1 Kings · Chapter 8

V. 1. Elders-The senators, and judges, and rulers. Heads-For each tribe had a peculiar governor. Chief-The chief persons of every great family in each tribe. Jerusalem-Where the temple was built. Bring the ark-To the top of Moriah, upon which it was built; whither they were now to carry the ark in solemn pomp. City of David-Where David had placed the ark, which is called Zion, because it was built upon that hill.

Verse 1. Then Solomon assembled] 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. “This,” he observes, “was the ninth jubilee, opening the fourth millenary of the world, or A.M. 3001, wherein Solomon with great magnificence celebrated the dedication of the temple seven days, and the feast of tabernacles other seven days; and the celebration of the eighth day of tabernacles being finished, upon the twenty-third day of the seventh month the people were dismissed every man to his home. The eighth day of the seventh month, viz., the thirtieth of our October, being Friday, was the first of the seven days of dedication; on the tenth day, Saturday, November 1, was the fast of expiation or atonement held; whereon, according to the Levitical law, the jubilee was proclaimed by sound of trumpet. The fifteenth day, Friday, November 6, was the feast of tabernacles; the twenty-second, November 13, being also Friday, was the feast of tabernacles, which was always very solemnly kept, 2 Chronicles 7:9; Leviticus 23:36; John 7:37; and the day following, November 14, being our Saturday, when the Sabbath was ended, the people returned home.

“In the thirteenth year after the temple was built, Solomon made an end also of building his own house, having spent full twenty years upon both of them; seven and a half upon the temple, and thirteen or twelve and a half upon his own.”-Usher’s Annals, sub. A.M. 3001.

Verse 1. Solomon assembled the elders of Israel — The senators, and judges, and rulers. And all the heads of the tribes — For each tribe had a peculiar head or governor. The chief of the fathers — The principal person of every great Family in each tribe. Unto King Solomon, in Jerusalem — Where the temple was built, and now finished. That they might bring up the ark — With solemn pomp to the top of Moriah, (upon which mountain the temple stood,) in order that by this their attendance they might make a public profession of the respect, obedience, and service which they owed unto that God, who had been graciously and gloriously present with the ark. Out of the city of David, which is Zion — That is, called Zion. Thither David had brought the ark from the house of Obed-Edom, and had made a tabernacle for it, (2 Samuel 6:12, 17,) until a fixed house should be prepared.

Verse 1. Solomon assembled the elders, after twenty years’ labour. That is, in the fourth year of his reign he began to build the temple; in seven years and a half more he finished and dedicated it; and in thirteen years more he finished his palace. Hence he devoted twenty years to architecture and fortifications.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 2. All Israel-Not only the chief men, but a vast number of the common people. The feast-The feast of the dedication, to which Solomon had invited them. Seventh month-Which time he chose with respect to his peoples convenience, because now they had gathered in all their fruits, and were come up to Jerusalem, to celebrate the feast of tabernacles. But the temple was not finished till the eighth month, 1 Kings 6:38, how then could he invite them in the seventh month? This was the seventh month of the next year. For although the house in all its parts was finished the year before, yet the utensils of it were not then fully finished: and many preparations were to be made for this great and extraordinary occasion.

Verse 2. At the feast in the month Ethanim] The feast of tabernacles, which was celebrated in the seventh month of what is called the ecclesiastical year.

Verse 2. All the men of Israel assembled — Not only the chief men, who were particularly invited, but a vast number of the common people, as being desirous to see and join in this great and glorious solemnity. At the feast — This feast of the dedication to which Solomon had invited them. In the month Ethanim, which is the seventh month — This time he chose for the people’s greater convenience, because now they had gathered in all their fruits, and were going up to Jerusalem to celebrate the feast of tabernacles. But it may be objected, “According to 1 Kings 6:38, the temple was not finished till the eighth month, how then could he invite them to the dedication of it in the seventh month?” To this it must be answered, It was the seventh month of the next year. For although the house in all its parts was finished the year before, yet, it seems, the utensils of it were not then fully finished; and many preparations were to be made for this great and extraordinary occasion. Add to this, that Solomon chose to defer this solemnity till the next year, that he might celebrate it with the greater magnificence, that being the year of jubilee, their ninth, according to Archbishop Usher, which opened the fourth millenary of the world; and at the solemnity of the jubilee, there used to be always a vast concourse of people from all parts of the kingdom. “This ceremony” then of the dedication “began on the eighth day of the seventh month of the sacred year, which was the first of the civil year, answering to the latter end of our October, and lasted seven days, at the end of which began the feast of tabernacles.”

2. The feast in the month Ethanim — Which was the feast of

tabernacles. See at Leviticus 23:34-43. Ethanim, which Gesenius defines as “the month of flowing streams,” corresponded with our October. Solomon finished the temple in the eighth month, (1 Kings 6:38,) but waited till the seventh month of the next year for the dedication, that it might be coincident with the feast of tabernacles. It is probable, also, that while the temple itself was finished in the eighth month of Solomon’s eleventh year, (1 Kings 6:38,) the various vessels described in 1 Kings 7:23-50 were not completed till some time afterward, and the temple could not be dedicated till all these were finished. It is absurd, however, to suppose, as some do, that Solomon deferred the dedication of the temple for thirteen years after he had completed it. This feast was designed for a thanksgiving and rejoicing over the fruits of harvest, (Exodus 23:16; Deuteronomy 16:13,) and also for a commemoration of the time when Israel dwelt in booths, in the desert. Leviticus 23:43. It was therefore fitting to associate the dedication of the temple with this important feast, for the ark that had dwelt in a tabernacle, and been carried to and fro for five hundred years, was now to enter into its place of rest. Compare 1 Chronicles 28:2; 2 Chronicles 6:41. And so the holy house, begun in the month of flowers and finished in the month of garnered fruits, (see note on 1 Kings 6:38,) was appropriately consecrated in the month of thanksgiving.

V. 3. The priests-For although the Levites might do this, Numbers 4:15Numbers

Verse 3. The priests took up the ark — The ark had been carried by the priests three times before this; when they went over Jordan; when they encompassed the walls of Jericho; and when David sent it back by Zadok and Abiathar, at the time when he fled from Absalom. It was, however, the office of the Levites to carry the ark, which they did, except upon special occasions, of which this was one. The priests were now appointed to carry it for the greater honour of the solemnity; and because the Levites might not enter into the holy place, much less into the holy of holies, where it was to be placed, into which the priests themselves might not have entered, if the high-priest alone could have done this work without them.

3. The priests took up the ark — According to the requirements of the law, (Numbers 4:15; Deuteronomy 31:9,) and not as David carelessly attempted to do. Compare 2 Samuel 6:3; 1 Chronicles 15:13. The parallel passage in Chronicles says that “the Levites took up the ark,” but that is no contradiction of this verse, for all priests were Levites, though all Levites were not priests. Priests bore the ark across the Jordan and around Jericho. Joshua 3:6; 6:6.

4:15, yet the priests did it at this time, for the greater honour of the solemnity; and because the Levites might not enter into the holy-place, much less into the holy of holies, where it was to be placed, into which the priests themselves might not have entered, if the high-priest alone could have done it.

V. 4. The tabernacle-That made by Moses, which doubtless before this time had been translated from Gibeon to Zion, and now together with other things, was put into the treasuries of the Lord’s house, to prevent all superstitious use of it, and to oblige the people to come up to Jerusalem, as the only place where God would now be worshipped.

Verse 4. They brought up-the tabernacle] It is generally agreed that there were now two tabernacles at Gibeon, and the other in the city of David, which one David had constructed as a temporary residence for the ark, in the event of a temple being built. Which of these tabernacles was brought into the temple at this time, is not well known; some think both were brought in, in order to prevent the danger of idolatry. I should rather suppose that the tabernacle from Gibeon was brought in, and that the temporary one erected by David was demolished.

Verse 4. And the tabernacle of the congregation — That made by Moses, which doubtless before this time had been removed from Gibeon to Zion. And all the holy vessels — Namely, the altar of incense, the table of show- bread, the candlestick, and every thing belonging to them; all these were now carried into the temple, and laid up there, to prevent all idolatrous and superstitious use of them, and to oblige the people to come up to Jerusalem, as the only place where sacrifices were now to be offered, and the various ceremonies of public worship performed.

4. Brought up the ark — From Zion to Moriah; from the tabernacle of David to the most holy place of the temple. This is spoken of as an ascent, or going up, of the ark, though Moriah was lower than Zion; for the Israelite conceived the mountain of the temple as the highest of all mountains, (Psalms 68:15Psalm 68:15; Micah 4:1,) and spoke of going up to it as they did of going up to Jerusalem. So in this same verse the tabernacle is spoken of as brought up to the temple from Gibeon, though Gibeon is higher than any mountain of Jerusalem. Tabernacle of the congregation — This old structure, a sacred relic of Moses and the elder fathers, but doubtless bearing many marks of the ravages of time, had been standing for a long time on the high place of Gibeon. 2 Chronicles 1:3. But not containing the ark, it had lost much of its sanctity in the eyes of the people, and only served to divide and distract the public worship. It was time to put an end to such confusion; and so the old tabernacle was brought up and stored away among the sacred treasures of the new and glorious temple. All the holy vessels — The golden altar, the golden candlestick, the table of show-bread, and probably other shrines. Josephus says that “they set the candlestick, the table, and the golden altar in the temple before the most secret place, in the very same places wherein they stood till that time in the tabernacle.” But this may be reasonably doubted in view of the fact that Solomon made altar, tables, and candlesticks all new for this purpose. See notes on 1 Kings 7:48, 49. Still the old ones may have been placed near the new. Among the sacred relics the brazen serpent was preserved until the days of Hezekiah. 2 Kings 18:4.

