2 Chronicles 2:11
Then Huram the king of Tyre answered in writing, which he sent to Solomon, Because the LORD hath loved his people, he hath made thee king over them.
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EXPOSITORY (ENGLISH BIBLE)
(11-15) Huram’s reply. (Comp. 1Kings 5:7-9.)

(11) Answered in writing.Said in a letter. This seems to imply that Solomon’s message had been orally delivered.

Because the Lord hath loved his people.—So 2Chronicles 9:8; 1Kings 10:9. In the parallel passage Hurain blesses Jehovah, on hearing Solomon’s message, apparently before writing his reply.

2 Chronicles 2:11. Huram answered, Because the Lord loved his people, &c. — Thus he congratulates the happiness of Israel in having such a king as Solomon was. And certainly a wise and good government is a great blessing to a people, and may well be accounted a singular token of God’s favour. He does not say, Because he loved thee he made thee king, (though that also was true,) but because he loved his people. Princes must look upon themselves as preferred for the public good, not for their own personal satisfaction, and should rule so as to evidence they were given to their people in love, not in anger.

2:1-18 Solomon's message to Huram respecting the temple, His treaty with Huram. - Solomon informs Huram of the particular services to be performed in the temple. The mysteries of the true religion, unlike those of the Gentile superstitions, sought not concealment. Solomon endeavoured to possess Huram with great and high thoughts of the God of Israel. We should not be afraid or ashamed to embrace every opportunity to speak of God, and to impress others with a deep sense of the importance of his favour and service. Now that the people of Israel kept close to the law and worship of God, the neighbouring nations were willing to be taught by them in the true religion, as the Israelites had been willing in the days of their apostacy, to be infected with the idolatries and superstitions of their neighbours. A wise and pious king is an evidence of the Lord's special love for his people. How great then was God's love to his believing people, in giving his only-begotten Son to be their Prince and their Saviour.Josephus and others professed to give Greek versions of the correspondence, which (they said) had taken place between Hiram and Solomon. No value attaches to those letters, which are evidently forgeries.

Because the Lord hath loved his people - Compare the marginal references. The neighboring sovereigns, in their communications with the Jewish monarchs, seem to have adopted the Jewish name for the Supreme Being (Yahweh), either identifying Him (as did Hiram) with their own chief god or (sometimes) meaning merely to acknowledge Him as the special God of the Jewish nation and country.

2Ch 2:11-18. Huram's Kind Answer.

11. Because the Lord hath loved his people, &c.—This pious language creates a presumption that Huram might have attained some knowledge of the true religion from his long familiar intercourse with David. But the presumption, however pleasing, may be delusive (see on [410]1Ki 5:7).

No text from Poole on this verse.

Then Huram the king of Tyre answered in writing, which he sent to Solomon,.... In which letter he told him he had considered the contents of his, and would grant him all that he desired, see 1 Kings 5:8.

because the Lord hath loved his people; he hath made thee king over them; which are much the same words the queen of Sheba said to Solomon; see Gill on 1 Kings 10:9.

Then Huram the king of Tyre answered in writing, which he sent to Solomon, Because the LORD hath loved his people, he hath made thee king over them.
EXEGETICAL (ORIGINAL LANGUAGES)
11–16 [10–15, Heb.] (= 1 Kings 5:7-9). Huram’s Answer to Solomon

11. hath loved] R.V. loveth. Cp. 2 Chronicles 9:8.

