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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Kings 5:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of the amicable correspondence between Solomon and Hiram. Tyre was a famous trading city, that lay close upon the sea, in the border of Israel; its inhabitants (as should seem) were none of the devoted nations, nor ever at enmity with Israel, and therefore David never offered to destroy them, but lived in friendship with them. It is here said of Hiram their king that he was ever a lover of David; and we have reason to think he was a worshipper of the true God, and had himself renounced, though he could not reform, the idolatry of his city. David's character will win the affections even of those that are without. Here is,
I.Hiram's embassy of compliment to Solomon, Kg1 5:1.
He sent, as is usual among princes, to condole with him on the death of David, and to renew his alliances with him upon his succession to the government. It is good keeping up friendship and communion with the families in which religion is uppermost.
II.Solomon's embassy of business to Hiram, sent, it is likely, by messengers of his own.
In wealth, honour, and power, Hiram was very much inferior to Solomon, yet Solomon had occasion to be beholden to him and begged his favour. Let us never look with disdain on those below us, because we know not how soon we may need them. Solomon, in his letter to Hiram, acquaints him,
1.With his design to build a temple to the honour of God. Some think that temples among the heathen took their first rise and copy from the tabernacle which Moses erected in the wilderness, and that there were none before that; however there were many houses built in honour of the false gods before this was built in honour of the God of Israel, so little is external splendour a mark of the true church. Solomon tells Hiram, who was himself no stranger to the affair,
(1.)That David's wars were an obstruction to him, that he could not build this temple, though he designed it, Kg1 5:3. They took up much of his time, and thoughts, and cares, were a constant expense to him and a constant employment of his subjects; so that he could not do it so well as it must be done, and therefore, it not being essential to religion, he must leave it to be done by his successor. See what need we have to pray that God will give peace in our time, because, in time or war, the building of the gospel temple commonly goes on slowly.
(2.)That peace gave him an opportunity to build it, and therefore he resolved to set about it immediately: God has given me rest both at home and abroad, and there is no adversary (Kg1 5:4), no Satan (so the word is), no instrument of Satan to oppose it, or to divert us from it. Satan does all he can to hinder temple work (Th1 2:18; Zac 3:1), but when he is bound (Rev 20:2) we should be busy. When there is no evil occurrent, then let us be vigorous and zealous in that which is good and get it forward. When the churches have rest let them be edified, Act 9:31. Days of peace and prosperity present us with a fair gale, which we must account for if we improve not. As God's providence excited Solomon to think of building the temple, by giving him wealth and leisure, so his promise encouraged him. God had told David that his son should build him a house, Kg1 5:5. He will take it as a pleasure to be thus employed, and will not lose the honour designed him by that promise. It may stir us up much to good undertakings to be assured of good success in them. Let God's promise quicken our endeavours.
2.With his desire that Hiram would assist him herein. Lebanon was the place whence timber must be had, a noble forest in the north of Canaan, particularly expressed in the grant of that land to Israel - all Lebanon, Jos 13:5. So that Solomon was proprietor of all its productions. The cedars of Lebanon are spoken of as, in a special manner, the planting of the Lord (Psa 109:16), being designed for Israel's use and particularly for temple service. But Solomon owned that though the trees were his the Israelites had not skill to hew timber like the Sidonians, who were Hiram's subjects. Canaan was a land of wheat and barley (Deu 8:8), which employed Israel in the affairs of husbandry, so that they were not at all versed in manufactures: in them the Sidonians excelled. Israel, in the things of God, are a wise and understanding people; and yet, in curious arts, inferior to their neighbours. True piety is a much more valuable gift of heaven than the highest degree of ingenuity. Better be an Israelite skilful in the law than a Sidonian skilful to hew timber. But, the case being thus, Solomon courts Hiram to send him workmen, and promises (Kg1 5:6) both to assist them (my servants shall be with thy servants, to work under them), and to pay them (unto thee will I give hire for thy servants); for the labourer, even in church-work, though it be indeed its own wages, is worthy of his hire, The evangelical prophet, foretelling the glory of the church in the days of the Messiah, seems to allude to this story, Isa. 60, where he prophesies,
(1.)That the sons of strangers (such were the Tyrians and Sidonians) shall build up the wall of the gospel temple, Kg1 5:10. Ministers were raised up among the Gentiles for the edifying of the body of Christ.
(2.)That the glory of Lebanon shall be brought to it to beautify it, Kg1 5:13. All external endowments and advantages shall be made serviceable to the interests of Christ's kingdom.
3.Hiram's reception of, and return to, this message.
