1 Kings 9:14
And Hiram had sent the king 120 talents of gold.
And Hiram
Hiram, the king of Tyre, is a significant figure in the narrative of Solomon's reign. Historically, Tyre was a powerful Phoenician city known for its skilled craftsmen and extensive trade networks. Hiram's relationship with Solomon is emblematic of the peaceful and prosperous alliances that characterized Solomon's reign. The name "Hiram" itself, derived from the Hebrew "חִירָם" (Chiram), can mean "my brother is exalted," reflecting the close and respectful relationship between the two kings.

had sent
The act of sending implies a gesture of goodwill and cooperation. In the ancient Near Eastern context, such exchanges were common among allied nations and were often used to solidify political alliances. This act of sending gold signifies not only a material transaction but also a deeper bond of friendship and mutual respect between Hiram and Solomon.

the king
Referring to King Solomon, this phrase underscores his status and the respect he commanded from neighboring rulers. Solomon, known for his wisdom and wealth, was a central figure in Israel's history, and his reign is often seen as a golden age for the nation. The title "king" here emphasizes the authority and influence Solomon wielded, which was recognized even by foreign rulers like Hiram.

120 talents of gold
A talent was a significant unit of weight in the ancient world, and 120 talents would have been an enormous amount of gold, reflecting immense wealth. This substantial gift from Hiram to Solomon highlights the prosperity of Solomon's kingdom and the economic strength of Tyre. Gold, often associated with divinity and kingship, symbolizes the divine favor and blessing upon Solomon's reign. Historically, such large quantities of gold would have been used for grand projects, such as the construction of the Temple in Jerusalem, which Solomon undertook with Hiram's assistance.

Persons / Places / Events
1. Hiram
The king of Tyre, a significant ally of King Solomon. Hiram was known for his skilled laborers and materials, which he provided for the building of Solomon's temple and palace.

2. King Solomon
The son of King David and Bathsheba, Solomon was the third king of Israel, renowned for his wisdom, wealth, and building projects, including the temple in Jerusalem.

3. 120 Talents of Gold
A substantial amount of gold sent by Hiram to Solomon, symbolizing the wealth and the strong alliance between Tyre and Israel. A talent was a unit of weight, and 120 talents would be approximately 4.5 tons of gold.

4. Tyre
An ancient Phoenician city known for its wealth and skilled craftsmen. It played a crucial role in the trade and economy of the region.

5. The Temple and Palace Construction
The context of this verse is the building projects undertaken by Solomon, including the temple in Jerusalem, which was a central place of worship for the Israelites.
Teaching Points
The Importance of Alliances
God can use relationships and alliances to fulfill His purposes. Just as Hiram's alliance with Solomon was crucial for the temple's construction, we should seek godly partnerships in our endeavors.

Stewardship of Resources
The exchange of gold signifies the importance of using resources wisely for God's glory. We are called to be good stewards of what God has entrusted to us.

The Temporary Nature of Earthly Wealth
While Solomon's wealth was immense, it serves as a reminder that earthly riches are temporary. Our focus should be on eternal treasures.

God's Provision
The provision of resources for the temple construction shows God's faithfulness in providing for His work. We can trust God to supply our needs as we pursue His will.

The Role of Generosity
Hiram's generous gift to Solomon reflects the biblical principle of generosity. We are encouraged to give freely and support the work of God.
Bible Study Questions
1. How does the alliance between Hiram and Solomon illustrate the importance of godly partnerships in our lives today?

2. In what ways can we be better stewards of the resources God has given us, as seen in the exchange of gold between Hiram and Solomon?

3. How can we balance the pursuit of material wealth with the call to store up treasures in heaven, as taught by Jesus in the New Testament?

4. What are some ways we can trust in God's provision for our needs, drawing from the example of the temple's construction?

5. How can we practice generosity in our daily lives, inspired by Hiram's gift to Solomon, and what impact might this have on our communities?
Connections to Other Scriptures
1 Kings 5
This chapter details the agreement between Solomon and Hiram for the supply of materials and labor for the temple, highlighting the cooperative relationship between the two kings.

2 Chronicles 2
Provides another account of Hiram's contributions to Solomon's building projects, emphasizing the importance of international alliances in achieving God's purposes.

Matthew 6:19-21
Jesus teaches about storing treasures in heaven rather than on earth, which can be contrasted with the material wealth exchanged between Hiram and Solomon.
The Reviewed CovenantJ. Waite
People
Amorites, Canaanites, David, Geber, Gibeon, Hiram, Hittites, Hivite, Hivites, Israelites, Jebusites, Ophir, Perizzites, Pharaoh, Solomon, Tamar
Places
Baalath, Beth-horon, Brook of Egypt, Cabul, Edom, Egypt, Eloth, Ezion-geber, Galilee, Gezer, Gibeon, Hazor, Jerusalem, Lebanon, Megiddo, Millo, Ophir, Red Sea, Tamar, Tyre
Topics
120, Hiram, Hundred, Sixscore, Talents, Twenty
Dictionary of Bible Themes
1 Kings 9:14

     5260   coinage

Library
Promises and Threatenings
'And it came to pass, when Solomon had finished the building of the house of the Lord, and the king's house, and all Solomon's desire which he was pleased to do. 2. That the Lord appeared to Solomon the second time, as He had appeared unto him at Gibeon. 3. And the Lord said unto him, I have heard thy prayer and thy supplication, that thou hast made before Me: I have hallowed this house, which thou hast built, to put My name there for ever; and Mine eyes and Mine heart shall be there perpetually,
Alexander Maclaren—Expositions of Holy Scripture

