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1 Kings 8:1-66

1 Kings 8:1-66

The Pulpit Commentary · Joseph S. Exell and contributors · Public Domain

EXPOSITION

THE DEDICATION OF THE TEMPLE.—The stately and impressive service with which the Temple, the character and contents of which have now been described, was dedicated, is related in this chapter, and divides itself into four sections. We have

SECTION I.—The Removal of the Ark.

1 Kings 8:1

Then [i.e; when the work of the house of the Lord was practically ended, as stated in 1 Kings 7:51. But the precise date of the dedication is a matter of dispute and uncertainty. We know that it took place in the seventh month of the year, but of what year we cannot be so sure. Was it the same year in the eighth month of which (1 Kings 6:38) the house was finished (Ewald)? Was the dedication, that is to say, one month anterior to the completion of the house and its appointments? Or are we to understand "the seventh month" to mean the Ethanim of the following year (Bähr)? are we to assign the dedication, that is, to a date eleven months after completion? Or, finally, are we to believe with the Vat. LXX. μετὰ ἔικοσι ἔτη (the LXX. text is here, however, in great confusion), that the temple was not dedicated until the palaces were also built (see 1 Kings 9:1-9); are we to hold, i.e; that though finished and ready for use, it remained unused for a period of thirteen years (Thenius, Keil)? These are questions which we cannot perhaps answer with absolute certainty, but, to my mind, every consideration is in favour of the date first mentioned, i.e; the seventh month of the eleventh year of Solomon's reign. It is true Bähr says that this opinion "needs no refutation," while Keil pronounces it directly at variance with 1 Kings 7:51." But it is worth while to inquire whether this is so? And, first, as to the bearing of the passage just cited, "So was ended all the work which," etc; taken in connexion with 1 Kings 8:1, "Then Solomon assembled," etc. To the cursory reader it appears no doubt as it this "then" must refer to the completion of the work of which we have just heard, and which was not effected until the eighth month of the year (1 Kings 6:38). But

1 Kings 8:2

And all the men of Israel [not all the heads of the tribes just mentioned (1 Kings 8:1), as Keil, but all who came to the feast, as every male Israelite was under obligation to do () ] assembled themselves unto King Solomon at the feast [the Heb. word הֶחָג (with the art.) always means the feast of tabernacles. The same word is used of the feast of passover () and pentecost (ib. verse 16), but "the feast" here can only mean that of tabernacles. As the "feast of ingathering" (), as commemorating the deliverance from Egypt (Le 23:43), and as peculiarly a social festival (ib. verses 40-42; sqq.), it was the most joyous as well as the greatest ( ἑορτὴ ἁψιωτάτν καὶ μεγίστν. Jos; Ant. 8.4. 1) gathering of the year. (Compare the Jewish saying of a later date: "He who has never seen the rejoicing at the pouring out of the water of Siloam, has never seen rejoicing in his life.") It was doubtless for this reason that tabernacles was selected for the dedication. A special feast of dedication, however, was held for seven days before the feast of tabernacles proper commenced (see on verse 65). It did not displace that great feast, however (Stanley), but simply preceded it. It is worthy of notice that Jeroboam selected the same feast (1 Kings 12:32) for the inauguration of his new cultus. The idea of Josephus, that the feast of tabernacles "happened to coincide with the dedication" hardly seems probable] in the month Ethanim [variously interpreted to mean gifts, i.e; fruits (Thenius), flowing streams (Gesenius)—it falls about the time of the early rains—and equinox (Bottcher) ], which is the seventh month. [This is added because the month was subsequently known as Tisri (see on 1 Kings 6:1), or to show that "the feast" was the feast of tabernacles.]

