mh_parser/vol_split/11 - 1Kings/Chapter 8.xml

<div2 id="iKi.ix" n="ix" next="iKi.x" prev="iKi.viii" progress="53.76%" title="Chapter VIII">
<h2 id="iKi.ix-p0.1">F I R S T   K I N G S</h2>
<h3 id="iKi.ix-p0.2">CHAP. VIII.</h3>
<p class="intro" id="iKi.ix-p1">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 (<scripRef id="iKi.ix-p1.1" osisRef="Bible:1Kgs.8.1-1Kgs.8.2" parsed="|1Kgs|8|1|8|2" passage="1Ki 8:1,2">ver. 1,
2</scripRef>), to keep a feast to the honour of God, for fourteen
days, <scripRef id="iKi.ix-p1.2" osisRef="Bible:1Kgs.8.65" parsed="|1Kgs|8|65|0|0" passage="1Ki 8:65">ver. 65</scripRef>. II. The
priests brought the ark into the most holy place, and fixed it
there, <scripRef id="iKi.ix-p1.3" osisRef="Bible:1Kgs.8.3-1Kgs.8.9" parsed="|1Kgs|8|3|8|9" passage="1Ki 8:3-9">ver. 3-9</scripRef>. III. God
took possession of it by a cloud, <scripRef id="iKi.ix-p1.4" osisRef="Bible:1Kgs.8.10-1Kgs.8.11" parsed="|1Kgs|8|10|8|11" passage="1Ki 8:10,11">ver. 10, 11</scripRef>. IV. Solomon, with thankful
acknowledgments to God, informed the people touching the occasion
of their meeting, <scripRef id="iKi.ix-p1.5" osisRef="Bible:1Kgs.8.12-1Kgs.8.21" parsed="|1Kgs|8|12|8|21" passage="1Ki 8:12-21">ver.
12-21</scripRef>. V. In a long prayer he recommended to God's
gracious acceptance all the prayers that should be made in or
towards this place, <scripRef id="iKi.ix-p1.6" osisRef="Bible:1Kgs.8.22-1Kgs.8.53" parsed="|1Kgs|8|22|8|53" passage="1Ki 8:22-53">ver.
22-53</scripRef>. VI. He dismissed the assembly with a blessing and
an exhortation, <scripRef id="iKi.ix-p1.7" osisRef="Bible:1Kgs.8.54-1Kgs.8.61" parsed="|1Kgs|8|54|8|61" passage="1Ki 8:54-61">ver.
54-61</scripRef>. VII. He offered abundance of sacrifices, on which
he and his people feasted, and so parted, with great satisfaction,
<scripRef id="iKi.ix-p1.8" osisRef="Bible:1Kgs.8.62-1Kgs.8.66" parsed="|1Kgs|8|62|8|66" passage="1Ki 8:62-66">ver. 62-66</scripRef>. These were
Israel's golden days, days of the Son of man in type.</p>
<scripCom id="iKi.ix-p0.1_1" osisRef="Bible:1Kgs.8" parsed="|1Kgs|8|0|0|0" passage="1Ki 8" type="Commentary"/>
<scripCom id="iKi.ix-p0.2_1" osisRef="Bible:1Kgs.8.1-1Kgs.8.11" parsed="|1Kgs|8|1|8|11" passage="1Ki 8:1-11" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.8.1-1Kgs.8.11">
<h4 id="iKi.ix-p1.11">The Dedication of the
Temple. (<span class="smallcaps" id="iKi.ix-p1.12">b. c.</span> 1003.)</h4>
<p class="passage" id="iKi.ix-p2">1 Then Solomon assembled the elders of Israel,
and all the heads of the tribes, the chief of the fathers of the
children of Israel, unto king Solomon in Jerusalem, that they might
bring up the ark of the covenant of the <span class="smallcaps" id="iKi.ix-p2.1">Lord</span> out of the city of David, which <i>is</i>
Zion.   2 And all the men of Israel assembled themselves unto
king Solomon at the feast in the month Ethanim, which <i>is</i> the
seventh month.   3 And all the elders of Israel came, and the
priests took up the ark.   4 And they brought up the ark of
the <span class="smallcaps" id="iKi.ix-p2.2">Lord</span>, and the tabernacle of the
congregation, and all the holy vessels that <i>were</i> in the
tabernacle, even those did the priests and the Levites bring up.
  5 And king Solomon, and all the congregation of Israel, that
were assembled unto him, <i>were</i> with him before the ark,
sacrificing sheep and oxen, that could not be told nor numbered for
multitude.   6 And the priests brought in the ark of the
covenant of the <span class="smallcaps" id="iKi.ix-p2.3">Lord</span> unto his place,
into the oracle of the house, to the most holy <i>place, even</i>
under the wings of the cherubims.   7 For the cherubims spread
forth <i>their</i> two wings over the place of the ark, and the
cherubims covered the ark and the staves thereof above.   8
And they drew out the staves, that the ends of the staves were seen
out in the holy <i>place</i> before the oracle, and they were not
seen without: and there they are unto this day.   9 <i>There
was</i> nothing in the ark save the two tables of stone, which
Moses put there at Horeb, when the <span class="smallcaps" id="iKi.ix-p2.4">Lord</span> made <i>a covenant</i> with the children of
Israel, when they came out of the land of Egypt.   10 And it
came to pass, when the priests were come out of the holy
<i>place,</i> that the cloud filled the house of the <span class="smallcaps" id="iKi.ix-p2.5">Lord</span>,   11 So that the priests could not
stand to minister because of the cloud: for the glory of the <span class="smallcaps" id="iKi.ix-p2.6">Lord</span> had filled the house of the <span class="smallcaps" id="iKi.ix-p2.7">Lord</span>.</p>
<p class="indent" id="iKi.ix-p3">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 <i>all the work</i>
is ended (<scripRef id="iKi.ix-p3.1" osisRef="Bible:1Kgs.7.51" parsed="|1Kgs|7|51|0|0" passage="1Ki 7:51"><i>ch.</i> vii.
51</scripRef>), the <i>one thing needful</i> 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.</p>
<p class="indent" id="iKi.ix-p4">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 <i>preacher</i> (<scripRef id="iKi.ix-p4.1" osisRef="Bible:Eccl.1.1" parsed="|Eccl|1|1|0|0" passage="Ec 1:1">Eccl. i.
