1Královna pak z Sáby uslyševši pověst o Šalomounovi, přijela do Jeruzaléma, aby zkusila Šalomouna v pohádkách, s vojskem velmi velikým a s velbloudy, na nichž přinesla vonných věcí, a zlata velmi mnoho i kamení drahého. Přišla tedy k Šalomounovi, a mluvila s ním o všecko, což měla v srdci svém. 2Jížto odpověděl Šalomoun na všecka slova její. Nebylo nic skrytého před Šalomounem, nač by jí neodpověděl. 3Protož uzřevši královna z Sáby moudrost Šalomounovu, a dům, kterýž byl ustavěl, 4I pokrmy stolu jeho, též sedání a stávání služebníků jeho přisluhujících jemu, i roucha jejich, šeňkýře také jeho a oděv jejich, i stupně, kterýmiž vstupoval k domu Hospodinovu: zděsila se náramně, 5A řekla králi: Praváť jest řeč, kterouž jsem slyšela v zemi své o věcech tvých a o moudrosti tvé. 6Však jsem nechtěla věřiti řečem jejich, až jsem přijela a uzřela očima svýma, a aj, není mi praveno ani polovice o velikosti moudrosti tvé. Převýšil jsi pověst tu, kterouž jsem slyšela. 7Blahoslavení muži tvoji, a blahoslavení služebníci tvoji tito, kteříž stojí před tebou vždycky, a slyší moudrost tvou. 8Budiž Hospodin Bůh tvůj požehnaný, kterýž tě sobě oblíbil, aby tě posadil na stolici své, abys byl králem na místě Hospodina Boha tvého. Proto že miluje Bůh tvůj Izraele, aby jej utvrdil na věky, ustanovil tě nad nimi králem, abys činil soud a spravedlnost. 9I dala králi sto a dvadceti centnéřů zlata, a vonných věcí velmi mnoho, i kamení drahého, aniž bylo kdy přivezeno takových vonných věcí, jakéž darovala královna z Sáby Šalomounovi. 10K tomu také i služebníci Chíramovi, a služebníci Šalomounovi, kteříž byli přivezli zlata z Ofir, přivezli dříví algumim a kamení drahého. 11I nadělal král z toho dříví algumim stupňů k domu Hospodinovu i k domu královu, též harf a louten zpěvákům, aniž kdy prvé vídány takové věci v zemi Judské. 12Král také Šalomoun dal královně z Sáby vedlé vší vůle její, čehož požádala, kromě toho, což byla přinesla k králi. Potom se navrátila a odjela do země své, ona i služebníci její. 13Byla pak váha toho zlata, kteréž přicházelo Šalomounovi na každý rok, šest set šedesáte a šest centnéřů zlata, 14Kromě toho, což kupci a prodavači přinášeli, a všickni králové Arabští. A vývodové té země přiváželi zlato a stříbro Šalomounovi. 15A protož nadělal král Šalomoun dvě stě štítů z zlata taženého; šest set lotů zlata taženého dával na každý štít. 16A tři sta pavéz z zlata taženého; tři sta lotů zlata dal na každou pavézu. I složil je král v domě lesu Libánského. 17Udělal také král stolici z kostí slonových velikou, a obložil ji zlatem čistým. 18A bylo šest stupňů k té stolici, a podnože té stolice také byly z zlata, držící se stolice, ano i spolehadla rukám s obou stran, tu kdež se sedalo, a dva lvové stáli u spolehadel. 19Dvanácte též lvů stálo tu na šesti stupních s obou stran. Nebylo nic uděláno takového v žádném království. 20Nadto všecky nádoby krále Šalomouna, jichž ku pití užívali, byly zlaté, a všecky nádoby v domě lesu Libánského byly z zlata nejčistšího. Nic nebylo z stříbra, aniž ho sobě co vážili za dnů Šalomounových. 21Nebo měl král lodí, kteréž přecházely přes moře s služebníky Chíramovými. Jednou ve třech letech vracovaly se ty lodí mořské, přinášející zlato a stříbro, kosti slonové a opice a pávy. 22I zveleben jest král Šalomoun nad všecky krále zemské v bohatství a v moudrosti. 23Pročež všickni králové země žádostivi byli viděti tvář Šalomounovu, aby slyšeli moudrost jeho, kterouž složil Bůh v srdci jeho. 24Z nichž jeden každý přinášeli také dar svůj, nádoby stříbrné a nádoby zlaté, roucha a zbroj, i vonné věci, koně a mezky, každého roku, 25Tak že měl Šalomoun čtyři tisíce stájí koní a vozů, a dvanácte tisíc jezdců, kteréž rozsadil v městech vozů a při králi v Jeruzalémě. 26I panoval nade všemi králi od řeky Eufrates až k zemi Filistinské, a až k končinám Egyptským. 27A složil král stříbra v Jeruzalémě jako kamení, a cedrového dříví jako planého fíkoví, kteréž roste v údolí u velikém množství. 28Přivodili také Šalomounovi koně z Egypta i ze všech zemí. 29Jiné pak věci Šalomounovy, první i poslední, vypsány jsou v knize Nátana proroka, a v proroctví Achiáše Silonského, a u viděních Jaaddy proroka o Jeroboámovi synu Nebatovu. 30A kraloval Šalomoun v Jeruzalémě nade vším Izraelem čtyřidceti let. 31I usnul Šalomoun s otci svými, a pochovali jej v městě Davida otce jeho. Kraloval pak Roboám syn jeho místo něho.