(1.)He received it with great satisfaction to himself: He rejoiced greatly (Kg1 5:7) that Solomon trod in his father's steps, and carried on his designs, and was likely to be so great a blessing to his kingdom. In this Hiram's generous spirit rejoiced, and not merely in the prospect he had of making an advantage to himself by Solomon's employing him. What he had the pleasure of he gave God the praise of: Blessed be the Lord, who has given to David (who was himself a wise man) a wise son to rule over this great people. See here, [1.] With what pleasure Hiram speaks of Solomon's wisdom and the extent of his dominion. Let us learn not to envy others either those secular advantages or those endowments of the mind wherein they excel us. What a great comfort it is to those that wish well to the Israel of God to see religion and wisdom kept up in families from one generation to another, especially in great families and those that have great influence on others! where it is so, God must have the glory of it. If to godly parents be given a godly seed (Mal 2:15), it is a token for good, and a happy indication that the entail of the blessing shall not be cut off.
(2.)He answered it with great satisfaction to Solomon, granting him what he desired, and showing himself very forward to assist him in this great and good work to which he was laying his hand. We have here his articles of agreement with Solomon concerning this affair, in which we may observe Hiram's prudence.
[1.]He deliberated upon the proposal, before he returned an answer (Kg1 5:8): I have considered the things. It is common for those that make bargains rashly afterwards to wish them unmade again. The virtuous woman considers a field and then buys it, Pro 31:16. Those do not lose time who take time to consider.
[2.]He descended to particulars in the articles, that there might be no misunderstanding afterwards, to occasion a quarrel. Solomon had spoken of hewing the trees (Kg1 5:6), and Hiram agrees to what he desired concerning that (Kg1 5:8); but nothing had been said concerning carriage, and this matter therefore must be settled. Land-carriage would be very troublesome and chargeable; he therefore undertakes to bring all the timber down from Lebanon by sea, a coasting voyage. Conveyance by water is a great convenience to trade, for which God is to have praise, who taught man that discretion. Observe what a definite bargain Hiram made. Solomon must appoint the place where the timber shall be delivered, and thither Hiram will undertake to bring it and be responsible for its safety. As the Sidonians excelled the Israelites in timber-work, so they did in sailing; for Tyre and Sidon were situate at the entry of the sea (Eze 27:3): they therefore were fittest to take care of the water-carriage. Tractant fabrilia fabri - Every artist has his trade assigned. And,
[3.]If Hiram undertake for the work, and do all Solomon's desire concerning the timber (Kg1 5:8), he justly expects that Solomon shall undertake for the wages: "Thou shalt accomplish my desire in giving food for my household (Kg1 5:9), not only for the workmen, but for my own family." If Tyre supply Israel with craftsmen, Israel will supply Tyre with corn, Eze 27:17. Thus, by the wise disposal of Providence, one country has need of another and is benefited by another, that there may be mutual correspondence and dependence, to the glory of God our common parent.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
After this war one work remains for us,
O leaders, that which Solomon achieved,
The peaceful scion and the unarmed heir
Of a warlike realm, whose father’s weary hand
Was sullied by the ardent blood of kings.
The blood effaced, a temple is upraised
And golden altar, house sublime of Christ.
Jerusalem then by its temple crowned,
Received its God, now that the wandering ark
On the marble altar found repose.
In our camp let a sacred temple rise,
that God may in its sanctuary dwell.
What profits it to have repelled the hosts
Of earthborn vices, if the Son of man
From heaven descending, enter the body cleansed,
But unadorned and not a temple fair?
Thus far we have engaged in fierce conflict:
Now let white-vestured Peace perform its tasks,
And youth unarmed build up a sacred house.
After this war one work remains for us,
O leaders, that which Solomon achieved,
The peaceful scion and the unarmed heir
Of a warlike realm, whose father’s weary hand
Was sullied by the ardent blood of kings.
The blood effaced, a temple is upraised
And golden altar, house sublime of Christ.
Jerusalem then by its temple crowned,
Received its God, now that the wandering ark
On the marble altar found repose.
In our camp let a sacred temple rise,
that God may in its sanctuary dwell.
What profits it to have repelled the hosts
Of earthborn vices, if the Son of man
From heaven descending, enter the body cleansed,
But unadorned and not a temple fair?
Thus far we have engaged in fierce conflict
Now let white-vestured Peace perform its tasks,
And youth unarmed build up a sacred house. - "The Spiritual Combat 804-22"
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Summary
1 Kings 5:5 captures King Solomon's solemn declaration to Hiram, King of Tyre, of his intention to construct a permanent temple for the Lord in Jerusalem. This pivotal statement directly references and affirms the divine promise God made to Solomon's father, King David, that it would be David's son who would build this sacred house. The verse thus highlights the continuity of God's redemptive plan, the faithfulness of His covenant, and Solomon's obedient commitment to fulfilling a long-awaited prophetic mandate, setting the stage for one of the most significant building projects in Israelite history.