Gadara
There was a double Gadara. One at the shore of the Mediterranean sea: that was first called Gezer, 1 Kings 9:15. In Josephus, "Simon destroyed the city Gazara, and Joppe, and Jamnia."--And in the Book of the Maccabees, "And he fortified Joppe, which is on the sea, and Gazara, which is on the borders of Azotus." At length, according to the idiom of the Syrian dialect, Zain passed into Daleth; and instead of Gazara, it was called Gadara. Hence Strabo, after the mention of Jamnia, saith, "and there
John Lightfoot—From the Talmud and Hebraica

Whether Solicitude Belongs to Prudence?
Objection 1: It would seem that solicitude does not belong to prudence. For solicitude implies disquiet, wherefore Isidore says (Etym. x) that "a solicitous man is a restless man." Now motion belongs chiefly to the appetitive power: wherefore solicitude does also. But prudence is not in the appetitive power, but in the reason, as stated above [2746](A[1]). Therefore solicitude does not belong to prudence. Objection 2: Further, the certainty of truth seems opposed to solicitude, wherefore it is related
Saint Thomas Aquinas—Summa Theologica

Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge. Objection 2: Further, it is written (1 Cor. 14:3): "He that prophesieth, speaketh to men unto edification." Now speech
Saint Thomas Aquinas—Summa Theologica

Whether it is Lawful to Give and Receive Money for Spiritual Actions?
Objection 1: It seems that it is lawful to give and receive money for spiritual actions. The use of prophecy is a spiritual action. But something used to be given of old for the use of prophecy, as appears from 1 Kings 9:7,8, and 3 Kings 14:3. Therefore it would seem that it is lawful to give and receive money for a spiritual action. Objection 2: Further, prayer, preaching, divine praise, are most spiritual actions. Now money is given to holy persons in order to obtain the assistance of their prayers,
Saint Thomas Aquinas—Summa Theologica

The Seven Seas According to the Talmudists, and the Four Rivers Compassing the Land.
"Seven seas (say they) and four rivers compass the land of Israel. I. The Great Sea, or the Mediterranean. II. The sea of Tiberias. III. The sea of Sodom. IV. The lake of Samocho... The three first named among the seven are sufficiently known, and there is no doubt of the fourth:--only the three names of it are not to be passed by. IV. 1. The Sibbichaean. The word seems to be derived from a bush. 2. ... 3. ... V. Perhaps the sandy sea. Which fits very well to the lake of Sirbon, joining the commentary
John Lightfoot—From the Talmud and Hebraica

How to Split a Kingdom
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. 2. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt); 3. That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, 4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he
Alexander Maclaren—Expositions of Holy Scripture

The Greater Prophets.
1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the
E. P. Barrows—Companion to the Bible

Beginning at Jerusalem
The whole verse runs thus: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The words were spoken by Christ, after he rose from the dead, and they are here rehearsed after an historical manner, but do contain in them a formal commission, with a special clause therein. The commission is, as you see, for the preaching of the gospel, and is very distinctly inserted in the holy record by Matthew and Mark. "Go teach all nations,"
John Bunyan—Jerusalem Sinner Saved

The Coast of the Asphaltites, the Essenes. En-Gedi.
"On the western shore" (of the Asphaltites) "dwell the Essenes; whom persons, guilty of any crimes, fly from on every side. A nation it is that lives alone, and of all other nations in the whole world, most to be admired; they are without any woman; all lust banished, &c. Below these, was the town Engadda, the next to Jerusalem for fruitfulness, and groves of palm-trees, now another burying-place. From thence stands Massada, a castle in a rock, and this castle not far from the Asphaltites." Solinus,
John Lightfoot—From the Talmud and Hebraica

In Galilee at the Time of Our Lord
"If any one wishes to be rich, let him go north; if he wants to be wise, let him come south." Such was the saying, by which Rabbinical pride distinguished between the material wealth of Galilee and the supremacy in traditional lore claimed for the academies of Judaea proper. Alas, it was not long before Judaea lost even this doubtful distinction, and its colleges wandered northwards, ending at last by the Lake of Gennesaret, and in that very city of Tiberias which at one time had been reputed unclean!
Alfred Edersheim—Sketches of Jewish Social Life

The Jerusalem Sinner Saved;
OR, GOOD NEWS FOR THE VILEST OF MEN; BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD HAVE MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS. THE THIRD EDITION, IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM THAT FEAR THEY HAVE SINNED AGAINST THE HOLY GHOST. BY JOHN BUNYAN, OF BEDFORD. London: Printed for Elizabeth Smith, at the Hand and Bible, on London Bridge, 1691. ADVERTISEMENT BY THE EDITOR.
John Bunyan—The Works of John Bunyan Volumes 1-3

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply
Alfred Edersheim—Sketches of Jewish Social Life

A Holy Life the Beauty of Christianity: Or, an Exhortation to Christians to be Holy. By John Bunyan.
Holiness becometh thine house, O Lord, for ever.'--[Psalm 93:5] London, by B. W., for Benj. Alsop, at the Angel and Bible, in the Poultrey. 1684. THE EDITOR'S ADVERTISEMENT. This is the most searching treatise that has ever fallen under our notice. It is an invaluable guide to those sincere Christians, who, under a sense of the infinite importance of the salvation of an immortal soul, and of the deceitfulness of their hearts, sigh and cry, "O Lord of hosts, that judgest righteously, that triest
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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