Matthew Henry - Complete Commentary 1 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 12:42), we must not pass it over without observing briefly, 1.
Those who honour God he will honour, 1Sam 2:30. Solomon had greatly honoured God, in building, beautifying, and dedicating the temple; all his wisdom and all his wealth were employed for the making of that a consummate piece: and now God made his wisdom and wealth to redound greatly to his reputation. The way to have both the credit and comfort of all our endowments and all our enjoyments is to consecrate them to God and use them for him. 2. Those who know the worth of true wisdom will grudge no pains nor cost to obtain it. The queen of Sheba put herself to a great deal of trouble and expense to hear the wisdom of Solomon; and yet, learning from him to serve God and do her duty, she thought herself well paid for her pains. Heavenly wisdom is that
pearl of great price which is a good bargain to purchase by parting with all that we have. 3. As every man has received the gift so he ought to minister the same for the edification of others, as he has opportunity. Solomon was communicative of his wisdom and willing to teach others what he knew himself. Being taught of God, freely he had received, and freely he gave. Let those that are rich in wisdom, as well as wealth, learn
to do good and
be ready to distribute. Give to every one that asketh. 4. Good order in a family, a great family, especially in the things of God, and a regular discharge of the duties of religious worship, are highly expedient, and to be much admired wherever found. The queen of Sheba was exceedingly affected to see the propriety with which Solomon's servants attended him and with which both he and they attended in the house of God. David's ascent to the house of the Lord was also pleasant and interesting,
Pss 42:4. 5. Those are happy who have the opportunity of a constant converse with such as are knowing, wise, and good. The queen of Sheba thought Solomon's servants happy who continually
heard his wisdom; for, it seems, even to them he was communicative. And it is observable that the posterity of those who had places in his court were willing to have the names of their ancestors forgotten, and thought themselves sufficiently distinguished and dignified when they were called the
children of Solomon's servants (
Ezra 2:55;
Neh 7:57); so eminent were they that it was honour enough to be named from them. 6. We ought to rejoice and give God thanks for the gifts, graces, and usefulness, of others. The queen of Sheba blessed God for the honour he put upon Solomon, and the favour he did to Israel, in advancing him to the throne,
2Chr 9:8. By giving God the praise of the prosperity of others, we share in the comfort of it; whereas, by envying the prosperity of others, we lose the comfort even of our own. The happiness of both king and kingdom she traces up to the fountain of all bliss, the divine favour: it was because
thy God delighted in thee and because he
loved Israel. Those mercies are doubly sweet in which we can taste the kindness and good will of God as our God. 7. It becomes those that are wise and good to be generous according to their place and power. The queen of Sheba was so to Solomon, Solomon was so to her,
2Chr 9:9,
2Chr 9:12. They both knew how to value wisdom, and therefore were neither of them covetous of their money, but cultivated the acquaintance and confirmed the friendship they had contracted by mutual presents. Our Lord Jesus has promised to give us all our desire:
Ask, and it shall be given you. Let us study what we shall render to him, and not think any thing too much to do, or suffer, or part with, for him.
