---

I. THE TIME OF THE TALE. The time is that of Israel's grandeur. Politically, his star is at its zenith; his rose is full blown. In Saul's days a department for foreign affairs would have been a sinecure. Israel was not recognised as having any place in the comity of the great powers of the time. What Italy was in Europe previous to 1859, that — less than that — was Israel in the then Mediterranean world, under the Judges and even under Saul. But all this is now changed. Solomon takes his place among the potentates of the time. The extension of his empire towards the east brings him into touch with the nascent nations of the Euphrates Valley; towards the north magnificent Tyre — at once the London and the Paris of the age — is his ally, and her king is his friend; towards the south the old national oppressor Egypt is reconciled into a fatal friendship, and the royal houses have met in an ill-omened alliance.

II. THE HERO OF THE TALE. It is somewhat curious that, although we have a fuller account of Solomon's reign than of that of any other monarch mentioned in Scripture, we know comparatively little about himself. His personality stands by no means clearly out in relief against his time. The very blaze of his magnificence dazzles the eye and obscures the vision. His reign has been called the "Augustan Age of the Jewish nation." Dean Stanley, with characteristic felicity, calls attention to the fact, that "Solomon was not only its Augustus but its Aristotle." Might he not have added, "and its Alexander and its Timon, too!" But as he is at the point of time of which we now treat, he is in the full sheen of his noonday glory, with no forecast of the clouds of the sunset. To him thus, and to his capital which his genius and his wealth have made to be "the joy of the whole earth," a visitor comes. And so we reach —

III. THE HEROINE OF THE TALE. Like her royal host, she, too, can be but vaguely seen. Her very name is unknown. She has a title given but no name; she is a queen, and as a queen rather than as a woman can she be known by us. And yet the motive of her visit is essentially feminine. It is curiosity, alike of the higher and the lower kind combined. And not only was the motive thoroughly feminine; it was also characteristically national. For, though tradition assigns her a different origin, there can be little doubt she was an Arab, and the Arabs are, of all peoples, notoriously the most addicted to gossip and curiosity. The tradition to which I have referred represents her as queen of that city, on an island in the Nile, which, for so many centuries, either as tributary to Egypt or as independent, was one of the mighty cities of the ancient world, Meroe. Thus influenced in her mind — excited on the lower side by the lower curiosity and on the higher side by the higher, uniting and elevating the natural curiosity with the spiritual aspiration — the plan of a personal visit and the establishment of a personal friendship and communion takes shape and grows within her, till it becomes an imperative and mastering demand. It is a meeting most picturesque and full of interest — the heathen queen in the presence of Jehovah's anointed king; natural piety seeking revelation's light. As the motives which brought her to Jerusalem were of two orders, of a higher and a lower level, so would be the subjects on which they "communed" when they met. The Arab traditions, preserving the materials that were akin to Arab tastes, are full of stories of quaint enigmas and riddles propounded and of ingenious answers given, such as those in which the sportive fancy of the East has always delighted, and by which Solomon and Hiram had long corresponded, had stimulated their intellectual activities and relieved their cares of state. The queen, according to these traditions, tested the royal wit and ingenuity by such devices as the following: artificial and natural flowers to be recognised and marked by the use of sight alone; boys and girls, dressed alike, to be detected and distinguished; and a cup to be filled with water from neither earth nor cloud. Solomon read the first riddle by letting bees loose upon the flowers; the second, by setting the young people to wash their hands; and the third, by causing a slave to gallop furiously upon a wild horse and filling the cup from the flowing perspiration! In such playful manoeuvres the wit of the one was exercised and the curiosity of the other was satisfied. But we cannot doubt but that these were the relaxations not the substance. of their communion, the relief not the satisfaction of the spirit of the Sabsean queen. But all the same we must conclude that the higher subjects that were, in measure, congenial to the better nature of both obtained a place in their fellowship, and that in the queen the king secured not only an ardent admirer of himself but a devout worshipper of his God, a reverent pupil in religion as well as a fascinated partaker in trifling. And so she passes off the Jerusalem stage, out of sight, and we see her no more. The traditions which tell of her marriage with Solomon, and of the three months which he spent with her every year at Saba, and of her burial at Tadmor, are utterly worthless. She lingers and figures in these legends, but they are void of credit and value.

(G. M. Grant, B. D.)

---

---

KJV: And when the queen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came to prove him with hard questions.

WEB: When the queen of Sheba heard of the fame of Solomon concerning the name of Yahweh, she came to prove him with hard questions.