Worthy.Bible » STRONG » 1 Kings » Chapter 8 » Verse 22-66

1 Kings 8:22-66 King James Version with Strong's Concordance (STRONG)

22 And Solomon H8010 stood H5975 before H6440 the altar H4196 of the LORD H3068 in the presence of H5048 all the congregation H6951 of Israel, H3478 and spread forth H6566 his hands H3709 toward heaven: H8064

23 And he said, H559 LORD H3068 God H430 of Israel, H3478 there is no God H430 like thee, in heaven H8064 above, H4605 or on earth H776 beneath, who keepest H8104 covenant H1285 and mercy H2617 with thy servants H5650 that walk H1980 before H6440 thee with all their heart: H3820

24 Who hast kept H8104 with thy servant H5650 David H1732 my father H1 that thou promisedst H1696 him: thou spakest H1696 also with thy mouth, H6310 and hast fulfilled H4390 it with thine hand, H3027 as it is this day. H3117

25 Therefore now, LORD H3068 God H430 of Israel, H3478 keep H8104 with thy servant H5650 David H1732 my father H1 that thou promisedst H1696 him, saying, H559 There shall not fail H3772 thee a man H376 in my sight H6440 to sit H3427 on the throne H3678 of Israel; H3478 so H7535 that thy children H1121 take heed H8104 to their way, H1870 that they walk H3212 before H6440 me as thou hast walked H1980 before H6440 me.

26 And now, O God H430 of Israel, H3478 let thy word, H1697 I pray thee, be verified, H539 which thou spakest H1696 unto thy servant H5650 David H1732 my father. H1

27 But will God H430 indeed H552 dwell H3427 on the earth? H776 behold, the heaven H8064 and heaven H8064 of heavens H8064 cannot contain H3557 thee; how much less H637 this house H1004 that I have builded? H1129

28 Yet have thou respect H6437 unto the prayer H8605 of thy servant, H5650 and to his supplication, H8467 O LORD H3068 my God, H430 to hearken H8085 unto the cry H7440 and to the prayer, H8605 which thy servant H5650 prayeth H6419 before H6440 thee to day: H3117

29 That thine eyes H5869 may be open H6605 toward this house H1004 night H3915 and day, H3117 even toward the place H4725 of which thou hast said, H559 My name H8034 shall be there: that thou mayest hearken H8085 unto the prayer H8605 which thy servant H5650 shall make H6419 toward this place. H4725

30 And hearken H8085 thou to the supplication H8467 of thy servant, H5650 and of thy people H5971 Israel, H3478 when they shall pray H6419 toward this place: H4725 and hear H8085 thou in heaven H8064 thy dwelling H3427 place: H4725 and when thou hearest, H8085 forgive. H5545

31 If any man H376 trespass H2398 against his neighbour, H7453 and an oath H423 be laid H5375 upon him to cause him to swear, H422 and the oath H423 come H935 before H6440 thine altar H4196 in this house: H1004

32 Then hear H8085 thou in heaven, H8064 and do, H6213 and judge H8199 thy servants, H5650 condemning H7561 the wicked, H7563 to bring H5414 his way H1870 upon his head; H7218 and justifying H6663 the righteous, H6662 to give H5414 him according to his righteousness. H6666

33 When thy people H5971 Israel H3478 be smitten down H5062 before H6440 the enemy, H341 because they have sinned H2398 against thee, and shall turn again H7725 to thee, and confess H3034 thy name, H8034 and pray, H6419 and make supplication H2603 unto thee in this house: H1004

34 Then hear H8085 thou in heaven, H8064 and forgive H5545 the sin H2403 of thy people H5971 Israel, H3478 and bring them again H7725 unto the land H127 which thou gavest H5414 unto their fathers. H1

35 When heaven H8064 is shut up, H6113 and there is no rain, H4306 because they have sinned H2398 against thee; if they pray H6419 toward this place, H4725 and confess H3034 thy name, H8034 and turn H7725 from their sin, H2403 when thou afflictest H6031 them:

36 Then hear H8085 thou in heaven, H8064 and forgive H5545 the sin H2403 of thy servants, H5650 and of thy people H5971 Israel, H3478 that thou teach H3384 them the good H2896 way H1870 wherein they should walk, H3212 and give H5414 rain H4306 upon thy land, H776 which thou hast given H5414 to thy people H5971 for an inheritance. H5159

37 If there be in the land H776 famine, H7458 if there be pestilence, H1698 blasting, H7711 mildew, H3420 locust, H697 or if there be caterpiller; H2625 if their enemy H341 besiege H6887 them in the land H776 of their cities; H8179 whatsoever plague, H5061 whatsoever sickness H4245 there be;

38 What prayer H8605 and supplication H8467 soever be made by any man, H120 or by all thy people H5971 Israel, H3478 which shall know H3045 every man H376 the plague H5061 of his own heart, H3824 and spread forth H6566 his hands H3709 toward this house: H1004

39 Then hear H8085 thou in heaven H8064 thy dwelling H3427 place, H4349 and forgive, H5545 and do, H6213 and give H5414 to every man H376 according to his ways, H1870 whose heart H3824 thou knowest; H3045 (for thou, even thou only, knowest H3045 the hearts H3824 of all the children H1121 of men;) H120

40 That they may fear H3372 thee all the days H3117 that they live H2416 in H6440 the land H127 which thou gavest H5414 unto our fathers. H1

41 Moreover concerning a stranger, H5237 that is not of thy people H5971 Israel, H3478 but cometh out H935 of a far H7350 country H776 for H4616 thy name's H8034 sake;

42 (For they shall hear H8085 of thy great H1419 name, H8034 and of thy strong H2389 hand, H3027 and of thy stretched out H5186 arm;) H2220 when he shall come H935 and pray H6419 toward this house; H1004

