1 Kings 8
PATVcr. 1. JilND Solomon assembled the elders of Israel. That is, the judges in their several cities. And all the heads of the tribes.] Every tribe had one or more principal ruler in it. And the chief of the fathers of the children of Israel] The principal persons of every family in those tribes.’ Unto* king Solomon in Jerusalem.] Where the house of the Lord was now fixed. TJiat they might bring up the ark of the covenant of the Lord out of the city of David, which is Zion.] For thither David had hrought it from the house of Obed-Edom, and made a tabernacle for it, (2 Sam. vi. 12. 17.)until a fixed house should be prepared for it, which was now built upon a neighbouring mountain. Vcr. 15. And he said, Blessed be the Lord God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled it, saying.] He acknowledges the goodness of God in his gracious promise; and his faithfulness in fulfilling it. Which promise was made by Nathan, unto whom the word of the Lord came about this matter, (2 Sam. vii. 4.) Vcr. 16. Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house; that my name might be therein.] He had often told them that they should worship him in the place which he would choose; but he never declared his choice of a place till David’s time, (2 Sam. vii. 6.) But I chose David to be dver my people Israel] See 2 Sam. vii. 8. to whom he shewed the place which he would make his dwelling, and where he would be worshipped. house ivhich I have built for thy name.] The very looking towards this place, with earnest imploring the mercy of God, and desire of his helps, was to own him that dwelt here, and acknowledge him alone for their God. Which was a means (as that excellent person Dr. Alix admonishes me) to keep them from idolatry; all the nations of the world turning their faces towards the east^ when they worshipped; hut the Jews to the west, where the holy place was. And for this cause, when the temple and the holy city were destroyed, and the ark of the testimony was gone; yet good men looked and prayed towards the place where it was wont to be, as appears by the prophet Daniel. And therefore Solomon much more supposes they would do so, when they were all standing. Which may seem, as Mr. Mede observes, to have been done out of the use of all mankind, without any special precept to that purpose; which is no where to be found. Nature having taught mankind, as in their addresses to great persons, to look unto their face; so in their addresses to the Divine Majesty, to look that way, or towards that place, where his presence is more demonstrated than elsewhere. From whence he concludes, that to worship towards the place, where there is any sign or specification of his presence, is no idolatry. (See his Discourse upon Psal. exxxii. 7.)
1 Kings 8:2
And all the men of Israel. All the forcnamed persons, with their attendants, which, no doubt, were numerous.’, Ttf? ■ Assembled themselves unto king Solomon at the feast in the month Ethanim, which is the seventh month.] Here the Targum thus paraphrases, In the month ivhich anciently teas called tlie first month, but now is the seventh: and called Ethanim, because more sacred solemnities (which were the support and strength of their religion and government) were appointed in this month* than in any other. Arid among the rest the feast of tabernacles; which is here meant, as Kimchi, and Abarbincl, and others think. And upon the occasion of this assembly the Jews observe, in Seder. Olam Rabba, cap. 15. that “the Schcchinahdoth not dwell but in the congregation/'
1 Kings 8:3
And all the elders of Israel came. All the fdre-’: Digitized by mentioned great persons were called elders, and are here comprehended under that name. And the priests took tip the ark.] The ark had been carried by the priests three times before this: when they went over Jordan; when they encompassed the walls of Jericho; and when David sent it back, when he fled from Absalom, (2 Sam. xv. 29, 30.) It was the office of the Lcvites to carry the ark upon their shoulders, except upon special occasions: and now they could not, because it was not lawful fdt them to enter into the holy place, into which it was to be carried, and then into the most holy. It is said, indeed, 2 Chron. v. 4. that the Levites took it tip: but the meaning is, that they took it up and carried it to the temple, and then the priests took it up, (vcr. G.) and carried it into the holy place.
