Text -- 1 Kings 8:30-66 (NET)

8:30 Respond to the request of your servant and your people Israel for this place. Hear from inside your heavenly dwelling place and respond favorably. 8:31 “When someone is accused of sinning against his neighbor and the latter pronounces a curse on the alleged offender before your altar in this temple, be willing to forgive the accused if the accusation is false. 8:32 Listen from heaven and make a just decision about your servants’ claims. Condemn the guilty party, declare the other innocent, and give both of them what they deserve. 8:33 “The time will come when your people Israel are defeated by an enemy because they sinned against you. If they come back to you, renew their allegiance to you, and pray for your help in this temple, 8:34 then listen from heaven, forgive the sin of your people Israel, and bring them back to the land you gave to their ancestors. 8:35 “The time will come when the skies are shut up tightly and no rain falls because your people sinned against you. When they direct their prayers toward this place, renew their allegiance to you, and turn away from their sin because you punish them, 8:36 then listen from heaven and forgive the sin of your servants, your people Israel. Certainly you will then teach them the right way to live and send rain on your land that you have given your people to possess. 8:37 “The time will come when the land suffers from a famine, a plague, blight and disease, or a locust invasion, or when their enemy lays siege to the cities of the land, or when some other type of plague or epidemic occurs. 8:38 When all your people Israel pray and ask for help, as they acknowledge their pain and spread out their hands toward this temple, 8:39 then listen from your heavenly dwelling place, forgive their sin, and act favorably toward each one based on your evaluation of his motives. (Indeed you are the only one who can correctly evaluate the motives of all people.) 8:40 Then they will obey you throughout their lifetimes as they live on the land you gave to our ancestors. 8:41 “Foreigners, who do not belong to your people Israel, will come from a distant land because of your reputation. 8:42 When they hear about your great reputation and your ability to accomplish mighty deeds, they will come and direct their prayers toward this temple. 8:43 Then listen from your heavenly dwelling place and answer all the prayers of the foreigners. Then all the nations of the earth will acknowledge your reputation, obey you like your people Israel do, and recognize that this temple I built belongs to you. 8:44 “When you direct your people to march out and fight their enemies, and they direct their prayers to the Lord toward his chosen city and this temple I built for your honor, 8:45 then listen from heaven to their prayers for help and vindicate them. 8:46 “The time will come when your people will sin against you (for there is no one who is sinless!) and you will be angry with them and deliver them over to their enemies, who will take them as prisoners to their own land, whether far away or close by. 8:47 When your people come to their senses in the land where they are held prisoner, they will repent and beg for your mercy in the land of their imprisonment, admitting, ‘We have sinned and gone astray; we have done evil.’ 8:48 When they return to you with all their heart and being in the land where they are held prisoner, and direct their prayers to you toward the land you gave to their ancestors, your chosen city, and the temple I built for your honor, 8:49 then listen from your heavenly dwelling place to their prayers for help and vindicate them. 8:50 Forgive all the rebellious acts of your sinful people and cause their captors to have mercy on them. 8:51 After all, they are your people and your special possession whom you brought out of Egypt, from the middle of the iron-smelting furnace. 8:52 “May you be attentive to your servant’s and your people Israel’s requests for help and may you respond to all their prayers to you. 8:53 After all, you picked them out of all the nations of the earth to be your special possession, just as you, O sovereign Lord, announced through your servant Moses when you brought our ancestors out of Egypt.” 8:54 When Solomon finished presenting all these prayers and requests to the Lord, he got up from before the altar of the Lord where he had kneeled and spread out his hands toward the sky. 8:55 When he stood up, he pronounced a blessing over the entire assembly of Israel, saying in a loud voice: 8:56 “The Lord is worthy of praise because he has made Israel his people secure just as he promised! Not one of all the faithful promises he made through his servant Moses is left unfulfilled! 8:57 May the Lord our God be with us, as he was with our ancestors. May he not abandon us or leave us. 8:58 May he make us submissive, so we can follow all his instructions and obey the commandments, rules, and regulations he commanded our ancestors. 8:59 May the Lord our God be constantly aware of these requests of mine I have presented to him, so that he might vindicate his servant and his people Israel as the need arises. 8:60 Then all the nations of the earth will recognize that the Lord is the only genuine God. 8:61 May you demonstrate wholehearted devotion to the Lord our God by following his rules and obeying his commandments, as you are presently doing.”

Solomon Dedicates the Temple

8:62 The king and all Israel with him were presenting sacrifices to the Lord. 8:63 Solomon offered as peace offerings to the Lord 22,000 cattle and 120,000 sheep. Then the king and all the Israelites dedicated the Lord’s temple. 8:64 That day the king consecrated the middle of the courtyard that is in front of the Lord’s temple. He offered there burnt sacrifices, grain offerings, and the fat from the peace offerings, because the bronze altar that stood before the Lord was too small to hold all these offerings. 8:65 At that time Solomon and all Israel with him celebrated a festival before the Lord our God for two entire weeks. This great assembly included people from all over the land, from Lebo Hamath in the north to the Brook of Egypt in the south. 8:66 On the fifteenth day after the festival started, he dismissed the people. They asked God to empower the king and then went to their homes, happy and content because of all the good the Lord had done for his servant David and his people Israel.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 8:30

Which he adds to direct them in their addresses to God in this temple, to lift up their eyes above it, even to heaven, where God's most true, and most glorious dwelling - place is.

Wesley: 1Ki 8:30

The sins of thy people, praying, and even of their prayers; which, if not pardoned, will certainly hinder the success of all their prayers, and the course of all thy blessings.

Wesley: 1Ki 8:31

If he be accused of a trespass.

Wesley: 1Ki 8:31

Either by the judge, or by the party accusing him, or by the accused person himself: which was usual, when there were no witnesses.

Wesley: 1Ki 8:31

For here God, who was appealed to as witness, was especially present. Hence the Heathens used to swear at their altars.

Wesley: 1Ki 8:32

The just recompence of his wicked action.

Wesley: 1Ki 8:32

To vindicate him, and manifest his integrity.

Wesley: 1Ki 8:33

Give glory to thy name, by acknowledging their sins, and by justice; and by accepting the punishment of their iniquity; and by trusting to thy power and goodness alone, for their deliverance.

Wesley: 1Ki 8:35

The lower heaven in which the clouds are.

Wesley: 1Ki 8:35

Heaven is compared to a great store - house in God's keeping, out of which nothing can be had, so long as it is close shut up.

Wesley: 1Ki 8:36

The way, of their duty, which is good in itself; and both delightful and profitable, to those that walk in it.

Wesley: 1Ki 8:36

The order of Solomon's prayer is very observable; first and chiefly, he prays for their repentance and forgiveness, which is the chief blessing, and the only solid foundation of all other mercies: and then he prays for temporal mercies; thereby teaching us what to desire principally in our prayers; which also Christ hath taught us in his perfect prayer; wherein there is but one petition for outward, and all the rest are for spiritual blessings.

Wesley: 1Ki 8:38

His sin, which may be called the plague of his heart, in opposition to the other plagues here mentioned; so the sense is, who, by their afflictions are brought to a true and serious sense of their worse and inward plague of their sins, which are most fitly called the plague of the heart, because that is both the principal seat of sin, and the fountain from whence all actual sins flow.

Wesley: 1Ki 8:39

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.

Wesley: 1Ki 8:41

A proselyte.

Wesley: 1Ki 8:41

That he may worship, and glorify thy name.

Wesley: 1Ki 8:43

Agreeable to thy will and word. It is observable, that his prayer for the strangers is more large, and comprehensive, than for the Israelites; that thereby he might both shew his public - spiritedness, and encourage strangers to the worship of the true God. Thus early were the indications of God's favour, toward the sinners of the Gentiles. As there was then one law for the native and for the stranger, so there was one gospel for both.

Wesley: 1Ki 8:44

In a just cause, and by thy warrant or commission.

Wesley: 1Ki 8:44

Whereby he instructs them, that they should not trust, either to the strength or justice of their arms, but only to God's help and blessing.

Wesley: 1Ki 8:44

For thy dwelling - place, and the seat of thy temple.

Wesley: 1Ki 8:44

For to it they were to turn their faces in prayer; to profess themselves worshippers of the true God, in opposition to idols; and to strengthen their faith in God's promises and covenant, the tables whereof were contained in that house. Soldiers in the field must not think it enough that others pray for them: they must pray for themselves. And they are here encouraged to expect a gracious answer. Praying should always go along with fighting.

Wesley: 1Ki 8:48

Sincerely, universally, and steadfastly.

Wesley: 1Ki 8:49

Heb. their right, against their invaders and oppressors. For they had forfeited all their rights to God only, but not to their enemies; whom tho' God used as scourges to chastise his peoples sins, yet they had no pretence of right to their land.

Wesley: 1Ki 8:55

He spoke this standing, that he might be the better heard, and because he blessed as one having authority. Never were words more pertinently spoken: never was a congregation dismissed, with that which was more likely to affect them, and to abide with them.

Wesley: 1Ki 8:56

_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.

Wesley: 1Ki 8:58

That he may not only bless us with outward prosperity, but especially, with spiritual blessings: and that as he hath given us his word to teach and direct us, so he would by his holy Spirit, effectually incline us to obey it.

Wesley: 1Ki 8:61

Let your obedience be universal, without dividing; upright, without dissembling; and constant, without declining.

Wesley: 1Ki 8:63

Not all in one day, but in the seven, or it may be in the fourteen days, mentioned 1Ki 8:65.

Wesley: 1Ki 8:64

Of the priests court, in which the great altar was. This he consecrated as he did the great altar, by sacrifices; but with this difference, that he consecrated that for perpetual use: but this only for the present occasion, being warranted to do so both by the necessity of it for God's service, and for the present solemn work, for which the brazen altar was not sufficient; and by the direction of God's spirit, wherewith Solomon was endowed, as being a prophet, as well as a king. Here therefore he suddenly reared up divers altars, which, after this solemnity were demolished.

Wesley: 1Ki 8:65

Seven for the dedication of the temple, or altar; and the other seven for the feast of tabernacles. And it seems to be expressed in this manner, to intimate, that these fourteen days of rejoicing, were not altogether, but that there was some interval between them, which indeed was necessary, because the day of atonement was on the tenth day of this month, Lev 23:27.

Wesley: 1Ki 8:65

second day, 2Ch 7:10, it may seem most probable, that the feast of the dedication was kept before the tenth day: and the feast of tabernacles some days after it.

Wesley: 1Ki 8:66

Solomon having joined with the people in the solemn assembly, which was kept on the eighth day; in the close of that day took his solemn farewell, and dismissed them with his blessing; and the next morning when the heads and elders with divers of the people came to take their leave of the king, he sent them away.

JFB: 1Ki 8:62

This was a burnt offering with its accompaniments, and being the first laid on the altar of the temple, was, as in the analogous case of the tabernacle, consumed by miraculous fire from heaven (see 2Ch 7:1). On remarkable occasions, the heathens sacrificed hecatombs (a hundred animals), and even chiliombs (a thousand animals), but the public sacrifices offered by Solomon on this occasion surpassed all the other oblations on record, without taking into account those presented by private individuals, which, doubtless, amounted to a large additional number. The large proportion of the sacrifices were peace offerings, which afforded the people an opportunity of festive enjoyment.

JFB: 1Ki 8:63

The dedication was not a ceremony ordained by the law, but it was done in accordance with the sentiments of reverence naturally associated with edifices appropriated to divine worship. [See on 2Ch 7:5.]

JFB: 1Ki 8:64

That is, the whole extent of the priests' court--the altar of burnt offerings, though large (2Ch 4:1), being totally inadequate for the vast number of sacrifices that distinguished this occasion. It was only a temporary erection to meet the demands of an extraordinary season, in aid of the established altar, and removed at the conclusion of the sacred festival. [See on 2Ch 7:7.]

JFB: 1Ki 8:65

That is, from one extremity of the kingdom to the other. The people flocked from all quarters.

JFB: 1Ki 8:65

The first seven were occupied with the dedication, and the other seven devoted to the feast of tabernacles (2Ch 7:9). The particular form of expression indicates that the fourteen days were not continuous. Some interval occurred in consequence of the great day of atonement falling on the tenth of the seventh month (1Ki 8:2), and the last day of the feast of tabernacles was on the twenty-third (2Ch 7:10), when the people returned to their homes with feelings of the greatest joy and gratitude "for all the goodness that the Lord had done for David his servant, and for Israel his people."

Clarke: 1Ki 8:30

Toward this place - Both tabernacle and temple were types of our Lord Jesus, or of God manifested in the flesh; and he was and is the Mediator between God and man. All prayer, to be acceptable, and to be entitled to a hearing, must go to God through Him. The human nature of Christ is the temple in which dwelt all the fullness of the Godhead bodily; therefore with propriety all prayer must be offered to God through Him. "If they pray toward this place, hear thou in heaven thy dwelling-place; and when thou hearest, forgive."This appears to me to be the true sense and doctrine of this verse.

Clarke: 1Ki 8:31

If any man trespass against his neighbor - Solomon puts here seven cases, in all of which the mercy and intervention of God would be indispensably requisite; and he earnestly bespeaks that mercy and intervention on condition that the people pray towards that holy place, and with a feeling heart make earnest supplication

The First case is one of doubtfulness; where a man has sustained an injury, and charges it on a suspected person, though not able to bring direct evidence of the fact, the accused is permitted to come before the altar of God, and purge himself by his personal oath. Solomon prays that God may not permit a false oath to be taken, but that he will discover the truth, so that the wicked shall be condemned, and the righteous justified.

Clarke: 1Ki 8:33

When thy people Israel be smitten down, etc. - The Second case. When their enemies make inroads upon them, and defeat them in battle, and lead them into captivity, because God, being displeased with their transgressions, has delivered them up; then if they shall turn again, confess the name of God, which they had in effect denied, by either neglecting his worship, or becoming idolatrous; and pray and make supplication; then, says Solomon, hear thou in heaven - and bring them again unto the land which thou gavest unto their fathers.

Clarke: 1Ki 8:35

When the heaven is shut up, and there is no rain - The Third case. When, because of their sin, and their ceasing to walk in the good way in which they should have walked, God refuses to send the early and latter rain, so that the appointed weeks of harvest come in vain, as there is no crop: then, if they pray and confess their sin, hear thou in heaven, etc.

Clarke: 1Ki 8:37

If there be in the land famine - pestilence - The Fourth case includes several kinds of evils

1.    Famine; a scarcity or total want of bread, necessarily springing from the preceding cause, drought

2.    Pestilence; any general and contagious disease

3.    Blasting; any thing by which the crops are injured, so that the ear is never matured; but instead of wholesome grain, there is a black offensive dust

4.    Mildew; any thing that vitiates or corrodes the texture of the stalk, destroys the flowers and blossoms, or causes the young shaped fruits to fall off their stems

5.    Locust, a well known curse in the East, a species of grasshopper that multiplies by millions, and covers the face of the earth for many miles square, destroying every green thing; leaving neither herb nor grass upon the earth, nor leaf nor bark upon the trees

6.    Caterpillar; the locust in its young or nympha state. The former refers to locusts brought by winds from other countries and settling on the land; the latter, to the young locusts bred in the land

7.    An enemy, having attacked their defenced cities, the keys and barriers of the land

8.    Any other kind of plague; that which affects the surface of the body; blotch, blain, leprosy, ophthalmia, etc

9.    Sickness; whatever impaired the strength, or affected the intestines, disturbing or destroying their natural functions

All such cases were to be brought before the Lord, the persons having a deep sense of the wickedness which induced God thus to afflict, or permit them to be afflicted: for only those who knew the plague of their own hearts, (1Ki 8:38), the deep-rooted moral corruption of their nature, and the destructive nature and sinfulness of sin, were likely to pray in such a manner as to induce God to hear and forgive.

Clarke: 1Ki 8:41

Moreover, concerning a stranger - The Fifth case relates to heathens coming from other countries with the design to become proselytes to the true religion; that they might be received, blessed, and protected as the true Israelites, that the name of Jehovah might be known over the face of the earth.

Clarke: 1Ki 8:44

If thy people go out to battle - The Sixth case refers to wars undertaken by Divine appointment: whithersoever thou shalt send them; for in no other wars could they expect the blessing and concurrence of the Lord; in none other could the God of truth and justice maintain their cause. There were such wars under the Mosaic dispensation, there are none such under the Christian dispensation: nor can there be any; for the Son of man is come, not to destroy men’ s lives, but to save them. Except mere defensive war, all others are diabolic; and, query, if there were no provocations, would there be any attacks, and consequently any need of defensive wars?

Clarke: 1Ki 8:46

If they sin against thee - This Seventh case must refer to some general defection from truth, to some species of false worship, idolatry, or corruption of the truth and ordinances of the Most High; as for it they are here stated to be delivered into the hands of their enemies and carried away captive, which was the general punishment for idolatry, and what is called, 1Ki 8:47, acting perversely and committing wickedness

In 1Ki 8:46 we read, If they sin against thee, for there is no man that sinneth not. On this verse we may observe that the second clause, as it is here translated, renders the supposition in the first clause entirely nugatory; for if there be no man that sinneth not, it is useless to say, If they sin; but this contradiction is taken away by reference to the original, כי יחטאו לך ki yechetu lach , which should be translated If they shall sin against thee, or should they sin against thee; כי אין אדם אשר לא יחטא ki ein Adam asher lo yecheta , for there is no man that May not sin; i.e., there is no man impeccable, none infallible, none that is not liable to transgress. This is the true meaning of the phrase in various parts of the Bible, and so our translators have understood the original: for even in the thirty-first verse of this chapter they have translated יחטא yecheta , If a man Trespass; which certainly implies he might or might not do it; and in this way they have translated the same word, If a soul Sin, in Lev 5:1; Lev 6:2; 1Sa 2:25; 2Ch 6:22, and in several other places. The truth is, the Hebrew has no mood to express words in the permissive or optative way, but to express this sense it uses the future tense of the conjugation kal

This text has been a wonderful strong hold for all who believe that there is no redemption from sin in this life, that no man can live without committing sin, and that we cannot be entirely freed from it till we die

1.    The text speaks no such doctrine: it only speaks of the possibility of every man sinning, and this must be true of a state of probation

2.    There is not another text in the Divine records that is more to the purpose than this

3.    The doctrine is flatly in opposition to the design of the Gospel; for Jesus came to save his people from their sins, and to destroy the works of the devil

4.    It is a dangerous and destructive doctrine; and should be blotted out of every Christian’ s creed. There are too many who are seeking to excuse their crimes by all means in their power; and we need not embody their excuses in a creed, to complete their deception, by stating that their sins are unavoidable.

Clarke: 1Ki 8:50

And give them compassion before them who carried them captive - He does not pray that they may be delivered out of that captivity, but that their enemies may use them well; and that they may, as formerly, be kept a separate and distinct people.

Clarke: 1Ki 8:55

He stood, and blessed all the congregation - This blessing is contained in 1Ki 8:57, 1Ki 8:58.

Clarke: 1Ki 8:59

And let these my words - This and the following verse is a sort of supplement to the prayer which ended 1Ki 8:53; but there is an important addition to this prayer in the parallel place, 2Ch 6:41, 2Ch 6:42 : "Now therefore arise, O Lord God, into thy resting place, thou and the ark of thy strength: let thy priests, O Lord God, be clothed with salvation, and let thy saints rejoice in goodness. O Lord God, turn not away the face of thine anointed: remember the mercies of David thy servant."

Clarke: 1Ki 8:61

Let your heart therefore be perfect - Be sincere in your faith, be irreproachable in your conduct.

Clarke: 1Ki 8:63

Two and twenty thousand oxen - This was the whole amount of the victims that had been offered during the fourteen days; i.e., the seven days of the dedication, and the seven days of the feast of tabernacles. In what way could they dispose of the blood of so many victims?

Clarke: 1Ki 8:64

Did the king hallow the middle of the court - The great altar of burnt-offerings was not sufficient for the number of sacrifices which were then made; therefore the middle of the court was set apart, and an altar erected there for the same purpose.

Clarke: 1Ki 8:65

From - Hamath - Supposed to be Antioch of Syria; unto the river of Egypt - to the Rhinocorura; the former being on the north, the latter on the south: i.e., from one extremity of the land to the other.

Clarke: 1Ki 8:66

They blessed the king - Wished him all spiritual and temporal happiness. They were contented with their king, at peace among themselves, and happy in their God; so that they returned to their houses magnifying their God for all his bounty to them, their country, and their king. How happy must these people have been, and how prosperous, had their king continued to walk uprightly before God! But alas! the king fell, and the nation followed his example.