V. 5. Sacrificing-When the ark was seated in its place: for although they might in the way offer some sacrifices, as David did; yet that was not a proper season to offer so many sacrifices as could not be numbered. This is more particularly related below, ver. 62,63,64, which is here signified by way of anticipation.

Verse 5. King Solomon, and all the congregation with him before the ark — This ceremony of removing the ark from the tabernacle which David had erected for it, to the temple, and depositing it in the most holy place, was opened with a pompous procession. The king himself, accompanied by all his chief officers and the elders of Israel, marched before the ark; these were followed by a great number of priests and Levites, who sung some canticles proper to the occasion, and played upon various instruments. Next to the ark followed another number of singers and players, with other priests bearing the tabernacle and the sacred utensils of the sanctuary, which had been brought from Gibeon. While the priests were placing the ark in the most holy place, the air rung with the sound of a hundred and twenty trumpets, and with the voices of the Levites, who sang the praises of God, repeating these words at proper intervals; Give thanks to the Lord, for he is good; and his mercy endureth for ever. It was then that God seemed to come down in a visible manner, to take possession, as it were, of his new temple, by filling it with a glorious cloud, as he had formerly done the tabernacle; insomuch that the priests could not stand to offer up the sacrifices which they had prepared upon that occasion. See Universal Hist. Sacrificing sheep and oxen that could not be numbered — When the ark was seated in its place; for although they might in the way offer some sacrifices, as David did, yet that was not a proper season to offer so many sacrifices as could not be numbered. This is more particularly related below, (verses 62-64,) and is here only mentioned by way of anticipation.

5. Before the ark, sacrificing — Not, as the Vulgate, were walking with him before the ark; or, as Josephus, “the king and all the people went before, rendering the ground moist with sacrifices.” But rather, before the ark was borne into the temple, Solomon and all the multitude assembled in front of it, that is, in sight of it, and offered sacrifices. Thus Thenius: “The ark has already reached the inner court, and there, before it is brought into its appointed place, while it is set down for the time upon the steps of the porch, the king and people offer a solemn sacrifice in its presence.” Could not be told — See note on 1 Kings 3:4.

V. 6. Cherubim-Of Solomon’s new made cherubim, not of the Mosaic cherubim, which were far less, and unmovably fixed to the ark, Exodus 37:7,8, and therefore together with the ark, were put under the wings of these cherubim.

Verses 6-8. Under the wings of the cherubim — Which Solomon had made. For the cherubim made by Moses were fixed to the mercy-seat and the ark, and were inseparable from it, and therefore, together with the ark, were placed under the wings of these cherubim. And they drew out the staves — Not wholly, which was expressly forbidden, (Exodus 25:15; Numbers 4:6,) but in part. That the ends of the staves were seen out in the holy place — That is, the most holy, often called the holy place by way of eminence. And the next clause before the oracle, may be as well rendered, within the oracle. These staves were left in this posture, that the high-priest might thereby be certainly guided to that very place where he was, one day in a year, to sprinkle blood, and to offer incense before the ark, which otherwise he might have mistaken in that dark place, where the ark was wholly covered with the wings of the great cherubim, which stood between him and the ark when he entered in. They were not seen without — In the sanctuary. There they are unto this day — In that posture, namely, when this book was written.

6. Under the wings of the cherubim — That is, under the wings of the colossal cherubim that had already been built within the oracle. See notes and cut at 1 Kings 6:27.

Verses 6-8. Under the wings of the cherubim — Which Solomon had made. For the cherubim made by Moses were fixed to the mercy-seat and the ark, and were inseparable from it, and therefore, together with the ark, were placed under the wings of these cherubim. And they drew out the staves — Not wholly, which was expressly forbidden, (Exodus 25:15; Numbers 4:6,) but in part. That the ends of the staves were seen out in the holy place — That is, the most holy, often called the holy place by way of eminence. And the next clause before the oracle, may be as well rendered, within the oracle. These staves were left in this posture, that the high-priest might thereby be certainly guided to that very place where he was, one day in a year, to sprinkle blood, and to offer incense before the ark, which otherwise he might have mistaken in that dark place, where the ark was wholly covered with the wings of the great cherubim, which stood between him and the ark when he entered in. They were not seen without — In the sanctuary. There they are unto this day — In that posture, namely, when this book was written.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 8. Drew out-Not wholly, which was expressly forbidden, Exodus 25:15, Numb 4:6, but in part. Seen out-In the most holy place, which is oft called by way of eminency, the holy place, and the Hebrew words rendered before the oracle, may be as well rendered, within the oracle. And these staves were left in this posture, that the high-priest might hereby be certainly guided to that very place where he, was one day in a year to sprinkle blood, and to offer incense before the ark, which otherwise he might mistake in that dark place, where the ark was wholly covered with the wings of the great cherubim, which stood between him and the ark when he entered in.

Verse 8. And there they are unto this day.] This proves that the book was written before the destruction of the first temple, but how long before we cannot tell.

Verses 6-8. Under the wings of the cherubim — Which Solomon had made. For the cherubim made by Moses were fixed to the mercy-seat and the ark, and were inseparable from it, and therefore, together with the ark, were placed under the wings of these cherubim. And they drew out the staves — Not wholly, which was expressly forbidden, (Exodus 25:15; Numbers 4:6,) but in part. That the ends of the staves were seen out in the holy place — That is, the most holy, often called the holy place by way of eminence. And the next clause before the oracle, may be as well rendered, within the oracle. These staves were left in this posture, that the high-priest might thereby be certainly guided to that very place where he was, one day in a year, to sprinkle blood, and to offer incense before the ark, which otherwise he might have mistaken in that dark place, where the ark was wholly covered with the wings of the great cherubim, which stood between him and the ark when he entered in. They were not seen without — In the sanctuary. There they are unto this day — In that posture, namely, when this book was written.

8. Drew out the staves — “That is, they drew the staves, after the ark was set down in the most holy place, so far forward, that their ends could be observed from the sanctuary by the elevations on the vail, which might be seen in the sanctuary itself, but not without. The object of this cannot be determined with certainty. Some of the rabbies were of opinion that by this means the high priest on the great day of atonement was enabled to enter between the staves directly before the ark.” — Keil. Others suggest that the drawing out of the staves was a sign that now at last the ark had reached “the place of its rest,” and was not to be carried about any more. Since the ends of the staves were visible from the holy place, it would certainly appear that the ark was placed lengthwise east and west within the oracle, for the staves which were on the longer sides of the ark would not have shown their ends by being drawn forward if they had extended north and south. They were not seen without — The darkness of the inner temple, and the golden altar between the place of these staves and the porch, would of course prevent their being seen by any except those who were in the holy place, and near by the golden altar. Unto this day — This must have been written before the destruction of Jerusalem, and is therefore evidence that this account of the dedication was written while the temple was yet standing. The compiler of Kings did not deem it necessary to erase this remark from the older document which he seems to have used.

V. 9. Nothing-Strictly and properly: but in a more large sense, the pot of manna, and Aaron’s rod were also in it, Hebrews 9:4, that is, by it, in the most holy place, before the ark of the testimony, where God commanded Moses to put them.

Verse 9. Save the two tables of stone] See Clarke’s notes on “Heb 9:4”.

Verse 9. There was nothing in the ark, &c. — Strictly and properly speaking. But in a looser sense, the pot of manna, and Aaron’s rod were also in or by it, (Hebrews 9:4,) being placed by Moses, as God commanded, (Numbers 17:10,) before the ark of the testimony, in the most holy place.

Ver. 9. Nothing in the ark, save the two tables of stone. The copy of the law written by Moses was, it is supposed from Deuteronomy 31:26, preserved in a safe, by or in the side of the ark; and that Hilkiah discovered it in the concealed place, when the good Josiah reformed his people. 2 Kings 22:8.

9. Nothing in the ark save the two tables — These were apparently all, according to the Old Testament writers, that was ever placed in the ark. The pot of manna and Aaron’s rod were laid up before the Testimony, (Exodus 16:34; Numbers 17:10,) but this alone leaves it undecided whether they were placed in the ark or by the side of it. According to Hebrews 11:4, however, they were in the ark, which also held the Testimony; and this latter passage doubtless expresses the Jewish traditional view of their position before the Lord and before the Testimony, as stated in the passages referred to in Exodus and Numbers. The pot and the rod had probably become lost during the ark’s captivity among the Philistines.

V. 10. The cloud-The usual token of God’s glorious presence. Filled-In testimony of his gracious acceptance of this work, and their service; and to beget an awe and reverence in them, and in all others, when they approach to God.

Verse 10. When the priests were come out] That is, after having carried the ark into the holy of holies, before any sacred service had yet commenced.

