41 `And also, unto the stranger who is not of Thy people Israel, and hath come from a land afar off for Thy name's sake --
And the queen of Sheba is hearing of the fame of Solomon concerning the name of Jehovah, and cometh to try him with enigmas, and she cometh to Jerusalem, with a very great company, camels bearing spices, and very much gold, and precious stone, and she cometh unto Solomon, and speaketh unto him all that hath been with her heart.
And Jesus having entered into Capernaum, there came to him a centurion calling upon him,
And there was a certain man in Cesarea, by name Cornelius, a centurion from a band called Italian, pious, and fearing God with all his house, doing also many kind acts to the people, and beseeching God always, he saw in a vision manifestly, as it were the ninth hour of the day, a messenger of God coming in unto him, and saying to him, `Cornelius;' and he having looked earnestly on him, and becoming afraid, said, `What is it, Lord?' And he said to him, `Thy prayers and thy kind acts came up for a memorial before God,
And having arisen, he went on, and lo, a man of Ethiopia, a eunuch, a man of rank, of Candace the queen of the Ethiopians, who was over all her treasure, who had come to worship to Jerusalem; he was also returning, and is sitting on his chariot, and he was reading the prophet Isaiah. And the Spirit said to Philip, `Go near, and be joined to this chariot;' and Philip having run near, heard him reading the prophet Isaiah, and said, `Dost thou then know what thou dost read?' and he said, `Why, how am I able, if some one may not guide me?' he called Philip also, having come up, to sit with him. And the contents of the Writing that he was reading was this: `As a sheep unto slaughter he was led, and as a lamb before his shearer dumb, so he doth not open his mouth; in his humiliation his judgment was taken away, and his generation -- who shall declare? because taken from the earth is his life.' And the eunuch answering Philip said, `I pray thee, about whom doth the prophet say this? about himself, or about some other one?' and Philip having opened his mouth, and having begun from this Writing, proclaimed good news to him -- Jesus. And as they were going on the way, they came upon a certain water, and the eunuch said, `Lo, water; what doth hinder me to be baptized?' `And Philip said, `If thou dost believe out of all the heart, it is lawful;' and he answering said, `I believe Jesus Christ to be the Son of God;'' and he commanded the chariot to stand still, and they both went down to the water, both Philip and the eunuch, and he baptized him; and when they came up out of the water, the Spirit of the Lord caught away Philip, and the eunuch saw him no more, for he was going on his way rejoicing; and Philip was found at Azotus, and passing through, he was proclaiming good news to all the cities, till his coming to Cesarea.
And there were certain Greeks out of those coming up that they may worship in the feast,
and lo, a woman, a Canaanitess, from those borders having come forth, did call to him, saying, `Deal kindly with me, Sir -- Son of David; my daughter is miserably demonized.' And he did not answer her a word; and his disciples having come to him, were asking him, saying -- `Let her away, because she crieth after us;' and he answering said, `I was not sent except to the lost sheep of the house of Israel.' And having come, she was bowing to him, saying, `Sir, help me;' and he answering said, `It is not good to take the children's bread, and to cast to the little dogs.' And she said, `Yes, sir, for even the little dogs do eat of the crumbs that are falling from their lords' table;' then answering, Jesus said to her, `O woman, great `is' thy faith, let it be to thee as thou wilt;' and her daughter was healed from that hour.
`A queen of the south shall rise up in the judgment with this generation, and shall condemn it, for she came from the ends of the earth to hear the wisdom of Solomon, and lo, a greater than Solomon here!
And Jesus having heard, did wonder, and said to those following, `Verily I say to you, not even in Israel so great faith have I found; and I say to you, that many from east and west shall come and recline (at meat) with Abraham, and Isaac, and Jacob, in the reign of the heavens,
and Moses recounteth to his father-in-law all that Jehovah hath done to Pharaoh, and to the Egyptians, on account of Israel, all the travail which hath found them in the way, and Jehovah doth deliver them. And Jethro rejoiceth for all the good which Jehovah hath done to Israel, whom He hath delivered from the hand of the Egyptians; and Jethro saith, `Blessed `is' Jehovah, who hath delivered you from the hand of the Egyptians, and from the hand of Pharaoh -- who hath delivered this people from under the hand of the Egyptians; now I have known that Jehovah `is' greater than all the gods, for in the thing they have acted proudly -- `He is' above them!' And Jethro, father-in-law of Moses, taketh a burnt-offering and sacrifices for God; and Aaron cometh in, and all the elders of Israel, to eat bread with the father-in-law of Moses, before God.
