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2_Paralipomenon
9:1
And when the queen of Saba heard of the fame of Solomon, she came to try him with hard questions at Jerusalem, with great riches, and camels, which carried spices, and abundance of gold, and precious stones. And when she was come to Solomon, she proposed to him all that was in her heart.
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Matthew
12:42
The queen of the south shall rise in judgment with this generation, and shall condemn it: because she came from the ends of the earth to hear the wisdom of Solomon, and behold a greater than Solomon here.
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Luke
11:31
The queen of the south shall rise in the judgment with the men of this generation and shall condemn them: because she came from the ends of the earth to hear the wisdom of Solomon. And behold more than Solomon here.
*H And the queen of Saba having heard of the fame of Solomon in the name of the Lord, came to try him with hard questions.
Ver. 1. Saba is written with sh, to denote a part of Arabia, and with s, when Ethiopia is meant. Ps. lxxi. 10. The former is here designated, (M.) being "the ends of the earth, east" of Judea, (Tacit. Hist. v.) and lying also to the south of that country. Matt. xii. 42. This region was famous for gold, &c. and acknowledged the dominion of women:
*H And when the queen of Saba saw all the wisdom of Solomon, and the house which he had built,
Ver. 4. House, the palace, or rather the temple, (C.) or both. M. — Dion (37) and Tacitus extol the grandeur of the temple, which Titus destroyed. What would they have said of that built by Solomon? C.
* Summa
*S Part 3, Ques 183, Article 2
[II-II, Q. 183, Art. 2]
Whether There Should Be Different Duties or States in the Church?
Objection 1: It would seem that there should not be different duties or states in the Church. For distinction is opposed to unity. Now the faithful of Christ are called to unity according to John 17:21, 22: "That they . . . may be one in Us . . . as We also are one." Therefore there should not be a distinction of duties and states in the Church.
Obj. 2: Further, nature does not employ many means where one suffices. But the working of grace is much more orderly than the working of nature. Therefore it were more fitting for things pertaining to the operations of grace to be administered by the same persons, so that there would not be a distinction of duties and states in the Church.
Obj. 3: Further, the good of the Church seemingly consists chiefly in peace, according to Ps. 147:3, "Who hath placed peace in thy borders," and 2 Cor. 13:11, "Have peace, and the God of peace . . . shall be with you." Now distinction is a hindrance to peace, for peace would seem to result from likeness, according to Ecclus. 13:19, "Every beast loveth its like," while the Philosopher says (Polit. vii, 5) that "a little difference causes dissension in a state." Therefore it would seem that there ought not to be a distinction of states and duties in the Church.
_On the contrary,_ It is written in praise of the Church (Ps. 44:10) that she is "surrounded with variety": and a gloss on these words says that "the Queen," namely the Church, "is bedecked with the teaching of the apostles, the confession of martyrs, the purity of virgins, the sorrowings of penitents."
_I answer that,_ The difference of states and duties in the Church regards three things. In the first place it regards the perfection of the Church. For even as in the order of natural things, perfection, which in God is simple and uniform, is not to be found in the created universe except in a multiform and manifold manner, so too, the fulness of grace, which is centered in Christ as head, flows forth to His members in various ways, for the perfecting of the body of the Church. This is the meaning of the Apostle's words (Eph. 4:11, 12): "He gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors for the perfecting of the saints." Secondly, it regards the need of those actions which are necessary in the Church. For a diversity of actions requires a diversity of men appointed to them, in order that all things may be accomplished without delay or confusion; and this is indicated by the Apostle (Rom. 12:4, 5), "As in one body we have many members, but all the members have not the same office, so we being many are one body in Christ." Thirdly, this belongs to the dignity and beauty of the Church, which consist in a certain order; wherefore it is written (3 Kings 10:4, 5) that "when the queen of Saba saw all the wisdom of Solomon . . . and the apartments of his servants, and the order of his ministers . . . she had no longer any spirit in her." Hence the Apostle says (2 Tim. 2:20) that "in a great house there are not only vessels of gold and silver, but also of wood and of earth."
Reply Obj. 1: The distinction of states and duties is not an obstacle to the unity of the Church, for this results from the unity of faith, charity, and mutual service, according to the saying of the Apostle (Eph. 4:16): "From whom the whole body being compacted," namely by faith, "and fitly joined together," namely by charity, "by what every joint supplieth," namely by one man serving another.