13 We have here Solomon in his throne, and Solomon in his grave; for the throne would not secure him from the grave.
Mors sceptra ligonibus aequat -
Death wrenches from the hand the sceptre as well as the spade. I. Here is Solomon reigning in wealth and power, in ease and fulness, such as, for aught I know, could never since be paralleled by any king whatsoever. In cannot pretend to be critical in comparing the grandeur of Solomon with that of some of the great princes of the earth. But I may observe that the most illustrious of them were famed for their wars, whereas Solomon reigned forty years in profound peace. Some of those that might be thought to vie with Solomon affected retirement, kept people in awe by keeping them at a great distance; nobody must see them, or come near him, upon pain of death: but Solomon went much abroad, and appeared in public business. So that, all things considered, the promise was fulfilled, that God would give him riches, and wealth, and honour, such as no kings
have had, or shall have, 2Chr 1:12. 1. Never any prince appeared in public with great splendour than Solomon did, which to those that judge by the sight of the eye, as most people do, would very much recommend him. He had 200 targets and 300 shields, all of beaten gold, carried before him (
2Chr 9:15,
2Chr 9:16), and sat upon a most stately throne, (2Chr:9:17-19).
There was not the like in any kingdom. The lustre wherein he appeared was typical of the spiritual glory of the kingdom of the Messiah and but a faint representation of his throne, which is above every throne. Solomon's pomp was all artificial; and therefore our Saviour prefers the natural beauty of the
lilies of the field before it.
Matt 6:29,
Solomon, in all his glory, was not arrayed like one of these. 2. Never any prince had greater plenty of gold and silver, though there were no gold or silver mines in his own kingdom. Either he made himself master of the mines in other countries, and, having a populous country, sent hands to dig out those rich metals, or, having a fruitful country, he exported the commodities of it and with them fetched home all this gold that is here spoken of,
2Chr 9:13, (2Chr:9:14-21). 3. Never any prince had such presents brought him by all his neighbours as Solomon had:
All the kings of Arabia, and governors of the country, brought him gold and silver (
2Chr 9:14), not as tribute which he extorted from them, but as freewill offerings to procure his favour, or in a way of exchange for some of the productions of his husbandry, corn or cattle. All the kings of the earth brought him presents, that is, all in those parts of the world (
2Chr 9:24,
2Chr 9:28), because they coveted his acquaintance and friendship. Herein he was a type of Christ, to whom, as soon as he was born, the wise men of the east brought presents,
gold, frankincense, and myrrh (
Matt 2:11), and to whom all that are about him must bring presents,
Pss 76:11;
Roma 12:1. 4. Never any prince was so renowned for wisdom, so courted, so consulted, so admired (
2Chr 9:23):
The kings of the earth (for it was too great a favour for common persons to pretend to)
sought to hear his wisdom - his natural philosophy, or his skill in physic, or his state policy, or his rules of prudence for the conduct of human life, or perhaps the principles of his religion, and the reasons of it. The application which they then made to Solomon to hear his wisdom will aggravate, shame, and condemn, men's general contempt of Christ and his gospel. Though in them are
hidden all the treasures of wisdom and knowledge, yet none of the princes of this world desire to know them, for they are foolishness to them,
1Cor 2:8,
1Cor 2:14.
II. Here is Solomon dying, stripped of his pomp, and leaving all his wealth and power, not to one concerning whom he knew not
whether he would be a wise man or a fool (
Qoh 2:19), but who he knew would be a fool. This was not only vanity but vexation of spirit, (2Chr:9:29-31). It is very observable that no mention is here made of Solomon's departure from God in his latter days, not the least hint given of it, 1. Because the Holy Ghost would teach us not to take delight in repeating the faults and follies of others. If those that have been in reputation for wisdom and honour misbehave, though it may be of use to take notice of their misconduct for warning to ourselves and others, yet we must not be forward to mention it, once the speaking of it is enough; why should that unpleasing string be again struck upon? Why can we not do as the sacred historian here does, speak largely of that in others which is praise-worthy, without saying any thing of their blemishes, yea, though they have been gross and obvious? This is but doing as we would be done by. 2. Because, though he fell, yet he was not utterly cast down. His sin is not again recorded, because it was repented of, and pardoned, and became as if it had never been. Scripture-silence sometimes speaks. I am willing to believe that its silence here concerning the sin of Solomon is an intimation that none of the sins he committed were mentioned against him,
Ezek 33:16. When God pardons sin he
casts it behind his back and remembers it no more.