Verses 10, 11. When the priests were come out of the holy place — That is, the most holy, where they had set down the ark. The cloud — The usual token of God’s glorious presence, Exodus 16:10, and 24:15, 16; Numbers 9:15; filled the house of the Lord — In testimony of his gracious acceptance of this work and their service; and to beget an awe and reverence in them and in all others when they approached to God. So that the priests could not stand to minister — By this it appears that the cloud filled the whole house, as well as the most holy place: for it was at the altar of incense in the sanctuary that the priests ministered. And it was either so bright that it dazzled their eyes; or rather, as the next verse seems to imply, so dark that it struck them with horror and amazement. Probably it was first excessively dark, and afterward broke out in overpowering light and splendour.

Ver. 10. The cloud filled the house. This designates the sanctity of the place, and the faithfulness of God to his promise. Leviticus 16:2. On this account holy men often looked toward the temple in the act of prayer.

10. The cloud filled the house — Covering all the sacred shrines and awing every heart, as at the dedication of the tabernacle. See Exodus 40:34, and references. This display of Divine glory, while it filled all hearts with solemnity, was a token and pledge to Israel that Jehovah was still present to bless and honour them.

Verse 11. The glory of the Lord had filled the house] The cloud, the symbol of the Divine glory and presence, appears to have filled not only the holy of holies, but the whole temple, court and all, and to have become evident to the people; and by this Solomon knew that God had honoured the place with his presence, and taken it for his habitation in reference to the people of Israel.

Verses 10, 11. When the priests were come out of the holy place — That is, the most holy, where they had set down the ark. The cloud — The usual token of God’s glorious presence, Exodus 16:10, and 24:15, 16; Numbers 9:15; filled the house of the Lord — In testimony of his gracious acceptance of this work and their service; and to beget an awe and reverence in them and in all others when they approached to God. So that the priests could not stand to minister — By this it appears that the cloud filled the whole house, as well as the most holy place: for it was at the altar of incense in the sanctuary that the priests ministered. And it was either so bright that it dazzled their eyes; or rather, as the next verse seems to imply, so dark that it struck them with horror and amazement. Probably it was first excessively dark, and afterward broke out in overpowering light and splendour.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 12. Then spake-Perceiving both priests and people struck with wonder at this darkness, he minds them, that this was no sign of God’s disfavour, as some might possibly imagine; but a token of his approbation, and special presence among them. Said-He hath declared, that he would manifest his presence with, and dwelling among his people, by a dark cloud, in which he would appear.

Verse 12. The Lord said-he would dwell] It was under the appearance of a cloud that God showed himself present with Israel in the wilderness; see Exodus 14:19, 20. And at the dedication of the tabernacle in the wilderness, God manifested himself in the same way that he did here at the dedication of the temple; see Exodus 40:34, 35.

Verse 12. Then spake Solomon — Perceiving both priests and people to be struck with consternation and horror at this supernatural and sudden darkness, he uttered the words which follow, to compose their minds and comfort them. The Lord said he would dwell in the thick darkness — This dark cloud, therefore, is not a sign of his displeasure, as some may imagine, but rather a token of his special presence with us, and approbation of us, and that he owns this for his house, and will dwell in it, according to his declaration respecting the tabernacle, that he would appear in a cloud upon the mercy-seat, Leviticus 16:2. See also Deuteronomy 4:11, and 5:22; Psalms 97:2Psalm 97:2; Exodus 40:35.

Ver. 12. The Lord said that he would dwell in the thick darkness. He said “that he would come down in a cloud on the mercy seat.” Leviticus 16:2. The Egyptians said that he dwelt in impenetrable darkness; in opposition to which St. Paul affirms that “he dwelleth in light.” This prayer is a piece of admirable composition; it is a prayer ecclesiastic proper to be read at the opening of every christian temple.

12. The Lord said — A reference to such Scriptures as Exodus 19:9; 20:21; Leviticus 6:2; Deuteronomy 4:11; 5:22. In some divine communication of his will to Solomon, like that recorded in 1 Kings 6:11-13, Jehovah may also have repeated this declaration. The temple, like the tabernacle, was built according to Divine directions. He would dwell in the thick darkness — He would have the most holy place, in which the symbol of his presence was to dwell, concealed in utter darkness. This fact had its typical significance, indicating that the depths of mystery in the Divine nature and power are past finding out. See on 1 Kings 6:31; Psalms 18:11Psalm 18:11; 97:2.

Verse 13. I have surely built thee a house] He was now fully convinced that the thing pleased God, and that he had taken this place for his settled habitation.

Verse 13. I have surely built thee a house to dwell in — He turns his speech from them to God, as entering into the house, and expresses his desire and hope that he would continue to manifest, by such visible tokens, that he was present in it, and would, as it were, make it the place of his special and stated abode. A settled place for thee — Not a tabernacle, made to be carried about from place to place, but a durable and perpetual habitation.

13. A settled place… for ever — He had thus done according to the Divine counsel and direction, and with his face turned towards the holiest place he probably uttered these words as in prayer. The forever of this verse is but another echo of that gracious promise to David, (2 Samuel 7:16, note,) which was the germ of all later Messianic prophecies. The eye of faith and the vision of prophecy alike associate the ark of the covenant and its visible dwellingplace with an endless future; for though the patterns of the heavenly pass away, it is only because they are superseded by more glorious manifestations of the heavenly. Hebrews 9:23.

V. 14. Turned-From the temple to the body of the congregation. Stood-In token of reverence, and of their readiness to receive the blessing.

Verse 14. Blessed all the congregation] Though this blessing is not particularly stated, yet we may suppose that it was such as the high priest pronounced upon the people: “The Lord bless thee, and keep thee! The Lord make his face shine upon thee, and be gracious unto thee! The Lord lift up his countenance upon thee, and give thee peace!” (see Numbers 6:24-26,) for Solomon seems now to be acting the part of the high priest. But he may have in view more particularly the conduct of Moses, who, when he had seen that the people had done all the work of the tabernacle, as the Lord had commanded them, he blessed them, Exodus 39:43; and the conduct of his father David, who, when the ark had been brought into the city of David, and the burnt-offerings and peace-offerings completed, blessed the people in the name of the Lord, 2 Samuel 6:18.

Verse 14. The king turned his face about — From the court of the priests and the sanctuary, to the body of the congregation who were in the court designed for the people. And blessed all the congregation — Probably in that form of words which God himself had prescribed, Numbers 6:23-

25. All the congregation stood — In token of reverence to God, and respect to the king, and of their readiness to receive his blessing, and the blessing of God through his instrumentality.

14. Turned his face — From the most holy place towards the assembled multitude without the temple, in the court. While uttering his benedictions on the people, and his prayer of dedication, he occupied a brazen scaffold, which was placed in the midst of the court. 2 Chronicles 6:13.

Verses 15, 16. Which spake with his mouth unto David, &c. — He acknowledges the grace and goodness of God in making the promise, and his truth and faithfulness in fulfilling it. I chose no city — Until David’s time; for then he did choose Jerusalem. That my name might be therein — Not only, which should be called by my name, namely, the house of Jehovah: but that my presence, and grace, and worship, and glory, might be there. But I chose David — And in and with him the tribe of Judah, to which he belonged, and Jerusalem, where he dwelt.

15-21. These verses contain an appropriate narration of the most interesting facts connected with the planning and building of the temple, and without them the services of the dedication would have been incomplete. See notes on 2 Samuel 7.

V. 16. Since, &c.-Until David’s time; for then he did chuse Jerusalem. That my name-That my presence, and grace, and worship, and glory, might be there. Chose David-And in and with him the tribe of Judah, of which he was, and Jerusalem where he dwelt.

Verse 16. Since the day, &c.] Mention is here made, says Dr. Kennicott, of some one place and some one person preferred before all others; and the preference is that of Jerusalem to other places, and of David to other men. In consequence of this remark, we shall see the necessity of correcting this passage by its parallel in 2 Chronicles 6:5, 6, where the thirteen Hebrew words now lost in Kings are happily preserved. Let us compare the passages:—

K. Since to day that I brought forth my people

C. Since the day that I brought forth my people

K. Israel out of Egypt, I chose no CITY

C. out of the land of Egypt, I chose no CITY

K. out of all the tribes of Israel to build a house, C. among all the tribes of Israel to build a house in, K. that my name might be therein; * * *

C. that my name might be there; neither chose I

K. * * * * * * * C. any MAN to be a ruler over my people Israel: K. * * * * * * * C. but I have chosen JERUSALEM, that my name K. * * * but I chose David to be

C. might be there; and have chosen DAVID to be

K. over my people Israel.

C. over my people Israel.

I would just observe here, that I do not think these thirteen words ever made a part of Kings, and consequently, are not lost from it; nor do they exist here in any of the versions; but their being found in Chronicles helps to complete the sense.

Verses 15, 16. Which spake with his mouth unto David, &c. — He acknowledges the grace and goodness of God in making the promise, and his truth and faithfulness in fulfilling it. I chose no city — Until David’s time; for then he did choose Jerusalem. That my name might be therein — Not only, which should be called by my name, namely, the house of Jehovah: but that my presence, and grace, and worship, and glory, might be there. But I chose David — And in and with him the tribe of Judah, to which he belonged, and Jerusalem, where he dwelt.

15-21. These verses contain an appropriate narration of the most interesting facts connected with the planning and building of the temple, and without them the services of the dedication would have been incomplete. See notes on 2 Samuel 7.

