When Hiram heard the words of Solomon, he rejoiced greatly, and said, “Blessed is Yahweh today, who has given to David a wise son to rule over this great people.”
Parallel Translations
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When Hiram heard the words of Solomon, he rejoiced greatly, and said, “Blessed is Yahweh today, who has given to David a wise son to rule over this great people.”
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And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said, Blessed be the LORD this day, which hath given unto David a wise son over this great people.
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(5-21) And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said: 'Blessed be the LORD this day, who hath given unto David a wise son over this great people.'
Cross-references (14)
Passages linked to 1 Kings 5:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 23:24 The father of the righteous has great joy. Whoever fathers a wise child delights in him.
- Isaiah 9:6 For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
- Genesis 33:5 He lifted up his eyes, and saw the women and the children; and said, “Who are these with you?” He said, “The children whom God has graciously given your servant.”
- 1 Kings 1:48 Also thus said the king, ‘Blessed be Yahweh, the God of Israel, who has given one to sit on my throne today, my eyes even seeing it.’ ”
- 1 Kings 3:9 Give your servant therefore an understanding heart to judge your people, that I may discern between good and evil; for who is able to judge this great people of yours?”
- 1 Kings 10:9 Blessed is Yahweh your God, who delighted in you, to set you on the throne of Israel. Because Yahweh loved Israel forever, therefore he made you king, to do justice and righteousness.”
- 2 Chronicles 2:11-12 Then Huram the king of Tyre answered in writing, which he sent to Solomon, “Because Yahweh loves his people, he has made you king over them.” Huram continued, “Blessed be Yahweh, the God of Israel, who made heaven and earth, who has given to David the king a wise son, endowed with discretion and understanding, who would build a house for Yahweh, and a house for his kingdom.
- 2 Chronicles 9:7-8 Happy are your men, and happy are these your servants, who stand continually before you, and hear your wisdom. Blessed be Yahweh your God, who delighted in you, to set you on his throne, to be king for Yahweh your God; because your God loved Israel, to establish them forever. Therefore he made you king over them, to do justice and righteousness.”
- Psalms 122:6-7 Pray for the peace of Jerusalem. Those who love you will prosper. Peace be within your walls, and prosperity within your palaces.
- Psalms 137:6 Let my tongue stick to the roof of my mouth if I don’t remember you, if I don’t prefer Jerusalem above my chief joy.
- Proverbs 10:1 The proverbs of Solomon. A wise son makes a glad father; but a foolish son brings grief to his mother.
- Proverbs 13:1 A wise son listens to his father’s instruction, but a scoffer doesn’t listen to rebuke.
- Proverbs 15:20 A wise son makes a father glad, but a foolish man despises his mother.
- Isaiah 8:18 Behold, I and the children whom Yahweh has given me are for signs and for wonders in Israel from Yahweh of Armies, who dwells in Mount Zion.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain In Hiram is prefigured the vocation of the Gentiles,…
In Hiram is prefigured the vocation of the Gentiles, who should help to build the Spiritual Temple.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Ki 5:7 And it came to pass, when Hiram…
1Ki 5:7 And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said, Blessed [be] the LORD this day, which hath given unto David a wise son over this great people.
Ver. 7. Blessed be the Lord this day.] His carefulness he improveth unto thankfulness, whence some conclude him a proselyted prince. And surely thankfulness to the true God is a good sign of true grace. The Greeks have but one word (χαρις) to signify both.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He rejoiced greatly; being an ingenuous prince, a lover…
He rejoiced greatly; being an ingenuous prince, a lover of excellency, and a faithful friend to David and to his house.