1</scripRef>), and the <i>master of assemblies,</i> <scripRef id="iKi.ix-p4.2" osisRef="Bible:Eccl.12.11" parsed="|Eccl|12|11|0|0" passage="Ec 12:11">Eccl. xii. 11</scripRef>. This great assembly he
summons (<scripRef id="iKi.ix-p4.3" osisRef="Bible:1Kgs.8.1" parsed="|1Kgs|8|1|0|0" passage="1Ki 8:1"><i>v.</i> 1</scripRef>), and
he is the centre of it, for to him they all assembled (<scripRef id="iKi.ix-p4.4" osisRef="Bible:1Kgs.8.2" parsed="|1Kgs|8|2|0|0" passage="1Ki 8:2"><i>v.</i> 2</scripRef>) <i>at the feast in the
seventh month,</i> namely, the feast of tabernacles, which was
appointed on the fifteenth day of that month, <scripRef id="iKi.ix-p4.5" osisRef="Bible:Lev.23.34" parsed="|Lev|23|34|0|0" passage="Le 23:34">Lev. xxiii. 34</scripRef>. David, like a very
<i>good</i> man, brings the ark to a <i>convenient</i> place, near
him; Solomon, like a very <i>great</i> man, brings it to a
<i>magnificent</i> 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.</p>
<p class="indent" id="iKi.ix-p5">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
<i>an assembly of all Israel.</i> 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, <scripRef id="iKi.ix-p5.1" osisRef="Bible:1Kgs.8.5" parsed="|1Kgs|8|5|0|0" passage="1Ki 8:5"><i>v.</i>
5</scripRef>. 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.</p>
<p class="indent" id="iKi.ix-p6">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 (<scripRef id="iKi.ix-p6.1" osisRef="Bible:1Kgs.8.9" parsed="|1Kgs|8|9|0|0" passage="1Ki 8:9"><i>v.</i>
9</scripRef>), a treasure far exceeding all the dedicated things
both of David and Solomon. The pot of manna and Aaron's rod were
<i>by</i> the ark, but not <i>in</i> it. 2. What was brought up
with the ark (<scripRef id="iKi.ix-p6.2" osisRef="Bible:1Kgs.8.4" parsed="|1Kgs|8|4|0|0" passage="1Ki 8:4"><i>v.</i> 4</scripRef>):
<i>The tabernacle of the congregation.</i> 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 (<scripRef id="iKi.ix-p6.3" osisRef="Bible:1Kgs.8.6" parsed="|1Kgs|8|6|0|0" passage="1Ki 8:6"><i>v.</i> 6</scripRef>):
<i>In the oracle of the house,</i> whence they expected God to
speak to them, even in the most holy place, which was made so by
the presence of the ark, <i>under the wings of the</i> great
<i>cherubim</i> which Solomon set up (<scripRef id="iKi.ix-p6.4" osisRef="Bible:1Kgs.6.27" parsed="|1Kgs|6|27|0|0" passage="1Ki 6:27"><i>ch.</i> vi. 27</scripRef>), 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.</p>
<p class="indent" id="iKi.ix-p7">IV. God graciously owns what is done and
testifies his acceptance of it, <scripRef id="iKi.ix-p7.1" osisRef="Bible:1Kgs.8.10-1Kgs.8.11" parsed="|1Kgs|8|10|8|11" passage="1Ki 8:10,11"><i>v.</i> 10, 11</scripRef>. 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 <i>Shechinah</i>
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, <i>with open face, we behold, as in a glass,
the glory of the Lord.</i> (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.</p>
</div><scripCom id="iKi.ix-p0.3" osisRef="Bible:1Kgs.8.12-1Kgs.8.21" parsed="|1Kgs|8|12|8|21" passage="1Ki 8:12-21" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.8.12-1Kgs.8.21">
<p class="passage" id="iKi.ix-p8">12 Then spake Solomon, The <span class="smallcaps" id="iKi.ix-p8.1">Lord</span> said that he would dwell in the thick
darkness.   13 I have surely built thee a house to dwell in, a
settled place for thee to abide in for ever.   14 And the king
turned his face about, and blessed all the congregation of Israel:
(and all the congregation of Israel stood;)   15 And he said,
Blessed <i>be</i> the <span class="smallcaps" id="iKi.ix-p8.2">Lord</span> God of
Israel, which spake with his mouth unto David my father, and hath
with his hand fulfilled <i>it,</i> saying,   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; but I chose David to be over my people Israel.
  17 And it was in the heart of David my father to build a
house for the name of the <span class="smallcaps" id="iKi.ix-p8.3">Lord</span> God
of Israel.   18 And the <span class="smallcaps" id="iKi.ix-p8.4">Lord</span>
said unto David my father, Whereas it was in thine heart to build a
house unto my name, thou didst well that it was in thine heart.
  19 Nevertheless thou shalt not build the house; but thy son
that shall come forth out of thy loins, he shall build the house
unto my name.   20 And the <span class="smallcaps" id="iKi.ix-p8.5">Lord</span>
hath performed his word that he spake, and I am risen up in the
room of David my father, and sit on the throne of Israel, as the
<span class="smallcaps" id="iKi.ix-p8.6">Lord</span> promised, and have built a
house for the name of the <span class="smallcaps" id="iKi.ix-p8.7">Lord</span> God
of Israel.   21 And I have set there a place for the ark,
wherein <i>is</i> the covenant of the <span class="smallcaps" id="iKi.ix-p8.8">Lord</span>, which he made with our fathers, when he
brought them out of the land of Egypt.</p>
<p class="indent" id="iKi.ix-p9">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
<i>feared when they entered into the cloud,</i> though it was a
<i>bright cloud</i> (<scripRef id="iKi.ix-p9.1" osisRef="Bible:Luke.9.34" parsed="|Luke|9|34|0|0" passage="Lu 9:34">Luke ix.
34</scripRef>), 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 (<scripRef id="iKi.ix-p9.2" osisRef="Bible:1Kgs.8.12" parsed="|1Kgs|8|12|0|0" passage="1Ki 8:12"><i>v.</i>
12</scripRef>): <i>The Lord said he would dwell in the thick
darkness.</i> It is so far from being a token of his displeasure
that it is an indication of his favour; for he had said, <i>I will
appear in a cloud,</i> <scripRef id="iKi.ix-p9.3" osisRef="Bible:Lev.16.2" parsed="|Lev|16|2|0|0" passage="Le 16:2">Lev. xvi.
2</scripRef>. 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 <scripRef id="iKi.ix-p9.4" osisRef="Bible:Lev.10.3" parsed="|Lev|10|3|0|0" passage="Le 10:3">Lev. x. 3</scripRef>, <i>This is that which the Lord hath
said.</i> God is light (<scripRef id="iKi.ix-p9.5" osisRef="Bible:1John.1.5" parsed="|1John|1|5|0|0" passage="1Jo 1:5">1 John i.
