Hiram sent to Solomon, saying, “I have heard the message which you have sent to me. I will do all your desire concerning timber of cedar, and concerning cypress timber. My servants will bring them down from Lebanon to the sea. I will make them into rafts to go by sea to the place that you specify to me, and will cause them to be broken up there, and you will receive them. You will accomplish my desire, in giving food for my household.”
So Hiram gave Solomon cedar timber and cypress timber according to all his desire. Solomon gave Hiram twenty thousand cors of wheat for food to his household, and twenty cors of pure oil. Solomon gave this to Hiram year by year. Yahweh gave Solomon wisdom, as he promised him. There was peace between Hiram and Solomon, and the two of them made a treaty together. King Solomon raised a levy out of all Israel; and the levy was thirty thousand men. He sent them to Lebanon, ten thousand a month by courses; for a month they were in Lebanon, and two months at home; and Adoniram was over the men subject to forced labor. Solomon had seventy thousand who bore burdens, and eighty thousand who were stone cutters in the mountains; besides Solomon’s chief officers who were over the work, three thousand and three hundred, who ruled over the people who labored in the work. The king commanded, and they cut out large stones, costly stones, to lay the foundation of the house with worked stone. Solomon’s builders and Hiram’s builders and the Gebalites cut them, and prepared the timber and the stones to build the house.
Geneva Bible translators 1599 · Public Domain On vv9, 11, 12, 16, 18 Or, floats.
Or, floats.
While my servants are occupied about thy business.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–18 1Ki 5:8 And Hiram sent to Solomon, saying, I…
1Ki 5:8 And Hiram sent to Solomon, saying, I have considered the things which thou sentest to me for: [and] I will do all thy desire concerning timber of cedar, and concerning timber of fir.
Ver. 8. I have considered.] Heb., Heard. A request is to be considered ere it be granted, lest men come in afterwards with the fool’s, Had I known. {a}
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And concerning timber of fir.] Whereof there was much use made about the temple. {1Ki 6:15} Algum trees also were sent from Lebanon, {2Ch 2:8} which were a wood that is unknown to us, but most precious.
{a} ουκ ψμην.
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 On vv8, 9, 11, 12, 13, 15, 16, 17, 18 Hiram sent a letter, 2Ch 2:11.
Hiram sent a letter, 2Ch 2:11.
Concerning timber of fir; which formerly was, and still is, very useful in most buildings. Others render the Hebrew word, pitch trees, or ash trees, or pine trees. To others it was a particular sort of cedars, and therefore comes under the general name of cedars, in Solomon’s message before related.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v10 Here is, I. The performance of the agreement between…
Here is, I. The performance of the agreement between Solomon and Hiram. Each of the parties made good his engagement. 1. Hiram delivered Solomon the timber, according to his bargain, Kg1 5:10. The trees were Solomon's, but perhaps - Materiam superabat opus - The workmanship was of more value than the article. Hiram is therefore said to deliver the trees. 2. Solomon conveyed to Hiram the corn which he had promised him, Kg1 5:11. Thus let justice be followed (as the expression is, Deu 16:20), justice on both sides, in every bargain.
II. The confirmation of the friendship that was between them hereby. God gave Solomon wisdom (Kg1 5:12), which was more and better than any thing Hiram did or could give him; but this made Hiram love him, and enabled Solomon to improve his kindness, so that they were both willing to ripen their mutual love into a mutual league, that it might be lasting. It is wisdom to strengthen our friendship with those whom we find to be honest and fair, lest new friends prove not so firm and so kind as old ones.
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III. The labourers whom Solomon employed in preparing materials for the temple. 1. Some were Israelites, who were employed in the more easy and honourable part of the work, felling trees and helping to square them, in conjunction with Hiram's servants; for this he appointed 30,000, but employed only 10,000 at a time, so that for one month's work they had two months' vacation, both for rest and for the despatch of their own affairs at home, Kg1 5:13, Kg1 5:14. It was temple service, yet Solomon takes care that they shall not be over-worked. Great men ought to consider that their servants must rest as well as they. 2. Others were captives of other nations, who were to bear burdens and to hew stone (Kg1 5:15), and we read not that these had their resting times as the other had, for they were doomed to servitude. 3. There were some employed as directors and overseers (Kg1 5:16), 3300 that ruled over the people, and they were as necessary and useful in their place as the labourers in theirs; here were many hands and many eyes employed, for preparation was now to be made, not only for the temple, but for all the rest of Solomon's buildings, at Jerusalem, and here in the forest of Lebanon, and in other places of his dominion, of which see Kg1 9:17-19. He speaks of the vastness of his undertakings (Ecc 2:4, I made me great works), which required this vast number of workmen.
