2 Chronicles 4 commentary

Here is a further account of the furniture of God's house. Both without doors and within, there was that which typified the grace of the gospel, and shadowed out good things to come, of which the substance is Christ. There was the brazen altar. The making of this was not mentioned in the book of Kings. On this all the sacrifices were offered, and it sanctified the gift. The people who worshipped in the courts might see the sacrifices burned. They might thus be led to consider the great Sacrifice, to be offered in the fulness of time, to take away sin, and put an end to death, which the blood of bulls and goats could not possibly do. And, with the smoke of the sacrifices, their hearts might ascend to heaven, in holy desires towards God and his favour. In all our devotions we must keep the eye of faith fixed upon Christ. The furniture of the temple, compared with that of the tabernacle, showed that God's church would be enlarged, and his worshippers multiplied. Blessed be God, there is enough in Christ for all.

CHAPTER 4

2Ch 4:1. Altar of Brass.

1. he made an altar of brass--Steps must have been necessary for ascending so elevated an altar, but the use of these could be no longer forbidden (Ex 20:26) after the introduction of an official costume for the priests (Ex 28:42). It measured thirty-five feet by thirty-five, and in height seventeen and a half feet. The thickness of the metal used for this altar is nowhere given; but supposing it to have been three inches, the whole weight of the metal would not be under two hundred tons [Napier].

2Ch 4:2-5. Molten Sea.

2. he made a molten sea--(See on 1Ki 7:23), as in that passage "knops" occur instead of "oxen." It is generally supposed that the rows of ornamental knops were in the form of ox heads.

3. Two rows of oxen were cast, when it was cast--The meaning is, that the circular basin and the brazen oxen which supported it were all of one piece, being cast in one and the same mould. There is a difference in the accounts given of the capacity of this basin, for while in 1Ki 7:26 it is said that two thousand baths of water could be contained in it, in this passage no less than three thousand are stated. It has been suggested that there is here a statement not merely of the quantity of water which the basin held, but that also which was necessary to work it, to keep it flowing as a fountain; that which was required to fill both it and its accompaniments. In support of this view, it may be remarked that different words are employed: the one in 1Ki 7:26 rendered contained; the two here rendered, received and held. There was a difference between receiving and holding. When the basin played as a fountain, and all its parts were filled for that purpose, the latter, together with the sea itself, received three thousand baths; but the sea exclusively held only two thousand baths, when its contents were restricted to those of the circular basin. It received and held three thousand baths [Calmet, Fragments].

2Ch 4:6-18. The Ten Lavers, Candlesticks, and Tables.

6. ten lavers--(See on 1Ki 7:27). The laver of the tabernacle had probably been destroyed. The ten new ones were placed between the porch and the altar, and while the molten sea was for the priests to cleanse their hands and feet, these were intended for washing the sacrifices.

7. ten candlesticks--(See on 1Ki 7:49). The increased number was not only in conformity with the characteristic splendor of the edifice, but also a standing emblem to the Hebrews, that the growing light of the word was necessary to counteract the growing darkness in the world [Lightfoot].

11. Huram made--(See on 1Ki 7:40).

Under it was the similitude of oxen - In 1Kgs 7:24, instead of oxen, בקרים bekarim, we have knops, פקעים pekaim; and this last is supposed by able critics to be the reading which ought to be received here. What we call knops may signify grapes, mushrooms, apples, or some such ornaments placed round about under the turned over lip or brim of this caldron. It is possible that בקרים bekarim, oxen, may be a corruption of פקעים pekaim, grapes, as the פ pe might be mistaken for a ב beth, to which in ancient MSS. it has often a great resemblance, the dot under the top being often faint and indistinct; and the ע ain, on the same account might be mistaken for a ר resh. Thus grapes might be turned into oxen. Houbigant contends that the words in both places are right; but that בקר bakar does not signify ox here, but al large kind of grape, according to its meaning in Arabic: and thus both places will agree. But I do not find that bakar, or bakarat, has any such meaning in Arabic. He was probably misled by the following, in the Arabic Lexicon, Camus, inserted under bakara, both by Giggeius and Golius, aino albikri, ox-eye, which is interpreted Genus uvae nigrae ac praeprandis, incredibilis dulcedinis. In Palaestina autem pro prunis absolute usurpatur. "A species of black grape, very large, and of incredible sweetness. It is used in Palestine for prune or plum." What is called the Damascene plum is doubtless meant; but בקרים bekarim, in the text, can never have this meaning, unless indeed we found it associated with עין ayin, eye, and then עיני בקרים eyney bekarim might, according to the Arabic, be translated plums, grapes, sloes, or such like, especially those of the largest kind, which in size resemble the eye of an ox. But the criticism of this great man is not solid. The likeliest method of reconciling the two places is supposing a change in the letters, as specified above. The reader will at once see that what are called the oxen, 2Chr 4:3, said to be round about the brim, are widely different from those 2Chr 4:4, by which this molten sea was supported.