43 Hear H8085 thou in heaven H8064 thy dwelling H3427 place, H4349 and do H6213 according to all that the stranger H5237 calleth H7121 to thee for: that all people H5971 of the earth H776 may know H3045 thy name, H8034 to fear H3372 thee, as do thy people H5971 Israel; H3478 and that they may know H3045 that this house, H1004 which I have builded, H1129 is called H7121 by thy name. H8034

44 If thy people H5971 go out H3318 to battle H4421 against their enemy, H341 whithersoever H1870 thou shalt send H7971 them, and shall pray H6419 unto the LORD H3068 toward H1870 the city H5892 which thou hast chosen, H977 and toward the house H1004 that I have built H1129 for thy name: H8034

45 Then hear H8085 thou in heaven H8064 their prayer H8605 and their supplication, H8467 and maintain H6213 their cause. H4941

46 If they sin H2398 against thee, (for there is no man H120 that sinneth H2398 not,) and thou be angry H599 with them, and deliver H5414 them to the enemy, H341 so that they carry them away H7617 captives H7617 unto H6440 the land H776 of the enemy, H341 far H7350 or near; H7138

47 Yet if they shall bethink H7725 themselves in the land H776 whither they were carried captives, H7617 and repent, H7725 H3820 and make supplication H2603 unto thee in the land H776 of them that carried them captives, H7617 saying, H559 We have sinned, H2398 and have done perversely, H5753 we have committed wickedness; H7561

48 And so return H7725 unto thee with all their heart, H3824 and with all their soul, H5315 in the land H776 of their enemies, H341 which led them away captive, H7617 and pray H6419 unto thee toward H1870 their land, H776 which thou gavest H5414 unto their fathers, H1 the city H5892 which thou hast chosen, H977 and the house H1004 which I have built H1129 for thy name: H8034

49 Then hear H8085 thou their prayer H8605 and their supplication H8467 in heaven H8064 thy dwelling H3427 place, H4349 and maintain H6213 their cause, H4941

50 And forgive H5545 thy people H5971 that have sinned H2398 against thee, and all their transgressions H6588 wherein they have transgressed H6586 against thee, and give H5414 them compassion H7356 before H6440 them who carried them captive, H7617 that they may have compassion H7355 on them:

51 For they be thy people, H5971 and thine inheritance, H5159 which thou broughtest forth H3318 out of Egypt, H4714 from the midst H8432 of the furnace H3564 of iron: H1270

52 That thine eyes H5869 may be open H6605 unto the supplication H8467 of thy servant, H5650 and unto the supplication H8467 of thy people H5971 Israel, H3478 to hearken H8085 unto them in all that they call H7121 for unto thee.

53 For thou didst separate H914 them from among all the people H5971 of the earth, H776 to be thine inheritance, H5159 as thou spakest H1696 by the hand H3027 of Moses H4872 thy servant, H5650 when thou broughtest H3318 our fathers H1 out of Egypt, H4714 O Lord H136 GOD. H3069

54 And it was so, that when Solomon H8010 had made an end H3615 of praying H6419 all this prayer H8605 and supplication H8467 unto the LORD, H3068 he arose H6965 from before H6440 the altar H4196 of the LORD, H3068 from kneeling H3766 on his knees H1290 with his hands H3709 spread up H6566 to heaven. H8064

55 And he stood, H5975 and blessed H1288 all the congregation H6951 of Israel H3478 with a loud H1419 voice, H6963 saying, H559

56 Blessed H1288 be the LORD, H3068 that hath given H5414 rest H4496 unto his people H5971 Israel, H3478 according to all that he promised: H1696 there hath not failed H5307 one H259 word H1697 of all his good H2896 promise, H1697 which he promised H1696 by the hand H3027 of Moses H4872 his servant. H5650

57 The LORD H3068 our God H430 be with us, as he was with our fathers: H1 let him not leave H5800 us, nor forsake H5203 us:

58 That he may incline H5186 our hearts H3824 unto him, to walk H3212 in all his ways, H1870 and to keep H8104 his commandments, H4687 and his statutes, H2706 and his judgments, H4941 which he commanded H6680 our fathers. H1

59 And let these my words, H1697 wherewith I have made supplication H2603 before H6440 the LORD, H3068 be nigh H7138 unto the LORD H3068 our God H430 day H3119 and night, H3915 that he maintain H6213 the cause H4941 of his servant, H5650 and the cause H4941 of his people H5971 Israel H3478 at all times, H3117 H3117 as the matter H1697 shall require:

60 That all the people H5971 of the earth H776 may know H3045 that the LORD H3068 is God, H430 and that there is none else.

61 Let your heart H3824 therefore be perfect H8003 with the LORD H3068 our God, H430 to walk H3212 in his statutes, H2706 and to keep H8104 his commandments, H4687 as at this day. H3117

62 And the king, H4428 and all Israel H3478 with him, offered H2076 sacrifice H2077 before H6440 the LORD. H3068

63 And Solomon H8010 offered H2076 a sacrifice H2077 of peace offerings, H8002 which he offered H2076 unto the LORD, H3068 two H8147 and twenty H6242 thousand H505 oxen, H1241 and an hundred H3967 and twenty H6242 thousand H505 sheep. H6629 So the king H4428 and all the children H1121 of Israel H3478 dedicated H2596 the house H1004 of the LORD. H3068

64 The same day H3117 did the king H4428 hallow H6942 the middle H8432 of the court H2691 that was before H6440 the house H1004 of the LORD: H3068 for there he offered H6213 burnt offerings, H5930 and meat offerings, H4503 and the fat H2459 of the peace offerings: H8002 because the brasen H5178 altar H4196 that was before H6440 the LORD H3068 was too little H6996 to receive H3557 the burnt offerings, H5930 and meat offerings, H4503 and the fat H2459 of the peace offerings. H8002

65 And at that time H6256 Solomon H8010 held H6213 a feast, H2282 and all Israel H3478 with him, a great H1419 congregation, H6951 from the entering H935 in of Hamath H2574 unto the river H5158 of Egypt, H4714 before H6440 the LORD H3068 our God, H430 seven H7651 days H3117 and seven H7651 days, H3117 even fourteen H702 H6240 days. H3117

