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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 2 Chronicles 2:1–10. His three-level outline is real structure in the source text, so it is rendered as structure.
Solomon's wisdom was given him, not merely for speculation, to entertain himself (though it is indeed a princely entertainment), nor merely for conversation, to entertain his friends, but for action; and therefore to action he immediately applies himself. Observe,
I.His resolution within himself concerning his business (Ch2 2:1):
He determined to build, in the first place, a house for the name of the Lord. It is fit that he who is the first should be served - first a temple and then a palace, a house not so much for himself, or his own convenience and magnitude, as for the kingdom, for the honour of it among its neighbours and for the decent reception of the people whenever they had occasion to apply to their prince; so that in both he aimed at the public good. Those are the wisest men that lay out themselves most for the honour of the name of the Lord and the welfare of communities. We are not born for ourselves, but for God and our country.
II.His embassy to Huram, king of Tyre, to engage his assistance in the prosecution of his designs.
The purport of his errand to him is much the same here as we had it Kg1 5:2, etc., only here it is more largely set forth.
1.The reasons why he makes this application to Huram are here more fully represented, for information to Huram as well as for inducement.
(1.)He pleads his father's interest in Huram, and the kindness he had received from him (Ch2 2:3): As thou didst deal with David, so deal with me. As we must show kindness to, so we may expect kindness from, our fathers' friends, and with them should cultivate a correspondence.
(2.)He represents his design in building the temple: he intended it for a place of religious worship (Ch2 2:4), that all the offerings which God had appointed for the honour of his name might be offered up there. The house was built that it might be dedicated to God and used in his service. This we should aim at in all our business, that our havings and doings may be all to the glory of God. He mentions various particular services that were there to be performed, for the instruction of Huram. The mysteries of the true religion, unlike those of the Gentile superstition, coveted not concealment.
(3.)He endeavors to inspire Huram with very great and high thoughts of the God of Israel, by expressing the mighty veneration he had for his holy name: Great is our God above all gods, above all idols, above all princes. Idols are nothing, princes are little, and both under the control of the God of Israel; and therefore, [1.] "The house must be great; not in proportion to the greatness of that God to whom it is to be dedicated (for between finite and infinite there can be no proportion), but in some proportion to the great value and esteem we have for this God." [2.] "Yet, be it ever so great, it cannot be a habitation for the great God. Let not Huram think that the God of Israel, like the gods of the nations, dwells in temples made with hands, Act 17:24. No, the heaven of heavens cannot contain him. It is intended only for the convenience of his priests and worshippers, that they may have a fit place wherein to burn sacrifice before him." [3.] He looked upon himself, though a mighty prince, as unworthy the honour of being employed in this great work: Who am I that I should build him a house? It becomes us to go about every work for God with a due sense of our utter insufficiency for it and our incapacity to do any thing adequate to the divine perfections. It is part of the wisdom wherein we ought to walk towards those that are without carefully to guard against all misapprehension which any thing we say or do may occasion concerning God; so Solomon does here in his treaty with Huram.
2.The requests he makes to him are more particularly set down here. (1.) He desired Huram would furnish him with a good hand to work (Ch2 2:7): Send me a man. He had cunning men with him in Jerusalem and Judah, whom David provided, Ch1 22:15. Let them not think but that Jews had some among them that were artists. But "send me a man to direct them. There are ingenious men in Jerusalem, but not such engravers as are in Tyre; and therefore, since temple-work must be the best in its kind, let me have the best workmen that can be got." (2.) With good materials to work on (Ch2 2:8), cedar and other timber in abundance (Ch2 2:8, Ch2 2:9); for the house must be wonderfully great, that is, very stately and magnificent, no cost must be spared, nor any contrivance wanting in it.
3.Here is Solomon's engagement to maintain the workmen (Ch2 2:10), to give them so much wheat and barley, so much wine and oil. He did not feed his workmen with bread and water, but with plenty, and every thing of the best. Those that employ labourers ought to take care they be not only well paid, but well provided for with sufficient of that which is wholesome and fit for them. Let the rich masters do for their poor workmen as they would be done by if the tables were turned.
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Summary
King Solomon, addressing King Hiram of Tyre, articulates the profound theological impetus behind the immense scale of the Temple he intends to build in Jerusalem. This declaration underscores that the grandeur of the physical structure is not for human aggrandizement but is a direct and necessary reflection of the unparalleled majesty, infinite power, and absolute supremacy of Yahweh, the God of Israel, who stands uniquely above all other deities worshipped in the ancient world.