IV. The laying of the foundation of the temple; for that is the building his heart is chiefly upon, and therefore he begins with that, Kg1 5:17, Kg1 5:18. It should seem, Solomon was himself present, and president, at the founding of the temple, and that the first stone (as has been usual in famous buildings) was laid with some solemnity. Solomon commanded and they brought costly stones for the foundation; he would do every thing like himself, generously, and therefore would have some of the costliest stones laid, or buried rather, in the foundation, though, being out of sight, worse might have served. Christ, who is laid for a foundation, is an elect and precious stone (Isa 28:16), and the foundations of the church are said to be laid with sapphires, Isa 54:11, compare Rev 21:19. That sincerity which is our gospel perfection obliges us to lay our foundation firm and to bestow most pains on that part of our religion which lies out of the sight of men.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv8–18 And Hiram sent to Solomon,.... A letter to him,…
And Hiram sent to Solomon,.... A letter to him, to the following purpose:
saying, I have considered the things which thou sentest to me for; whether he could, and whether it was fitting he should grant his request; which was acting like a wise and prudent prince:
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and I will do all thy desire concerning timber of cedar, and concerning timber of fir; or of cypress, as in Josephus's copy of this letter, and which grew on Lebanon (c); these were odorous, sound, and durable timber, especially the cedar, and therefore chosen by Solomon for building.
(c) Diodor. Sic. l. 19. p. 700.
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 On vv9, 11, 13, 16, 17, 18 The sea - The mid-land sea. Floats - Or,…
The sea - The mid-land sea. Floats - Or, rafts. It is thought the timber were tied together in the water, as now is usual, and so by the help of boats or ships, conveyed to the appointed place, which was at no great distance. Household - My family and court, which most properly is called his house.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9, 11, 13, 15, 16, 17, 18 Verse 9. Shall bring them down from Lebanon unto…
Verse 9. Shall bring them down from Lebanon unto the sea] As the river Adonis was in the vicinity of the forest of Lebanon, and emptied itself into the Mediterranean sea, near Biblos, Hiram could transport the timber all squared, and not only cut to scantling, but cut so as to occupy the place it was intended for in the building, without any farther need of axe or saw. It might be readily sent down the coast on rafts and landed at Joppa, or Jamnia, just opposite to Jerusalem, at the distance of about twenty-five miles. See 2Ch 2:16. The carriage could not be great, as the timber was all fitted for the building where it was hewn down. The materials had only to be put together when they arrived at Jerusalem. See 1Kg 6:7.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv9, 10, 13, 15, 17, 18 1Ki 5:9. From Lebanon unto the sea — The…
1Ki 5:9. From Lebanon unto the sea — The Mediterranean sea, on which his city stood. I will convey them — in floats — Or rafts. It is thought the pieces of timber were tied together in the water, as now is usual, and so, by the help of boats or ships, conveyed to the appointed place, which was at no great distance. Unto the place thou shalt appoint me — Which was Joppa, a famous seaport in the country of Israel, 2Ch 2:16. Will cause them to be discharged there — Hebrew, dispersed, or dissolved; which implies that they were tied together. In giving food for my household — My family and court; which, most properly, is called his household. Though they had plenty of money, being great merchants, yet they wanted corn and other provisions: and in after times, it appears, they were supported by provisions from Judea, Act 12:20.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv9, 11, 12, 13, 15, 16, 17, 18 See the marginal reference. The timber was first carried…
See the marginal reference. The timber was first carried westward from the flanks of Lebanon to the nearest part of the coast, where it was collected into floats, or rafts, which were then conveyed southward along the coast to Joppa, now Jaffa, from where the land journey to Jerusalem was not more than about forty miles. A similar course was taken on the building of the second temple Ezr 3:7.