5</scripRef>), and he dwells in light (<scripRef id="iKi.ix-p9.6" osisRef="Bible:1Tim.6.16" parsed="|1Tim|6|16|0|0" passage="1Ti 6:16">1 Tim. vi. 16</scripRef>), but he dwells with men <i>in
the thick darkness,</i> makes that his pavilion, because they could
not bear the dazzling brightness of his glory. <i>Verily thou art a
God that hidest thyself.</i> 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 (<scripRef id="iKi.ix-p9.7" osisRef="Bible:1Kgs.8.13" parsed="|1Kgs|8|13|0|0" passage="1Ki 8:13"><i>v.</i> 13</scripRef>): "<i>Surely I come,</i>" says
God. "<i>Amen,"</i> says Solomon, "<i>Even so, come, Lord,.</i> The
house is thy own, entirely thy own, <i>I have surely built it for
thee,</i> and furnished it for thee; it is for ever thy own, <i>a
settled place for thee to abide in for ever;</i> 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.</p>
<p class="indent" id="iKi.ix-p10">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 <i>turned his face about</i> (<scripRef id="iKi.ix-p10.1" osisRef="Bible:1Kgs.8.14" parsed="|1Kgs|8|14|0|0" passage="1Ki 8:14"><i>v.</i> 14</scripRef>) from them <i>to the
congregation</i> that stood in the outer court, and addressed
himself to them largely.</p>
<p class="indent" id="iKi.ix-p11">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 <i>the
less is blessed of the better</i>); 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. <scripRef id="iKi.ix-p11.1" osisRef="Bible:Judg.6.22-Judg.6.23" parsed="|Judg|6|22|6|23" passage="Jdg 6:22,23">Judg. vi. 22, 23</scripRef>, <i>Peace be unto
thee. Fear not; thou shalt not die.</i> Solomon <i>blessed
them,</i> 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.</p>
<p class="indent" id="iKi.ix-p12">2. He informed them concerning this house
which he had built and was now dedicating.</p>
<p class="indent" id="iKi.ix-p13">(1.) He began his account with a thankful
acknowledgment of the good hand of his God upon him hitherto:
<i>Blessed be the Lord God of Israel,</i> <scripRef id="iKi.ix-p13.1" osisRef="Bible:1Kgs.8.15" parsed="|1Kgs|8|15|0|0" passage="1Ki 8:15"><i>v.</i> 15</scripRef>. 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; <i>let us bless the Lord God of Israel.</i>" Thus
Job, under a dark scene, <i>blessed the name of the Lord.</i>
Solomon here blessed God, [1.] For his promise which he <i>spoke
with his mouth to David.</i> [2.] For the performance, that he had
now <i>fulfilled it with his hand.</i> 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.</p>
<p class="indent" id="iKi.ix-p14">(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 (<scripRef id="iKi.ix-p14.1" osisRef="Bible:1Kgs.8.16" parsed="|1Kgs|8|16|0|0" passage="1Ki 8:16"><i>v.</i>
16</scripRef>): <i>I chose no city to build a house in for my
name;</i> 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>I chose David,</i>
<scripRef id="iKi.ix-p14.2" osisRef="Bible:1Kgs.8.16" parsed="|1Kgs|8|16|0|0" passage="1Ki 8:16"><i>v.</i> 16</scripRef>) and then put
it into <i>his heart to build a house</i> for God's name, <scripRef id="iKi.ix-p14.3" osisRef="Bible:1Kgs.8.17" parsed="|1Kgs|8|17|0|0" passage="1Ki 8:17"><i>v.</i> 17</scripRef>. 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 (<scripRef id="iKi.ix-p14.4" osisRef="Bible:1Kgs.8.18" parsed="|1Kgs|8|18|0|0" passage="1Ki 8:18"><i>v.</i> 18</scripRef>): <i>Thou didst well, that it
was in thy heart.</i> Note, Sincere intentions to do good shall be
graciously approved and accepted of God, though Providence prevent
our putting them in execution. <i>The desire of a man is his
kindness.</i> See <scripRef id="iKi.ix-p14.5" osisRef="Bible:2Cor.8.12" parsed="|2Cor|8|12|0|0" passage="2Co 8:12">2 Cor. viii.
12</scripRef>. 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
(<scripRef id="iKi.ix-p14.6" osisRef="Bible:1Kgs.8.19" parsed="|1Kgs|8|19|0|0" passage="1Ki 8:19"><i>v.</i> 19</scripRef>): <i>He shall
build the house to my name;</i> 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>I have built a house,</i> not for my own
name, but <i>for the name of the Lord God of Israel</i> (<scripRef id="iKi.ix-p14.7" osisRef="Bible:1Kgs.8.20" parsed="|1Kgs|8|20|0|0" passage="1Ki 8:20"><i>v.</i> 20</scripRef>), and <i>set there a
place for the ark,</i> <scripRef id="iKi.ix-p14.8" osisRef="Bible:1Kgs.8.21" parsed="|1Kgs|8|21|0|0" passage="1Ki 8:21"><i>v.</i>
21</scripRef>. 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, <i>the Lord hath performed his word that he
spoke.</i> 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.</p>
</div><scripCom id="iKi.ix-p0.4" osisRef="Bible:1Kgs.8.22-1Kgs.8.53" parsed="|1Kgs|8|22|8|53" passage="1Ki 8:22-53" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.8.22-1Kgs.8.53">
<h4 id="iKi.ix-p14.10">Solomon's Prayer. (<span class="smallcaps" id="iKi.ix-p14.11">b. c.</span> 1003.)</h4>
<p class="passage" id="iKi.ix-p15">22 And Solomon stood before the altar of the
<span class="smallcaps" id="iKi.ix-p15.1">Lord</span> in the presence of all the
congregation of Israel, and spread forth his hands toward heaven:
  23 And he said, <span class="smallcaps" id="iKi.ix-p15.2">Lord</span> God of
Israel, <i>there is</i> 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 heart:   24 Who hast kept
with thy servant David my father that thou promisedst him: thou
spakest also with thy mouth, and hast fulfilled <i>it</i> with
thine hand, as <i>it is</i> this day.   25 Therefore now,
<span class="smallcaps" id="iKi.ix-p15.3">Lord</span> God of Israel, keep with thy
servant David my father that thou promisedst him, saying, There
shall not fail thee a man in my sight to sit on the throne of
Israel; so that thy children take heed to their way, that they walk
before me as thou hast walked before me.   26 And now, O God
of Israel, let thy word, I pray thee, be verified, which thou
spakest unto thy servant David my father.   27 But will God
indeed dwell on the earth? behold, the heaven and heaven of heavens
cannot contain thee; how much less this house that I have builded?
