. The worthlessness of all earthly things without religion: Solomon had everything that could satisfy ambition, and yet he declined from the worship of Jehovah (Mat 19:20<\/span>);<\/p>\n

3<\/strong>. The certainty of death: if a Solomon could not evade the king of terrors, how shall common men? (Ecc 8:8<\/span>).W.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

. The Visit of the Queen of Sheba<\/em>: 2Ch 9:1-12<\/span><\/p>\n

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<\/span> 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.<\/p>\n

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 kings 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.<\/p>\n

. Solomons Pomp, Riches, and Glory<\/em> 2Ch 9:13-28<\/span><\/p>\n

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<\/span> and merchants brought; and all the kings of Arabia and governors of the country brought gold and silver to Solomon. <\/span>1<\/span>5And 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. <\/span>2<\/span>1For the kings 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.<\/p>\n

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.<\/p>\n

. Close of the History of Solomon:<\/em> 2Ch 9:29-31<\/span><\/p>\n

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<\/span> 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.<\/p>\n

EXEGETICAL<\/strong><\/p>\n

On account of the mostly verbal agreement of the first two of these three sections with 1 Kings 10<\/span>, and of the last with 1Ki 11:41-43<\/span>, 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.<\/p>\n

1. Visit of the Queen of Sheba: 2Ch 9:1-12<\/span>; comp. 1Ki 10:1-13<\/span>.And the queen of Sheba heard the fame of Solomon.<\/em> 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.<\/p>\n

2Ch 9:4<\/span>. And his ascent by which he went up.<\/em> Whether, according to 1Ki 10:5<\/span>, , and his burnt-offerings, which he offered, is to be read here also with the old translations (and Josephus, Antiq<\/em>. viii. 6. 5), it is difficult to decide. Bhr takes our reading to be original, and therefore to be restored in 1 Kings.And there was no more spirit in her,<\/em> she was beside herself; comp. Jos 2:11<\/span>; Jos 5:1<\/span>.<\/p>\n

2Ch 9:6<\/span>. And I believed not their words;<\/em> 1 Kings: I believed not the words.The half of the greatness of thy wisdom was not told me.<\/em> Slightly different is the phrase in 1 Kings (see Bhr). On , multitude, fulness, comp. 1Ch 12:29<\/span>; 2Ch 30:18<\/span>; Lev 25:37<\/span>.<\/p>\n

2Ch 9:8<\/span>. To set thee on His throne as king for the Lord.<\/em> 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 () is there wanting, and for ever () is attached as an adverb to loved.<\/p>\n

2Ch 9:10<\/span>. And also the servants of Huram, and the servants of Solomon.<\/em> In 1 Kings more briefly: and also the ships of Hiram. For the then mentioned algum or sandal-wood, see on 2Ch 2:7<\/span>, and the excursus after 2 Chronicles 8<\/span>, No. 3.<\/p>\n

2Ch 9:11<\/span>. And the king made . . . walks,<\/em> not stairs (Luther) or seats (Thenius, after the Pesch.), but raised walks, pavements, so that these of our text are essentially the same with the of 1 Kings (explained by Raschi as , tesselated pavement).<\/p>\n

2Ch 9:12<\/span>. Besides that which she had brought to the king,<\/em> besides the gifts in return (equivalents) for that which was presented by her, but more clearly in 1Ki 10:13<\/span>. The emendation of Bertheau: for , is unnecessary; the rendering of the Vulg.: et multo plura quam attulerat ad eum,<\/em> is inexact and extravagant.<\/p>\n

2. Solomons Riches, Pomp, and Glory: 2Ch 9:13-28<\/span>; comp. 1Ki 10:14-22<\/span>.Besides that which the chapmen and merchants brought,<\/em> literally, irrespective of the chapmen . . . bringing (who brought). are properly spies (Num 14:6<\/span>; Num 34:2<\/span>), here spying, travelling about for trade; this phrase, substantially agreeing with the following (Gen 23:16<\/span>), was not understood by the old translators; hence the Vulg. has legati diversarum gentium<\/em> (followed by Berth, and Bhr, 1Ki 10:15<\/span> : envoys), the Sept.: ; Syr. and Arab.: besides the tribute of the cities ( for and perhaps for )<\/p>\n

2Ch 9:16<\/span>. Three hundred (shekels) of gold laid he on one shield.<\/em> For this 1Ki 10:17<\/span> has three pounds of gold to one shield, merely a verbal difference, as the mina contains a hundred shekels.<\/p>\n

2Ch 9:18<\/span>. And a footstool fastened to the throne with gold.<\/em> The participle , fastened. (or enclosed), refers to the two preceding objects, the steps and the footstool. It is certainly not impossible that originally and the top of the throne was round from behind, as in 1Ki 10:19<\/span>, stood in the text; comp. Thenius and Berth.<\/p>\n

2Ch 9:21<\/span>. For the kings ships went to Tarshish.<\/em> It is most obvious to regard as a mistaken paraphrase of the original and usual phrase, found also in 1Ki 10:22<\/span> : , 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<\/span>, 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<\/span> 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 Quatremre, Seetzen, etc.; comp. the excursus on Ophir, No. 1) by Tarshish a place different from Tartessus, or Spain, situated eastward, as the promontory Tarsis<\/em> in the Persian Gulf, which Nearchus doubled with the fleet of Alexander (comp. the supposed mentioned by Arrian, Ind.<\/em> xxxvii. 9), may the charge of an error be removed from our author (to which also Petermann seems inclined in his Geogr. Mittheilungen,<\/em> 1872, iv. p. 126). For the other statements of our verse, see the excursus on 2 Chronicles 8<\/span>. already quoted.<\/p>\n

2Ch 9:25<\/span>. And Solomon had four thousand stalls for horses.<\/em> The numerous deviations now following to the close of the section (2Ch 9:28<\/span>) from 1Ki 10:26-29<\/span>, are explained by this, that our author had already introduced, 2Ch 1:14-17<\/span>, an account of Solomons 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<\/span>) that which refers to these things, and partly completes it by reports from 1Ki 5:1<\/span>; 1Ki 5:6<\/span>; comp. Bhr on these passages.<\/p>\n

3. Close of the History of Solomon: 2Ch 9:29-31<\/span>; comp. 1Ki 11:41-43<\/span>, where, however, instead, of the three sources named by our author, 2Ch 9:29<\/span>, reference is made merely to the book of the history of Solomon. For 2Ch 9:29<\/span> f., see Introd. 5, II.<\/p>\n

2Ch 9:30<\/span>. And Solomon reigned . . . forty years.<\/em> Instead of forty years, Hitzig (Gesch. des V. Isr.<\/em> 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<\/span>), an age of 80 or even 94 years (Antiq.<\/em>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.<\/em> 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<\/span>; comp. Winer, Realwrterb.,<\/em> Art. Salomo, p. 365.<\/p>\n

evangelical and ethical reflections, apologetic and homiletic thoughts, on 2 Chronicles 1-9<\/p>\n

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 Solomons 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.<\/p>\n

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<\/span> (1Ki 8:10<\/span>), 2Ch 8:12-16<\/span> (1Ki 9:25<\/span>), 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 Solomons 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<\/span> 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<\/span>); 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<\/span>, 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<\/span> 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<\/span>), 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<\/span>).<\/p>\n

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 Solomons ascending the throne and beginning his reign, of which those relating to the removal of three evil-doersAdonijah, Joab, and Shimeiwould have cast a less favourable light on his character (see 1 Kings 2<\/span>), 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<\/span>), 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<\/span>) 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<\/span>); alludes a little before to the conflicts with Rezon and Hadad (2Ch 8:4<\/span>; see on the passage); indicates, by the manner in which he mentions the Egyptian kings daughter, his acquaintance with the corrupt influence of foreign wives during Solomons reign; and afterwards, in the introduction of his history of Rehoboam (2Ch 10:3<\/span> 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<\/span>) that were pronounced by God on him and his descendants began already to take partial effectall this appears by no means unknown to our author. Already the names of the three prophets whom he quotes, 2 Chronicles 9<\/span>, 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 Solomons glorious kingdom, the like of which no king over Israel had had (1Ch 29:25<\/span>). It may be that, if Solomons 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<\/span>). 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<\/span> 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 , Mat 6:29<\/span>) long before his time become proverbial among the people.<\/p>\n