Context
Literary Context
This verse is situated early in the account of Solomon's reign, immediately following his consolidation of power and the establishment of peace with surrounding nations. Chapter 5 opens with Hiram, King of Tyre, sending envoys to Solomon, acknowledging his succession. Solomon's response in 1 Kings 5:2-5 serves as a formal communication to Hiram, explaining the historical and theological impetus behind his grand building project. It directly follows Solomon's acknowledgment of the peace God has granted him (1 Kings 5:4), which is presented as the necessary precondition for undertaking such a monumental task. The verse sets the theological foundation for the detailed descriptions of the Temple's construction that follow in subsequent chapters, framing the entire endeavor as a divinely ordained fulfillment of prophecy rather than merely a human ambition.
Historical & Cultural Context
Solomon's reign (c. 970-931 BC) marked a golden age for Israel, characterized by unprecedented peace, prosperity, and international influence, largely due to David's military successes and Solomon's diplomatic wisdom. The concept of building a "house" for a deity was common in the ancient Near East, where temples were considered the dwelling places of gods, often reflecting the grandeur and power of the king who commissioned them. However, for Israel, the Temple was unique: it was not merely a house for God, but a place where His "name" would dwell, signifying His presence and authority among His people. The alliance with Tyre, a maritime power renowned for its skilled craftsmen and access to valuable timber (cedar and cypress from Lebanon), was crucial for such an ambitious construction project, as Israel lacked the necessary expertise and resources. This verse underscores the unique historical window of peace and resources that enabled the Temple's construction, a stark contrast to David's reign, which was marked by warfare.
Key Themes
1 Kings 5:5 encapsulates several overarching themes central to the books of Kings and the broader Old Testament narrative. Firstly, it powerfully illustrates the fulfillment of divine prophecy, specifically God's promise to David concerning his dynastic succession and the building of the Temple (as detailed in God's covenant with David). This highlights God's faithfulness to His covenant promises across generations. Secondly, it emphasizes Solomon's obedience and dedication to God's will. His declaration, "I purpose to build an house unto the name of the LORD my God," signifies not merely a political project but a sacred duty undertaken in reverence. Thirdly, the verse underscores the theme of divine timing and the necessity of peace for God's work. The "rest on every side" (1 Kings 5:4) granted by the Lord is presented as the providential condition enabling the Temple's construction, suggesting that periods of tranquility can be divine opportunities for significant spiritual undertakings. Finally, the focus on building a house "unto the name of the LORD" points to the theme of God's presence and glory among His people, establishing a central place for worship and the manifestation of His covenant relationship with Israel.
Exposition and Analysis
Key Word Analysis
While commonly translated as "to say" or "to speak," in this context, ʼâmar carries the weight of a firm intention, a determined resolve, or a declaration of purpose. Solomon is not merely contemplating but actively stating his fixed will to undertake this monumental task. It implies a deliberate, conscious decision to fulfill a divine mandate, underscoring his commitment and sense of responsibility.
This Hebrew word is multi-layered. While it primarily refers to a physical dwelling or building, it can also denote a household, a family, or a dynasty. In 1 Kings 5:5, its primary meaning is clearly a physical structure—the Temple. However, the context of the Davidic covenant (2 Samuel 7), which promised David an enduring "house" (dynasty), subtly echoes here. Solomon is building a physical "house" for God, in fulfillment of a promise that also secured David's "house" (dynasty). This dual resonance enriches the meaning, connecting the physical structure to the enduring spiritual lineage.
In ancient Israelite thought, a "name" was far more than a mere label; it encapsulated the essence, character, reputation, authority, and very presence of the person or deity. To build a house "unto the name of the LORD" means dedicating it to God's character, for the manifestation of His glory, and as a place where His presence would be uniquely encountered and His authority acknowledged. It signifies that the Temple's purpose was not to contain God (who cannot be contained by any building, as Solomon himself acknowledges in 1 Kings 8:27), but to honor Him, to be a focal point for His people's worship, and a place where His covenant promises would be remembered and renewed.
Verse Breakdown
"And, behold, I purpose to build an house unto the name of the LORD my God,"
This opening clause presents Solomon's direct and emphatic declaration. "Behold" (הִנֵּה, hinneh) serves as an interjection drawing attention to the significance of what follows. Solomon asserts his personal resolve ("I purpose") to construct a sacred edifice. The phrase "unto the name of the LORD my God" is crucial, indicating that the Temple's purpose is not for human glory or political expediency, but for the honor, presence, and worship of Yahweh, Israel's covenant God. It establishes the theological foundation for the entire project.