66 On the eighth H8066 day H3117 he sent H7971 the people H5971 away: H7971 and they blessed H1288 the king, H4428 and went H3212 unto their tents H168 joyful H8056 and glad H2896 of heart H3820 for all the goodness H2896 that the LORD H3068 had done H6213 for David H1732 his servant, H5650 and for Israel H3478 his people. H5971

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on 1 Kings 8

Commentary on 1 Kings 8 Matthew Henry Commentary


Chapter 8

The building and furniture of the temple were very glorious, but the dedication of it exceeds in glory as much as prayer and praise, the work of saints, exceed the casting of metal and the graving of stones, the work of the craftsman. The temple was designed for the keeping up of the correspondence between God and his people; and here we have an account of the solemnity of their first meeting there.

  • I. The representatives of all Israel were called together (v. 1, 2), to keep a feast to the honour of God, for fourteen days (v. 65).
  • II. The priests brought the ark into the most holy place, and fixed it there (v. 3-9).
  • III. God took possession of it by a cloud (v. 10, 11).
  • IV. Solomon, with thankful acknowledgments to God, informed the people touching the occasion of their meeting (v. 12-21).
  • V. In a long prayer he recommended to God's gracious acceptance all the prayers that should be made in or towards this place (v. 22-53).
  • VI. He dismissed the assembly with a blessing and an exhortation (v. 54-61).
  • VII. He offered abundance of sacrifices, on which he and his people feasted, and so parted, with great satisfaction (v. 62-66). These were Israel's golden days, days of the Son of man in type.

1Ki 8:1-11

The temple, though richly beautified, yet while it was without the ark was like a body without a soul, or a candlestick without a candle, or (to speak more properly) a house without an inhabitant. All the cost and pains bestowed on this stately structure are lost if God do not accept them; and, unless he please to own it as the place where he will record his name, it is after all but a ruinous heap. When therefore all the work is ended (ch. 7:51), the one thing needful is yet behind, and that is the bringing in of the ark. This therefore is the end which must crown the work, and which here we have an account of the doing of with great solemnity.

  • I. Solomon presides in this service, as David did in the bringing up of the ark to Jerusalem; and neither of them thought it below him to follow the ark nor to lead the people in their attendance on it. Solomon glories in the title of the preacher (Eccl. 1:1), and the master of assemblies, Eccl. 12:11. This great assembly he summons (v. 1), and he is the centre of it, for to him they all assembled (v. 2) at the feast in the seventh month, namely, the feast of tabernacles, which was appointed on the fifteenth day of that month, Lev. 23:34. David, like a very good man, brings the ark to a convenient place, near him; Solomon, like a very great man, brings it to a magnificent place. As every man has received the gift, so let him minister; and let children proceed in God's service where their parents left off.
  • II. All Israel attend the service, their judges and the chief of their tribes and families, all their officers, civil and military, and (as they speak in the north) the heads of their clans. A convention of these might well be called an assembly of all Israel. These came together, on this occasion,
    • 1. To do honour to Solomon, and to return him the thanks of the nation for all the good offices he had done in kindness to them.
    • 2. To do honour to the ark, to pay respect to it, and testify their universal joy and satisfaction in its settlement. The advancement of the ark in external splendour, though it has often proved too strong a temptation to its hypocritical followers, yet, because it may prove an advantage to its true interests, is to be rejoiced in (with trembling) by all that wish well to it. Public mercies call for public acknowledgments. Those that appeared before the Lord did not appear empty, for they all sacrificed sheep and oxen innumerable, v. 5. The people in Solomon's time were very rich, very easy, and very cheerful, and therefore it was fit that, on this occasion, they should consecrate not only their cheerfulness, but a part of their wealth, to God and his honour.
  • III. The priests do their part of the service. In the wilderness, the Levites were to carry the ark, because then there were not priests enough to do it; but here (it being the last time that the ark was to be carried) the priests themselves did it, as they were ordered to do when it surrounded Jericho. We are here told,
    • 1. What was in the ark, nothing but the two tables of stone (v. 9), a treasure far exceeding all the dedicated things both of David and Solomon. The pot of manna and Aaron's rod were by the ark, but not in it.
    • 2. What was brought up with the ark (v. 4): The tabernacle of the congregation. It is probable that both that which Moses set up in the wilderness, which was in Gibeon, and that which David pitched in Zion, were brought to the temple, to which they did, as it were, surrender all their holiness, merging it in that of the temple, which must henceforward be the place where God must be sought unto. Thus will all the church's holy things on earth, that are so much its joy and glory, be swallowed up in the perfection of holiness above.
    • 3. Where it was fixed in its place, the place appointed for its rest after all its wanderings (v. 6): In the oracle of the house, whence they expected God to speak to them, even in the most holy place, which was made so by the presence of the ark, under the wings of the great cherubim which Solomon set up (ch. 6:27), signifying the special protection of angels, under which God's ordinances and the assemblies of his people are taken. The staves of the ark were drawn out, so as to be seen from under the wings of the cherubim, to direct the high priest to the mercy-seat, over the ark, when he went in, once a year, to sprinkle the blood there; so that still they continued of some use, though there was no longer occasion for them to carry it by.
  • IV. God graciously owns what is done and testifies his acceptance of it, v. 10, 11. The priests might come into the most holy place till God manifested his glory there; but, thenceforward, none might, at their peril, approach the ark, except the high priest, on the day of atonement. Therefore it was not till the priests had come out of the oracle that the Shechinah took possession of it, in a cloud, which filled not only the most holy place, but the temple, so that the priests who burnt incense at the golden altar could not bear it. By this visible emanation of the divine glory,
    • 1. God put an honour upon the ark, and owned it as a token of his presence. The glory of it had been long diminished and eclipsed by its frequent removes, the meanness of its lodging, and its being exposed too much to common view; but God will now show that it is as dear to him as ever, and he will have it looked upon with as much veneration as it was when Moses first brought it into his tabernacle.
    • 2. He testified his acceptance of the building and furnishing of the temple as good service done to his name and his kingdom among men.
    • 3. He struck an awe upon this great assembly; and, by what they saw, confirmed their belief of what they read in the books of Moses concerning the glory of God's appearance to their fathers, that hereby they might be kept close to the service of the God of Israel and fortified against temptations to idolatry.
    • 4. He showed himself ready to hear the prayer Solomon was now about to make; and not only so, but took up his residence in this house, that all his praying people might there be encouraged to make their applications to him. But the glory of God appeared in a cloud, a dark cloud, to signify,
      • (1.) The darkness of that dispensation in comparison with the light of the gospel, by which, with open face, we behold, as in a glass, the glory of the Lord.
      • (2.) The darkness of our present state in comparison with the vision of God, which will be the happiness of heaven, where the divine glory is unveiled. Now we can only say what he is not, but then we shall see him as he is.

