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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
One surviving comment on this verse from the historical church.
For the servants of Hiram who cut down cedars from Lebanon for Solomon are the teachers chosen from among the Gentiles whose task is to fell those who enjoy the goods and glory of this world by correcting their pride and arrogance and convert their ambition into obedience to their Redeemer. Now with these servants were also the servants of Solomon, and together they set about the work referred to because the first teachers from among the Gentiles needed the apostles, who had received training by being instructed in the word of faith, lest, were they to begin to teach without masters, they might turn out to be teachers of error. For the reason why Solomon wanted the servants of Hiram to hew timber from Lebanon for him was that they were more experienced than his own servants in felling, but the reason why he also wanted his own servants to be there with them was that they might show the lumbermen what length the planks ought to be. What this symbolizes is plain, namely, that the apostles had a surer knowledge of how to preach to others the word of the gospel that they were privileged to hear from the Lord, but the Gentiles, converted from error and brought into conformity with the truth of the gospel, had a better knowledge of the actual errors of the Gentiles, and the surer their knowledge the more skillfully they learned to counteract and refute them. Paul indeed had a better knowledge of the mystery of the gospel, which he had learned through revelation, but Dionysus was better able to refute the false teachings of Athens, whose syllogisms as well as errors and all of whose arguments he knew since a boy. With this explanation the statement that follows is fully in keeping: “For you know that there is not a man among my people who has the skill to hew wood like the Sidonians.” For when the Lord was bodily present teaching, there was not one among the Jewish people who knew so well how to refute the errors of the Gentiles as the actual Gentile converts to the faith and those of the Gentiles who had become Christians. For the Sidonians and Tyrians are rightly taken as a type of the Gentiles because they were Gentile peoples.
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Summary
1 Kings 5:6 records King Solomon's strategic request to King Hiram of Tyre for specialized assistance in procuring and processing vast quantities of cedar timber from Lebanon. Recognizing that Israel lacked the unique expertise of the Sidonians in large-scale logging and fine carpentry, Solomon humbly sought Hiram's skilled laborers, offering fair compensation and proposing a collaborative effort between their servants. This pivotal moment underscores Solomon's God-given wisdom, his diligent preparation for the construction of the Lord's Temple, and the necessity of international cooperation in fulfilling God's grand purposes.
Context
Literary Context
This verse is situated within the broader narrative of Solomon's preparations for building the Temple, a monumental task inherited from his father, King David, who was forbidden from building it himself, though he received the divine promise of a lasting dynasty and a son who would build God's house (2 Samuel 7:12-13). The chapter opens with King Hiram of Tyre, a long-time ally of David, sending envoys to Solomon upon hearing of his anointing (1 Kings 5:1). Solomon seizes this diplomatic opportunity, leveraging the established relationship to secure the specialized resources essential for the construction project. This verse directly follows Solomon's affirmation of his intention to build the Temple, as commanded by the Lord to David, and precedes the detailed logistical arrangements and the commencement of the work, including the levy of forced labor from all Israel (1 Kings 5:7-18).
Historical & Cultural Context
The setting is the early 10th century BCE, a period of relative peace and prosperity under Solomon's reign, marking the zenith of Israel's united monarchy. The kingdom of Israel, while agriculturally rich, was not renowned for its timber industry or specialized craftsmanship in large-scale construction. In stark contrast, the Phoenician city-states of Tyre and Sidon, located to Israel's north along the Mediterranean coast, were master maritime traders, shipbuilders, and highly skilled artisans, particularly in working with the magnificent cedar forests of Lebanon. Lebanese cedar was a prized commodity throughout the ancient Near East, valued for its durability, beauty, and aromatic qualities, making it ideal for prestigious building projects. The phrase "Sidonians" here is often used as a broader term for Phoenicians, highlighting their preeminence in this specific craft. The relationship between Solomon and Hiram reflects a common practice of ancient Near Eastern diplomacy, where alliances were cemented through trade agreements, exchange of resources, and shared labor for major state projects, often involving royal gifts and tributes.
Key Themes
This verse contributes significantly to several overarching themes in 1 Kings and the broader biblical narrative. It highlights Divine Wisdom in Practical Application, as Solomon's God-given wisdom, which he requested and received from the Lord (1 Kings 3:9-12), is demonstrated not just in judicial decisions but in strategic planning and humble recognition of external expertise. It underscores the theme of International Cooperation for God's Purposes, showing how God can use nations outside Israel to contribute to His work, even the building of His dwelling place. The explicit acknowledgment of the Sidonians' superior skill emphasizes the theme of Valuing Specialized Expertise and the humility required to seek help where one's own resources are insufficient. Finally, it speaks to Diligence and Resourcefulness in Sacred Tasks, as Solomon spares no effort or expense in ensuring the Temple is built with the finest materials and craftsmanship, reflecting the reverence due to God's house, a theme that continues throughout the detailed descriptions of the Temple's construction in 1 Kings 6 and 1 Kings 7.