1 Kings 8:4
And they brought up the ark of the Lord, and the tabernacle of the congregation. Together with the ark, they brought up the tabernacle. But the question is, what tabernacle, whether that made by Moses, which was in Gibeon, (2 Chron. i. 3.) or that made by David, which was at Jerusalem, (2 Sam. vi. 17.) I think the latter is, never called the tabernacle of the congregation, as the former frequently is. But it may be probably thought that both of them’ were now carried into the temple, and laid up there.; to avoid all danger of superstition and idolatry: and that no worship might be performed anywhere, but only at this house of God, which he now dedicated to him. •, And all the holy vessels that were in the tabernacle.] viz. The altar of incense, and the table, and the candlestick, and every thing belonging to them: which remained in the tabernacle, when the ark was removed from it. These did the priests and the Levites bring up.] The priests brought up the ark; and the Levites carried the tabernacle, and the vessels of the sanctuary. *
1 Kings 8:5
And king Solomon, and all the congregation of Israel, that were assembled unto him, were with him before the ark. When it was brought into the house of God, and settled there; for it is hot likely such a multitude of sacri-, fices as follow, could be offered in the way from Mount Sion to the temple, as some were when David brought it from the house of Obed-Edom to Jerusalem, (2 Sam. vi. 13.) And sacrificed sheep and oxen, that could not be numbered for multitude.] That is, a vast number; which might have’ been told, but not easily; as was said. before of the weigbtof the brass employed about the vessels of the house of God, vii. 47. (See there.). Here is no mention of Solo-, mo’n’s dancing before the ark as David did; for all holy men were not alike moved by God; their, tempers and conditions being very different. Solomon.was now in a state of great tranquillity, and constant pleasure: but David had been disturbed by the stroke upon Uzzah, a little before his great transport of joy, at the safe conduct of the ark to Jerusalem.
1 Kings 8:6
And the priests brought in the ark of the covenant of the Lord unto his place, into the oracle of the house,’ to, the most holy place. Before the glory of the Lord filled the house, the priests were permitted to enter into the oracle: but afterward none but the high-priest might approach so near unto the Divine presence, which dwelt there: and he but once a year. Even under the wings of the cherubims.’] Which Solomon Microsoft® CHAP. VIII.] THE FIRST BOOK OF THE KINGS. had made. For the cherubims made/by Moses were fixed to the mercy-seat, and inseparable from it: and stood together with the ark under these cherubims.
1 Kings 8:7
For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark, andthestaves thereof. Forthey were very large, stretching forth their wings from one side of the house unto the other, (vi. 22. 24, &c.)
1 Kings 8:8
And they drew out the staves, that the end of the staves were seen out in the holy place before the oracle. By the holy place is here meant the most holy, where the ark was under the cherubims: which covered both the ark and the staves. But the staves were so drawn out that the ends of them might be seen: whereby the high-priest was directed in the way he should go just before the mercy-seat on the day of expiation; when he went between these two staves to sprinkle the blood before God. See 2 Chron. v. 9. and Buxtorf. in his Area Foederis, where he explains both this and the next verse, and gives a large account of drawing out the staves, (p. 96, 97.) And they were not seen without.’] In the sanctuary. * • And there they are unto this day.] And in this posture.
1 Kings 8:9
There teas nothing in the ark save the two tables of stone, wldch Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt.] The very same words, in a manner, are repeated, 2 Chron. v. 10. But it is commonly observed that both these. places seem to contradict the apostle’s words, Heb. ix. 4. For it is said here in these books, that nothing was in the ark save only the two tables of stone: but that there, the pot of manna and Aaron’s rod were also in the ark. For so they generally interpret those words iv y, in which, i. e. in the ark, <na/jLvog X9 v
1 Kings 8:10
And it came to pass, when the priests were come out of the holy place. That is, the oracle, where they had set down the ark. « That the cloud filled the house of the Lord.] In this cloud was the glory of the Lord (ver. 11.) which now filled the temple, as it had anciently done the tabernacle, when it was first erected, (Exod. xl. 34.) Only there the cloud covered the tabernacle without, and the glory of the Lord shined within: but here the house itself was filled with the cloud, out of which the glory of the Lord broke; and after it had filled the wholeliouse, settled in the most holy place.