1Ki 8:12-21

Here,

  • I. Solomon encourages the priests, who came out of the temple from their ministration, much astonished at the dark cloud that overshadowed them. The disciples of Christ feared when they entered into the cloud, though it was a bright cloud (Lu. 9:34), so did the priests when they found themselves wrapped in a thick cloud. To silence their fears,
    • 1. He reminds them of that which they could not but know, that this was a token of God's presence (v. 12): The Lord said he would dwell in the thick darkness. It is so far from being a token of his displeasure that it is an indication of his favour; for he had said, I will appear in a cloud, Lev. 16:2. Note, Nothing is more effectual to reconcile us to dark dispensations than to consider what God hath said, and to compare his word and works together; as Lev. 10:3, This is that which the Lord hath said. God is light (1 Jn. 1:5), and he dwells in light (1 Tim. 6:16), but he dwells with men in the thick darkness, makes that his pavilion, because they could not bear the dazzling brightness of his glory. Verily thou art a God that hidest thyself. Thus our holy faith is exercised and our holy fear is increased. Where God dwells in light faith is swallowed up in vision and fear in love.
    • 2. He himself bids it welcome, as worthy of all acceptation; and since God, by this cloud, came down to take possession, he does, in a few words, solemnly give him possession (v. 13): "Surely I come,' says God. "Amen,' says Solomon, "Even so, come, Lord,. The house is thy own, entirely thy own, I have surely built it for thee, and furnished it for thee; it is for ever thy own, a settled place for thee to abide in for ever; it shall never be alienated nor converted to any other use; the ark shall never be removed from it, never unsettled again.' It is Solomon's joy that God has taken possession; and it is his desire that he would keep possession. Let not the priests therefore dread that in which Solomon so much triumphs.
  • II. He instructs the people, and gives them a plain account concerning this house, which they now saw God take possession of. He spoke briefly to the priests, to satisfy them (a word to the wise), but turned his face about (v. 14) from them to the congregation that stood in the outer court, and addressed himself to them largely.
    • 1. He blessed them. When they saw the dark cloud enter the temple they blessed themselves, being astonished at it and afraid lest the thick darkness should be utter darkness to them. The amazing sight, such as they had never seen in their days, we may suppose, drove every man to his prayers, and the vainest minds were made serious by it. Solomon therefore set in with their prayers, and blessed them all, as one having authority (for the less is blessed of the better); in God's name, he spoke peace to them, and a blessing, like that with which the angel blessed Gideon when he was in a fright, upon a similar occasion. Jdg. 6:22, 23, Peace be unto thee. Fear not; thou shalt not die. Solomon blessed them, that is, he pacified them, and freed them from the consternation they were in. To receive this blessing, they all stood up, in token of reverence and readiness to hear and accept it. It is a proper posture to be in when the blessing is pronounced.
    • 2. He informed them concerning this house which he had built and was now dedicating.
      • (1.) He began his account with a thankful acknowledgment of the good hand of his God upon him hitherto: Blessed be the Lord God of Israel, v. 15. What we have the pleasure of God must have the praise of. He thus engaged the congregation to lift up their hearts in thanksgivings to God, which would help to still the tumult of spirit which, probably, they were in. "Come,' says he, "let God's awful appearances not drive us from him, but draw us to him; let us bless the Lord God of Israel.' Thus Job, under a dark scene, blessed the name of the Lord. Solomon here blessed God,
        • [1.] For his promise which he spoke with his mouth to David.
        • [2.] For the performance, that he had now fulfilled it with his hand. We have then the best sense of God's mercies, and most grateful both to ourselves and to our God, when we run up those streams to the fountain of the covenant, and compare what God does with what he has said.
      • (2.) Solomon is now making a solemn surrender or dedication of this house unto God, delivering it to God by his own act and deed. Grants and conveyances commonly begin with recitals of what has been before done, leading to what is now done: accordingly, here is a recital of the special causes and considerations moving Solomon to build this house.
        • [1.] He recites the want of such a place. It was necessary that this should be premised; for, according to the dispensation they were under, there must be but one place in which they must expect God to record his name. If, therefore, there were any other chosen, this would be a usurpation. But he shows, from what God himself had said, that there was no other (v. 16): I chose no city to build a house in for my name; therefore there is occasion for the building of this.
        • [2.] He recites David's purpose to build such a place. God chose the person first that should rule his people (I chose David, v. 16) and then put it into his heart to build a house for God's name, v. 17. It was not a project of his own, for the magnifying of himself; but his good father, of blessed memory, laid the first design of it, though he lived not to lay the first stone.
        • [3.] He recites God's promise concerning himself. God approved his father's purpose (v. 18): Thou didst well, that it was in thy heart. Note, Sincere intentions to do good shall be graciously approved and accepted of God, though Providence prevent our putting them in execution. The desire of a man is his kindness. See 2 Co. 8:12. God accepted David's good will, yet would not permit him to do the good work, but reserved the honour of it for his son (v. 19): He shall build the house to my name; so that what he had done was not of his own head, nor for his own glory, but the work itself was according to his father's design and his doing it was according to God's designation.
        • [4.] He recites what he himself had done, and with what intention: I have built a house, not for my own name, but for the name of the Lord God of Israel (v. 20), and set there a place for the ark, v. 21. Thus all the right, title, interest, claim, and demand, whatsoever, which he or his had or might have in or to this house, or any of its appurtenances, he resigns, surrenders, and gives up, to God for ever. It is for his name, and his ark. In this, says he, the Lord hath performed his word that he spoke. Note, Whatever good we do, we must look upon it as the performance of God's promise to us, rather than the performance of our promises to him. The more we do for God the more we are indebted to him; for our sufficiency is of him, and not of ourselves.