Exposition and Analysis
Key Word Analysis
This verb, H3772 כרת (kârath), means "to cut (off, down or asunder)." In this context, it specifically refers to the act of felling trees, particularly the large and majestic cedars of Lebanon. It implies not just a simple cutting but a skilled process of timber extraction, often involving specialized tools and techniques to ensure the quality and usability of the wood for construction. The choice of this word emphasizes the labor-intensive and expert nature of the task Solomon is requesting, highlighting the Phoenicians' mastery of this precise skill.
The KJV phrase "can skill to hew timber" translates the Hebrew H3045 ידע (yâdaʻ), which means "to know" or "to ascertain by seeing." In this context, it carries the connotation of "to have practical knowledge," "to be experienced," or "to be proficient in a craft." It signifies a deep, practical understanding and mastery of the art of timber-hewing, distinguishing mere laborers from expert craftsmen. Solomon's statement is a direct acknowledgment of the Sidonians' unparalleled proficiency, a knowledge gained through extensive experience and specialized training.
The H6722 צִידֹנִי (Tsîydônîy) refers to an inhabitant of Tsidon, one of the principal Phoenician city-states. Historically, the Phoenicians were renowned throughout the ancient world for their seafaring, trade, and exceptional craftsmanship, especially in working with wood, metals, and textiles. Their geographical proximity to the cedar forests of Lebanon gave them unique expertise in felling, transporting, and preparing these massive trees for construction. Solomon's specific mention of "Sidonians" underscores their established reputation as the premier timber experts of the region, a testament to their specialized industry.
Verse Breakdown
"Now therefore command thou that they hew me cedar trees out of Lebanon;"
Solomon initiates the request with a diplomatic command, acknowledging Hiram's authority over his people. The specific request is for "cedar trees," highlighting the desired material, known for its durability, beauty, and fragrance, making it ideal for the Temple. The source, "Lebanon," points to the famous cedar forests, a natural resource under Phoenician control. This clause establishes the primary objective: securing high-quality timber for the sacred project.
"and my servants shall be with thy servants:"
This phrase proposes a collaborative labor arrangement. Solomon's servants would work alongside Hiram's, likely to assist in the less specialized tasks, learn from the Sidonian experts, and perhaps oversee the quality and quantity of the timber for Israel's specific needs. It signifies a partnership rather than a mere transactional purchase, fostering goodwill, shared effort, and potentially a transfer of knowledge.
"and unto thee will I give hire for thy servants according to all that thou shalt appoint:"
Solomon assures Hiram of fair and generous compensation. The phrase "according to all that thou shalt appoint" grants Hiram the prerogative to set the terms of payment, demonstrating Solomon's trust and willingness to pay whatever is deemed appropriate for such valuable and specialized labor. This commitment to fair compensation underlines the importance Solomon placed on the project and the value he ascribed to Hiram's indispensable assistance.
"for thou knowest that [there is] not among us any that can skill to hew timber like unto the Sidonians."
This concluding clause provides the rationale for the entire request. It is a humble and diplomatic admission of Israel's lack of specialized expertise in large-scale timber-hewing. Solomon appeals to Hiram's own knowledge, flattering him by acknowledging the unparalleled skill of his people, the Sidonians. This statement not only justifies the request but also highlights Solomon's practical wisdom in recognizing his kingdom's limitations and seeking external excellence for a divine purpose.
Literary Devices
The verse primarily employs Direct Speech, presenting Solomon's words verbatim, which lends immediacy and authenticity to the diplomatic exchange between the two kings. The language used is characteristic of Diplomacy and Negotiation between ancient Near Eastern monarchs, featuring respectful address, clear requests, and assurances of compensation. There is an implicit Contrast drawn between the capabilities of Israelite laborers and the specialized expertise of the Sidonians, with Solomon humbly acknowledging Israel's deficiency in this specific craft. This acknowledgment also demonstrates Humility on Solomon's part, a wise leader willing to admit limitations for the greater good of a divinely mandated project. Furthermore, the verse serves as a subtle Foreshadowing of the immense scale and complexity of the Temple construction project, indicating that it will require resources and skills beyond Israel's immediate capacity.