It - held three thousand baths - In 1Kgs 7:26, it is said to hold only two thousand baths. As this book was written after the Babylonish captivity, it is very possible that reference is here made to the Babylonish bath which might have been less than the Jewish. We have already seen that the cubit of Moses, or of the ancient Hebrews, was longer than the Babylonish by one palm; see on 2Chr 3:3 (note). It might be the same with the measures of capacity; so that two thousand of the ancient Jewish baths might have been equal to three thousand of those used after the captivity. The Targum cuts the knot by saying, "It received three thousand baths of dry measure, and held two thousand of liquid measure.

He made also ten lavers - The lavers served to wash the different parts of the victims in; and the molten sea was for the use of the priests. In this they bathed, or drew water from it for their personal purification.

A hundred basons of gold - These were doubtless a sort of paterae or sacrificial spoons, with which they made libations.

He made the court of the priests - This was the inner court.

And the great court - This was the outer court, or place for the assembling of the people.

Huram his father - אב ab, father, is often used in Hebrew to signify a master, inventor, chief operator, and is very probably used here in the former sense by the Chaldee: All these Chiram his master made for King Solomon; or Chiram Abi, or rather Hiram, made for the king.

In the clay ground - See on 1Kgs 7:46 (note). Some suppose that he did not actually cast those instruments at those places, but that he brought the clay from that quarter, as being the most proper for making moulds to cast in.

And the flowers, and the lamps - Probably each branch of the chandelier was made like a plant in flower, and the opening of the flower was either the lamp, or served to support it.

The doors - were of gold - That is, were overlaid with golden plates, the thickness of which we do not know.

That every thing in the tabernacle and temple was typical or representative of some excellence of the Gospel dispensation may be readily credited, without going into all the detail produced by the pious author of Solomon's Temple Spiritualized. We can see the general reference and the principles of the great design, though we may not be able to make a particular application of the knops, the flowers, the pomegranates, the tongs, and the snuffers, to some Gospel doctrines: such spiritualizing is in most cases weak, silly, religious trifling; being ill calculated to produce respect for Divine revelation.

Their form - The old form which God prescribed to Moses.

Ten tables - Whereon the shew - bread was set, ver.19. Perhaps each of these had twelve loaves on it. As the house was enlarged, so was the provision.

His father - He is so called because Solomon usually called him by that name out of that great respect which he bare to him for his excellent art and service which he did for him: it being usual to call great artists and inventors of things by this name.

The manner - According to the prescription of God to Moses.

Of gold - In part; they were made of wood, but covered with golden plates.

1 MOreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof .

Qu. How could this be when God had said, Thou shalt not go up by Steps unto mine Altar, that thy Nakedness be not discovered thereon, Exod. 20. 26. and Steps were necessary for so high an Altar as this was? Ans. 1. These Steps were so made that there was no fear of this Inconvenience. 2. That Law was useful and fit when it was made; but afterwards when the Priests were commanded to wear Linen Breeches in their Holy Ministrations to cover their Nakedness, Exod. 28. 42. it was not necessary. 3. Howsoever God could undoubtedly dispense with his own Law, as here he did; for he it was that gave these Dimensions for the Altar.

Marginal references: Ezek. 43. 13, 17.

2 Also he made a molten sea of ten cubits, from brim to brim, round in compass, and five cubits the height thereof, and a line of thirty cubits did compass it round about.

Of this and v. 3, 4, 5, &c, see the Notes on 1 King. 7. 23, &c.

Marginal references: 1 Kin. 7. 23.; Heb. from his brim to his brim.

6 He made also ten lavers , and put five on the right hand, and five on the left, to wash in them: such things as they offered for the burnt-offering, they washed in them; but the sea was for the priests to wash in.