TSK: 1Ki 8:30

when they shall : 2Ch 20:8, 2Ch 20:9; Neh 1:5, Neh 1:6

toward this place : or, in this place

and hear : 1Ki 8:34, 1Ki 8:36, 1Ki 8:39, 1Ki 8:43, 1Ki 8:49; 2Ch 6:21; Psa 33:13, Psa 33:14, Psa 113:5, Psa 113:6, Psa 123:1; Ecc 5:2; Isa 57:15; Mat 6:9

forgive : 1Ki 8:34, 1Ki 8:36, 1Ki 8:39; 2Ch 7:14; Psa 130:3, Psa 130:4; Dan 9:19; Mat 6:12

TSK: 1Ki 8:31

If any man : Solomon here puts seven cases, in all of which the mercy and intervention of God would be indispensably requisite; and he earnestly bespeaks that mercy and intervention, on condition that the people pray towards that holy place, and with a feeling heart make earnest supplication to the throne of mercy.

trespass : 2Ch 6:22, 2Ch 6:23

an oath be laid upon him : Heb. he require an oath of him, Exo 22:8-11; Lev 5:1; Pro 30:9

the oath : Num 5:16-22

TSK: 1Ki 8:32

hear thou : 1Ki 8:30

condemning : Exo 34:7; Num 5:27; Deu 25:1; Pro 1:31; Isa 3:10, Isa 3:11; Eze 18:13, Eze 18:30; Rom 2:6-10

justifying : Exo 23:7; Pro 17:15; Isa 3:10; Eze 18:20; Rom 2:13, Rom 7:9

TSK: 1Ki 8:33

smitten down : Lev 26:17, Lev 26:25; Deu 28:25, Deu 28:48; Jos 7:8; 2Ch 6:24, 2Ch 6:25; Psa 44:10

because they have : Jos 7:11, Jos 7:12; Jdg 6:1, Jdg 6:2; 2Ki 17:7-18, 2Ki 18:11, 2Ki 18:12; 2Ch 36:14-17

turn again : Lev 26:39-42; Neh 1:8, Neh 1:9; Jon 3:10

pray : Ezr 9:5-15; Neh 9:1-3, Neh 9:4, Neh 9:5; Isa 63:15-19, 64:1-66:24; Dan. 9:3-19

in : or, toward, 1Ki 8:30

TSK: 1Ki 8:34

forgive the sin : 1Ki 8:30; Ezr 1:1-6; Psa 106:47; Jer 31:4-9, Jer 31:27, Jer 32:37, Jer 33:10-13; Dan 9:12, Dan 9:19, Dan 9:25; Amo 7:2

which thou gavest : Gen 13:15; Exo 6:8; Jos 21:43

TSK: 1Ki 8:35

heaven : 1Ki 17:1; Lev 26:19; Deu 11:17, Deu 28:12, Deu 28:23, Deu 28:24; 2Sa 24:13; Jer 14:1-7; Eze 14:13; Mal 3:10; Luk 4:25; Rev 11:6

if they pray : 1Ki 8:33; 2Ch 6:24, 2Ch 6:26; Rom 10:9, Rom 15:9

confess : 1Ki 8:29, 1Ki 8:30; Joe 1:13-20, Joe 2:15-17

and turn : 1Ki 8:33; Isa 1:15, Isa 1:16, Isa 9:13; Eze 18:30-32; Hos 14:1

TSK: 1Ki 8:36

thou teach : Psa 25:4, Psa 25:5, Psa 25:8, Psa 25:12, Psa 27:11, Psa 32:8, Psa 94:12, Psa 119:33, Psa 143:8; Isa 35:8; Mic 4:2

the good way : 1Sa 12:23; 2Ch 6:26, 2Ch 6:27; Isa 30:21; Jer 6:16, Jer 42:3; Mat 22:16

give rain : 1Ki 18:1, 1Ki 18:27-40, 1Ki 18:45; Psa 68:9; Jer 14:22; Jam 5:17, Jam 5:18

TSK: 1Ki 8:37

in the land famine : Lev 26:16, Lev 26:25, 26-46; Deu 28:21, Deu 28:22, Deu 28:25, Deu 28:38-42, Deu 28:52-61; 2Ki 6:25-29; 1Ch 21:12; 2Ch 6:28-31, 2Ch 20:9; Psa 105:34, Psa 105:35; Jer 32:2, Jer 39:1-3; Eze 14:21; Joe 1:4-7, Joe 2:25, Joe 2:26

cities : or, jurisdiction

TSK: 1Ki 8:38

prayer : 2Ch 20:5-13; Psa 50:15, Psa 91:15; Isa 37:4, Isa 37:15-21; Joe 2:17; Amo 7:1-6

the plague : 2Ch 6:29; Job 7:11; Psa 32:3, Psa 32:4, Psa 42:6, Psa 42:9, Psa 42:11, Psa 73:21, Psa 73:22, Psa 142:3-5; Pro 14:10; Rom 7:24; Phi 4:6

spread forth : 1Ki 8:22; Isa 1:15

TSK: 1Ki 8:39

Then hear : 1Ki 8:32, 1Ki 8:36

give to every man : Psa 18:20-26, Psa 28:4; Jer 17:10, Jer 32:19; Eze 18:30; Rev 22:12

for thou : 1Sa 16:7; 1Ch 28:9; 2Ch 6:30; Psa 11:4, Psa 11:5; Joh 2:25, Joh 21:17; Act 1:24; Heb 4:12, Heb 4:13; Rev 2:23

TSK: 1Ki 8:40

fear thee : Gen 22:12; Exo 20:20; Deu 6:2, Deu 6:13; 1Sa 12:24; Psa 115:13, Psa 130:4; Jer 32:39, Jer 32:40; Hos 3:5; Act 9:31, Act 10:2; Heb 12:28; Rev 15:4, Rev 19:5

TSK: 1Ki 8:41

a stranger : 1Ki 10:1, 1Ki 10:2; Rth 1:16, Rth 2:11; 2Ch 6:32; Isa 56:3-7; Mat 8:5, Mat 8:10, Mat 8:11, Mat 15:22-28; Luk 17:18; Joh 12:20; Act 10:1-4

cometh out : 1Ki 10:1, 1Ki 10:2; Exo 18:8-12; 2Ki 5:1-7, 2Ki 5:16, 2Ki 5:17; Isa 60:1-10; Mat 2:1, Mat 12:42; Act 8:27-40

TSK: 1Ki 8:42

For they shall : Exo 15:14; Deu 4:6; Jos 2:10, Jos 2:11, Jos 9:9, Jos 9:10; 2Ch 32:31; Dan 2:47, Dan 3:28; Dan 4:37

great name : Exo 3:13-16, Exo 34:5-7; Jos 7:9; Psa 86:8, Psa 86:9; Eze 20:9

thy strong hand : Exo 3:19, Exo 9:15, Exo 13:14; Deu 3:24, Deu 4:34, Deu 11:2, Deu 11:3; 2Ki 17:36; Psa 89:13; Psa 136:12; Isa 51:9, Isa 63:12; Jer 31:11, Jer 32:17

when he shall : Isa 66:19, Isa 66:20; Jer 3:19; Zec 14:16; Act 8:27

TSK: 1Ki 8:43

that all the people, 1Sa 17:46; 2Ki 19:19; 2Ch 6:33; Psa 22:27, Psa 67:2, Psa 72:10, Psa 72:11, Psa 86:9; Isa 11:9; Rev 11:15

fear thee : Psa 102:15, Psa 117:1, Psa 117:2

this house : Heb. thy name is called upon this house, 1Ki 8:29

TSK: 1Ki 8:44

go out to battle : Deu 20:1-4, Deu 31:3-6; Jos 1:2-5; 2Ch 6:34

whithersoever : Num 31:1-12; Jos 6:2-5, Jos 8:1, Jos 8:2; Jdg 1:1, Jdg 1:2, Jdg 4:6, Jdg 6:14; 1Sa 15:3, 1Sa 15:18; 1Sa 30:8; 2Sa 5:19, 2Sa 5:23

shall pray : 2Ch 14:9-12, 2Ch 18:31, 2Ch 20:6-13, 2Ch 32:20

toward the city : Heb. the way of the city, 1Ki 8:16; Psa 78:67-69, Psa 132:13, Psa 132:14; Dan 9:17-19

TSK: 1Ki 8:45

cause : or, right, Gen 18:25; Psa 9:4; Jer 5:28

TSK: 1Ki 8:46

If they sin : The second clause of this verse, as it is here translated, renders this supposition entirely nugatory; for if there be no man that sinneth not, it is useless to say, if they sin, but this objection is removed by rendering the original, ""If they shall sin against thee (for there is no man that, lo yechetai , may not sin"") i.e., there is no man impeccable or infallible; none that is not liable to transgress.

there is no man : 2Ch 6:36; Job 14:4, Job 15:14-16; Psa 19:12, Psa 130:3, Psa 143:2; Pro 20:9; Ecc 7:20; Isa 53:6, Isa 64:6; Rom 3:19; Gal 3:22; Jam 3:2; 1Jo 1:8-10

unto the land : Lev 26:34-39; Deu 4:26, Deu 4:27, Deu 28:36, Deu 28:64-68, Deu 29:28; 2Ki 17:6, 2Ki 17:18, 2Ki 17:23, 2Ki 25:21; Dan 9:7-14; Luk 21:24

TSK: 1Ki 8:47

Yet if they : Lev 26:40-45; Deu 4:29-31, Deu 30:1, Deu 30:2; 2Ch 6:37, 2Ch 33:12, 2Ch 33:13; Eze 16:61, Eze 16:63; Eze 18:28; Hag 1:7; Luk 15:17

bethink themselves : Heb. bring back to their heart

saying : Ezr 9:6, Ezr 9:7; Neh 1:6-11, Neh 9:26-30; Psa 106:6; Isa 64:6-12; Dan 9:5-11; Zec 12:10

done perversely : Job 33:27, Job 33:28; Jer 31:18-20; Luk 15:18

TSK: 1Ki 8:48

And so return : Deu 4:29, Deu 6:5, Deu 6:6; Jdg 10:15, Jdg 10:16; 1Sa 7:3, 1Sa 7:4; Neh 1:9; Psa 119:2, Psa 119:10, Psa 119:145; Pro 23:26; Isa 55:6, Isa 55:7; Jer 3:10, Jer 24:7, Jer 29:12-14; Dan 9:13; Hos 14:1, Hos 14:2; Act 8:37; Rom 10:10

pray unto : 1Ki 8:29, 1Ki 8:30; Dan 6:10

the city : 1Ki 8:44

TSK: 1Ki 8:49

Then hear : 1Ki 8:30

cause : or, right, 1Ki 8:45; 2Ki 19:19; Zec 1:15, Zec 1:16

TSK: 1Ki 8:50

and give them : 2Ch 30:9; Ezr 7:6, Ezr 7:27, Ezr 7:28; Neh 1:11, Neh 2:4-8; Psa 106:46; Pro 16:7; Dan 1:9, Dan 1:10; Act 7:10

TSK: 1Ki 8:51

thy people : 1Ki 8:53; Exo 32:11, Exo 32:12; Num 14:13-19; Deu 9:26-29; 2Ch 6:39; Neh 1:10; Isa 63:16-18, Isa 64:9; Jer 51:19

the furnace : Deu 4:20; Jer 11:4

TSK: 1Ki 8:52

That thine : 1Ki 8:29; 2Ch 6:40

in all that : Psa 86:5, Psa 145:18

TSK: 1Ki 8:53

separate : Exo 19:5, Exo 19:6, Exo 33:16; Num 23:9; Deu 4:34, Deu 7:6-8, Deu 9:26, Deu 9:29, Deu 14:2, Deu 32:9; 2Co 6:14-18; Tit 2:14; 1Pe 2:9

thine inheritance : Deu 32:9; Jer 10:16; Eph 1:18

as thou : Deu 33:1-3, Deu 33:26-29

TSK: 1Ki 8:54

when Solomon : Luk 11:1, Luk 22:45

kneeling : 2Ch 6:13; Psa 95:6; Luk 22:41, Luk 22:45; Act 20:36, Act 21:5

with his hands : 1Ki 8:22; 2Ch 6:12

TSK: 1Ki 8:55

blessed : 1Ki 8:14; Num 6:23-26; 2Sa 6:18; 1Ch 16:2

TSK: 1Ki 8:56

Blessed be : 1Ki 8:15

hath given rest : Deu 3:20, Deu 12:10, Deu 12:12; Jos 21:44; 2Ch 14:6; Heb 4:3-9

there : Jos 21:45, Jos 23:14, Jos 23:15; Luk 1:54, Luk 1:55, Luk 1:72, Luk 1:73, Luk 21:33

failed : Heb. fallen, 1Sa 3:19; 2Ki 10:10

TSK: 1Ki 8:57

Deu 31:6, Deu 31:8; Jos 1:5, Jos 1:9; 1Ch 28:9; 2Ch 32:7, 2Ch 32:8; Psa 46:7, Psa 46:11; Isa 8:10; Isa 41:10; Mat 1:23, Mat 28:20; Rom 8:31; Heb 13:5

TSK: 1Ki 8:58

incline : Psa 110:3, Psa 119:36; Son 1:4; Jer 31:33; Eze 36:26, Eze 36:27; Phi 2:13; Heb 13:21

his commandments : Deu 4:1, Deu 4:45, Deu 6:1

TSK: 1Ki 8:59

let these my words : This and the following verse are a sort of supplement to the prayer; and there is an important addition to this prayer in 2Ch 6:41, 2Ch 6:42, apparently taken from one of the Psalms.

nigh : Psa 102:1, Psa 102:2, Psa 141:2; Joh 17:9, Joh 17:20-24; 1Jo 2:2

at all times : Heb. the thing of a day in his day, Luk 11:3

as the matter : Deu 33:25

TSK: 1Ki 8:60

That all : 1Ki 8:43; Jos 4:24; 1Sa 17:46; 2Ki 19:19

the Lord : 1Ki 18:39; Deu 4:35, Deu 4:39; Isa 44:6, Isa 44:8, Isa 44:24, Isa 45:5, Isa 45:6, Isa 45:22; Jer 10:10-12; Joe 2:27

TSK: 1Ki 8:61

perfect : 1Ki 11:4, 1Ki 15:3, 1Ki 15:14; Gen 17:1; Deu 18:13; 2Ki 20:3; 1Ch 28:9; Job 1:1, Job 1:8; Psa 37:37; 2Co 7:1; Phi 3:12-16

TSK: 1Ki 8:62

2Sa 6:17-19; 2Ch 7:4-7

TSK: 1Ki 8:63

a sacrifice : Lev. 3:1-17; 1Ch 29:21; 2Ch 15:11, 2Ch 29:32-35, 2Ch 30:24, 2Ch 35:7-9; Ezr 6:16, Ezr 6:17; Eze 45:17; Mic 6:7

two and twenty : We are not to suppose that all these victims were sacrificed in one day, or on one altar; for this was the whole amount of those that had been offered during the fourteen days which the feast of dedication and the feast of tabernacles lasted; and there appears to have been an altar erected in the middle of the court, which was set apart for that purpose, in consequence of the great altar of burnt offering being not sufficient for the multitude of sacrifices then offered.

dedicated : Num 7:10, Num 7:11, Num 7:84-88; 2Ch 2:4, 2Ch 7:5; Ezr 6:16, Ezr 6:17; Neh 12:27; Joh 10:22

TSK: 1Ki 8:64

hallow : 2Ch 7:7

the brazen : 2Ch 4:1

TSK: 1Ki 8:65

held : 1Ki 8:2; Lev 23:34-43; 2Ch 7:8, 2Ch 7:9

a great : 2Ch 30:13; Psa 40:9, Psa 40:10

from the entering : 1Ki 4:21, 1Ki 4:24; Num 34:5, Num 34:8; Jos 13:5; Jdg 3:3; 2Ki 14:25; Amo 6:14

the river : Gen 15:18; Exo 23:31; Num 34:5; Jos 13:3

seven days : 2Ch 7:8, 2Ch 7:9, 2Ch 30:23

TSK: 1Ki 8:66

the eighth day : In the parallel passage of Chronicles this is termed ""the three and twentieth day of the seventh month;""that is, the ninth day of the dedication; which Jarchi reconciles by supposing that Solomon gave them leave to return on the eighth day, and many of them did return; and that he dismissed the remainder on the ninth, or twenty-third of the seventh month. See note on 1Ki 8:1. 2Ch 7:10, 2Ch 31:1

blessed : or, thanked, 1Ki 8:1, 1Ki 8:47

joyful : Deu 12:7, Deu 12:12, Deu 12:18, Deu 16:11; 2Ch 29:36, 2Ch 30:26, 2Ch 30:27; Neh 8:10; Psa 95:1, Psa 95:2; Psa 100:1, Psa 100:2, Psa 106:4, Psa 106:5, Psa 122:6, Psa 122:9; Isa 61:9, Isa 61:10, Isa 66:13, Isa 66:14; Jer 31:12-14; Zep 3:14; Zec 9:9, Zec 9:17; Act 2:46; Gal 5:22; Phi 4:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 8:30

And when thou hearest, forgive - literally, "both hear and forgive"- i. e., "hear the prayer, and forgive the sin"which alone causes God to chasten men or to withhold from them His choicest blessings.

Barnes: 1Ki 8:31

The oath come before ... - " The oath"is equivalent to "the man who swears the oath."A slight alteration in the present Hebrew text gives the sense "and he (the accused) go and swear before thine altar,"etc. The threats and the promises, the punishments and calamities of 1Ki 8:31-38 were distinctly named in the Law. See the margin reference.

Barnes: 1Ki 8:36

Teach them ... - Rather, "when thou art teaching them (by thy chastisement) the good way that they should walk in,"i. e. when thou art still teaching, not taking vengeance.

Barnes: 1Ki 8:37

In the land of their cities - literally, "in the land of their gates."Hence, the marginal translation "jurisdiction,"because judgments were pronounced in the town gates Deu 16:18. Another reading gives "in one of their cities."

Barnes: 1Ki 8:38

Know every man the plague of his own heart - i. e. perceive one’ s sinfulness, or recognize one’ s sufferings as divine chastisements, and sin as their cause.

Barnes: 1Ki 8:41

Nothing is more remarkable in the Mosaic Law than its liberality with regard to strangers, both in general Exo 22:21; Lev 25:35; Deu 10:19 and in religious matters Num 15:14-16; Deu 31:12. It is quite in the spirit of these enactments that Solomon, having first prayed to God on behalf of his fellow-countrymen, should next go on to intercede for the strangers, and to ask for their prayers the same acceptance which he had previously begged for the prayers of faithful Israelites.

For thy name’ s sake - i. e. "to visit the place where Thou hast set Thy name"(Compare Deu 12:5, Deu 12:11, etc.).

Barnes: 1Ki 8:42

Great name - A somewhat rare expression. It does not occur at all in the Pentateuch; though "mighty hand"and the "stretched out arm"are so frequent Exo 6:6; Exo 13:9; Deu 9:29 : only once in Joshua Jos 7:9; and twice in the Psalms Psa 76:1; Psa 99:3. About the time of the captivity the use of the phrase became more common Eze 36:23; Jer 10:6; Jer 44:26.

Barnes: 1Ki 8:43

That all people of the earth may know thy name, to fear thee - Solomon prays that the result of Yahweh’ s hearing the prayers of pagans addressed toward the temple may be the general conversion of the world to the worship of Him. Compare Psa 96:1-13; Psa 98:1-9.

This house ... - literally, as in the margin. In Scripture, when God’ s Name is said to be "called upon"persons or things, it seems to be meant that God is really present in them, upholding them and sanctifying them. This passage therefore means, that the pagan, when their prayers, directed toward the temple, are granted, will have a full assurance that God is present in the building in some very special way.

Barnes: 1Ki 8:47

Bethink themselves - literally, as in the margin - i. e. "reflect,""consider seriously."Compare Deu 30:1.

Sinned, done perversely, committed wickedness - The words here used seem to have become the standard form of expressing contrition when the time of the captivity arrived and the Israelites were forcibly removed to Babylon (compare the margin reference). The three expressions are thought to form a climax, rising from negative to positive guilt, and from mere wrongful acts to depravation of the moral character.

Barnes: 1Ki 8:50

Compassion ... - Not merely such compassion as Evil-Merodach showed toward Jehoiachin 2Ki 25:27-30; Jer 52:31-34, but such as Cyrus and Artaxerxes showed in allowing the captive Jews to return to their own land Ezr 1:3; Neh 2:6.

Barnes: 1Ki 8:51

The furnace of iron - Egypt is so called as a place of severe trial and affliction.

Barnes: 1Ki 8:54

If the prayer of Solomon be, as it has all the appearance of being, a genuine document of the time, preserved in the archives to which the authors of both Kings and Chronicles had access, all theories of the late origin of Deuteronomy must be regarded as baseless. While references are not infrequent to other portions of the Pentateuch, the language of the prayer is mainly modelled upon Deuteronomy, the promises and threats contained in which are continually before the mind of the writer. (See the margin reference).

Barnes: 1Ki 8:58

Incline our hearts - This is a doctrine which first appears in Scripture in the Davidical Psalms (see the margin reference and Psa 141:4). Solomon in this prayer seems to be thoroughly penetrated with his father’ s spirit.

Barnes: 1Ki 8:61

As at this day - i. e. "as ye are now doing, in coming with pious intentions to this festival."

Barnes: 1Ki 8:63

These numbers have been thought incredible, but they are not impossible. At least 100, 000, or 120, 000 men 1Ki 8:65 were assembled; and as they all offered sacrifice with the king 1Ki 8:62, the number of victims must have been enormous. Part of the flesh of so many victims would be eaten; but much of the meat may have been privately burned Lev 19:6, the object of the sacrifice being the glory of God, and not the convenience of the people. Profusion was a usual feature of the sacrifices of antiquity.

Barnes: 1Ki 8:64

The middle of the court - Or, "the whole area of the court "- all the "mid"space within the enclosing walls, which thus became one huge altar, on any part of which victims might be offered at one and the same time.

Barnes: 1Ki 8:65

A feast necessarily accompanied such a sacrifice as Solomon was holding. Compare Lev 19:5. On the present occasion there was a double festival - first, the Feast of the Dedication, from the 8th to the 15th of the month Ethanim (or Tisri), and then the Feast of tabernacles, from the 15th to the 22nd 1Ki 8:2. On the day after this, "the eighth day,"counting from the commencement of the second seven, and the twenty-third day of the month (margin reference "m"), Solomon dismissed the people to their homes.

The entering in of Hamath - Compare Num 13:21, note andmargin reference. The phrase marks the extreme northern boundary of the holy land.

The river of Egypt - The Wady-el-Arish, the only large water-course on this coast (margin reference).

Barnes: 1Ki 8:66

Their tents - i. e. "their homes."The word "tents"was used for "houses"from an old habit of speech, which had come down from the time when the Israelites were a nomadic nation.

Poole: 1Ki 8:30

Thy dwelling-place which he adds, that the people might not idolize the temple, nor presume upon it, as if God were now fast tied to them, as having no other dwelling-place; and to direct them in all their addresses to God in his temple, to lift up their eyes above it, even to heaven, where God’ s most true and most glorious dwelling-place is.

And when thou hearest, forgive to wit, the sins of thy people praying, and even of their prayers; which, if not pardoned, will certainly hinder the success of all their prayers, and the course of all thy blessings upon them.

Poole: 1Ki 8:31

If any man trespass i.e. if he be accused of a trespass.

An oath be laid upon him either by the judge, or by the party accusing him, or by the accused person himself; which was usual, when there were no witnesses. See Exo 22:8,11 Nu 5:12,15 , &c.

And the oath come before thine altar in this house for here God, who was appealed to as witness, was especially present. Hence the heathens used to swear at their altars.

Poole: 1Ki 8:32

To bring his way i.e. the just recompence of his wicked action and course.

Justifying the righteous, to give him according to his righteousness to vindicate him, and to manifest his integrity.

Poole: 1Ki 8:33

And confess thy name give glory to thy name, by acknowledging their sins, and thy justice; and by accepting the punishment of their iniquity; and by trusting to thy power and goodness alone for their deliverance.

Poole: 1Ki 8:34

Bring them again from the land into which they are supposed to be carried by their enemies, into Canaan.

Quest. If they were banished into a strange land, how could they pray

in this house as they are said to do, 1Ki 8:33 ?

Answ 1. That may be rendered to or towards this house , as it is expressed, 1Ki 8:29,30 . The Hebrew preposition beth , in , being oft put for el, to , or towards .

2. This may be understood of divers persons; and so the sense is this: When the people of Israel be defeated in battle, and many of their brethren be taken prisoners, and carried into captivity; if then their brethren remaining in the land, shall heartily pray for theft captive brethren, they shall be delivered.

Poole: 1Ki 8:35

Heaven the lower heaven, in which the clouds are; as Deu 11:17 Psa 147:8 .

Is shut up the heaven is compared to a great store-house in God’ s keeping, out of which nothing can be had so long as it is close shut up.

If they turn from their sin, when thou afflictest them do not reject their prayers, because they are forced from them by their afflictions, as thou mayest justly do.