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<\/span>, the 450 talents of gold from Ophir, instead of the 420 of the book of Kings; and 2Ch 3:4<\/span>, 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<\/span>, and the number of overseers; see on 2Ch 2:7<\/span>; 2Ch 8:10<\/span>); 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<\/span>), in the determination of the yearly revenue of Solomon at 666 talents of gold (2Ch 9:13<\/span>), 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<\/span>; 2Ch 9:21<\/span>, perhaps also 2Ch 8:1-2<\/span>. 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<\/span>, 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<\/span>). Suspicion is excited here partly by the position of the fact after Solomons 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<\/span>). 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<\/span>), 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<\/span> 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<\/span> 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<\/em> in the prayer of consecration, did not seem so important as to be admitted into his work.<\/p>\n

4. On Solomons great wealth, as it is repeatedly described, especially 2Ch 1:14<\/span> ff; 2Ch 9:13<\/span> ff., Bengel (on 2Ch 9:27<\/span>) 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 Bhr on 1Ki 1:11<\/span> (Bibelw.<\/em> vol. vii.).<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span> 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<\/span> : , and his burnt-offerings, which he offered, etc.<\/p>\n

[2]<\/span>On the very divergent variants of the old translations of , see Exeg. Expl.<\/p>\n

[3]<\/span> Kethib<\/em> , Keri<\/em> . Doubtless the same prophet is meant who is elsewhere called (2Ch 12:15<\/span>; 2Ch 13:22<\/span>).<\/p>\n

[4]<\/span>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. Schfer in his Neuen Untersuchungen ber das Buch Koheleth<\/em>, Freiburg 1870, and by Mart. Stier in Jahrg<\/em>. 1870, part iii. of the Zeitschrift fr luth. Theologie and Kirche<\/em>), Hengstenberg, Gesch. des Reiches Gottes im Alten Bunde<\/em>, iii. p. 142, and Bhr in vol. 6. of the Bibelw<\/em>. p. 108 ff.<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

This chapter, which closes the history of Solomon’s reign, gives the most brilliant account of his greatness. His fame brings to his court the Queen of Sheba. Here is the relation of the interview between them; Solomon’s riches; his death.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

The account here given of the visit of the queen of Sheba is so exact with that given in 1Ki 10<\/span> that I think it needless to detain the Reader, but rather to refer him to that scripture, and the Commentary upon it. Oh! what a reproach is it now, and what an everlasting condemnation will it be in the world to come, to thousands, and tens of thousands, who so far from taking a long and wearisome journey, as this poor woman did, to hear the wisdom of Solomon, cannot be prevailed upon to hear and regard the wisdom of Solomon’s Lord, though held forth in a preached gospel every sabbath-day.<\/p>\n<\/p>\n

Reader! do not overlook what was pointed at in the account of this woman’s conduct, in the former relation of her history, how sweet an emblem she is of the coming sinner, in whose heart the Holy Ghost hath given information, and raised a desire of enquiry concerning the Lord Jesus Christ. Neither let you and I overlook in the view here given of Solomon’s condescension, the still greater grace and condescension of our Jesus, in discoursing with poor sinners, and eating with them. How astonished was the queen of the south in that the king of Israel told her all that she desired. But how abundantly more is the sinner overwhelmed with astonishment, when the Lord Jesus opens to his view all that passed within, and removes all his fears, and anxieties, and gives him a confidence in Jesus which he apprehended he should never posses. Reader! what are your thoughts of our almighty Solomon concerning these things? Have you heard, as the queen of the South did, of the fame of our Solomon! are you come to prove him with hard questions! have you indeed been with Jesus! and hath he told you all that was in your heart! oh! then I need not tell you for you can better tell me, your astonishment. Surely you will conclude as she did, and yet infinitely higher will he your conclusion; the half of his greatness and wisdom hath never been told you. And of his love you could have had no conception. Go home then, Reader, as the queen did to her country, go home to thine house, spread abroad his fame, invite thousands and tens of thousands to come to him, and prove him themselves, that he is infinite in council and might. Let the fathers to the children make known his praise.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

2Ch 9:1-4<\/p>\n

1. And when the queen of Sheba heard of the fame of Solomon, she came to prove Solomon with hard questions [or, riddles. A very pointed sentence, indicating a deeper truth and leading to thought. (Comp. Eze 17:2<\/span> .) This wisdom, couched in apothegms and riddles, in which Solomon not only distinguished himself, but had an encounter with Hiram of Tyre, was quite a familiar exercise with the Arabs] at Jerusalem, with a very great company, and camels [bearing the products of her land] that bare spices [the spices of Arabia were famous in all ages. Sheba is mentioned in Eze 27:22 as trafficking with Tyre “in chief of all spices, and precious stones, and gold “], 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.<\/p>\n

2. And Solomon told her all her questions: and there was nothing hid from Solomon which he told her not [“not of the mysteries of religion and of the worship of God, but only of questions, the meaning of which lay not on the surface, but was deeply hidden; for it was not Solomon’s religious character, but his wisdom, that brought her to Jerusalem.” Keil].<\/p>\n

3. And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built,<\/p>\n

4. And the meat of his table, and the sitting [ Heb.<\/em> standing] of his servants, and the attendance of his ministers, and their apparel; his cupbearers [or, butlers] also, and their apparel; and his ascent by which he went up into the house of the Lord; there was no more spirit in her.<\/p>\n

The Queen of Sheba<\/p>\n

<\/strong><\/p>\n

“The queen of Sheba… came to prove Solomon with hard questions” (<\/em> 2Ch 9:1 ).<\/p>\n

<\/em><\/p>\n

SOLOMON grows in influence, in glory. As we had already said, whether he may yet play the fool remains to be seen. Praise no man until he is dead. In the meantime we can only speak in modified compliments even when treating the case of Solomon. But he certainly advanced in social status of a moral kind. He was visited by the queen of Sheba. <\/p>\n

