22 And Solomon stood before the altar of Jehovah in the presence of the whole congregation of Israel, and spread forth his hands toward the heavens.
And at the evening oblation I arose up from my humiliation; and with my mantle and my garment rent, I fell on my knees, and spread out my hands to Jehovah my God,
And Moses went out of the city from Pharaoh, and spread out his hands to Jehovah; and the thunders and hail ceased, and the rain was not [any more] poured on the earth.
And Moses said to him, When I go out of the city, I will spread out my hands to Jehovah: the thunder will cease, and there will be no more hail; that thou mayest know that the earth is Jehovah's.
And when ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear: your hands are full of blood.
And she looked, and behold, the king stood on the dais, according to the custom, and the princes and the trumpeters were by the king; and all the people of the land rejoiced, and blew with trumpets. And Athaliah rent her garments and cried, Conspiracy! Conspiracy!
And the king stood on the dais, and made a covenant before Jehovah, to walk after Jehovah, and to keep his commandments and his testimonies and his statutes with all [his] heart, and with all [his] soul, to establish the words of this covenant that are written in this book. And all the people stood to the covenant.
And he stood before the altar of Jehovah in the presence of the whole congregation of Israel, and spread forth his hands. For Solomon had made a platform of bronze, five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court; and upon it he stood, and he kneeled down on his knees before the whole congregation of Israel, and spread forth his hands toward the heavens, and said, Jehovah, God of Israel! there is no God like thee, in the heavens or on the earth, who keepest covenant and mercy with thy servants that walk before thee with all their heart; who hast kept with thy servant David my father that which thou didst promise him; thou spokest with thy mouth, and hast fulfilled [it] with thy hand as at this day. And now, Jehovah, God of Israel, keep with thy servant David my father that which thou hast promised him saying, There shall not fail thee a man in my sight to sit on the throne of Israel, if only thy sons take heed to their way to walk in my law, as thou hast walked before me. And now, Jehovah, God of Israel, let thy word be verified which thou hast spoken unto thy servant David. But will God indeed dwell with man on the earth? behold, the heavens and the heaven of heavens cannot contain thee; how much less this house which I have built! Yet have respect unto the prayer of thy servant, and to his supplication, Jehovah, my God, to hearken unto the cry and to the prayer which thy servant prayeth before thee; that thine eyes may be open upon this house day and night, upon the place in which thou hast said thou wouldest put thy name: to hearken unto the prayer which thy servant prayeth toward this place. And hearken unto the supplications of thy servant, and of thy people Israel, which they shall pray toward this place, and hear thou from thy dwelling-place, from the heavens, and when thou hearest, forgive. If a man have sinned against his neighbour, and an oath be laid upon him to adjure him, and the oath come before thine altar in this house; then hear thou from the heavens, and do, and judge thy servants, requiting the wicked, to bring his way upon his own head; and justifying the righteous, giving him according to his righteousness. And if thy people Israel be put to the worse before the enemy, because they have sinned against thee, and shall turn again and confess thy name, and pray, and make supplication before thee in this house; then hear thou from the heavens, and forgive the sin of thy people Israel, and bring them again unto the land that thou gavest to them and to their fathers. When the heavens are shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, because thou hast afflicted them; then hear thou in the heavens, and forgive the sin of thy servants, and of thy people Israel, when thou teachest them the good way wherein they should walk; and give rain upon thy land, which thou hast given to thy people for an inheritance. If there be famine in the land, if there be pestilence, if there be blight or mildew, locust or caterpillar; if their enemies besiege them in the land of their gates; whatever plague or whatever sickness there be: what prayer, what supplication soever be made by any man, or by all thy people Israel, when they shall know every man his own plague, and his own grief, and shall spread forth his hands toward this house; then hear thou from the heavens, the settled place of thy dwelling, and forgive, and render unto every man according to all his ways, whose heart thou knowest (for thou, thou only, knowest the hearts of the children of men), that they may fear thee, to walk in thy ways, all the days that they live upon the land which thou gavest unto our fathers. And as to the stranger