Blessed be the Lord; for though it be not probable that he was a sincere proselyte, because he did not endeavour the instruction of his people, and the extirpation of their gross idolatry, which by God’s blessing and Solomen’s help he might easily have effected; yet he had sufficient information concerning the nature and excellency of the God of Israel, and had honourable thoughts of him, as also divers other heathens had, 1Sa 4:8; Dan 6:16; 2Ma 3:3.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And it came to pass, when Hiram heard the…
And it came to pass, when Hiram heard the words of Solomon,.... The letter read he sent him:
that he rejoiced greatly; that the friendship which had subsisted between him and David was like to be continued between him and his successor, but chiefly for what follows:
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saying, blessed be the Lord this day; or Jehovah, by which he seems to have some knowledge of the true God, the God of Israel, and might worship him, though along with him other deities, as some Heathen princes did:
which hath given unto David a wise son over this great people; which he perceived by the letter he sent him, and by his solicitous concern to build an house for the worship and honour of God, and by various other things which his ambassadors reported to him they had seen and heard in Solomon's court.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Rejoiced - Being a faithful friend to David and…
Rejoiced - Being a faithful friend to David and his house, and tho' it is not probable he was a sincere proselyte, yet he had sufficient information concerning the nature and excellency of the God of Israel, and had honourable thoughts of him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. Blessed be the Lord this day] From…
Verse 7. Blessed be the Lord this day] From this, and indeed from every part of Hiram's conduct, it is evident that he was a worshipper of the true God; unless, as was the case with many of the heathens, he supposed that every country had its own god, and every god his own country, and he thanked the God of Israel that he had given so wise a prince to govern those whom he considered his friends and allies: but the first opinion seems to be the most correct.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ki 5:7-8. He rejoiced greatly — Being a faithful…
1Ki 5:7-8. He rejoiced greatly — Being a faithful friend to David and his house; and though it is not probable he was a sincere proselyte, yet he had received much information concerning the nature and excellence of the God of Israel, and had honourable thoughts of him. And Hiram sent to Solomon — A letter, 2Ch 2:11. Timber of fir — The word which we translate fir, others think signifies pine, or cypress; but their conjecture is the most reasonable, who think it was a kind of cedar, and therefore comprehended under that name, 1Ki 5:6, where Solomon desires of him only that his servants might hew him cedar-trees.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Lord (Jehova) God "of Israel," as it is expressed,…
Lord (Jehova) God "of Israel," as it is expressed, 2 Paralipomenon ii. 12. (Haydock) --- This pagan prince adored and erected temples and altars in honour of Baal, Astarte, and Hercules; (Josephus, &c.) yet he did not hesitate to acknowledge the God of Israel, as he supposed that there was a god for each nation. See chap. xx. 28., and 4 Kings xvii. 27. (Calemt) --- Thus many think that they may serve the God of unity, by going to hear the sermons of men who preach a contradictory doctrine. The devil will be satisfied, if he can share the divine honours: but God will admit of no rival, nor can he sanction any but the true religion. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain FURNISHES TIMBER TO BUILD THE TEMPLE. (Kg1 5:7-12)
FURNISHES TIMBER TO BUILD THE TEMPLE. (Kg1 5:7-12)
Blessed be the Lord--This language is no decisive evidence that Hiram was a worshipper of the true God, as he might use it only on the polytheistic principle of acknowledging Jehovah as the God of the Hebrews (see on Ch2 2:11).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 7. Hiram heard… and said, Blessed be the Lord…
7. Hiram heard… and said, Blessed be the Lord — How far this implies that the king of Tyre was a worshipper of the true God is quite uncertain. His expressions of reverence for Jehovah, as Creator of heaven and earth, are still stronger in the parallel passage 2Ch_2:11. He evidently acknowledged Jehovah and worshipped him as God, but, like the Samaritans of a later age, (2Ki_17:33,) he may have feared the Lord and at the same time have worshipped the various gods of the heathen. In so far, however, as Hiram, a heathen king, was brought to a knowledge of the God of Israel, and worshipped him, and helped to build his holy temple, so far these things may be typical of events in Messiah’s day. The Greater than Solomon, in the building of his spiritual temple builds not with Jews alone. It is significant that the only time Jesus travelled on his works of mercy beyond the limits of the land of Israel was to the coasts of Tyre and Sidon. Mar_7:24. His human ministry was not to be among the Gentiles; but by this one miracle in the regions beyond Israel he would indicate his purpose to gather elect and precious stones from all nations, and build them up together for a habitation of God through the Spirit.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. he rejoiced greatly] For the alliance thus offered…
7. he rejoiced greatly] For the alliance thus offered to him was that of the mightiest prince of all those round about.
