A GREATER THAN SOLOMON
[p. 151] A GREATER THAN SOLOMON
I purpose to make a few remarks on the seven things which the Queen of Sheba saw during her visit to Solomon. I need hardly say that I do not intend to dwell on these things in a merely historical way, but as figurative of certain things which are now made good in Christianity in connection with Christ risen and glorified.
The first thing that she saw was “the wisdom of Solomon”. One of the first great lessons that, we have to learn in Christianity is that Christ is the Wisdom of God. This comes out in 1 Corinthians 1. We have to see that every human resource and activity has been brought to nothing. Corinth was second only to Athens as a centre of learning, and as the headquarters of different schools of philosophy; and the saints were evidently affected by the atmosphere around them, as we all are more or less. Hence the apostle found it necessary to insist that the cross set man in the flesh completely aside with all his wisdom and power. There is nothing in the cross in which man can boast. No man could boast in the fact that he was under death. Human wisdom is of no account whatever in the things of God. Yet it is deeply rooted in people’s minds that a preacher must be a learned man; his mind must be trained, and so on. The cross is very little understood.
In Proverbs 8 we learn that God operated in wisdom in connection with creation and in carrying out His purpose. In John 1 we read that the Word became flesh and dwelt amongst men, and it was in Him God’s wisdom was seen. Then at the cross we [p. 152] see man in the flesh condemned and removed in judgment, while at the same time all the blessedness of God’s love is brought to light. Finally, Christ is raised and glorified at God’s right hand, and HE is “the power of God, and the wisdom of God”.
It follows from this that the wisdom of God does not come within the cognizance of man’s natural powers. It is “hidden wisdom”, “the wisdom of God in a mystery”. It can only be known by the Spirit (see 1 Corinthians 2). The thought of “wisdom” is the revelation of God in all the blessedness and perfection of counsels and resources that no power of evil can baffle. The fulness of the Godhead dwells bodily in Christ the glorified Man (see Colossians 2). The effect of apprehending Christ as the Wisdom of God is to make us not only independent of man’s wisdom, but infinitely superior to it. And we not only have Christ objectively as the Wisdom of God, but “we have the mind of Christ”. We have a new and divine intelligent faculty by which we can apprehend the Wisdom of God.
The second thing mentioned as being seen by the Queen of Sheba was “the house that he had built”. Christ is the Builder of everything that is for God’s pleasure and glory on earth. The Father prepared the material and brought it to Him (see Matthew 16: 17; John 6: 37, 45, etc., etc.), and He put it together in resurrection power as His assembly (see Matthew 16: 18; John 20). There is divine material and a divine Builder, and the result is a divine structure.
Christ’s assembly is God’s house. The connection between the two thoughts is seen in Hebrews 2: 11, 12. The assembly is Christ’s, but He sings God’s praises in the midst thereof, and this gives it the character of God’s house. In Hebrews 3 Christ as a divine Person — the Son — builds the house, and is over it as Son. When we come to the house of God we find what is characteristic of Christianity, viz., that the carrying out of God’s pleasure is no longer entrusted to servants — however faithful such might be, as for example, Moses — but everything is brought about by the Son. That is, everything is accomplished by God Himself in the Person of the Son. It is this which gives the character of perfection to everything in Christianity.
1 Peter 1, 1 Peter 2 gives us what may be called our side of the truth of God’s house; that is, we see the different elements of the divine work by which we are constituted living stones in chapter 1, and in chapter 2 we see the effect of that work in saints coming to the Living Stone so as to be built up a spiritual house. In result, God’s pleasure and God’s testimony are found here in the assembly.
Approach to God in the sanctuary (Hebrews 10) is the highest privilege of those who form the house of God. They are also introduced to a circle where divine satisfaction can be found, and where God’s light and perfection is revealed (see Psalm 27: 4). This is a subject which attracts one’s heart, but which I cannot enlarge upon now. It will come before us to some extent in the next section of our subject.
The third thing which the Queen saw with admiration was “the meat of his table”. I have just mentioned that in the house of God we come to a circle where divine satisfaction can be found. There is food there. In the world, the greater your desires are and the more refined your tastes the less likely you are to get satisfaction. But in the house of God, the more your spiritual desires and capacities are enlarged the more perfect is [p. 154] your satisfaction, for there is an overflowing provision. It is not only that grace and strength are vouchsafed to us in times of need and pressure — I trust we all know something of this — but there is that which satisfies every spiritual craving and desire of those born of God.