1 Kings 8:3

And all the elders of Israel came [Not a mere repetition. The men who were summoned to Jerusalem (1 Kings 8:1) were all present, of their own accord, to witness the removal], and the priests took up the ark. tin the parallel account in 2 Chronicles 5:4, we read that "the Levites took up the ark." But there is no contradiction, as has been too readily supposed. For 2 Chronicles 5:7 of the Chronicles," the priests brought in the ark," etc; confirms the statement of the text. And the explanation is suggested in 2 Chronicles 5:5 of the same chapter, "These did the priests, the Levites (so the Heb.) bring up." Same expression in . All the priests were Levites—Keil translates, "the Levitical priests"—and this somewhat singular expression is no doubt used to remind us that such was the ease. Nor need it cause us any surprise to find the priests employed in this service. It is true that the ark was given into the charge of the Kohathite Levites (, ); and it was their duty to bear it (; ; ; cf. 1 Chronicles 15:2, 1 Chronicles 15:11, 1 Chronicles 15:12). But the real care and supervision of the ark always belonged to the sons of Aaron. It was their office, e.g; to put on or take off the covering of the ark and of the vessels, which the Levites were forbidden directly to touch (). It was quite in accordance with the spirit of these provisions that Solomon now entrusted the carriage of the ark to the superior order. But more than that, Solomon was not without precedent to justify his choice, indeed, we may see in his selection of the priests a minute mark of truth, amounting almost to an undo-signed coincidence. For we find that on occasions of extraordinary solemnity—at the crossing of the Jordan, e.g. (, , ), and at the siege of Jericho (), the priests had borne the ark (of. 1 Samuel 4:4; 1 Chronicles 15:11, 1 Chronicles 15:12). It was no doubt these familiar precedents guided Solomon, or the ecclesiastical authorities, in their selection of the priests on this occasion. A "settled place," a "house of cedars" (2 Samuel 7:7), "having now been found for the ark" to abide in, after it had "dwelt in curtains" for 500 years, it was taking its last journey, and in order to mark this journey as exceptional, in order to show both the ark and the house the greater reverence, it was determined that it should be borne for the last time by the priests. Keil suggests that the ark may have been uncovered, but this is very improbable. Why, we may ask, were coverings provided, and their use prescribed (), if they were to be arbitrarily dispensed with? He also adds that Levites were not allowed to enter the most holy place. But neither, it may be added, was this lawful for the priests. Levites and priests might enter that day, because the house was not then dedicated. The cloud () claimed it for God.

1 Kings 8:4

And they brought up the ark of the Lord [which had now been for nearly 40 years "in the tabernacle that David had pitched for it" on the Mount Zion (2 Samuel 6:17) ], and the tabernacle of the congregation [Heb, "the tabernacle of meeting". This had been for many years at Gibeon. (Cf. 1 Kings 3:4; 2 Chronicles 1:8; 1 Chronicles 16:1-43:89. See note on 1 Chronicles 3:4.) The tabernacle of Mount Zion is never called "the tabernacle of the congregation"—indeed, it is expressly dis-tingnished from it, 2 Chronicles 1:3, 2 Chronicles 1:4. The ark and the tabernacle were now reunited in the temple of Solomon, thus "marking the identity and continuity of the life and ritual of the Hebrew Church" (Wordsworth) ], and all the holy vessels that were in the tabernacle [Perhaps the brazen altar. Certainly the altar of incense, the table of shewbread, the candlestick, and also the brazen serpent (Stanley) ], even those did the priests and Levites bring up. [We are hardly justified in saying (as Keil, al.) that the Levites carried all but the ark. The text rather favours the view that the priests assisted in bringing up the tabernacle and its furniture. So 2 Chronicles 5:5. Neither the tabernacle nor its vessels were designed for further use in the temple; the latter had been replaced by vessels better suited to the enlarged sanctuary—they were simply preserved, so far as we know, as relics of the past. in the treasury or side chambers.

1 Kings 8:5

And king Solomon, and all the congregation of Israel, that were assembled unto him were with him; before the ark [Prayers and sacrifices alike were offered toward the mercy seat (; cf. ) ], sacrificing sheep and oxen [apparently the ark festal en route (cf. 2 Samuel 6:18) whilst the sacrifices were offered. The object of the sacrifice was to testify the grateful joy of the people at the proximate realization of their hopes. There may have been also in the background the idea of averting the Divine anger, of making a propitiation for possible errors and imperfections in their service. There were tragedies connected with the removal of the ark in time past (1 Samuel 4:17; 1 Samuel 6:19; 2 Samuel 6:7) which, we may be sure, were not altogether forgotten on this occasion] that could not be told or numbered for multitude. [Cf. 2 Samuel 6:13. But the sacrifices on that occasion were on a much smaller scale (1 Chronicles 15:26). Josephus adds (Ant. 8.4. 1), that a vast quantity of incense was burnt, and that men preceded the ark, singing and dancing, until it reached its destination].