Poole: 1Ki 8:36

That thou teach them that their sin being pardoned, and thou being reconciled unto them, mayest vouchsafe to teach them. Or rather, as our translators render the very same words, 2Ch 6:27 , when thou shalt teach , or hast taught them ; not only by thy word, for that was done before; but by their afflictions, which is one of God’ s schools; and especially, by thy Spirit, enlightening their minds, and inclining their hearts, that they may learn and profit both by the word and by their afflictions. And this is here fitly added, to show that he could not expect, and did not desire, from God the pardon of their sins, but upon God’ s terms, to wit, upon their true repentance.

The good way i.e. the way or will of God; or the way of their duty, as the following words explain it, which is most rightly called the good way here, and 1Sa 12:23 , because it is both just and holy, and therefore good in itself; and good, that is, both delightful and profitable to those that walk in it. The meaning is, When thou hast effectually taught them, and they have thoroughly learned how to please and serve thee acceptably, and to walk before thee in the way which thou hast prescribed them.

Give rain The order of Solomon’ s prayer is very observable: first and chiefly he prays for their repentance and forgiveness, which is the chief blessing, and the only solid foundation of all other mercies; and then he prays for the temporal mercy; thereby teaching us what to mind and desire principally in our prayers; which also Christ hath taught us in his perfect pattern and form of prayer; wherein there is but one petition for outward, and all the rest are for spiritual blessings.

Poole: 1Ki 8:37

Caterpillar i.e. the plague of locusts, or caterpillars, infesting a land by their great numbers, and venomous or noxious qualities; of which see Exo 10:4,5 De 28:42 Psa 105:34,35 .

Whatsoever plague that chiefly signifies an extraordinary judgment sent from God.

Poole: 1Ki 8:38

The plague of his own heart i.e. either,

1. His sin, which may be called the plague of his heart , in opposition to the other plagues here mentioned, which afflict only the body, or outward man; so the sense is, Who by their afflictions are brought to a true and serious sense of their worse and inward plague of their sins, which are most fitly called the plague of the heart , because that is both the principal seat of sin, and the fountain from whence all actual sins flow, Mat 15:19 . Or rather,

2. His affliction; for so this is explained in the parallel place, 2Ch 6:29 , (which is the more considerable, because that book was written after this, to explain what was dark or doubtful, and to supply what was lacking in this,) when every one shall know his own sore, and his own grief; which is not unfitly called the plague of his heart , because it was that plague which his heart was most afflicted with, which pained him at the very heart , as the phrase is, Jer 4:19 ; compare Psa 55:4 ; which caused him most vexation or grief, which is a passion of the heart: and so the sense is, Who shall know, i.e. be duly and deeply sensible of his affliction, and the hand of God in it; and his sin as the cause of it; for words of knowledge in Scripture do very frequently note such a kind of knowledge as affects and changeth the heart, and reforms the whole course of a man’ s life; for which cause, men of ungodly lives are frequently said in Scripture not to know God , or Christ , or his word , &c. And therefore no man knows his sore in a Scripture sense but he who bears the rod , who turneth unto him that smiteth him , and sincerely seeketh to the Lord for relief.

Poole: 1Ki 8:39

According to his ways according to his repentance or impenitency. I pray with more hope and confidence, because I do not desire that thou wouldst deliver such as are insensible of thy judgments, and their sin; but only those who truly know the plague of their own heart, in manner before explained.

Whose heart thou knowest: thou knowest who are truly penitent, and who are not; and therefore the granting of my request will be no dishonour to thy government, nor injury to thy holy nature.

Poole: 1Ki 8:40

That they may fear thee that when thou hast first smitten them, and then so eminently delivered them, and that in answer to their prayer, they may hereby be taught to fear thee, and thy justice, and thy goodness.

Poole: 1Ki 8:41

This may note either,

1. The end of his coming, that he may worship and glorify thy name; or rather,

2. The motive or occasion of his coming, which was the fame of God’ s greatness, and power, and kindness to his people; as the following words explain it.

Poole: 1Ki 8:43

Do according to all that the stranger calleth to thee for to wit, agreeable to thy will and word; for he would not have them heard, if they had prayed for any thing dishonourable to God, or destructive to his people. It is observable, that his prayer for the strangers is more large and comprehensive than for the Israelites, that thereby he might both show his public spiritedness, and encourage strangers to the worship of the true God.

That all people may know thy fame, to fear thee, as do thy people Israel whereby we see how sincerely and heartily the ancient and godly Jews desired the conversion of the Gentiles; whereas the latter and degenerate Jews, in the days of Christ and of the apostles, did envy, oppose it, and fret at it.

Is called by thy name i.e. is owned, not only by us, but by thyself, as thy house; the only place in the world to which thou wilt vouchsafe thy presence and protection, and wherein thou wilt be publicly and solemnly served.

Poole: 1Ki 8:44

Withersoever thou shalt send them i.e. in a just cause, and by thy warrant or commission; whereby he implies that it was unlawful for them to undertake any war merely for their own glory or lust, or to enlarge their empire beyond its due bounds; and that they could not with safe conscience pray to God for his blessing upon such a war.

And shall pray unto the Lord whereby he instructs them that they should not trust either to the strength or justice of their arms, but only to God’ s help and blessing, which they were to pray for.

The city which thou hast chosen to wit, for thy dwelling-place, and the seat of thy temple.

Toward the house that I have built for thy name for to it they were to turn their faces in prayer; partly thereby to profess themselves to be the worshippers of the true God, in opposition to idols; and that they sought help from him, and from no other; and partly to strengthen faith in God’ s promises and covenant, the tables whereof were contained in that house.

Poole: 1Ki 8:45

Declare the justice of their cause, by giving them the victory.

Poole: 1Ki 8:46

There is no man that sinneth not: the universal corruption of man’ s whole race and nature makes me presage that they will fall into sins; and withal, makes me to hope that thou wilt not be severe to deal with them as their sins deserve.

Poole: 1Ki 8:47

If they shall bethink themselves Heb. bring back their hearts , to wit, their sin; expressed 1Ki 8:46 , and implied in the following word,

repent. Saying sensibly, and with an honest heart,

We have sinned & c.

Poole: 1Ki 8:48

With all their heart, and with all their soul i.e. sincerely, universally, and stedfastly.

Poole: 1Ki 8:49

Heb. their right , against their invaders and oppressors. For they had forfeited all their rights to God only, but not to their enemies; whom though God used as scourges to chastise his people’ s sins, yet they had no pretence of right to their land, nor any regard to it; but only minded the satisfaction of their own lusts and interests. See Isa 10:5,6 47:6 Zec 1:15 .

Poole: 1Ki 8:50

i.e. May gently use them whilst they are there, and proclaim liberty to their captives to go to their own land.

Poole: 1Ki 8:51

They be thy people for howsoever they may sin against thee, or suffer from men, yet still remember that they are thy peculiar people, and therefore do thou pity, and pardon, and save them.

The furnace of iron so called, either from the metal melted in it; or rather, from the matter of which it consisted, an iron furnace being more hot and terrible than one of brick or stone. He understands hereby their cruel bondage and painful labours. See Poole "Deu 4:20" .

Poole: 1Ki 8:53

Thou didst separate them to be thine inheritance thou hast begun to build a work of great and glorious mercy to them; do not give occasion to thine enemies to think thou wast unable to finish it; or that thou art unstable in thy ways and counsels, or unkind to thine own children.

Poole: 1Ki 8:56

There hath not failed one word of all his good promise: see the like Jos 21:45 23:14 2Ki 10:10 .

Poole: 1Ki 8:57

The Lord our God be with us by the presence of his grace and mercy.

Poole: 1Ki 8:58

That he may incline our hearts unto him that he may not only bless us with outward prosperity and glory, but especially with spiritual blessings; and that as he hath given us his word and statutes to teach and direct us, so he would by his Holy Spirit effectually incline and engage our hearts to keep and obey them.

Poole: 1Ki 8:59

Of his servant i.e. of me, as 1Ki 8:28-30 , their king, and consequently of all my successors.

And the cause of his people Israel according to mine or their various necessities and exigencies.

Poole: 1Ki 8:60

Both by our virtuous and holy lives, to which thou inclinest us by thy grace; and by the eminent manifestations of thy power and goodness, in defending and delivering us from all the assaults and devices of our enemies.

Poole: 1Ki 8:61

Perfect i.e. sincere and serious in your purposes of obedience; for sinless perfection he himself taught them was not to be expected here, Ecc 7:20 .

Poole: 1Ki 8:63

Solomon offered a sacrifice by the hands of the priests.

A hundred and twenty thousand sheep not all in one day, but in the seven, or, it may be, in the fourteen days, mentioned 1Ki 8:65 . So, i.e. by these sacrifices and holy exercises.

Dedicated the house of the Lord i.e. began to set it apart for the work and service of God.

Poole: 1Ki 8:64

The middle of the court to wit, of the priests’ court, in which the great altar was. This he consecrated as he did the great altar, to wit, by sacrifices; but with this difference, that he consecrated that for lasting and perpetual use, but this only for the present time and occasion, being warranted to do so both by the necessity of it for God’ s service; and for the present solemn work, for which the brazen altar was not sufficient, as it here follows; and by the direction of God’ s Spirit, wherewith Solomon was endowed, as being a prophet as well as a king. Here therefore he suddenly reared up divers altars, which after this solemnity were demolished.

Poole: 1Ki 8:65

Held a feast i.e. kept the solemnity. From the entering in of Hamath unto the river of Egypt ; the usual and known bounds of the land, in the utmost length of it; of which see Num 34:8 Jos 13:5 Jud 3:3 .

Before the Lord i.e. before the temple, and as in God’ s presence.

Seven days and seven days seven for the dedication of the temple or altar, and the other seven for the feast of tabernacles, as, nay be gathered from 2Ch 7:9 . And it seems to be expressed in this manner, to intimate that these fourteen days of rejoicing were not all together, but that there was some interval between them, which indeed was necessary, because the day of atonement was on the tenth day of this month, Lev 23:27 . And because these fourteen days ended on the twenty-second day, 2Ch 7:9 , it may seem most probable that the feast of the dedication was kept before the tenth day, and the feast of tabernacles some days after it.

Poole: 1Ki 8:66

Solomon having joined with the people in the solemn assembly, which was kept on the eighth day, in the close of that day and service he took his solemn farewell, and dismissed them with his blessing; and the next morning when the heads and elders who came to Solomon upon this special summons, above, 1Ki 8:3 , and with them divers of the people came to take their leave of the king, he sent them away. And so this place agrees very well with 2Ch 7:9,10 .

They blessed the king i.e. they prayed to God to bless him, according to their duty and custom. Or,

they praised him for his great care and pains in building of the temple, and setting up God’ s worship among them.

The goodness that the Lord had done for David in giving him a sure house, and a wise and religious son, by whom he had now fulfilled the promise made to David about the building of the temple.

Haydock: 1Ki 8:31

Oath. In certain cases, an oath would clear a person, Exodus xxii. 11. Solomon prays that perjury may be disclosed. ---

Altar. It was customary to touch the altar, when a person took an oath, as Hannibal did. K. Latinus says; Tango aras mediosque ignes et Numina testor---

Nulla dies pacem hanc Italis nec fœdera rumpet. (Virgil, Æneid xii. 201.)

Haydock: 1Ki 8:32

Justice. A reward is clearly promised to good works. (Worthington)

Haydock: 1Ki 8:34

Fathers. In the place of their captivity they might turn, like Daniel, towards the temple. (Calmet) ---

God had threatened that he would punish his people by the hand of their enemies, &c., if they transgressed, Leviticus xxvi. 17. (Menochius)

Haydock: 1Ki 8:37

Mildew. Hebrew also, "a bruchus," or a young locust. Protestants, "caterpillar."

Haydock: 1Ki 8:38

Heart: his offence. Septuagint Greek: aphen, "touching, or compunction." (Haydock) ---

Let a man go to the source of the evil, and be sorry for his sins. (Calmet)

Haydock: 1Ki 8:39

Men. God cannot be imposed upon. If our heart be not moved with sorrow for our offences, including a degree of love, in vain shall we stretch forth our hands in prayer. (Calmet)

Haydock: 1Ki 8:41

Stranger. God watches over all mankind; and oblations were received from all sorts of people, even from idolaters. The kings of Persia and Egypt, the Roman emperors, &c., made great presents, 1 Esdras iii. 7., and vii. 21. (Josephus, [Antiquities?] xi., and xii. 2.) It seems the court of the Gentiles was only made after the captivity. Some of these adored the true God, like Cornelius, &c., Acts viii. 27., and x. 1. Some were drawn by curiosity; others desired to be converted. To thee, kings shall offer presents, Psalm lxxi. 10. (Calmet) ---

Unbelievers are still invited to attend the chapels of the true God, that they may receive information, and deserve to obtain the blessing of faith. (Haydock)

Haydock: 1Ki 8:44

Name. It was the practice of the religious Jews, to pray with their eyes turned towards the holy place, ver. 48. The primitive Christians looked towards the east, in prayer, to remind them of the ascension of our Saviour, (Calmet) from Mount Olivet, in that quarter. (Haydock) (Psalm lxvii. 34.) (St. Just.[Justin Martyr?] q. 118.; Tertullian, apol. xvi.; St. Epiphanius, hær. xix.) (Calmet)

Haydock: 1Ki 8:47

Heart. Without this, external repentance will not suffice. (Worthington)

Haydock: 1Ki 8:59

Judgment, granting his just request, and defending him against all his enemies. (Calmet)

Haydock: 1Ki 8:63

Sheep, and other small beasts, during the seven days, without counting the oblations of individuals. The law had not prescribed any particular rites for the dedication of places. But common sense dictated that sacred things should be distinguished from such as were common. Moses and David had set a pattern, which was followed by the Jews after the captivity, and by the Machabees, Exodus xl. 9., 1 Kings vi. 17., 1 Esdras iii. 10., and 1 Machabees iv. 56. (Calmet) ---

The festival of the dedication was observed by our Saviour, John x. 22. (Haydock) ---

Even private houses received a sort of dedication, Deuteronomy xx. 5. The pagans observed the like practice, with regard to statues and temples, lands and public places, Daniel iii. 1. Among the Romans, such ceremonies were performed by a general or consul, with his head covered, reciting some ancient prayers, at the suggestion of the pontiff, before a fire and an assembly of the people, called on purpose, while some person played upon the flute. (Cicero, pro Domo. Alex. Genial. vi. 14.)

Haydock: 1Ki 8:64

Court of the priests. An altar was there erected, in haste. Fire from heaven came to consume the victims, 2 Paralipomenon vii. 1. (Calmet)

Haydock: 1Ki 8:65

Egypt. Rhinocolura, (Menochius) or rather the branch of the Nile nearest Arabia, Josue xiii. 3., and Numbers xiii. 22. (Calmet) ---

Seven, for each festival, ver. 1.

Haydock: 1Ki 8:66

Eighth day, at the conclusion of the second octave. (Haydock) ---

Blessed the king, as he had done them before. The most honourable performs this office, Hebrew vii. 7. (Calmet) ---

The king and people wished all sorts of happiness to each other. ---

David. The glory of his son reflected honour on him. (Haydock)

Gill: 1Ki 8:30

And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray towards this place,.... Not only he desires his prayers might be heard, but those of the people of Israel, then, and at all times in succeeding ages, whenever they should look towards the temple, and to him that was typified by it; to whose blood, righteousness, sacrifice and mediation, the acceptance of prayers with God is to be ascribed:

and hear thou in heaven thy dwellingplace; for though he condescended to take up his residence in the temple, yet his more proper and more glorious dwelling was in heaven, and from whence, notwithstanding the distance of it, he could hear the prayers of his people, and does:

and when thou hearest, forgive; manifest and apply pardoning grace and mercy on account of sins confessed, and repented of; or remove calamities and distresses on account of sin, which sometimes is meant, and frequently in this prayer, by the forgiveness of sin.

Gill: 1Ki 8:31

If any man trespass against his neighbour,.... By being unfaithful in a trust committed to him, or the like:

and an oath be laid upon him to cause him to swear; he denying that ever anything was committed to his trust, and there being no witnesses of it, the judge obliges him to take an oath he never had any:

and the oath come before thine altar in this house; where it was taken, as in the presence of God, and as appealing to him: hence in corrupt times they came to swear by the altar, Mat 23:20 and so the Heathens used to take their oaths in the temples of their gods, and at their altars, as the instances of Callicrates ^c and Hannibal ^d show, and others Grotius refers to; yea, they also laid hold on the altar, at least touched it when they swore ^e to give the greater sanction to the oath.

Gill: 1Ki 8:32

Then hear thou in heaven,.... When the injured person makes supplication to have justice done him:

and do, and judge thy servants; contending with one another, the one affirming, the other denying

condemning the wicked, by bringing his way upon his head: inflicting upon him the punishment imprecated by him in his oath:

and justifying the righteous, to give him according to his righteousness; by making it appear that his cause is just.

Gill: 1Ki 8:33

When thy people Israel shall be smitten down before the enemy,.... Beaten and routed, many slain, and others carried captive; which had been their case, and might be again, and was, though now a time of peace:

because they have sinned against thee; which always was the reason of their being given up into the hands of their enemies:

and shall turn again to thee; to thy worship, as the Targum, having fallen into idolatry, which was generally the case when they fell before their enemies:

and confess thy name; own him to be the true God, acknowledge his justice in their punishment, confess their sin, repent of it, and give him glory:

and pray and make supplication unto thee in this house; not the captives, unless it should be rendered, as it may, "toward this house" ^f; but those that escaped, or their brethren that went not out to battle, who should pray for them here.

Gill: 1Ki 8:34

Then hear thou in heaven, and forgive the sin of thy people Israel,.... It being not personal, but public sins, which would be the cause of such a calamity:

and bring them again unto the land which thou gavest unto their fathers; as had been often their case in the time of the judges.

Gill: 1Ki 8:35

When heaven is shut up,.... As it may be said to be when the air is quite serene, and not a cloud in it:

and there is no rain; in its season, neither the former nor the latter, as it was in the times of Elijah:

because they have sinned against thee; want of rain was threatened in case of sin, and was always the effect of it, Lev 26:19,

if they pray towards this place; in any part of the country where they were; for it sometimes rained on one city, and not on another, Amo 4:7.

and confess thy name; own his power and his providence, and the justness of his dealings with them:

and turn from their sin, when thou afflictest them; their affliction being made useful, to bring them to a sense of their sin, and to repentance for it, and reformation from it; or, "when thou hearest" or "answerest them" ^g; so the Targum, receives their prayer; thus the goodness of God leads to repentance.

Gill: 1Ki 8:36

Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel,.... By removing the judgment of drought upon them:

that thou teach them the good way wherein they should walk; the way of worship and duty prescribed by the Lord which was good in itself, and good for them, good things being enjoyed by them that walk therein; and this the Lord sometimes teaches by afflictions, as well as by his word; but whenever he does it, it is by his Spirit, and then afflictions are blessings, Psa 104:19 where the same phrase is differently rendered:

and give rain upon the land which thou hast given to thy people for an inheritance; as he did at the prayer of Elijah, Jam 5:18.

Gill: 1Ki 8:37

Through want of rain, or any other cause, as there had been a three years' famine in the time of David, and it is supposed it might be again, though Canaan was a land flowing with milk and honey:

if there be pestilence; as there had been, for David's numbering the people:

blasting; or blights, occasioned by the east wind:

mildew; a kind of clammy dew, which falling on plants, corn, &c. corrupts and destroys them, see Amo 4:9,

locust, or

if there be caterpillar; creatures very pernicious to the fruits of the earth, and cause a scarcity of them, see Joe 1:4,

if their enemy besiege them in the land of their cities; so that they cannot go out to gather the increase of the earth, or till their land:

whatsoever plague, whatsoever sickness there be; whatever stroke from the hand of God, or what judgment or calamity soever befalls.

Gill: 1Ki 8:38

What prayer and supplication soever,.... On account of any of the above things, or any other:

be made by any man, or by all the people Israel; by a private man, for such an one might go to the temple and pray by himself; see Luk 18:10 or by the public congregation:

which shall know every man the plague of his own heart; be sensible of his sin as the cause of his distress, and own it, though ever so privately committed, which none knows but God and his own heart; and which may be only an heart sin, not actually committed; as all sin is originally in the heart, and springs from it, that is the source of all wickedness; it may respect the corruption of nature, indwelling sin, which truly deserves this name, and which every good man is led to observe, confess, and bewail, Psa 51:4. In 2Ch 6:29 it is,

shall know his own sore and his own grief; what particularly affects him, and gives him pain and sorrow, as every man best knows his own affliction and trouble, and so can best represent his own case to the Lord:

and spread forth his hands towards this house; pray with his face towards it, and his hands spread out, a prayer gesture, and what was now used by Solomon, 1Ki 8:22.

Gill: 1Ki 8:39

Then hear thou in heaven thy dwellingplace,.... Which was more properly so than this Solomon had built, and the Lord had taken possession of:

and forgive; remove the calamity and distress, be it what it may:

and do, and give to every man according to his ways, whose heart thou knowest: that his prayer is cordial and sincere, his confession and repentance genuine, and that he is truly sensible of his sin, and sorry for it, and is pure in his intentions and resolutions, through divine grace, to depart from it for the future:

(for thou, even thou only knowest the hearts of all the children of men;) he knows all men, the hearts of them all, what is in them, what comes out of them, and is according to them; omniscience belongs only to God; it is his prerogative to know the heart and search the reins, see Jer 17:9.

Gill: 1Ki 8:40

That they may fear thee,.... For his goodness sake in hearing their prayer, removing their affliction, and bestowing his blessings on them, particularly in forgiving their sins, see Psa 130:4.

all the days that they live in the land which thou gavest unto our fathers; not only for the present, while the mercy is fresh, but all the days of their lives; to which they were the more obliged by the good land they possessed as a divine gift, and which they held by the tenure of their obedience, Isa 1:19.

Gill: 1Ki 8:41

Moreover, concerning a stranger that is not of thy people Israel,.... One of another country, not belonging to any of the tribes of Israel, yet having some knowledge of, and disposition to, the true worship of God:

but cometh out of a far country for thy name's sake; as the Ethiopian eunuch did, to pray to him, worship him, and offer such sacrifices as were allowed a Gentile to do, Lev 22:18 led thereunto by the fame of him, as follows.

Gill: 1Ki 8:42

(For they shall hear of thy great name,.... Of his great name, Jehovah; of him as the eternal, immutable, and self-existent Being; of the perfections of his nature, as displayed in his mighty works:

and of thy strong hand, and of thy stretched out arm); which had done formerly such mighty works in Egypt, at the Red sea, in the wilderness, in the land of Canaan, in the times of David, and still under the reign of Solomon, and even in future ages, besides the works of creation and providence in general:

when he shall come and pray towards this house; not being admitted into it, only into a court, which in later times was called the court of the Gentiles, see Act 21:19.