also, who is not of thy people Israel, but cometh out of a far country for thy great name's sake, and thy mighty hand and thy stretched-out arm; when they shall come and pray toward this house, then hear thou from the heavens, the settled place of thy dwelling, and do according to all that the stranger calleth to thee for; in order that all peoples of the earth may know thy name, and may fear thee as do thy people Israel, and may know that this house which I have built is called by thy name. If thy people go out to battle against their enemies by the way that thou shalt send them, and they pray unto thee toward this city that thou hast chosen, and the house that I have built unto thy name; then hear thou from the heavens their prayer and their supplication, and maintain their right. If they have sinned against thee (for there is no man that sinneth not), and thou be angry with them, and give them up to the enemy, and they have carried them away captives unto a land far off or near; and if they shall take it to heart in the land whither they were carried captive, and repent, and make supplication unto thee in the land of their captivity, saying, We have sinned, we have done iniquity and have dealt perversely; and if they return unto thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captives, and pray toward their land which thou gavest unto their fathers, and the city that thou hast chosen, and the house that I have built unto thy name; then hear thou from the heavens, from the settled place of thy dwelling, their prayer and their supplications, and maintain their right, and forgive thy people their sin against thee. Now, my God, I beseech thee, let thine eyes be open and let thine ears be attentive unto the prayer [that is made] in this place. And now, arise, Jehovah Elohim, into thy resting-place, thou and the ark of thy strength: let thy priests, Jehovah Elohim, be clothed with salvation, and let thy saints rejoice in [thy] goodness. Jehovah Elohim, turn not away the face of thine anointed: remember mercies to David thy servant.
Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward the oracle of thy holiness.
So will I bless thee while I live; I will lift up my hands in thy name.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Kings 8
Commentary on 1 Kings 8 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 8
1Ki 8:1-12. The Dedication of the Temple.
2-6. at the feast in the month Ethanim—The public and formal inauguration of this national place of worship did not take place till eleven months after the completion of the edifice. The delay, most probably, originated in Solomon's wish to choose the most fitting opportunity when there should be a general rendezvous of the people in Jerusalem (1Ki 8:2); and that was not till the next year. That was a jubilee year, and he resolved on commencing the solemn ceremonial a few days before the feast of tabernacles, which was the most appropriate of all seasons. That annual festival had been instituted in commemoration of the Israelites dwelling in booths during their stay in the wilderness, as well as of the tabernacle, which was then erected, in which God promised to meet and dwell with His people, sanctifying it with His glory. As the tabernacle was to be superseded by the temple, there was admirable propriety in choosing the feast of tabernacles as the period for dedicating the new place of worship, and praying that the same distinguished privileges might be continued to it in the manifestation of the divine presence and glory. At the time appointed for the inauguration, the king issued orders for all the heads and representatives of the nation to repair to Jerusalem and take part in the august procession [1Ki 8:1]. The lead was taken by the king and elders of the people, whose march must have been slow, as priests were stationed to offer an immense number of sacrifices at various points in the line of road through which the procession was to go. Then came the priests bearing the ark and the tabernacle—the old Mosaic tabernacle which was brought from Gibeon. Lastly, the Levites followed, carrying the vessels and ornaments belonging to the old, for lodgment in the new, house of the Lord. There was a slight deviation in this procedure from the order of march established in the wilderness (Nu 3:31; 4:15); but the spirit of the arrangement was duly observed. The ark was deposited in the oracle; that is, the most holy place, under the wings of the cherubim—not the Mosaic cherubim, which were firmly attached to the ark (Ex 37:7, 8), but those made by Solomon, which were far larger and more expanded.
8. they drew out the staves—a little way, so as to project (see on Ex 25:15; Nu 4:6); and they were left in that position. The object was, that these projecting staves might serve as a guide to the high priest, in conducting him to that place where, once a year, he went to officiate before the ark; otherwise he might miss his way in the dark, the ark being wholly overshadowed by the wings of the cherubim.