1 Kings 8:6

And the priests brought in the ark of the covenant unto his [i.e; its. But this word is never found in the A.V. It has come into use since the date of our translation] place [cf. 1 Kings 6:19] into the oracle of the house, to the most holy place [Heb. holy of holies], even under the wings of the cherubims [1 Kings 6:27. Whether the ark stood with its length east and west, or north and south, it is somewhat difficult to decide. But see on 1 Kings 6:8].

1 Kings 8:7

For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered [ יָסֹכוּ from סָכַךְ, texit; hence, סֻכָה, booth; LXX. περιεκάλυπτον, i.e; overshadowed and concealed. This word is of some importance as showing that the ark would thenceforward and always be in complete darkness, under the outstretched wings of the cherubim—a fact which suggests the true explanation of the following verse] the ark and the staves thereof above [Heb. from above].

1 Kings 8:8

And they drew out [It is uncertain whether יַאֲרִכוּ is transitive, as our A.V. renders it, and as in 1 Kings 3:14 = lengthen, in which case, however, it should almost be followed by אֵת, or intransitive, as in ; ; , when the meaning would be, "The staves were long," but the latter rendering has the support of most scholars. As the oracle in the tabernacle was a cube of ten cubits, they cannot have been more than eight or nine cubits, and it is doubtful whether, the ark being only 2.5 cubits, they would be so long. Their length is mentioned in order to account for the ends being seen. It is immaterial to the meaning of the passage, however, which interpretation we put upon this verb. If we adhere to the A.V. then we must understand that, as it was forbidden to remove the staves from the rings at the corners of the ark (), they drew the staves forward towards one end of the ark; that they removed the staves altogether from the ark (Stanley) is a view to which the text lends no support] the staves, that the ends [Heb. heads. It is possible the ends of the staves were fitted with knobs. This would prevent their removal] of the staves were seen out in [Heb. from] the holy place [Marg. ark, the word found in the Chronicles . It is questionable, however, whether הַקֹּדֶשׁ is ever used, by itself, of the ark (Gesen; Thesaurus, s.v.) It may be used of the most holy place (see on ), but here it would appear to designate the הֵיכָל (1 Kings 6:17), the body or "temple of the house" (; ). Its meaning appears to be so defined by the next words] before the oracle [i.e; a person standing in the holy place, but at the west end, near the entrance to the oracle (1 Kings 6:31), could see the ends of the staves. Several questions of considerable nicety suggest themselves here.

1. What was the position of the ark? Did it stand, that is to say, east and west, or north and south under the wings of the cherubim?

2. What was the position of the staves? Were they attached to the ends or to the sides of the ark?

3. How could the ends of the staves be seen, and by whom and when—on the occasion of the dedication only or in later years?

4. Why has our author recorded this circumstance?

As to

1. the balance of evidence is in favour of the ark having stood north and south, in a line, that is, with the wings of the cherubim. For

2. As to the staves, Josephus states (Ant. 3.7. 5) that they ran along the sides of the ark, and this would appear to be the natural and proper arrangement. It follows hence again that they cannot have been more than eight or nine cubits long, inasmuch as they found a place between the bodies of the cherubim, which cannot have been more than nine cubits apart.

3. The explanation of the Rabbins is that the ends of the staves were not really seen, but that they projected into the curtain and so made two visible protrusions or prominences. But this view hardly satisfies the requirements of the text, and it assumes that the ark stood east and west, which we have found good reason to doubt. But even if this were so, it is doubtful whether the staves, so long as they remained in the rings, could be made to reach to the door of the oracle, unless indeed they were lengthened for the purpose. How then were they seen? The following considerations may assist us to answer this question.