Blessed be the Lord] Hiram here uses the name of Jehovah in such wise as to shew that he acknowledged him as a true god, but probably only in the sense of being the national god of Israel, as Melcarth was of the Zidonians. Cf. the queen of Sheba’s words of the same kind in 1Ki_10:9. In the words of Hiram as given in 2Ch_1:12, Jehovah is said to be the Maker of heaven and earth. If this were really Hiram’s language he must have identified Jehovah with his own supreme divinity. Of course it was no difficulty for a heathen to add the name of another divinity to his list of gods. Melchizedek (Gen_14:19) speaks of ‘God Most High, possessor of heaven and earth’; and though not a heathen, he was outside the chosen race.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) Blessed be the Lord.—Hiram’s answer is one of…
(7) Blessed be the Lord.—Hiram’s answer is one of deference, still more clearly marked in 2Ch_2:12-16. His acknowledgment of Jehovah the God of Israel is a token rather of such deference to Israel, than of any acceptance of Him as the one true God.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And It came to pass, when Hiram heard the…
And It came to pass, when Hiram heard the words of Solomon reported by his ambassadors), that he rejoiced greatly see note on ver. 1. The continuance of the entente cordiale was ensured, and said, Blessed be the Lord In, 2Ch_2:12, "Blessed be the Lord God of Israel that made heaven and earth." We are not warranted by the expression of the text in concluding that Hiram believed in the exclusive divinity of the God of Israel, or "identified Jehovah with Melkarth his god" (Rawlinson) much less that he was proselyte to the faith of David and Solomon. All that is certain is that he believed the Jehovah as God was quite compatible with the retention of a firm faith in Baa1 and Astarte. It is also possible that he here adopts a language which he knew would be acceptable to Solomon, or the historian may have given us his thoughts in a Hebrew dread It is noticeable that the LXX has simply eujloghtov oJ qeov which hath given unto David a wise son. (Compare 1Ki_1:48 1Ki_2:9) The proof of wisdom lay in Solomon"s fulfilling his wise father"s purposes, and in his care for the worship of God. "Wise," however, is not used here in the sense of "pious," as Bahr affirms. In Hiram"s lips the word meant discreet, sagacious. He would hardly recognize the fear of the Lord as the beginning of wisdom over this great people.
HOMILETICS.
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Vers. 7-12 compared with 1Ki_16:8 and 1Ki_18:4. Tyre and Israel a lesson on personal influence. Twice in the history of Israel were its relations with the neighbouring kingdom of Tyre close and intimate. Twice did the Phoenician race exercise an important influence on the Hebrew people. In the days of Solomon the subjects of Hiram furnished men and materials to build a house to the name of the Lord. The Phoenicians were not only idolaters, but they belonged to the accursed races of Canaan, yet we see them here assisting the holy people, and furthering the interests of the true religion. But in the days of Ahab these relations were reversed. Then the kingdom of Ethbaal furnished Israel with a princess who destroyed the prophets of the Lord and sought to exterminate the religion of which the temple was the shrine and centre. In the first case, that is to say, we see Israel influencing Tyre for good; we hear from the lips of the Tyrian king an acknowledgment of the goodness of the Hebrew God; we see the two races combining to bring glory to God and to diffuse the blessings of peace and civilization amongst men. In the second case, we see Tyre influencing Israel for evil. No longer do the skilled artificers of Zidon prepare timber and stones for the Lord"s house, but the prophets and votaries of Phoenician deities would fain break down the carved work thereof with axes and hammers. So tar from rearing a sanctuary to Jehovah, they would root up His worship and enthrone a foul idol in the place of the Divine Presence. Such have been at different times the relations of Tyre and Sidon to the chosen race and the true religion.
Now why was this fatal difference? Why was the influence in one age so wholesome, in another so baleful? It may be instructive to mark the causes of this change. But observe, first
I IT WAS NOT THAT THE PHOENICIAN CREED WAS CHANGED. In its essential features that was the same B.C. 1000 (temp. Solomon) and B.C. 900 (temp. Ahab). It was always idolatrous, always immoral, always an infamous cultus of the reproductive powers. The gods of Hiram were the gods of Ethbaal, and the rites of the latter age were also the rites of the former.
II IT WAS NOT THAT THE LAW OF THE LORD WAS CHANGED. The idolatry which it forbade at the first period, it forbade at the second. It never tolerated a rival religion; it always condemned the Phoenician superstition. That is, semper eadem.
III IT WAS NOT THAT HIRAM WAS A PROSELYTE. This was the belief of the divines of a past age, but there is no evidence in its favour.
We see then that it was no change in either of the religious systems. No; it was a change of persons made this difference. It was brought about by the personal influence of three or four kings of Solomon, Jeroboam, Omri, Ahab. But before we trace the influence they respectively exercised, observe
I THE WHOLESOME RELATIONS BETWEEN HIRAM AND SOLOMON, BETWEEN TYRE AND ISRAEL, i.e. , WERE DUE TO THE PIETY OF DAVID. "Hiram was ever a lover of David. The timber he supplied for the temple was not the first he had sent. (2Sa_5:11) The league between the two kings, (1Ki_5:12) and their joint undertakings, (1Ki_5:18 1Ki_9:27) were the fruits of David"s righteous dealings.