Of which see, 1 King. 7. 39, &c.

Marginal references: 1 Kin. 7. 38.; Heb. the work of burntoffering.

7 And he made ten candlesticks of gold according to their form , and set them in the temple, five on the right hand, and five on the left.

Either 1. The Form which was appointed for them by God who signified it to David. Or rather 2. The old form which God prescribed to Moses, Exod. 25. 31, &c. for so these were made. And this clause seems to be added here, because in many things there was a great Variation from the old Form, as in the posture of the Cherubims, the height of the Altar, and divers other things.

Marginal references: 1 Kin. 7. 49.

8 He made also ten tables , and placed them in the temple, five on the right side, and five on the left: and he made an hundred basons of gold.

Of which see 1 King. 7. 48.

Marginal references: 1 Kin. 7. 48.; Or, bowls.

11 And Huram made the pots, and the shovels , and the basons; and Huram finished the work that he was to make for king Solomon for the house of God:

Of these and the following Verses see the Notes on 1 King. 7. 40, &c.

Marginal references: Or, bowls.; Heb. finished to make.

16 The pots also, and the shovels, and the fleshhooks, and all their instruments did Huram his father make to king Solomon for the house of the LORD, of bright brass.

i. e. Solomons Father; the Relative being put before the Antecedent, which is not unusual in the Hebrew Tongue. And he is so called here, because Solomon usually called him by that name out of that great Respect which he bare to him for his Excellent Art and Service which he did for him: it being usual to call great Artists and Inventers of things by this Name; of which see Gen. 4. 20, 21. Or, Huram Abiu or Abif, a Man so called, or Huram Abi, as ch. 2. 13.

Marginal references: Heb. made bright, or scoured,

19 And Solomon made all the vessels that were for the house of God, the golden altar also, and the tables whereon the shew-bread was set .

Which were of Gold; and so are distinguished from those ten Tables mentioned v. 8. which seem to have been made of Silver. Compare 1 Chron. 28. 16.

Marginal references: Heb. bread of faces.

20 Moreover, the candlesticks with their lamps, that they should burn after the manner , before the oracle, of pure gold;

According to the Prescription of God to and by Moses.

22 And the snuffers, and the basons, and the spoons, and the censers, of pure gold: and the entry of the house, the inner doors thereof for the most holy place, and the doors of the house of the temple, were of gold .

To wit, in part; they were made of Wood, 1 King. 6. 30. 2 King. 18. 16. but covered with Golden Plates.

Marginal references: Or, bowls.

2Ch 4:1 2Ch 4:1-6. The copper furniture of the court. 2Ch 4:1. The altar of burnt-offering. Its preparation is passed over in 1 Kings 6 and 7, so that there it is only mentioned incidentally in connection with the consecration of the temple, 1Ki 8:22, 1Ki 8:54, and 1Ki 9:25. It was twenty cubits square (long and broad) and ten cubits high, and constructed on the model of the Mosaic altar of burnt-offering, and probably of brass plates, which enclosed the inner core, consisting of earth and unhewn stones; and if we may judge from Ezekiel’s description, Eze 43:13-17, it rose in steps, as it were, so that at each step its extent was smaller; and the measurement of twenty cubits refers only to the lowest scale, while the space at the top, with the hearth, was only twelve cubits square; cf. my Bibl. Archaeol. i. S. 127, with the figure, plate iii. fig. 2.

2Ch 4:2-5 The brazen sea described as in 1Ki 7:23-26. See the commentary on that passage, and the sketch in my Archaeol. i. plate iii. fig. 1. The differences in substance, such as the occurrence of בּקרים and הבּקר, 2Ch 4:3, instead of פּקעים and הפּקים, and 3000 baths instead of 2000, are probably the result of orthographical errors in the Chronicle. יכיל in 2Ch 4:5 appears superfluous after the preceding מחזיק, and Berth. considers it a gloss which has come from 1 Kings into our text by mistake. But the expression is only pleonastic: “receiving baths, 3000 it held;” and there is no sufficient reason to strike out the words.