1Ki 8:22-53

Solomon having made a general surrender of this house to God, which God had signified his acceptance of by taking possession, next follows Solomon's prayer, in which he makes a more particular declaration of the uses of that surrender, with all humility and reverence, desiring that God would agree thereto. In short, it is his request that this temple may be deemed and taken, not only for a house of sacrifice (no mention is made of that in all this prayer, that was taken for granted), but a house of prayer for all people; and herein it was a type of the gospel church; see Isa. 56:7, compared with Mt. 21:13. Therefore Solomon opened this house, not only with an extraordinary sacrifice, but with an extraordinary prayer.

  • I. The person that prayed this prayer was great. Solomon did not appoint one of the priests to do it, nor one of the prophets, but did it himself, in the presence of all the congregation of Israel, v. 22.
    • 1. It was well that he was able to do it, a sign that he had made a good improvement of the pious education which his parents gave him. With all his learning, it seems, he learnt to pray well, and knew how to express himself to God in a suitable manner, pro re nata-on the spur of the occasion, without a prescribed form. In the crowd of his philosophical transactions, his proverbs, and songs, he did not forget his devotions. He was a gainer by prayer (ch. 3:11, etc.), and, we may suppose, gave himself much to it, so that he excelled, as we find here, in praying gifts.
    • 2. It was well that he was willing to do it, and not shy of performing divine service before so great a congregation. He was far from thinking it any disparagement to him to be his own chaplain and the mouth of the assembly to God; and shall any think themselves too great to do this office for their own families? Solomon, in all his other glory, even on his ivory throne, looked not so great as he did now. Great men should thus support the reputation of religious exercises and so honour God with their greatness. Solomon was herein a type of Christ, the great intercessor for all over whom he rules.
  • II. The posture in which he prayed was very reverent, and expressive of humility, seriousness, and fervency in prayer. He stood before the altar of the Lord, intimating that he expected the success of his prayer in virtue of that sacrifice which should be offered up in the fulness of time, typified by the sacrifices offered at that altar. But when he addressed himself to prayer,
    • 1. He kneeled down, as appears, v. 54, where he is said to rise from his knees; compare 2 Chr. 6:13. Kneeling is the most proper posture for prayer, Eph. 3:14. The greatest of men must not think it below them to kneel before the Lord their Maker. Mr. Herbert says, "Kneeling never spoiled silk stocking.'
    • 2. He spread forth his hands towards heaven, and (as it should seem by v. 54) continued so to the end of the prayer, hereby expressing his desire towards, and expectations from, God, as a Father in heaven. He spread forth his hands, as it were to offer up the prayer from an open enlarged heart and to present it to heaven, and also to receive thence, with both arms, the mercy which he prayed for. Such outward expressions of the fixedness and fervour of devotion ought not to be despised or ridiculed.
  • III. The prayer itself was very long, and perhaps much longer than is here recorded. At the throne of grace we have liberty of speech, and should use our liberty. It is not making long prayers, but making them for a pretence, that Christ condemns. In this excellent prayer Solomon does, as we should in every prayer,
    • 1. Give glory to God. This he begins with, as the most proper act of adoration. He addresses himself to God as the Lord God of Israel, a God in covenant with them And,
      • (1.) He gives him the praise of what he is, in general, the best of beings in himself ("There is no God like thee, none of the powers in heaven or earth to be compared with thee'), and the best of masters to his people: "Who keepest covenant and mercy with thy servants; not only as good as thy word in keeping covenant, but better than thy word in keeping mercy, doing that for them of which thou hast not given them an express promise, provided they walk before thee with all their heart, are zealous for thee, with an eye to thee.'
      • (2.) He gives him thanks for what he had done, in particular, for his family (v. 24): "Thou hast kept with thy servant David, as with thy other servants, that which thou promisedst him.' The promise was a great favour to him, his support and joy, and now performance is the crown of it: Thou hast fulfilled it, as it is this day. Fresh experiences of the truth of God's promises call for enlarged praises.
    • 2. He sues for grace and favour from God.
      • (1.) That God would perform to him and his the mercy which he had promised, v. 25, 26. Observe how this comes in. He thankfully acknowledges the performance of the promise in part; hitherto God had been faithful to his word: "Thou hast kept with thy servant David that which thou promisedst him, so far that his son fills his throne and has built the intended temple; therefore now keep with thy servant David that which thou hast further promised him, and which yet remains to be fulfilled in its season.' Note, The experiences we have had of God's performing his promises should encourage us to depend upon them and plead them with God: and those who expect further mercies must be thankful for former mercies. Hitherto God has helped, 2 Co. 1:10. Solomon repeats the promise (v. 25): There shall not fail thee a man to sit on the throne, not omitting the condition, so that thy children take heed to their way; for we cannot expect God's performance of the promise but upon our performance of the condition. And then he humbly begs this entail (v. 26): Now, O God of Israel! let thy word be verified. God's promises (as we have often observed) must be both the guide of our desires and the ground of our hopes and expectations in prayer. David had prayed (2 Sa. 7:25): Lord, do as thou hast said. Note, Children should learn of their godly parents how to pray, and plead in prayer.
      • (2.) That God would have respect to this temple which he had now taken possession of, and that his eyes might be continually open towards it (v. 29), that he would graciously own it, and so put an honour upon it. To this purpose,
        • [1.] He premises,
          • First, A humble admiration of God's gracious condescension (v. 27): "But will God indeed dwell on the earth? Can we imagine that a Being infinitely high, and holy, and happy, will stoop so low as to let it be said of him that he dwells upon the earth and blesses the worms of the earth with his presence-the earth, that is corrupt, and overspread with sin-cursed, and reserved to fire? Lord, how is it?'