1 Kings 8:11
So tliat tlie priests could not stand to minister because of the cloud: for the glory of the Lord liad filled the house of the Lord. By this it appears that the cloud filled the sanctuary, as well as the most holy place: for in the sanctuary the priests ministered at the altar of incense. And it appears also by the next verse, that, at the first, nothing but a dark cloud filled the house, which was very astonishing: but afterward the glory of the Lord (as I said) broke out, which was more amazing. Insomuch, that Moses himself was not able to enter into the tabernacle of the congregation, when this cloud and glory first appeared, (Exod. xl. 35.)
1 Kings 8:12
Tlien spake Solomon. When he saw the priests come out of the house of God in great consternation, he uttered these words which follow, with his face turnedtow^rds the altar, toxompose and comfort them. This shews thktthe cloud filled the house before Solomon prayed: whereas in 2 Chron. vii. 1 — 3. it appears the Divine glory did not fill it till after he. had prayed. Which Abarbinel reconciles with very good reason: — The cloud, in which was the glory of the Lord, or the fire, came into the temple before Solomon prayed: which made him say here, the Lord dwelleth in thick darkness. Which he beholding, prayed to God, who gave such a sensible token of his presence there. Now when he had made an end of his prayer, then the fire that was in the cloud broke forth, and consumed the sacrifices on the altar: and the glory of the Lord filled the house, as it is recorded in the book of Chronicles. Tlie Lord said that he would dwell in thick darkness.] As much as to say, Be not afraid; but look upon this cloud as a token of God’s presence and protection: and that he owns this for his house where he intends to dwell, according to what he said, Lev. xvi. 2. This cloud is called thick darkness, because it hindered the sight of any other thing that was in the holy place; either the altar, candlestick, or table. Nothing was seen but the glory of the Lord when it broke out, which dazzled their eyes rather than enlightened them. And it is observable, that the better to represent this, the high-priest when he went into the most holy place was to fill it with a cloud of smoke by the incense he offered, which made the place dark, (Lev. xvi. 12, 13.) that he might not lose his life by the splendour of the Divine Glory.
1 Kings 8:13
I Iiave surely built thee a house to dwell in. He. turns his speech from them to God; and expresses his hope that he would be pleased to continue in this house: which he perceived by this glorious cloud he intended to make his habitation. t A settled place for thee to abide in for ever.] Not like the tabernacle, which was a moveable habitation; but a place wherein he hoped he would settle, and never remove from it. From hence the Jews call this Beth-haolam, the eternal house, or the house of ages. Which was not like Gilgal, Shiloh, Nob, and Gibeon (as Abarbinel explains it), which did not last long, though God for some time dwelt there: they not being in the place which the Lord had chosen t0 place his name there: which was in Mount Moriah.
1 Kings 8:14
And the king turned his face about. From the court of the priests to the court of the congregation, having the altar on his back. ■. And blessed all the congregation of Israel.] In that form, perhaps, which God himself prescribed, (Numb. vi. 23, 24, &c.) (And all the congregation of Israel stood).] Both out of reverence to God, and respect unto the king. ■ >
1 Kings 8:17
And it was in the heart qf David my father to build a house for the name of the Lord God of Israel. This is, as I said before, where God w r ould dwell among them, and be graciously present with them. (See 2 Sam. vii. 2.)
1 Kings 8:18
And the Lord said unto David my father, Wliereas it tvas in thine heart to build a house unto my name, thou didst well tliat it was in thine heart. He accepted and commended his good intentions, but would not let him put them in execution. This honour he reserved for his son, as it follows in the next words.