II THE RELATIONS CONTINUED WHOLESOME AND BENEFICIAL SO LONG AS THE LAW OF THE LORD WAS KEPT. During David"s reign, and the earlier part of Solomon"s, the commerce of the two nations was to their mutual advantage. Then the Jew came into contact with idolatry unhurt. The soil was not ready for the baleful seed. At a later period (see Homily on 1Ki_10:22) it was otherwise.
III THE LAW WAS NO SOONER VIOLATED THAN THE INFLUENCE OF TYRE BECAME HURTFUL. The Zidonian women in Solomon"s harem were a distinct violation of the law, (1Ki_11:1) and that trespass bore its bitter fruit forthwith. (1Ki_11:7, 1Ki_11:8) The principal factors, consequently, in the change were these
I THE INFLUENCE OF SOLOMON. If he built altars for his Tyrian consorts, what wonder if the people learnt first to tolerate, then to admire, and at last to practise idolatry. Who can tell how much the frightful abominations of Ahab"s days are due to the example of wise Solomon, to the influence of the builder of the temple?
II THE INFLUENCE OF JEROBOAM. The cultus of the calves, though it was not idolatry, paved the way for it. That violation of the law opened the door for departures greater still. It was no great step from the calves to the groves, from schism to utter apostasy.
III THE INFLUENCE OF OMRI Nations, like individuals, do not become infamous all at once (Nemo repente turpissimus fuit). They have their periods and pro. cesses of depravation. Omri carried Jeroboam"s evil work a step further; possibly he organized and formulated his system. (Mic_6:16) He exceeded all his predecessors in wickedness, and so prepared the way for his son"s consummation of impiety.
IV THE INFLUENCE OF AHAB. A second violation of the Jewish marriage law opened wide the gates to the pestilent flood of idolatries. The son of Omri weds the daughter of a priest of Astarte; and Phoenicia, once the handmaid of Israel, Becomes its snare. Now the ancestral religion is proscribed, and the elect people lends itself to unspeakable abominations. (1Ki_16:32; cf. 2Ki_10:26, 2Ki_10:27; Rev_2:20) It may be said, however, that all this was the work of Jezebel, and due to her influence alone. (1Ki_21:25; cf. 18:13; 19:2, etc.) That may be so, hut it was only the example of Solomon, the schism of Jeroboam, and the apostasy of Omri made this marriage possible, or enabled Jezebel, when queen, to do these things with impunity. Hence learn
I THE POWER AND RESPONSIBILITY OF PERSONAL INFLUENCE. An idle word may destroy a kingdom. The Crimean war sprung out of the squabbles of a few monks over a cupboard and a bunch of keys. "There is not a child whoso existence does not stir a ripple gyrating onward and on, until it shall have moved across and spanned the whole ocean of God"s eternity, stirring even the river of life and the fountains at which His angels drink" And our responsibility is increased by the fact that
II THE EVIL THAT MEN DO LIVES AFTER THEM. They go on sinning in their graves. Though dead, their example speaks. Witness Solomon and Jeroboam.
III THE EVIL THAT KINGS DO AFFECTS WHOLE COUNTRIES. Their own kingdoms, of course, and neighbouring kingdoms too. It has been said that "the influence of one good man extends over an area of sixteen square miles." But who shall assign any limits to the influence of a wicked prince? It may plunge a continent into wars, and wars that shall last for generations, or it may steep it for ages in sensuality and superstition. Its issues, too, are in eternity. It is because of the influence of kings that we are so plainly commanded to pray for them (1Ti_2:2; cf. Ezra. Jer_29:7)
IV IN KEEPING OF GOD"S COMMANDMENTS IS GREAT REWARD. The perfect piety of David procured the friendship and help of Tyre. The disobedience of Solomon, Jeroboam, and Ahab led to the decay and dispersion of the nation and the destruction of their families.
V TEMPTATION DISCIPLINES THE FAITHFUL SOUL, BUT DESTROYS THE SINNER. David took no harm from his commerce with Hiram, nor did Solomon in the days of his piety. A good man will choose the good and refuse the evil in a corrupt system. But the wicked will choose the evil and refuse the good. Ahab"s relations with Tyre were altogether to his hurt. In David"s loyal heart the evil seed found no lodgment; in Ahab"s it found a congenial soft, and took root downwards and bare fruit upwards.