          • Secondly, A humble acknowledgment of the incapacity of the house he had built, though very capacious, to contain God: "The heaven of heavens cannot contain thee, for no place can include him who is present in all places; even this house is too little, too mean to be the residence of him that is infinite in being and glory.' Note, When we have done the most we can for God we must acknowledge the infinite distance and disproportion between us and him, between our services and his perfections.
        • [2.] This premised, he prays in general, First, That God would graciously hear and answer the prayer he was now praying, v. 28. It was a humble prayer (the prayer of thy servant), an earnest prayer (such a prayer as is a cry), a prayer made in faith (before thee, as the Lord, and my God): "Lord, hearken to it, have respect to it, not as the prayer of Israel's king (no man's dignity in the world, or titles of honour, will recommend him to God), but as the prayer of thy servant.' Secondly, That God would in like manner hear and answer all the prayers that should, at any time hereafter, be made in or towards this house which he had now built, and of which God had said, My name shall be there (v. 29), his own prayers (Hearken to the prayers which thy servant shall make), and the prayers of all Israel, and of every particular Israelite (v. 30): "Hear it in heaven, that is indeed thy dwelling-place, of which this is but a figure; and, when thou hearest, forgive the sin that separates between them and God, even the iniquity of their holy things.'
          • a. He supposes that God's people will ever be a prayer people; he resolves to adhere to that duty himself.
          • b. He directs them to have an eye, in their prayers, to that place where God was pleased to manifest his glory as he did not any where else on earth. None but priests might come into that place; but, when they worshipped in the courts of the temple, it must be with an eye towards it, not as the object of their worship (that were idolatry), but as an instituted medium of their worship, helping the weakness of their faith, and typifying the mediation of Jesus Christ, who is the true temple, to whom we must have an eye in every thing wherein we have to do with God. Those that were at a distance looked towards Jerusalem, for the sake of the temple, even when it was in ruins, Dan. 6:10.
          • c. He begs that God will hear the prayers, and forgive the sins, of all that look this way in their prayers. Not as if he thought all the devout prayers offered up to God by those who had no knowledge of this house, or regard to it, were therefore rejected; but he desired that the sensible tokens of the divine presence with which this house was blessed might always give sensible encouragement and comfort to believing petitioners.
        • [3.] More particularly, he here puts divers cases in which he supposed application would be made to God by prayer in or towards this house of prayer.
          • First, If God were appealed to by an oath for the determining of any controverted right between man and man, and the oath were taken before this altar, he prayed that God would, in some way or other, discover the truth, and judge between the contending parties, v. 31, 32. He prayed that, in difficult matters, this throne of grace might be a throne of judgment, from which God would right the injured that believingly appealed to it, and punish the injurious that presumptuously appealed to it. It was usual to swear by the temple and altar (Mt. 23:16, 18), which corruption perhaps took its rise from this supposition of an oath taken, not by the temple or altar, but at or near them, for the greater solemnity.
          • Secondly, If the people of Israel were groaning under any national calamity, or any particular Israelite under any personal calamity, he desired that the prayers they should make in or towards this house might be heard and answered.
            • a. In case of public judgments, war (v. 33), want of rain (v. 35), famine, or pestilence (v. 37), and he ends with an et cetera-any plague or sickness; for no calamity befals other people which may not befal God's Israel. Now he supposes,
              • (a.) That the cause of the judgment would be sin, and nothing else. "If they be smitten before the enemy, if there be no rain, it is because they have sinned against thee.' It is sin that makes all the mischief.
              • (b.) That the consequence of the judgment would be that they would cry to God, and make supplication to him in or towards that house. Those that slighted him before would solicit him then. Lord, in trouble have they visited thee. In their afflictions they will seek me early and earnestly.
              • (c.) That the condition of the removal of the judgment was something more than barely praying for it. He could not, he would not, ask that their prayer might be answered unless they did also turn from their sin (v. 35) and turn again to God (v. 33), that is, unless they did truly repent and reform. On no other terms may we look for salvation in this world or the other. But, if they did thus qualify themselves for mercy, he prays,
                • [a.] That God would hear from heaven, his holy temple above, to which they must look, through this temple.
                • [b.] That he would forgive their sin; for then only are judgments removed in mercy when sin is pardoned.
                • [c.] That he would teach them the good way wherein they should walk, by his Spirit, with his word and prophets; and thus they might be both profited by their trouble (for blessed is the man whom God chastens and teaches), and prepared for deliverance, which then comes in love when it finds us brought back to the good way of God and duty.
                • [d.] That he would then remove the judgment, and redress the grievance, whatever it might be-not only accept the prayer, but give in the mercy prayed for.
            • b. In case of personal afflictions, v. 38-40. "If any man of Israel has an errand to thee, here let him find thee, here let him find favour with thee.' He does not mention particulars, so numerous, so various, are the grievances of the children of men.
              • (a.) He supposes that the complainants themselves would very sensibly feel their own burden, and would open that case to God which otherwise they kept to themselves and did not make any man acquainted with: They shall know every man the plague of his own heart, what it is that pains him, and (as we say) where the shoe pinches, and shall spread their hands, that is, spread their case, as Hezekiah spread the letter, in prayer, towards this house; whether the trouble be of body or mind, they shall represent it before God. Inward burdens seem especially meant. Sin is the plague of our own heart; our indwelling corruptions are our spiritual diseases. Every Israelite indeed endeavours to know these, that he may mortify them and watch against the risings of them. These he complains of. This is the burden he groans under: O wretched man that I am! These drive him to his knees, drive him to the sanctuary. Lamenting these, he spreads forth his hands in prayer.