Gill: 1Ki 8:43

Hear thou in heaven thy dwellingplace,.... The prayer of the stranger:

and do according to all that the stranger calleth to thee for; which were consistent with the will of God and his glory, and for the good of the stranger; this is more absolutely and unconditionally expressed than the requests for the Israelites; it is not desired that he would do by them according to their ways, and if they turned from their sins, or knew the plague of their hearts; the reason of which is supposed to be, because the Israelites knew the will of God, when the strangers did not; and therefore it is desired that, notwithstanding their ignorance, and their non-compliance with the divine will, through that, they might be heard and answered:

that all people of the earth may know thy name, to fear thee, as do thy people Israel; might know him to be a God, hearing and answering prayer, forgiving sin, and bestowing favours, which might lead them to fear him and his goodness, as Israel did:

and that they may know that this house, which I have builded, is called by thy name; that he dwelt in it, granted his presence, heard and received the supplications of men, answered their requests, and accepted of their sacrifices here. Solomon seems to have had knowledge of the calling of the Gentiles, and to desire it.

Gill: 1Ki 8:44

If thy people go out to battle against their enemy,.... In a foreign country, threatening to invade them, or having trespassed on their borders, or some way or other infringed on their liberties and privileges, and so given them just occasion to go to war with them:

whithersoever thou shalt send them; this case supposes their asking counsel of God, or having a direction and commission from him by a prophet, or some other way, to engage in war with the enemy:

and shall pray unto the Lord toward the city which thou hast chosen, and toward the house I have built for thy name: for, notwithstanding the justness of their cause, and having a warrant from God to go to war, yet they were to pray to him for success when at a distance, even in a foreign land, and about to engage the enemy; and this they were to do, turning their faces towards the city of Jerusalem, and the temple there; declaring thereby that their dependence was upon the Lord that dwelt there, and their expectation of victory was only from him.

Gill: 1Ki 8:45

Then hear thou in heaven their prayer and their supplication,.... For success:

and maintain their cause; do them justice, and avenge their injuries, as the Targum; let it appear that their cause is right, by giving them victory.

Gill: 1Ki 8:46

If they sin against thee,.... The same persons when they were gone forth to battle, not observing the divine commands as they should:

for there is no man that sinneth not; such are the depravity of human nature, the treachery of the heart, and the temptations of Satan, of which Solomon had early notice, and was afterwards still more confirmed in the truth of, Ecc 7:20.

and thou be angry with them; for their sins, and resent their conduct:

so as to deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far or near; as into Assyria or Babylon, whither they were carried.

Gill: 1Ki 8:47

Yet if they shall bethink themselves in the land whither they were carried captives,.... Or, "return to their heart" ^a; remember their sins, the cause of their captivity, and reflect upon them:

and repent of them, and make supplication unto thee in the land of them that carried them captives; though and while they are in such a state:

saying, we have sinned, and have done perversely, we have committed wickedness; which phrases include all their sins, with all the aggravated circumstances of them, and their sense of them, and contrition for them.

Gill: 1Ki 8:48

And so return unto thee, with all their heart, and with all their soul,.... In the most sincere and cordial manner, with great ingenuity and uprightness; the Targum is,

"return unto thy worship;''

relinquishing false worship they had given into, and serve the Lord in the best manner they could:

in the land of their enemies, which led them away captive; and so at a distance from that temple, and the service of it, which

Gill: 1Ki 8:49

Then hear thou their prayers, and their supplication, in heaven thy dwellingplace,.... For their deliverance out of captivity: and maintain their cause; plead it, and do them justice, avenge their injuries, and deliver them.

Gill: 1Ki 8:50

And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee,.... By returning them to their own land; by which it would appear that the Lord had forgiven their trespasses, as well as by what follows:

and give them compassion before them who carried them captive, that they may have compassion on them; for it is in the power of God to work upon the affections of men, and dispose their minds to use his people well, and to pity them under their distresses, as the Chaldeans did the Jews in Babylon, Psa 106:46.

Gill: 1Ki 8:51

For they be thy people, and thine inheritance,.... Whom the Lord had chosen above all people, to be a special people to him, and to be his portion and possession; see Deu 7:6.

which thou broughtest forth out of Egypt, from the midst of the furnace of iron; hard and cruel bondage in Egypt: See Gill on Deu 4:20.

Gill: 1Ki 8:52

That thine eyes may be open to the supplication of thy servant,.... That is, attentive to it, meaning himself and his present supplication; or any other he should hereafter put up in this place:

and unto the supplication of thy people Israel, to hearken unto them in all that they call unto thee: at any time, and upon any account; so far as may be agreeable to his will, make for his glory, and their good; see Deu 4:7.

Gill: 1Ki 8:53

For thou didst separate them from among all people of the earth to be thine inheritance,.... By his choice of them in his own mind, by the redemption of them out of Egypt, by the peculiar laws he gave them, and by the special blessings he conferred upon them:

as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord our God; it was he that spake this to Moses, and by him to the people, Exo 19:5 and it was he that did it, namely, separate them from all nations, to be his people and peculiar treasure: in this and the two preceding verses Solomon makes use of arguments taken from what the people of Israel were to the Lord, and he had done for them, to engage him to hearken to their supplications, and here ends his long prayer; in 2Ch 6:1 some things are added at the close of it, and some omitted.

Gill: 1Ki 8:54

And it was so, that, when Solomon had made an end of praying all this prayer and supplication unto the Lord,.... In which he was a type of Christ, praying and interceding for his people before the golden attar, Rev 8:3,

he arose from before the altar of the Lord; the altar of burnt offering, over against which he was:

from kneeling on his knees; upon the brasen scaffold; see 2Ch 6:13, in which posture he was during this long prayer:

with his hands spread up to heaven; which gesture he had used in his prayer, and now continued in blessing the people.

Gill: 1Ki 8:55

And he stood and blessed all the congregation of Israel with a loud voice,.... Turning himself the altar, and his face to the people, giving them his benediction, not only as the father of his people, but as preacher in Jerusalem, closing it with a word of exhortation to them:

saying: as follows.

Gill: 1Ki 8:56

Blessed be the Lord, that hath given rest unto his people Israel, according, to all that he promised.... A land of rest, and rest in the land from all enemies; see Deu 12:9,

there hath not failed one word of all his good promises, which he promised by the hand of Moses his servant: so Joshua observed a little before his death, Jos 23:14 to which Solomon seems to have respect; and who lived to see a greater accomplishment of the gracious promises of God, and his faithfulness therein, both in the times of his father David, and his own.

Gill: 1Ki 8:57

The Lord our God be with us as he was with our fathers,.... Abraham, Isaac, and Jacob, and those that came out of Egypt, and especially that entered into the land of Canaan under Joshua, and subdued it; as the Lord had been with them to guide and direct them, protect and defend them, succeed and prosper them, so Solomon desires he might be with them: nothing is more desirable than the presence of God; Solomon could not have prayed for a greater blessing for himself and his people; the Targum is,

"let the Word of the Lord our God be for our help, as he was for the help of our fathers:''

let him not leave us, nor forsake us: this was no doubt a prayer of faith, founded upon a divine promise, Jos 1:5.

Gill: 1Ki 8:58

That he may incline our hearts unto him,.... By his Spirit, to love, fear, and serve him; to attend to his worship, word, and ordinances:

to walk in all his ways; he has prescribed and directed to:

and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers; all his laws, moral, ceremonial, and judicial.

Gill: 1Ki 8:59

And let these my words, wherewith I have made supplication before the Lord,.... At this time:

be nigh unto the Lord our God day and night; be continually remembered and regarded by him, that so gracious answers might always be returned to those who supplicated in this place:

that he maintain the cause of his servant; of himself and his successors in the throne, that they may continue to possess it in peace, to the glory of God, and the good of the people:

and the cause of his people Israel at all times: that their rights and privileges might be continued, and they supported in them; and both his cause and theirs be regarded:

as the matter shall require; as they should stand in need of assistance, direction, and protection.

Gill: 1Ki 8:60

That all the people of the earth may know that the Lord is God,.... By chastising the people of Israel when they sinned; by bearing and answering their prayers when they prayed unto him; by forgiving their sins, and delivering them out of their troubles; by maintaining their cause, and protecting them in the enjoyment of their blessings: and that there is "none else"; no God besides him; all being else fictitious deities, or nominal ones; he only is the one living and true God.

Gill: 1Ki 8:61

Let your heart therefore be perfect with the Lord your God,.... Sincere in their love to him, united in their worship of him, and constant in their obedience to him:

to walk in his statutes, and to keep his commandments, as at this day: as they did that day, neither king nor people having as yet fallen into idolatry, but showing by their then present appearance a zeal for God, his house, and worship.

Gill: 1Ki 8:62

And the king and all Israel with him offered sacrifice before the Lord. For burnt offerings, which having been laid upon the altar, as soon as the king had done praying to God, and blessing the people, and exhorting them, fire came down from heaven, and consumed them; which showed the Lord's acceptance of the sacrifices, and was another confirmation, besides the cloud, of the Lord's well pleasedness with the temple, and of his taking possession of it to reside in it; upon which the people bowed and worshipped, and praised the Lord for his goodness and mercy, 2Ch 7:1.

Gill: 1Ki 8:63

And Solomon offered a sacrifice of peace offerings, which he offered unto the Lord,.... Part of which belonged to the offerer, and with those Solomon feasted the people all the days of the feast of the dedication, if not of tabernacles also; for the number was exceeding large, as follows:

22,000 oxen, and 120,000 sheep; which, as suggested, might be the number for all the fourteen days; nor need it seem incredible, since, as Josephus ^b says, at a passover celebrated in the times of Cestius the Roman governor, at the evening of the passover, in two hours time 256,500 lambs were slain; however, this was a very munificent sacrifice of Solomon's, in which he greatly exceeded the Heathens, whose highest number of sacrifices were hecatombs, or by hundreds, but his by thousands:

so the king and all the children of Israel dedicated the house of the Lord; devoted it to divine and religious worship by these sacrifices: hence in imitation of this sprung the dedication of temples with the Heathens; the first of which among the Romans was that in the capitol at Rome ^c by Romulus; the rites and ceremonies used therein by them may be read in Cicero, Livy, Tacitus, and others ^d.

Gill: 1Ki 8:64

The same day did the king hallow the middle of the court that was before the house of the Lord,.... The court of the priests that was before the holy place, adjoining to it, in which was the altar of burnt offering; this, or, however, the middle part of it, he sanctified for present use, to offer sacrifices on, for a reason hereafter given:

for there he offered burnt offerings and meat offerings, and the fat of the peace offerings; which was the reason why the middle of the great court was for this time set apart for this service.

Gill: 1Ki 8:65

And at that time Solomon held a feast, and all Israel with him,.... Partaking of the parts of the peace offerings which belonged to him, and were offered by way of thanksgiving on the occasion, together with whatsoever he might as a liberal prince provide for this entertainment:

for it was for a great congregation, from the entering in of Hamath unto the river of Egypt; consisting of a number of people, gathered together from Hamath, which was on the northern border of the land of Israel, to the river of Egypt; either the Nile, or Rhinoculura, a branch of it, which lay on the southern border of the land: and this was kept

before the Lord; as in his presence, with thankfulness to him, and with a view to his glory:

seven days and seven days, even fourteen days; seven days for the dedication of the house, and seven days for the feast of tabernacles, as the Targum; which agrees with 2Ch 7:9, the feast of dedication was first, and began perhaps on the seventh day of the month, as the feast of tabernacles did on the fifteenth: within this time, namely, on the tenth, was a fast day, the day of atonement; which was either observed between the two feasts, or was omitted, which is not likely; or they did not eat and drink until the evening of that day. The Septuagint version, according to the Vatican copy, reads "seven days" only once; see 2Ch 7:8.

Gill: 1Ki 8:66

On the eighth day he sent the people away,.... That is, of the feast of tabernacles, the eighth from the first of that, which was a solemn day, and fell on the twenty second of the month; at the close of which the dismission was made, or they had leave to go, but they did not until the twenty third, according to 2Ch 7:10.

and they blessed the king; returned him thanks for his care, and charge, and pains, in building the temple; for prayers for them, and the feast he had now made, and wished all health and happiness to him:

and went unto their tents joyful and glad of heart; or to their cities, as the Targum, to their several habitations; being greatly delighted with what they had seen and heard, and partook of especially:

for all the goodness the Lord had done for David his servant, and for Israel his people; in 2Ch 7:10, it is added, "unto Solomon"; for David, in giving him such a son and successor, who according to promise had built the house of the Lord; and for Solomon, in raising him up to such dignity, and enabling him to build such a temple for the worship of God and his glory; and for the people of Israel, in giving them such a king to rule over them, under whom they enjoyed so much peace and prosperity, and the full and free exercise of the true religion, with such accommodations, and in such a splendid manner as now.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 8:30

¹ tn Heb “listen to the request of your servant and your people Israel which they are praying concerning this place.”

² tn Heb “and you, hear inside your dwelling place, inside heaven.” The precise nuance of the preposition אֶל (’el), used here with the verb “hear,” is unclear. One expects the preposition “from,” which appears in the parallel text in 2 Chr 6:21. The nuance “inside; among” is attested for אֶל (see Gen 23:19; 1 Sam 10:22; Jer 4:3), but in each case a verb of motion is employed with the preposition, unlike 1 Kgs 8:30. The translation above (“from inside”) is based on the demands of the immediate context rather than attested usage elsewhere.

³ tn Heb “hear and forgive.”

NET Notes: 1Ki 8:31

¹ tn Heb “and forgive the man who sins against his neighbor when one takes up against him a curse to curse him and the curse comes before your altar in this house.” In the Hebrew text the words “and forgive” conclude v. 30, but the accusative sign at the beginning of v. 31 suggests the verb actually goes with what follows in v. 31. The parallel text in 2 Chr 6:22 begins with “and if,” rather than the accusative sign. In this case “forgive” must be taken with what precedes, and v. 31 must be taken as the protasis (“if” clause) of a conditional sentence, with v. 32 being the apodosis (“then” clause) that completes the sentence.

sn Be willing to forgive the accused if the accusation is false. At first it appears that Solomon is asking God to forgive the guilty party. But in v. 32 Solomon asks the Lord to discern who is guilty and innocent, so v. 31 must refer to a situation where an accusation has been made, but not yet proven. The very periphrastic translation reflects this interpretation.

NET Notes: 1Ki 8:32

¹ tn Heb “and you, hear [from] heaven and act and judge your servants by declaring the guilty to be guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.”

NET Notes: 1Ki 8:33

¹ tn Heb “when.” In the Hebrew text vv. 33-34 actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.

² tn Or “are struck down before an enemy.”

³ tn Heb “confess [or perhaps, “praise”] your name.”

⁴ tn Heb “and they pray and ask for help.”

NET Notes: 1Ki 8:35

¹ tn Heb “when.” In the Hebrew text vv. 35-36a actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.

² tn Heb “they”; the referent (your people) has been specified in the translation for clarity.

³ tn Heb “confess [or perhaps, “praise”] your name.”

⁴ tn The Hebrew text has “because you answer them,” as if the verb is from עָנָה (’anah, “to answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (tÿ’annem, “you afflict them”), a Piel verb form from the homonym עָנָה (“to afflict”).

NET Notes: 1Ki 8:36

¹ tn The translation understands כִּי (ki) in an emphatic or asseverative sense.

² tn Heb “the good way in which they should walk.”

³ tn Or “for an inheritance.”

NET Notes: 1Ki 8:37

¹ tn Actually two Hebrew terms appear here, both of which are usually taken as referring to locusts. Perhaps different stages of growth or different varieties are in view.

² tn Heb “in the land, his gates.”

NET Notes: 1Ki 8:38

¹ tn Heb “every prayer, every request for help which will be to all the people, to all your people Israel.”

² tn Heb “which they know, each the pain of his heart.”

NET Notes: 1Ki 8:39

¹ tn The words “their sin” are added for clarification.

² tn Heb “and act and give to each one according to all his ways because you know his heart.” In the Hebrew text vv. 37-39a actually contain one lengthy conditional sentence, which the translation has divided up for stylistic reasons.

³ tn Heb “Indeed you know, you alone, the heart of all the sons of mankind.”

NET Notes: 1Ki 8:40

¹ tn Heb “fear.”

² tn Heb “all the days [in] which.”

NET Notes: 1Ki 8:41

¹ tn Heb “your name.” In the OT the word “name” sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.

NET Notes: 1Ki 8:42

¹ tn Heb “your great name.” See the note on the word “reputation” in the previous verse.

² tn Heb “and your strong hand and your outstretched arm.”

NET Notes: 1Ki 8:43

¹ tn Heb “and do all which the foreigner calls to [i.e., “requests of”] you.”

² tn Heb “your name.” See the note on the word “reputation” in v. 41.

³ tn Heb “fear.”

⁴ tn Heb “that your name is called over this house which I built.” The Hebrew idiom “to call the name over” indicates ownership. See 2 Sam 12:28.

NET Notes: 1Ki 8:44

¹ tn Heb “When your people go out for battle against their enemies in the way which you send them.”

² tn Or perhaps “to you, O Lord.” See 2 Chr 6:34.

³ tn Heb “your name.” See the note on the word “reputation” in v. 41.

NET Notes: 1Ki 8:45

¹ tn Heb “their prayer and their request for help.”

² tn Heb “and accomplish their justice.”

NET Notes: 1Ki 8:46

¹ tn Heb “they”; the referent (your people) has been specified in the translation for clarity.

² tn Heb “the land of the enemy.”

NET Notes: 1Ki 8:47

¹ tn Heb “they”; the referent (your people) has been specified in the translation for clarity.

² tn Or “stop and reflect”; Heb “bring back to their heart.”

³ tn Or “done wrong.”

NET Notes: 1Ki 8:48

¹ tn Or “soul.”

² tn Heb “in the land of their enemies.”

³ tn Heb “your name.” See the note on the word “reputation” in v. 41.

NET Notes: 1Ki 8:49

¹ tn Heb “their prayer and their request for help.”

² tn Heb “and accomplish their justice.”

NET Notes: 1Ki 8:50

¹ tn Heb “and forgive your people who have sinned against you, [forgive] all their rebellious acts by which they rebelled against you, and grant them mercy before their captors so they will show them mercy.”

NET Notes: 1Ki 8:51

¹ tn Or “for.”

² tn Heb “inheritance.”

³ tn The Hebrew term כּוּר (kur, “furnace,” cf. Akkadian ku„ru) is a metaphor for the intense heat of purification. A כּוּר was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19). Thus Egypt served not as a place of punishment for the Israelites, but as a place of refinement to bring Israel to a place of submission to divine sovereignty.

sn From the middle of the iron-smelting furnace. The metaphor of a furnace suggests fire and heat and is an apt image to remind the people of the suffering they endured while slaves in Egypt.

NET Notes: 1Ki 8:52

¹ tn Heb “May your eyes be open.”

² tn Heb “to listen to them in all their calling out to you.”

NET Notes: 1Ki 8:53

¹ tn Or “For.”

² tn Heb “your inheritance.”

NET Notes: 1Ki 8:54

¹ tn Or “toward heaven.”

NET Notes: 1Ki 8:56

¹ tn Heb “he has given a resting place to his people Israel.”

² tn Heb “not one word from his entire good word he spoke by Moses his servant has fallen.”

NET Notes: 1Ki 8:58

¹ tn Heb “to bend our hearts toward him.” The infinitive is subordinate to the initial prayer, “may the Lord our God be with us.” The Hebrew term לֵבָב (levav, “heart”) here refers to the people’s volition and will.

² tn Heb “to walk in all his ways.”

³ tn Heb “keep.”

NET Notes: 1Ki 8:59

¹ tn Heb “May these words of mine, which I have requested before the Lord, be near the Lord our God day and night.”

² tn Heb “accomplish the justice of.”

NET Notes: 1Ki 8:60

¹ tn Heb “so that.”

² tn Heb “the Lord, he is the God, there is no other.”

NET Notes: 1Ki 8:61

¹ tn Heb “may your hearts be complete with the Lord our God.”

² tn Heb “walking in.”

³ tn Heb “keeping.”

⁴ tn Heb “as this day.”

NET Notes: 1Ki 8:63

¹ tn Or “tokens of peace”; NIV, TEV “fellowship offerings.”

NET Notes: 1Ki 8:64

¹ tn Heb “to hold the burnt sacrifices, grain offerings, and the fat of the peace offerings.”

NET Notes: 1Ki 8:65

¹ tn Or “the Wadi of Egypt” (NAB, NIV, NRSV); CEV “the Egyptian Gorge.”

² tn Heb “Solomon held at that time the festival, and all Israel was with him, a great assembly from Lebo Hamath to the Brook of Egypt, before the Lord our God for seven days and seven days, fourteen days.”

NET Notes: 1Ki 8:66

¹ tn Heb “on the eighth day” (that is, the day after the second seven-day sequence).

² tn Heb “they blessed the king.”

³ tn Heb “good of heart.”

Geneva Bible: 1Ki 8:31

If any man trespass against his neighbour, ^{( k )} and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house:

^{( k )} That is, the judge or neighbours.

Geneva Bible: 1Ki 8:32

Then hear thou in heaven, and ^{( l )} 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.

^{( l )} That is, make it known.

Geneva Bible: 1Ki 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 ^{( m )} confess thy name, and pray, and make supplication unto thee in this house:

^{( m )} Acknowledge your just judgment and praise you.

Geneva Bible: 1Ki 8:35

When heaven is ^{( n )} 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:

^{( n )} So that there is a drought to destroy the fruit of the land.

Geneva Bible: 1Ki 8:38

What prayer and supplication soever be [made] by any man, [or] by all thy people Israel, which shall know every man the plague of his own ^{( o )} heart, and spread forth his hands toward this house:

^{( o )} For such are most suitable to receive God's mercies.

Geneva Bible: 1Ki 8:41

Moreover concerning a ^{( p )} stranger, that [is] not of thy people Israel, but cometh out of a far country for thy name's sake;

^{( p )} He means such as should be turned from their idolatry to serve the true God.

Geneva Bible: 1Ki 8:43

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 [do] thy people Israel; and that they may know that this house, which I have builded, is called by thy ^{( q )} name.

^{( q )} That this is the true religion with which you will be worshipped.

Geneva Bible: 1Ki 8:47

[Yet] if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee ^{( r )} in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness;

^{( r )} Though the temple was the chief place of prayer, yet he does not exclude them who being forced by necessity to call upon him in other places.

Geneva Bible: 1Ki 8:48

And [so] 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 ^{( s )} their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name:

^{( s )} As Daniel did in (Dan 6:10).

Geneva Bible: 1Ki 8:50

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 ^{( t )} have compassion on them:

^{( t )} He understood by faith, that God of enemies would make friends with them who converted to him.

Geneva Bible: 1Ki 8:54

And it was [so], that when Solomon had made an ^{( u )} end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven.

^{( u )} Solomon is a figure of Christ, who continually is the mediator between God and his Church.

Geneva Bible: 1Ki 8:58

That he may ^{( x )} 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.

^{( x )} He concludes that man of himself is enemy to God, and that all obedience to his law proceeds from his mercy.