Reply Obj. 2: Just as nature does not employ many means where one suffices, so neither does it confine itself to one where many are required, according to the saying of the Apostle (1 Cor. 12:17), "If the whole body were the eye, where would be the hearing?" Hence there was need in the Church, which is Christ's body, for the members to be differentiated by various duties, states, and grades.
Reply Obj. 3: Just as in the natural body the various members are held together in unity by the power of the quickening spirit, and are dissociated from one another as soon as that spirit departs, so too in the Church's body the peace of the various members is preserved by the power of the Holy Spirit, Who quickens the body of the Church, as stated in John 6:64. Hence the Apostle says (Eph. 4:3): "Careful to keep the unity of the Spirit in the bond of peace." Now a man departs from this unity of spirit when he seeks his own; just as in an earthly kingdom peace ceases when the citizens seek each man his own. Besides, the peace both of mind and of an earthly commonwealth is the better preserved by a distinction of duties and states, since thereby the greater number have a share in public actions. Wherefore the Apostle says (1 Cor. 12:24, 25) that "God hath tempered (_the body_) together that there might be no schism in the body, but the members might be mutually careful one for another." _______________________
THIRD
*H And the meat of his table, and the apartments of his servants, and the order of his ministers, and their apparel, and the cupbearers, and the holocausts, which he offered in the house of the Lord, she had no longer any spirit in her;
Ver. 5. In her. She fainted away in rapture and astonishment. H. — Thus the church of the Gentiles is taught, by the gospel, to lay aside the spirit of pride, &c. W.
*H Blessed be the Lord thy God, whom thou hast pleased, and who hath set thee upon the throne of Israel, because the Lord hath loved Israel for ever, and hath appointed thee king, to do judgment and justice.
Ver. 9. Justice. Kings are given by God, either in his mercy or in his anger. C. — They are not appointed for themselves alone. M. — This queen was moved to take so long a journey, to hear and to see Solomon, as a figure of the many potentates who should embrace the Christian faith. W.
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2_Paralipomenon
9:9
And she gave to the king a hundred and twenty talents of gold, and spices in great abundance, and most precious stones: there were no such spices as these which the queen of Saba gave to king Solomon.
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2_Paralipomenon
9:10
And the servants also of Hiram, with the servants of Solomon, brought gold from Ophir, and thyine trees, and most precious stones:
*H (The navy also of Hiram, which brought gold from Ophir, brought from Ophir great plenty of thyine trees, and precious stones.
Ver. 11. Thyine. Pliny (iii. 16.) mentions a species of tall and incorruptible trees, called thya. The wood was odoriferous, and very costly. Citri et mensarum insania, quas feminæ viris contra margaritas regerunt. B. xiii. and xv. 16. Calypso burnt it, to perfume her whole island. Homer. — It was used as a sort of incense in sacrifices, and thence received its name. H. — Sept. translate, "plained;" and elsewhere, pine-trees, which is adopted by S. Jerom. 2 Par. ii. 8. C. — Heb. reads almuggim in one place, and algumin in the other, the letters being transposed; "for I suppose, says Kennicott, it will hardly be said that these trees were both almug and algum." H. — One word might be the Ethiopian pronunciation. Huet. — Yet Kimchi observes, that such transpositions of letters are very common among the Hebrews. D. — Solomon had desired Hiram to send him some algum, or "gum bearing" wood: but as there was not sufficient, or so fine, in Libanus as in Ophir, or in foreign parts, he procured more from those countries. The wood might probably resemble that of settim, or of black acacia, (Ex. xxv. 5.) whence the gum of Arabia is extracted. Acanthos, in Thebais, was celebrated for its fine thorn-trees, and for its gum. Strabo xvii. C. — It is placed near Memphis. Plin. iv 10. — The Rabbins commonly understand the Heb. to mean, "coral," which is not fit for instruments, much less for architecture. Others translate ebony, or Brazil wood, but without reason. C. T.
*H And the king made of the thyine trees the rails of the house of the Lord, and of the king's house: and citterns and harps for singers: there were no such thyine trees as these brought nor seen unto this day.)
Ver. 12. Rails. Heb. mihsad, "pillars, supporters, or banisters." H. — Most interpreters suppose the rails were on each side of the road, leading from the palace to the temple. C. — Paral. stairs. — Citterns, or harps and lyres. H. — Heb. "kinnoroth and nebalim."
*H And the weight of the gold that was brought to Solomon every year, was six hundred and sixty-six talents of gold:
Ver. 14. Gold. His stated revenue was, 4,646,350l. sterling. H.