              • (b.) He refers all cases of this kind, that should be brought hither, to God.
                • [a.] To his omniscience: "Thou, even thou only, knowest the hearts of all the children of men, not only the plagues of their hearts, their several wants and burdens' (these he knows, but he will know them from us), "but the desire and intent of the heart, the sincerity or hypocrisy of it. Thou knowest which prayer comes from the heart, and which from the lips only.' The hearts of kings are not unsearchable to God.
                • [b.] To his justice: Give to every man according to his ways; and he will not fail to do so, by the rules of grace, not the law, for then we should all be undone.
                • [c.] To his mercy: Hear, and forgive, and do (v. 39), that they may fear thee all their days, v. 40. This use we should make of the mercy of God to us in hearing our prayers and forgiving our sins, we should thereby he engaged to fear him while we live. Fear the Lord and his goodness. There is forgiveness with him, that he may be feared.
            • c. The case of the stranger that is not an Israelite is next mentioned, a proselyte that comes to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country.
              • (a.) He supposed that there would be many such (v. 41, 42), that the fame of God's great works which he had wrought for Israel, by which he proved himself to be above all gods, nay, to be God alone, would reach to distant countries: "Those that live remote shall hear of thy strong hand, and thy stretched-out arm; and this will bring all thinking considerate people to pray towards this house, that they may obtain the favour of a God that is able to do them a real kindness.'
              • (b.) He begged that God would accept and answer the proselyte's prayer (v. 43): Do according to all that the stranger calleth to thee for. Thus early, thus ancient, were the indications of favour towards the sinners of the Gentiles: as there was then one law for the native and for the stranger (Ex. 12:49), so there was one gospel for both.
              • (c.) Herein he aimed at the glory of God and the propagating of the knowledge of him: "O let the stranger, in a special manner, speed well in his addresses, that he may carry away with him to his own country a good report of the God of Israel, that all people may know thee and fear thee (and, if they know thee aright, they will fear thee) as do thy people Israel.' So far was Solomon from monopolizing the knowledge and service of God, and wishing to have them confined to Israel only (which was the envious desire of the Jews in the days of Christ and his apostles), that he prayed that all people might fear God as Israel did. Would to God that all the children of men might receive the adoption, and be made God's children! Father, thus glorify thy name.
            • d. The case of an army going forth to battle is next recommended by Solomon to the divine favour. It is supposed that the army is encamped at a distance, somewhere a great way off, sent by divine order against the enemy, v. 44. "When they are ready to engage, and consider the perils and doubtful issues of battle, and put up a prayer to God for protection and success, with their eye towards this city and temple, then hear their prayer, encourage their hearts, strengthen their hands, cover their heads, and so maintain their cause and give them victory.' Soldiers in the field must not think it enough that those who tarry at home pray for them, but must pray for themselves, and they are here encouraged to hope fore a gracious answer. Praying should always go along with fighting.
            • e. The case of poor captives is the last that is here mentioned as a proper object of divine compassion.
              • (a.) He supposes that Israel will sin. He knew them, and himself, and the nature of man, too well to think this a foreign supposition; for there is no man that sinneth not, that does not enough to justify God in the severest rebukes of his providence, no man but what is in danger of falling into gross sin, and will if God leave him to himself.
              • (b.) He supposes, what may well be expected, that, if Israel revolt from God, God will be angry with them, and deliver them into the hand of their enemies, to be carried captive into a strange country, v. 46.
              • (c.) He then supposes that they will bethink themselves, will consider their ways (for afflictions put men upon consideration), and, when once they are brought to consider, they will repent and pray, will confess their sins, and humble themselves, saying, We have sinned and have done perversely (v. 47), and in the land of their enemies will return to God, whom they had forsaken in their own land.
              • (d.) He supposes that in their prayers they will look towards their own land, the holy land, Jerusalem, the holy city, and the temple, the holy house, and directs them so to do (v. 48), for his sake who gave them that land, chose that city, and to whose honour that house was built.
              • (e.) He prays that then God would hear their prayers, forgive their sins, plead their cause, and incline their enemies to have compassion on them, v. 49, 50. God has all hearts in his hand, and can, when he pleases, turn the strongest stream the contrary way, and make those to pity his people who have been their most cruel persecutors. See this prayer answered, Ps. 106:46. He made them to be pitied of those that carried them captive, which, if it did not release them, yet eased their captivity.
              • (f.) He pleads their relation to God, and his interest in them: "They are thy people, whom thou hast taken into thy covenant and under thy care and conduct, thy inheritance, from which, more than from any other nation, thy rent and tribute of glory issue and arise (v. 51), separated from among all people to be so and by distinguishing favours appropriated to thee,' v. 53.
          • Lastly, After all these particulars, he concludes with this general request, that God would hearken to all his praying people in all that they call unto him for, v. 52. No place now, under the gospel, can be imagined to add any acceptableness to the prayers made in or towards it, as the temple then did. That was a shadow: the substance is Christ; whatever we ask in his name, it shall be given us.

