Then Huram the king of Tyre answered in writing, which he sent to Solomon, Because the LORD has loved his people, he has made you king over them.
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EXPOSITORY (ENGLISH BIBLE)1Kings 5:7-9.)
(11) Answered in writing.—Said in a letter. This seems to imply that Solomon’s message had been orally delivered.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.
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.
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 1Ki 5:7).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)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. Exodus 18:11; Deuteronomy 10:17.
No one is able (כּוח עצר as in 1 Chronicles 29:14) to build a house in which this God could dwell, for the heaven of heavens cannot contain Him. These words are a reminiscence of Solomon's prayer (1 Kings 8:27; 2 Chronicles 6:18). How should I((Solomon) be able to build Him a house, scil. that He should dwell therein? In connection with this, there then comes the thought: and that is not my purpose, but only to offer incense before Him will I build a temple. הקטיר is used as pars pro toto, to designate the whole worship of the Lord. After this declaration of the purpose, there follows in Deuteronomy 10:6 the request that he would send him for this end a skilful chief workman, and the necessary material, viz., costly woods. The chief workman was to be a man wise to work in gold, silver, etc. According to 2 Chronicles 4:11-16 and 1 Kings 7:13., he prepared the brazen and metal work, and the vessels of the temple; here, on the contrary, and in 2 Chronicles 2:13 also, he is described as a man who was skilful also in purple weaving, and in stone and wood work, to denote that he was an artificer who could take charge of all the artistic work connected with the building of the temple. To indicate this, all the costly materials which were to be employed for the temple and its vessels are enumerated. ארגּון, the later form of ארגּמן, deep-red purple, see on Exodus 25:4. כּרמיל, occurring only here, 2 Chronicles 2:6, 2 Chronicles 2:13, and in 2 Chronicles 3:14, in the signification of the Heb. שׁני תּולעת, crimson or scarlet purple, see on Exodus 25:4. It is not originally a Hebrew word, but is probably derived from the Old-Persian, and has been imported, along with the thing itself, from Persia by the Hebrews. תּכלת, deep-blue purple, hyacinth purple, see on Exodus 25:4. פּתּוּהים פּתּח, to make engraved work, and Exodus 28:9, Exodus 28:11, Exodus 28:36, and Exodus 39:6, of engraving precious stones, but used here, as כּל־פּתּוּח, 2 Chronicles 2:13, shows, in the general signification of engraved work in metal or carved work in wood; cf. 1 Kings 6:29. עם־החכמים depends upon לעשׂות: to work in gold ..., together with the wise (skilful) men which are with me in Judah. הכין אשׁר, quos comparavit, cf. 1 Chronicles 28:21; 1 Chronicles 22:15.
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