1 Kings 8:19
Nevertheless thou shalt riot build the house; but thy son, that shall come forth out of thy loins, he shall build the house unto my name^. See 2 Sam. vii. 12, 13…^Ver. 20. And the Lord hath performed the word that he spake; and I am risen up hi the room of David my father, and sit on the throne of Israel, as the Lord promised, and have built a house for the name of the Lord God of Israel.] He concludes as he began, with a thankful acknowledgment of the faithfulness of God in performing his promise.
1 Kings 8:21
And have set there a place for the ark. The loken of God’s presence among them. • • Wherein is the covenant of the Lord, which he made tvith our fathers.] That is, the tables of the covenant: which Jby a figure are called the covenant, because they contained it. i z ■ -. i\i *’ V When he brought them out of the land of Egypt.] And.told them, that by the tenure of this covenant they were to hold the land of Canaan.
1 Kings 8:22
And Solomon stood before the altar of the Lord. Having spoken the foregoing words with his face towards the people, and blessed them; nowio turned about again with his face, towards the altar, to make a solemn prayer to God…./.:.., In the presence, of all the congregation of Israel.] Being advanced upon a scaffold which he had made, of three.cubits high, (as w; e read in 2 Chron. vi. 13.) so that all might see and hear him.?.’… And spread forth his. hands towards heaven.].Which was a solemn posture of prayer among other nations. And it is Svid<?nt both.from that, place in the Chronicles, and from ver. 54. of this chapter, that when he had stood’awhile with his face towards the altar, he fell down upon his knees, and spread forth his hands towards heaven..
1 Kings 8:23
And he said, O Lord God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their hearts.] He acknowledges the transcendent excellences of the Divine Majesty; and particularly again commemorates his faithfulness to those who servo him sincerely..
1 Kings 8:24
Who hast kept with thy servant David my father that thou promisedst him: thou spakest also with thy mouth, and hast fulfilled it with thy hand, as it is this day. This relates to that part of God’s promise to David, that his sop should build him ahouse. (See ver. 15, 16, &c.).
1 Kings 8:25
Therefore now, Lord God of Israel, keep with thy servant David my father that thou promisedst him, say* ing, There shall not fail thee a man in my sight to sit on the throne of Israel] He looked upon that as an earnest he would fulfil the other part of his promise to David, which he made at thojsame time, concerning his kindness to his posterity, (2 Sam. vii. 12, 13.) So that thy children take heed to their way, that they walk before me as thou hast walked before me.] He speaks like a wiso"man, who was fully acquainted with the mind of God: whose promise concerning the inheritance of the kingdom he acknowledges depended upon this condition, if they took heed to their way, &c; that is, ^continued in the faith and worship of God, as David did. But if they proved idolaters, then’ they made themselves unworthy of this privilege to the seed of David (as Abarbinel speaks), and lost the inheritance of the kingdom, because they were none of his children. And therefore, after Solomon and Jeroboam also turned away from God and followed idols (as he goes on), God might justly have taken the divided kingdom away from their children. And’whenall Israel forsook the Lord, and worshipped the gods of the nations round about them, he did forsake their land, and w T ould no longer dwell among them, nor continue the kingdom to them. - - L; >-
1 Kings 8:26
And now, O Lord God of Israel, let thy word, I pray thee, be v&rifi&d, which thou spakest unto thy servant David my father. This is not an unnecessary repetition; but (as Abarbinel notes) God, when he spake to David of building the temple by his son, promised two things: first, the stability of his kingdom in his family; (2 Sam. vii. 16.) and secondly, that he would shew the greatest kindness and friendship to them; such as a father doth to his son, (ver. 13.) Solomon heie begs of God in this prayer botli these benefits: the first in the foregoing verse, and the other in this.
1 Kings 8:27
But will God indeed dwell on the earth? Behold, the heaven, and heaven oflteavens, cannot contain thee; how much less this house that I have bnilded?. -Howould not have the people possessed with such gross imagina* tions as were among the heathens; who fancied their gods were confined to their temples. No, saith Solomon, the heaven itself, no, not the highest heaven, can comprehend his infinite majesty.