The queen of Sheba is a model to all inquirers. It was not enough for her to have heard of the fame of Solomon and to have admired him at a distance as a unique genius; her admiration excited her interest, and even her suspicion, and being a woman of penetrating mind she desired to put riddles and enigmas whereby she could test the proverbial wisdom of Solomon. 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. It is on the literary record of the world that Jesus Christ has had more hard questions put to him than any other teacher ever had. Properly considered, it may be impossible to put any easy questions to Christ within the range of the scope which his mission fills. Even were we to put what appears to us a simple question, he would show us that there are no simplicities in human thought and human education; he would instantly take up the filament and thread of our inquiries and connect these with the very centre and life of the universe. The simplest flower is rooted on the earth, and the earth is rooted in the sun, and the sun and his whole system are rooted in some higher relations of things. Thus all processes and organisations go back to the eternal throne; so the violet in its retirement and modesty may claim to be part of the household and treasure of God. Let it never be supposed that hard questions are to be put only outside the Bible, that profound, exciting discussion is not possible within the four corners of revelation; the contrary is the fact: outside the Bible, the Church, outside everything that is involved and signified by the name of Christ, there is nothing but superficiality, evanescence, and the merest trifling. The Church of God should be full of the brightest minds, of the very greatest intellects, that ever led the civilisation of the world. No man need go out of the Bible or out of the Church to find the best food for the mind, or to discover problems most worthy of human intellect and genius. It is recorded that Solomon told the queen all her questions, and there was nothing hid from Solomon which he told her not. The queen was astounded by what she heard and what she saw. She declared that the half had not been told her. This is precisely the result of gospel inquiry. When men enter into the purpose of Christ, and begin to comprehend what it is that Christ wants to do in the world, they are filled with holy amazement, acknowledging at once not only the tenderness of his pity, but the vastness of his mind, and the comprehensive range of his outlook. Statesmen have been more astounded by his propositions than any other men; great warriors and conquerors have stood in simple astonishment before the revealed policy and purpose of the Son of God; the greater the minds the greater the tributes which have been paid to Jesus Christ. Without going into what may be called the piety or the sentiment of his claim, the mere idea that he purposes the sovereignty of the world, the government of all men, through all time, and through all the generations, is a conception which invests his mind with claims to be considered as amongst the greatest statesmen, leaders, and rulers of the world. There was about Solomon something indicative of greatness: his palace was great, the temple was great, the service of which he was the centre was elaborate and costly; the meat of his table, the sitting of his servants, 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; all indicated great pomp and splendour. So surrounded, Solomon required to be mentally gifted, intellectually brilliant, in order to preserve in any suitable degree the harmony between himself and his kingly state. It was different with Jesus Christ; he had not where to lay his head; in his environment there was nothing but bareness, poverty, simplicity; this also was in exquisite harmony with the fitness of things, for Jesus Christ set up claims with which nothing could compare that is of an earthly kind. It was better that no attention should be attracted by his surroundings, that he should stand forth in an almost naked simplicity before the ages, and that, dispensing with all accessories, he should fix the attention of the world upon his mind, his purpose, his love. In a palace education we should expect refinement and intellectual resources of many kinds; but in the cottage at Nazareth, and in all the homes of Christ, if we had found anything to account for his greatness, it would have by so much detracted from our religious amazement; the background of his material poverty seemed but to show in greater vividness the wealth of his spiritual nature. Bring all your questions to the Son of God. Go and tell Jesus everything, and ask him everything; in a childlike, tender, loving, patient spirit, put all your inquiries to the condescending Son of man, and you will find when he replies to you that you will be constrained to exclaim, “Behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.”<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

XXIX<\/p>\n<\/p>\n

DEDICATION OF THE TEMPLE<\/p>\n

1Ki 8:1-10:29<\/span><\/strong> ; 2Ch 5:2-9:28<\/span><\/p>\n

<\/strong><\/p>\n

This discussion begins on page 178 of the Harmony, and relates to the dedication of the Temple. We have already shown that the building of the Temple was the greatest work of Solomon; that it made the greatest impression upon the world’s mind of any structure that had ever been erected in human history. The importance of the Temple was to insure a central place of worship, or of sacrifice, rather. The object of it was to bring about unity of faith, and national unity among the people. The idea comes from the following legislation by Moses: “When you shall obtain possession of the land and have become established, then you shall have one place in which to appear before the Lord.” In brief, the purposes of the Temple were these:<\/p>\n

1. To provide a fixed habitation for Jehovah.<\/p>\n

2. To provide a central place of worship where the tribes might assemble at the three great annual festivals and thus preserve the unity of the nation, Jehovah being the center of unity. In other words, as we explained on Leviticus, there must be: (a) A place to meet Jehovah on the throne of grace. (b) Sacrifices, or means of propitiation, (c) Priests, or Intermediaries between Jehovah and the people, (d) Times in which to approach him, that is, with daily, weekly, monthly, and annual offerings, (e) A ritual, telling how to approach him.<\/p>\n

3. To prefigure the more glorious building, the church of our Lord. A magnificent building, with an imposing ritual, and with fixed times of gathering the whole nation together, would bring about this unity of faith and unity of national life. The building having been completed, Solomon now proposes publicly and formally to dedicate it to the service of God. God had told him when he commenced the building that he would inhabit the house built for him, and now Solomon proposes, by a very solemn national service, to consecrate this house to the Lord. I do not suppose that from any other one source, indeed from all other sources put together, we get the idea of dedication services so much as from this. The house could not be dedicated as soon as it was finished. It was several months from the time it was finished until it was dedicated. There had to be an appropriate time. It must be on the occasion of one of the great national feasts; so it was probably several months after the house was completed before the dedication services took place.<\/p>\n

The first thing was to secure a great convocation of the people, and it is repeatedly stated that from Hamath on the north, or from the Euphrates River, unto the river of Egypt on the south, throughout the length and breadth of the land the princes, the rulers of the people, the representative men, were all commanded to be present. So it was a very great national convocation. The next step was to bring into this house all of the sacred things that survived from Moses’ time, and including those that had been prepared by David. So with great ceremony the old tent that Moses built, the brazen altar of burnt offerings, the table for the shewbread and the golden candlestick, were all brought and put in this Temple. Those of them no longer usable, for instance the tent, and a great many of the old-time utensils, were stored away and preserved as relics, including the brazen serpent Moses had made. We hear of that in a later reign and find out the last disposition of it. Then the ark itself was brought from the tent in which David had placed it, and it was put in its place in the most holy place. It was necessary to make a new lid for it, or mercy seat. A long time had elapsed, nearly 500 years, since it was made, and when they opened it there was found in it nothing but the two tables of stone upon which God had inscribed the decalogue. From the Pentateuch we know that other things had been put there. For instance, Aaron’s rod that budded, the pot of manna, and quite a number of things were put by the side of the ark, but when they brought that ark in that is all there was in it. Probably at the time it was captured by the Philistines come of these things were taken out.<\/p>\n

The preliminary steps of the dedication were: (1) Placing in the treasury of the house all the things dedicated by David. (2) Placing all the sacred vessels and furniture in proper position. (3) The offering of multitudinous sacrifices. (4) The priests carrying into the most holy place the ark of the covenant. (5) As the priest issues from the most holy place, and the one hundred and twenty other priests standing east of the altar blow their trumpets, and the great Levite-choir bursts into a song of praise and thanksgiving, with cymbals and other instruments, saying, “For he is good; for his mercy endureth forever.” (6) Then the cloud, symbol of divine presence and glory, filled all the house.<\/p>\n

So it had been when Moses finished the tabernacle, and so it was at Pentecost, after the Lord had built his church) that the Holy Spirit came down in consecrating, attesting power.<\/p>\n

Now, having all the sacred things in place, Solomon had a platform of brass erected, about seven feet square, for himself, a kind of pulpit, so that he would be sufficiently lifted up above the people to be seen as well as heard, and we now note a singular fact, viz.: that Solomon acted as both king and high priest, a royal priest, a priest on a throne, and all through his life, he seems not only to perform the functions of the high priest, but he keeps the entire priesthood subject to his immediate control. Nothing is more evident in the study of his life than that the throne, in this case the civil power, kept the priesthood, the religious power, in subservience.<\/p>\n

Solomon’s posture in this dedication was standing at the introduction, standing when he goes to pronounce the benediction, but in offering prayer, he kneels, and that is the first place in the Bible where kneeling for prayer is mentioned. You read in the Bible about standing to pray and sitting to pray, and here we have kneeling to pray, showing that the posture is not essential to the act. One can pray lying down, but kneeling is very reverential, and congregations should observe one form.<\/p>\n

Standing up before the people, his opening address reverts to the fact of God’s promise to David that a son should succeed him, and that this son should build him a house, and God’s promise to live in the house when it was built. He then commences his prayer, and it is a very remarkable one. His first petition is that the Lord would accept and continually look toward this structure, really inhabit and be present in it. The other elements of the petition are clearly set forth in the text here. Look on page 180 of the Harmony. First, the position with reference to the making of an oath where there is an issue between neighbors, and the difficulty cannot be settled by outside testimony, then all oaths shall be made before God. A man, as in the presence of God, shall solemnly swear that what he says is the correct version of the case. That is called an appeal to the judgment of God. It was a favorite method of settling matters throughout the middle ages. For instance, a nobleman might testify about a case, another challenge his testimony, and they would agree to refer it to the arbitrament of God, as decided in battle, and the two knights would come out and fight in the presence of many witnesses with judges governing all the forms of it, and trusting to God that the right should triumph in that fight.<\/p>\n