  28 Yet have thou respect unto the prayer of thy servant, and
to his supplication, <span class="smallcaps" id="iKi.ix-p15.4">O Lord</span> my God,
to hearken unto the cry and to the prayer, which thy servant
prayeth before thee to day:   29 That thine eyes may be open
toward this house night and day, <i>even</i> toward the place of
which thou hast said, My name shall be there: that thou mayest
hearken unto the prayer which thy servant shall make toward this
place.   30 And hearken thou to the supplication of thy
servant, and of thy people Israel, when they shall pray toward this
place: and hear thou in heaven thy dwelling place: and when thou
hearest, forgive.   31 If any man trespass against his
neighbour, and an oath be laid upon him to cause him to swear, and
the oath come before thine altar in this house:   32 Then 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.   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, and pray, and make supplication unto thee in this
house:   34 Then hear thou in heaven, and forgive the sin of
thy people Israel, and bring them again unto the land which thou
gavest unto their fathers.   35 When heaven is shut up, and
there is no rain, because they have sinned against thee; if they
pray toward this place, and confess thy name, and turn from their
sin, when thou afflictest them:   36 Then 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, and give
rain upon thy land, which thou hast given to thy people for an
inheritance.   37 If there be in the land famine, if there be
pestilence, blasting, mildew, locust, <i>or</i> if there be
caterpillar; if their enemy besiege them in the land of their
cities; whatsoever plague, whatsoever sickness <i>there be;</i>
  38 What prayer and supplication soever be <i>made</i> by any
man, <i>or</i> by all thy people Israel, which shall know every man
the plague of his own heart, and spread forth his hands toward this
house:   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; (for thou, <i>even</i> thou only, knowest the
hearts of all the children of men;)   40 That they may fear
thee all the days that they live in the land which thou gavest unto
our fathers.   41 Moreover concerning a stranger, that
<i>is</i> not of thy people Israel, but cometh out of a far country
for thy name's sake;   42 (For they shall hear of thy great
name, and of thy strong hand, and of thy stretched out arm;) when
he shall come and pray toward this house;   43 Hear thou in
heaven thy dwelling place, and do according to all that the
stranger calleth to thee for: that all people of the earth may know
thy name, to fear thee, as <i>do</i> thy people Israel; and that
they may know that this house, which I have builded, is called by
thy name.   44 If thy people go out to battle against their
enemy, whithersoever thou shalt send them, and shall pray unto the
<span class="smallcaps" id="iKi.ix-p15.5">Lord</span> toward the city which thou hast
chosen, and <i>toward</i> the house that I have built for thy name:
  45 Then hear thou in heaven their prayer and their
supplication, and maintain their cause.   46 If they sin
against thee, (for <i>there is</i> no man that sinneth not,) and
thou be angry with them, and deliver them to the enemy, so that
they carry them away captives unto the land of the enemy, far or
near;   47 <i>Yet</i> if they shall bethink themselves in the
land whither they were carried captives, and repent, and make
supplication unto thee in the land of them that carried them
captives, saying, We have sinned, and have done perversely, we have
committed wickedness;   48 And <i>so</i> return unto thee with
all their heart, and with all their soul, in the land of their
enemies, which led them away captive, and pray unto thee toward
their land, which thou gavest unto their fathers, the city which
thou hast chosen, and the house which I have built for thy name:
  49 Then hear thou their prayer and their supplication in
heaven thy dwelling place, and maintain their cause,   50 And
forgive thy people that have sinned against thee, and all their
transgressions wherein they have transgressed against thee, and
give them compassion before them who carried them captive, that
they may have compassion on them:   51 For they <i>be</i> thy
people, and thine inheritance, which thou broughtest forth out of
Egypt, from the midst of the furnace of iron:   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.   53 For thou didst separate them
from among all the people of the earth, <i>to be</i> thine
inheritance, as thou spakest by the hand of Moses thy servant, when
thou broughtest our fathers out of Egypt, O Lord <span class="smallcaps" id="iKi.ix-p15.6">God</span>.</p>
<p class="indent" id="iKi.ix-p16">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
<i>house of prayer for all people;</i> and herein it was a type of
the gospel church; see <scripRef id="iKi.ix-p16.1" osisRef="Bible:Isa.56.7" parsed="|Isa|56|7|0|0" passage="Isa 56:7">Isa. lvi.
7</scripRef>, compared with <scripRef id="iKi.ix-p16.2" osisRef="Bible:Matt.21.13" parsed="|Matt|21|13|0|0" passage="Mt 21:13">Matt. xxi.
13</scripRef>. Therefore Solomon opened this house, not only with
an extraordinary sacrifice, but with an extraordinary prayer.</p>
<p class="indent" id="iKi.ix-p17">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, <i>in the presence of all the
congregation of Israel,</i> <scripRef id="iKi.ix-p17.1" osisRef="Bible:1Kgs.8.22" parsed="|1Kgs|8|22|0|0" passage="1Ki 8:22"><i>v.</i>
22</scripRef>. 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, <i>pro re nata—on the spur of the occasion,</i> 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 (<scripRef id="iKi.ix-p17.2" osisRef="Bible:1Kgs.3.11-1Kgs.3.14" parsed="|1Kgs|3|11|3|14" passage="1Ki 3:11-14"><i>ch.</i> iii.
11</scripRef>, &amp;c.), 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.</p>
<p class="indent" id="iKi.ix-p18">II. The posture in which he prayed was very
reverent, and expressive of humility, seriousness, and fervency in
prayer. He <i>stood before the altar of the Lord,</i> 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 <i>kneeled down,</i> as appears,
<scripRef id="iKi.ix-p18.1" osisRef="Bible:1Kgs.8.54" parsed="|1Kgs|8|54|0|0" passage="1Ki 8:54"><i>v.</i> 54</scripRef>, where he is
said to <i>rise from his knees;</i> compare <scripRef id="iKi.ix-p18.2" osisRef="Bible:2Chr.6.13" parsed="|2Chr|6|13|0|0" passage="2Ch 6:13">2 Chron. vi. 13</scripRef>. Kneeling is the most proper
posture for prayer, <scripRef id="iKi.ix-p18.3" osisRef="Bible:Eph.3.14" parsed="|Eph|3|14|0|0" passage="Eph 3:14">Eph. iii.