1 Kings 8:28
Yet have thou respect unto the prayer of thy servant, and to his supplication, OLord my God, to hearken unto Hie cry and unto the prayer which thy servant prayeth before thee to-day.] But he would have ihem know that God, who. could be confined no where, was in a special manner present here, to grant the requests of those who piously made their supplications to him, as he now did, in this place..Abarbinel observes upon ver. 39. that Solomon uses CHAP. VIII.] THE FIRST BOOK OF THE KINGS. three words in this verse, which in some places signify the very same thing: but being all used here together, he thinks have distinct meanings. For the word rinnah (which we translate cry), he thinks, signifies’setting forth with a loud voice the praises of God: concerning which their wise men in Beracoth say, V Let a man first commemorate the praises of God, and then let him pray." Then the word tepillah (which, we translate prayer), he thinks, signifies men’s judging and. condemning themselves before God for their offences: confessing they are unworthy to have their petitions granted. And the. other word techinah (supplication we translate it) imports men’s petitions to God for wlaat they want, and deprecating his displeasure, &c.
1 Kings 8:29
Tliat thine eyes may be open towards this house night and day, even towards the place of which thou hast said, My name shall be there. He prays that God would have a gracious respect unto all that came to make their petitions there. For as, in the former verse (asAbarbinel observes), he prays’God would hear his own petitions: so in this, that he would hear all other pious worshippers. That thoumayest hearken to the prayer which thy servant shall make towards this place.’] He beseeches God to hear him, if he looked towards this place in his prayer; though he was not present at the temple to prefer his petition. For thus pious men were wont to direct their prayer, when they were far distant from it; nay, when the temple was demolished, (Dan. vi. 10.) And when they were at the temple, they could only look towards the most holy place: for the people came no nearer than into the outward court of the temple, and the priests no further than to the next court to it. Save only when they went to order the lamps, and burn incense morning and evening, and renew the shew-bread: otherwise they also stood and officiated at a distance in the court appointed for them, called the court of the priests. So both people and priests stood in their several courts, and worshipped with their faces towards the temple, where the ark and mercy-seat were. From whence came the expression of worshipping the Lord towards his holy temple: that is, towards the place where the mercy-scat was. And also the expression of worshipping towards his footstool: for if the glory of the Lord sat upon the cherubims, under which the ark stood, then it was his footstool. (See Psal. xcix. 5. exxxviii. 2.)'
1 Kings 8:30
And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray towards this placed. Here, as the same Abarbinel observes, he desires, whether there was one or many that prayed, ho would hear them. And hear thou in lieaven thy dwelling-place.] He directs the people’s mind up to heaven, the place where he dwells in the highest majesty and glory: of which the bright cloud in the temple was a token and resemblance; And when thou hearest, forgive.] For sins unpardoned would hinder his blessing from descending on them; and therefore, in the first place, he implores forgiveness of them.
1 Kings 8:31
If any man trespass against his neighbour, and an oath be laid upon him to cause him to sivear. This seems to relate to such as were accused of denying that which was said to be deposited with them by their neighbour. Who were to purge themselves by an oath, there being no witness to convince them. Digitized by M And the oath come before thine altar in this house.] It was the custom of all nations to touch the altar when they made a solemn oath: calling God, that is, to witness the truth of what they said, and to punish them if they did not speak the truth..>(\ m„ n, • Ver/32. Tlien hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.] He desires God to hear the complaint of him who was defrauded, or unjustly accused: and shew who had right on his side; by punishing the offender, and acquitting the injured person..
1 Kings 8:33
When thy people Israel be smitten down before the enemy, because they have sinned against thee, and’ shall turn again to thee, and confess thy name. Acknowledge him to be God alone, and renounce all false gods. And pray, and make supplication to thee in this house*] Or, towards this house; expecting help from God alone.,
1 Kings 8:34
Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them back into the land which thou gavest unto their fathers. Deliver them out of,ine captivity into which their enemies had carried them, and restore them to their own country. The Jews think the Schechinah was always in captivity with them, and brought them forth from thence.