Verses 17-20. It was in the heart of David my father — In his desire and purpose, as this and the like phrase is often used. Thou didst well that it was in thine heart — Thy intention and affection were well pleasing to me, although I did not permit thee, for wise reasons, to put thy pious designs into execution. The Lord hath performed his word — He concludes, as he began, with a thankful acknowledgment of God’s goodness in fulfilling his promise.

15-21. These verses contain an appropriate narration of the most interesting facts connected with the planning and building of the temple, and without them the services of the dedication would have been incomplete. See notes on 2 Samuel 7.

Verses 17-20. It was in the heart of David my father — In his desire and purpose, as this and the like phrase is often used. Thou didst well that it was in thine heart — Thy intention and affection were well pleasing to me, although I did not permit thee, for wise reasons, to put thy pious designs into execution. The Lord hath performed his word — He concludes, as he began, with a thankful acknowledgment of God’s goodness in fulfilling his promise.

15-21. These verses contain an appropriate narration of the most interesting facts connected with the planning and building of the temple, and without them the services of the dedication would have been incomplete. See notes on 2 Samuel 7.

Verses 17-20. It was in the heart of David my father — In his desire and purpose, as this and the like phrase is often used. Thou didst well that it was in thine heart — Thy intention and affection were well pleasing to me, although I did not permit thee, for wise reasons, to put thy pious designs into execution. The Lord hath performed his word — He concludes, as he began, with a thankful acknowledgment of God’s goodness in fulfilling his promise.

15-21. These verses contain an appropriate narration of the most interesting facts connected with the planning and building of the temple, and without them the services of the dedication would have been incomplete. See notes on 2 Samuel 7.

Verses 17-20. It was in the heart of David my father — In his desire and purpose, as this and the like phrase is often used. Thou didst well that it was in thine heart — Thy intention and affection were well pleasing to me, although I did not permit thee, for wise reasons, to put thy pious designs into execution. The Lord hath performed his word — He concludes, as he began, with a thankful acknowledgment of God’s goodness in fulfilling his promise.

15-21. These verses contain an appropriate narration of the most interesting facts connected with the planning and building of the temple, and without them the services of the dedication would have been incomplete. See notes on 2 Samuel 7.

V. 21. The covenant-The tables of the covenant, wherein the conditions of God’s covenant with Israel are written.

Verse 21. Wherein is the covenant of the Lord] As it is said, 1 Kings 8:9, that there was nothing in the ark but the two tables of stone, consequently these are called the Covenant, i.e., a sign of the covenant; as our Lord calls the cup the new covenant in his blood, that is, the sign of the new covenant: for This is my body implies, This is the sign or emblem of my body.

Verse 21. I have set there a place for the ark — The token of God’s presence with us; wherein is the covenant of the Lord — That is, the tables of the covenant, in which are written the conditions of God’s covenant with our fathers. When he brought them out of the land of Egypt — And declared to them that by the tenure of this covenant they were to hold the land of Canaan.

15-21. These verses contain an appropriate narration of the most interesting facts connected with the planning and building of the temple, and without them the services of the dedication would have been incomplete. See notes on 2 Samuel 7.

V. 22. Stood-Upon a scaffold set up for him in the court of the people, 2 Chronicles 6:13.

Verse 22. Stood] He ascended the brazen scaffold, five cubits long, and five cubits broad, and three cubits high, and then kneeled down upon his knees, with his hands spread up to heaven, and offered up the following prayer: see 1 Kings 8:54, and 2 Chronicles 5:12, 13. And spread forth his hands toward heaven] This was a usual custom in all nations: in prayer the hands were stretched out to heaven, as if to invite and receive assistance from thence; while, humbly kneeling on their knees, they seemed acknowledge at once their dependence and unworthiness. On this subject I have spoken elsewhere. In the Scriptures we meet with several examples of the kind: Hear my voice-when I LIFT UP MY HANDS toward thy holy oracle; Psalms 28:2Psalm 28:2. LIFT UP YOUR HANDS in the sanctuary, and bless the Lord; <19D402>Psalm 134:2. Let my prayer be set forth-and the LIFTING UP OF MY HANDS as the evening sacrifice; <19E102>Psalm 141:2. And see 1 Timothy 2:8, &c.

In heathen writers examples are not less frequent:

SUSTULIT exutas vinclis ad sidera PALMAS.

Vos æterni ignes, et non violabile vestrum

Testor numen, ait.

VIRG. Æn. lib. ii., ver. 153.

Ye lamps of heaven, he said, and LIFTED HIGH

HIS HANDS, now free; thou venerable sky,

Inviolable powers!

And that they kneeled down when supplicating I have also proved. Of this too the Scriptures afford abundant evidence, as do also the heathen writers. I need add but one word:—

Et GENBIUS PRONIS supplex, similisque roganti,

Circumfert tacitos, tanquam sun brachia, vultus.

OVID, Met. lib. iii., f. 3, ver. 240.

Indeed, so universal were these forms in praying, that one of the heathens has said, “All men, in praying, lift up their hands to heaven.”

Verse 22. Solomon stood before the altar of the Lord — He had erected a brazen scaffold, of five cubits long, five cubits broad, and three cubits high, (2 Chronicles 6:13,) and on this he stood, raised above the people, who were in the court and in the galleries round about, observing him, and disposed to hearken, with profound attention, to what he should further say. And, having spoken the foregoing words with his face toward them, and blessed them, he now turned about again with his face toward the altar, that he might address a solemn prayer to God, and so dedicate the sacred building to his worship and service. And spread forth his hands toward heaven — A solemn posture in which prayer was wont to be made, not only among the Jews, but other nations. It appears from verse 54 of this chapter, that when he had stood awhile with his face toward the altar, he fell down upon his knees, and uttered the greatest part of the following prayer in the posture of kneeling.

22. Solomon stood — The word stood does not here designate Solomon’s posture in prayer, for that was kneeling, (verse 54; 2 Chronicles 6:13,) but rather the position he occupied relatively to the altar and the congregation. Before he kneeled down in prayer he stood in the presence of all the people, and in that posture addressed them and blessed them. Before the altar of the Lord — He was both before the altar and in presence of the congregation. “Solomon, in all his other glory, even on his ivory throne, looked not so great as he did now.” — Henry. The altar here referred to was the great brazen altar of burnt offerings which stood in the court. Spread forth his hands — A usual custom in prayer. Compare Exodus 9:33; Ezra 9:5; Psalms 28:2Psalm 28:2; Isaiah 1:15. SOLOMON’S PRAYER OF DEDICATION, 23-53.

This prayer “is one of unprecedented length, and remarkable as combining the conception of the infinity of the Divine presence with the hope that the Divine mercies will be drawn down on the nation by the concentration of the national devotions, and even of the devotion of foreign nations, towards this fixed locality.” — Stanley. It is reproduced in substantially the same language and order in 2 Chronicles 6:14-42, and is a model most appropriately read and followed in the dedication of houses of Christian worship. It consists of three parts: 1.) Adoration for the fulfilment of the promise to David. Verses 23, 24. 2.) Prayer for its continued fulfilment, (verses 25, 26,) and for blessings upon the concentration of worship at the temple. Verses 27-30. 3.) Supplication for specific blessings, (verses 31-53,) namely, in cases of trespass, (verses 31, 32;) when smitten before enemies, (verses 33, 34;) in times of drought, (verses 35, 36,) famine, or plague, (verses 37-40;) for the devout stranger, (verses 41-43;) for success in battle, (verses 44, 45;) for deliverance from captivity, (verses 46-53.) These prayers for specific blessings are seven, thus corresponding in number with the seven petitions of the Lord’s prayer.

Verses 23, 24. Lord God of Israel, there is none like thee — He here acknowledges the transcendent excellences of Jehovah; and again particularly extols his faithfulness to those who serve him sincerely. Who hast kept with thy servant David that thou promisedst — That branch of thy promise concerning the building of this house by his son.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 24. Hast kept-That branch of thy promise concerning the building of this house by David’s son.

Verse 24. Who has kept with thy servant David] This is in reference to 2 Samuel 7:13, where God promises to David that Solomon shall build a house for the name of the Lord. The temple being now completed, this promise was literally fulfilled.

Verses 23, 24. Lord God of Israel, there is none like thee — He here acknowledges the transcendent excellences of Jehovah; and again particularly extols his faithfulness to those who serve him sincerely. Who hast kept with thy servant David that thou promisedst — That branch of thy promise concerning the building of this house by his son.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 25. Keep-Make good the other branch of thy promise.

Verse 25. Therefore now keep, &c. — Make good the other branch of thy promise. He considered God’s fulfilling the foregoing part of his promise, as an earnest that he would accomplish the other part also, made at the same time, concerning David’s posterity, 2 Samuel 7:12, 13. So that thy children take heed to their way — Solomon here acknowledges that the accomplishment of the promise respecting the continuance of the kingdom in David’s family, depended on their continuance in the faith and worship of God: and that, if they became idolaters, they rendered themselves unworthy of this privilege, and forfeited all right to the inheritance of the kingdom, being no longer David’s genuine children. And therefore, according to Solomon’s own acknowledgment, after he and Rehoboam had departed from the worship of God, and began to follow idols, God might justly have taken away the kingdom from their posterity. And indeed when all Israel forsook the Lord, and worshipped the gods of the nations round about them, he did forsake their land, and would no longer dwell among them.