14</scripRef>. The greatest of men must not think it below them to
<i>kneel before the Lord their Maker.</i> Mr. Herbert says,
"Kneeling never spoiled silk stocking." 2. <i>He spread forth his
hands towards heaven,</i> and (as it should seem by <scripRef id="iKi.ix-p18.4" osisRef="Bible:1Kgs.8.54" parsed="|1Kgs|8|54|0|0" passage="1Ki 8:54"><i>v.</i> 54</scripRef>) continued so to the end
of the prayer, hereby expressing his desire towards, and
expectations from, God, as a <i>Father in heaven.</i> 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.</p>
<p class="indent" id="iKi.ix-p19">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,</p>
<p class="indent" id="iKi.ix-p20">1. Give glory to God. This he begins with,
as the most proper act of adoration. He addresses himself to God as
the <i>Lord God of Israel,</i> 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 ("<i>There is no God like thee,</i> none of the
powers in heaven or earth to be compared with thee"), and the best
of masters to his people: "<i>Who keepest covenant and mercy with
thy servants;</i> 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
<i>walk before thee with all their heart,</i> are zealous for thee,
with an eye to thee." (2.) He gives him thanks for what he had
done, in particular, for his family (<scripRef id="iKi.ix-p20.1" osisRef="Bible:1Kgs.8.24" parsed="|1Kgs|8|24|0|0" passage="1Ki 8:24"><i>v.</i> 24</scripRef>): "<i>Thou hast kept with thy
servant David,</i> as with thy other servants, <i>that which thou
promisedst him.</i>" The promise was a great favour to him, his
support and joy, and now performance is the crown of it: <i>Thou
hast fulfilled it, as it is this day.</i> Fresh experiences of the
truth of God's promises call for enlarged praises.</p>
<p class="indent" id="iKi.ix-p21">2. He sues for grace and favour from
God.</p>
<p class="indent" id="iKi.ix-p22">(1.) That God would perform to him and his
the mercy which he had promised, <scripRef id="iKi.ix-p22.1" osisRef="Bible:1Kgs.8.25-1Kgs.8.26" parsed="|1Kgs|8|25|8|26" passage="1Ki 8:25,26"><i>v.</i> 25, 26</scripRef>. Observe how this comes
in. He thankfully acknowledges the performance of the promise in
part; hitherto God had been faithful to his word: "<i>Thou hast
kept with thy servant David that which thou promisedst him,</i> so
far that his son fills his throne and has built the intended
temple; <i>therefore now keep with thy servant David that which
thou hast</i> further <i>promised him,</i> 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,
<scripRef id="iKi.ix-p22.2" osisRef="Bible:2Cor.1.10" parsed="|2Cor|1|10|0|0" passage="2Co 1:10">2 Cor. i. 10</scripRef>. Solomon
repeats the promise (<scripRef id="iKi.ix-p22.3" osisRef="Bible:1Kgs.8.25" parsed="|1Kgs|8|25|0|0" passage="1Ki 8:25"><i>v.</i>
25</scripRef>): <i>There shall not fail thee a man to sit on the
throne,</i> not omitting the condition, <i>so that thy children
take heed to their way;</i> for we cannot expect God's performance
of the promise but upon our performance of the condition. And then
he humbly begs this entail (<scripRef id="iKi.ix-p22.4" osisRef="Bible:1Kgs.8.26" parsed="|1Kgs|8|26|0|0" passage="1Ki 8:26"><i>v.</i>
26</scripRef>): <i>Now, O God of Israel! let thy word be
verified.</i> 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 (<scripRef id="iKi.ix-p22.5" osisRef="Bible:2Sam.7.25" parsed="|2Sam|7|25|0|0" passage="2Sa 7:25">2 Sam. vii. 25</scripRef>): <i>Lord, do as thou hast
said.</i> Note, Children should learn of their godly parents how to
pray, and plead in prayer.</p>
<p class="indent" id="iKi.ix-p23">(2.) That God would have respect to this
temple which he had now taken possession of, and that his eyes
might be <i>continually open towards it</i> (<scripRef id="iKi.ix-p23.1" osisRef="Bible:1Kgs.8.29" parsed="|1Kgs|8|29|0|0" passage="1Ki 8:29"><i>v.</i> 29</scripRef>), that he would graciously own
it, and so put an honour upon it. To this purpose,</p>
<p class="indent" id="iKi.ix-p24">[1.] He premises, <i>First,</i> A humble
admiration of God's gracious condescension (<scripRef id="iKi.ix-p24.1" osisRef="Bible:1Kgs.8.27" parsed="|1Kgs|8|27|0|0" passage="1Ki 8:27"><i>v.</i> 27</scripRef>): "<i>But will God indeed dwell
on the earth?</i> 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 <i>dwells upon the earth</i> and blesses the worms of the earth
with his presence—the earth, that is corrupt, and overspread with
sin—cursed, and reserved to fire? <i>Lord, how is it?"
Secondly,</i> A humble acknowledgment of the incapacity of the
house he had built, though very capacious, to contain God: "<i>The
heaven of heavens cannot contain thee,</i> 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.</p>
<p class="indent" id="iKi.ix-p25">[2.] This premised, he prays in general,
<i>First,</i> That God would graciously hear and answer the prayer
he was now praying, <scripRef id="iKi.ix-p25.1" osisRef="Bible:1Kgs.8.28" parsed="|1Kgs|8|28|0|0" passage="1Ki 8:28"><i>v.</i>
28</scripRef>. It was a humble prayer (<i>the prayer of thy
servant</i>), an earnest prayer (such a prayer as is a <i>cry</i>),
a prayer made in faith (<i>before thee,</i> as the Lord, and my
God): "Lord, <i>hearken to it, have respect to it,</i> 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." <i>Secondly,</i> 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, <i>My name shall be there</i> (<scripRef id="iKi.ix-p25.2" osisRef="Bible:1Kgs.8.29" parsed="|1Kgs|8|29|0|0" passage="1Ki 8:29"><i>v.</i> 29</scripRef>), his own prayers (<i>Hearken to
the prayers which thy servant shall make</i>), and the prayers of
all Israel, and of every particular Israelite (<scripRef id="iKi.ix-p25.3" osisRef="Bible:1Kgs.8.30" parsed="|1Kgs|8|30|0|0" passage="1Ki 8:30"><i>v.</i> 30</scripRef>): "<i>Hear it in heaven,
that</i> is indeed <i>thy dwelling-place,</i> of which this is but
a figure; and, <i>when thou hearest, forgive</i> the sin that
separates between them and God, even the <i>iniquity of their holy
things.</i>" <i>a.</i> He supposes that God's people will ever be a
prayer people; he resolves to adhere to that duty himself.
<i>b.</i> 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, <scripRef id="iKi.ix-p25.4" osisRef="Bible:Dan.6.10" parsed="|Dan|6|10|0|0" passage="Da 6:10">Dan. vi.