2Ch 4:6 The ten lavers which, according to 1Ki 7:38, stood upon ten brazen stands, i.e., chests provided with carriage wheels. These stands, the artistic work on which is circumstantially described in 1Ki 7:27-37, are omitted in the Chronicle, because they are merely subordinate parts of the lavers. The size or capacity of the lavers is not stated, only their position on both sides of the temple porch, and the purpose for which they were designed, “to wash therein, viz., the work of the burnt-offering (the flesh of the burnt-offering which was to be burnt upon the altar) they rinsed therein,” being mentioned. For details, see in 1Ki 7:38. and the figure in my Archaol. i. plate iii. fig. 4. Occasion is here taken to mention in a supplementary way the use of the brazen sea.

2Ch 4:7-8 The golden furniture of the holy place and the courts. These three verses are not found in the parallel narrative 1 Kings 7, where in 1Ki 7:39 the statement as to the position of the brazen sea (2Ch 4:10) follows immediately the statement of the position of the stands with the lavers. The candlesticks and the table of the shew-bread are indeed mentioned in the summary enumeration of the temple furniture, 1Ki 7:48 and 1Ki 7:49, as in the corresponding passage of the Chronicle (2Ch 4:19, 2Ch 4:20) they again occur; and in 1Ki 6:36 and 1Ki 7:12, in the description of the temple building, the inner court is spoken of, but the outer court is not expressly mentioned. No reason can be given for the omission of these verses in 1 Kings 7; but that they have been omitted or have dropped out, may be concluded from the fact that not only do the whole contents of our fourth chapter correspond to the section 1 Kings 7:23-50, but both passages are rounded off by the same concluding verse (2Ch 5:1 and 1Ki 7:51). 2Ch 4:7

He made ten golden candlesticks כּמשׁפּטם, according to their right, i.e., as they should be according to the prescript, or corresponding to the prescript as to the golden candlesticks in the Mosaic sanctuary (Exo 25:31.). משׁפּט is the law established by the Mosaic legislation.

2Ch 4:9-10

The two courts are not further described. For the court of the priests, see on 1Ki 6:36 and 1Ki 7:12. As to the great or outer court, the only remark made is that it had doors, and its doors, i.e., the folds or leaves of the doors, were overlaid with copper. In 2Ch 4:10 we have a supplementary statement as to the position of the brazen sea, which coincides with 1Ki 7:39; see on the passage. In 2Ch 4:11 the heavier brazen (copper) utensils, belonging to the altar of burnt-offering, are mentioned: סידות, pots for the removal of the ashes; יעים, shovels, to take the ashes out from the altar; and מזרקות, basins to catch and sprinkle the sacrificial blood. This half verse belongs to the preceding, notwithstanding that Huram is mentioned as the maker. This is clear beyond doubt, from the fact that the same utensils are again introduced in the summary catalogue which follows (2Ch 4:16).

2Ch 4:11-18 Summary catalogue of the temple utensils and furniture. - 2Ch 4:11-18. The brass work wrought by Huram.

2Ch 4:19-22

The golden furniture of the holy place and the gilded doors of the temple. This section is found also in 1Ki 7:40-50. The enumeration of the things wrought in brass coincides to a word, with the exception of trifling linguistic differences and some defects in the text, with 1Ki 7:40-47. In 2Ch 4:12 והכּתרות הגּלּות is the true reading, and we should so read in 1Ki 7:41 also, since the גּלּות, circumvolutions, are to be distinguished from the כּתרות, crowns; see on 2Ch 3:16. In 2Ch 4:14 the first עשׂה is a mistake for עשׂר, the second for עשׂרה, 1Ki 7:43; for the verb עשׂה is not required nor expected, as the accusative depends upon לעשׂות, 2Ch 4:11, while the number cannot be omitted, since it is always given with the other things. In 2Ch 4:16 מזלנות is an orthographic error for מזרקות; cf. 2Ch 4:11 and 1Ki 7:44. ואת־כּל־כּליחם is surprising, for there is no meaning in speaking of the utensils of the utensils enumerated in 2Ch 4:12-16. According to 1Ki 7:45, we should read האלּה כּל־הכּלים את. As to אביו, see on 2Ch 2:12. מרוּק נחשׁת is accusative of the material, of polished brass; and so also ממרט נח,   1Ki 7:45, with a similar signification. In reference to the rest, see the commentary on 1Ki 7:40. 2Ch 4:19-21