25. So that thy children take heed — Better, only if thy children, etc., as in the margin. The Divine promises can be fully realized only on conditions of righteousness in the people. They comfort those who “walk uprightly.”

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 27. But will-Is it possible that the great, and high, and lofty God should stoop so low, as to take up his dwelling amongst men? The heaven-All this vast space of the visible heaven. And heaven, &c.-The third and highest, and therefore the largest heaven, called the heaven of heavens for its eminency and comprehensiveness. Contain-For thy essence reacheth far beyond them, being omnipresent. Much less-This house therefore was not built as if it were proportionable to thy greatness, or could contain thee, but only that therein we might serve and glorify thee.

Verse 27. But will God indeed dwell on the earth?] This expression is full of astonishment, veneration, and delight. He is struck with the immensity, dignity, and grandeur of the Divine Being, but especially at his condescension to dwell with men: and though he sees, by his filling the place, that he has come now to make his abode with them, yet he cannot help asking the question, How can such a God dwell in such a place, and with such creatures?

Behold, the heaven] The words are all in the plural number in the Hebrew: ymvw השמים השמים hashshamayim, ushemey hashshamayim; “the heavens, and the heavens of heavens.” What do these words imply? That there are systems, and systems of systems, each possessing its sun, its primary and secondary planets, all extending beyond each other in unlimited space, in the same regular and graduated order which we find to prevail in what we call our solar system; which probably, in its thousands of millions of miles in diameter, is, to some others, no more than the area of the lunar orbit to that of the Georgium Sidus. When God, his manifold wisdom, his creative energy, and that space which is unlimited, are considered, it is no hyperbole to say that, although the earth has been created nearly six thousand years ago, suns, the centres of systems, may have been created at so immense a distance that their light has not yet reached our earth, though travelling at the rate of one hundred and ninety thousand miles every second, or upwards of a million times swifter than the motion of a cannon ball! This may be said to be inconceivable; but what is even all this to the vast immensity of space! Had God created a system like ours in every six days since the foundation of the world, and kept every seventh as a Sabbath; and though there might have been by this time [A.M. 5823 ineunte, A.D. 1819, ineunte] three hundred and three thousand five hundred and seventy-five mundane systems, they would occupy but a speck in the inconceivable immensity of space. Reader, all this and millions more is demonstrably possible; and if so, what must God be-illud inexprimibile-who i-n-h-a-b-i-t-e-t-h E-t-e-r-n-i-t-y!

Verse 27. But will God indeed dwell on earth? — Is it possible that the great and high and holy God, the infinite, the eternal, should stoop so low as to take up his dwelling among men? Behold the heaven, &c. — All this vast space of the visible heaven; nay, the third and highest, therefore most extensive heaven, called, for its eminence and comprehensiveness, the heaven of heavens, cannot contain thee — For thy essence reacheth far beyond them, being omnipresent. Much less this house — Which, therefore, was not built as if it were proportionable to thy greatness, or could contain thee, but only that therein we might serve and glorify thee.

Ver. 27. The heaven, and heaven of heavens, better, the whole expanse of heaven.

27. Will God indeed dwell on the earth — An expression of pious wonder and astonishment, and, with the sequel, an utter refutation of those rationalistic critics who affirm that the Israelites had no worthy and enlarged conceptions of Deity.

V. 28. Yet-Tho’ thou art not comprehended within this place, yet shew thyself to be graciously present here, by accepting and granting my present requests here tendered unto thee.

Verses 28, 29. Yet have thou respect, &c. — Though thou art not comprehended within this place, yet show thyself to be graciously present here, by accepting and granting my present request here offered unto thee. That thine eyes may be open toward this house — To behold it with favourable regards, and have a gracious respect unto all that come to present their petitions here. Thou hast said, My name shall be there — My presence, glory, and grace. Hearken to the prayer which thy servant shall make toward this place — This temple, to which Solomon now looked, and to which he directs the people to look 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.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 29. Open-To behold with an eye of favour. My name-My presence, and glory and grace. This place-This temple, to which Solomon did now look, and towards which, the godly Israelites directed their looks in their prayers.

Verse 29. My name shall be there] I will there show forth my power and my glory by enlightening, quickening, pardoning, sanctifying, and saving all my sincere worshippers.

Verses 28, 29. Yet have thou respect, &c. — Though thou art not comprehended within this place, yet show thyself to be graciously present here, by accepting and granting my present request here offered unto thee. That thine eyes may be open toward this house — To behold it with favourable regards, and have a gracious respect unto all that come to present their petitions here. Thou hast said, My name shall be there — My presence, glory, and grace. Hearken to the prayer which thy servant shall make toward this place — This temple, to which Solomon now looked, and to which he directs the people to look 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.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 30. In heaven-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. Forgive-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.

Verse 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 fulness 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.

Verse 30. When they shall pray toward this place — None but the priests might enter that place, but when the people worshipped in the courts of the temple, it was to be with an eye toward it, not with a superstitious regard or veneration, as though it were holy in itself, or in any respect the ground of their confidence in their worship, which would have been 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, and to whom we must have an eye in all our approaches to, and intercourse with, God. Hence, the pious Jews that were at a distance looked toward Jerusalem for the sake of the temple, even when it lay in ruins, Daniel 6:10. Hear thou in heaven — Which he adds to direct them, in their addresses to God in or looking toward this temple, to lift up their eyes above it, even to heaven, where God’s most true and most proper dwelling-place is. When thou hearest, forgive — The sins of thy people praying, and even of their prayers; which sins, if not pardoned, will certainly hinder the success of all their prayers, and the course of all thy blessings.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 31. Trespass-If he be accused of a trespass. Laid on 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. Thine altar-For here God, who was appealed to as witness, was especially present. Hence the Heathens used to swear at their altars.

Verse 31. If any man trespass against his neighbour] 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.

Verse 31. If any man, &c. — He now puts divers cases in which he supposed application would be made to God in prayer, in or toward this house of prayer; and first that of God’s being appealed to by an oath for the determining of any controverted right between man and man. If any man trespass against his neighbour — If a man be accused of a trespass. And an oath be laid upon him — Either by the judge, or by the party accusing him, or by the accused person himself, claiming the privilege of perjuring himself by an oath from the trespass laid to his charge, which was usual when there were no witnesses. Solomon seems here to refer chiefly to the case of those who were accused of denying that which was said to be deposited with them by their neighbour. And the oath come before thine altar — Where God, who was appealed to as a witness, was supposed to be especially present. Hence the heathen were wont to swear at their altars; calling on their gods to witness to the truth of what they said, and to punish them if they uttered any falsehood therein.

31. An oath be laid upon him — According to the requirement of the law in Exodus 22:7-11, which provided that if a man suspect his neighbour of any kind of trespass, and has no evidence to convict him, he can require him to make oath of his integrity. This clear reference to the laws of the Pentateuch, as well as many other expressions in this prayer, serve also to confute rationalism in the assertion of a late origin of the books of Moses.

V. 32. His way-The just recompence of his wicked action. Give him, &c.-To vindicate him, and manifest his integrity.

Verse 32. Then hear thou in heaven, and do, and judge — Discover the truth, and judge between the contending parties. He prays that in difficult matters his 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. To bring his way upon his head — The just recompense of his wicked action and course. And justifying the righteous, to give him, &c. — To vindicate him, and manifest his integrity.

32. Judge thy servants — Human tribunals often clear the guilty and condemn the righteous, but Solomon prays that in every case of oaths concerning trespass brought before that altar, the right may be vindicated.

V. 33. Confess-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.

Verse 33. When thy people Israel be smitten down, &c.] 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.

Verses 33, 34. When thy people be smitten — This is the second case he puts. If the people of Israel were in general groaning under any national calamity, he desires that the prayers which they should make in or toward that house might be heard and answered. Shall turn again to thee, and confess thy name — Not only shall acknowledge thee to be God alone, renouncing all false gods; but shall give glory to thy name by acknowledging their sins and thy justice; by accepting the punishment of their iniquity; and by trusting to thy power and goodness alone for deliverance. And make supplication to thee in this house — Trusting in thee, and expecting help from thee alone. Then hear, and bring them again, &c. — Deliver them out of the captivity into which their enemies may have carried them, and restore them to their own country.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

Verses 33, 34. When thy people be smitten — This is the second case he puts. If the people of Israel were in general groaning under any national calamity, he desires that the prayers which they should make in or toward that house might be heard and answered. Shall turn again to thee, and confess thy name — Not only shall acknowledge thee to be God alone, renouncing all false gods; but shall give glory to thy name by acknowledging their sins and thy justice; by accepting the punishment of their iniquity; and by trusting to thy power and goodness alone for deliverance. And make supplication to thee in this house — Trusting in thee, and expecting help from thee alone. Then hear, and bring them again, &c. — Deliver them out of the captivity into which their enemies may have carried them, and restore them to their own country.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 35. Heaven-The lower heaven in which the clouds are. Shut up-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.

Verse 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, &c.

Verse 35. When heaven is shut up — The lower or aerial heaven, in which the clouds are. This is compared to a great storehouse in God’s keeping, out of which nothing can be obtained so long as it is close shut up. And as he is said to bring the wind, (<19D507>Psalm 135:7,) so the rain, out of this treasury.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 36. Good way-The way, of their duty, which is good in itself; and both delightful and profitable, to those that walk in it. 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 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.