10</scripRef>. <i>c.</i> He begs that God will <i>hear the
prayers,</i> and <i>forgive the sins,</i> 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.</p>
<p class="indent" id="iKi.ix-p26">[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.</p>
<p class="indent" id="iKi.ix-p27"><i>First,</i> 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, <scripRef id="iKi.ix-p27.1" osisRef="Bible:1Kgs.8.31-1Kgs.8.32" parsed="|1Kgs|8|31|8|32" passage="1Ki 8:31,32"><i>v.</i>
31, 32</scripRef>. 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 (<scripRef id="iKi.ix-p27.2" osisRef="Bible:Matt.23.16 Bible:Matt.23.18" parsed="|Matt|23|16|0|0;|Matt|23|18|0|0" passage="Mt 23:16,18">Matt.
xxiii. 16, 18</scripRef>), which corruption perhaps took its rise
from this supposition of an oath taken, not <i>by</i> the temple or
altar, but <i>at</i> or <i>near</i> them, for the greater
solemnity.</p>
<p class="indent" id="iKi.ix-p28"><i>Secondly,</i> 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.</p>
<p class="indent" id="iKi.ix-p29"><i>a.</i> In case of public judgments, war
(<scripRef id="iKi.ix-p29.1" osisRef="Bible:1Kgs.8.33" parsed="|1Kgs|8|33|0|0" passage="1Ki 8:33"><i>v.</i> 33</scripRef>), want of
rain (<scripRef id="iKi.ix-p29.2" osisRef="Bible:1Kgs.8.35" parsed="|1Kgs|8|35|0|0" passage="1Ki 8:35"><i>v.</i> 35</scripRef>),
famine, or pestilence (<scripRef id="iKi.ix-p29.3" osisRef="Bible:1Kgs.8.37" parsed="|1Kgs|8|37|0|0" passage="1Ki 8:37"><i>v.</i>
37</scripRef>), and he ends with an <i>et cetera</i>—any plague or
sickness; for no calamity befals other people which may not befal
God's Israel. Now he supposes, (<i>a.</i>) That the cause of the
judgment would be sin, and nothing else. "If they be <i>smitten
before the enemy,</i> if there be no rain, it is <i>because they
have sinned against thee.</i>" It is sin that makes all the
mischief. (<i>b.</i>) 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. <i>Lord, in trouble have they visited thee. In their
afflictions they will seek me early</i> and earnestly. (<i>c.</i>)
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 <i>turn
from their sin</i> (<scripRef id="iKi.ix-p29.4" osisRef="Bible:1Kgs.8.35" parsed="|1Kgs|8|35|0|0" passage="1Ki 8:35"><i>v.</i>
35</scripRef>) and <i>turn again to God</i> (<scripRef id="iKi.ix-p29.5" osisRef="Bible:1Kgs.8.33" parsed="|1Kgs|8|33|0|0" passage="1Ki 8:33"><i>v.</i> 33</scripRef>), 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, [<i>a.</i>] That God would hear from heaven,
his holy temple above, to which they must look, through <i>this</i>
temple. [<i>b.</i>] That he would forgive their sin; for then only
are judgments removed in mercy when sin is pardoned. [<i>c.</i>]
That he would <i>teach them the good way wherein they should
walk,</i> by his Spirit, with his word and prophets; and thus they
might be both profited by their trouble (for <i>blessed is the man
whom God chastens and teaches</i>), and prepared for deliverance,
which then comes in love when it finds us brought back to the good
way of God and duty. [<i>d.</i>] 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.</p>
<p class="indent" id="iKi.ix-p30"><i>b.</i> In case of personal afflictions,
<scripRef id="iKi.ix-p30.1" osisRef="Bible:1Kgs.8.38-1Kgs.8.40" parsed="|1Kgs|8|38|8|40" passage="1Ki 8:38-40"><i>v.</i> 38-40</scripRef>. "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.
(<i>a.</i>) 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 <i>shall know every man the plague of his own
heart,</i> 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: <i>O wretched man
that I am!</i> These drive him to his knees, drive him to the
sanctuary. Lamenting these, <i>he spreads forth his hands</i> in
prayer. (<i>b.</i>) He refers all cases of this kind, that should
be brought hither, to God. [<i>a.</i>] To his omniscience:
"<i>Thou, even thou only, knowest the hearts of all the children of
men,</i> 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.
[<i>b.</i>] To his justice: <i>Give to every man according to his
ways;</i> and he will not fail to do so, by the rules of grace, not
the law, for then we should all be undone. [<i>c.</i>] To his
mercy: <i>Hear, and forgive, and do</i> (<scripRef id="iKi.ix-p30.2" osisRef="Bible:1Kgs.8.39" parsed="|1Kgs|8|39|0|0" passage="1Ki 8:39"><i>v.</i> 39</scripRef>), <i>that they may fear thee all
their days,</i> <scripRef id="iKi.ix-p30.3" osisRef="Bible:1Kgs.8.40" parsed="|1Kgs|8|40|0|0" passage="1Ki 8:40"><i>v.</i>
40</scripRef>. 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. <i>Fear the Lord and his
goodness. There is forgiveness with him, that he may be
feared.</i></p>
<p class="indent" id="iKi.ix-p31"><i>c.</i> 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. (<i>a.</i>)
He supposed that there would be many such (<scripRef id="iKi.ix-p31.1" osisRef="Bible:1Kgs.8.41-1Kgs.8.42" parsed="|1Kgs|8|41|8|42" passage="1Ki 8:41,42"><i>v.</i> 41, 42</scripRef>), 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 <i>shall hear of thy
strong hand, and thy stretched-out arm;</i> 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." (<i>b.</i>) He begged that God would accept and answer
the proselyte's prayer (<scripRef id="iKi.ix-p31.2" osisRef="Bible:1Kgs.8.43" parsed="|1Kgs|8|43|0|0" passage="1Ki 8:43"><i>v.</i>
43</scripRef>): <i>Do according to all that the stranger calleth to
thee for.</i> Thus early, thus ancient, were the indications of
favour towards the <i>sinners of the Gentiles:</i> as there was
then <i>one law for the native and for the stranger</i> (<scripRef id="iKi.ix-p31.3" osisRef="Bible:Exod.12.49" parsed="|Exod|12|49|0|0" passage="Ex 12:49">Exod. xii. 49</scripRef>), so there was one
gospel for both. (<i>c.</i>) 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, <i>that all people may know thee and fear thee</i> (and, if
they know thee aright, they will fear thee) <i>as do thy people
Israel.</i>" 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 <i>all people might fear God as
Israel did.</i> Would to God that all the children of men might
receive the adoption, and be made God's children! <i>Father,</i>
thus <i>glorify thy name.</i></p>
<p class="indent" id="iKi.ix-p32"><i>d.</i> 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 <i>against the enemy,</i>