Geneva Bible: 1Ki 8:63

And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the ^{( y )} house of the LORD.

^{( y )} Before the oracle where the ark was.

Geneva Bible: 1Ki 8:65

And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of ^{( z )} Hamath unto the river of Egypt, before the LORD our God, ^{( a )} seven days and seven days, [even] fourteen days.

^{( z )} That is, from North to South: meaning all the country.

^{( a )} Seven days for the dedication, and seven for the feast.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 8:1-66

1 The feast of the dedication of the temple.

12 Solomon's blessing.

22 Solomon's prayer.

54 Solomon's blessing.

62 His sacrifice of peace offerings.

MHCC: 1Ki 8:22-53

In this excellent prayer, Solomon does as we should do in every prayer; he gives glory to God. Fresh experiences of the truth of God's promises call for larger praises. He sues for grace and favour from God. The experiences we have of God's performing his promises, should encourage us to depend upon them, and to plead them with him; and those who expect further mercies, must be thankful for former mercies. God's promises must be the guide of our desires, and the ground of our hopes and expectations in prayer. The sacrifices, the incense, and the whole service of the temple, were all typical of the Redeemer's offices, oblation, and intercession. The temple, therefore, was continually to be remembered. Under one word, " forgive," Solomon expressed all that he could ask in behalf of his people. For, as all misery springs from sin, forgiveness of sin prepares the way for the removal of every evil, and the receiving of every good. Without it, no deliverance can prove a blessing. In addition to the teaching of the word of God, Solomon entreated the Lord himself to teach the people to profit by all, even by their chastisements. They shall know every man the plague of his own heart, what it is that pains him; and shall spread their hands in prayer toward 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 hearts; our in-dwelling corruptions are our spiritual diseases: every true Israelite endeavours to know these, that he may mortify them, and watch against the risings of them. These drive him to his knees; lamenting these, he spreads forth his hands in prayer. After many particulars, Solomon concludes with the general request, that God would hearken to his praying people. No place, now, under the gospel, can add to the prayers made in or towards it. The substance is Christ; whatever we ask in his name, it shall be given us. In this manner the Israel of God is established and sanctified, the backslider is recovered and healed. In this manner the stranger is brought nigh, the mourner is comforted, the name of God is glorified. Sin is the cause of all our troubles; repentance and forgiveness lead to all human happiness.

MHCC: 1Ki 8:54-61

Never was a congregation dismissed with what was more likely to affect them, and to abide with them. What Solomon asks for in this prayer, is still granted in the intercession of Christ, of which his supplication was a type. We shall receive grace sufficient, suitable, and seasonable, in every time of need. No human heart is of itself willing to obey the gospel call to repentance, faith, and newness of life, walking in all the commandments of the Lord, yet Solomon exhorts the people to be perfect. This is the scriptural method, it is our duty to obey the command of the law and the call of the gospel, seeing we have broken the law. When our hearts are inclined thereto, feeling our sinfulness and weakness, we pray for Divine assistance; thus are we made able to serve God through Jesus Christ.

MHCC: 1Ki 8:62-66

Solomon offered a great sacrifice. He kept the feast of tabernacles, as it seems, after the feast of dedication. Thus should we go home, rejoicing, from holy ordinances, thankful for God's Goodness.

Matthew Henry: 1Ki 8:22-53

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

I. The person that prayed this prayer was great. Solomon did not appoint one of the priests to do it, nor one of the prophets, but did it himself, in the presence of all the congregation of Israel, 1Ki 8:22. 1. It was well that he was able to do it, a sign that he had made a good improvement of the pious education which his parents gave him. With all his learning, it seems, he learnt to pray well, and knew how to express himself to God in a suitable manner, pro re nata - on the spur of the occasion, without a prescribed form. In the crowd of his philosophical transactions, his proverbs, and songs, he did not forget his devotions. He was a gainer by prayer (1Ki 3:11, etc.), and, we may suppose, gave himself much to it, so that he excelled, as we find here, in praying gifts. 2. It was well that he was willing to do it, and not shy of performing divine service before so great a congregation. He was far from thinking it any disparagement to him to be his own chaplain and the mouth of the assembly to God; and shall any think themselves too great to do this office for their own families? Solomon, in all his other glory, even on his ivory throne, looked not so great as he did now. Great men should thus support the reputation of religious exercises and so honour God with their greatness. Solomon was herein a type of Christ, the great intercessor for all over whom he rules.

II. The posture in which he prayed was very reverent, and expressive of humility, seriousness, and fervency in prayer. He stood before the altar of the Lord, intimating that he expected the success of his prayer in virtue of that sacrifice which should be offered up in the fulness of time, typified by the sacrifices offered at that altar. But when he addressed himself to prayer, 1. He kneeled down, as appears, 1Ki 8:54, where he is said to rise from his knees; compare 2Ch 6:13. Kneeling is the most proper posture for prayer, Eph 3:14. The greatest of men must not think it below them to kneel before the Lord their Maker. Mr. Herbert says, "Kneeling never spoiled silk stocking."2. He spread forth his hands towards heaven, and (as it should seem by 1Ki 8:54) continued so to the end of the prayer, hereby expressing his desire towards, and expectations from, God, as a Father in heaven. He spread forth his hands, as it were to offer up the prayer from an open enlarged heart and to present it to heaven, and also to receive thence, with both arms, the mercy which he prayed for. Such outward expressions of the fixedness and fervour of devotion ought not to be despised or ridiculed.

III. The prayer itself was very long, and perhaps much longer than is here recorded. At the throne of grace we have liberty of speech, and should use our liberty. It is not making long prayers, but making them for a pretence, that Christ condemns. In this excellent prayer Solomon does, as we should in every prayer,

1. Give glory to God. This he begins with, as the most proper act of adoration. He addresses himself to God as the Lord God of Israel, a God in covenant with them And, (1.) He gives him the praise of what he is, in general, the best of beings in himself (" There is no God like thee, none of the powers in heaven or earth to be compared with thee"), and the best of masters to his people: " Who keepest covenant and mercy with thy servants; not only as good as thy word in keeping covenant, but better than thy word in keeping mercy, doing that for them of which thou hast not given them an express promise, provided they walk before thee with all their heart, are zealous for thee, with an eye to thee."(2.) He gives him thanks for what he had done, in particular, for his family (1Ki 8:24): " Thou hast kept with thy servant David, as with thy other servants, that which thou promisedst him. "The promise was a great favour to him, his support and joy, and now performance is the crown of it: Thou hast fulfilled it, as it is this day. Fresh experiences of the truth of God's promises call for enlarged praises.

2. He sues for grace and favour from God.

(1.) That God would perform to him and his the mercy which he had promised, 1Ki 8:25, 1Ki 8:26. Observe how this comes in. He thankfully acknowledges the performance of the promise in part; hitherto God had been faithful to his word: " Thou hast kept with thy servant David that which thou promisedst him, so far that his son fills his throne and has built the intended temple; therefore now keep with thy servant David that which thou hast further promised him, and which yet remains to be fulfilled in its season."Note, The experiences we have had of God's performing his promises should encourage us to depend upon them and plead them with God: and those who expect further mercies must be thankful for former mercies. Hitherto God has helped, 2Co 1:10. Solomon repeats the promise (1Ki 8:25): There shall not fail thee a man to sit on the throne, not omitting the condition, so that thy children take heed to their way; for we cannot expect God's performance of the promise but upon our performance of the condition. And then he humbly begs this entail (1Ki 8:26): Now, O God of Israel! let thy word be verified. God's promises (as we have often observed) must be both the guide of our desires and the ground of our hopes and expectations in prayer. David had prayed (2Sa 7:25): Lord, do as thou hast said. Note, Children should learn of their godly parents how to pray, and plead in prayer.

(2.) That God would have respect to this temple which he had now taken possession of, and that his eyes might be continually open towards it (1Ki 8:29), that he would graciously own it, and so put an honour upon it. To this purpose,

[1.] He premises, First, A humble admiration of God's gracious condescension (1Ki 8:27): " But will God indeed dwell on the earth? Can we imagine that a Being infinitely high, and holy, and happy, will stoop so low as to let it be said of him that he dwells upon the earth and blesses the worms of the earth with his presence - the earth, that is corrupt, and overspread with sin - cursed, and reserved to fire? Lord, how is it? " Secondly, A humble acknowledgment of the incapacity of the house he had built, though very capacious, to contain God: " The heaven of heavens cannot contain thee, for no place can include him who is present in all places; even this house is too little, too mean to be the residence of him that is infinite in being and glory."Note, When we have done the most we can for God we must acknowledge the infinite distance and disproportion between us and him, between our services and his perfections.

[2.] This premised, he prays in general, First, That God would graciously hear and answer the prayer he was now praying, 1Ki 8:28. It was a humble prayer ( the prayer of thy servant ), an earnest prayer (such a prayer as is a cry ), a prayer made in faith ( before thee, as the Lord, and my God): "Lord, hearken to it, have respect to it, not as the prayer of Israel's king (no man's dignity in the world, or titles of honour, will recommend him to God), but as the prayer of thy servant." Secondly, That God would in like manner hear and answer all the prayers that should, at any time hereafter, be made in or towards this house which he had now built, and of which God had said, My name shall be there (1Ki 8:29), his own prayers ( Hearken to the prayers which thy servant shall make ), and the prayers of all Israel, and of every particular Israelite (1Ki 8:30): " Hear it in heaven, that is indeed thy dwelling-place, of which this is but a figure; and, when thou hearest, forgive the sin that separates between them and God, even the iniquity of their holy things. " a. He supposes that God's people will ever be a prayer people; he resolves to adhere to that duty himself. b. He directs them to have an eye, in their prayers, to that place where God was pleased to manifest his glory as he did not any where else on earth. None but priests might come into that place; but, when they worshipped in the courts of the temple, it must be with an eye towards it, not as the object of their worship (that were idolatry), but as an instituted medium of their worship, helping the weakness of their faith, and typifying the mediation of Jesus Christ, who is the true temple, to whom we must have an eye in every thing wherein we have to do with God. Those that were at a distance looked towards Jerusalem, for the sake of the temple, even when it was in ruins, Dan 6:10. c. He begs that God will hear the prayers, and forgive the sins, of all that look this way in their prayers. Not as if he thought all the devout prayers offered up to God by those who had no knowledge of this house, or regard to it, were therefore rejected; but he desired that the sensible tokens of the divine presence with which this house was blessed might always give sensible encouragement and comfort to believing petitioners.

[3.] More particularly, he here puts divers cases in which he supposed application would be made to God by prayer in or towards this house of prayer.

First, If God were appealed to by an oath for the determining of any controverted right between man and man, and the oath were taken before this altar, he prayed that God would, in some way or other, discover the truth, and judge between the contending parties, 1Ki 8:31, 1Ki 8:32. He prayed that, in difficult matters, this throne of grace might be a throne of judgment, from which God would right the injured that believingly appealed to it, and punish the injurious that presumptuously appealed to it. It was usual to swear by the temple and altar (Mat 23:16, Mat 23:18), which corruption perhaps took its rise from this supposition of an oath taken, not by the temple or altar, but at or near them, for the greater solemnity.

Secondly, If the people of Israel were groaning under any national calamity, or any particular Israelite under any personal calamity, he desired that the prayers they should make in or towards this house might be heard and answered.

a. In case of public judgments, war (1Ki 8:33), want of rain (1Ki 8:35), famine, or pestilence (1Ki 8:37), and he ends with an et cetera - any plague or sickness; for no calamity befals other people which may not befal God's Israel. Now he supposes, ( a. ) That the cause of the judgment would be sin, and nothing else. "If they be smitten before the enemy, if there be no rain, it is because they have sinned against thee. "It is sin that makes all the mischief. ( b. ) That the consequence of the judgment would be that they would cry to God, and make supplication to him in or towards that house. Those that slighted him before would solicit him then. Lord, in trouble have they visited thee. In their afflictions they will seek me early and earnestly. ( c. ) That the condition of the removal of the judgment was something more than barely praying for it. He could not, he would not, ask that their prayer might be answered unless they did also turn from their sin (1Ki 8:35) and turn again to God (1Ki 8:33), that is, unless they did truly repent and reform. On no other terms may we look for salvation in this world or the other. But, if they did thus qualify themselves for mercy, he prays, [ a. ] That God would hear from heaven, his holy temple above, to which they must look, through this temple. [ b. ] That he would forgive their sin; for then only are judgments removed in mercy when sin is pardoned. [ c. ] That he would teach them the good way wherein they should walk, by his Spirit, with his word and prophets; and thus they might be both profited by their trouble (for blessed is the man whom God chastens and teaches ), and prepared for deliverance, which then comes in love when it finds us brought back to the good way of God and duty. [ d. ] That he would then remove the judgment, and redress the grievance, whatever it might be - not only accept the prayer, but give in the mercy prayed for.

b. In case of personal afflictions, 1Ki 8:38-40. "If any man of Israel has an errand to thee, here let him find thee, here let him find favour with thee."He does not mention particulars, so numerous, so various, are the grievances of the children of men. ( a. ) He supposes that the complainants themselves would very sensibly feel their own burden, and would open that case to God which otherwise they kept to themselves and did not make any man acquainted with: They shall know every man the plague of his own heart, what it is that pains him, and (as we say) where the shoe pinches, and shall spread their hands, that is, spread their case, as Hezekiah spread the letter, in prayer, towards this house; whether the trouble be of body or mind, they shall represent it before God. Inward burdens seem especially meant. Sin is the plague of our own heart; our indwelling corruptions are our spiritual diseases. Every Israelite indeed endeavours to know these, that he may mortify them and watch against the risings of them. These he complains of. This is the burden he groans under: O wretched man that I am! These drive him to his knees, drive him to the sanctuary. Lamenting these, he spreads forth his hands in prayer. ( b. ) He refers all cases of this kind, that should be brought hither, to God. [ a. ] To his omniscience: " Thou, even thou only, knowest the hearts of all the children of men, not only the plagues of their hearts, their several wants and burdens"(these he knows, but he will know them from us), "but the desire and intent of the heart, the sincerity or hypocrisy of it. Thou knowest which prayer comes from the heart, and which from the lips only."The hearts of kings are not unsearchable to God. [ b. ] To his justice: Give to every man according to his ways; and he will not fail to do so, by the rules of grace, not the law, for then we should all be undone. [ c. ] To his mercy: Hear, and forgive, and do (1Ki 8:39), that they may fear thee all their days, 1Ki 8:40. This use we should make of the mercy of God to us in hearing our prayers and forgiving our sins, we should thereby he engaged to fear him while we live. Fear the Lord and his goodness. There is forgiveness with him, that he may be feared.

c. The case of the stranger that is not an Israelite is next mentioned, a proselyte that comes to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. ( a. ) He supposed that there would be many such (1Ki 8:41, 1Ki 8:42), that the fame of God's great works which he had wrought for Israel, by which he proved himself to be above all gods, nay, to be God alone, would reach to distant countries: "Those that live remote shall hear of thy strong hand, and thy stretched-out arm; and this will bring all thinking considerate people to pray towards this house, that they may obtain the favour of a God that is able to do them a real kindness."( b. ) He begged that God would accept and answer the proselyte's prayer (1Ki 8:43): Do according to all that the stranger calleth to thee for. Thus early, thus ancient, were the indications of favour towards the sinners of the Gentiles: as there was then one law for the native and for the stranger (Exo 12:49), so there was one gospel for both. ( c. ) Herein he aimed at the glory of God and the propagating of the knowledge of him: "O let the stranger, in a special manner, speed well in his addresses, that he may carry away with him to his own country a good report of the God of Israel, that all people may know thee and fear thee (and, if they know thee aright, they will fear thee) as do thy people Israel. "So far was Solomon from monopolizing the knowledge and service of God, and wishing to have them confined to Israel only (which was the envious desire of the Jews in the days of Christ and his apostles), that he prayed that all people might fear God as Israel did. Would to God that all the children of men might receive the adoption, and be made God's children! Father, thus glorify thy name.

d. The case of an army going forth to battle is next recommended by Solomon to the divine favour. It is supposed that the army is encamped at a distance, somewhere a great way off, sent by divine order against the enemy, 1Ki 8:44. "When they are ready to engage, and consider the perils and doubtful issues of battle, and put up a prayer to God for protection and success, with their eye towards this city and temple, then hear their prayer, encourage their hearts, strengthen their hands, cover their heads, and so maintain their cause and give them victory."Soldiers in the field must not think it enough that those who tarry at home pray for them, but must pray for themselves, and they are here encouraged to hope fore a gracious answer. Praying should always go along with fighting.

e. The case of poor captives is the last that is here mentioned as a proper object of divine compassion. ( a. ) He supposes that Israel will sin. He knew them, and himself, and the nature of man, too well to think this a foreign supposition; for there is no man that sinneth not, that does not enough to justify God in the severest rebukes of his providence, no man but what is in danger of falling into gross sin, and will if God leave him to himself. ( b. ) He supposes, what may well be expected, that, if Israel revolt from God, God will be angry with them, and deliver them into the hand of their enemies, to be carried captive into a strange country, 1Ki 8:46. ( c. ) He then supposes that they will bethink themselves, will consider their ways (for afflictions put men upon consideration), and, when once they are brought to consider, they will repent and pray, will confess their sins, and humble themselves, saying, We have sinned and have done perversely (1Ki 8:47), and in the land of their enemies will return to God, whom they had forsaken in their own land. ( d. ) He supposes that in their prayers they will look towards their own land, the holy land, Jerusalem, the holy city, and the temple, the holy house, and directs them so to do (1Ki 8:48), for his sake who gave them that land, chose that city, and to whose honour that house was built. ( e. ) He prays that then God would hear their prayers, forgive their sins, plead their cause, and incline their enemies to have compassion on them, 1Ki 8:49. 50. God has all hearts in his hand, and can, when he pleases, turn the strongest stream the contrary way, and make those to pity his people who have been their most cruel persecutors. See this prayer answered, Psa 106:46. He made them to be pitied of those that carried them captive, which, if it did not release them, yet eased their captivity. ( f. ) He pleads their relation to God, and his interest in them: "They are thy people, whom thou hast taken into thy covenant and under thy care and conduct, thy inheritance, from which, more than from any other nation, thy rent and tribute of glory issue and arise (1Ki 8:51), separated from among all people to be so and by distinguishing favours appropriated to thee,"1Ki 8:53.

Lastly, After all these particulars, he concludes with this general request, that God would hearken to all his praying people in all that they call unto him for, 1Ki 8:52. No place now, under the gospel, can be imagined to add any acceptableness to the prayers made in or towards it, as the temple then did. That was a shadow: the substance is Christ; whatever we ask in his name, it shall be given us.

Matthew Henry: 1Ki 8:54-61

Solomon, after his sermon in Ecclesiastes, gives us the conclusion of the whole matter; so he does here, after this long prayer; it is called his blessing the people, 1Ki 8:55. He pronounced it standing, that he might be the better heard, and because he blessed as one having authority. Never were words more fitly spoken, nor more pertinently. Never was congregation dismissed with that which was more likely to affect them and abide with them.

I. He gives God the glory of the great and kind things he had done for Israel, 1Ki 8:56. He stood up to bless the congregation (1Ki 8:55), but began with blessing God; for we must in every thing give thanks. Do we expect God should do well for us and ours? let us take all occasion to speak well of him and his. He blesses God who has given, he does not say wealth, and honour, and power, and victory, to Israel, but rest, as if that were a blessing more valuable than any of those. Let not those who have rest under-value that blessing, though they want some others. He compares the blessings God had bestowed upon them with the promises he had given them, that God might have the honour of his faithfulness and the truth of that word of his which he has magnified above all his name. 1. He refers to the promises given by the hand of Moses, as he did (1Ki 8:15, 1Ki 8:24) to those which were made to David. There were promises given by Moses, as well as precepts. It was long ere God gave Israel the promised rest, but they had it at last, after many trials. The day will come when God's spiritual Israel will rest from all their labours. 2. He does, as it were, write a receipt in full on the back of these bonds: There has not failed one word of all his good promises. This discharge he gives in the name of all Israel, to the everlasting honour of the divine faithfulness, and the everlasting encouragement of all those that build upon the divine promises.

II. He blesses himself and the congregation, expressing his earnest desire and hope of these four things: - 1. The presence of God with them, which is all in all to the happiness of a church and nation and of every particular person. This great congregation was now shortly to be scattered, and it was not likely that they would ever be all together again in this world. Solomon therefore dismisses them with this blessing: " The Lord be present with us, and that will be comfort enough when we are absent from each other. The Lord our God be with us, as he was with our fathers (1Ki 8:57); let him not leave us, let him be to us to day, and to ours for ever, what he was to those that went before us."2. The power of his grace upon them: " Let him be with us, and continue with us, not that he may enlarge our coasts and increase our wealth, but that he may incline our hearts to himself, to walk in all his ways and to keep his commandments, "1Ki 8:58. Spiritual blessings are the best blessings, with which we should covet earnestly to be blessed. Our hearts are naturally averse to our duty, and apt to decline from God; it is his grace that inclines them, grace that must be obtained by prayer. 3. An answer to the prayer he had now made: " Let these my words be nigh unto the Lord our God day and night, 1Ki 8:59. Let a gracious return be made to every prayer that shall be made here, and that will be a continual answer to this prayer."What Solomon asks here for his prayer is still granted in the intercession of Christ, of which his supplication was a type; that powerful prevailing intercession is before the Lord our God day and night, for our great Advocate attends continually to this very thing, and we may depend upon him to maintain our cause (against the adversary that accuses us day and night, Rev 12:10) and the common cause of his people Israel, at all times, upon all occasions, as the matter shall require, so as to speak for us the word of the day in its day, as the original here reads it, from which we shall receive grace sufficient, suitable, and seasonable, in every time of need. 4. The glorifying of God in the enlargement of his kingdom among men. Let Israel be thus blessed, thus favoured; not that all people may become tributaries to us (Solomon sees his kingdom as great as he desires), but that all people may know that the Lord is God, and he only, and may come and worship him, 1Ki 8:60. With this Solomon's prayers, like the prayers of his father David, the son of Jesse, are ended (Psa 72:19, Psa 72:20): Let the whole earth be filled with his glory. We cannot close our prayers with a better summary than this, Father, glorify thy name.

III. He solemnly charges his people to continue and persevere in their duty to God. Having spoken to God for them, he here speaks from God to them, and those only would fare the better for his prayers that were made better by his preaching. His admonition, at parting, is, " Let your heart be perfect with the Lord our God, 1Ki 8:61. Let your obedience be universal, without dividing - upright, without dissembling - constant, without declining;"this is evangelical perfection.