HOMILIES BY A. ROWLAND Vers. 7-12.
Lessons from the conduct of a heathen prince.
Describe the condition of Type at this period, alluding to its commerce, its religious beliefs, its proximity to the kingdom of Solomon (the capitals being distant from each other about 122 miles), its monarchical institutions, as opposed to the usual republican government of Phoenician settlements as exemplified in Carthage, the splendid daughter of Type, foundedabout 140 years after the building of Solomon"s temple. Point out some of the effects of the intercourse between these two states, as suggested by Old Testament history. Suggest from this the responsibilities and the perils accruing to us as a Christian people, from the fact that our own destinies are so interwoven with distant and heathen nations. Allude to the fearlessness of Scripture in ascribing what is good and commendable to those whom the Jews generally scorned. Various examples may be given, e.g. , Abimelech king of Egypt, Cyrus, Hiram; and in the New Testament, Cornelius, Publius, etc. Compare the words of our Lord. (Mat_8:11, Mat_8:12)
The conduct of Hiram teaches us the following lessons.
I THAT WE SHOULD REJOICE IN THE PROSPERITY OF OTHERS (ver. 7). Hiram was moved to joy, partly because of his love and admiration for David. It is an unspeakable advantage to have the position won by a father"s toil, the affection and confidence deserved by a father"s worth. In our material possessions, in our worldly occupation, in our ecclesiastical and, above all, our Christian relationships, how much of good has come from parentage! Contrast the possibilities of a lad, born of honoured parents, and therefore trusted till he proves untrustworthy, whose path in life is smoothed by the loving hands of those who care for him, for his father"s sake, with the terrible disadvantages of the child of a convict, who is distrusted and ill treated from his birth. Hiram was well disposed to Solomon for his father"s sake. There were many reasons for jealousy. The two kingdoms adjoined each other, and national pride would be fostered by religious differences. It is easier to rejoice over the success of a distant trader than over the prosperity of a neighbour who is our competitor. Nor is it common for a heathen to be glad over the welfare of a Christian. Hiram was large hearted enough to overlook barriers which were erected by the hands of rivalry and religious distinction.
II THAT WE SHOULD FAIRLY CONSIDER THE DEMANDS OF OTHERS. "I have considered the things which thou sentest to me for" (ver. 8). The request of Solomon was bold. It would require sacrifice on the part of the Tyrians. They were asked to help in building a temple for another nation, and for the worship of One who was to them a strange deity. No prejudice, however, interfered with Hiram"s fair consideration of Solomon"s request; and as it was more fully understood, it seemed more and more feasible. How often prejudice prevents men from looking at a novel scheme for work, from welcoming a new expression of old truth, etc. A false patriotism sometimes refuses to see any excellency in another people. Sectarianism checks Christians in learning from each other. There is much presented to us which we cannot at once welcome, but at least it should be fairly considered. "Prove all things, hold fast that which is good.
III THAT WHEN WE DO A KINDNESS, IT SHOULD BE DONE WITHOUT GRUDGING. "I will do all thy desire." It is not right to ask another for what is unreasonable, or to give to another what is unreasonable for him to expect. Sometimes to grant a request is easier than to refuse it, and we do what is asked to save ourselves trouble. Every demand should be weighed in the balance of equity. But if, after the test, it seems right to accede to it, we should not do it reluctantly, or partially, or murmuringly, lest we should mar the beauty of the act to others, and rob ourselves of the bliss of ministering to others in Christ"s spirit. "Whatsoever ye do, do it heartily, as to the Lord, and not unto men," etc. (Col_3:23, Col_3:24) "Give, and it shall be given unto you; good measure," etc.. (Luk_6:38)
IV THAT WE SHOULD RECOGNIZE AND RECOMPENSE THE ABILITIES OF THE HUMBLEST. In 2Ch_2:13 we read that Hiram chose from amongst his subjects a skilful man, to be set over this business. Christians can serve their Lord in this way amidst their ordinary occupations. In the counting house, or office, or factory the recognition and encouragement of diligence and skill may be a means of grace to employer and employe. We should devoutly recognize that knowledge, skill, capacity of any sort, are the gifts of God; and while we employ our own faithfully, we should, as opportunity serves, aid our fellow servants in the use of theirs.