<scripRef id="iKi.ix-p32.1" osisRef="Bible:1Kgs.8.44" parsed="|1Kgs|8|44|0|0" passage="1Ki 8:44"><i>v.</i> 44</scripRef>. "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 <i>towards this city and temple,</i> then <i>hear their
prayer,</i> 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.</p>
<p class="indent" id="iKi.ix-p33"><i>e.</i> The case of poor captives is the
last that is here mentioned as a proper object of divine
compassion. (<i>a.</i>) He supposes that Israel will sin. He knew
them, and himself, and the nature of man, too well to think this a
foreign supposition; <i>for there is no man that sinneth not,</i>
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. (<i>b.</i>) He supposes, what
may well be expected, that, if Israel revolt from God, God will be
<i>angry with them,</i> and <i>deliver them into the hand of their
enemies,</i> to be carried captive into a strange country,
<scripRef id="iKi.ix-p33.1" osisRef="Bible:1Kgs.8.46" parsed="|1Kgs|8|46|0|0" passage="1Ki 8:46"><i>v.</i> 46</scripRef>. (<i>c.</i>)
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, <i>We have
sinned and have done perversely</i> (<scripRef id="iKi.ix-p33.2" osisRef="Bible:1Kgs.8.47" parsed="|1Kgs|8|47|0|0" passage="1Ki 8:47"><i>v.</i> 47</scripRef>), and <i>in the land of their
enemies will return to God,</i> whom they had forsaken in their own
land. (<i>d.</i>) 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
(<scripRef id="iKi.ix-p33.3" osisRef="Bible:1Kgs.8.48" parsed="|1Kgs|8|48|0|0" passage="1Ki 8:48"><i>v.</i> 48</scripRef>), for his
sake who gave them that land, chose that city, and to whose honour
that house was built. (<i>e.</i>) He prays that then God would
<i>hear their prayers, forgive their sins, plead their cause,</i>
and incline their enemies to <i>have compassion on them,</i>
<scripRef id="iKi.ix-p33.4" osisRef="Bible:1Kgs.8.49-1Kgs.8.50" parsed="|1Kgs|8|49|8|50" passage="1Ki 8:49,50"><i>v.</i> 49, 50</scripRef>. 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, <scripRef id="iKi.ix-p33.5" osisRef="Bible:Ps.106.46" parsed="|Ps|106|46|0|0" passage="Ps 106:46">Ps. cvi. 46</scripRef>. He
<i>made them to be pitied of those that carried them captive,</i>
which, if it did not release them, yet eased their captivity.
(<i>f.</i>) 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 (<scripRef id="iKi.ix-p33.6" osisRef="Bible:1Kgs.8.51" parsed="|1Kgs|8|51|0|0" passage="1Ki 8:51"><i>v.</i> 51</scripRef>),
<i>separated from among all people</i> to be so and by
distinguishing favours appropriated to thee," <scripRef id="iKi.ix-p33.7" osisRef="Bible:1Kgs.8.53" parsed="|1Kgs|8|53|0|0" passage="1Ki 8:53"><i>v.</i> 53</scripRef>.</p>
<p class="indent" id="iKi.ix-p34"><i>Lastly,</i> After all these particulars,
he concludes with this general request, that God would hearken to
all his praying people <i>in all that they call unto him for,</i>
<scripRef id="iKi.ix-p34.1" osisRef="Bible:1Kgs.8.52" parsed="|1Kgs|8|52|0|0" passage="1Ki 8:52"><i>v.</i> 52</scripRef>. 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.</p>
</div><scripCom id="iKi.ix-p0.5" osisRef="Bible:1Kgs.8.54-1Kgs.8.61" parsed="|1Kgs|8|54|8|61" passage="1Ki 8:54-61" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.8.54-1Kgs.8.61">
<h4 id="iKi.ix-p34.3">Solomon Blesses and Exhorts the
People. (<span class="smallcaps" id="iKi.ix-p34.4">b. c.</span> 1003.)</h4>
<p class="passage" id="iKi.ix-p35">54 And it was <i>so,</i> that when Solomon had
made an end of praying all this prayer and supplication unto the
<span class="smallcaps" id="iKi.ix-p35.1">Lord</span>, he arose from before the altar
of the <span class="smallcaps" id="iKi.ix-p35.2">Lord</span>, from kneeling on his
knees with his hands spread up to heaven.   55 And he stood,
and blessed all the congregation of Israel with a loud voice,
saying,   56 Blessed <i>be</i> the <span class="smallcaps" id="iKi.ix-p35.3">Lord</span>, 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.   57 The <span class="smallcaps" id="iKi.ix-p35.4">Lord</span> our God be with us, as he was with our
fathers: let him not leave us, nor forsake us:   58 That he
may incline our hearts unto him, to walk in all his ways, and to
keep his commandments, and his statutes, and his judgments, which
he commanded our fathers.   59 And let these my words,
wherewith I have made supplication before the <span class="smallcaps" id="iKi.ix-p35.5">Lord</span>, be nigh unto the <span class="smallcaps" id="iKi.ix-p35.6">Lord</span> our God day and night, that he maintain the
cause of his servant, and the cause of his people Israel at all
times, as the matter shall require:   60 That all the people
of the earth may know that the <span class="smallcaps" id="iKi.ix-p35.7">Lord</span>
<i>is</i> God, <i>and that there is</i> none else.   61 Let
your heart therefore be perfect with the <span class="smallcaps" id="iKi.ix-p35.8">Lord</span> our God, to walk in his statutes, and to
keep his commandments, as at this day.</p>
<p class="indent" id="iKi.ix-p36">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 <i>blessing the people,</i>
<scripRef id="iKi.ix-p36.1" osisRef="Bible:1Kgs.8.55" parsed="|1Kgs|8|55|0|0" passage="1Ki 8:55"><i>v.</i> 55</scripRef>. 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.</p>
<p class="indent" id="iKi.ix-p37">I. He gives God the glory of the great and
kind things he had done for Israel, <scripRef id="iKi.ix-p37.1" osisRef="Bible:1Kgs.8.56" parsed="|1Kgs|8|56|0|0" passage="1Ki 8:56"><i>v.</i> 56</scripRef>. He stood up to <i>bless the
congregation</i> (<scripRef id="iKi.ix-p37.2" osisRef="Bible:1Kgs.8.55" parsed="|1Kgs|8|55|0|0" passage="1Ki 8:55"><i>v.</i>
55</scripRef>), but began with blessing God; for we must in
<i>every thing give thanks.</i> 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 <i>rest,</i> 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
<i>magnified above all his name.</i> 1. He refers to the
<i>promises given by the hand of Moses,</i> as he did (<scripRef id="iKi.ix-p37.3" osisRef="Bible:1Kgs.8.15 Bible:1Kgs.8.24" parsed="|1Kgs|8|15|0|0;|1Kgs|8|24|0|0" passage="1Ki 8:15,24"><i>v.</i> 15, 24</scripRef>) 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 <i>rest from all their labours.</i> 2.