Matthew Henry: 1Ki 8:62-66

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

I. They had abundant joy and satisfaction while they attended at God's house, for there, 1. Solomon offered a great sacrifice, 22,000 oxen and 120,000 sheep, enough to have drained the country of cattle if it had not been a very fruitful land. The heathen thought themselves very generous when they offered sacrifices by hundreds ( hecatombs they called them), but Solomon out-did them: he offered them by thousands. When Moses dedicated his altar, the peace-offerings were twenty-four bullocks, and of rams, goats, and lambs, 180 (Num 7:88); then the people were poor, but now that they had increased in wealth more was expected from them. Where God sows plentifully he must reap accordingly. All these sacrifices could not be offered in one day, but in the several days of the feast. Thirty oxen a day served Solomon's table, but thousands shall go to God's altar. Few are thus minded, to spend more on their souls than on their bodies. The flesh of the peace-offerings, which belonged to the offerer, it is likely, Solomon treated the people with. Christ fed those who attended him. The brazen altar was not large enough to receive all these sacrifices, so that, to serve the present occasion, they were forced to offer many of them in the middle of the court, (1Ki 8:64), some think on altars, altars of earth or stone, erected for the purpose and taken down when the solemnity was over, others think on the bare ground. Those that will be generous in serving God need not stint themselves for want of room and occasion to be so. 2. He kept a feast, the feast of tabernacles, as it should seem, after the feast of dedication, and both together lasted fourteen days (1Ki 8:65), yet they said not, Behold, what a weariness is this!

II. They carried this joy and satisfaction with them to their own houses. When they were dismissed they blessed the king (1Ki 8:66), applauded him, admired him, and returned him the thanks of the congregation, and then went to their tents joyful and glad of heart, all easy and pleased. God's goodness was the matter of their joy, so it should be of ours at all times. They rejoiced in God's blessing both on the royal family and on the kingdom; thus should we go home rejoicing from holy ordinances, and go on our way rejoicing for God's goodness to our Lord Jesus (of whom David his servant was a type, in the advancement and establishment of his throne, pursuant to the covenant of redemption), and to all believers, his spiritual Israel, in their sanctification and consolation, pursuant to the covenant of grace. If we rejoice not herein always it is our own fault.

Keil-Delitzsch: 1Ki 8:22-53

Second Act of the feast of dedication: Solomon's dedicatory prayer (cf. 2 Chron 6:12-42). - 1Ki 8:22. "Then Solomon stood before the altar of Jehovah in front of all the assembly of Israel, and stretched out his hands towards heaven."It is evident from 1Ki 8:54 that Solomon uttered the prayer which follows upon his knees. The Chronicles contain the same account as we have here, with this addition, that it is said to have taken place on a "scaffold,"or kind of pulpit ( כּיּור ) specially erected for the purpose.

(Note: Böttcher is right in his assertion, that the opinion expressedby Thenius and Cappellus, that this passage in the Chronicles has beendropped out of our text through a copyist's oversight, is a veryimprobable one; although the reasons he assigns are for the most partuntenable. The omission may be explained in a very simple manner,from the fact that the introduction of this circumstance had nobearing upon the design or contents of the dedicatory prayer.)

The altar, to the front of which Solomon went, was the altar of burnt-offering in the court, where the congregation was gathered together. The expression ישׂ כּל־קהל נגד favours the idea that Solomon offered the prayer upon his knees with his face turned towards the congregation, and not with his back to the people and his face turned towards the temple, as Thenius supposes. - The substance of the prayer is closely connected with the prayer of Moses, especially with the blessings and curses therein (vid., Lev 26 and Deut 28). Commencing with the praise of God, who "keepeth covenant and truth"towards His servants, and has thus far performed to His servant David the promise that He gave him (1Ki 8:23, 1Ki 8:24), Solomon entreats the Lord still further to fulfil this promise of His (1Ki 8:25, 1Ki 8:26), and to keep His eyes constantly open over the temple, to hearken to the prayers of His people, and to avert the curse threatened against sinners from all who shall call upon Him in this temple (vv. 27-53).

1Ki 8:23-24

By granting the blessing promised to His people, the Lord has hitherto proved Himself to be the true and only God in heaven and on earth, who keepeth covenant and mercy with those who walk before Him with all their heart. This acknowledgment provides the requisite confidence for offering the prayer which is sure of an answer (Mat 21:22; Mar 11:24; Jam 1:6). For אל אין־כּמוך , compare Exo 15:11 with Deu 4:39; 2Sa 7:22; 2Sa 22:32; Psa 86:8. "Who keepeth covenant and mercy," verbatim the same as in Deu 7:9. The promise given to His servant David (2 Sam 7), the fulfilment of which the commencement now lay before their eyes (cf. 1Ki 8:20, 1Ki 8:21), was an emanation from the covenant faithfulness of God. "As it is this day,"as in 1Ki 3:6.

1Ki 8:25

The expression "and now"( ועתּה ) introduces the prayer for the further fulfilment of the promise, never to allow a successor upon the throne to be wanting to David, in the same conditional form in which David had uttered the hope in 1Ki 2:4, and in which the Lord had renewed the promise to Solomon during the building of the temple (1Ki 6:12-13). In על־כּסּא ישׁב מלּפני , instead of כּסּא מעל in 1Ki 2:4, the divine rejection is more distinctly indicated.

1Ki 8:26

1Ki 8:26 is not merely a repetition of the prayer in 1Ki 8:25, as Thenius supposes, but forms the introduction to the prayers which follow for the hearing of all the prayer presented before the Lord in the temple. The words, "let Thy words be verified, which Thou spakest unto Thy servant David,"contain something more than a prayer for the continual preservation of the descendants of David upon the throne, for the fulfilment of which Solomon prayed in 1Ki 8:25. They refer to the whole of the promise in 2Sa 7:12-16. The plural דּבריך ( Chethîb ) points back to כּל־הדּברים in 2Sa 7:17, and is not to be altered into the singular after the Keri . The singular יאמן is used as it frequently is with the subject in the plural, when the verb precedes (cf. Ewald. §316, a ., 1). Solomon has here in mind one particular point in the promise, viz., that God would not withdraw His mercy from the seed of David, even when it sinned. This is evident from what follows, where he mentions simply cases of transgression, and prays that they may be forgiven.

1Ki 8:27-28

1Ki 8:26 are closely connected in this sense: keep Thy words that were spoken to David; for although this temple cannot hold Thine infinite divine nature, I know that Thou wilt have respect to the prayer of Thy servant, to keep Thine eyes open over this temple, to hear every prayer which Thy people shall bring before Thee therein. וּפנית in 1Ki 8:28 continues the optative נא יאמן in 1Ki 8:26; and 1Ki 8:27 contains an intermediate thought, with which Solomon meets certain contracted ideas of the gracious presence of God in the temple. כּי (1Ki 8:27) signifies neither but, nevertheless, atque (Böttcher), nor "as"(Thenius, Bertheau); and the assertion that 1Ki 8:27 is the commencement of a new section is overthrown by the inadmissible rendering of וּפנית , "but Thou turnest Thyself"(Thenius). - With the words, "Should God really dwell upon the earth! behold, the heaven and the heaven of heavens (i.e., the heavens in their widest extent, cf. Deu 10:14) cannot contain Thee, to say nothing ( כּי אף ; cf. Ewald, §§354, c .) of this house which I have built,"in which the infinitude of God and His exaltation above the world are expressed as clearly and forcibly as possible, Solomon does not intend to guard against the delusion that God really dwells in temples (J. D. Mich.), but simply to meet the erroneous idea that He dwells in the temple as men dwell in a house, namely, shut up within it, and not also outside and above it, - a delusion which sometimes forced its way into the unspiritual nation but which was always attacked by the prophets (cf. Mic 3:11; Jer 7:4, etc.). For it is evident that Solomon did combine with his clear perception of the infinite exaltation of God a firm belief in His real presence in the temple, and did not do homage to the abstract idealism of the rationalists, not merely from his declaration in 1Ki 8:12. that he had built this temple as a dwelling-place for God, but also from the substance of all the following prayers, and primarily from the general prayer in 1Ki 8:28, 1Ki 8:29, that God would take this temple under His special protection, and hearken to every prayer directed towards it. The distinction between תּפלּה , תּחנּה , and רנּה is the following: תּפלּה denotes prayer in general, praise, supplication, and thanksgiving; תּחנּה , supplication or entreaty, prayer for help and mercy; and רנּה , jubilation, prayer as the joyous utterance of praise and thanksgiving.

1Ki 8:29-32

"That Thine eyes may be open upon this house night and day." אל־הבּית , speciali quadam providentia in hanc domum directi (Mich.). The following clause, "upon the place of which Thou hast said, My name shall be there"(namely, 2Sa 7:13, implicite ), contains within itself the ground upon which the prayer rests. Because the name of God will be in the temple, i.e., because God will manifest His gracious presence there, He will also keep His eyes open upon it, so as to hear the prayer of Solomon directed towards it. הזּה המּקום אל (toward this place): because Solomon also was prayer in the court towards the temple. - In 1Ki 8:30, "and hear the supplication of Thy servant and of Thy people Israel,"he begins by asking that those prayers may be heard which the king and people shall henceforth bring before God in the temple. ושׁמעתּ corresponds to וּפנית in 1Ki 8:28, and is more precisely defined by the following תּשׁמע ואתּה (as for these prayers), Thou wilt hear them up to the place of Thine abode, to heaven. אל שׁמע is a pregnant expression: to hear the prayer, which ascends to heaven. In the Chronicles we find throughout the explanatory מן . The last words, "hear and forgive,"must be left in their general form, and not limited by anything to be supplied. Nothing but forgiveness of sin can remove the curse by which transgression is followed.

This general prayer is then particularized from 1Ki 8:31 onwards by the introduction of seven special petitions for an answer in the different cases in which, in future, prayers may be offered to God in the temple. The first prayer (1Ki 8:31, 1Ki 8:32) has reference to the oaths sworn in the temple, the sanctity of which God is asked to protect. "If a man sin against his neighbour, and an oath be laid upon him, to cause him to swear, and he come (and) swear before the altar in this house, then wilt Thou hear,"etc. אשׁר את does not mean either "granted that"(Thenius) or "just when "(Ewald, §533, a .), although אם is used in the Chronicles, and we might render it freely "when;" but את is simply an accusative particle, serving to introduce the following clause, in the sense of "as for,"or "with regard to (such a case as) that a man sins"(vid., Ewald, §277, a .). אלה וּבא cannot be taken as anything but an asyndeton . For if אלה were a substantive, it would have the article ( האלה ) provided it were the subject, and the verb would be written בּאה ; and if it were the object, we should have בּאלה , as in Neh 10:30 (cf. Eze 17:13). The prayer refers to the cases mentioned in Exo 22:6-12 and Lev 26:17, when property entrusted to any one had been lost or injured, or when a thing had been found and the finding was denied, or when an act of fraud had been committed; in which cases the law required not only compensation with the addition of a fifth of its value, but also a trespass-offering as an expiation of the sin committed by taking a false oath. But as this punishment could only be inflicted when the guilty person afterwards confessed his guilt, many false oaths might have been sworn in the cases in question and have remained unpunished, so far as men were concerned. Solomon therefore prays that the Lord will hear every such oath that shall have been sworn before the altar, and work ( עשׂית ), i.e., actively interpose, and judge His servants, to punish the guilty and justify the innocent. The construction השּׁמים תּשׁמע (1Ki 8:32, 1Ki 8:34, 1Ki 8:36, etc.) can be explained more simply from the adverbial use of the accusative (Ewald, §300, b .), than from השּׁמים אל in 1Ki 8:30. בּראשׁו דּרכּו תּת , to give (bring) his way upon his head, i.e., to cause the merited punishment to fall upon him (cf. Eze 9:10; Eze 11:21, etc.). רשׁע הרשׁרע and צדּיק הצדּיק recall Deu 25:2. For כּצדקתו לו תּת compare 2Sa 22:21, 2Sa 22:25. - The following cases are all taken from Lev 26 and Deut 28.

1Ki 8:33-34

The second petition, - "If Thy people Israel are smitten by the enemy, because they have sinned against Thee, and they turn to Thee and confess Thy name, ... then hear ... and bring them back into the land,"- refers to the threatenings in Lev 26:17 and Deu 28:25, where the nation is threatened with defeat and subjugation on the part of enemies, who shall invade the land, in which case prisoners of war are carried away into foreign lands, but the mass of the people remain in the land, so that they who are beaten can pray to the Lord in the temple, that He will forgive them their sin, save them out of the power of the enemy, and bring back the captives and fugitives into their fatherland.

1Ki 8:35-36

The third prayer refers to the remission of the punishment of drought threatened against the land, when the heaven is shut up, according to Lev 26:19; Deu 11:17; Deu 28:23. תענם כּי , because Thou humblest them (lxx, Vulg.); not "that Thou hearest them"(Chald. and others). תורם כּי , because Thou teachest them the good way. These words correspond to כי תענם , and contain a motive for forgiveness. Because God teaches His people and seeks by means of chastisements to bring them back to the good way when they fail to keep His commandments, He must forgive when they recognise the punishment as a divine chastisement and come to Him with penitential prayer.

1Ki 8:37-40

The fourth prayer relates to the removal of other land-plagues: famine (Lev 26:19-20, and Lev 26:26; Deu 28:23); pestilence (Lev 26:25); blight and mildew in the corn (Deu 28:22); locusts ( חסיל , devourer, is connected with ארבּה without a copula, - in the Chronicles by Vâv , - to depict the plague of locusts more vividly before their eyes after Deu 28:38); oppression by enemies in their own land; lastly, plagues and diseases of all kinds, such as are threatened against the rebellious in Lev 26:16 and Deu 28:59-61. יצר is not the imperfect Kal of צוּר (Ges., Dietr., Fürst, Olsh. Gramm . p. 524), but the imperfect Hiphil of הצר in Deu 28:52, as in Neh 9:27; and the difficult expression שׁעריו בּארץ is probably to be altered into שׁ בּארץ , whilst שׁעריו is either to be taken as a second object to יצר , as Luther supposes, or as in apposition to בּארץ , in the land (in) his gates, as Bertheau assumes. The assertion of Thenius, that all the versions except the Vulgate are founded upon the reading עריו בּעחת , is incorrect. יהיה כּי is omitted after kaal-machalaah, since Solomon dropped the construction with which he commenced, and therefore briefly summed up all the prayers, addressed to God under the various chastisements here named, in the expression כּל־תּחנּה כּל־תּפלּה , which is placed absolutely at the opening of 1Ki 8:38. וגו ידעוּן אשׁר , "when they perceive each one the stroke of his heart,"i.e., not dolor animi quem quisque sentit (Vatab., C. a Lap.), but the plague regarded as a blow falling upon the heart, in other words, as a chastisement inflicted upon him by God. In all these cases may God hear his prayer, and do and give to every one according to his way. תּדע אשׁר , "as Thou knowest his heart,"i.e., as is profitable for every one according to the state of his heart of his disposition. God can do this, because He knows the hearts of all men (cf. Jer 17:10). The purpose assigned for all this hearing of prayer (1Ki 8:40), viz., "that they may fear Thee,"etc., is the same as in Deu 4:10.

1Ki 8:41-43

The fifth prayer has reference to the hearing of the prayers of foreigners, who shall pray in the temple. Solomon assumes as certain that foreigners will come and worship before Jehovah in His temple; even Moses himself had allowed the foreigners living among the Israelites to offer sacrifice at the temple (Num 15:14.), and the great name and the arm of the Lord, that had manifested itself in deeds of omnipotence, had become known in the times of Moses to the surrounding nations (Exo 15:14; Exo 18:1; Jos 5:1), and the report of this had reached Balaam even in Mesopotamia (see the Comm. on Num 22). הנּכרי אל does not mean "as for the foreigners"(Thenius), for אל is never used in this sense; but it is to be connected with תּשׁמע in 1Ki 8:43, as אל שׁמע frequently occurs (Bertheau).

1Ki 8:42

1Ki 8:42 is a parenthesis inserted in explanation of שׁמך למען : "for they will hear,"etc. The strong hand and the outstretched arm are connected together as a standing expression for the wondrous manifestations of the divine omnipotence in the guidance of Israel, as in Deu 4:34; Deu 5:15, etc. With והתפּלּל וּבא the מארץ וּבא in 1Ki 8:41 is resumed, and the main thought continued.

1Ki 8:43

The reason for the hearing of the prayers of foreigners is "that all nations may know Thy name to fear Thee,"etc., as in Deu 28:10. An examination of this original passage, from which וגו על נקרא שׁמך כּי is taken and transferred to the temple, shows that the common explanations of this phrase, viz., "that this house is called after Thy name,"or "that Thy name is invoked over this temple (at its dedication),"are erroneous. The name of the Lord is always used in the Scriptures to denote the working of God among His people or in His kingdom (see at 2Sa 6:2). The naming of this name over the nation, the temple, etc., presupposes the working of God within it, and denotes the confession and acknowledgment of that working. This is obvious from such passages as Jer 14:9, where the expression "Thy name is called over us"is only a further explanation of the word "Thou art in the midst of us;"and from Isa 63:19, where "we are they over whom Thou hast not ruled from eternity"is equivalent to "over whom Thy name has not been called."The name of Jehovah will be named over the temple, when Jehovah manifests His gracious presence within it in such a manner, that the nations who pray towards it experience the working of the living God within His sanctuary. It is in this sense that it is stated in 2Sa 6:2 that the name of Jehovah is named above the ark of the covenant (see the Comm. in loc .). - There are no cases on record of the worship of foreigners in connection with Solomon's temple, though there are in connection with the temple built after the captivity (vid., Josephus, Ant . xi. 8, 5, that of Alexander the Great; xii. 2, 5ff., that of Ptolemaeus Philadelphus; and 2 Macc. 3:2, 3, that of Seleucus).

1Ki 8:44-45

Finally, in 1Ki 8:44-50 Solomon also asks, that when prayers are directed towards the temple by those who are far away both from Jerusalem and the temple, they may be heard. The sixth case, in 1Ki 8:44, 1Ki 8:45, is, if Israel should be engaged in war with an enemy by the appointment of God; and the seventh , in 1Ki 8:46-50, is, if it should be carried away by enemies on account of its sins.

(Note: Bertheau (on Chron.) has already proved that there is no forcein the arguments by which Thenius attempts to show, on doctrinalgrounds, that 1Ki 8:44-51 are an interpolated addition. As he correctlyobserves, "it is, on the contrary, quite in harmony with the originalplan, that the two cases are also anticipated, in which the prayers ofIsraelites who are at a distance from the seat of the sanctuary aredirected towards the temple, since it is perfectly appropriate that theprayers of the Israelites at the place of the sanctuary are mentionedfirst, then the prayers of foreigners at the same place, and lastly theprayers of Israelites, who, because they are not in Jerusalem, areobliged to content themselves with turning their faces towards thetemple. We might also point to the fact that it is probablyintentional that exactly seven cases are enumerated, inasmuch as inenumerations of this kind, which are not restricted by the nature ofthe case to any definite measure, such a number as seven easilyfurnishes an outward limit,"- or more correctly: because seven as asacred or covenant number was more appropriate than any other toembrace all prayers addressed to God.)

By the expression in 1Ki 8:44, "in the way which Thou sendest them,"the war is described as one undertaken by the direction of God, whether wages against an enemy who has invaded the land, or outside the land of Canaan for the chastisement of the heathen dwelling around them. "And shall pray וגו העיר דּרך :"i.e., in the direction towards the chosen city and the temple, namely, in faith in the actual presence of the covenant God in the temple. יהוה אל , "to Jehovah,"instead of "to Thee,"is probably introduced for the sake of greater clearness. משׁפּטם ועשׂית , and secure them justice (cf. Deu 10:18; Psa 9:5, etc.).

1Ki 8:46-49

In the seventh prayer, viz., if Israel should be given up to its enemies on account of its sins and carried away into the land of the enemy, Solomon had the threat in Lev 26:33, Lev 26:44 in his eye, though he does not confine his prayer to the exile of the whole nation foretold in that passage and in Deu 28:45., Deu 28:64, and Deu 30:1-5, but extends it to every case of transportation to an enemy's land. לבּם אל והשׁיבוּ , "and they take it to heart,"compare Deu 4:39, and without the object, Deu 30:1; not "they feel remorse,"as Thenius supposes, because the Hiphil cannot have this reflective signification (Böttcher). The confession of sin in 1Ki 8:47, רשׁענוּ והעוינוּ חטאנוּ , was adopted by the Jews when in captivity as the most exhaustive expression of their deep consciousness of guilt (Dan 9:5; Psa 106:6). חטא , to slip, labi , depicts sin as a wandering from right; העוה , to act perversely, as a conscious perversion of justice; and רשׁע as a passionate rebellion against God (cf. Isa 57:20).

1Ki 8:50-53

לרחמים וּנתתּם : literally, "and make (place) them for compassion before their captors, that they may have compassion upon them,"i.e., cause them to meet with compassion from their enemies, who have carried them away. - In 1Ki 8:51-53 Solomon closes with general reasons, which should secure the hearing of his prayer on the part of God. Bertheau follows the earlier commentators in admitting that these reasons refer not merely to the last petitions, but to all the preceding ones.

(Note: Seb. Schmidt has already given the following explanation:"These things which I have asked for myself and for my people doThou, O Lord, because it is for Thy people that I have prayed, and Iam their king: therefore hear Thou the prayers of Thy servant andThy people. For in 1Ki 8:52 he makes mention of his own case and ofthe cases of all the rest, in which they would call upon the Lord.)

The plea "for they are Thy people,"etc. (1Ki 8:51), is taken from Deu 4:10; and that in 1Ki 8:53, "Thou didst separate them,"etc., is taken from Lev 20:24, Lev 20:26, compared with Exo 19:5. וגו עיניך להיות , "that Thine eyes may be opened,"follows upon ושׁמעתּ ("then hear Thou") in 1Ki 8:49; just as 1Ki 8:29 at the commencement of the prayer follows upon וּפנית in 1Ki 8:28. The recurrence of the same expression shows that the prayer is drawing to a close, and is rounded off by a return to the thought with which it opened. "As Thou spakest by Moses"points back to Exo 19:5. - In 2Ch 6:40-42 the conclusion of the prayer is somewhat altered, and closes with the appeal to the Lord to cause salvation and grace to go forth from the temple over His people.

Keil-Delitzsch: 1Ki 8:54-55

Concluding Act of the dedication of the temple. 1Ki 8:54-61. Blessing the congregation . - After the conclusion of the prayer, Solomon rose up from his knees and blessed all the assembled congregation. פּרוּשׂות וכפּיו is a circumstantial clause, which must be connected with the previous words and rendered thus: "from lying upon his knees with his hands spread out towards heaven.""And he stood,"i.e., he came from the altar and stood nearer to the assembled congregation. The blessing begins with praise to the Lord for the fulfilment of His promises (1Ki 8:16), and consists in the petition that the Lord will always fulfil his (Solomon's) prayers, and grant His people the promised salvation.