Verse 11. - Huram... answered in writing. It is impossible to argue with any but superficial plausibility that Solomon had not used writing. In the parallel of Kings an identical expression is used for the communications of both: "Solomon sent to Hiram" (ver. 2), and "Hiram sent to Solomon" (ver. 8). The productions of the forms of this correspondence by Josephus ('Ant. Jud.,' 8:2)and Eupolemus ('Ap. Praep. Evang.,' 9:33) are, of course, merely mythical. Because the Lord hath loved his people. This beautiful expression has parallels, not only in such passages as 2 Chronicles 9:8; 1 Kings 10:9; but in such as Deuteronomy 7:13; Deuteronomy 10:15; Psalm 47:4; Psalm 115:12; Jeremiah 31:3; Hosea 11:1, 4. These were all precursors of the fuller assertion and kinder demonstration of God's love repeated so often and in such tender connections in the Epistles of the New Testament. This verse and the following are also testimony to the indirect influences on surrounding nations of the knowledge of the one true Creator-God and Ruler-God, that was domiciled by special revelation and oracle (Romans 3:2) with Israel. Where nations near were bitter foes, they often feared Israel's God, whereas now they were friends they could summon to their lips the highest of the outbursts of praise, not to say of adoration. The very noteworthy sympathy of Hiram with Israel may have owed something to his personal predilection for David (1 Kings 5:1). And this again is convincing testimony to the worth and usefulness of individual character which here influenced the destiny of two whole nations. 2 Chronicles 2:11The answer of King Hiram; cf. 1 Kings 5:7-11. - Hiram answered בּכתב, in a writing, a letter, which he sent to Solomon. In 1 Kings 5:7 Hiram first expresses his joy at Solomon's request, because it was of importance to him to be on a friendly footing with the king of Israel. In the Chronicle his writing begins with the congratulation: because Jahve loveth His people, hath He made thee king over them. Cf. for the expression, 2 Chronicles 9:8 and 1 Kings 10:9. He then, according to both narratives, praises God that He has given David so wise a son. ויּאמר, 2 Chronicles 2:12, means: then he said further. The praise of God is heightened in the Chronicle by Hiram's entering into Solomon's religious ideas, calling Jahve the Creator of heaven and earth. Then, further, חכם בּן is strengthened by וּבינה שׂכל יודע, having understanding and discernment; and this predicate is specially referred to Solomon's resolve to build a temple to the Lord. Then in 2 Chronicles 2:13. he promises to send Solomon the artificer Huram-Abi. On the title אבי, my father, i.e., minister, counsellor, and the descent of this man, cf. the commentary on 1 Kings 7:13-14. In 2 Chronicles 2:14 of the Chronicle his artistic skill is described in terms coinciding with Solomon's wish in 2 Chronicles 2:6, only heightened by small additions. To the metals as materials in which he could work, there are added stone and wood work, and to the woven fabrics בּוּץ (byssus), the later word for שׁשׁ; and finally, to exhaust the whole, he is said to be able כּל־מח ולחשׁב, to devise all manner of devices which shall be put to him, as in Exodus 31:4, he being thus raised to the level of Bezaleel, the chief artificer of the tabernacle. עם־חכמיך is dependent upon לעשׂות, as in 2 Chronicles 2:6. The promise to send cedars and cypresses is for the sake of brevity here omitted, and only indirectly indicated in 2 Chronicles 2:16. In 2 Chronicles 2:15, however, it is mentioned that Hiram accepted the promised supply of grain, wine, and oil for the labourers; and 2 Chronicles 2:16 closes with the promise to fell the wood required in Lebanon, and to cause it to be sent in floats to Joppa (Jaffa), whence Solomon could take it up to Jerusalem. The word צרך, "need," is a ἅπαξ λεγ. in the Old Testament, but is very common in Aramaic writings. רפסדות, "floats," too, occurs only here instead of דּבבות, 1 Kings 5:9, and its etymology is unknown. If we compare 1 Kings 5:13-16 with the parallel account in 1 Kings 5:8-11, we find that, besides Hiram's somewhat verbose promise to fell the desired quantity of cedars and cypresses on Lebanon, and to send them in floats by sea to the place appointed by Solomon, the latter contains a request from Hiram that Solomon would give him לחם, maintenance for his house, and a concluding remark that Hiram sent Solomon cedar wood, while Solomon gave Hiram, year by year, 20,000 kor of wheat as food for his house, i.e., the royal household, and twenty kor beaten oil, that is, of the finest oil. In the book of Kings, therefore, the promised wages of grain, wine, and oil, which were sent to the Tyrian woodcutters, is passed over, and only the quantity of wheat and finest oil which Solomon gave to the Tyrian king for his household, year by year, in return for the timber sent, is mentioned. In the Chronicle, on the contrary, only the wages or payment to the woodcutters is mentioned, and the return made for the building timber is not spoken of; but there is no reason for bringing these two passages, which treat of different things, into harmony by alterations of the text. For further discussion of this and of the measures, see on 1 Kings 5:11.
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