1 Kings 8:9

There was nothing in the ark save the two tables of stone which Moses put there [; ; . This statement appears to be at variance with , which mentions "the golden pot that had manna, and Aaron's rod that budded," as in the ark, along with "the tables of the covenant." And it is to be observed that, while our text excludes these relics from the ark (temp. Solomon), no other scripture save that just cited expressly includes them. In and :25 (Heb. A.V 17:10) they are commanded to be laid up "before the testimony," words which no doubt may mean, as they were long interpreted to mean, "before the tables of testimony in the ark"—observe, the words are "before the testimony," not "before the ark"—but which are now generally thought to import "in front of the ark which con-rained the testimony." We know the book of the law was put "at the side ( מִחַּד) of the ark" (), and hence it is held by some that the golden pot, etc; occupied a similar position. It seems preferable, however, considering the distinct statement of St. Paul, or the author of the Epistle to the Hebrews, which, to say the least, embodies Jewish tradition, to adhere to the ancient interpretation that the golden pot of manna and Aaron's rod were in the ark. And this in no wise conflicts with the statement of the text, for these treasures might well have been removed by the Philistines, whose first thought, we may be sure, would be to open their new acquisition. It is not improbable, indeed, that the object of the men of Bethshemesh in looking into the ark was to see whether these treasures were still there. For if the golden pot ever was in the ark, we can hardly suppose it would escape the rapacity of the Philistines, who would leave the two tables of stone as things of no value. Indeed, it is just possible that the trespass offering, the golden mice, etc; were designed as a return for the golden pot which had been removed. And the statement of the text, "there was nothing," etc; almost implies that there had been something there at one time (see Alford on ). It seem probable, therefore, that the golden pot and Aaron's rod were originally deposited "before the testimony" in the ark; that they were removed during its captivity (1 Samuel 5:6.); and that the sacrilege was discovered at Bethshemesh (1 Samuel 6:19). This last mentioned episode explains how it came to be known that "there was nothing," etc. It is hardly likely after that memorable visitation that Solomon could have opened the ark and taken out the two relics, as Rawlinson suggests. Nor have we any warrant for the view that the mercy seat, with the cherubs, was removed to make way for a new lid without them, and so the interior of the ark was disclosed to view (Stanley) ] at Horeb [See ; ; ; 1 Kings 19:8. This name, which means dry ground, desert, would appear to have belonged to two or three different places in the wilderness. But as the name of the place where the law was given and the covenant with God made (, ) it became subsequently a nomen generale for the whole of the Sinaitic region. Here the mount of the law is clearly meant] when [Heb. which, אֲשֶׁר is occasionally found in the sense of quum, as in ; ; 2 Chronicles 35:20; of. 1 Kings 9:10 (Gesen; Thessalonians, s.v.) ] the Lord made a covenant [Heb. cut; see note on 1 Kings 5:12. בְּרִית is to be understood. Same ellipsis in 1 Samuel 20:16; 1 Samuel 22:8] with the children of Israel when they came [Heb. in their coming] out of the land of Egypt. [, ; .]

1 Kings 8:10

And it came to pass, when the priests were come out [Rather, as the priests came out] of the holy place [It has been supposed that "the holy" ( הַקֹּדֶשׁ) is here put for the most holy place, as in . But this is not by any means the necessary interpretation. The cloud may obviously have filled the entire building only as the priests left it. It would seem, however, from as if the priests, having left the oracle, were about to min later in the holy place], that the cloud [Observe the article; the well known cloud which betokened the Divine presence. It had rested upon the tabernacle on the day that it was dedicated (), had ac companied it in its journeys (ib. verse 38), and had apparently been specially displayed at certain junctures in the history of Israel (, ; ; ). ]t was thus the acknowledged symbol of God's presence, and as such was a visible sign that He now accepted the temple, as He had formerly accepted the tabernacle, as His shrine and dwelling place. It is hardly correct to identify the cloud with the Shechinah of the Targums (Rawlinson), for it is noticeable that the Targums never render "the cloud" or "the glory" by "the Shechinah." In fact, as regards the use of the word by Jewish writers, it would seem to be a periphrasis for God. We may see in the cloud, however, the seat of the Shechinah filled the house of the Lord.