In Ivanhoe<\/em><\/strong> , you have an account of an appeal to the judgment of God in the fight between Ivanhoe and Sir Brian de Bois-Guilbert in order to settle a charge against the Jewess, Rebecca. She appealed to the trial by combat and said let God say if she was a witch, as they charged, and so the case was fought out. Hundreds of instances are noticed in history, romance, and poetry of this appeal to God. Another method of appeal, mentioned also by Sir Walter Scott, is that when one was found to have died by violence, all of those whose circumstances made it possible that they might have participated in that murder were required to come up before the judge and with the murdered man’s body shrouded in a white sheet, put their finger on the dead man and swear that they had nothing to do with that murder, and the legend taught that if the real murderer did come and put his hand on the man, then blood would flow out from the wound and thus convict him. Now Solomon prayed that in any case of issue between two neighbors, where there were no means of settling it by outside testimony, and they come before God, that God would decide the case so as to justify the innocent and condemn the guilty.<\/p>\n

His second petition is with reference to defeat in battle. This people is a glorious people. War will doubtless arise, and they that go out may be defeated. If they be defeated, he says it will be on account of their sins, and, convicted of sin by public defeat, if they there on that battlefield turn toward the Temple and pray God to forgive the sin, then Solomon asks that their national sin be forgiven.<\/p>\n

He next considers the case of droughts. That whole country is subject to drought, and it is easy for all the sources of life to be dried up in severe drought. Drought in the Bible is represented as serving Jehovah; that it comes from him. Elijah prayed that it might not rain for three years and six months, and it didn’t rain, and he prayed that it might rain, and it rained. Now he says, “when a time of drought comes on this land on account of sin, if this people pray toward this Temple, asking God to open the windows of heaven and send rain upon the land, then hear thou in heaven and forgive the sin and send rain.” You notice how he is connecting the Temple with all the great vicissitudes of life.<\/p>\n

Following that come famines and pestilences. Famines may result from wars, in destroying the products of the land, or they may result from plagues, as of locusts. Now, when a famine or a pestilence, or a contagious or epidemic disease, comes and the whole country was subject to them, as we would have here in this country, if there should come the Asiatic cholera, or the yellow fever then let the people pray, and his petition is that when these displays of divine wrath against the sins of men are made, that they will remember that here at Jerusalem in the Temple is a throne of grace unto which any man may come boldly in time of need and ask divine interposition and pardon. We will find numerous examples of all these in the history as we go on.<\/p>\n

He then takes the case of a stranger. This is a beautiful thought. Some stranger from a foreign country, not one of the chosen people of Israel, may be in exile, banished from his own land, no light from heaven, seemingly, by the selection of Israel barred from the commonwealth of God, yet if this stranger comes to that Temple and lifts up his heart to God, then Solomon prays that the Lord will hear that stranger. That gets to be a very big item of the New Testament gospel. You remember Paul says to the Ephesians, “Ye are no more strangers and foreigners, but fellow citizens with the saints and of the household of God.” In this prayer of Solomon is a forecast of the abrogation of the middle wall of partition between the Jew and the Gentile. All peoples, all races, tribes, tongues, and kindreds may come before the Lord. Paul enunciated it in Mars’ Hill when he said, “God made of one blood all nations of men that inhabit the face of the earth, and appointed their seasons and their boundaries with a view that they might seek after him and find him.” Now if a stranger comes to this house of God and honestly seeks a blessing from God, he may find it. That is a good thought. While our houses of worship are not temples, yet they ought to be places attractive to strangers. “Here the people of God are meeting and I am an outsider. Will I be welcome? Is there anything here for me? Will anyone speak a word of comfort or peace to my soul?”<\/p>\n

When I was pastor of the First Church in Waco, two deacons had a special duty. Every Sunday morning, as soon as the bell tapped to call the Sunday school together for its final exercises, these two deacons arose and went down on the streets of Waco and spent the time till the opening song of the church service inviting strangers on the streets to come to church. One notable incident occurred. They brought a man in that way one day and he was converted. I think I never heard anything more touching than his relation of the fact that a very gentlemanly old man saw him on the street where he was wandering without money, no place to go, without a friend in the world, and asked him to come to church, which led to his salvation.<\/p>\n

Solomon then takes up the case of battle. This is before the battle is joined. Is there such a thing as the decision of battle by the Almighty? Infidels adopt the theory of the French Marshal that God favors the heaviest battalions in the fight. But the battle is not always to the strong. Patrick Henry insisted upon that in his speech before the House of Burgesses. Solomon wanted that thought fixed in the very hearts of his people, that before they fought they should pray. At the great battle of Agincourt, when a very small English army was surrounded by an enormous French army, say 25,000 against 100,000, just before the fight the English army prayed that the French king says, “Are they prostrating themselves in homage to us already? Do they acknowledge their defeat?” One who knew them replied to the king, “No, sire. They are taking their case to their God, and they will fight the better for it when they get up off their knees.” One of the soldiers, in the English civil war, remarked to Prince Rupert that he feared Cromwell’s Ironsides when they knelt and prayed just before a fight and rose singing, “Let God arise and his enemies be scattered.” In the book of the Maccabees there is a marvelous illustration of this, when Judas Maccabaeus with 10,000 men defeated 100,000, having made a solemn appeal to the God of battles before the issue was joined.<\/p>\n

It is related as an incident of colonial history that in the war between France and England, with the battlefield over in this country, that the French at a serious crisis dispatched a great fleet with 3,000 soldiers and 40,000 stands of arms to turn the scale, and as that armament approached this continent, the colonists felt that if it arrived safely they were lost, and so the preachers gathered the people for prayer that God might save them from this armament, and even as they prayed a storm came and scattered the fleet, wrecking many of the vessels, drowning most of the soldiers, and sinking most of their munitions of war.<\/p>\n

The climax of Solomon’s prayer anticipates a time when his people, on account of very grievous sin, shall be carried into captivity, their city taken, and over there in a land of exile they should become slaves of a foreign power. In this dire disaster, if they should repent and remember and look back toward Jerusalem and to this house, then might the Lord forgive them there and restore them to their land. We see Daniel carrying out this thought, as every day he would open his window and look toward Jerusalem and pray, doing just what this prayer suggests. Against the royal edict he would turn toward the Temple and pray. In Dan 9:19<\/span> we find a famous prayer confessing the sins of the people and repeating the promise in the prophecy of Jeremiah that the seventy years of captivity is nearly out, and crying out, “Oh Lord, hear! Oh Lord, forgive,” and even while he is praying an angel comes, touches him and tells him that his prayer is heard and shows him that not only will they be restored at that time, but unveils the prophecy concerning the restoration and rebuilding of Jerusalem and the length of time to elapse between that event and the birth of the long-looked-for Messiah, as you will find in the conclusion of Dan 9<\/span> .<\/p>\n

Having offered this great prayer, Solomon arose and pronounced the benediction. As soon as this prayer ended, confirmation came in a very remarkable way. Fire came down from heaven and burned up the sacrifices that had been placed upon the altar, and not only that, but God appears to Solomon as he had appeared to him at Gibeon, and uses this language, which Spurgeon makes the text of one of his great sermons: “And Jehovah said unto him) I have heard thy prayer and thy supplication, that thou hast made before me! I have hallowed this house, which thou hast built to put my name there forever.” On the next page it says, “Now I have chosen and hallowed this house, that my name may be there forever; and mine eyes and my heart shall be there perpetually.” In another place he says, “My hands shall be there.” Now Spurgeon takes for a text: “My name shall be there, my eyes shall be there, my heart shall be there, my hands shall be there.” “Whoever comes to that place of worship, I see him. Whoever prays, I hear him. Whoever pleads, I love him and I save him by my hand.” Spurgeon makes a great sermon out of it, and I suggest it as a good text.<\/p>\n