*H Besides that which the men brought him that were over the tributes, and the merchants, and they that sold by retail, and all the kings of Arabia, and the governors of the country.
Ver. 15. Merchants: wholesale. M. — Arabia, the desert, which was peopled by various nations. Arab means, "a mixture, or assemblage," as well as "the night, and a fruitless country." Sept. seem to have read abor, "all the kings of the other side" the Euphrates, who were also called Arabs. See C. iv. 24. — Country around Judea, comprising the Phylarchs of Arabia, (Gen. xvii. 20.) and the Philistine Satraps.
*H And Solomon made two hundred shields of the purest gold: he allowed six hundred sicles of gold for the plates of one shield.
Ver. 16. Shields. Heb. tsinnu is rather indeterminate, denoting something sharp or pointed; "a dart," &c. C. — Par. spears. Some of the shields were made with a point, projecting from the middle, (H.) with which the enemy might be wounded. M. — These arms were used when the king went to the temple, and were reposited in the arsenal, at his return. C. xiv. 28.
*H And three hundred targets of fine gold: three hundred pounds of gold covered one target: and the king put them in the house of the forest of Libanus.
Ver. 17. Targets, smaller than the former, and resembling a crescent.
*H King Solomon also made a great throne of ivory: and overlaid it with the finest gold.
Ver. 18. Ivory. Heb. "of the tooth" (or horn) of elephants: people do not agree of which the ivory is formed. See Pliny (viii. 3.) for the former sentiment, and for the latter, Varro vi. Ezec. (xxvii. 15.) seems to unite both sentiments, calling it, "horns of the tooth." H. — Ivory may, in effect, be wrought like horn. — Finest. Heb. "gold of Uphas." This was the country whence it was brought; (Jer. x. 9.) probably Colchis, where the river Phasis, or Phison, flows. Gen. ii. 11. C. — The Chaldee calls Uphas, (in Jeremias) Ophir; and Huet supposes that Paz and Parvaim designate the same place. C. ix. 28. Job xxviii. 17. D. — In Paral. we only read, pure gold, which would suffer the ivory to appear in some places. C.
*H It had six steps: and the top of the throne was round behind: and there were two hands on either side holding the seat: and two lions stood, one at each hand,
Ver. 19. Behind, like an alcove, (H.) placed in the porch of the palace. C. vii. 8. — Hands, for the elbows to rest on. In Paral. S. Jerom translates, "little" arms. The feet might also be made in this shape. Josephus (viii. 5.) represents them as forming the seat: (C.) and the Sept. place them on each side: "the fore-parts of oxen, projecting from the back of the throne, and hands on the throne, on each side of the seat." In Paral. also, we find a foot-stool of gold. H.
*H Moreover, all the vessels out of which king Solomon drank, were of gold: and all the furniture of the house of the forest of Libanus was of most pure gold: there was no silver, nor was any account made of it in the days of Solomon:
Ver. 21. No silver vessels, (C.) though there was a great abundance of that metal, v. 27. It was not deemed worthy to be admitted at the king's table. H.
*H For the king's navy, once in three years, went with the navy of Hiram by sea to Tharsis, and brought from thence gold, and silver, and elephants' teeth, and apes, and peacocks.
Ver. 22. To Tharsis. This word in Heb. signifies, "the sea." Isai. ii. 16. and xxiii. 10. M. — But when it signifies some particular place, (H.) it probably refers to Tarsus of Cilicia, which was once the most famous mart on the Mediterranean, though not perhaps in the days of Solomon, but after it had been embellished by the Assyrian kings. "Ships of Tharsis," often denote such as were fit for a long voyage; and of this description were the fleets of Solomon and of Hiram, which sailed from Asiongaber to Ophir, and touched at various ports, where they procured what they wanted. C. — Heb. "the king had at sea a navy of Tharsis...once in three years: the navy of Tharsis came, bringing gold," &c. H. — Teeth. Heb. Shenhabim. The latter word is commonly rendered elephants, k being lost at the beginning. Bochart. — Syriac and Arab. intimate, that the elephants were brought alive. Perhaps n may be dropped after b; so that we should read, ebnim, as Ezec. xxvii. 15, and translate ivory and ebony; the one being remarkable for its white, and the other for is black colour. Both might be procured on the coasts of Ethiopia, by which the fleet passed. The Persians, and Sesostris, required the people of the country to pay both for tribute. Pliny xii. 14. Diod. i. — Apes. Heb. Kophim. Greek Κηπος. There was a peculiar species in Ethiopia, which the Egyptians adored at Babylon, near Memphis, and was exhibited by Julius Cæsar, in the public shews. Solin. Bochart. — Peacocks is not expressed in the Sept. C. — The Roman edition, instead of elephants, &c. inserts, "stones" &c. intended for the various edifices and towns, which Solomon fortified, to keep under the nations of Chanaan, whom he forced to labour, &c. But the Alexandrian copy has, ταωνων, "peacocks," as thuciim is rendered (H.) by the Chal. Syr. &c. C. — Huet observes, that these birds were scarcely known in the time of Alexander, and would therefore understand , psittacos, "parrots." D. — But peacocks were called, "birds of Media," as they were very common in that country, (C.) and about Babylon. Diod. ii. — The fleet of Solomon might advance as far as the confines of Media. Josephus adds, that it brought home Ethiopian slaves, who were in high esteem in a country where eunuchs were employed to guard the women, (C.) as there would be less danger of too great familiarity. H.