1 Kings 8:11

So that the priests could not stand to rainwater because of the cloud [They were overpowered by the manifestation, precisely as Moses had been before (). It was at the moment when the singers and trumpeters, standing at the east end of the altar, began their service of praise—and the reappearance of the priests may well have been the signal for them to begin (2 Chronicles 5:13)—that "the house was filled with a cloud." Possibly the priests were about to burn incense. Evidently ministrations of some sort were intended and were interrupted. The exact correspondence with (cf. ) is not to be overlooked. The idea obviously is that the Divine approval vouchsafed to the tabernacle was now in turn granted to the temple], for the glory of the Lord had filled the house of the Lord. [Is the "glory of the Lord" identical with the cloud, or is something additional intended by these words? It is certainly noticeable that what says of the cloud—that it "filled the house"— says of the glory. It is also true that there is no mention of any light or fire. And the "darkness" of might naturally seem to refer to the cloud, and therefore to exclude the idea of light. But surely the words כְבוֹד יְיָ are to be interpreted here by their signification and use elsewhere, and we find "the glory of the Lord elsewhere mentioned as something distinct from the cloud. We must remember that what by day was a pillar of cloud, by night was a pillar of fire (, ). In , , the mention of the "thick cloud" is followed by the statement that "Mount Sinai was altogether on a smoke because the Lord descended upon it in fire" (). Similarly, in ; we are told that "the glory of the Lord appeared upon Mount Sinai, and the cloud covered it (the glory?) six days; and the seventh day He called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire " (, ). But perhaps the most decisive passage in this connexion is , where we are told that "the cloud abode upon" the tent of meeting, while "the glory of the Lord filled the (interior of the) tabernacle." Compare , ; Le , ; ; , . It would appear, therefore, that "the glory of the Lord" was not the cloud, but, as the word almost seems to imply, a "light from heaven above the brightness of the sun" (; cf. , ). It is hardly necessary to add that the glory, though apparently resident in the cloud, was not always luminous; the cloud veiled it from the eyes of men.

1 Kings 8:12

Then spake Solomon [in a transport of emotion at the sight. The cloud and the glory proved that his pious work was accepted. These blessed tokens assured him that "the Lord was there" (); that the incomprehensible Godhead had entered the earthly shrine he had prepared, and would dwell there], The Lord said that he would dwell in the thick darkness. [Heb. עֲרָפֶל, lit; darkness of clouds. When did God speak of dwelling in dark cloud? The reference, probably, is to ; , ; (note that, in the three last cited passages, this same word is used, and in the last two in connexion with cloud, which would appear to be a practically synonymous term), but especially to Le , "I will appear in the cloud upon the mercy seat." Solomon had thus every warrant for connecting a theophany with the thick dark cloud. Cf. ; . The words cannot refer to "the holy of holies not lighted by windows" (Wordsworth).

1 Kings 8:13

I have surely built [Heb. to build, I have built] thee a house to dwell in, a settled place for thee to abide in forever. [The temple was primarily, as already remarked, a shrine for the ark, between the cherubim of the mercy seat of which God dwelt. This was a מָכוֹן (from כוּן, statuit), a settled place. The tabernacle was but a poor and transitory abode, partaking of the frailty of the shepherd's tent (). For עוֹלָמִים ( αἰῶνες), cf. ; ; ; .

1 Kings 8:14

And the king turned his face about [He had been earnestly gazing toward the house where the cloud appeared. He now faced the congregation] and blessed [This word here, and in 1 Kings 8:55, is used somewhat loosely. The blessing was in both cases addressed to God. The Hebrew king was not authorized to bless the people—that was the prerogative of the priests (; cf. Le ), and he is only said to bless here as felicitating, as wishing them a blessing. Dean Stanley ] "Jewish Ch.," vol. 2. p 218) characteristically asserts that Solomon "performed the highest sacerdotal act of solemn benediction." But the same word is used in 1 Kings 8:66, of the people blessing the king. "Did the people," as Wordsworth pertinently asks, "also perform a priestly act?" The word is elsewhere used of saluting. See note on 1 Kings 8:66, and Gesen. s.v.] all the congregation of Israel: (and all the congregation of Israel stood); [Heb. were standing ( עֹמֵד); "stood" conveys the idea that the congregation rose as Solomon spoke, whereas they were standing already in the temple courts.

1 Kings 8:15

And he said, Blessed be the Lord God of Israel [1 Kings 1:48], which spake with his mouth unto [or, concerning; אֵל after verbs of speaking has the force of de (; ; ). David my father [The words were really spoken to Nathan], and hath with his hand [i.e; power; cf. ; ; ; ] fulfilled it [the spoken word He has fulfilled in deed], saying, [The reference is to 2 Samuel 7:1-29; of which Solomon merely gives the substance. Much of what he says here is not recorded there.]