(Note: This blessing is omitted from the Chronicles, because it issimply a recapitulation of the longer prayer; but instead of it we havea statement, in 2Ch 7:1-4, to the effect that fire fell from heavenand consumed the burnt-offering upon the altar. This statement,which even Movers regards as a traditional, i.e., a legendary addition,according to his erroneous view of the sources of the Chronicles, isconfirmed by the similar miracle which occurred at the dedication ofthe temple. It is omitted, like so many other things in the accountbefore us, because all that was essential in this occurrence wascontained implicite in the filling of the temple with the glory of theLord. Just as at the consecration of the Mosaic sanctuary the Lord didnot merely manifest His gracious presence through the cloud whichfilled the tent, but also kindled the first sacrifice with fire fromheaven (Lev 9:24), to sanctify the altar as the legitimate place ofsacrifice; so also at the temple the miraculous kindling of the firstsacrifice with fire from heaven was the immediate and even necessaryconsequence of the filling of the temple with the cloud, in which thepresence of Jehovah was embodied.)

Keil-Delitzsch: 1Ki 8:56-58

The praise of Jehovah rests, so far as the first part is concerned, upon the promise in Deu 12:9-10, and upon its fulfilment in Jos 21:44-45 and Jos 23:14; and the second part is founded upon Lev 26:3-13 and Deu 28:1-14, where the "good word, which the Lord spake by Moses,"is more precisely described as the blessing which the Lord had promised to His people and had hitherto bestowed upon them. He had already given Israel rest by means of Joshua when the land of Canaan was taken; but since many parts of the land still remained in the hands of the Canaanites, this rest was only fully secured to them by David's victories over all their enemies. This glorious fulfilment warranted the hope that the Lord would also fulfil in the future what He had promised His servant David (2Sa 7:10), if the people themselves would only faithfully adhere to their God. Solomon therefore sums up all his wishes for the good of the kingdom in 1Ki 8:57-61 in the words, "May Jehovah our God be with us, as He was with our fathers; may He not leave us nor forsake us, to incline our heart to Himself, that we may walk in all His ways,"etc. - that the evil words predicted by Moses in Lev 26:14., Deu 28:15, may not fall upon us. For 1Ki 8:57 compare Deu 31:6, Deu 31:8, and Jos 1:5. יטּשׁנוּ אל corresponds to ירפּך אל in these passages. In the Pentateuch נטשׁ is used but once of men who forsake the Lord, viz., Deu 32:15; in other cases it is only used in the general sense of casting away, letting alone, and other similar meanings. It is first used of God, in the sense of forsaking His people, in Psa 27:9 in connection with עזב ; and it frequently occurs afterwards in Jeremiah.

Keil-Delitzsch: 1Ki 8:59-60

May these my words, which I have prayed (vv. 25-43), be near to Jehovah our God day and night, that He may secure the right of His servant (the king) and of His people, as every day demands. בּיומו יום דּבר , as in Exo 5:13; Exo 16:4. - For 1Ki 8:60 compare 1Ki 8:43.

Keil-Delitzsch: 1Ki 8:61

Let your heart be יי עם שׁלם , wholly, undividedly devoted to the Lord (cf. 1Ki 11:4; 1Ki 15:3, 1Ki 15:14, etc.).

Keil-Delitzsch: 1Ki 8:62-64

Sacrifices and feast . - 1Ki 8:62, 1Ki 8:63. The dedicatory prayer was followed by a magnificent sacrifice offered by the king and all Israel. The thank-offering ( שׁלמים זבח ) consisted, in accordance with the magnitude of the manifestation of divine grace, of 22,000 oxen and 120,000 sheep. This enormous number of sacrificial animals, in which J. D. Michaelis found serious difficulties, Thenius endeavours to set aside as too large, by calculating that as these sacrifices were offered in seven days, reckoning the sacrificial day at twelve full hours, there must have been about five oxen and about twenty-five sheep slaughtered and offered in sacrifice every minute for the king alone. This calculation would be conclusive, if there were any foundation for the three assumptions upon which it rests: namely, (1) that the number of sacrifices mentioned was offered for the king alone; (2) that the slaughtering and preparation of the sacrificial animals could only be performed by the priests and Levites; and (3) that the whole of the flesh of these sacrificial animals was to be consumed upon the altar. But these three assumptions are all erroneous. There is nothing in the account about their being "for the king alone."For it is obvious that the words "and Solomon offered a sacrifice"are not to be understood as signifying that the king had these sacrifices offered for himself alone, but that the words refer to the sacrifices offered by the king and all Israel for the consecration of the temple, from the simple fact that in 1Ki 8:62 "Solomon and all Israel"are expressly mentioned as offering sacrifice, and that after the statement of the number of the sacrifices we find these words in 1Ki 8:63 : "so the king and all the children of Israel dedicated the house of Jehovah."Moreover it is very evident from the law in Lev 1 and 3 that at the offering of sacrifice the slaughtering, flaying, and preparation of the sacrificial animals were performed by any Israelite, and that it was only the sprinkling of the blood against the altar and the burning of the sacrificial portions upon the altar which were the exclusive province of the priests. In order to form a correct idea of the enormous number of sacrifices which could be slaughtered on any one day we will refer again to the notice in Josephus ( Bell. Jud . vi. 9, 3) already mentioned in the Comm. on the Pentateuch , p. 683 (translation), that in the reign of the emperor Nero the procurator Cestius directed the priests to count the number of the paschal lambs, and that they counted 250,000, which were slaughtered for the passover between the ninth and eleventh hours of the day, and of which the blood was sprinkled upon the altar. If then it was possible at that time to slaughter more than 250,000 lambs in three hours of the afternoon, and to sprinkle the blood upon the altar, there can have been no difficulty in slaughtering and sacrificing 3000 oxen and 18,000 sheep at the dedication of the temple on each of the seven days of the festival. As all Israel from Hamath to the brook of Egypt came to Jerusalem to this festival, we shall not be above the mark if we estimate the number of the heads of houses present at 100,000. And with very little trouble they could have slaughtered 3000 oxen and 18,000 sheep a day and prepared them for sacrificing. How many priests took an active part in this, we do not indeed know, in fact we have no information as to the number of the priests in Solomon's time; but we know that in the time of David the number of Levites qualified for service, reckoning from their thirtieth year, was 38,000, so that we may certainly assume that there were two or three thousand priests. Now if only the half of these Levites and priests had come to Jerusalem to the dedication of the temple, they alone could have slaughtered 3000 oxen and 18,000 sheep every day. And would not a thousand priests have been sufficient to sprinkle the blood of so many animals upon the altar and to turn the fat between the morning and evening sacrifice? If we divided these sacrifices among a thousand priests, each one would only have had to attend to the sprinkling of the blood and burning of the fat of three oxen and eighteen sheep each day. - But the brazen altar of burnt-offering might not have been large enough for the burning of so many sacrifices, notwithstanding the fact that only the fat portions of the thank-offerings were consumed, and they did not require much room; since the morning and evening burnt-offerings were added daily, and as festal offerings they would certainly not consist of a lamb only, but at least of one bullock, and they were burned whole, although the altar of burnt-offering with a surface of 144 square yards (see my bibl. Archäol . i. p. 127) would hold a very large quantity of sacrificial flesh at once. In v. 64, however, it is expressly stated that Solomon sanctified the middle of the court, which was before the house of Jehovah, to burn the burnt-offering and meat-offering and the fat portions of the thank-offerings there, because the brazen altar was too small to hold these sacrifices. "The middle of the court"( החצר תּוך ) is the whole of the inner portion of the court of the priests, which was in front of the temple-house and formed the centre of the court surrounding the temple. Of course we have not to imagine that the sacrifices were offered upon the stone pavement of the court, but must assume that there were auxiliary altars erected in the inner court around the brazen altar. By the burnt-offering and the meat-offering (belonging to it: ואת־המּנחה את־העולה ) we are not to understand certain burnt-offerings, which were offered for a definite number of thank-offerings, as Thenius supposes. The singular and the definite article are both at variance with this. The reference is rather to the (well-known) daily morning and evening burnt-offerings with their meat-offering, and in this case, no doubt, to such a festal sacrifice as is prescribed in Num 28 for the great yearly feasts.

Keil-Delitzsch: 1Ki 8:65-66

Thus Solomon held the feast at that time, and all Israel with him, a great assembly from the neighbourhood of Hamath to the brook of Egypt, i.e., from the whole land in its fullest extent from north to south. "The district of Hamath ,"i.e., Epiphania on the Orontes, is mentioned as the northern boundary (cf. Num 34:8; Num 13:21; Jos 13:5, etc.); and "the brook of Egypt"( מצרים נחל ), Rhinocorura , as the southern boundary (cf. Num 34:8; Jos 15:4). "The feast"( החג ), which Solomon held with the people "seven days and seven days, fourteen days,"is not the feast of the dedication, but, as in 1Ki 8:2, the feast of tabernacles, which fell in the seventh month; and the meaning of the verse is, that on that occasion the feast of the seventh month was kept for fourteen days, namely, seven days as the feast of the dedication, and seven days as the feast of tabernacles. We are obliged to take the words in this way, partly on account of the evident reference to בּחג (at the feast) in 1Ki 8:2 in the expression את־החג (the feast) in this verse, and partly on account of the statement which follows in 1Ki 8:66, "and on the eighth day he sent the people away."The "eight day"is not the first day of the feast of tabernacles (Thenius); but the eighth day, as the conclusion of the feast of tabernacles, עצרת (Lev 23:36). The correctness of this view is placed beyond all doubt by the context in the Chronicles, which states more clearly that, "Solomon kept the feast seven days, and all Israel with him ... and they kept עצרת (the closing feast) on the eight day; for they kept the dedication of the altar seven days and the feast seven days; and on the twenty-third day of the seventh month he sent the people away."The feast of tabernacles lasted seven days, from the 15th to the 21st, with a closing festival on the eighth day, i.e., the 22nd of the month (Lev 23:33-39). This festival was preceded by the dedication of the temple from the 8th to the 14th of the month. The statement in 1Ki 8:66, "on the eighth day he sent the people away,"if we take the words in their strict sense, is at variance with the statement in the Chronicles, "on the 23rd day,"since the eighth day of the feast of tabernacles was the 22nd day of the month; but it may easily be accounted for from want of precision in a well-known matter. Solomon sent the people away on the eighth day, i.e., on the afternoon or evening of the atzereth of the feast of tabernacles, so that on the morning of the next day, i.e., on the 23rd of the month, the people took their journey home, "joyful and glad of heart for all the goodness that the Lord had shown to His servant David and to the people." David is mentioned, because the completion of the building of the temple was the fulfilment of the divine promise given to him. "Tents,"for houses, as in 2Sa 10:1; Jdg 7:8, and other passages.

Constable: 1Ki 1:1--11:43

I. THE REIGN OF SOLOMON chs. 1--11

The Holy Spirit led the writer of Kings to give an interpretation of history, not just a chronologically sequential record of events. This is true of all the writers of the Old Testament historical books. Some of the events in Kings are not in chronological order. They appear in the text as they do to make a point that was primarily theological (i.e., to reveal a spiritual lesson from history). The writer chose the historical data he included for this purpose under the superintending inspiration of the Holy Spirit. The lesson that Kings teaches is that failure to honor the revealed will of God results in ruin and destruction.¹² For Israel the revealed will of God was the Mosaic Law and the later revelations of the prophets.

"By way of contrast with the other two books covering the historical details of the united and divided kingdoms, one might say that whereas Samuel's author uses a biographical style and Chronicles is written from a theological standpoint, the author of Kings employs a largely narrative-annalistic approach."¹³

All three major sections of Kings emphasize many theological lessons, but each one repeats and reinforces the main motif, the importance of obeying the Mosaic Law to succeed. This motif stands out clearly in the first major section dealing with Solomon's reign (chs. 1-11). The nation of Israel reached the height of its power and prestige in Solomon's day. It began to decline because of Solomon's unfaithfulness and failure to honor the Mosaic Covenant.

One writer observed that the structure of the record of Solomon's reign is as follows. Chapters 1-2 and 11:14-43 draw a frame around the whole history of Solomon's rule. Within this frame two similar sections form the body of the revelation. The first (3:1-8:66) is favorable to Solomon and the second (9:1-11:13) is critical of him.¹⁴ Each of these sections begins with a dream (3:1-15; 9:1-10a), and each ends with a revelation of Solomon's attitude toward God (chs. 6-8; 11:1-13). The first section has two parts. Part one reveals Solomon's domestic policy with sub-sections on women and wisdom (3:16-28), and administration and wisdom (4:1-5:14). Part two deals with Solomon's labor relations and has sub-sections on the contract with Hiram (5:15-18) and the corvée (5:28-33). The second section also has two parts. Part one gives more information about Solomon's labor relations and has sub-sections on the contract with Hiram (9:10b-14) and the corvée (9:15-28). Part two explains Solomon's foreign policy with sub-sections on women and wisdom (10:1-13), and wealth and wisdom (10:14-29). Thus there is both a chiastic and an unfolding structure in chapters 1-11.¹⁵

Constable: 1Ki 5:1--8:66

C. Solomon's Greatest Contribution chs. 5-8

Solomon's outstanding contribution to the nation of Israel, I believe, was the provision he made for her spiritual strength. The writer of Kings gave this much emphasis in his book.

People generally regarded their king as the representative, son, and vice-regent of their chief god in the ancient Near East.⁶² This was really the true relation of Israel's king to Yahweh. People also viewed the temples of the gods as the palaces of those beings and regarded the magnificence of their houses as a reflection of their personal greatness. The temple represented the god.⁶³ Therefore Solomon wanted to portray the greatness of Yahweh by building Him the most glorious temple in the ancient Near East. This would have enabled Israel to fulfill the purpose for which God had raised her up better, namely, to bring people to God (Exod. 19:6; cf. Isa. 42:6-7).

Constable: 1Ki 8:1-66

5. The temple dedication ch. 8

This chapter climaxes the writer's emphasis on the greatness of Yahweh as Israel's God. It is the most detailed account of a dedication service in the Bible.⁸⁸ It is also one of the most theologically significant texts in 1 and 2 Kings.⁸⁹

Constable: 1Ki 8:22-53

Solomon's prayer of dedication 8:22-53

This great prayer centers on the Mosaic Covenant. That is its heart. Solomon introduced seven petitions with a backward look emphasizing God's faithfulness (vv. 23-26). He concluded with a forward look stressing God's mercy (vv. 52-53).

Solomon's posture of kneeling with open hands uplifted to heaven (v. 52) symbolized his heart attitude, as posture often does in prayer. He, the earthly king, placed himself in a supplicant's position before the heavenly King dependent and eager to receive the blessings he requested.

Seven petitions follow a general request that God would hear the prayers of His people (vv. 27-30). In these verses Solomon voiced the truth that Yahweh did not really live on earth but in heaven (v. 27). He did not confuse the symbols of God's presence with God Himself (cf. 1 Sam. 4:3). He referred to himself often as God's servant (vv. 28-39, et al.).

Then he requested God's mercy when His people turned to Him in situations involving violations of the covenant. These included personal sins (vv. 31-32), defeat in battle (vv. 33-34), drought (vv. 35-36), and famine (vv. 37-40). He then asked for God's grace on God-fearing foreigners (vv. 41-43) as well as on the Israelites in battle (vv. 44-45) and after captivity (vv. 46-51; cf. Dan. 6:10). All the calamities Solomon mentioned in his prayer are curses God promised to send on Israel if she broke the Mosaic Covenant (cf. Lev. 26; Deut. 28:22, 25, 38, 42, 59; 31:17, 29; 32:24).

As Hannah's prayer (1 Sam. 2:1-10) set the tone for all that followed in 1 and 2 Samuel, so Solomon's prayer here does the same for 1 and 2 Kings. The remainder of 1 and 2 Kings shows how God answered Solomon's prayer. The possibilities that the king mentioned here eventually took place in Israel's history culminating in Babylonian captivity.

"Solomon's prayer is essential to comprehend the message of the book. The author of the Book of Kings intended for the words of Solomon to be heard at a key point in the relationship between God and His people, that is, at the time the temple in Jerusalem was dedicated. The following words of Solomon's prayer [vv. 47-48] would appeal to the exiles and would be a specific plea for repentance because of the hope of returning to the motherland. This is the essence of the book's message."⁹⁴

Constable: 1Ki 8:54-61

Solomon's benediction on the people 8:54-61

This benediction began with a review of God's past faithfulness (v. 56). Solomon then voiced three wishes (vv. 57-59) with an explanation concerning his motive (v. 60). He concluded with a challenge for the future (v. 61). The three desires of Solomon's heart were, first, that God would bless his generation with His divine presence (v. 57). Second, he asked that He would give His people the will to walk in obedience to His covenant (v. 58). Third, he prayed that God would keep Solomon's requests dear to His heart (v. 59). Solomon's final appeal to the people was that they would devote themselves to Yahweh wholeheartedly and express that commitment by obeying His Law (v. 61). Unfortunately Solomon himself failed to do this completely.

Constable: 1Ki 8:62-66

Solomon's sacrifices 8:62-66

As a royal priest Solomon led the nation of priests in making an immense sacrifice to Yahweh. The sacrifices were all offerings of worship. The burnt offering represented the dedication of the worshipper's person to God. The grain offering pictured the dedication of his work to God. The peace offering expressed the joy that resulted from the fellowship God had made possible with Himself and with the worshipper's fellowman (Lev. 1-3).

The number of offerings seems incredibly large, but contemporary extrabiblical records of other sacrifices that involved thousands of animals are extant. Perhaps the priests made sacrifices at other places outside the temple courtyard. People came from the far Northeast (Hamath) and the extreme Southwest (the Wadi el-Arish) to this feast. Solomon extended the celebration an extra week (v. 65).

Verse 66 is very significant because it shows that because of Israel's rededication in this covenant renewal ceremony King Solomon enjoyed blessing from his people on whom he had brought blessing. The result was joy and gladness of heart for everyone. These are what God had promised in the Mosaic Law as consequences of commitment to His will. God blessed Solomon personally, and he became a channel of blessing to the nation he served because he committed himself to obeying God's Word.

This was the biggest event in Israel, in terms of its theological significance, since God gave Israel the Law at Mount Sinai. Israel was finally in the Promised Land with her God enthroned in a place of great honor. Now Israel was in position to fulfill her calling as a nation in the world as never before in her history (cf. Exod. 19:5-6).⁹⁵

Guzik: 1Ki 8:1-66

1 Kings 8 - The Dedication of the Temple

A. The Ark of the Covenant is brought to the temple.

1. (1-2) All of Israel assembles at Jerusalem.

Now Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel, to King Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD from the City of David, which is Zion. Therefore all the men of Israel assembled with King Solomon at the feast in the month of Ethanim, which is the seventh month.

a. Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel: Solomon intended this to be a spectacular "opening ceremony" for the temple. It was probably on the scale of the large productions in our modern Olympic opening ceremonies.

b. That they might bring up the ark of the covenant of the LORD: The temple wasn't "open" until the ark of the covenant was set in the most holy place. The ark was the most important item in the temple.

c. Which is the seventh month: The temple was finished in the eighth month (1 Kings 6:38), but Solomon chose the seventh month for the dedication, eleven months later, "which time he chose with common respect to his people's convenience, because now they had gathered in all their fruits, and now they were come up to Jerusalem to celebrate the feast of tabernacles." (Poole)

i. There may have also been another reason. "It has already been observed that Solomon deferred the dedication of the temple to the following year after it was finished, because that year, according to Archbishop Usher, was a jubilee." (Clarke)

2. (3-9) The ark of the covenant is set in the Holy of Holies.

So all the elders of Israel came, and the priests took up the ark. Then they brought up the ark of the LORD, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up. Also King Solomon, and all the congregation of Israel who were assembled with him, were with him before the ark, sacrificing sheep and oxen that could not be counted or numbered for multitude. Then the priests brought in the ark of the covenant of the LORD to its place, into the inner sanctuary of the temple, to the Most Holy Place, under the wings of the cherubim. For the cherubim spread their two wings over the place of the ark, and the cherubim overshadowed the ark and its poles. The poles extended so that the ends of the poles could be seen from the holy place, in front of the inner sanctuary; but they could not be seen from outside. And they are there to this day. Nothing was in the ark except the two tablets of stone which 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.

a. The priests took up the ark: Solomon was careful to obey what God commanded about transporting the ark of the covenant, that it was only to be carried by priests. He will not repeat the error of his father David in 2 Samuel 6:1-8.

b. And all the holy furnishings that were in the tabernacle: The ark of the covenant was the most important item in the temple, but not the only item. They also brought the lampstand, the table of showbread, and the altar of incense from the tabernacle into the temple.

i. "It is generally agreed that there were now two tabernacles, one at Gibeon, and the other in the city of David, which one David had constructed as a temporary residence for the ark." (Clarke)

c. Sacrificing sheep and oxen that could not be counted or numbered for multitude: Solomon went "over-the-top" in his effort to honor and praise God on this great day.

d. Nothing was in the ark except the two tablets of stone which Moses put there at Horeb: At an earlier point in Israel's history there were three items in the ark of the covenant. Earlier, inside the ark were the golden pot that had the manna (Exodus 16:33), Aaron's rod that budded (Numbers 17:6-11), and the tablets of the covenant (Exodus 25:16). We don't know what happened to the golden pot of manna and Aaron's rod, but they were not in the ark when Solomon set it in the most holy place.

e. When the LORD made a covenant with the children of Israel, when they came out of the land of Egypt: The reminder of the deliverance from Egypt is significant, because there is a sense in which this - some 500 years after the Exodus - is the culmination of the deliverance from Egypt. Out of Egypt and into the wilderness Israel, out of necessity, lived in tents - and the dwelling of God was a tent. Now since Solomon built the temple, the dwelling of God among Israel was a building, a place of permanence and security.

3. (10-13) The glory of God fills the temple.

And it came to pass, when the priests came out of the holy place, that the cloud filled the house of the LORD, so that the priests could not continue ministering because of the cloud; for the glory of the LORD filled the house of the LORD. Then Solomon spoke:

"The LORD said He would dwell in the dark cloud.

I have surely built You an exalted house,

And a place for You to dwell in forever."

a. The cloud filled the house of the LORD: This was the cloud of glory, seen often in the Old and New Testaments, sometimes called the cloud of Shekinah glory. It is hard to define the glory of God; we could call it the radiant outshining of His character and presence. Here it is manifested in a cloud.