V THAT WE SHOULD ACKNOWLEDGE OUR MUTUAL DEPENDENCE. Solomon and Hiram were not independent of each other. It was for the good of these kings and of their peoples that they should be associated in this holy work. Solomon confessed, "There is not among us any that can skill to hew timber like unto the Sidonians" (ver. 6). Each nation, each individual has his own sphere to fill in the economy of God. No one of these can serve well in isolation. See St. Paul"s teaching about the body and its members. Show how nations are mutually dependent, commercially and in their political relations. Point out the special responsibility of God"s people when they are associated with heathen nations. Suggest the possibility that each section of Christ"s Church may be doing its own appointed service, though all must feel that they are mutually dependent if the prayer of our Lord is to be fulfilled. (Joh_17:21) Apply the principle to the association of Christians in Church fellowship, in evangelistic enterprize, in religious worship, etc., and show the benefits arising to the individual from the fact that he is one of many.
VI THAT EACH SHOULD LOYALLY ACCEPT, AND HEARTILY DO, HIS OWN SHARE IN BUILDING THE TEMPLE OF THE LORD. (2Ch_2:16) Christians are likened to labourers in a vineyard, to servants in a household, to builders of a temple by our Lord and His apostles. In none of these spheres of activity is the work of all the servants alike in its publicity, in its honour, in its immediate effects, in its pleasant. ness, etc. Yet to every "good and faithful servant" the recompense will come; and he who shaped the stone in the quarry, or bore the burdens for more distinguished builders, will, in the great day, not lose his reward. A.R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain When Hiram heard the words of Solomon.
1Ki_5:7-11
When Hiram heard the words of Solomon.
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Hiram and Solomon
I. Gratification. Hiram rejoiced greatly when he heard the words of King Solomon. This arose partly from the love he bore to his father David. The gratification of Hiram sprang also from a recognition of Solomons wisdom: gratification in anothers good.
II. Consideration (1Ki_5:8). The demand of Solomon was no small one, and deserved consideration. It involved, in all probability, a great sacrifice on the part of the Tyrians.
III. Satisfaction. All his desire (1Ki_5:10). There was not one thing which Solomon asked, which Hiram did not grant; it is not right to ask or expect unreasonable things. It is right to grant reasonable requests, even if they should occasion sacrifice. Unreasonable requests should not be granted, even if it should be more easy to do so than to refuse.
IV. Recognition. Endued with understanding (2Ch_2:13). Knowledge, genius, skill are of heavenly birth, and to despise them is to be guilty of a sin.
V. Combination. Solomon and Hiram were not independent of each other. No one can serve God properly in isolation: two are better far than one, etc. Query--Have Christians a right to remain detached from the Church of Christ?
VI. Distribution (2Ch_2:16). Each did the part allotted to him; the result was success. (F. Wagstaff.)
Joy
Joy of sharing in a good work:--It was a saying of the late Professor Samuel Miller, of Princeton, that he loved to have a nail in every building intended for the glory of God or the good of man. Here and there he scattered the gifts he had, a portion to seven and also to eight--benedictions wherever he went. Few are so poor but that they can adopt this plan of continuous beneficence.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
King Hiram answers Solomon.
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the words of Solomon
"what Solomon said"
May Yahweh be blessed today
This can be stated in active form. AT: "I praise Yahweh today" (See: Active or Passive)
cypress
Cypress is another kind of valuable wood that would be used for building the temple.
translationWords
word
joy
bless
wise
send
cypress
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:7-12 Hiram’s reply to Solomon confirmed and perpetuated the…
5:7-12 Hiram’s reply to Solomon confirmed and perpetuated the cordial relations that he had with David. The venture was mutually beneficial. Solomon received needed construction materials for the Temple; in return, he supplied necessities for Hiram’s household (5:9-10) and paid Hiram’s workers (5:6). The passage illustrates the Phoenicians’ skillful commercial enterprises and Solomon’s immense wealth, and it again emphasizes Solomon’s God-given wisdom. The largely commercial venture led to a formal alliance of peace (5:12).
5:7 Praise the Lord: Hiram did not acknowledge Israel’s God as his own but, following ancient Near Eastern protocol, he politely recognized Solomon’s God (see 10:9; 2 Kgs 18:22-25; Ezra 1:2-4; 6:12; Dan 2:47; 3:29; 6:26-27).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.