Context
Literary Context
This verse is strategically placed within Solomon's early reign, specifically during his crucial correspondence with King Hiram of Tyre, seeking resources and skilled labor for the monumental Temple project. Following David's meticulous preparations and the divine commission for Solomon to construct the Temple (as detailed in 1 Chronicles 22), Solomon initiates the work by sending a diplomatic message to Hiram. Chapter 2 opens with Solomon's firm resolve to build both a house for the Lord and a royal palace (2 Chronicles 2:1). Verse 5 serves as a pivotal explanation to Hiram, a gentile king from a polytheistic culture, justifying the extraordinary scale and expense of the undertaking. It frames the project not merely as an architectural feat but as a theological imperative, setting the stage for Hiram's respectful and cooperative reply in the subsequent verses (2 Chronicles 2:11-16).
Historical & Cultural Context
The construction of the First Temple in Jerusalem, around 960 BC, marked a definitive period in Israelite history, solidifying Jerusalem as the religious and political heart of the nation and providing a central sanctuary for Yahweh worship. In the broader ancient Near Eastern landscape, where polytheism was the norm and kings frequently erected magnificent temples to their patron deities, Solomon's assertion of Yahweh's supremacy "above all gods" was a bold and counter-cultural theological statement. While other nations built grand temples, Solomon's emphasis transcends mere architectural ambition, pointing to the infinite and incomparable nature of the God being honored. Tyre, a prominent Phoenician city-state, was renowned for its master craftsmen, particularly in woodworking and metalwork, and its access to valuable timber like cedar and cypress, making King Hiram an indispensable ally for such an ambitious undertaking. The exchange between Solomon and Hiram exemplifies the sophisticated diplomatic and trade relations characteristic of the era, where alliances were often forged through mutual assistance and respect, even across divergent religious beliefs.
Key Themes
This verse powerfully contributes to several overarching themes evident throughout 2 Chronicles and the broader biblical narrative. Firstly, it profoundly emphasizes the Divine Majesty and Supremacy of Yahweh, asserting His unique power, authority, and incomparable nature over all other claimed deities. This theme resonates throughout Israel's history, notably during the Exodus narrative where Yahweh demonstrates His power over the gods of Egypt, and consistently in the prophetic literature. Secondly, it highlights the Temple's Grandeur as a Reflection of God's Greatness, establishing that the magnificence of the physical structure, though impressive, is ultimately a humble and symbolic tribute to the infinite and transcendent nature of God, a truth Solomon himself eloquently articulates in his dedication prayer in 1 Kings 8:27. Thirdly, it serves as a strong Monotheistic Affirmation within a predominantly polytheistic world, reinforcing the foundational tenet of Israel's covenant with God, as articulated in the first commandment to have no other gods before Him. Finally, the verse reveals Solomon's Profound Devotion and Understanding of the sacredness and theological significance of his God-given task, driven by a deep reverence for the Lord.
Exposition and Analysis
Key Word Analysis
This adjective (H1419), appearing twice in the verse, carries significant semantic weight. When applied to the "house," it denotes the Temple's impressive physical scale, grandeur, and importance. However, when applied to "our God," its meaning transcends mere physical dimensions, pointing to God's infinite power, incomparable majesty, supreme authority, and boundless nature. It encapsulates His transcendence, preeminence, and absolute superiority over all creation and all other perceived powers. The repetition emphasizes the direct correlation between the Temple's intended greatness and God's inherent, unquantifiable greatness.
This common Hebrew term (H430) for "God" or "gods" is employed here in both its singular (referring to Yahweh) and plural (referring to pagan deities) senses. In the phrase "our God," it specifically designates Yahweh, the covenant God of Israel, emphasizing His unique relationship with His people. In the phrase "above all gods," it refers to the numerous pagan deities worshipped by surrounding nations. The deliberate juxtaposition highlights the qualitative difference and absolute superiority of Yahweh over any other entity worshipped as divine, asserting His singular claim to deity.
Verse Breakdown
"And the house which I build [is] great"
Solomon begins by stating the practical necessity and intended grandeur of the Temple. This is not a boast of human architectural prowess but an acknowledgment that a sanctuary dedicated to the Lord of all creation must reflect a certain scale and magnificence. The "greatness" of the building is a symbolic representation, a fitting, albeit finite, tribute to the infinite God it is meant to honor. It sets the stage for the profound justification that follows.
"for great [is] our God above all gods."
This clause provides the profound theological rationale for the Temple's grandeur. The conjunction "for" (כִּי, ki) establishes a direct causal link: the Temple's greatness is a direct consequence of God's inherent and incomparable greatness. This is the core theological declaration of the verse, asserting Yahweh's absolute supremacy. He is not merely the greatest among many gods, but uniquely and incomparably superior to all other entities worshipped as divine. This statement functions as a powerful monotheistic polemic in a polytheistic world, distinguishing the God of Israel from the limited, often capricious, and ultimately powerless deities of other nations.