We note the permanent use of the Temple: “Then Solomon offered burnt offerings unto the Lord on the altar of the Lord which he had built before the porch even as the duty of every day required.” That is the daily sacrifice, offering according to the commandment of Moses on the sabbaths, then there are the weekly sacrifices, and on the new moons, which are the monthly sacrifices; and then on the great feast days three times in the year. There you have the whole cycle of the sacrifices to be offered in the Temple. Moses provided for morning and evening sacrifices in the tabernacle. Perhaps you have read The Prince of the House of David by Ingraham, an Episcopalian preacher. He represents the young Jewish lady that came from Alexandria on a visit to Jerusalem as being waked up just as the dawn flushed the eastern sky; the silver trumpets began to blow, and as those trumpets were blown everybody rushed to the housetops, and while they were looking at the Temple a great white cloud of incense rose up over the Temple and ascended to heaven, representing the morning prayers of the people, and they on the housetops prostrated themselves at the time of the incense and offered their morning prayers. That occurred every evening also, and it could be seen by everybody in the city, the going up of that great cloud of incense. They could hear the sound of those trumpets calling to prayer morning and evening. Solomon provided according to the ritual of Moses and David that these daily sacrifices should never be neglected in that Temple, nor the sabbatical, or weekly, nor the monthly, nor the annual sacrifices in the times of the great feasts.<\/p>\n

I will devote the rest of the chapter to the glory of Solomon. You will note these words: “And the King made silver and gold to be in Jerusalem as stones, and cedars made he to be as the sycamore trees that are in the lowland for abundance. So King Solomon exceeded all the kings of the earth in riches and in wisdom. And all the earth sought the presence of Solomon, to hear his wisdom, which God had put in his heart, and they brought every man his present, vessels of silver, and vessels of gold, and raiment, and armor, and spices, horses, and mules, a rate year by year.” Again, “And Solomon ruled over all the kingdoms from the river unto the land of the Philistines, and unto the border of Egypt: they brought him presents, and served Solomon all the days of his life. For he had dominion over all the region on this side the river, from Tiphsah even to Gaza, over all the kings on this side the river: and he had peace on all sides round about him. Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon.”<\/p>\n

As a sample of the glory of Solomon, we have the visit of the Queen of Sheba, who came, as our Lord said, from the uttermost parts of the earth. Commentators are divided as to whether she was a queen over, that best watered and most fertile part of southern Arabia, or whether she was the Queen of Abyssinia just across the dividing water in Africa. Most modern commentators make her the queen of what is called “Arabia Felix,” but my own judgment is that she was the queen of Abyssinia. The tradition of her reign lingers there where recently King Menelik defeated the Italian armies, and where they still keep up certain forms of the Christian religion, whence also in New Testament times came the Ethiopian eunuch whom Philip led to Christ. By combining 1Ki 10:1-13<\/span> with Mat 12:42<\/span> you may make a great sermon with these heads: (1) She heard a rumor that there was a wise man who could answer any question. (2) She had hard questions knocking at the door of her heart, as every woman has. She determined, at any cost, to have these problems solved, so she makes this great journey, and when she gets there and he answers all of her questions and she sees his glory, his Temple, the way by which he went up into the Temple, the apparel of his servants, there was no more breath in her, that is, she fainted. You know some people are so finely strung that they will faint when looking at a great picture, or on being stirred by great music. From her words, “The half was not told me,” we get our hymn, “The half has never yet been told.”<\/p>\n

My own sermon on Mat 12:42<\/span> had these heads: (1) There shall be a resurrection of the dead. (2) It will be a general resurrection, (3) followed by a general judgment, (4) whose determining principle shall be: Men are judged according to their light. We may close this discussion with a brief account of Solomon’s relations with other governments.<\/p>\n

1. Phoenicia. He inherited from his father a most valuable alliance with Hiram, king of Tyre, whose fleets controlled the Mediterranean Sea.<\/p>\n

2. Egypt. His marriage with Pharaoh’s daughter held the friendship of the ruling dynasty in Egypt.<\/p>\n

3. Friendly alliance with the Queen of Sheba.<\/p>\n

4. In David’s time the Hittite nation at Hamath paid tribute. Solomon conquered the country.<\/p>\n

5. By intermarriage he secured friendly relations with many countries, as most of his marriages were political.<\/p>\n

6. By commerce through the Mediterranean he held friendly relations with the nations on its shores as far as Spain.<\/p>\n

7. By commerce with the archipelagoes of the Indian and Pacific Oceans, he held friendly relations with the Orient, and Africa.<\/p>\n

8. By land-traffic he held friendly relations with Arabia, Mesopotamia, and the nations around the Caspian Sea.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What promise of Jehovah was made to Solomon when he commenced to build the Temple?<\/p>\n<\/p>\n

2. What command of Jehovah, through Moses, was fulfilled in the building of the Temple?<\/p>\n<\/p>\n

3. When then, in brief, were the purposes of the Temple?<\/p>\n<\/p>\n

4. What effect has this dedication on all subsequent dedications of buildings?<\/p>\n<\/p>\n

5. At what annual festival was the Temple dedicated?<\/p>\n<\/p>\n

6. What are the steps of offering the house, and how the divine acceptance signified?<\/p>\n<\/p>\n

7. What similar event occurred in Moses’ day, and what greater event in the New Testament day?<\/p>\n<\/p>\n

8. Describe the platform occupied by Solomon, and his posture in the several parts of the dedication.<\/p>\n<\/p>\n

9. In what double capacity does he act?<\/p>\n<\/p>\n

10. What were the salient points of his opening address?<\/p>\n<\/p>\n

11. The salient points of his prayer?<\/p>\n<\/p>\n

12. What evidence in later days that in accord with Solomon’s petition his people prayed toward Jerusalem?<\/p>\n<\/p>\n

13. In what signal way did confirmation come from heaven, that his prayer was answered?<\/p>\n<\/p>\n

14. Distinguish between the two manifestations of the glory of the Cloud, 2Ch 5:13<\/span> ; 2Ch 7:1-3<\/span> .<\/p>\n<\/p>\n

15. What says the text of the glory of Solomon, and the extent of his kingdom? (See 1Ki 4:20-25<\/span> ; 1Ki 10:18-25<\/span> .)<\/p>\n<\/p>\n

16. What our Lord’s reference to Solomon’s glory?<\/p>\n<\/p>\n

17. Recite the story of the Queen of Sheba. Where her country? What our Lord’s reference to it, and what the sermon outline on Mat 12:42<\/span> ?<\/p>\n<\/p>\n

18. What was Solomon’s relations to foreign nations?<\/p>\n<\/p>\n

19. When and why Jehovah’s second appearance to Solomon?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

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.<\/p>\n

Ver. 1. And when the queen of Sheba.<\/strong> ] See on 1Ki 10:1<\/span> . Saba forte<\/em> , for the plenty of frankincense and sweet odours there.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

2 Chronicles Chapter 9<\/p>\n

<\/strong><\/p>\n

But further (2Ch 9<\/span> ), it was impossible that the fame of Solomon, the type of Christ, could be within such narrow bounds. The queen of Sheba herself comes, not merely to share in royal pomp – not merely to enter into what, alas! we know to be frivolous and most transient – but to hear the wisdom of Solomon. The Lord Jesus Himself singles her out. It was a queenly errand on which she came – most worthy – and indeed her rank gave the greater lustre to it. But the object put additional lustre on herself. She came to hear king Solomon, and she was in no way disappointed.<\/p>\n

“When the queen of Sheba had seen the wisdom of Solomon” (that is the attractive object), “and the house that he had built, and the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel; his cup-bearers also, and their apparel” (for even the least and lowest things bore the stamp of his royal grandeur) – “and his ascent by which he went up into the house of Jehovah” – (for this was the grandest of all) – “there was no more spirit in her. And she said to the king, [It was] a true report which I heard in mine own land of thine acts and of thy wisdom. Howbeit I believed not their words, until I came, and mine eyes had seen; and behold, the one half of the greatness of thy wisdom was not told me: thou exceedest the fame that I heard. Happy [are] thy men, and happy [are] these thy servants, which stand continually before thee, and hear thy wisdom.” vv. 1-7.<\/p>\n