9. There was nothing in the ark save the two tables of stone—Nothing else was ever in the ark, the articles mentioned (Heb 9:4) being not in, but by it, being laid in the most holy place before the testimony (Ex 16:33; Nu 17:10).
10, 11. the cloud filled the house of the Lord—The cloud was the visible symbol of the divine presence, and its occupation of the sanctuary was a testimony of God's gracious acceptance of the temple as of the tabernacle (Ex 40:34). The dazzling brightness, or rather, perhaps, the dense portentous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, which such astonishment and terror (Le 16:2-13; De 4:24; Ex 40:35) that they could not remain. Thus the temple became the place where the divine glory was revealed, and the king of Israel established his royal residence.
1Ki 8:12-21. Solomon's Blessing.
12. Then spake Solomon—For the reassurance of the priests and people, the king reminded them that the cloud, instead of being a sign ominous of evil, was a token of approval.
The Lord said—not in express terms, but by a continuous course of action (Ex 13:21; 24:16; Nu 9:15).
13. I have surely built thee an house—This is an apostrophe to God, as perceiving His approach by the cloud, and welcoming Him to enter as guest or inhabitant of the fixed and permanent dwelling-place, which, at His command, had been prepared for His reception.
14. the king turned his face about—From the temple, where he had been watching the movement of the mystic cloud, and while the people were standing, partly as the attitude of devotion, partly out of respect to royalty, the king gave a fervent expression of praise to God for the fulfilment of His promise (2Sa 7:6-16).
1Ki 8:22-61. His Prayer.
22. Solomon stood before the altar—This position was in the court of the people, on a brazen scaffold erected for the occasion (2Ch 6:13), fronting the altar of burnt offering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling (1Ki 8:54; compare 2Ch 6:24) and with uplifted hands, he performed the solemn act of consecration—an act remarkable, among other circumstances, for this, that it was done, not by the high priest or any member of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer [1Ki 8:22-35], which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law—and the burden of it—after an ascription of praise to the Lord for the bestowment of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposition of God would be required; and he earnestly bespeaks it on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer [1Ki 8:56-61].
1Ki 8:62-64. His Sacrifice of Peace Offering.
62. the king, and all Israel … offered sacrifice before the Lord—This was a burnt offering with its accompaniments, and being the first laid on the altar of the temple, was, as in the analogous case of the tabernacle, consumed by miraculous fire from heaven (see 2Ch 7:1). On remarkable occasions, the heathens sacrificed hecatombs (a hundred animals), and even chiliombs (a thousand animals), but the public sacrifices offered by Solomon on this occasion surpassed all the other oblations on record, without taking into account those presented by private individuals, which, doubtless, amounted to a large additional number. The large proportion of the sacrifices were peace offerings, which afforded the people an opportunity of festive enjoyment.
63. So the king and all the children of Israel dedicated the house of the Lord—The dedication was not a ceremony ordained by the law, but it was done in accordance with the sentiments of reverence naturally associated with edifices appropriated to divine worship. [See on 2Ch 7:5.]
64. The same day did the king hallow the middle of the court—that is, the whole extent of the priests' court—the altar of burnt offerings, though large (2Ch 4:1), being totally inadequate for the vast number of sacrifices that distinguished this occasion. It was only a temporary erection to meet the demands of an extraordinary season, in aid of the established altar, and removed at the conclusion of the sacred festival. [See on 2Ch 7:7.]
1Ki 8:65. The People Joyful.
65. from the entering in of Hamath unto the river of Egypt—that is, from one extremity of the kingdom to the other. The people flocked from all quarters.
seven days and seven days, even fourteen days—The first seven were occupied with the dedication, and the other seven devoted to the feast of tabernacles (2Ch 7:9). The particular form of expression indicates that the fourteen days were not continuous. Some interval occurred in consequence of the great day of atonement falling on the tenth of the seventh month (1Ki 8:2), and the last day of the feast of tabernacles was on the twenty-third (2Ch 7:10), when the people returned to their homes with feelings of the greatest joy and gratitude "for all the goodness that the Lord had done for David his servant, and for Israel his people."