1 Kings 9:10-14 speak of the outward relationship of Solomon with Hiram. In return for his voluntary collaboration on the temple and on the king’s house, at the end of the twenty years of their being built, Solomon gave Hiram a territory consisting of twenty cities in the land of Galilee, the nucleus of what was later called “Galilee of the nations” (Isa. 9:1; Mt. 4:15). This territory originally consisted of a part of the borders of Naphtali and later spread to include the area of Zebulun, all of “Upper Galilee,” reaching to the Sea of Tiberias by way of Capernaum. The first of this territory thus was ceded to Hiram. Was Solomon acting according to God in thus subtracting a part, be it the very least part, of Israel’s inheritance for the profit of one of the chiefs of the nations? We do not hesitate to answer in the negative, for the land could not be given away. The Lord had said: “The land shall not be sold forever: for the land is Mine; for ye are strangers and sojourners with Me” (Lev. 25:23). So the land belonged to the Lord. It is a remarkable fact that the book of Chronicles, which for reasons already given never indicates wrongdoing in the kings unless it has to be mentioned to make the history understandable, does not speak of this gift. On the contrary, it substitutes for this account that of the “cities which Huram had given to Solomon,” and which the latter, after having built and fortified them, gave to the children of Israel to dwell in (2 Chron. 8:1-7). Thus in 1 Kings Solomon diminishes God’s inheritance; in 2 Chronicles he enlarges it. This fact seems very significant to us. What is even more significant is that this territory is given up to a nation overrun more and more by idolatry until the whole land came to be called “Galilee of the nations.” Still, it was there that God’s grace began to be revealed through the ministry of the Lord. Thus, a thousand years after Solomon, grace remedied his fault.
This mistake has an immediate consequence: it brings discredit and shame upon the Lord’s land. Hiram was unable to appreciate that which had great value in the eyes of Solomon and of any Israelite. He said, “What cities are these which thou hast given me, my brother? And he called them the land of Cabul [amounting to nothing] unto this day” (1 Kings 9:13). He gave them this name because “they did not please him.” So it always is. When the world, even with best intentions like Hiram, simply — that is, without faith — has the use of those good things of Christianity that are our joy, it finds no relish for them. These things weary the world; they count for nothing in its life. The world will doubtless keep them so that it can boast, on occasion, of having them, but it cannot keep them in their pristine character. Without at all appreciating them, it will use them as a means of showing off, and Satan will use these things that appear religious to spread his dominion over a greater number of souls. He will use them to slight their worth; he will convince the king of Tyre that what is offered by Solomon cannot be compared to the splendors of a kingdom granted by the bounty of the prince of darkness. The Christian who in the pursuit of broadmindedness abandons the least part of his inheritance to the world, will gain nothing but to see his own character debased, his religion despised, and in the end, shame cast upon God Himself.
When it is a matter of giving to Solomon (1 Kings 9:14), Hiram shows that he is very generous. This is well-suited to the pride of the head of the greatest maritime and commercial power of that day, the England of the ancient world. Hiram gives one hundred twenty talents of gold (18,000,000 francs at the time of the writing of this book). Is this a benefit, a profit to Solomon? As long as Hiram was tributary to him for the construction of the temple, everything had divine approval. Now Hiram is calling Solomon “my brother” and giving him presents!
Solomon’s activity and wisdom are seen (1 Kings 9:15-23) in the establishment of store-cities, cities for chariots, and cities for horsemen. It is the external organization of the kingdom, be it for commerce and trade or be it for war. He receives Gezer from Pharaoh who had exterminated the Canaanites who dwelt in that city, and who had given it to his daughter, the king’s wife. Thus the order to destroy the Canaanites is realized without trouble for this reign of peace. Their city rightfully belonged to Israel. All the Canaanites, spared of old through the weakness of the people, are subjected, just as formerly the Gibeonites. Solomon does not repeat Saul’s error toward these latter (2 Sam. 21), but he reduces to servitude those Canaanites who still remain among the people.
Like Solomon, Christians need not consider as valid the claims of the world which the unfaithful Church has allowed a foothold in her midst; on the other hand, they are not to drive them out. They themselves should walk in the liberty of the children of God and leave them to their yoke of bondage, the only religion proper to the flesh and that which the flesh recognizes. Never before Solomon had so complete a separation ever existed in Israel, but so it can and should be realized even in the worst days of Israel’s history or of that of the Church. “Let every one who names the name of the Lord withdraw from iniquity.” “From such turn away.” Under the glorious reign of Christ, separation will be absolute; we read of this even to the point that “In that day shall there be upon the bells of the horses, HOLINESS UNTO JEHOVAH” (Zech. 14:20).