He does, as it were, write a receipt in full on the back of these
bonds: <i>There has not failed one word of all his good
promises.</i> 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.</p>
<p class="indent" id="iKi.ix-p38">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:
"<i>The Lord be present with us,</i> and that will be comfort
enough when we are absent from each other. <i>The Lord our God be
with us, as he was with our fathers</i> (<scripRef id="iKi.ix-p38.1" osisRef="Bible:1Kgs.8.57" parsed="|1Kgs|8|57|0|0" passage="1Ki 8:57"><i>v.</i> 57</scripRef>); <i>let him not leave us,</i>
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: "<i>Let
him be with us,</i> and continue with us, not that he may enlarge
our coasts and increase our wealth, but <i>that he may incline our
hearts to himself, to walk in all his ways and to keep his
commandments,</i>" <scripRef id="iKi.ix-p38.2" osisRef="Bible:1Kgs.8.58" parsed="|1Kgs|8|58|0|0" passage="1Ki 8:58"><i>v.</i>
58</scripRef>. 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: "<i>Let these
my words be nigh unto the Lord our God day and night,</i> <scripRef id="iKi.ix-p38.3" osisRef="Bible:1Kgs.8.59" parsed="|1Kgs|8|59|0|0" passage="1Ki 8:59"><i>v.</i> 59</scripRef>. 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
<i>is before the Lord our God day and night,</i> 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 <i>day</i> and <i>night,</i> <scripRef id="iKi.ix-p38.4" osisRef="Bible:Rev.12.10" parsed="|Rev|12|10|0|0" passage="Re 12:10">Rev.
xii. 10</scripRef>) <i>and the</i> common <i>cause of his people
Israel, at all times,</i> upon all occasions, as the matter shall
require, so as to speak for us <i>the word of the day in its
day,</i> as the original here reads it, from which we shall receive
grace sufficient, suitable, and seasonable, <i>in every time of
need.</i> 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 <i>that all people may know
that the Lord is God,</i> and he only, and may come and worship
him, <scripRef id="iKi.ix-p38.5" osisRef="Bible:1Kgs.8.60" parsed="|1Kgs|8|60|0|0" passage="1Ki 8:60"><i>v.</i> 60</scripRef>. With
this Solomon's prayers, like <i>the prayers of his father David,
the son of Jesse, are ended</i> (<scripRef id="iKi.ix-p38.6" osisRef="Bible:Ps.72.19-Ps.72.20" parsed="|Ps|72|19|72|20" passage="Ps 72:19,20">Ps. lxxii. 19, 20</scripRef>): <i>Let the whole earth
be filled with his glory.</i> We cannot close our prayers with a
better summary than this, <i>Father, glorify thy name.</i></p>
<p class="indent" id="iKi.ix-p39">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, "<i>Let your heart be
perfect with the Lord our God,</i> <scripRef id="iKi.ix-p39.1" osisRef="Bible:1Kgs.8.61" parsed="|1Kgs|8|61|0|0" passage="1Ki 8:61"><i>v.</i> 61</scripRef>. Let your obedience be
universal, without dividing—upright, without
dissembling—constant, without declining;" this is evangelical
perfection.</p>
</div><scripCom id="iKi.ix-p0.6" osisRef="Bible:1Kgs.8.62-1Kgs.8.66" parsed="|1Kgs|8|62|8|66" passage="1Ki 8:62-66" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.8.62-1Kgs.8.66">
<h4 id="iKi.ix-p39.3">Solomon Holds a Great Feast. (<span class="smallcaps" id="iKi.ix-p39.4">b. c.</span> 1003.)</h4>
<p class="passage" id="iKi.ix-p40">62 And the king, and all Israel with him,
offered sacrifice before the <span class="smallcaps" id="iKi.ix-p40.1">Lord</span>.
  63 And Solomon offered a sacrifice of peace offerings, which
he offered unto the <span class="smallcaps" id="iKi.ix-p40.2">Lord</span>, two and
twenty thousand oxen, and an hundred and twenty thousand sheep. So
the king and all the children of Israel dedicated the house of the
<span class="smallcaps" id="iKi.ix-p40.3">Lord</span>.   64 The same day did the
king hallow the middle of the court that <i>was</i> before the
house of the <span class="smallcaps" id="iKi.ix-p40.4">Lord</span>: for there he
offered burnt offerings, and meat offerings, and the fat of the
peace offerings: because the brasen altar that <i>was</i> before
the <span class="smallcaps" id="iKi.ix-p40.5">Lord</span> <i>was</i> too little to
receive the burnt offerings, and meat offerings, and the fat of the
peace offerings.   65 And at that time Solomon held a feast,
and all Israel with him, a great congregation, from the entering in
of Hamath unto the river of Egypt, before the <span class="smallcaps" id="iKi.ix-p40.6">Lord</span> our God, seven days and seven days,
<i>even</i> fourteen days.   66 On the eighth day he sent the
people away: and they blessed the king, and went unto their tents
joyful and glad of heart for all the goodness that the <span class="smallcaps" id="iKi.ix-p40.7">Lord</span> had done for David his servant, and for
Israel his people.</p>
<p class="indent" id="iKi.ix-p41">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.</p>
<p class="indent" id="iKi.ix-p42">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 <i>hundreds (hecatombs</i> they called them),
but Solomon out-did them: he offered them by <i>thousands.</i> When
Moses dedicated his altar, the peace-offerings were twenty-four
<i>bullocks, and of rams, goats, and lambs,</i> 180 (<scripRef id="iKi.ix-p42.1" osisRef="Bible:Num.7.88" parsed="|Num|7|88|0|0" passage="Nu 7:88">Num. vii. 88</scripRef>); 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 <i>in the middle of the court,</i>
(<scripRef id="iKi.ix-p42.2" osisRef="Bible:1Kgs.8.64" parsed="|1Kgs|8|64|0|0" passage="1Ki 8:64"><i>v.</i> 64</scripRef>), 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 (<scripRef id="iKi.ix-p42.3" osisRef="Bible:1Kgs.8.65" parsed="|1Kgs|8|65|0|0" passage="1Ki 8:65"><i>v.</i> 65</scripRef>), yet they said not,
<i>Behold, what a weariness is this!</i></p>
<p class="indent" id="iKi.ix-p43">II. They carried this joy and satisfaction
with them to their own houses. When they were dismissed they
blessed the king (<scripRef id="iKi.ix-p43.1" osisRef="Bible:1Kgs.8.66" parsed="|1Kgs|8|66|0|0" passage="1Ki 8:66"><i>v.</i>
66</scripRef>), applauded him, admired him, and returned him the
thanks of the congregation, and then <i>went to their tents joyful
and glad of heart,</i> 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.</p>
</div></div2>