Verse 36. That thou teach them the good way — The way of their duty, which is good in itself, and both delightful and profitable to those that walk in it. But this clause is better translated, 2 Chronicles 6:27, (where the Hebrew words are the same with these here,) When thou hast taught them the good way wherein they should walk, namely, when their afflictions have had the desired effect to teach them better obedience. And give rain upon the land — 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.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

Verse 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, &c. 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, (1 Kings 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.

Verse 37. If there be in the land famine — Which arose sometimes from other causes besides want of rain. If their enemy besiege them in the land of their cities — In their gates, whereby they should be so straitened, that none could go in or out. Whatsoever plague — The word [gn, negang, here rendered plague, properly signifies some extraordinary stroke by the hand of God. Whatsoever sickness there be — For Solomon believed whatever calamity befel other people, might light on Israel.

37. Blasting — Destruction of grain by a pernicious east wind. Com. Genesis 41:6. Deuteronomy 28:22; Amos 4:9. Mildew — ˆwqry, yellowness. A disease of grain, produced in the East by a hot, poisonous wind which turns the ears yellow. Locust — A destructive insect, swarms of which frequently devastate Palestine and neighbouring lands. See on Exodus 10:4. Says an Eastern traveller: “With the burning south winds there come from the interior of Arabia and from the most southern parts of Persia clouds of locusts, whose ravages to these countries are as grievous, and nearly as sudden, as those of the heaviest hail in Europe. We witnessed them twice. It is difficult to express the effect produced on us by the sight of the whole atmosphere filled on all sides and to a great height by an innumerable quantity of these insects, whose flight was slow and uniform, and whose noise resembled that of rain; the sky was darkened, and the light of the sun was considerably weakened. In a moment the terraces of the houses, the streets, and all the fields were covered by these insects, and in two days they had nearly devoured all the leaves of the plants.” — Olivier. Caterpillar — The word lysj, chasil, from lsj, to strip off, or devour, can hardly designate the caterpillar, though, besides here and the parallel passage in 2 Chronicles 6:28, it is so rendered in Psalms 78:46Psalm 78:46; Isaiah 34:4; Joel 1:4; 2:25. In Deuteronomy 28:38 the ravages of the locusts are represented by the verb lsj, and it is therefore better to understand by the word chasil a kind of locust, specially noted for stripping off and devouring the very last vestige of vegetation, even after other destructive insects had gone before it. Compare Joel 1:4.

V. 38. The plague-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.

Verse 38. What prayer and supplication soever be made by any man — Distressed through national calamities, or private and personal troubles. He now comes to speak of the case of individual Israelites. 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 instance in particulars; so numerous, so various are the grievances of the children of men. Which shall know every man the plague of his own heart — His sinfulness, the corruption of his nature, which may be called the plague of his own heart, in opposition to the other plagues here mentioned: and so the sense is, Who by their afflictions are brought to a true and serious sense of the inward plague of their sins, which are most fitly called the plague of the heart, because the heart is both the principal seat of sin, and the fountain from whence all sinful thoughts, words, and actions flow. Now every true Israelite labours to know his heart, and the sinfulness and depravity of it, that he may resist and mortify the lusts, passions, and corrupt inclinations thereof, and may watch against the first risings of evil within him. Of these things he complains: these drive him to his knees and to the sanctuary, and, lamenting and seeking deliverance from these, he spreads forth his hands in prayer, as Hezekiah spread his letter before the Lord. Reader, is this thy practice?

38. The plague of his own heart — That particular form of misfortune, pain, moral darkness, and confusion of spirit, which each man may recognise for himself as a Divine judgment upon him for his sins. Happy he who is able to discern the plague of his own heart, and by timely repentance escapes a hopeless ruin!

V. 39. Thou knowest-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.

Verses 39, 40. Give to every man according to his ways — According to his repentance or impenitency. As if he had said, I pray with the greater hope and confidence, because I do not desire that thou wouldst deliver such as are insensible of their sins and of thy judgments, but only those that are truly brought to know the plague of their own hearts in the manner before explained. Whose heart thou knowest — Thou art acquainted not only with the plague of their hearts, their several wants and burdens, (these he knows, but he will know them from us,) but with the desire and intent of the heart, the sincerity or hypocrisy of it; thou knowest who are truly penitent, and who are not, and therefore the granting my request will be no dishonour to thy government, nor injury to thy holy nature. That they may fear thee all their days — That when thou hast first smitten them, and then so eminently delivered them, and that in answer to their prayers, they may hereby be taught to fear thee, to stand in awe of thy justice, and to adore thy goodness.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

Verses 39, 40. Give to every man according to his ways — According to his repentance or impenitency. As if he had said, I pray with the greater hope and confidence, because I do not desire that thou wouldst deliver such as are insensible of their sins and of thy judgments, but only those that are truly brought to know the plague of their own hearts in the manner before explained. Whose heart thou knowest — Thou art acquainted not only with the plague of their hearts, their several wants and burdens, (these he knows, but he will know them from us,) but with the desire and intent of the heart, the sincerity or hypocrisy of it; thou knowest who are truly penitent, and who are not, and therefore the granting my request will be no dishonour to thy government, nor injury to thy holy nature. That they may fear thee all their days — That when thou hast first smitten them, and then so eminently delivered them, and that in answer to their prayers, they may hereby be taught to fear thee, to stand in awe of thy justice, and to adore thy goodness.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 41. A stranger-A proselyte. But cometh-That he may worship, and glorify thy name.

Verse 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.

Verses 41, 42. Moreover, concerning a stranger — The case of an alien, who is not an Israelite is next mentioned; a proselyte that might come to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. He supposes there would be many such; that the fame of God’s great works which he had wrought for Israel; by which he had proved himself to be above all gods, nay, to be God alone, would reach distant countries. They shall hear of thy great name, and of thy strong hand — And this will bring such as are thinking and considerate among them to pray toward this house, that they may obtain the favour of a God that is able to confer on them real blessings.

41. Concerning a stranger — Moses had made provision for the pious Gentiles to worship and sacrifice at the tabernacle, (Numbers 15:14-16,) and Solomon presumes that strangers will of course learn of the God of Israel, and come to worship at his temple. That strangers did thus come we not only infer from such provisions being made for them in the Old Testament, but also know from the facts recorded John 12:20; Acts 8:27.

Verses 41, 42. Moreover, concerning a stranger — The case of an alien, who is not an Israelite is next mentioned; a proselyte that might come to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. He supposes there would be many such; that the fame of God’s great works which he had wrought for Israel; by which he had proved himself to be above all gods, nay, to be God alone, would reach distant countries. They shall hear of thy great name, and of thy strong hand — And this will bring such as are thinking and considerate among them to pray toward this house, that they may obtain the favour of a God that is able to confer on them real blessings.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 43. Calleth for-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.

Verse 43. Do according to all that the stranger calleth to thee for — That is, so far as is agreeable to thy word and will. It is observable, that his prayer for the stranger is more large and comprehensive than for the Israelites; that thereby he might both show his public spirit, 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. That all the people of the earth may know thy name — Hereby we learn 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, out of pride, envy, and malice, opposed and fretted at it. That they may know that this house is called by thy name — Is owned not only by us, but by thyself as thy house; the only place in the world to which thou wilt vouchsafe thy special presence and protection, and where thou wilt be publicly and solemnly worshipped.

43. That all people of the earth may know thy name — Here is one of the Old Testament intimations of the universality of the true religion and true worship of God. Though the national consciousness of Israel was that of separateness from all other nations, yet at times the Spirit lifted it above that exclusiveness, and thrilled it with a momentary grasping after universal brotherhood.

V. 44. To battle-In a just cause, and by thy warrant or commission. Shall pray-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. Chosen-For thy dwelling-place, and the seat of thy temple. Towards the house-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.

Verse 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?

Verses 44, 45. If thy people go out to battle — In a just cause, and by thy warrant and commission. This is the next case recommended by Solomon to the divine favour. Whithersoever thou shalt send them — In this is implied, that it was unlawful for them to undertake any war merely for their own pleasure or profit, or the gratification of their own worldly or ambitious desires; or to enlarge their empire beyond its due bounds; and that they could not, with a good conscience, pray to God for his blessing on 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, for which they were to pray. Toward the city which thou hast chosen — For thy dwelling-place, and the seat of thy temple. Toward the house which I have built — 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. Maintain their cause — Declare the justice of their cause by giving them the victory.

Ver. 44. Pray unto the Lord toward the city which thou hast chosen. Daniel opened his window which looked towards the temple, and prayed three times a day, feasting his soul as often as he refreshed the body.

44. Whithersoever thou shalt send them — This indicates that the battle referred to is one undertaken by Divine counsel or sanction, as was every righteous war for the defence or honour of the nation.