· This is the cloud that stood by Israel in the wilderness (Exodus 13:21-22)

· This is the cloud of glory that God spoke to Israel from (Exodus 16:10)

· This is the cloud from which God met with Moses and others (Exodus 19:9, 24:15-18, Numbers 11:25, 12:5, 16:42)

· This is the cloud that stood by the door of the Tabernacle (Exodus 33:9-10)

· This is the cloud from which God appeared to the High Priest in the Holy Place inside the veil (Leviticus 16:2)

· This is the cloud of Ezekiel's vision, filling the temple of God with the brightness of His glory (Ezekiel 10:4)

· This is the cloud of glory that overshadowed Mary when she conceived Jesus by the power of the Holy Spirit (Luke 1:35)

· This is the cloud present at the transfiguration of Jesus (Luke 9:34-35)

· This is the cloud of glory that received Jesus into heaven at His ascension (Acts 1:9)

· This is the cloud that will display the glory of Jesus Christ when He returns in triumph to this earth (Luke 21:27, Revelation 1:7)

i. "There is a parallel to this event in Acts 2:1-4 in which God marks the inception of the church as the temple of the Holy Spirit by making his presence known through the sound of a mighty rushing win and by filling those present with the Holy Spirit." (Patterson and Austel)

b. So that the priests could not continue ministering because of the cloud: The extreme presence of the glory of God made normal service impossible. The sense of the presence of God was so intense that the priests felt it was impossible to continue in the building.

i. We know that God is good and that God is love; why should an intense presence of goodness and love make the priests feel they could not continue? Because God is not only goodness and love, He is also holy - and the holiness of God made the priests feel that they could no longer stand in His presence.

ii. The intense sense of the presence of our holy God is not a "warm and fuzzy" feeling. Men like Peter (Luke 5:8), Isaiah (Isaiah 6:5), and John (Revelation 1:17) felt stricken in the presence of God. This was not because God forced an uncomfortable feeling upon them, but because they simply could not be comfortable sensing the difference between their sinfulness and the holiness of God.

iii. We can also think of the priests as those who ministered unto God under the Old Covenant. The New Covenant - the covenant of grace and truth (John 1:17) - offers us a better access to God.

iv. This glory remained at the temple until Israel utterly rejected God in the days of the divided monarchy. The prophet Ezekiel saw the glory depart the temple (Ezekiel 10:18).

c. I have surely built You an exalted house, and a place for You to dwell in forever: Solomon rightly sensed that the presence of the cloud meant that God dwelt in the temple in a special way. As long as this did not slip into a superstitious misunderstanding, it was good to recognize a special place to come and meet with God.

i. "Language experts say the poem is incomplete and fragmented, and that it apparently had another opening line in its original form." (Dilday)

4. (14-21) Solomon's speech at the dedication of the temple.

Then the king turned around and blessed the whole assembly of Israel, while all the assembly of Israel was standing. And he said: "Blessed be the LORD God of Israel, who spoke with His mouth to my father David, and with His hand has fulfilled it, saying, 'Since the day that I brought My people Israel out of Egypt, I have chosen no city from any tribe of Israel in which to build a house, that My name might be there; but I chose David to be over My people Israel.' Now it was in the heart of my father David to build a temple for the name of the LORD God of Israel. But the LORD said to my father David, 'Whereas it was in your heart to build a temple for My name, you did well that it was in your heart. Nevertheless you shall not build the temple, but your son who will come from your body, he shall build the temple for My name.' So the LORD has fulfilled His word which He spoke; and I have filled the position of my father David, and sit on the throne of Israel, as the LORD promised; and I have built a temple for the name of the LORD God of Israel. And there I have made a place for the ark, in which is the covenant of the LORD which He made with our fathers, when He brought them out of the land of Egypt."

a. Who spoke with His mouth to my father David, and with His hand has fulfilled it: Solomon recognized that the temple was the fulfillment of God's plan, not David's or Solomon's. David and Solomon were human instruments, but the work was God's.

b. Out of Egypt . . . out of the land of Egypt: Solomon presses the remembrance of the Exodus. Though it happened 500 years before, it was just as important and real for Israel as the day it happened.

B. Solomon's prayer.

1. (22-23) Solomon recognizes the nature and character of God.

Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel, and spread out his hands toward heaven; and he said: "LORD God of Israel, there is no God in heaven above or on earth below like You, who keep Your covenant and mercy with Your servants who walk before You with all their hearts.

a. Stood before the altar of the LORD: Solomon did not dedicate the temple from within the temple. It would be inappropriate for him to do so, because he was a king and not a priest. The holy place and most holy place were only for chosen descendants of the High Priest.

b. And spread out his hands toward heaven: This was the most common posture of prayer in the Old Testament. Many modern people close their eyes, bow their head, and fold their hands as they pray, but the Old Testament tradition was to spread out the hands toward heaven in a gesture of surrender, openness, and ready reception.

i. "It is worthy of remark concerning this prayer that it is as full and comprehensive as if it were meant to be the summary of all future prayers offered in the temple." (Spurgeon)

ii. "One is struck, moreover, with the fact that the language is far from new, and is full of quotations from the Pentateuch, some of which are almost word for word, while the sense of the whole may be found in those memorable passages in Leviticus and Deuteronomy." (Spurgeon)

c. There is no God in heaven above or on earth below like You: Solomon recognized that God was completely unique. The pretended gods of the nations could not compare to Him in any way.

2. (24-26) Solomon recognizes God as the maker and keeper of promises.

"You have kept what You promised Your servant David my father; You have both spoken with Your mouth and fulfilled it with Your hand, as it is this day. Therefore, LORD God of Israel, now keep what You promised Your servant David my father, saying, 'You shall not fail to have a man sit before Me on the throne of Israel, only if your sons take heed to their way, that they walk before Me as you have walked before Me.' And now I pray, O God of Israel, let Your word come true, which You have spoken to Your servant David my father."

a. You have kept what You promised: Solomon first thanked and praised God for His past fulfillment of promises.

b. Now keep what You promised Your servant David: Solomon called upon God to keep the promises that He made. This is the great secret to power in prayer - to take God's promises to heart in faith, and then boldly and reverently call upon Him to fulfill the promises.

i. "God sent the promise on purpose to be used. If I see a Bank of England note, it is a promise for a certain amount of money, and I take it and use it. But oh I my friend, do try and use God's promises; nothing pleases God better than to see his promises put in circulation; he loves to see his children bring them up to him, and say, 'LORD, do as thou hast said.' And let me tell you that it glorifies God to use his promises." (Spurgeon)

ii. This kind of prayer lays hold of God's promise. Just because God promises doesn't mean that we possess. Through believing prayer like this, God promises and we appropriate. If we don't appropriate in faith, God's promise is left unclaimed.

3. (27-30) Solomon asks God to dwell in this place and honor those who seek Him here.

"But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built! Yet regard the prayer of Your servant and his supplication, O LORD my God, and listen to the cry and the prayer which Your servant is praying before You today: that Your eyes may be open toward this temple night and day, toward the place of which You said, 'My name shall be there,' that You may hear the prayer which Your servant makes toward this place. And may You hear the supplication of Your servant and of Your people Israel, when they pray toward this place. Hear in heaven Your dwelling place; and when You hear, forgive.

a. How much less this temple which I have built! We are glad that Solomon said this. From his statement in 1 Kings 8:12-13 we might have thought that he drifted towards a superstitious idea that God actually lived in the temple to the exclusion of other places. It was important to recognize that though God had a special presence in the temple, He was far too great to be restricted to the temple.

b. May You hear the supplication of Your servant and of Your people Israel, when they pray toward this place: Solomon asked God to incline His ear towards the king and the people when they prayed from the temple. For this reason, many observant Jews still pray facing the direction of the site of the temple in Jerusalem.

c. When You hear, forgive: Solomon knew that the most important thing Israel needed was forgiveness. This was the greatest answer to prayer Israel could expect from God.

4. (31-32) Hear when Your people take an oath at the temple.

"When anyone sins against his neighbor, and is forced to take an oath, and comes and takes an oath before Your altar in this temple, then hear in heaven, and act, and judge Your servants, condemning the wicked, bringing his way on his head, and justifying the righteous by giving him according to his righteousness.

a. And comes and takes an oath before Your altar in this temple: The temple grounds were used as a place to verify and authorize oaths. When a dispute came down to one word against another, Solomon asked that the temple would be a place to properly swear by.

b. Hear in heaven, and act, and judge Your servants: Solomon asked the God who can see what man can't - who knows the hidden heart of man - and to enforce from heaven the oaths made at the temple.

i. The old Puritan commentator John Trapp could not resist mentioning a fulfillment of this principle in his own day: "Anne Averies, who, forswearing herself, A.D. 1575, February 11, at a shop of Wood Street in London, praying God she might sink where she stood if she had not paid for the wares she took, fell down presently speechless, and with horrible stink died."

5. (33-34) Hear when Your people are defeated.

"When Your people Israel are defeated before an enemy because they have sinned against You, and when they turn back to You and confess Your name, and pray and make supplication to You in this temple, then hear in heaven, and forgive the sin of Your people Israel, and bring them back to the land which You gave to their fathers.

a. When Your people Israel are defeated before an enemy: Many times in their history, Israel suffered defeat and could only cry out to God. It was even worse when the defeat was because they had sinned against the LORD Himself.

b. When they turn back to You and confess Your name, and pray and make supplication to You in the temple, then hear in heaven: Solomon asked God to hear the prayers of a defeated, yet humble and penitent Israel. God answered this prayer of Solomon, and He forgives and restores His defeated people when they come in humble repentance.

6. (35-40) Hear in times of plague and famine.

"When the heavens are shut up and there is no rain because they have sinned against You, when they pray toward this place and confess Your name, and turn from their sin because You afflict them, then hear in heaven, and forgive the sin of Your servants, Your people Israel, that You may teach them the good way in which they should walk; and send rain on Your land which You have given to Your people as an inheritance. When there is famine in the land, pestilence or blight or mildew, locusts or grasshoppers; when their enemy besieges them in the land of their cities; whatever plague or whatever sickness there is; whatever prayer, whatever supplication is made by anyone, or by all Your people Israel, when each one knows the plague of his own heart, and spreads out his hands toward this temple: then hear in heaven Your dwelling place, and forgive, and act, and give to everyone according to all his ways, whose heart You know (for You alone know the hearts of all the sons of men), that they may fear You all the days that they live in the land which You gave to our fathers.

a. When the heavens are shut up and there is no rain: Drought was a constant threat for the agriculturally based economy of Israel. If there was no rain, there was no food.

b. When they pray toward this place and confess Your name, and turn from their sin because You afflict them, then hear in heaven: Solomon doesn't take it for granted that God would forgive and hear His repentant people. God's good response to our repentance comes from His grace, not from justice.

c. When each one knows the plague of his own heart: Solomon recognized that some plagues are easily seen, but other plagues come from our own heart. Many are cursed by a plague that no one else can see, but lives in their own heart. Solomon asks God to answer such a plague-stricken man when he humbly pleads at the temple.

i. A man did not have to be sinless or righteous to have his prayer answered at the temple. He could be a guilty man, stricken by the plague of his own heart - and still find a gracious God when He came in humble repentance.

ii. "A great many men think they know the plague of other people's hearts, and there is a great deal of talk in the world about this family, and that person, and the other. I pray you let the scandals of the hour alone, and think of your own evils." (Spurgeon)

7. (41-43) Hear when a foreigner prays.

"Moreover, concerning a foreigner, who is not of Your people Israel, but has come from a far country for Your name's sake (for they will hear of Your great name and Your strong hand and Your outstretched arm), when he comes and prays toward this temple, hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You, that all peoples of the earth may know Your name and fear You, as do Your people Israel, and that they may know that this temple which I have built is called by Your name.

a. Moreover, concerning a foreigner: The temple was in Israel but it was always intended to be a house of prayer for all nations (Isaiah 56:7). God wanted the court of the Gentiles to be a place where the nations could come and pray.

i. The violation of this principle made Jesus angry. When He came to the temple and found the outer courts - the only place where the Gentile nations could come a pray - more like a swap meet than a house of prayer, He drove out the moneychangers and the merchants (Matthew 21:13).

b. Hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You, that all peoples of the earth may know Your name and fear You: Solomon asked God to hear the prayer of the foreigner out of a missionary impulse. He knew that when God mercifully answered the prayers of foreigners, it drew those from other nations to the God of all nations.

8. (44-53) Hear when Israel goes out to battle and prays from captivity.

"When Your people go out to battle against their enemy, wherever You send them, and when they pray to the LORD toward the city which You have chosen and the temple which I have built for Your name, then hear in heaven their prayer and their supplication, and maintain their cause. When they sin against You (for there is no one who does not sin), and You become angry with them and deliver them to the enemy, and they take them captive to the land of the enemy, far or near; yet when they come to themselves in the land where they were carried captive, and repent, and make supplication to You in the land of those who took them captive, saying, 'We have sinned and done wrong, we have committed wickedness'; and when they return to You with all their heart and with all their soul in the land of their enemies who led them away captive, and pray to You toward their land which You gave to their fathers, the city which You have chosen and the temple which I have built for Your name: then hear in heaven Your dwelling place their prayer and their supplication, and maintain their cause, and forgive Your people who have sinned against You, and all their transgressions which they have transgressed against You; and grant them compassion before those who took them captive, that they may have compassion on them (for they are Your people and Your inheritance, whom You brought out of Egypt, out of the iron furnace), that Your eyes may be open to the supplication of Your servant and the supplication of Your people Israel, to listen to them whenever they call to You. For You separated them from among all the peoples of the earth to be Your inheritance, as You spoke by Your servant Moses, when You brought our fathers out of Egypt, O LORD GOD."

a. When Your people go out to battle against their enemy, wherever You send them: Solomon prayed with the idea that God should answer the prayers for victory made in foreign lands towards the temple, but only when they battle as God sent them. This was not a blanket request for blessing on every military adventure.

b. When they sin against You (for there is no one who does not sin): This is a succinct Old Testament statement of the principle most clearly stated in Romans 3:23: for all have sinned and fall short of the glory of God.

c. When they come to themselves in the land where they were carried captive: Solomon also asked God to hear Israel's prayer from captivity in a foreign land. This recognized that the God of the Temple could answer prayers made away from the temple.

C. Solomon blesses the people.

1. (54-61) The blessing: may God answer my prayer, that we'll be blessed

And so it was, when Solomon had finished praying all this prayer and supplication to the LORD, that he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven. Then he stood and blessed all the assembly of Israel with a loud voice, saying: "Blessed be the LORD, who has given rest to His people Israel, according to all that He promised. There has not failed one word of all His good promise, which He promised through His servant Moses. May the LORD our God be with us, as He was with our fathers. May He not leave us nor forsake us, that He may incline our hearts to Himself, to walk in all His ways, and to keep His commandments and His statutes and His judgments, which He commanded our fathers. And may these words of mine, with which I have made supplication before the LORD, be near the LORD our God day and night, that He may maintain the cause of His servant and the cause of His people Israel, as each day may require, that all the peoples of the earth may know that the LORD is God; there is no other. Let your heart therefore be loyal to the LORD our God, to walk in His statutes and keep His commandments, as at this day."

a. He arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven: 1 Kings 8:22 tells us that Solomon began this prayer standing, but some time before he finished, he fell to his knees in reverence to God.

i. Ezra prayed on his knees (Ezra 9:5), the Psalmist called us to kneel (Psalm 95:6), Daniel prayed on his knees (Daniel 6:10), people came to Jesus kneeling (Matthew 17:14, Matthew 20:20, Mark 1:40), Stephen prayed on his knees (Acts 7:60), Peter prayed on his knees (Acts 9:40), Paul prayed on his knees (Acts 20:36, Ephesians 3:14), and other early Christians prayed on their knees (Acts 21:5). Most importantly, Jesus prayed on His knees (Luke 22:41). The Bible has enough prayer not on the knees to show us that it isn't required, but it also has enough prayer on the knees to show us that it is good.

b. There has not failed one word of all His good promise, which He promised through His servant Moses: Since Solomon prayed often appealing to God's promises, it makes sense that he praised God for the past fulfillment of His promises. Knowing this gave Solomon confidence in prayer.

c. May the LORD our God be with us, as He was with our fathers: God promised to be with Israel, but Solomon knew it was important to ask God to fulfill His promise. He comes pleading the promises of God.

d. That all the peoples of the earth may know that the LORD is God: Solomon again shows the often-neglected missionary impulse God wanted in Israel. Blessing to Israel wasn't meant to end with Israel; God wanted to bless the world through Israel.

2. (62-66) The feast of dedication for the temple.

Then the king and all Israel with him offered sacrifices before the LORD. And Solomon offered a sacrifice of peace offerings, which he offered to the LORD, twenty-two thousand bulls and one hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD. On the same day the king consecrated the middle of the court that was in front of the house of the LORD; for there he offered burnt offerings, grain offerings, and the fat of the peace offerings, because the bronze altar that was before the LORD was too small to receive the burnt offerings, the grain offerings, and the fat of the peace offerings. At that time Solomon held a feast, and all Israel with him, a great assembly from the entrance of Hamath to the Brook of Egypt, before the LORD our God, seven days and seven more days; fourteen days. On the eighth day he sent the people away; and they blessed the king, and went to their tents joyful and glad of heart for all the good that the LORD had done for His servant David, and for Israel His people.

a. He offered to the LORD, twenty-two thousand bulls and one hundred and twenty thousand sheep: This is a staggering - almost grotesque - amount of sacrifice. Each animal was ritually sacrificed and a portion was dedicated to the LORD, and a portion given to the priests and the people. It was enough to feed a vast multitude for two weeks.

i. It was such a great amount of sacrifice that they specially consecrated the area in front of the temple to receive sacrifices, because the bronze altar that was before the LORD was too small to receive the burnt offerings.

b. At that time Solomon held a feast, and all Israel with him: From the time of year and the length of this feast, we understand that this was the Feast of Tabernacles, extended beyond its normal seven days on this special occasion.

i. "The Feast of Booths was in itself a grand occasion for rejoicing and for an enhanced spirit of community among all Israelites. The dedication of the temple made this occasion all the more joyful and memorable, and the time of the celebration was suitably extended." (Patterson and Austel)

c. For all the good that the LORD had done for His servant David, and for Israel His people: This account of the dedication of the temple ends where the story of the temple began - with David, not Solomon. The writer remembers that it was David's heart and vision that started the work of the temple (2 Samuel 7:1-3 and following).

i. "How happy must these people have been, and how prosperous, had their king continued to walk uprightly before God! But alas! the king fell, and the nation followed his example." (Clarke)

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Contradiction: 1Ki 8:46

96. Is it that everyone sins (1 Kings 8:46; 2 Chronicles 6:36; Proverbs 20:9; Ecclesiastes 7:20; 1 John 1:8-10), or do some not sin (1 John 3:1, 8-9; 4:7; 5:1)?

(Category: misunderstood the Greek usage & Imposes his own agenda)

This apparent contradiction asks: 'Does every man sin?' Then a number of Old Testament passages that declare this are listed followed by one New Testament passage from 1 John 1:8-10:

"If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives."

After this it is claimed by Shabbir that: 'True Christians cannot possibly sin, because they are children of God.' This is followed by a number of passages from the First Epistle of John showing that Christians are children of God. Shabbir is here imposing his view on the text, assuming that those who are children of God, somehow suddenly have no sin. It is true that a person who is born of God should not habitually practice sin (James 2:14ff), but that is not to say that they will not occasionally fall into sin, as we live in a sinful world and impinged by it.

The last of the verses quoted is from 1 John 3:9 which says:

"No-one who is born of God will continue to sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God."

Shabbir in his quote uses an older translation for 1 John 3:9 and so states, "No one born of God commits sin...and he cannot sin...," which is not a true translation of the Greek. In the newer translations, such as the NIV they translate correctly using the present continuous in this verse, as it is written that way in the Greek. Thus those born of God will not continue to sin, as they cannot go on sinning..., the idea being that this life of sinning will die out now that he has the help of the Holy Spirit in him or her.

It is interesting how Shabbir jumps around to make his point. He begins with 1 John 1, then moves to 1 John 3-5, then returns to the 1 John 1 passage at the beginning of the Epistle and re-quotes verse 8, which speaks of all men sinning, with the hope of highlighting the seeming contradiction. There is no contradiction in this as Shabbir obviously hasn't understood the apostle's letter or grasped the fact that the letter develops its theme as it goes on. Therefore quoting from the beginning of the letter, then moving to the middle of the letter, and finally returning to the beginning of the letter is not the way to read a letter.

The Scriptures clearly teach that all men have sinned except for one, the Lord Jesus Christ, therefore we have no quarrel with Shabbir on this point. As to Shabbir's second point I am glad he has come to realize that Christians are children of God therefore we have no quarrel with him on this subject.

It is Shabbir's third point, however, which is a contentious one because it does not take on board the development of the themes of the letter, of which the one pointed out here is the call to holiness and righteousness because of the forgiveness of sins by Jesus Christ's atoning death. It is for that reason that we are called not to continue in our sinful ways but to be changed into Christ's sinless likeness. In his attempt to show an apparent contradiction Shabbir has mischievously rearranged the order in which the verses were intended to be read in order to force a contradiction, which doesn't exist.

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 8 (Chapter Introduction)

Overview

1Ki 8:1, The feast of the dedication of the temple; 1Ki 8:12, Solomon’s blessing; 1Ki 8:22, Solomon’s prayer; 1Ki 8:54, Solomon’s blessing; 1Ki 8:62, His sacrifice of peace offerings.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 8 (Chapter Introduction)

KINGS CHAPTER 8

The feast of the dedication of the temple; the ark of the covenant with the holy instruments are brought into it; the Lord giveth a token of his presence, 1Ki 8:1-11 . Solomon’ s blessing and thanksgiving, 1Ki 8:12-21 . His prayer, 1Ki 8:22-61 . His sacrifice of peace-offerings, 1Ki 8:62-66 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 8 (Chapter Introduction)

(1Ki 8:1-11) The dedication of the temple.

(1Ki 8:12-21) The occasion.

(v. 22-53) Solomon's prayer.

(1Ki 8:54-61) His blessing and exhortation.

(1Ki 8:62-66) Solomon's peace-offerings.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 8 (Chapter Introduction)

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 (1Ki 8:1, 1Ki 8:2), to keep a feast to the honour of God, for fourteen days (1Ki 8:65). II. The priests brought the ark into the most holy place, and fixed it there (1Ki 8:3-9). III. God took possession of it by a cloud (1Ki 8:10, 1Ki 8:11). IV. Solomon, with thankful acknowledgments to God, informed the people touching the occasion of their meeting (1Ki 8:12-21). V. In a long prayer he recommended to God's gracious acceptance all the prayers that should be made in or towards this place (v. 22-53). VI. He dismissed the assembly with a blessing and an exhortation (1Ki 8:54-61). VII. He offered abundance of sacrifices, on which he and his people feasted, and so parted, with great satisfaction (1Ki 8:62-66). These were Israel's golden days, days of the Son of man in type.

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 8 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 8

This chapter gives an account of the introduction of the ark into the temple, 1Ki 8:1 of the glory of the Lord filling it, 1Ki 8:10 of a speech Solomon made to the people concerning the building of the temple, and how he came to be engaged in it, 1Ki 8:12, of a prayer of his he put up on this occasion, requesting, that what supplications soever were made at any time, or on any account, by Israelites or strangers, might be accepted by the Lord, 1Ki 8:22, and of his blessing the people of Israel at the close of it, with some useful exhortations, 1Ki 8:54, and of the great number of sacrifices offered up by him, and the feast he made for the people, upon which he dismissed them, 1Ki 8:62.