In the enumeration of the golden furniture of the holy place, our text diverges somewhat more from 1Ki 7:48-50. On the difference in respect to the tables of the shew-bread, see on 1Ki 7:48. In 2Ch 4:20 the number and position of the candlesticks in the holy place are not stated as they are in 1Ki 7:49, both having been already given in 2Ch 4:7. Instead of that, their use is emphasized: to light them, according to the right, before the most holy place (כּמּשׁפּט as in 2Ch 4:7). As to the decorations and subordinate utensils of the candlesticks, see on 1Ki 7:49. To זהב, 2Ch 4:21 (accus. of the material), is added זהב מכלות הוּא, “that is perfect gold.” מכלה, which occurs only here, is synonymous with מכלל, perfection. This addition seems superfluous, because before and afterwards it is remarked of these vessels that they were of precious gold (סגוּר זהב), and it is consequently omitted by the lxx, perhaps also because מכלות was not intelligible to them. The words, probably, are meant to indicate that even the decorations and the subordinate utensils of the candlesticks (lamps, snuffers, etc.) were of solid gold, and not merely gilded.

The Furniture of the Temple. (b. c. 1012.)

1 Moreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof. 2 Also he made a molten sea of ten cubits from brim to brim, round in compass, and five cubits the height thereof; and a line of thirty cubits did compass it round about. 3 And under it was the similitude of oxen, which did compass it round about: ten in a cubit, compassing the sea round about. Two rows of oxen were cast, when it was cast. 4 It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set above upon them, and all their hinder parts were inward. 5 And the thickness of it was a handbreadth, and the brim of it like the work of the brim of a cup, with flowers of lilies; and it received and held three thousand baths. 6 He made also ten lavers, and put five on the right hand, and five on the left, to wash in them: such things as they offered for the burnt offering they washed in them; but the sea was for the priests to wash in. 7 And he made ten candlesticks of gold according to their form, and set them in the temple, five on the right hand, and five on the left. 8 He made also ten tables, and placed them in the temple, five on the right side, and five on the left. And he made an hundred basons of gold. 9 Furthermore he made the court of the priests, and the great court, and doors for the court, and overlaid the doors of them with brass. 10 And he set the sea on the right side of the east end, over against the south.

David often speaks with much affection both of the house of the Lord and of the courts of our God. Both without doors and within there was that which typified the grace of the gospel and shadowed out good things to come, of which the substance is Christ.

I. There were those things in the open court, in the view of all the people, which were very significant.

1. There was the brazen altar, v. 1. The making of this was not mentioned in the Kings. On this all the sacrifices were offered, and it sanctified the gift. This altar was much larger than that which Moses made in the tabernacle; that was five cubits square, this was twenty cubits square. Now that Israel had become both numerous and more rich, and it was to be hoped more devout (for every age should aim to be wiser and better than that which went before it), it was expected that there would be a greater abundance of offerings brought to God's altar than had been. It was therefore made such a capacious scaffold that it might hold them all, and none might excuse themselves from bringing those temptations of their devotion by alleging that there was not room to receive them. God had greatly enlarged their borders; it was therefore fit that they should enlarge his altars. Our returns should bear some proportion to our receivings. It was ten cubits high, so that the people who worshipped in the courts might see the sacrifice burnt, and their eye might affect their heart with sorrow for sin: "It is of the Lord's mercies that I am not thus consumed, and that this is accepted as an expiation of my guilt." They might thus be led to consider the great sacrifice which should be offered in the fulness of time to take away sin and abolish death, which the blood of bulls and goats could not possibly do. And with the smoke of the sacrifices their hearts might ascend to heaven in holy desires towards God and his favour. In all our devotions we must keep the eye of faith fixed upon Christ, the great propitiation. How they went up to this altar, and carried the sacrifices up to it, we are not told; some think by a plain ascent like a hill: if by steps, doubtless they were so contrived as that the end of the law (mentioned Exod. xx. 26) might be answered.

2. There was the molten sea, a very large brass pan, in which they put water for the priests to wash in, v. 2, 6. It was put just at the entrance into the court of the priests, like the font at the church door. If it were filled to the brim, it would hold 3000 baths (as here, v. 5), but ordinarily there were only 2000 baths in it, 1 Kings vii. 26. The Holy Ghost by this signified, (1.) Our great gospel privilege, that the blood of Christ cleanseth from all sin, 1 John i. 7. To us there is a fountain opened for all believers (who are spiritual priests, Rev. i. 5, 6), nay, for all the inhabitants of Jerusalem to wash in, from sin, which is uncleanness. There is a fulness of merit in Jesus Christ for all those that by faith apply to him for the purifying of their consciences, that they might serve the living God, Heb. ix. 14. (2.) Our great gospel duty, which is to cleanse ourselves by true repentance from all the pollutions of the flesh and the corruption that is in the world. Our hearts must be sanctified, or we cannot sanctify the name of God. Those that draw nigh to God must cleanse their hands, and purify their hearts, Jam. iv. 8. If I was thee not, thou hast no part with me; and he that is washed still needs to wash his feet, to renew his repentance, whenever he goes in to minister, John xiii. 10.