Food for my household - The Phoenician cities had very little arable territory of their own, the mountain range of Lebanon rising rapidly behind them; and they must always have imported the chief part of their sustenance from abroad. They seem commonly to have derived it from Judaea (marginal references). Hiram agreed now to accept for his timber and for the services of his workmen 1Ki 5:6 a certain annual payment of grain and oil, both of them the best of their kind, for the sustentation of his court. This payment was entirely distinct from the supplies furnished to the workmen (marginal reference “l”).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8, 9, 11, 14, 15, 16, 17, 18 Fir-trees. Some take these to be another species of…
Fir-trees. Some take these to be another species of cedars, as they say fir is too slender and corruptible; (Martin, &c.) and Solomon had not asked for it, ver. 6.; though he does in 2 Paralipomenon ii. 8, where (Haydock) the word is translated archeuthina, "juniper-trees," by the Septuagint and St. Jerome. (Calmet) --- Beroshim, is rendered fir-trees by Pagnin; box or cedars, &c., by others. The precise import of the Hebrew names of plants, animals, &c., is not sufficiently known. (Menochius) --- Fir is use by the best architects. (Virtuvius, ii. 9.) (Calmet)
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 On vv8, 10, 11, 13, 17, 18 Hiram sent to Solomon, saying, I have considered the…
Hiram sent to Solomon, saying, I have considered the things . . . and I will do--The contract was drawn out formally in a written document (Ch2 2:11), which, according to JOSEPHUS, was preserved both in the Jewish and Tyrian records.
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 On vv8, 9, 11, 13, 14, 15, 16, 17, 18 8. Timber of cedar, and… of fir — The…
8. Timber of cedar, and… of fir — The fir tree is often mentioned in connection with the cedar. It was a lofty, ornamental tree that grew on Lebanon, (2Ki_19:23; Isa_60:13,) and was used in making ships, (Eze_27:5,) spears, (Nah_2:3,) and musical instruments, (2Sa_6:5.) The Hebrew name is berosh, (ברושׁ,) and may also designate the cypress or the pine. In 2Ch_2:8, almug trees are mentioned besides cedar and fir, clearly showing that Lebanon was noted for other kinds of celebrated wood besides the cedar. But the almug trees furnished by Hiram were of a quality inferior to those which Solomon subsequently obtained from Ophir. See on 1Ki_10:12.
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
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 On vv8–18 8. and Hiram sent to Solomon] The Chronicler says…
8. and Hiram sent to Solomon] The Chronicler says he answered in writing.
I have considered the things which thou sentest to me for] More literally (see R.V.): ‘I have heard the message which thou sentest to me.’ We need not with this literal rendering suppose Solomon’s to have been a verbal request.
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There is also no need to insert the conjunction before the next clause (as in A.V.), Render, as in R.V., ‘I will do.’
concerning timber of fir] Josephus says ‘cypress’ and from the uses to which the wood is put, that seems the more probable rendering. Beside being employed in the Temple building, the tree בְּרוֹשׁ (b’rósh) is used in shipbuilding (Eze_27:5), for spear shafts (Nah_2:4), and for musical instruments (2Sa_6:5). It was a tall tree on which storks built their nests.
The LXX. has πεύκινος = pine wood, the Vulgate ligna abiegna, to which, no doubt, the ‘firwood’ of A.V. is due.
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 On vv9, 11, 13, 16, 17, 18 (9) Shall bring them.—The timber was to be carried…
(9) Shall bring them.—The timber was to be carried down, or, perhaps, let down on slides along the face of the mountain towards the sea, and brought round by rafts to Joppa (2Ch_2:16), to save the enormous cost and difficulty of land carriage. The grant of “food for his household” in return (instead of “hire”) brings out that which is recorded so many ages afterwards in Act_12:20—that the country of the Tyrians was “nourished” by Palestine. The commerce and wealth of the Tyrians collected a large population; the narrow slip of land along the coast, backed by Lebanon, must have been, in any case, insufficient to maintain them; and, moreover, all their energies were turned, not to agriculture, but to seamanship. In the grand description in Ezekiel 27 of the imports of Tyre from all parts of the world, Judah and Israel are named as supplying “wheat, and honey, and oil, and balm.”