Verses 44, 45. If thy people go out to battle — In a just cause, and by thy warrant and commission. This is the next case recommended by Solomon to the divine favour. Whithersoever thou shalt send them — In this is implied, that it was unlawful for them to undertake any war merely for their own pleasure or profit, or the gratification of their own worldly or ambitious desires; or to enlarge their empire beyond its due bounds; and that they could not, with a good conscience, pray to God for his blessing on 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, for which they were to pray. Toward the city which thou hast chosen — For thy dwelling-place, and the seat of thy temple. Toward the house which I have built — 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. Maintain their cause — Declare the justice of their cause by giving them the victory.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

Verse 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, 1 Kings 8:47, acting perversely and committing wickedness. In 1 Kings 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, Ël wacjy yk ki yechetu lach, which should be translated IF they shall sin against thee, or should they sin against thee; acjy al rva אדם אינ yk 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 acjy 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 Leviticus 5:1; 6:2; 1 Samuel 2:25; 2 Chronicles 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.

Verse 46. If they sin against thee — The universal corruption of man’s whole race and nature, makes me presage that they will fall into sins; and withal makes me hope that thou wilt not be severe to deal with them as their sins deserve. For there is no man that sinneth not — That doth not fall short of his duty in many respects, “that doth not enough,” says Henry, “to justify God in the severest rebukes of his providence.” And “no man but what is in danger of falling even into gross sin, and will, if God leave him to himself.” Thus the Hebrew, acjy al rva, asher lo jecheta, who may not, or will not, sin, even openly and wilfully, if divine grace prevent not. This last sense of the clause seems best to suit the context, as well as to express the meaning of the original. And, thus understood, the words do not contradict the declaration of St. John, that he who is born of God, sinneth not; that is, doth not commit known and actual sin; but has power over it, and is careful to shun the appearance of evil. See notes on 1 John 3:4-10, and 5:18; Romans 6:14. Solomon did not mean that the weakness of human nature, and its proneness to sin, would excuse known and wilful offences against God, especially apostacy from him and his service, which was the cause of all the calamities of the Israelites.

Ver. 46. There is no man that sinneth not. Hebrews acjy, yichta. The LXX, amarthsetai, which all the Latin versions render peccet, no man that may not sin. This reading coincides better with the subjunctive form of the prayer, If they sin against thee; and there is no man that may not sin.

46. No man that sinneth not — Or, rather, That may not sin. The statement is not made with reference to the possibilities of gracious attainment in the Christian life, but to the ordinary facts of human history. The meaning is. There is no man, and no nation, that can claim to be beyond the possibility of sinning. Israel must not assume, that because they are the chosen people they may not, by running into sin, draw down the Divine anger in bitter judgments upon them. But here is surely no such universal proposition as to involve, (as some assume,) that even the New Testament saint whose life is hid with Christ in God, sees never in this life the hour in which he does not sin. Such teaching is as absurd as it is unscriptural.

Verses 47-49. If they shall bethink themselves — Consider their ways, and reflect on their past conduct as the cause of their sufferings. Hebrew, If they shall bring back their hearts from their idols and vanities; from going out after, and trusting in, any creature. And repent — Afflictions are calculated to bring men, first to serious consideration, and then to repentance; and when they are truly penitent, they wilt confess their sins and humble themselves. Saying — Sensibly, and with an honest heart; we have sinned and done perversely. And return unto thee with all their heart and all their soul — Sincerely, universally, and steadfastly. Then hear thou, and maintain their cause — Hebrew, 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.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 48. And return-Sincerely, universally, and steadfastly.

Verses 47-49. If they shall bethink themselves — Consider their ways, and reflect on their past conduct as the cause of their sufferings. Hebrew, If they shall bring back their hearts from their idols and vanities; from going out after, and trusting in, any creature. And repent — Afflictions are calculated to bring men, first to serious consideration, and then to repentance; and when they are truly penitent, they wilt confess their sins and humble themselves. Saying — Sensibly, and with an honest heart; we have sinned and done perversely. And return unto thee with all their heart and all their soul — Sincerely, universally, and steadfastly. Then hear thou, and maintain their cause — Hebrew, 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.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

V. 49. Their course-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.

Verses 47-49. If they shall bethink themselves — Consider their ways, and reflect on their past conduct as the cause of their sufferings. Hebrew, If they shall bring back their hearts from their idols and vanities; from going out after, and trusting in, any creature. And repent — Afflictions are calculated to bring men, first to serious consideration, and then to repentance; and when they are truly penitent, they wilt confess their sins and humble themselves. Saying — Sensibly, and with an honest heart; we have sinned and done perversely. And return unto thee with all their heart and all their soul — Sincerely, universally, and steadfastly. Then hear thou, and maintain their cause — Hebrew, 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.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

Verse 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.

Verses 50, 51. That they may have compassion on them — Treat them mercifully while they continue their slaves, and give them liberty to return to their own land. God has the hearts of all men in his hands, and, can, when he pleaseth, turn the strongest stream the contrary way, and cause those to pity his people, who have been their most cruel persecutors. For they be thy people — How much soever they may sin against thee, or suffer from men, yet still remember they are thy peculiar people, received into covenant with thee, and taken under thy care and protection. And thine inheritance — From whom, more than from any other nation, thy rent and tribute of glory arises. Which thou broughtest from the furnace of iron — From cruel bondage, and painful labours. For he compares Egypt to a furnace in which iron and other metals are melted, or which, being made of iron, is more hot and terrible than one of brick and stone, to signify the misery and torment which the Israelites endured there.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

Verses 50, 51. That they may have compassion on them — Treat them mercifully while they continue their slaves, and give them liberty to return to their own land. God has the hearts of all men in his hands, and, can, when he pleaseth, turn the strongest stream the contrary way, and cause those to pity his people, who have been their most cruel persecutors. For they be thy people — How much soever they may sin against thee, or suffer from men, yet still remember they are thy peculiar people, received into covenant with thee, and taken under thy care and protection. And thine inheritance — From whom, more than from any other nation, thy rent and tribute of glory arises. Which thou broughtest from the furnace of iron — From cruel bondage, and painful labours. For he compares Egypt to a furnace in which iron and other metals are melted, or which, being made of iron, is more hot and terrible than one of brick and stone, to signify the misery and torment which the Israelites endured there.

51. Furnace of iron — Metaphorical description of the bitter bondage and inhuman persecutions of Egypt. Compare marginal references.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

Verse 53. For thou didst separate them to be thine inheritance — Thou hast begun 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 inconstant in thy ways and purposes, or unkind to thy own children.

DEDICATION OF THE TEMPLE, 1-66.

As Moses had solemnly consecrated the tabernacle in the wilderness, (Exodus 40, Numbers 7,) so now must Solomon, with fitting ceremonies, consecrate that grander house which is to supersede and supplant the tabernacle. And as Moses, the inspired servant of Jehovah, faithful in all his house, (Numbers 12:7,) was the chosen one to consecrate the tabernacle, so Solomon, the divinely-chosen king in Zion, (1 Chronicles 28:6,) in whose person the Hebrew monarchy at this time reached the highest summit of its glory, was the only proper person to consecrate the temple. No priest could perform this holy service as properly as he. No other person in the realm had concentrated in himself such sanctity, exaltation, and power. He was the type of that Greater Solomon who is now silently building his spiritual temple, and will himself presently, at the time appointed, fill and hallow it with a cloud of glory that shall never pass away.

1. Elders… heads of the tribes… chief of the fathers — Titles comprehending all the leading men of the nation. Elders included more particularly the chosen representatives of the nation; the heads of the tribes were the leading and most influential individuals; and the chiefs or princes of the fathers were the most distinguished and saintly old men of the nation, whose presence and approbation were indispensable at so important an event as the dedication of the temple. That they might bring up — This implies that the elders and fathers were to remove the ark, whereas they were assembled rather to witness and sanction the removal. The Hebrew is simply to bring up, and should have been so rendered here. The ark was carried by the priests. Verse 3. Out of the city of David — Where it had abode since the time David had it placed in the tabernacle which he pitched for it on Zion. 2 Samuel 6:17. This passage clearly shows that Zion and the temple mount were not the same. Compare note on 1 Kings 3:1.

54-61. Of this blessing and exhortation, which Solomon uttered at the close of his prayer, the writer in Chronicles makes no mention; but he adds to the prayer (2 Chronicles 6:41, 42) a supplication that Jehovah would arise, and with the ark of his strength enter the holiest place; that the priests might be clothed with salvation and the saints rejoice in goodness; and that the mercies shown to David might be remembered.

V. 55. He stood-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.

Verse 55. He stood, and blessed all the congregation] This blessing is contained in 1 Kings 8:57, 58.

Verses 55, 56. He stood and blessed all the congregation, &c. — He spoke what follows 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. Blessed be the Lord that hath given rest, &c., according to all that he promised — Thus he, as it were, writes a receipt in full on the back of the bonds of the divine promises. There hath, 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 who build on the divine promises.

54-61. Of this blessing and exhortation, which Solomon uttered at the close of his prayer, the writer in Chronicles makes no mention; but he adds to the prayer (2 Chronicles 6:41, 42) a supplication that Jehovah would arise, and with the ark of his strength enter the holiest place; that the priests might be clothed with salvation and the saints rejoice in goodness; and that the mercies shown to David might be remembered.

V. 56. Blessed, &c.-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.

Verses 55, 56. He stood and blessed all the congregation, &c. — He spoke what follows 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. Blessed be the Lord that hath given rest, &c., according to all that he promised — Thus he, as it were, writes a receipt in full on the back of the bonds of the divine promises. There hath, 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 who build on the divine promises.