1 Kings 8:16

Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel, to build a house, that my name might be therein [The chronicler adds here, "Neither chose I any man to be ruler," etc. Probably our account comes nearer to the words actually spoken. The speech in the Chronicles looks as if it had been somewhat amplified, though it only completes the sense (Rawlinson)], but I chose David to be over my people Israel. [Cf. . This psalm pursues much the same line of thought as this address.]

1 Kings 8:17

And it was in the heart of David my father [2 Samuel 7:2; 1 Chronicles 17:1] to build an house for the name of the Lord God of Israel.

1 Kings 8:18

And the Lord said unto David my father [Not, perhaps, totidem verbis. The Divine approval was implied in 2 Samuel 7:11-16, and it may have been expressed at the same time. The narratives of Scripture are necessarily greatly condensed], Whereas it was in thine heart to build an house unto my name, thou didst well that it was in thine heart.

1 Kings 8:19

Nevertheless thou shalt not build the house [Wordsworth observes that it was filial reverence prevented Solomon's mentioning the cause of this prohibition which, however, is mentioned with appropriate humility by David himself (1 Chronicles 22:8) ]; but thy son that shall come forth out of thy loins, he shall build the house unto my name. [2 Samuel 7:11, 2 Samuel 7:12. The recurrence of "the name" of the Lord is to be noticed (see 2 Samuel 7:16, 2 Samuel 7:17, 2 Samuel 7:18, 2 Samuel 7:29, 48, etc.) The name of God is the expression to man of Has nature, attributes, etc.]

1 Kings 8:20

And the Lord hath performed [Same word as in 1 Kings 2:4. Lit; "hath raised up" (LXX. ἀνέστησε). Also same word as "risen up" (LXX. ἀνέστην) below, and as "set up" in 2 Samuel 7:12. We might translate "established" throughout] his word that he spake, and I am risen up in the room of David my father, and sit on the throne of Israel [2 Samuel 1:1-27:48], as the Lord promised [2 Samuel 7:12], and have built an house for the name of the Lord God of Israel [ib. 2 Samuel 7:13].

1 Kings 8:21

And I have set there a place for the ark, wherein is the covenant of the Lord [Hence its name, "the ark of the covenant" (; cf. )] which he made with our forefathers when he brought them out of the land of Egypt [1 Kings 8:9, 1 Kings 8:16].

SECTION II.—The Prayer.

The prayer of dedication, properly so called, now begins. This solemn and beautiful composition was probably copied by our author from the "Book of the Acts of Solomon" (1 Kings 11:41), possibly from the "Book of Nathan the prophet" (2 Chronicles 9:29). It was evidently committed to writing beforehand, and would, no doubt, as a matter of course, be religiously preserved. The later criticism objects to its authenticity that the many references to the Pentateuch prove it to be of a later date. Ewald assigns it to the seventh century B.C.; but this is simply to beg the question of the date of the Pentateuch. It is obviously open to reply that these references only prove that the king was acquainted, as he was bound to be (), with the words of the law. It divides itself into three parts. The first (verses 22-30) is general; the second (verses 31-53) consists of seven special petitions; the last (verses 50-53) consists of a general conclusion and appeal to God's covenant mercy.

1 Kings 8:22

And Solomon stood [i.e; took his stand (LXX. ἀνέστη). Not "was standing." It was but for a moment, however, for we find him presently kneeling (1 Kings 8:54; 2 Chronicles 6:13). The latter passage informs us that he both stood and knelt upon a "brazen scaffold," three cubits high] before the altar of the Lord [i.e; the brazen altar of sacrifice. The platform or scaffold was "set in the midst of the court" (2 Chronicles l.c.) All these rites took place in the open air. The king bad no place within the edifice] in the presence [the word is not to be pressed to mean "facing the people." It is hardly likely he would pray towards the people—he was their προφήτης, i.e; he spoke for them to God—or turn his back on the sacred Presence just manifested], and spread forth his hands towards heaven: [one attitude of earnest prayer thoughout the East, as may be seen at the present day amongst the Mohammedans. (See Lane's "Modern Egyptians," ch. 3; "Religion and Laws.") So completely was this posture identified with supplication that to "lift up the hands" came to be a synonym for prayer (, ; ; ; ; .) ]

