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whatever may have specially influenced her to undertake so novel a pilgrimage, three
things in regard to it are beyond question. She was attracted by the fame of Solomon's
wisdom; she viewed that wisdom in connection with "the Name of Jehovah" (1 Kings
10:1);^154 and she came to learn. What the higher import of this "wisdom" was, is
explained by Solomon himself in Proverbs 3:14-18, while its source is indicated in
Proverbs 2:4-6.
Thus viewing it, no event could have been more important, alike typically and in its
present bearing on the ancient world. The Queen had come, scarcely daring to hope
that Eastern exaggeration had not led her to expect more than she would find. It proved
the contrary. Whatever difficulty, doubt, or question she propounded, in the favorite
Oriental form of "riddles,"^155 "whatever was with her heart,"^156 "Solomon showed
(disclosed to) her all her words"^157 (the spoken and unspoken).
And here she would learn chiefly this, that all the prosperity she witnessed, all the
intellectual culture and civilization with which she was brought into contact, had their
spring above, with "the Father of lights." She had come at the head of a large retinue,
bearing richest presents, which she left in remembrance and also in perpetuation of her
visit - at least, if we may trust the account of Josephus, that the cultivation of balsam in
the gardens of Jericho owed its origin to plants which the Queen had brought (Jos.,
Ant. 8. 6, 6). The notice is at least deeply symbolical. The spices of Sheba, so sweet
and strong that, according to ancient accounts, their perfume was carried out far to sea,
were to be brought to Jerusalem, and their plants to strike root in sacred soil (Psalm
72:10, 11; Isaiah 60:6). But now the balsam-gardens of Jericho, into which they were
transplanted, are lying bare and desolate - for "the Queen of the South" hath risen up in
judgment with that "generation;" and what further "sign" can or need be given to the
generation that turned from Him Who was "greater than Solomon?"
(^)