3. There were ten lavers of brass, in which they washed such things as they offered for the burnt-offerings, v. 6. As the priests must be washed, so must the sacrifices. We must not only purify ourselves in preparation for our religious performances, but carefully put away all those vain thoughts and corrupt aims which cleave to our performances themselves and pollute them.

4. The doors of the court were overlaid with brass (v. 9), both for strength and beauty, and that they might not be rotted with the weather, to which they were exposed. Gates of brass we read of, Ps. cvii. 16.

II. There were those things in the house of the Lord (into which the priests alone went to minister) that were very significant. All was gold there. The nearer we come to God the purer we must be, the purer we shall be. 1. There were ten golden candlesticks, according to the form of that one which was in the tabernacle, v. 7. The written word is a lamp and a light, shining in a dark place. In Moses's time they had but one candlestick, the Pentateuch; but the additions which, in process of time, were to be made of other books of scripture might be signified by this increase of the number of the candlesticks. Light was growing. The candlesticks are the churches, Rev. i. 20. Moses set up but one, the church of the Jews; but, in the gospel temple, not only believers, but churches, are multiplied. 2. There were ten golden tables (v. 8), tables whereon the show-bread was set, v. 19. Perhaps every one of the tables had twelve loaves of show-bread on it. As the house was enlarged, the house-keeping was. In my father's house there is bread enough for the whole family. To those tables belonged 100 golden basins, or dishes; for God's table is well furnished. 3. There was a golden altar (v. 19), on which they burnt incense. It is probable that this was enlarged in proportion to the brazen altar. Christ, who once for all made atonement for sin, ever lives, making intercession, in virtue of that atonement.

11 And Huram made the pots, and the shovels, and the basons. And Huram finished the work that he was to make for king Solomon for the house of God; 12 To wit, the two pillars, and the pommels, and the chapiters which were on the top of the two pillars, and the two wreaths to cover the two pommels of the chapiters which were on the top of the pillars; 13 And four hundred pomegranates on the two wreaths; two rows of pomegranates on each wreath, to cover the two pommels of the chapiters which were upon the pillars. 14 He made also bases, and lavers made he upon the bases; 15 One sea, and twelve oxen under it. 16 The pots also, and the shovels, and the fleshhooks, and all their instruments, did Huram his father make to king Solomon for the house of the Lord of bright brass. 17 In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zeredathah. 18 Thus Solomon made all these vessels in great abundance: for the weight of the brass could not be found out. 19 And Solomon made all the vessels that were for the house of God, the golden altar also, and the tables whereon the showbread was set; 20 Moreover the candlesticks with their lamps, that they should burn after the manner before the oracle, of pure gold; 21 And the flowers, and the lamps, and the tongs, made he of gold, and that perfect gold; 22 And the snuffers, and the basons, and the spoons, and the censers, of pure gold: and the entry of the house, the inner doors thereof for the most holy place, and the doors of the house of the temple, were of gold.

We have here such a summary both of the brass-work and the gold-work of the temple as we had before (1 Kings vii. 13, &c.), in which we have nothing more to observe than, 1. That Huram the workman was very punctual: He finished all that he was to make (v. 11), and left no part of his work undone. Huram, his father, he is called, v. 16. Probably it was a sort of nickname by which he was commonly known, Father Huram; for the king of Tyre called him Huram Abi, my father, in compliance with whom Solomon called him his, he being a great artist and father of the artificers in brass and iron. He acquitted himself well both for ingenuity and industry. 2. Solomon was very generous. He made all the vessels in great abundance (v. 18), many of a sort, that many hands might be employed, and so the work might go on with expedition, or that some might be laid up for use when others were worn out. Freely he has received, and he will freely give. When he had made vessels enough for the present he could not convert the remainder of the brass to his own use; it is devoted to God, and it shall be used for him.