Literary Devices
The verse effectively employs several literary techniques to convey its profound message. The Repetition of the word "great" (גָּדֹול, gadol) creates a powerful emphasis, first on the physical structure and then on the divine being, inextricably linking the two concepts. This repetition also highlights a stark Contrast between the finite, though grand, human-built structure and the infinite, incomparable greatness of God. While the Temple is "great," it is so only because God is infinitely "great." The emphatic phrase "above all gods" functions as a strong Affirmation and Declaration of Yahweh's absolute sovereignty and uniqueness, serving as a direct polemic against the prevailing polytheism of the ancient Near East. This theological assertion elevates the purpose of the Temple beyond mere architectural achievement to a profound act of worship and a powerful testimony to God's unmatched majesty.
Theological and Thematic Connections
This verse encapsulates a fundamental truth of biblical theology: the immeasurable greatness and absolute supremacy of God. Solomon's declaration is not merely a statement of fact but a foundational principle that undergirds all true worship and understanding of God. It asserts that Yahweh is not just a god, or even the best god among many, but the only true God, incomparable and transcendent. The Temple, though magnificent, could never truly contain or fully represent this infinite God, a truth Solomon himself would later acknowledge in his dedication prayer (1 Kings 8:27). Its grandeur was thus a testament to human reverence and an attempt to build a fitting, albeit symbolic, dwelling for the One whose glory fills the heavens and the earth. This understanding of divine greatness should shape our worship, our service, and our very lives, inspiring awe, humility, and unwavering devotion, recognizing that His worth far exceeds any human construct or concept.
Reflection and Application
Solomon's declaration in 2 Chronicles 2:5 challenges us to truly grasp the magnitude of the God we serve. In a world constantly vying for our attention and allegiance, offering countless "gods" of materialism, self-worship, power, or fleeting pleasures, this verse calls us back to the singular truth of Yahweh's unparalleled supremacy. Our endeavors for God, whether in building physical structures, developing ministries, or simply living out our daily lives, should be marked by excellence and a profound sense of awe, not to impress others or glorify ourselves, but as a humble offering to the One who is infinitely great. Recognizing God's greatness inspires confidence in His power to overcome any obstacle, trust in His wisdom to guide us, and a deep desire to live in a way that truly honors His name, knowing that He is indeed "above all gods." This perspective cultivates a spirit of humility, gratitude, and unwavering devotion, transforming our understanding of worship from a duty to a joyful response to His incomparable worth.
Questions for Reflection
FAQ
Why does Solomon emphasize God's greatness to Hiram, a foreign king?
Solomon emphasizes God's greatness to Hiram primarily for two interconnected reasons. First, it serves as a crucial justification for the immense scale and extraordinary expense of the Temple project. In the ancient Near East, the grandeur of a temple directly reflected the perceived power, status, and honor of the deity it was built for. By stating that "the house which I build is great," Solomon signals the unprecedented nature of the undertaking, which would necessitate significant resources and specialized skilled labor from Tyre. Second, and more profoundly, it is a theological declaration. Hiram, as the king of Tyre, would have been accustomed to worshipping a pantheon of Phoenician deities, such as Baal and Asherah. Solomon's assertion that "great is our God above all gods" is a clear and unequivocal statement of Yahweh's absolute supremacy, uniqueness, and incomparable nature, distinguishing Him from any other deity known to Hiram. It sets the religious context for their collaboration, ensuring Hiram understands the unparalleled significance of the God for whom this magnificent structure is being built, thereby fostering respect, cooperation, and perhaps even a seed of awe for a project of such divine importance. This declaration also subtly asserts Israel's unique monotheistic identity in a polytheistic world.
Christ-Centered Fulfillment
While Solomon built a magnificent physical Temple to honor God's greatness, the New Testament reveals that the ultimate fulfillment of this concept is found not in a building, but in the person of Jesus Christ. Solomon's Temple, though "great," was a prefigurement, a shadow of the true dwelling place of God and the ultimate revelation of His glory. Jesus, as the Son of God, is the very embodiment of God's greatness, the radiance of God's glory and the exact representation of his being. He declared, "Destroy this temple, and in three days I will raise it up," referring to the temple of his body. Thus, Jesus Himself is the ultimate "house" built for God, the one through whom God's presence truly dwells among humanity, and through whom we have access to the Father (Ephesians 2:19-22). Furthermore, as the greater Son of David, Jesus not only surpasses Solomon's wisdom and glory but also perfectly reveals the infinite greatness of God. Through His life, atoning death, and triumphant resurrection, Jesus demonstrated God's ultimate power over sin, death, and all spiritual forces, proving definitively that our God is indeed "above all gods," and He is the one through whom we can truly approach, worship, and experience this great God.