1 Kings 8:23

And he said, Lord God of Israel, there is no God like thee [Similar words are found in ; , etc. They do not at all imply the existence of other gods, but are explained by other passages (e.g; verse 60; , "the Lord He is God and none else;" 2 Samuel 7:22; 2 Samuel 22:32) as meaning that the God of Israel stands alone, and alone is God. It would be strange, indeed, if the people whose great peculium was the unity of the Godhead (; ) recognized other deities. Observe: Solomon begins his prayer with an act of praise; with a recognition at once grateful and graceful of God's past mercies (cf. , ; ). Exandit Dominus invocantem, quem laudantem vidit" ], in heaven above, or on earth beneath [], who keepest covenant and mercy [same words in ] with thy servants that walk before thee with all their heart. [cf. .]

1 Kings 8:24

Who hast kept with thy servant David my father [Solomon sees in this a special pledge of God's faithfulness and truth] that thou promisedst [Heb. spakest, same word as below. The alteration in the A.V. obscures the connexion]: thou spakest also [Heb. and thou spakest, i.e; "yea," or "for thou spakest"] with thy mouth and hast fulfilled it with thine hand [verse 15, and . The completion of the house, following the establishment of Solomon upon the throne, was to him proof conclusive that the promise of 2 Samuel 7:1-29. had received its fulfilment], as it is this day.

1 Kings 8:25

Therefore now [Heb. And now. The promise has been but partially fulfilled. The house is built; he now prays that the succession may be continued in David's line] keep [cf. verse 24, "thou hast kept"] with thy servant David my father that thou promisedst [Heb. spakest to, as above] him, saying [The reference is of course to the great promise of 2 Samuel 7:12-16], There shall not fall thee a man in my sight to sit on the throne of Israel [cf. 1 Kings 2:4], so that [marg; if only. As to the condition, see note on 1 Kings 2:4, and cf. 1 Kings 6:12, 1 Kings 6:13] thy children take heed to [Heb. keep. Same word as above. The repetition is suggestive. God's keeping His promise was contingent on their keeping His commandments] their way, that they walk before me as thou hast walked before me.

1 Kings 8:26

And now, O God [The LXX; Vulg; Syr; and Arab. read, O Lord God, as do many MSS. But the word is more likely to have been inserted (in conformity with 1 Kings 8:23, 1 Kings 8:25) than to have been left out] let thy word [The Keri has thy words. Keil sees here a reference to "all the words" of 2 Samuel 7:17; but this, especially when the reading is doubtful, is somewhat too remote], I pray thee, be verified [ יֵאָמֵן optative form. Gesen; Gram. 126. 2] which thou spakest [] unto thy servant David my father.

1 Kings 8:27

But [ כִי. Bähr refers for this use of the word to 1 Samuel 29:8; 1 Kings 11:22; 2 Kings 8:13; ] will God indeed [Web. verily; same root as that of preceding verb, "verified." The repetition shows the connexion of thought. "But can these words be verified? Will God verily," etc.] dwell on the earth? behold the heaven and heaven of heavens [Same expression . Cf. ; ; . The Jewish belief respecting the seven heavens (see Wetstein on 2 Corinthians 12:2; Stanley, "Corinthians," l.c.) is of much later date, and a reference to it, or to the belief of some Rabbins in two heavens (after ), is altogether out of the question. The "heaven of heavens" ="all the spaces of heaven, however vast and infinite" (Gesen; cf. ). The analogy of "holy of holies" would, however, suggest that not all the heavens, but the highest heavens are intended] cannot contain thee; how much less [ אַף כִי: Ewald, 354 c] this house that I have builded? [Two points are to be noticed here.

1 Kings 8:28

Yet have thou respect unto the prayer of thy servant [=the prayer I now offer, which is that thou wilt hear all future prayers offered here, mine and my people's] and to his supplication, O Lord my God, to hearken unto the cry and to the prayer [Three words are used here, תְּחִנָּה תְּפִלָה, and רנָּה. The first (from הִתְפָלַל, precatus est; see 1 Kings 8:29) is apparently a general term for prayer; the second (from חָנַן, propitius fuit) is properly a cry for mercy; hence an earnest prayer or supplication; while the third signifies a joyful cry; hence a mournful cry or prayer] which thy servant prayeth before thee today.

1 Kings 8:29

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