"as the LORD spake unto David my father, saying,"
This segment explicitly links Solomon's current intention to a prior divine revelation. It grounds Solomon's actions in the continuity of God's plan and covenant promises, emphasizing that this is not a new idea but the fulfillment of an ancient, divinely initiated purpose. This reference validates Solomon's undertaking as a direct act of obedience to God's word spoken to his predecessor.
"Thy son, whom I will set upon thy throne in thy room, he shall build an house unto my name."
This final clause quotes the specific prophecy given to David, identifying Solomon as the divinely appointed builder. The phrase "whom I will set upon thy throne in thy room" highlights divine sovereignty in succession, confirming Solomon's legitimacy as king and the chosen agent for this task. The repetition of "he shall build an house unto my name" reinforces the central theme of the Temple's purpose: to glorify God and serve as a dwelling place for His presence among His people, fulfilling the very promise that established the Davidic dynasty.
Literary Devices
The primary literary device at play in 1 Kings 5:5 is Allusion or Intertextuality, as the verse directly references and quotes a prior divine promise made to David, found in God's covenant with David. This serves to establish the legitimacy and divine mandate of Solomon's undertaking, rooting it firmly within the broader narrative of God's covenant faithfulness. The Repetition of the phrase "build an house unto my name" (or similar phrasing) within the verse itself, first in Solomon's declaration and then in the quoted prophecy, emphasizes the singular and divinely ordained purpose of the Temple. Furthermore, the verse functions as a Statement of Fulfillment, marking the transition from prophecy to historical realization. Solomon's declaration is presented as a Royal Decree or formal pronouncement, underscoring the king's authority and commitment to a sacred task.
Theological and Thematic Connections
1 Kings 5:5 is a profound theological statement, affirming God's faithfulness to His covenant promises, particularly the Davidic Covenant. It demonstrates that God's plans transcend individual reigns, unfolding across generations through His chosen instruments. The building of the Temple, as promised, signifies God's desire for a permanent, central dwelling place among His people, a physical manifestation of His covenant presence. This act of building is not merely a human architectural feat but a response to divine initiative, establishing a focal point for Israel's worship and a symbol of God's enduring commitment to His nation. The verse underscores that true prosperity and peace (as mentioned in 1 Kings 5:4) are not ends in themselves, but conditions that enable the people of God to fulfill His purposes and honor His name.
Reflection and Application
Solomon's declaration in 1 Kings 5:5 offers a powerful model for believers today. Just as Solomon was entrusted with a divine mandate to build a physical house for God's name, we, as followers of Christ, are called to participate in building God's spiritual house. We are living stones, being built into a spiritual temple for God's dwelling by the Spirit (as described in 1 Peter 2:5). This verse reminds us that our purpose is not self-serving but God-glorifying. It encourages us to identify and embrace the unique callings and opportunities God places before us, understanding that our actions contribute to a larger, divine narrative that spans generations. We are to be faithful stewards of the peace and resources God provides, recognizing them as providential gifts enabling us to advance His kingdom. Ultimately, 1 Kings 5:5 challenges us to live with a clear purpose: to honor God's name, fulfill His promises, and manifest His presence in our lives and communities.
Questions for Reflection
FAQ
What is the significance of building a "house unto the name of the LORD"?
Building a "house unto the name of the LORD" signifies more than just constructing a physical building for God to inhabit. In ancient Israelite thought, the "name" of God represented His very essence, character, authority, and presence. Therefore, building unto His name meant dedicating the structure entirely to His glory, worship, and the manifestation of His presence among His people. It was to be a place where His covenant relationship with Israel was uniquely honored and experienced, a focal point for national worship and a symbol of His dwelling in their midst, even though the heavens themselves cannot contain Him (as Solomon himself acknowledges in 1 Kings 8:27).
Christ-Centered Fulfillment
1 Kings 5:5, with its focus on the building of a "house unto the name of the LORD" by David's son, finds its ultimate and most profound fulfillment in Jesus Christ, the greater Son of David. While Solomon built a physical temple that would eventually be destroyed, Jesus declared, "Destroy this temple, and in three days I will raise it up". The Apostle John clarifies that Jesus "was speaking about the temple of his body", establishing Christ Himself as the true and ultimate Temple—the dwelling place of God among humanity. Through His atoning sacrifice and resurrection, Jesus inaugurated a new spiritual temple, the Church, composed of believers, where God's Spirit now dwells (as described in Ephesians 2:19-22). Thus, the promise to David that his son would build a house for God's name is perfectly fulfilled in Christ, who not only is the Temple but also builds His Church, a spiritual house where God's name is truly honored and His presence is eternally manifest, culminating in the new heavens and new earth where God will dwell with His people forever.