1 Kings 8:35
When heaven is shut up, and there is no rain, because they have sinned against thee. As God is said to bring the wind, (Psal. exxxv. 7.) so he doth the. rain out of his treasures. >Yhich when he shuts up, no showers can fall, till he open them again. If they pray towards this place, and confess thy name, and turn from their sin, whin thou ajjlictest them.] That, had been the frequent fruit of their affliction in former ages; though as soon as God had delivered them, they; revolted from him; as we read in the whole book of Judges.
1 Kings 8:36
Tlien hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk. These words are better translated in 2 Chron. vi. 27. (where the Hebrew words are the very same with these here) When thou hast taught them the good way wherein they should walk. He doth not desire their pardon, till their affliction had taught them better obedience. And give rain upon thy land which thou hast given to thy peopleforan inheritance.’] He first desires their amendment, and then that the t times and seasons might beamended.
1 Kings 8:37
If there be in the land famine. Which arose Sometimes from other causes, besides want of rain. If there be pestilence, blasting, mildew, locust, or if there be caterpillar.] These two. creatures, locusts and caterpillars, made great desolations where they swarmed, (Exod. x. 4, 5. Psal, cv. 34, 35.) Mildew, also, the heathens themselves were sensible was a punishment sent from heaven. And therefore Numa Pompilius (as Strigelius observes) ordained a solemn festival called rubigalia, in the beginning of May, to pray fortheir preservation from this rubigo, as they called it, which corrupted their corn. (See Pliny’s Nat. Hist. lib. xviii. cap. 29.) < If their enemy besiege them in the land of their cities.’] In thiir gates; whereby they were so straitened, that none could go in, or out. Whatsoever plague, whatsoever sickness, there be.] The A COMMENTARY UPON [chap, vnr. word plague signifies some extraordinary stroko by the hand of God. And the Lord God be with us, as he was with our fathers: let him not leave us, nor forsake us.] Of which there was no doubt, if they cleaved steadfastly unto him, as it follows in the next words.
1 Kings 8:38
What prayer and supplication shall be made by any man, or by all thy people Israel. Who in national calamities were wont to beseech God’s mercies with public fasting and prayer; which, if they neglected, he entreats him not to reject the supplications of any particular person who besought his favour for himself and family. Which shall know every man the plague of his own heart.] We are taught by Ezra, in 2 Chron. vi. 29. to understand these words of any private trouble or grief which any man laboured under; for so the words are there, when every one shall know his own sore, and Ids own grief. ■ That is, shall make his secret moan for any affliction which lies heavy upon his spirit. And spread forth his hands towards this house.’] That is, pray as Solomon now did to God. (See ver. 22.)
1 Kings 8:39
Then hear thou in heaven thy dwelling-place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest. He would have the people know that God could not be deceived with words; but have them expect an answer from him, according to the sincerity of their hearts, in their professions of repentance. (For thou, even thou only, knowest the hearts of all the children of men).] This sense begets in men the greatest awe of the Divine Majesty. *
1 Kings 8:40
That they may fear thee all the days that they live in the land tlutt thou gavest unto our fathers. That they might learn by his great goodness, to worship him alone religiously all their days: and by that means possess in peace and plenty the good land he had bestowed upon them. •
1 Kings 8:41
Moreover, concerning a stranger that is not of thy people Israel, but cometh out of a far country for thy name’s sake. To become a proselyte to the true religion, and worship God alone, though he was not circumcised, and thereby bound to keep the whole law. Such strangers came to pray at the temple, though they might not offer any sacrifices, except only a burnt-offering. And therefore we may observe, that in the New* Testament the Greeks are said to come to a feast, Iva TrQoaKvvnauyaiv, that they might worship, not that they might keep the Passover, (John xii. 20.) And the like is SUid of the eunuch, Acts viii. 22. ■ (See Selden, lib. ii. de Jure Nat. et Gent. cap. 4, 5.)
