Verse 5. - And the meat of his table [1 Kings 4:22, 23], and the sitting ["The rooms of the courtiers in attendance" (Keil). But מוָשב may mean an assembly (Psalm 1:1), and possibly the queen saw them when gathered together for a meal] of his servants, and the attendance [Heb. standing. According to Keil, "the rooms of the inferior servants." But ver. 8 appears to be decisive against this view] of his ministers [i.e., those who ministered to him. The word "servants" is, perhaps, to be understood of state officers; the word "ministers" of personal attendants (as in Acts 13:5, etc.) That the latter were an inferior class, the "standing" shows], and their apparel [cf. Matthew 6:29. The rich and costly dress of Eastern courtiers and attendants is sometimes furnished by the king (Genesis 45:22; 1 Samuel 18:4; 2 Kings 5:5; Daniel 5:7; Esther 5:8; 1 Macc. 10:20. Cf. Chardin, "Voyage en Perse," 3:230], and his cupbearers [By this word Keil would understand "drinking arrangements." But see 2 Chronicles 9:4, "cupbearers (same word) and their apparel"], and his ascent [עֹלָתו. It is somewhat doubtful whether we are to interpret this word, ascent, or burnt offering. 2 Kings 16:18, 1 Chronicles 26:16, Ezekiel 40:26 make for the former, and the chronicler has עֲלִיָּתו. which undoubtedly means "ascent." But all the translations understand the word of burnt offerings - the LXX. has καὶ τὴν ὀλοκαύτωσιν ( and the word, "which occurs at least 300 times in the Bible," always (with one exception) signifies burnt offering. It is objected against this interpretation

(1) that we should require the plural, i.e., "burnt offerings;" but this is by no means certain, as the historian may refer to one particular holocaust (see 1 Kings 9:25) which the queen witnessed; and

(2) that the sight of burnt offerings could not have caused her any astonishment (Keil). But their prodigious number may surely have done so; and we are certainly to understand that Solomon was remarkable for the scale of his sacrifices. Considering, however, that the word undoubtedly means "ascent" in Ezekiel 40:26, and that it is so paraphrased by the chronicler, it is perhaps safer to retain this rendering here]; there was no more spirit in her [same expression Joshua 5:1, and cf. 2:11. For various legends as to this queen, see Stanley, "Jewish Ch." 2. pp. 234-236].

10:1-13 The queen of Sheba came to Solomon to hear his wisdom, thereby to improve her own. Our Saviour mentions her inquiries after God, by Solomon, as showing the stupidity of those who inquire not after God, by our Lord Jesus Christ. By waiting and prayer, by diligently searching the Scriptures, by consulting wise and experienced Christians, and by practising what we have learned, we shall be delivered from difficulties. Solomon's wisdom made more impression upon the queen of Sheba than all his prosperity and grandeur. There is a spiritual excellence in heavenly things, and in consistent Christians, to which no reports can do justice. Here the truth exceeded; and all who, through grace, are brought to commune with God, will say the one half was not told them of the pleasures and the advantages of wisdom's ways. Glorified saints, much more, will say of heaven, that the thousandth part was not told them, 1Co 2:9. She pronounced them happy that constantly attended Solomon. With much more reason may we say of Christ's servants, Blessed are they that dwell in his house; they will be still praising him. She made a noble present to Solomon. What we present to Christ, he needs not, but will have us do so to express our gratitude. The believer who has been with Jesus, will return to his station, discharge his duties with readiness, and from better motives; looking forward to the day when, being absent from the body, he shall be present with the Lord.And the meat of his table,.... The various sorts of it, the different dishes, and the multitude of them; see 1 Kings 4:22.

and the sitting of his servants; at table, either with him, or at tables by themselves, yet in his presence; for these were his nobles and courtiers, who were placed in order, according to their rank and degree, which showed wisdom:

and the attendance of his ministers; or the "standing" (q) of those that waited, both at the king's table, and the tables of the lords, who each had their proper place and business assigned; so that the utmost decorum was observed, and no confusion or disorder to be seen:

and their apparel: their several liveries, which were distinct according to the posts and offices in which they were, and which no doubt were rich and splendid, as well as various:

and his cup bearers; to serve him and his nobles with wine when called for; though the word signifies liquors (r), and may design the various sorts of wines, and other drinkables, used by him, of which there was great plenty:

and his ascent by which he went up unto the house of the Lord; the steps which he had made to go up from his palace to the temple; which were so curiously devised, and so artificially wrought, that it gave the queen, among other things, a sensible proof of his great wisdom, as well as of his religion and piety. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, and some others, render the words, "and the burnt offerings which he offered in the house of the Lord"; and so Josephus (s) understood them; she was shown the service of the house of the Lord, as much as could be admitted, and perhaps was told the meaning of it; all which she saw, both in his own house, and in the house of God, and greatly surprised her:

so that there was no more spirit in her; she was quite astonished; like one in an ecstasy, she had no power for a time to speak, what she saw and heard so affected her.

(q) "statum", Tigurine version, Vatablus, Junius & Tremellius; "stationem", Piscator. (r) "et potum ejus", Tig. vers. so Abarbinel (s) Ut supra. (Antiqu. l. 8. c. 6. sect. 5.)