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 On vv8–18 Ver. 8. And Hiram sent to Solomon in writing,…
Ver. 8. And Hiram sent to Solomon in writing, 2Ch_2:11. It is instructive to remember in connexion with this fact that, according to the universal belief of antiquity, the use of letters, i.e. , the art of writing, was communicated to the Greeks by the Phoenicians. Gesenius, indeed, holds that the invention of letters is also due to them. See the interesting remarks of Mr. Twisleton, Dict. Bib. 2. pp. 866-868, saying, I have considered the things which thou sentest unto me for Heb. heard the things (i.e., message) which thou sentest unto me: and I will do all thy desire concerning Heb. in, i.e., as to timber (or trees ) of cedar Heb. cedars and timber of fir Heb. trees of cypresses. This is, perhaps, the proper place to inquire what. trees are intended by the words zra and vwrB, here respectively translated" cedar" and "fir." As to the first, it is impossible to restrict the word to the one species (Pinus cedrus or Cedrus Libani) which is now known as the cedar of Lebanon, or, indeed, to any single plant. That the Cedrus Libani, one of the most magnificent of trees, is meant in such passages as Ezekiel 31., Psa_92:12, etc., admits of no manner of doubt. It is equally clear, however, that in other passages the term "cedar" must refer to some other tree. In Num_19:6, and Lev_14:6, e.g., the juniper would seem to be meant. "The cedar could not have been procured in the desert without great difficulty, but the juniper (Juniperus oxycedrus) is most plentiful there." (The "cedar" of our pencils, it may be remarked, is a kind of juniperJuniperus Bermudiana. ) In, Eze_27:5, "they have taken cedars of Lebanon to make masts for thee," it is probable that the Pinus Halepensis, not, as was formerly thought, the Scotch fir (Pinus sylvestris) is intended. The Cedrus Libani appears to be indifferently adapted to any such purpose, for which, however, the Pinus Halepensis is eminently fitted. But in the text, as throughout ch. 5-8., the reference, it can hardly be doubted, is to the Cedrus Libani. It is true the wood of this species is neither beautiful nor remarkably durable. Dr. Lindley calls it the "worthless, though magnificent cedar," but the former adjective, however true it may be of English-grown cedar, cannot justly be applied to the tree of the Lebanon mountain. The writer has some wood in his possession, brought by him from the Lebanon, and though it has neither fragrance nor veining, it is unmistakably a hard and resinous wood. And it should be remembered that it was only employed by Solomon in the interior of the temple, and was there, for the most part, overlaid with gold, and that the climate of Palestine is much less destructive than our own. There seems to be no sufficient reason, therefore, for rejecting the traditional and till recently universal belief that the Cedrus Libani was the timber chosen for the temple use. Mr. Houghton, in Smith"s Dict. Bib., vol. 3. App. A. p. 40., who speaks of it "as being kat ejxochn, the firmest and grandest of the conifers," says at the same time that "it has no particular quality to recommend it for building purposes; it was probably therefore not very extensively used in the construction of the temple." But no other tree can be suggested which better suits the conditions of the sacred narrative. The deodara, which has found favour with some writers, it is now positively stated, does not grow near the Lebanon. It may be added that, under the name of Eres, the yew was probably included. The timber used in the palaces of Nineveh, which was long believed to be cedar, is now proved to be yew (Dict. Bib., art. "Cedar"). However it is certain that zra is a nomen generale which includes, at any rate, the pine, the cedar, and the juniper, in confirmation of which it may be mentioned that at the present day, "the name arz is applied by the Arabs to all three" (Royle, in Kitto"s Cyclop., art. "Eres").
The Grove of Cedars now numbers about 450 trees, great and small. Of these about a dozen are of prodigious size and considerable antiquity, possibly carrying us back (as the natives think) to the time of Solomon. Their precise age, however, can only be a matter of conjecture.