That made a great impression upon her. “Blessed be Jehovah thy God, which delighted in thee to set thee on His throne [to be] king for Jehovah thy God: because thy God loved Israel, to establish them for ever, therefore made He thee king over them, to do judgment and justice.”<\/p>\n

This may seem somewhat strong; but we can, I think, appreciate the delight of God in tracing such a remarkable witness to the future glory of His own Son. No doubt it was true – most true – and what is divine will bear inspection. What is human fades the more we look into it. But the glory which God puts forth is the more seen to be perfect the more it is approached and understood. But still, for all that, whatever might be true of Solomon was only a shadow of Christ – of what Christ will be on the earth. Remember, I am not speaking of what is still higher. I admit that there is a deeper glory in the heavens; and we must carefully remember that the same millennial day will see the Church glorified in heaven, and the Jew blessed upon the earth, and the nations also. All will be under Christ. Consequently, it is not a question of their asserting heavenly glory exclusively, or earthly glory exclusively, but both, each in their own and for their object. That is the truth. And you will always find if you look at mistakes or at heresy (which is the same thing), that there is always a part of the truth, and that part is set against another part; but the full truth of God is never possessed about anything until it puts everything else in its place.<\/p>\n

I am persuaded that what I have now said on the kingdom is the only right thought of it – that the kingdom, in short, according to our Lord’s own intimation to Nicodemus, consists of heavenly things as well as earthly things. Nicodemus thought<\/p>\n

only of the earthly things, and the Lord assured him that there must be new birth to possess even the earthly things. If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?” It was useless. But there are heavenly things as well as earthly, and they are not confounded or changed into one another. The earthly does not become heavenly, nor does the heavenly become earthly. They are both separate parts; and that is the meaning of a very important scripture in Ephesians 1 – “That in the dispensation of the fulness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth; even in Him: in whom also we have obtained an inheritance.” vv. 10, 11. There is the double order of the future inheritance. There are the heavenly things which we shall have, as risen from the dead and glorified with Christ; and there will be the earthly things, the head of which will be the Jews as the people of the Lord Jesus Christ; but the Church, which is His body, will share the heavenly things.<\/p>\n

Then the rest of the chapter follows it up, for while the queen of Sheba gives the king a royal present suitable to her station and her means, the king, I need not say, was not to be behind her in nobleness of generosity; and the greatness of his throne is described, and the vastness of his shipping as well, and the abundance that was the result for all the people, even as it is said, he “made silver and gold in Jerusalem as stones, and cedar trees made he as the sycamore trees that are in the vale for abundance. And Solomon had horses brought out of Egypt” and “he reigned over all the kings from the river unto the land of the Philistines and to the border of Egypt.” You know that when Joshua has the word given at the beginning, the Euphrates is the extreme boundary. The Jordan was the proper one. Some of the tribes coveted what was on the other side, and so much the worse for them. They did not gain by it, but lost. But the Euphrates is the extreme limit, and that awaits the Lord Jesus.<\/p>\n

Fuente: William Kelly Major Works (New Testament)<\/b><\/i><\/h4>\n

when the queen of Sheba heard. For further notes, see the parallel passages in 1Ki 10. App-56. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Chapter 9<\/p>\n

And when the queen of Sheba heard of the fame of Solomon, she came to prove Solomon with difficult 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. And Solomon told her all her questions: and there was nothing hid from Solomon which he told her not. And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built, and the meat of his table, and the sitting of his servants, 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; there was no more spirit in her ( 2Ch 9:1-4 ).<\/p>\n

She was wiped out. This was more than she had ever heard. She said, “Man, they told me and I couldn’t believe what they told me. But they didn’t tell me half the truth. The glory of this whole thing.” Now, “she observed the meat of his table.” If you go back to I Kings, chapter 4, it tells you the meat of Solomon’s table. His daily provision, one day, was thirty measures of fine flour. About three hundred bushels of fine flour for the pancakes everyday. Three score measures of meal or six hundred bushels. Ten fat oxen everyday. Twenty oxen, commercial grade out of the pasture. A hundred sheep, beside the harts and the roebucks and the fallow deer and the fatted fowl. Those were the daily provisions. Man, think of that. A hundred sheep everyday. Thirty oxen.<\/p>\n

So when the queen of Sheba saw all this and the way his servants were attired and the way the cupbearers and the way he would go up to the temple of God and the whole thing, it was just too much.<\/p>\n

She said, It was a true report which I heard in mine own land of your acts, and of your wisdom: however I didn’t believe their words, until I came, and now my eyes have seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for you exceed even the fame that I heard. Happy are thy men, and happy are these thy servants, which stand continually before thee, and hear thy wisdom. Blessed be the LORD thy God, which delighted in thee to set thee on his throne, to be king for the LORD thy God: because He loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice ( 2Ch 9:5-8 ).<\/p>\n

Now, first of all, she blessed his servants. “Happy are they that serve you. Happy are they that can stand here daily and hear your wisdom.” He talked of all kinds of things: flowers, shrubs, animals; and he wrote books on these subjects. And so, “Happy are these men that can just stand here daily and listen to thy wisdom. And blessed be the Lord thy God who delighted in thee and put you on the throne.”<\/p>\n

So she gave him a hundred and twenty talents of gold, and of spices great abundance, and precious stones. And the servants also of Huram, and the servants of Solomon, which brought gold from Ophir, brought algum trees and precious stones ( 2Ch 9:9-10 ).<\/p>\n

And she returned back to her land with all of her desire. Whatsoever she asked, Solomon gave to her.<\/p>\n

Now Solomon’s annual revenue in gold was six hundred and sixty-six talents of gold ( 2Ch 9:13 );<\/p>\n

An interesting number.<\/p>\n

Beside that which chapmen and merchants brought. And all the kings of Arabia and governors of the country brought gold and silver to Solomon. And king Solomon made two hundred targets of beaten gold: six hundred shekels each. And three hundred shields of gold: that were three hundred shekels each. And the king put them in the house of the forest of Lebanon. And he made a great throne of ivory, and he overlaid it with pure gold. And there were six steps up to the throne, with a footstool of gold, which were fastened to the throne, and stays on each side of the sitting place, and two lions standing by the stays: twelve lions stood there on the one side and on the other upon the six steps. There was not like made anything in all of the kingdoms. And all the drinking vessels of king Solomon were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold: none were of silver; [because that was accounted sort of gauche in those days]. And the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 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, raiment, and harness, and spices, horses, and mules, at a rate year by year. And Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen; that he bestowed in the chariot cities, and with the king at Jerusalem. And he reigned over all the kings from the river even unto the land of the Philistines, and to the border of Egypt. And the king made silver in Jerusalem as common as stones, and cedar trees as common as the sycamore that are in the low plains. And they brought unto Solomon horses out of Egypt, and out of all lands. Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat? And Solomon reigned in Jerusalem over all of Israel for forty years. And he slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead ( 2Ch 9:14-31 ).<\/p>\n

So we find now the reign of Solomon, nine chapters devoted to it. And for the remainder of II Chronicles they will give shorter accounts, because here the kingdom came to a zenith. But it is amazing how quickly you can go from the top to the bottom. How quickly this deteriorated. All of this gold that he had amassed. Vastness of his treasures. These shields and targets of pure gold. All of these cups, gold, and all of these things soon were to be taken. Soon were to be sacked by Shishak, the king of Egypt.<\/p>\n

And so the glory of the kingdom faded so very rapidly. They went from the very apex of their glory down so rapidly. At his death, just immediately the glory of the kingdom faded. It didn’t even pass on to his son. It didn’t really continue past Solomon’s death. The kingdom immediately began to deteriorate. And before his son was really established in the throne, the kingdom became divided, weakened. “<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