54-61. Of this blessing and exhortation, which Solomon uttered at the close of his prayer, the writer in Chronicles makes no mention; but he adds to the prayer (2 Chronicles 6:41, 42) a supplication that Jehovah would arise, and with the ark of his strength enter the holiest place; that the priests might be clothed with salvation and the saints rejoice in goodness; and that the mercies shown to David might be remembered.

54-61. Of this blessing and exhortation, which Solomon uttered at the close of his prayer, the writer in Chronicles makes no mention; but he adds to the prayer (2 Chronicles 6:41, 42) a supplication that Jehovah would arise, and with the ark of his strength enter the holiest place; that the priests might be clothed with salvation and the saints rejoice in goodness; and that the mercies shown to David might be remembered.

V. 58. Incline-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.

Verse 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 has given us his word to teach and direct us; so he would, by his Holy Spirit, effectually incline us to obey it.

54-61. Of this blessing and exhortation, which Solomon uttered at the close of his prayer, the writer in Chronicles makes no mention; but he adds to the prayer (2 Chronicles 6:41, 42) a supplication that Jehovah would arise, and with the ark of his strength enter the holiest place; that the priests might be clothed with salvation and the saints rejoice in goodness; and that the mercies shown to David might be remembered.

Verse 59. And let these my words] This and the following verse is a sort of supplement to the prayer which ended 1 Kings 8:53; but there is an important addition to this prayer in the parallel place, 2 Chronicles 6:41, 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.”

Verse 59. Let these my words be nigh unto the Lord our God, day and night — Let a gracious return be made to every prayer that shall be made there, and that will be a constant answer to this prayer. That he maintain the cause if his servant and of his people — Of me their king, and consequently of all my successors, and of the whole kingdom. As the matters shall require — According to mine or their various necessities and exigences. What Solomon asks here, with regard to 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 on him to maintain our cause, against the adversary that accuseth us day and night, (Revelation 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.

54-61. Of this blessing and exhortation, which Solomon uttered at the close of his prayer, the writer in Chronicles makes no mention; but he adds to the prayer (2 Chronicles 6:41, 42) a supplication that Jehovah would arise, and with the ark of his strength enter the holiest place; that the priests might be clothed with salvation and the saints rejoice in goodness; and that the mercies shown to David might be remembered.

Verse 60. That all the people of the earth may know that the Lord (Hebrew, Jehovah) is God — That both by our virtuous and holy lives, to which his grace inclines us; and by the eminent manifestations of his power and goodness in defending and delivering us from the assaults and devices of our enemies, all the nations of the world may be convinced that our God is the living and true God, and he alone, and may thereupon be induced to renounce their idols and to serve him. For Solomon did not desire that Israel should be thus blessed, thus favoured, in order that all people might become tributaries to him and his successors, (his kingdom being already as great as he desired,) but that all people might know and worship Jehovah. Thus Solomon’s prayers, like the prayers of his father David, the son of Jesse, are ended, Psalms 72:19Psalm 72:19, 20, with this petition, Let the whole earth be filled with his glory. And “we cannot close our prayers,” says Henry, “with a better summary than this, Father, glorify thy name.”

54-61. Of this blessing and exhortation, which Solomon uttered at the close of his prayer, the writer in Chronicles makes no mention; but he adds to the prayer (2 Chronicles 6:41, 42) a supplication that Jehovah would arise, and with the ark of his strength enter the holiest place; that the priests might be clothed with salvation and the saints rejoice in goodness; and that the mercies shown to David might be remembered.

V. 61. Perfect-Let your obedience be universal, without dividing; upright, without dissembling; and constant, without declining.

Verse 61. Let your heart therefore be perfect] Be sincere in your faith, be irreproachable in your conduct.

Verse 61. Let your heart therefore be perfect with the Lord your God — Be sincere and serious in your purposes of new obedience. Let it be universal, without dividing; upright, without dissembling; and constant, without declining. Thus having spoken to God for them, he here speaks from God to them; and those only would be the better for his prayers, that were made better by his preaching.

54-61. Of this blessing and exhortation, which Solomon uttered at the close of his prayer, the writer in Chronicles makes no mention; but he adds to the prayer (2 Chronicles 6:41, 42) a supplication that Jehovah would arise, and with the ark of his strength enter the holiest place; that the priests might be clothed with salvation and the saints rejoice in goodness; and that the mercies shown to David might be remembered.

62. The king, and all Israel with him, offered sacrifice — They did it by the hand of their priests, whose sole prerogative it was to perform that sacred service. According to 2 Chronicles 7:1, fire came down from heaven and consumed the burnt offerings.

V. 63. Offered-Not all in one day, but in the seven, or it may be in the fourteen days, mentioned ver. 65.

Verse 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?

Verse 63. And Solomon offered — By the hands of the priests, two and twenty thousand oxen, &c. — Not all in one day, but in seven, or, it may be, in the fourteen days mentioned verse 65. So the king and all Israel dedicated the house of the Lord — Began to set it apart for the work and services of God by these sacrifices and holy exercises.

63. Twenty thousand oxen — “If, besides the elders, heads of families and tribes, all Israel from the region of Hamath to the river of Egypt, in great assembly, appeared at this festival, there may have easily been one hundred thousand fathers, and twenty thousand elders, heads of families and tribes, assembled. Now if, on an average, every father offered only one sheep, every elder an ox, and the king, out of his abundance, two thousand oxen and two thousand sheep, the number of victims stated will not appear too great. Whether a man could consume all the flesh of these offerings at the festival or not is a matter of no consequence, as the law in this case commanded the burning of the remainder. Leviticus 7:17; 19:6.” — Keil.

V. 64. Middle of the court-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.

Verse 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.

Verse 64. The same day — Or rather, at the same time. For it can scarcely be supposed that it could all be done the same day. Did the king hallow the middle of the court — Namely, the court of the priests 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.

64. The same day — The same time that the multitude of these sacrifices were offered. Hallow — Sanctify; consecrate. The purpose for which this inner court was hallowed bears further testimony to the vast number of the sacrifices offered on that occasion. The brazen altar was insufficient, and therefore Solomon caused the erection of other altars in the midst of the court, thus sanctifying the whole middle of its area for sacrificial purposes.

V. 65. Seven-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, Leviticus 23:27. And because these fourteen days ended on the twenty-second day, 2 Chronicles 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.

Verse 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.

Verses 65, 66. At that time Solomon held a feast — That is, kept a solemn festival. And all Israel from Hamath unto the river of Egypt — The usual and known bounds of the land, in the utmost length of it, Numbers 34:8; Joshua 13:5; Judges 3:3. Before the Lord — Before the temple, 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. 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, Leviticus 23:27. And because these fourteen days ended on the twenty-second day, (2 Chronicles 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. On the eighth day he sent the people away — Having joined with them in the solemn assembly, which was kept on the eighth day; in the close of that day he 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. And they blessed the king — They applauded, admired, and returned him the thanks of the congregation for the great care and pains he had taken in building the temple and setting up God’s worship among them. Or, they prayed to God to bless him, according to their duty and custom. And went to their tents joyful and glad of heart — Easy in mind and pleased; rejoicing in all 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 him about building the temple. And for Israel his people — They rejoiced in God’s blessings both on the royal family and on the kingdom. In this spirit should we go home from holy ordinances, and should rejoice 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; it is owing to the weakness of our faith and hope, and the coldness of our love.

65. Held a feast — The feast of dedication, followed by the feast of tabernacles. Hamath — An ancient city of Syria, situated on the Orontes. See on Numbers 13:21; 34:8; Joshua 13:5. River of Egypt — Often mentioned as the southern limit of the Land of Promise. See on Genesis 15:18; Numbers 34:5; Joshua 15:4. Some think, but without sufficient reason, that the Nile is meant; but the reference is, doubtless, to the Wady-el-Arish, which runs northerly through the middle of the Sinaitic Peninsula and empties into the Mediterranean Sea. This formed a southwestern border towards Egypt. Seven days and seven days — That is, the feast of dedication and the feast of tabernacles lasted each seven days, making the entire festival to continue fourteen days.

V. 66. He sent-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.

Verse 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.

I KINGS

Verses 65, 66. At that time Solomon held a feast — That is, kept a solemn festival. And all Israel from Hamath unto the river of Egypt — The usual and known bounds of the land, in the utmost length of it, Numbers 34:8; Joshua 13:5; Judges 3:3. Before the Lord — Before the temple, 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. 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, Leviticus 23:27. And because these fourteen days ended on the twenty-second day, (2 Chronicles 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. On the eighth day he sent the people away — Having joined with them in the solemn assembly, which was kept on the eighth day; in the close of that day he 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. And they blessed the king — They applauded, admired, and returned him the thanks of the congregation for the great care and pains he had taken in building the temple and setting up God’s worship among them. Or, they prayed to God to bless him, according to their duty and custom. And went to their tents joyful and glad of heart — Easy in mind and pleased; rejoicing in all 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 him about building the temple. And for Israel his people — They rejoiced in God’s blessings both on the royal family and on the kingdom. In this spirit should we go home from holy ordinances, and should rejoice 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; it is owing to the weakness of our faith and hope, and the coldness of our love.

66. On the eighth day — The day following the last seven days’ feast, which was the twenty-third day of the seventh month. 2 Chronicles 7:10. Went unto their tents — That is, went home. Compare note on 1 Samuel 17:54.