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The identification of the "fir" is even more precarious than that of the cedar. Celsius would see in this the true cedar of Lebanon. Others identify it with the juniper (Juniperus excelsa) or with the Pinus Halepensis, but most writers (among whom are Keil and Bahr) believe the evergreen cypress (Cupressus sempervirens) to be intended. Very probably the name Berosh comprehended two or three different species, as the cypress, the juniper, and the savine. The first named grows even near the summits of the mountain. Bahr says it is inferior to cedar (but see above). According to Winer, it is well fitted for building purposes, as" it is not eaten by worms, and is almost imperishable and very light." It is certainly of a harder and closer grain, and more durable than the Cedrus Libani.
It shows the brevity of our account that Solomon has not mentioned his desire for "fir" as well as" cedar." This is disclosed in Hiram"s reply, and in the parallel passage of the chronicler. It is also to be noticed that in the text the request for materials is more prominently brought to view, while in Chronicles the petition is for workmen.
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 On vv14, 15, 17 A month they were in Lebanon, and two months…
1Ki_5:14
A month they were in Lebanon, and two months at home.
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Church and home
The building of the temple was the distinctive glory of the reign of Solomon, the most important monument of his administration. Although its erection was not originally contemplated in the Mosaic law, it had long been evident that such a building was necessary.
I. Every great undertaking demands great and varied effort for its accomplishment. The design of the temple, originated by David, had been adopted and elaborated by Solomon. Solomons was the inspiring and directing mind. The results which fill us with gladness bear a direct proportion to their causes. Out of nothing, nothing comes. You can achieve no worthy purpose, you can rear no solid structure, either as a witness to the glory of God or a place of sanctuary and healing for men, without an expenditure of thought, of affection, and of energy. In matters temporal and spiritual alike, success is, under the blessing of God, given to unrestrained labour. There is being reared among men a grander temple than Solomons. Believers in Jesus Christ are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief Corner-stone. It is for us to dig deep in the earth, to fashion the stones into shape, to place them row upon row, until the whole edifice is complete. We have to rear the columns, to execute the carved workmanship, and to fix in their places the richly stained windows.
II. The importance of the duties which belong to our business and our home. A month they were in Lebanon, and two months at home. The men whom Solomon drafted off to aid him in his momentous task were not to neglect the cultivation of their fields and their vineyards. Devotion to the duties of religion neither justifies nor requires the neglect of our secular calling. Business also is a Divine appointment; an essential element in our moral and spiritual education; training us to habits which can be learned in no other way so simply and effectually. So likewise of our homes. The family is the oldest of all our institutions, older even than the Church. Our first thoughts are associated with it. We should not be absent from our homes more than is really needful. Do not forget the proportion--one month at Lebanon and two at home. By no ethical or spiritual standard with which I am acquainted can negligence be justified. No husband is true to his name unless he is indeed of house and home the band and stay. Even religious and philanthropic meetings should not be allowed to thrust home duties into a corner. (J. Stuart.)
Homes and how to make them
Every human being ought to be a member of some household, and every household ought to have a fixed place of residence, a place of its own--in one word, both short and sweet, a home. That is the only right way of living. A home is, for every human being, the first condition of the highest happiness and the best growth. No one ought to be satisfied until he has supplied it for himself. There are among us a multitude of homeless ones. Of these there are several sorts. There are the sturdy tramps, who go wandering about from city to city and from hamlet to hamlet, stopping where night finds them. When men take up the trade of vagrancy, they are too apt to follow it as long as they live. We cannot afford to have this subdivision of our homeless class increase. Next are the gypsies, that dusky race from over the seas, who have managed for so many years to puzzle the ethnologists and frighten the children. Here is a whole race that for centuries has been homeless, and for that reason has no history, no literature, not much religion if any, and hardly any knowledge of the arts of civilisation. Such possessions and acquirements as these are scarcely within the reach of people who have no homes: Next after the gypsies there is a considerable class of persons who are too restless to stay long in any place, and whose lives are spent in constant migrations from one place to another; who tarry nowhere long enough to get wanted. Next after the floating population comes that large class of persons who have a local residence but not a local habitation; who continue to live in the same community, but do not live in homes; who make their abode in such public residences as hotels or boarding-houses. Now, as respects these, it must be said that many of them are compelled to adopt this manner of life. Young men and women whose homes have been broken up by the death of their parents, or who have been called forth from the habitation of their childhood to seek education and livelihood in distant places, cannot, of course, have homes of their own.