And Jesus having been born in Beth-Lehem of Judea, in the days of Herod the king, lo, mages from the east came to Jerusalem,
Arise, be bright, for come hath thy light, And the honour of Jehovah hath risen on thee. For, lo, the darkness doth cover the earth, And thick darkness the peoples, And on thee rise doth Jehovah, And His honour on thee is seen. And come have nations to thy light, And kings to the brightness of thy rising. Lift up round about thine eyes and see, All of them have been gathered, they have come to thee, Thy sons from afar do come, And thy daughters on the side are supported. Then thou seest, and hast become bright, And thine heart hath been afraid and enlarged, For turn unto thee doth the multitude of the sea, The forces of nations do come to thee. A company of camels covereth thee, Dromedaries of Midian and Ephah, All of them from Sheba do come, Gold and frankincense they bear, And of the praises of Jehovah they proclaim the tidings. All the flock of Kedar are gathered to thee, The rams of Nebaioth do serve thee, They ascend for acceptance Mine altar, And the house of My beauty I beautify. Who `are' these -- as a thick cloud they fly, And as doves unto their windows? Surely for Me isles do wait, And ships of Tarshish first, To bring thy sons from afar, Their silver and their gold with them, To the name of Jehovah thy God, And to the Holy One of Israel, Because He hath beautified thee. And sons of a stranger have built thy walls, And their kings do serve thee, For in My wrath I have smitten thee, And in My good pleasure I have pitied thee.
Nor speak let a son of the stranger, Who is joined unto Jehovah, saying: `Jehovah doth certainly separate me from His people.' Nor say let the eunuch, `Lo, I am a tree dried up,' For thus said Jehovah of the eunuchs, Who do keep My sabbaths, And have fixed on that which I desired, And are keeping hold on My covenant: I have given to them in My house, And within My walls a station and a name, Better than sons and than daughters, A name age-during I give to him That is not cut off. And sons of the stranger, who are joined to Jehovah, To serve Him, and to love the name of Jehovah, To be to Him for servants, Every keeper of the sabbath from polluting it, And those keeping hold on My covenant. I have brought them unto My holy mountain, And caused them to rejoice in My house of prayer, Their burnt-offerings and their sacrifices `Are' for a pleasing thing on Mine altar, For My house, `A house of prayer,' Is called for all the peoples.
`And also, unto the stranger who is not of Thy people Israel, and he hath come from a land afar off for the sake of Thy great name, and Thy strong hand, and Thy stretched-out arm, and they have come in and prayed towards this house:
And he saith, `Jehovah liveth, before whom I have stood -- if I take `it';' and he presseth on him to take, and he refuseth. And Naaman saith, `If not -- let be given, I pray thee, to thy servant, a couple of mules' burden of earth, for thy servant doth make no more burnt-offering and sacrifice to other gods, but to Jehovah.
And Naaman, head of the host of the king of Aram, was a great man before his lord, and accepted of face, for by him had Jehovah given salvation to Aram, and the man was mighty in valour -- leprous. And the Aramaeans have gone out `by' troops, and they take captive out of the land of Israel a little damsel, and she is before the wife of Naaman, and she saith unto her mistress, `O that my lord `were' before the prophet who `is' in Samaria; then he doth recover him from his leprosy.' And `one' goeth in and declareth to his lord, saying, `Thus and thus she hath spoken, the damsel who `is' from the land of Israel.' And the king of Aram saith, `Go thou, enter, and I send a letter unto the king of Israel;' and he goeth and taketh in his hand ten talents of silver, and six thousand `pieces' of gold, and ten changes of garments. And he bringeth in the letter unto the king of Israel, saying, `And now, at the coming in of this letter unto thee, lo, I have sent unto thee Naaman my servant, and thou hast recovered him from his leprosy.' And it cometh to pass, at the king of Israel's reading the letter, that he rendeth his garments, and saith, `Am I God, to put to death and to keep alive, that this `one' is sending unto me to recover a man from his leprosy? for surely know, I pray you, and see, for he is presenting himself to me.'
And Boaz answereth and saith to her, `It hath thoroughly been declared to me all that thou hast done with thy mother-in-law, after the death of thy husband, and thou dost leave thy father, and thy mother, and the land of thy birth, and dost come in unto a people which thou hast not known heretofore.
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."