2Ch 9:1-8<\/p>\n

Introduction<\/p>\n

CONCLUSION OF THE REIGN OF SOLOMON<\/p>\n

VISIT OF THE QUEEN OF SHEBA<\/p>\n

2Ch 9:1-8<\/p>\n

“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 train, 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. And Solomon told her all her questions; and there was not anything hid from Solomon which he told her not. And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built, and the food of his table, and the sitting of his servants, 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 Jehovah; there was no more spirit in her. And she said to the king, It was a true report which I heard in mine own land of thine acts and of thy wisdom. Howbeit I believed not their words, until I came, and mine eyes have seen it; and, behold, the half of the greatness of thy wisdom was not told me: thou exceedest the fame that I heard. Happy are thy men, and happy are these thy servants, that stand continually before thee, and hear thy wisdom. Blessed be Jehovah thy God, who delighteth in thee, to set thee on his throne, to be king for Jehovah thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do justice and righteousness.”<\/p>\n

(Concerning this visit of the queen of Sheba to Solomon, see the Commentary on First Kings). To summarize: (1) Sheba was most likely that Ethiopia over which Haile Selassie was the ruler during this century. (2) Solomon evidently was Haile Selassie’s ancestor through this Ethiopian queen.<\/p>\n

E.M. Zerr:<\/p>\n

2Ch 9:1. See the comments on 1Ki 10:1 for this place. <\/p>\n

2Ch 9:2. Told her all her questions is a way of saying he gave her the answers to all her questions. <\/p>\n

2Ch 9:3. Seen the wisdom signifies that she had seen his wisdom proved. <\/p>\n

2Ch 9:4. Sitting of his servants refers to the orderly manner in which the servants of Solomon attended the meals. That systematic routine applied also to the services the various persons rendered to their master. The queen of Sheba observed also the grandeur of the whole array of architecture connected with the temple. No more spirit in her is figurative, meaning she was overcome with astonishment. <\/p>\n

2Ch 9:5-6. The report of Solomon’s splendor was great enough to bring this queen from a far country to see him. Notwithstanding it was that great, the report was not half as great as the facts would have justified. That is remarkable, for the common thing is for such reports to be exaggerated. It is a fine example of the faithfulness of God’s promises. We may misunderstand and incorrectly describe the good things to be received from God, but it would be impossible to overdraw the degree of his favors; we could not represent them in too high a quality. <\/p>\n

2Ch 9:7. The queen’s statement, ascribing happiness to the servants of Solomon, was based on the fact that they could hear the wisdom coming from him. What a wonderful conclusion it was she formed, placing wisdom above material advantages. <\/p>\n

2Ch 9:8. True love is often indicated by the kind of favor it leads one to bestow on the one loved. The queen of Sheba connected God’s love for Israel with his giving them this wise man for a king. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

The story of the Queen of Sheba’s coming is full of beauty, as it illustrates the true influence of kingship exercised under the government of the eternal King. The fame of Solomon’s wisdom attracted her to his court, and she came principally to discuss with him the problems on her mind. “She came to prove Solomon with hard questions.” He welcomed her with fine courtesy, and answered her questions to her satisfaction. The matter of principal interest is the effect produced on her by her visit. She wondered at all the magnificence as well as at the king’s wisdom; but she saw clearly the reason of it all, and her highest praise was offered to that God through whom Solomon was enthroned, and in whose might and wisdom he was strong and wise.<\/p>\n

This is as it should be with all who represent God to men by submission. When our greatness or our wisdom is the final impression we have failed. When our success is so manifested as to reveal the secret of our relationship to God; and, therefore, so as to transfer the praise of men from ourselves to Him, we are ful6lling the true function of life.<\/p>\n

The chronicler ends the story of Solomon with an account of the wealth that he gathered, and the magnificence which characterized his reign. The account of the failure and fall is not given. The writer’s purpose is served when he has made clear the relationship between loyalty to the Temple of God, with its worship, and success and greatness of king and people. The story immediately following, of disruption and degeneracy, is the result of the failure, and sets forth the same truth from the other side. <\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

6. The Queen of Sheba, Solomons Riches and Honors, and Solomons Death<\/p>\n

CHAPTER 9<\/p>\n

1. The visit of the Queen (2Ch 9:1-12)<\/p>\n

2. The riches of Solomon (2Ch 9:13-16)<\/p>\n

3. The ivory throne (2Ch 9:17-19)<\/p>\n

4. Further riches and honors of Solomon (2Ch 9:20-29)<\/p>\n

5. The death of Solomon (2Ch 9:30-31)<\/p>\n

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 Solomons 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).<\/p>\n

As nothing is said in the first part of Chronicles on Davids 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. Solomons 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.<\/p>\n

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 Gods 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 Gods 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).<\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

And when: 1Ki 10:1, 1Ki 10:2-13, Mat 12:42, Luk 11:31 <\/p>\n

Sheba: Gen 10:7, Gen 10:28, Gen 25:3 <\/p>\n

fame: 2Ch 1:1, 2Ch 1:12, 1Ki 4:31 <\/p>\n

questions: Psa 49:4, Psa 78:2, Pro 1:6, Mat 13:11, Mat 13:35 <\/p>\n

camels: Psa 72:10, Psa 72:15, Isa 60:6 <\/p>\n

spices: 2Ch 9:9, Mat 2:11 <\/p>\n

communed: 1Sa 1:15, Psa 142:2, Mat 12:34 <\/p>\n

Reciprocal: 1Ki 4:34 – General 1Ch 18:10 – all manner Isa 30:6 – riches Isa 39:2 – precious things Eze 27:22 – Sheba Dan 5:12 – doubts Luk 12:27 – that<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

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.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

2Ch 9:12. Besides that which she had brought unto the king. It cannot be understood that Solomon returned the presents which the queen brought to him; but he far exceeded her in liberality and profusion of gifts. 1Ki 10:13.<\/p>\n

2Ch 9:15. Solomon made two hundred targets of beaten gold; weight three hundred ounces, and value about twelve hundred pounds sterling each. He intended these for captains, not foreseeing that he was making them for Shishak, king of Egypt. They had a short dagger in the centre. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

2Ch 9:1-31. The Visit of the Queen of Sheba; Solomons Wealth; his Death (see notes on 1Ki 10:1-29; 1Ki 11:41-43).The variations between the two records are unimportant.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

THE VISIT OF THE QUEEN OF SHEBA <\/p>\n

(vv.1-12)<\/p>\n

The report of the visit of the Queen of Sheba with Solomon differs only in few details from the report in 1Ki 10:1-29. But her visit is a lovely picture of the great interest in the Lord Jesus that will be awakened among the Gentiles when He takes His kingdom, and the glad response when they witness His wisdom and his glory.<\/p>\n

She came to test him with hard questions. Whatever hard questions we have, the Lord Jesus can be depended on to answer anything that is worth answering in such a way as to bring us fullest satisfaction. She spoke to him of all that was in her heart. Do we fully lay bare our hearts to the Lord Jesus with willingness to accept whatever answer He gives? If we have confidence in Him. this should not be difficult, whether or not the answer is as pleasant as we desire.<\/p>\n

The Queen of Sheba came with a great retinue, bringing spices, gold and precious stones (v.1). Solomon answered all her questions. How much more capable the Lord Jesus is than Solomon to answer whatever questions we may have! 1Ki 4:32-33 tells us that Solomon wrote 3,000 proverbs and composed 1,005 songs; and that he spoke of trees, from the cedar to the hyssop, of animals, birds, creeping things and fish. But he could not speak of the heavenly things to which the Lord Jesus referred in Joh 3:12, for he could not know these, since at that time they were not revealed by God. Today it is heavenly things that should have the more absorbing interest for us, and the Lord Jesus can answer these for us.<\/p>\n