At every stage of our spiritual history the Spirit creates in our souls exercises and desires appropriate to our state, and by which we are prepared to appreciate that which may be known of God and of His beloved Son. Spiritual tastes and appetites are thus brought into being, which can only be satisfied by the knowledge of God. But in the food of God’s house there is that which perfectly satisfies these spiritual tastes.
I apprehend that “milk” is a figure of divine grace, adapting itself to our need and weakness. It is the suited food for babes; that is, those in spiritual immaturity. But “meat” represents all that which has to do with divine purpose and counsel. It is that in which the blessedness of God Himself is set forth. This is the food of those who are full-grown, those who have come to the apprehension that flesh is worthless, and that everything for God is established in Christ risen and glorified.
Next, the Queen noticed “the deportment of his servants”. The word translated in A.V. “sitting”, and in J.N.D. “deportment” is generally translated “dwelling” or “habitation”. I judge that the thought conveyed is not exactly how they conducted themselves, but rather the excellence of their position and privilege as being called to serve in Solomon’s house. It was a most blessed position to occupy. “Happy are thy men, and happy are these thy servants, which stand continually before thee, and hear thy wisdom”.
[p. 155] They had their dwelling in the circle of Solomon’s greatness and glory, and they were privileged continually to hear his wisdom. We may see in this a figure of the character of Christian blessing.
Our true blessing and joy does not consist in receiving certain things from Christ, but in being drawn to Him so as to find everything that is blessed and satisfying for our hearts in Him. Christ does not give blessings away to be enjoyed apart from Himself: He gives every blessing in Himself. The great longing of the Psalmist was expressed in the words, “One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty [graciousness] of the Lord, and to inquire in his temple” (Psalm 27: 4). And again it is written, “Blessed are they that dwell in thy house: they will be still praising thee” (Psalm 84: 4).
We find the same spirit in the two disciples who heard John speak and followed Jesus. When He said unto them, “What seek ye? They said unto him, Rabbi (which is to say, being interpreted, Master), where dwellest thou? He saith unto them, Come and see. They came and saw where he dwelt, and abode with him” (John 1: 38, 39).
How blessed to be drawn thus into the presence of One in whom all divine wisdom and love is revealed! The true Solomon in all His glory — “as of an only begotten with a father, full of grace and truth” — the Revealer of the Father! How blessed to be amongst the “men” given to Him by the Father, that they may find in Him the revelation of the Father, and thus be brought into life eternal! Solomon’s servants dwelt in the light of his wisdom and glory, and were happy.
[p. 156] But what was their portion and privilege compared with ours? We may see in them, indeed, a lovely and striking picture; but it is only a picture. It is given to us, through infinite grace and love, to enter into the divine reality in the power of the Holy Ghost. May God encourage our hearts to do so!
Another thing which impressed the Queen was “the order of service of his attendants [or ministers], and their apparel”. All the appointments of the house, with its different offices, and the orderly and harmonious working of the whole, revealed the wisdom and perfect administration of Solomon. In this we see a figure of the order that properly belongs to the house of God. Christendom in general has entirely departed from the divine order, having lost the sense of what that order is. The administration of the Lord Jesus, and the presence of the Spirit here, are quite unknown in any practical way in Christendom generally. Hence we find ecclesiastical systems set up, and religious officials appointed to maintain human order. On the other hand, not a few have left the organized religious bodies, and taken independent and professedly non-sectarian ground, that they might be at liberty to serve and minister in their own way. But clerical order and radical independency are alike unknown in the house of God. Everything there is under the administration of one Lord, and is in the power of the one Spirit.
The clerical system stands hopelessly condemned in the presence of 1 Corinthians 12. However great and gifted a man may be, he is only one member of the body, and he cannot possibly discharge the functions of the other members. The attempt to do so can only be a human effort, unprofitable to men and displeasing to the Lord.
[p. 157] The radical principle of everyone doing as he feels “led” is, if possible, a greater evil still, for it gives room for all the evils of “one-man-ministry” to be multiplied, and often subjects saints to the infliction of ministry (?) from men whose only qualifications are self-confidence, and a desire to hear their own voices.
EDIFICATION is the great end of all ministry. The saints are to be built up in the knowledge of God, Christ is to be ministered to our hearts, and the things of the Spirit presented to us. And this, not merely in a general way — the barren statement of things admitted to be true — but so as to lead us on in a deepened knowledge of God. As our spiritual capacities are enlarged we should find in the house of God a ministry that would continually help and edify us. A ministry that does this approves itself to every spiritual mind as being of God. It carries the stamp of divine wisdom and grace, and it is necessarily in the power of the Holy Ghost.