1Ki 8:54-61

Solomon, after his sermon in Ecclesiastes, gives us the conclusion of the whole matter; so he does here, after this long prayer; it is called his blessing the people, v. 55. He pronounced it standing, that he might be the better heard, and because he blessed as one having authority. Never were words more fitly spoken, nor more pertinently. Never was congregation dismissed with that which was more likely to affect them and abide with them.

  • I. He gives God the glory of the great and kind things he had done for Israel, v. 56. He stood up to bless the congregation (v. 55), but began with blessing God; for we must in every thing give thanks. Do we expect God should do well for us and ours? let us take all occasion to speak well of him and his. He blesses God who has given, he does not say wealth, and honour, and power, and victory, to Israel, but rest, as if that were a blessing more valuable than any of those. Let not those who have rest under-value that blessing, though they want some others. He compares the blessings God had bestowed upon them with the promises he had given them, that God might have the honour of his faithfulness and the truth of that word of his which he has magnified above all his name.
    • 1. He refers to the promises given by the hand of Moses, as he did (v. 15, 24) to those which were made to David. There were promises given by Moses, as well as precepts. It was long ere God gave Israel the promised rest, but they had it at last, after many trials. The day will come when God's spiritual Israel will rest from all their labours.
    • 2. He does, as it were, write a receipt in full on the back of these bonds: There has not failed one word of all his good promises. This discharge he gives in the name of all Israel, to the everlasting honour of the divine faithfulness, and the everlasting encouragement of all those that build upon the divine promises.
  • II. He blesses himself and the congregation, expressing his earnest desire and hope of these four things:-
    • 1. The presence of God with them, which is all in all to the happiness of a church and nation and of every particular person. This great congregation was now shortly to be scattered, and it was not likely that they would ever be all together again in this world. Solomon therefore dismisses them with this blessing: "The Lord be present with us, and that will be comfort enough when we are absent from each other. The Lord our God be with us, as he was with our fathers (v. 57); let him not leave us, let him be to us to day, and to ours for ever, what he was to those that went before us.'
    • 2. The power of his grace upon them: "Let him be with us, and continue with us, not that he may enlarge our coasts and increase our wealth, but that he may incline our hearts to himself, to walk in all his ways and to keep his commandments,' v. 58. Spiritual blessings are the best blessings, with which we should covet earnestly to be blessed. Our hearts are naturally averse to our duty, and apt to decline from God; it is his grace that inclines them, grace that must be obtained by prayer.
    • 3. An answer to the prayer he had now made: "Let these my words be nigh unto the Lord our God day and night, v. 59. Let a gracious return be made to every prayer that shall be made here, and that will be a continual answer to this prayer.' What Solomon asks here for his prayer is still granted in the intercession of Christ, of which his supplication was a type; that powerful prevailing intercession is before the Lord our God day and night, for our great Advocate attends continually to this very thing, and we may depend upon him to maintain our cause (against the adversary that accuses us day and night, Rev. 12:10) and the common cause of his people Israel, at all times, upon all occasions, as the matter shall require, so as to speak for us the word of the day in its day, as the original here reads it, from which we shall receive grace sufficient, suitable, and seasonable, in every time of need.
    • 4. The glorifying of God in the enlargement of his kingdom among men. Let Israel be thus blessed, thus favoured; not that all people may become tributaries to us (Solomon sees his kingdom as great as he desires), but that all people may know that the Lord is God, and he only, and may come and worship him, v. 60. With this Solomon's prayers, like the prayers of his father David, the son of Jesse, are ended (Ps. 72:19, 20): Let the whole earth be filled with his glory. We cannot close our prayers with a better summary than this, Father, glorify thy name.
  • III. He solemnly charges his people to continue and persevere in their duty to God. Having spoken to God for them, he here speaks from God to them, and those only would fare the better for his prayers that were made better by his preaching. His admonition, at parting, is, "Let your heart be perfect with the Lord our God, v. 61. Let your obedience be universal, without dividing-upright, without dissembling-constant, without declining;' this is evangelical perfection.

1Ki 8:62-66

We read before that Judah and Israel were eating and drinking, and very cheerful under their own vines and fig-trees; here we have them so in God's courts. Now they found Solomon's words true concerning Wisdom's ways, that they are ways of pleasantness.

  • I. They had abundant joy and satisfaction while they attended at God's house, for there,
    • 1. Solomon offered a great sacrifice, 22,000 oxen and 120,000 sheep, enough to have drained the country of cattle if it had not been a very fruitful land. The heathen thought themselves very generous when they offered sacrifices by hundreds (hecatombs they called them), but Solomon out-did them: he offered them by thousands. When Moses dedicated his altar, the peace-offerings were twenty-four bullocks, and of rams, goats, and lambs, 180 (Num. 7:88); then the people were poor, but now that they had increased in wealth more was expected from them. Where God sows plentifully he must reap accordingly. All these sacrifices could not be offered in one day, but in the several days of the feast. Thirty oxen a day served Solomon's table, but thousands shall go to God's altar. Few are thus minded, to spend more on their souls than on their bodies. The flesh of the peace-offerings, which belonged to the offerer, it is likely, Solomon treated the people with. Christ fed those who attended him. The brazen altar was not large enough to receive all these sacrifices, so that, to serve the present occasion, they were forced to offer many of them in the middle of the court, (v. 64), some think on altars, altars of earth or stone, erected for the purpose and taken down when the solemnity was over, others think on the bare ground. Those that will be generous in serving God need not stint themselves for want of room and occasion to be so.
    • 2. He kept a feast, the feast of tabernacles, as it should seem, after the feast of dedication, and both together lasted fourteen days (v. 65), yet they said not, Behold, what a weariness is this!
  • II. They carried this joy and satisfaction with them to their own houses. When they were dismissed they blessed the king (v. 66), applauded him, admired him, and returned him the thanks of the congregation, and then went to their tents joyful and glad of heart, all easy and pleased. God's goodness was the matter of their joy, so it should be of ours at all times. They rejoiced in God's blessing both on the royal family and on the kingdom; thus should we go home rejoicing from holy ordinances, and go on our way rejoicing for God's goodness to our Lord Jesus (of whom David his servant was a type, in the advancement and establishment of his throne, pursuant to the covenant of redemption), and to all believers, his spiritual Israel, in their sanctification and consolation, pursuant to the covenant of grace. If we rejoice not herein always it is our own fault.