1 Kings 8:42
(For they shall hear of thy great name, and of thy strong hand, and thy stretched-out arm). All the stupendous wonders he had done: which declared him to be above all gods; the most High, and Holy One. When they shall come, and pray towards this place.] In the court behind that of the Israelites: which was made on purpose for the religious uncireumcised gentiles. Such, saith Victorinus Strigelius (whose words I thiuk fit here to transcribe), were Naaman the Syrian; Nebuchadnezzar, and his son Evilmerodaeh; Darius the Mede; Cyrus the Persian; Cornelius, and the Ethiopian eunuch, mentioned in the Acts of the Apostles; and many such-like heathens; who were members of the true church.. By which means, and by the dispersion of the Jews. among other nations, many heathens were called to the acknowledgment of the only true God. (See Joscphus’s last book of Antiquities, chap. 2.) * J •’-…
1 Kings 8:43
Hear thou in heaven tfo dwelling-place, and do according to all that the stranger catleth to thee for.* He had the same sense with St. Peter, that " God is no respecter of persons, but in every nation he that feareth God, and worketh righteousness, is accepted with him," (Acts x. 35.) That all the people of the earth may know thy name, to fear thee, as do thy people Israel.] By this it is evident, that truly good men in ancient time desired all the gentilo world might be incorporated with them: /unto which, in our Saviour’s time, the Jews were unaccountably averse. And that they may know that this house, which I have builded, is called by thy name.] Hath thy glorious presence in it.
1 Kings 8:44
If thy people go out to battle against their ene~ my, whithersoever thou shall send them, and pray unto the Lord towards this city which thou hast’ehosen, and towards the house that I have built for thy name.] Some of the Jews wonder that Solomon should mix his prayer for strangers with those for the people of Israel, and not rather finish first what he had to desire for the Israelites, and then pray for the gentiles. If there be any thing in this, it was to shew that God made no difference between them and pious people of other nations. It is here remarkable, that they were not to make war, without a warrant and commission from God, upon the neighbouring nations. Not to satisfy their ambition and vain-glory, but by his command, or upon just and necessary reasons; which would warrant them to implore and expect God’s blessing upon their arms.
1 Kings 8:45
Then hear thou in heaven their prayer and supplications, and maintain their cause. Shew the justice of it, by making them victorious.
1 Kings 8:46
If they sin against thee (for there is no man that sinneth not), and thou be angry with them, and deliver them to the enemy. The weakness of human nature, and its proneness to sin, doth not excuse wilful offences against God; especially apostacy from him, which was the cause of all their calamities. - > * So that they carry them away captives into the land of the enemy, far or near.] A good cause sometimes miscarries for the iniquity of those that are engaged in it.
1 Kings 8:47
Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication to thee in the land of them that carried them captives, saying, We have sinned,.ive have done perversely, we have committed wickedness;
1 Kings 8:48
And so return to thee with all their heart, and all their soul, in the land of their enemies which have led them away captive.* In these, and in the foregoing words, (ver, 47.) he gives a full description of true repentance. Which begins in the serious reflection which men mako upon their past lives, and their present miseries into which their sins have brought them. Which begets an unfeigned sorrow and resolution of amendment, with earnest supplication for mercy and grace; confessing themselves unworthy of it, and condemning themselves for their sins, and the high aggravations of them (expressed hero by do* ing perversely, and committing wickedness), which at last concludes in their quitting that wicked course of life, and their sincere conversion to the service of God.:.. And pray unto thee towards the land which thou gavest unto their fathers, the city which thou hast chosen, and the
1 Kings 8:49
Then hear thou their prayer and supplication in heaven thy dwelling-place, and maintain their cause. In the Hebrew their right: which they had forfeited by their disobedience; but he prayed it might be restored unto them upon their repentance. <‘Vcr. 50. And forgive thy people that have sinned against thee, and all their transgressions v)herein they have transgressed against thee, and give them compassion before them that have carried them captive, that they may have compassion on them.] Treat them mercifully while they continued their slaves; and give them their liberty to return to their own land. Solomon enlarges much upon this in the following verses, as a thing of the greatest importance. Because he knew that they, as well as all men else, were prone to offend God, (vcr. 46.) and might provoke him to expel them from this land. Towards which the Jews now at this clay turn their faces, when they pray to God; but to no purpose: for it only demonstrates they have so pro-, voked God by a crime more heinous than ever was committcd, that he will have no regard to their petition.