1. The strongest justification of the home life, is in the fact that there are certain affections of the soul that can be developed in no other manner of life. The domestic virtues and graces are not easily described or catalogued, but they form an important part of the best human character. There are sentiments, sympathies, habitudes of thought, which are native to the home, and which are essential to the best growth and highest development of human beings. Domesticity gives to every beautiful character an added charm. No man is truly good who is not good at home; and the best men are always best on the side that touches home.
2. Public spirit is fed and fostered at the fireside. The man who has a home of his own is interested that the community in which he lives should be lacking in nothing that could help to make it desirable as a place of residence. He who makes himself a householder by that act gives a hostage to society for his good behaviour and his devotion to public interests. Patriotism, too, has its foundations laid upon the hearthstones of the land. The patriots love for his country is rooted and grounded in his love for his home. And for the nations heart-beats you must listen in the nations homes. When the great mass of the people are not only householders but free-holders--when they own the homes they live in--the sentiment of patriotism finds its intensest development.
3. Your home must be a place of comfort and repose. That, of course. You will take delight in contriving all its appointments so that the burdens of toil shall rest as lightly as possible upon those who have the ordering of it; you will find pleasure in furnishing and arranging it, so far as you can, in such manner that gloom and cheerlessness shall be excluded, and it shall seem to be a true haven of rest and good cheer to all upon whom its hospitable doors shall open.
4. Your home must be a school of culture. I do not mean that you will fill it with pedagogic instruments and appliances; but it will be so arranged as to educate by impression those who dwell within it. Probably few of us are fully aware how sensitive we are to the influence of external objects. A minister travelling in Vermont entered a farmhouse, and fell into conversation with a farmer and his wife, persons in middle age. He inquired for their children, and learned that they had four boys, and that they were all at sea, following the hard trade of the sailor. But how happened it, asked the minister, that your boys should take such a fancy? They never lived by the seashore. The good people could offer no explanation whatever. It was simply a notion, they said, and a strange one, they had always thought, but it was a very strong one, and they had found it impossible to dissuade the boys from their purpose. But, pretty soon, the minister was invited into the little room which served the family for parlour, and there, hanging over the mantelpiece, the only picture in the room, was a magnificent engraving of a ship under full sail. The parents said it had been hanging there ever since their boys were little children. Who could doubt that the daily sight of this beautiful picture had had much to do in inflaming the passions of the farmers boys for the seafaring life? This is hardly an exaggerated instance of the effects produced upon our lives by the objects that surround us.
5. Your home will also be a place of enjoyment. Innocent play will often be in order. If there are young folks in the house, they will more easily be kept at home by liberal provision in this direction than in any other way. The grown people should not only tolerate the childrens pastimes, they should participate in them for their own sakes, as well as for the childrens.
6. Finally, your home, when it is builded, will be, I trust, a sanctuary of religion. There will be an altar there on which, every day, the sacrifices of prayer and praise will be laid. The children of your household will remember, when they are grown up, that their first impressions of the Christian life, and their strongest impulses to enter upon it, were furnished them in their earliest years at home. (W. Gladden.)
The conduct of life
I.
The wisdom of regulated time.--In the days in which kings could command the labour of their people, sometimes without regard to their peoples convenience, the wisdom of Solomon was shown in this, that he did not press over-harshly upon the people under his command. He gave them labour to do, but tempered it with the opportunity of following their own avocations. When he wanted wood hewn down from Lebanon, he arranged that those who were to be the labourers in this behalf were to work in what we call relays or shifts; they were to spend one month in Lebanon doing that work which was needful for the temple of the Lord, but two months they were to spend at home. It is this division of work, time, and labour, which constitutes one of the suggestions of wisdom. Every man was brought face to face with two sides of lifes own affairs, which were constantly pressing upon him, and the larger affairs and interests of the nation. Every man was brought face to face with two aspects of life--the aspect of life in which he had to labour for the support of his own family, and the aspect of his life in which he had to be contributing his share towards the work, as it were, of God in the world. They were to recognise two things--the Divine side and the human side, the heavenly side and the home side of their careers, and therefore they were given that opportunity which contributed to the enlargement of their thoughts. You see, then, the principle which comes here in the conduct of life. What principle then shall I adopt? This, that whatever else my life shall be it shall not be wanting in the capacity of living on the slopes of Lebanon and facing the Divine thought and the Divine meaning of life, neither shall it be so much the life of an indolent recluse, that it cannot minister amidst the neighbours and the friends of my own old home.