*H And all the earth desired to see Solomon's face, to hear his wisdom, which God had given in his heart.
Ver. 24. The earth; or, the kings of, &c. Paral.
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2_Paralipomenon
1:14
And he gathered to himself chariots and horsemen, and he had a thousand four hundred chariots, and twelve thousand horsemen: and he placed them in the cities of the chariots, and with the king in Jerusalem.
*H And Solomon gathered together chariots and horsemen, and he had a thousand four hundred chariots, and twelve thousand horsemen: and he bestowed them in fenced cities, and with the king in Jerusalem.
Ver. 26. Hunderd chariots. Par. forty thousand horses, in the stables, and 12,000 chariots and horsemen; though the chariots may be referred to the former number, conformably to the Heb. and to C. iv. 26. M. — Many of the horses were not employed in the chariots, (Salien) which were 1400 in number. 2 Par. i. 14. M.
*H And he made silver to be as plentiful in Jerusalem as stones: and cedars to be as common as sycamores which grow in the plains.
Ver. 27. Sycamores, (Heb. shikmim) which were formerly very common in Palestine, as they are still about Cairo, in Egypt. The fruit resembles figs, as the leaves do the mulberry tree; whence the name is a compound of συκον, "a fig," and μορια, "a mulberry;" though some would prefer μωρος, "a fool," to denote that the fruit is "insipid." It is however sweeter than wild figs, and proceeds from the trunk of the tree. C.
*H And horses were brought for Solomon out of Egypt, and Coa: for the king's merchants bought them out of Coa, and brought them at a set price.
Ver. 28. Egypt was once very famous for horses, and the breed is much admired by travellers. The Turks will not suffer strangers to have them. The canals made by Sesostris and other kings, caused their numbers to be diminished. Herod. ii. 108. — Yet there were many used in the time of Ezechias. 4 K. xviii. 24. — And Coa. Some take this to be the name of some unknown place, (D.) or of a town in Arabia Felix, (Ptol. vi. 17.) or "of a fair." T. — Heb. "and from Michoe," which was the ancient name of Troglodytis, near Egypt. Pliny vi. 29. C. — Prot. "and linen yarn; the king's merchants received the linen yarn at the price." Mokue signifies "a thread;" (H.) and the linen cloth of Egypt was in high estimation. Isai. xix. 9. Ezec. xxvii. 7. Pliny xix. 1. — Jarchi and others understand, "a string" of horses, tied together by the tails. But Bochart translates, "They brought horses for Solomon out of Egypt; and, as for the tribute, the custom-house officers of the king received it, at a certain rate," agreed upon between Solomon and the king of Egypt.
*H And a chariot of four horses came out of Egypt, for six hundred sicles of silver, and a horse for a hundred and fifty. And after this manner did all the kings of the Hethites, and of Syria, sell horses.
Ver. 29. Fifty, upon an average. — Hethites: some had retired, and built Lusa; (Judg. i. 26.) others dwelt beyond Libanus. 4 K. vii. 4. These kings sold horses to Solomon; or, according to the Heb. the Jews had the traffic of horses in their own hands. C. — Prot. "and so for all the kings...did they bring them out by their means." Sept. "thus to all the kings...of Syria, on the sea-shore, they came out." H. — The merchants sold horses to these kings, at 150 sicles a piece. C.