But the Queen saw the wisdom of Solomon in the house he had built and the striking order of his house, all of which, though literal, was a picture of the more beautiful order of the house of God, the Church, today. “The food of his table” reminds us that the Lord Jesus has made wonderful provision for the nourishment and blessing of His saints in connection with His house, which is the Church (all believers of the present dispensation). The Lord tells us, “My flesh is food indeed, and my blood is drink indeed” (Joh 6:55). Having Him as the One who gave Himself in sacrifice for us is wonderful food and drink.<\/p>\n

“The seating of his servants” speaks of the placing of each believer in his proper place, seated to hear the wisdom of their Lord, for there must be quiet attention to the Lord’s instructions before there can be proper service. But service does follow, for “the service of his waiters” as added here. Orderly service in the Church of God should certainly be no less observed than in Solomon’s house, and if we are subject to God’s Word, our service will be good and acceptable. Their apparel too is mentioned here, which was no doubt very attractive, for it speaks of Christ’s righteousness, since we are seen by God as “in Christ” (1Co 1:30).<\/p>\n

“His cupbearers and their apparel” speaks of believers who give into the hand of the Lord that which refreshes and delights His heart. Does this not remind us of the Lord’s supper and the privilege of giving the Lord Jesus pleasure and honour by the praise and adoration of our hearts? Their clothing too was appropriate, not the “filthy rags” of their own self-righteousness, but the “garments of salvation” provided by the King.<\/p>\n

Also, the Queen of Sheba observed “the ascent” or causeway by which Solomon went from his own house up to the house of the Lord (v.4). Apparently no scripture describes this ascent, which must have been noteworthy, but the spiritual significance of it is the most important fact. Since Solomon’s house pictures the Church on earth and the temple speaks of the Father’s house in glory, then the ascent surely symbolises the Rapture, when believers will be caught up to be forever with the Lord.<\/p>\n

If the wonderful facts of Solomon’s wisdom and glory seen in all these things caused the Queen of Sheba to have “no more spirit in her,” what of the more wonderful facts of the wisdom and glory of the Lord Jesus manifested in the order that He has established in the Church of God, culminating in the promise of His coming to rapture all believers Home to the presence of His glory?<\/p>\n

Anyone who has witnessed the truth of scripture as regards the wisdom of the Lord Jesus in the order of His house (the Church) must surely echo the Queen of Sheba’s words, “It was a true report which 1 heard” (v.5). Usually it is a report that first awakens people’s interest in the truth of God, though at first we may be like the Queen of Sheba, who said, “I did not believe their words until I came and saw with my own eyes” (v.6). Is it not true also that we have proven the fact that “the half of the greatness of your wisdom (that of the Lord Jesus) was not told me”?<\/p>\n

She showed no jealousy of Solomon, but rather genuine delight in recognising God’s goodness to Solomon’s servants and to all Israel in giving them such a king (vv.7-8) through whose wisdom they could be so blessed. This looks forward to the day when the Lord Jesus is manifested in His glory and beauty to the nation Israel and before all the world. God will so work in the hearts of redeemed Gentiles then that they will have no more attitude of enmity toward Israel, but genuine delight in her exaltation!<\/p>\n

The Queen of Sheba’s gifts to Solomon were rather amazing, for the 120 talents of gold is equal to $855,000 in 1998! The gold speaks of the glory of God, while that great amount of spices speaks of the fragrant virtues of the Lord Jesus, the Son of God, and the quantity of precious stones speak of the fruit of the Spirit of God. This pictures what true worship is at the present time, that is, the response of the heart to the work of God the Father, God the Son and God the Holy Spirit. There is no work of the flesh in this, but that which is produced by the sovereign power and grace of God.<\/p>\n

Personal faith and affection are emphasised in the gifts of the Queen of Sheba, while in, verses 10 and 11 we see the provision made by Hiram, a Gentile king and some servants of Solomon for walkways and instruments of music. The Queen of Sheba’s gifts speak of worship to the Lord, but the others are secondary to worship, yet precious nonetheless, for they speak of walking in God’s ways and rejoicing in that which pleases God.<\/p>\n

But the Queen of Sheba was not impoverished by her giving to Solomon, just as believers today do not suffer lack because they give to the Lord. In fact, Solomon gave to the Queen all that she desired and much more, and this is no less true of the gracious giving of the Lord Jesus, as Psa 27:4 assures us, “Delight yourself in the Lord, and He shall give you the desires of your heart.” Thus indeed the Lord will always give us much more than we give to Him.<\/p>\n

THE WEALTH OF SOLOMON <\/p>\n

(vv.13-28)<\/p>\n

It was very clearly the Lord who endowed Solomon with wealth far greater than any kingdom has ever had, for in this He furnished some little picture of the wealth of the kingdom of the Lord Jesus when He takes His throne. The weight of only the gold that came to Solomon in a year was 666 talents (v.13). At present day value (1998) this would amount to over four million, 700 thousand dollars. But added to this was what merchants, traders and the kings of Arabia and governors brought in the way of gold and silver.<\/p>\n

Some gold was used for making 200 large shields (of 300 shekels) and 300 shields of half the weight. These were put in the House of the Forest of Lebanon (v.16). This house was not a dwelling, but held the offices of administration for the kingdom, so that the shields speak of defence in the place where the interests of the kingdom were maintained ,<\/p>\n

Solomon also had a great throne of ivory overlaid with gold (v.17). This was in the House of the Forest of Lebanon, placed in a special Hall made for it, called the Hall of Judgment (1Ki 7:7). Six steps ascended to the throne. A footstool of gold was fastened to the throne, and beside the arm rests were two gold lions, one on each side. Oil each side of the six steps a lion stood (v.19), thus 12 lions were on the steps, no doubt representing the 12 tribes of Israel.<\/p>\n

In Solomon’s house all the drinking vessels were gold, and the vessels in the House of the Forest of Lebanon were gold. None were silver, for silver was accounted as nothing in Solomon’s kingdom (v.20). Gold symbolises the glory of God, which will be predominant in the Millennial kingdom of the Lord Jesus.<\/p>\n

Every three years Solomon sent ships to Tarshish, enlisting the help of Huram’s servants, to bring to Israel gold, silver, ivory, apes and peacocks (v.21). Thus he had Gentile co-operation in such endeavours, as will be true in the future kingdom of Israel. So Solomon surpassed all the kings of the earth in riches and wisdom, though he furnishes only a faint picture of the greater glory of “the world kingdom” of the Lord Jesus.<\/p>\n

The glory of Solomon prompted other kings to bring presents to him, articles of silver and gold, garments, armour, spices, horses and mules, at a set rate every year, which indicates that it was intended as tribute (v.24). This compares with Zec 14:16, speaking of the recognition of the authority of the King of kings in the millennium, with all nations called upon to give Him honour every year.<\/p>\n

Though Solomon had no wars, he was fully prepared in case war should rise against him. He had 4,000 stalls for horses and chariots, stationed in stated chariot cities and in Jerusalem. In this we are reminded that the Lord Jesus will provide complete protection for Israel in the millennium.<\/p>\n

Verse 26 speaks of Solomon reigning over all the kings from the River (the Euphrates) to the land of the Philistines, as far as the border of Egypt. This was not all the land promised by God to Abraham (Gen 15:18-21), for only the kingdom of the Lord Jesus will accomplish this. Verses 27-28 picture the abundance with which Israel will be blessed when the Lord Jesus reigns.<\/p>\n

Additional information concerning Solomon’s reign was recorded by three prophets (v.29), but these records are not scripture and have not been preserved. Solomon reigned for 40 years, as did David his father, and was buried in Jerusalem. His son Rehoboam took the throne.<\/p>\n

Fuente: Grant’s Commentary on the Bible<\/b><\/i><\/h4>\n

9:1 And when the queen of Sheba heard of the fame of Solomon, she came to {a} 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.<\/p>\n

(a) To know whether his wisdom was as great as the report was.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

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 bore spices, and gold in abundance, and precious stones: and when she was come to Solomon, she communed with him of all that was in … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 9:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11377","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11377","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11377"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11377\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11377"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11377"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11377"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}