II. The right synthesis of life. Is not this the combination.of exactly the two principles--the recognition of the great Divine, the aspiring aspect of life, the recognition also of its serious and solemn duties; the recognition of God, and the recognition also of self as a labourer in the midst of the world. A man who lives upon the slopes of Lebanon all the year round, and is acquainted with the cedars of Lebanon, and knows something of the sky, over his head, and the shifting scenes of the beauty of that sky, may be absolutely without any knowledge whatever about the big world and the home and the children that he has left there, and the man in the home. Why, what destroys our judgment, what makes us full of pride, but this, that we live so much in our own little affairs, that we arc not capable of taking a dispassionate view at all. This man, so eager in business, so devoted to it, measures an event entirely by the influence it will have upon his opportunity, industry, or vocation, as the man who merely measures the legislation which is proposed in the Houses of Parliament by its effect upon his own trade. This makes it impossible for him to judge dispassionately. In order to escape from the egotism which thrusts aside and perverts your judgment you should live somewhat in the Lebanon, that you may come back to the world, and judge somewhat impartially concerning the affairs and the propositions for the improvement of life.
III. How to grow character. Not only does all this improve and strengthen the powers and faculties of your minds, delivering you from one-sidedness, delivering you from a dreamy, unreal idea of life, and from that careworn egotism which distorts men from the larger outlook, but it also tends to strengthen character. Over and over again it has been said thought ripens in solitude, character in the busy world. So true it is. Like the artist who wishes to paint his picture truly, you must sometimes go to a distance from your easel to judge of it in its due proportion. Character loses its proportion from being continually in one atmosphere. So, to come down from your Lebanon into the busy world, and test your theories in life, is to find that your character grows by the strenuous necessity of exerting your judgment and exercising your will. Live amongst your fellow-men that you may exercise that, and that you may test judgment, live also upon the sunny heights where the sunlight of God falls, in order that you may have the warm affectionate, glowing interest in things that take away from you the meanness and selfishness in your lives.
IV. Life without reserves. The man who lives--and that is the great temptation in the present day--so much in the busy world that he becomes an eager and constant citizen, following his avocation with keenness, and also public affairs, if you will, with a certain amount of attention, but has no quiet garden, as it were, within his life, Is a man without what I call the reserves of life. As in military matters the strength of a position is guarded by reserves, so the strength of your influence will be in proportion to the possession of some reserve in your being, something which is yours and Gods and nobody elses. Like the difference between one man and another is the difference often between the fact that you feel as one speaks he is putting all his wares upon the counter immediately before you, but as another man speaks you know that he is like the prudent shopkeeper who has a large storehouse behind and plenty to bring forth. Also the power that the man is wielding when he is driving the nail into the wall, is not to be measured by the sharpness of the nail, not even the surface of the hammer, but the weight of the hammer which drives the nail home. And so it is that.men have been, thought to be strong and great in their influence. Emerson, in his essay on Character, calls attention to the fact that Lord Chatham and Mirabeau and Washington, when their achievements are examined, strike you as having left upon the record less reason for their reputation than their reputations seemed, as it were, to lead you to expect; they were bigger in their reputation than in their actual achievement. Is this to their discredit? Nay, nay. Washington lives, you will say, less upon the result of achievement than his great reputation would have led you to expect. But it was precisely because these men carried a weight behind them that they were able to achieve what they did. You are poising the hammer in your hand, and you say it has driven but a few inches home; yes, but what a weight of iron there was in the hammer, and how many inches it could have driven home! This is the possession of reserves. Men knew that there was force behind these men. So I would have it with you. Cultivate, therefore, this habit--the accumulation of the reserves of knowledge, the accumulation of reserves of will, the accumulation of reserves of noble and lofty thoughts, the accumulation of reserves of deep and