The subduing knowledge of divine Persons, and a deep sense of the greatness of divine thoughts, characterizes every true “minister”. We realize that he is not seeking to make himself prominent, or to display his ability in the way he presents things. He is conscious of the greatness and blessedness of that which he seeks to present, and it is his one desire that it should become great and blessed to our hearts. We see that he is absorbed by it, that it elevates him above self-consideration, and this gives moral weight to his ministry.
The service that is of God makes divine Persons and divine thoughts prominent. In this way the knowledge of God characterizes His house, and true edification is found there. The “order of service of his ministers” is invariably on the line of edification (see 1 Corinthians 14).
One word as to “their apparel”. Everything about Solomon’s ministers was suitable and appropriate to their service. Their personal appearance was consistent with their high service. How important is this! People will pay little heed to the ministry of those whose personal appearance and ways are not in harmony therewith. I have heard of one who was continually speaking of being “dead with Christ”, and going on with much worldliness at the same time. Such ministry only dishonours the Lord, and is a stumbling-block to souls. The apparel does not match the service!
Now we come to “his cup-bearers and their apparel”. These were servants who ministered in a special way to the pleasure of Solomon. There is a higher and sweeter service than that of ministry to the saints, however blessed that may be in its place. To be able to minister to the joy of Christ is a wondrous privilege, and divine love has placed even this within our reach. It is not, indeed, that we do so by bringing what is of ourselves to Him. But as we present ourselves before Him, and as our souls enter into His deep perfections and into that blessed revelation of the Father which He brings to our hearts, and as we taste and respond to His precious and perfect love, we minister joy to His heart. We bring back to Him that which is His own, but we bring it back to Him as that which has become the life and glory of our hearts. May God by His Spirit lead us more into this peculiar and blessed ministry when we are found together in assembly!
It will be noted that there are thus three classes of servants contemplated, representing saints in three aspects. “The dwelling of his servants” sets forth [p. 159] the position and privilege of all saints as being in the blessing and favour of God’s house. “The order of service of his ministers” speaks of all that is connected with ministry and service in the house of God. “His cup-bearers” represent saints as those whose sweet and holy privilege it is to minister to the joy and satisfaction of Christ. We get the same three classes in a familiar New Testament picture (see John 12: 1 - 8). Lazarus sat at the table with Him, and Martha served, but Mary had the deeper and sweeter joy of so entering into His mind and responding to His love that she ministered to His joy. I do not set one class against the others, for all may be true of us in their season, but let us not stop short of the last.
Finally, the Queen of Sheba saw “his ascent by which he went up to the house of the Lord”. I apprehend we have in this a figure of approach to God in the sanctuary. No doubt the approach in that day was worthy of the revelation of Jehovah’s Name which had been made, and it was worthy of the one who approached. But when we come to Christianity all is so infinitely great and glorious that it transcends all types and figures. The Son has glorified the Father by placing the perfect revelation of the Father’s Name before the hearts of His own. He has brought all the blessedness of God to light in the activity of His holy love. He has also, by receiving those whom the Father has drawn to Him, and by accomplishing redemption and giving the Spirit, secured a company of “many sons” to be in the light of that blessed revelation, and to respond to it. But, now that the revelation is made, and the company secured, He takes a new and wondrous place as “the firstborn among many brethren”. He takes a [p. 160] place thus on our side, that the privilege of approach may be equal to the perfection of the revelation. He first brings out the revelation of the Father, and then He leads the sanctified company to approach as His “brethren”. The revelation comes out according to the greatness of the Son, who alone could bring it; and then He takes a place, as I have said, on our side to give a perfect response to that revelation — such a response as none but the Son could give.
For us the most absolute sanctification is needed in order to approach. All that we are, as in the flesh, must go. Thank God, it has gone in the death of Christ. We can find no way of entire deliverance from the flesh save by Christ’s death. I do not mean now for walk but for approach. It is “through the veil, that is to say, his flesh”, that we enter into the holiest. Within the veil we are “all of one” with Christ, we are of Him — His brethren. No imperfection comes there. All is new creation, and glorious in divine beauty. There the Son sings praise, and the music of His singing fills the hearts of His brethren. Thus as of Him and with Him they approach God, even the Father. The ascent by which Solomon “went up to the house of Jehovah” was no doubt glorious, but what was it compared with the approach to God which is found in Christianity? How far excelling in moral glory is that which we are called to know! If the Gentile Queen was subdued and entranced by what she saw, so that “there was no more spirit in her”, how are we affected by the realities of which she only saw dim and imperfect pictures? Is it not fitting that, with subdued spirits and enraptured hearts, we should ascribe blessing and praise to the Father and the Son?