Theological and Thematic Connections
This verse, while seemingly a simple logistical request, is rich with theological implications. It demonstrates how God's wisdom, granted to Solomon, manifested not only in judicial decisions but also in practical leadership and strategic foresight. Solomon's willingness to acknowledge Israel's limitations and seek external expertise, even from a foreign nation, reflects a humble and pragmatic approach to fulfilling a divinely mandated task. It illustrates that God's provision often comes through human means, including the specialized skills of others, even those outside the covenant community. The meticulous planning and pursuit of excellence in materials and labor for the Temple underscore the sacredness of the undertaking and the reverence due to God's dwelling place. This collaboration also hints at a broader vision of God's redemptive plan, where diverse peoples contribute to His glory, foreshadowing the inclusion of Gentiles in God's ultimate spiritual house.
Reflection and Application
Solomon's request in 1 Kings 5:6 offers profound lessons for believers today. It calls us to cultivate a spirit of humility, recognizing that while God has gifted each of us uniquely, we are not self-sufficient. There are areas where others possess superior skills, knowledge, or resources, and wisdom dictates that we seek out and value such expertise, especially when engaged in God's work. This verse encourages us to embrace collaboration, understanding that the greatest achievements for God's kingdom often require diverse talents working in concert, transcending individual or even national boundaries. It challenges us to pursue excellence in all our endeavors, particularly those dedicated to the Lord, reminding us that diligent planning, strategic partnerships, and the use of the best available resources honor God. Ultimately, it teaches us that true strength lies not in self-reliance, but in acknowledging our limitations and strategically leveraging the gifts God has distributed across His creation, all for His glory and the advancement of His purposes.
Questions for Reflection
FAQ
Why were the Sidonians specifically mentioned as superior timber hewers?
The Sidonians, along with the Tyrians, were part of the broader Phoenician civilization, which was renowned throughout the ancient world for its advanced maritime and timber industries. Their geographical proximity to the vast cedar forests of Lebanon gave them unparalleled experience and expertise in felling, transporting, and processing these massive trees. Unlike Israel, which was primarily an agricultural society, Phoenicia's economy was built on trade and craftsmanship, necessitating highly specialized skills in areas like logging, shipbuilding, and fine carpentry. Therefore, Solomon's acknowledgment of their superior skill was a factual recognition of their established reputation and practical mastery in this specific craft.
Did Solomon's request imply that the Israelites were unskilled laborers in general?
No, Solomon's statement does not imply that the Israelites were generally unskilled. Israel had its own craftsmen, as evidenced by the construction of the Tabernacle centuries earlier, for which God divinely gifted individuals like Bezalel with various skills (Exodus 31:1-5). However, the specific expertise required for large-scale felling of massive cedar trees, transporting them over difficult terrain, and preparing them for a monumental architectural project like the Temple was highly specialized. This was not a common skill set within an agrarian society like Israel. Solomon's request highlights a specific deficiency in a niche area of expertise, not a general lack of skill among his people. It was a pragmatic decision to secure the best possible labor for a sacred and complex undertaking that required the highest level of craftsmanship.
Christ-Centered Fulfillment
The narrative of Solomon building the physical Temple, relying on foreign expertise and precious materials, finds its ultimate fulfillment in Jesus Christ, who is the true Temple and the ultimate builder of God's spiritual house. Just as Solomon sought the finest cedars from Lebanon, so too does God, through Christ, gather "living stones"—believers from every tribe and nation—to be built into a spiritual dwelling place for His presence (1 Peter 2:5). Solomon's humble acknowledgment of the Sidonians' superior skill foreshadows Christ's own profound humility, who, though divine, "made himself of no reputation, and took upon him the form of a servant" (Philippians 2:7). The "hire" Solomon promised for the Sidonian laborers points to the immeasurable cost of our redemption, for we "were not redeemed with corruptible things, as silver and gold... but with the precious blood of Christ, as of a lamb without blemish and without spot" (1 Peter 1:18-19). Moreover, the wisdom Solomon displayed in strategic planning and valuing diverse gifts finds its perfect embodiment in Christ, in whom "are hid all the treasures of wisdom and knowledge" (Colossians 2:3). The physical Temple, built with human hands and foreign aid, was a shadow of the spiritual reality of God dwelling among His people through Christ, the cornerstone, uniting Jew and Gentile into one holy temple in the Lord (Ephesians 2:20-22).