magnanimous ambitions. Live somewhat on the side of Gods Lebanon, whatever else you do. Is this selfish that I should say thus prepare yourselves to be strong and worthy in the world? Nay, nay. Just as it is the highest hills that catch the sunshine first, and they are the pledges that by and by every valley shall be filled with sunshine, so is it true that there are men in a nation that are making these accumulations of sunny knowledge, they are the harbingers, the omens, that knowledge will be widely diffused. And you who have made these reserves, lived somewhat upon Lebanon and caught the diviner ideas, will be centres of influence for good, because, wherever you may be placed in the world, you will have reserves and accumulations which you can use in helping on and in forming and inspiring the minds and the lives of others. There is a reserve which you need more than all else--the reserve of the Divine help. You must live upon the Lebanon which means communion with God. Jesus Christ, your Master and mine, gave that counsel, that there should be a little Lebanon height of prayer in each mans life, when he could be away from the care and the fret and the fevered ambitious of life. (W. Boyd Carpenter.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v11 Arrangements Concerning Material
Arrangements Concerning Material
v. 11. And Solomon gave Hiram twenty thousand measures of wheat, about 260,000 bushels, for food to his household, and twenty measures of pure oil, a little more than 1,600 gallons, this oil being obtained, not by pressing out the fruit, but by bruising the berries and then permitting the juice to run out freely. Thus gave Solomon to Hiram year by year, that was the price agreed upon by them.
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v. 12. And the Lord gave Solomon wisdom, as He promised him, not only in concluding this contract in a satisfactory manner, but also in making wise and good provisions for every part of the immense undertaking. And there was peace between Hiram and Solomon; and they two made a league together, this alliance being to the advantage of the work undertaken by Solomon.
v. 13. And King Solomon raised a levy out of all Israel, he drafted a number of Israelites, members of the nation, for this work; and the levy was thirty thousand men.
v. 14. And he sent them to Lebanon, ten thousand a month by courses; a month they were in Lebanon, engaged in felling and transporting cedar-and cypress-trees, and two months at home, attending to the cultivation of their land; and Adoniram, the superintendent of public works, was over the levy.
v. 15. And Solomon had threescore and ten thousand that bare burdens, and fourscore thousand hewers in the mountains, men engaged in stone-cutting, these 150,000 servants being members of the Canaanitish, conquered races,
v. 16. beside the chief of Solomon’s officers, the foremen placed over the workmen, which were over the work, three thousand and three hundred, which ruled over the people that wrought in the work. In the total number of overseers 250 were Israelites, and 300 were foreigners, 2Ch 8:10.
v. 17. And the king commanded, and they brought great stones, costly stones, and hewed stones, immense, splendid stones, without a single flaw, to lay the foundation of the house, these being carefully shaped after being hewn out of the quarry.
v. 18. And Solomon’s builders and Hiram’s builders did hew them, and the stone-squarers, the Giblites, the inhabitants of a Phoenician town in the foothills of the Lebanon. So they prepared timber and stones to build the house, every piece receiving the proper treatment with reference to its place in the great building which was to be erected. The Church of Jesus Christ, the great Temple not made by hands, is an eternal house and kingdom. And all servants of Christ, all believers, have been called to assist in building this Temple, in extending the Church of God throughout all the world.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv9, 10, 13, 15, 17 General Information:
General Information:
King Hiram continues to answer Solomon.
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make them into rafts
"tie them together so they will float in groups"
them broken up there
This can be translated in active form. AT: "my workers untie the logs from each other" (See: Active or Passive)
You will do what I desire
"You can do what I want" or "You can pay me"
translationWords
household
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 On vv13, 16, 17 5:13-18 This passage describes Solomon’s work force and the…
5:13-18 This passage describes Solomon’s work force and the division of labor. Forced labor was a common practice in the ancient Near East (see study note on 4:6).
5:13 Aliens with permanent residency in Israel comprised the bulk of Solomon’s labor force. Native Israelites were apparently temporary supervisors for Solomon’s building projects (9:22-23; 11:28).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.