1 Kings 8:51
For they be thy people, and thine inheritance, which thou broughtest out of Egypt, from the midst of the furnace of iron. Wherein they wrought with cruel labour. (Sec Deut. iv. 20.) Vcr. 52. That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee.] He brings two’ arguments for the Divine compassion towards them. First, that it might not lose the glory of what he had formerly done for them; and then, that it might appear he dwelt in this house, and had respect unto the penitent prayers that were here made to him.
1 Kings 8:53
For thou didst separate them from all the people of the earth, to be thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord our God.] gee Exod. xix. 5. Here he adds a third argument; the peculiar laws that he had given them; whereby they were distinguished from all people: in the observance of which he beseeches him to preserve them. It was not a mere angel that brought them out of Egypt, but the Divine Aoyoe conducted them; to whom therefore this prayer of Solomon’s was directed. For the Schechinah or Divine Glory that settled in the temple, and there was worshipped, was this Divine Person, and not an angel personating God.
1 Kings 8:54
And it was so, that when Solomon had made an end qf praying this prayer and supplication unto the Lord, he rose up from before the altar of the Lord, from kneeling on his knees, with his hands spread up to heaven.] See ver. 22.
1 Kings 8:55
And he stood, and blessed all the congregation of Israel with a loud voice, saying. Now he turned about again, with his face the other way, from the altar to the people.
1 Kings 8:56
Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised: there hath.not failed one word of all his good promise, which he promised by the hand of Moses his servant.] He celebrates again the faithfulness of God, which continued now, as it had done in the days of Joshua. (See Josh. xxi. 45/ xxiii. 14.)
1 Kings 8:58
Tliat he may incline our hearts unto him,- to walk in his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers. This was the greatest blessing he could ask for’ them; as the means to preserve them in his favour.
1 Kings 8:59
And let these my words, wherewith I have made supplication before the Lord, be tiigh unto the Lord our God day and night. Be ever acceptable to him. Tliat he maintain the cause of his servant.] That is, of Solomon, and his successors. And the cause of his people Israel at all times, as the matter shall require.] That is, according to his and their necessities,
1 Kings 8:60
Tliat all the people of the earth may know that the Lord is God, and that there is none else. That by his signal favours to the Israelites, all the world might be invited to acknowledge him to be God alone.
1 Kings 8:61
Let your hearts therefore be perfect with the Lord our God, to walk in his. statutes, and keep his commandments, as at this day. When they were perfectly free from all false worship, and served God alone; as he ex-* horted them to continue still to do, with sincerity of heart.. V6r, 62. And the king, and all Israel with him, offered sacrifices before the Lord.] Which’was a solemn act of worship, whereby they acknowledged him to be their God. And these sacrifices seem to have been laid upon the altar before Solomon begun his prayer, ready to be offered: and when he had done, firo came from heaven (as wo read 2 Chron. vii. 1.) and consumed the sacrifices. Which was another token of God’s presence in this house; as the cloud had testified, and hereby was further confirmed: for the fire fromheaven declared how acceptable the sacrifices were that.were offered. in that place.
1 Kings 8:63
And Solomon offered a sacrifice of peace-offerings, 3H