That thine eyes may be open [This anthropomorphism does not conflict with what was said under 1 Kings 8:27] toward this house night and day [not so much to watch over it as to see the worship and prayer offered there], even toward the place of which thou hast said, My name shall be there [cf. Ezekiel 48:35, and Ezekiel 48:18, Ezekiel 48:19, Ezekiel 48:20, etc. When had God said this? Never perhaps, in so many words. Keil says the reference is to 2 Samuel 7:13 implicite ("He shall build an house for my name"), while Rawlinson thinks the "reference is not to any single text, but to the many passages in Deuteronomy where God speaks of a place which He will choose to 'set his name' there (Deuteronomy 12:5, Deuteronomy 12:11, Deuteronomy 12:18, etc.; Deuteronomy 14:23; Deuteronomy 15:20; Deuteronomy 16:2, etc.) " But it is very probable that a revelation was made to David respecting the sanctuary, the terms of which are not preserved to us. This is almost implied by Psalms 78:68; Psalms 132:10; 1 Chronicles 22:1—passages which prove that David claimed to have Divine sanction for placing the temple on "Mount Zion." Psalms 132:1-18, is unmistakeably Davidic, and embodies some features of the message of God (e.g; the condition, Psalms 132:12) not preserved in 2 Samuel 7:1-29.]: that thou mayest hearken unto the prayer which thy servant shall make toward [Marg. in, but Heb. אֵל. supports the A.V. rendering. Now that God had revealed His presence in the temple, the Jew, wherever he might be, would, and as a matter of fact did, pray towards it (Daniel 6:10; Psalms 5:7; Jonah 2:4), just as the Mohammedan has his Kibleh in Mecca] this place.
1 Kings 8:30
And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven [Heb. unto heaven, אֶל־הַשָּׁמַיִם a pregnant censtruction hear the prayer that ascends unto heaven. The chronicler here, as elsewhere, simplifies the meaning by reading "from heaven," מִן־הַשּׁ] thy dwelling place [Here, and in verses 39, 43, and 49, heaven is described as the true dwelling place of Deity. Confidently as Solomon believes that he has built a habitation for the Lord, he never dreams that the "Most High dwelleth not in temples made with hands" (Acts 7:48; Acts 17:4) ]: and when thou hearest, forgive. [There is possibly a play of words here— שָׁמַיִם שָׁמַעְתָּ].
With the next verse the special or particular supplications begin. Like those of the Lord's prayer, they are seven in number, and no doubt for the same reason, viz; because seven was the number of covenant, the number which expressed the relationship between the Lord and His people In fact, to the Jew the number "seven" was something like the sign of the cross to a large portion of Catholic Christendom, for it spoke to him of God's covenant of mercy and peace.
And the first of the seven concerns oaths. The king implores the covenant-keeping God to watch over the covenants of words made in the now consecrated sanctuary, and to protect their sanctity by punishing the false swearer. There were cases in which the Mosaic law provided that an oath should be administered to suspected persons (Exodus 22:11; Le Exodus 5:1, Exodus 5:4, etc.) And there were other cases in which men of their own accord, for "an end of all strife," would make oath. Now every oath, whatever its form (Matthew 23:16-22), is in reality an affirmation" by the God of truth" (Isaiah 65:16); it is an appeal to the knowledge and power and justice of the Most High (Le 19:12; Deuteronomy 6:13; Deuteronomy 10:20; Isaiah 48:1; Jeremiah 12:16; Jeremiah 44:26). A false oath, consequently, dishonoured the Divine name, and polluted the sanctuary dedicated to that name, and if it went unpunished, contradicted the principles and provisions of the dispensation Of temporal punishments, and so encouraged falsehood and impiety. God is here entreated, consequently, to take cognizance of the oaths sworn before His altar (verse 31), and to be a swift witness against the false swearers (Malachi 3:5). It is, perhaps, because of the direct dishonour which perjury offers to the Divine name that, as Bähr suggests, this prayer stands first among the seven, thus corresponding to the "Hallowed be Thy name" in the Lord's prayer, and to the third among the ten commandments.
1 Kings 8:31
If any man trespass [The force of the Hebrew (which begins somewhat abruptly) אֵת אֲשֶׁר (LXX. ὅσα ἂν ἁμάρτη) is probably, As for that which, or in all cases in which, i.e; when. The chronicler, as usual, simplifies by reading אֵם] against his neighbour, and an oath be laid [Heb. and he (the neighbour) lay an oath, i.e; prescribe a form of adjuration, such as that in Deuteronomy 21:7] upon him to cause him to swear, and the oath come [This translation cannot be maintained. For in the Heb. there is no def. art; as there would be if אָלָה were noun and nominative; and, moreover in that case the verb, to agree with the feminine noun, would be בָּאָה. And as no other meaning can be extracted from the words as they stand, we are driven to suspect a slight corruption of the text, either
1 Kings 8:32
Then hear thou in heaven [Heb. and thou, thou wilt hear the heavens. The same expression, תּשְׁמַע הַשָּׁמַיִם, is found in verses 34, 36, 39. See Ewald, 300 a. Keil sees in it the adverbial use of the accusative. Most of the versions read "from heaven," as does the Chronicles and one MS.], and do [i.e; act] and judge thy servants, condemning [Heb. to make (i.e; prove) wicked] the wicked, to bring [Heb. give, same word as below] his way [i.e; works, fruits] upon his head [cf. Ezekiel 9:10; Ezekiel 11:21; same expression] and justifying [Heb. to make righteous. Cf. δικαιοῦν in N.T. and justum facere] the righteous [cognate words are used in both cases], to give him according to his righteousness.
The second special petition contemplates the case, which was morally certain to occur, of Hebrews taken captive in war and carried to a foreign land. To be separated from the commonwealth, the rites and the blessings of Israel, was one of the greatest calamities which could befal a Jew (Deuteronomy 4:27, Deuteronomy 4:28; Le 26:33; Psalms 137:1-9.), and as such Solomon gives it a prominent place in his prayer. The connexion, how. ever which some have imagined to exist between this prayer and the preceding, viz; that that referred to internal, this to external dangers, is too artificial to have found a place in Solomon's thoughts.
1 Kings 8:33
When thy people Israel be smitten down before the enemy [cf. Le 26:7, 17; Deuteronomy 28:25. There is a constant reference to these two chapters throughout this prayer, or, if no direct reference to them, there are unmistakeable reminiscences of them], because they have sinned against thee, and shall turn again to thee, and confess [or praise. Psalm 54:8 Hebrews; 106:47; 122:4] thy name, and pray, and make supplication unto thee in this house. [The marg. towards is a mistaken attempt at avoiding the difficulty which lies on the surface of the text, viz; that persons in a foreign land could not pray in the temple. But the king obviously is speaking here, not of those taken captive, but of the nation at large ("thy people Israel") by its representatives (cf. Joel 2:17), supplicating after its defeat. The idea of captives does not come in until the next verse. Under the term house the courts are obviously included (Acts 2:46; Luke 18:10). Into the edifice the priests alone were admitted.
1 Kings 8:34
Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them [i.e; the captives of Israel, those carried off by the enemy. There is no thought here of the captivity of the nation—that is referred to in 1 Kings 8:46-50—as the prayers to be offered in the temple prove. This petition is in exact accordance with the promises and threatenings of the law, for the former of which see Le 26:40-44; Deuteronomy 30:1-5; for the latter, Le 26:33; Deuteronomy 4:27; Deuteronomy 28:64 sqq.] again unto the land which thou gavest unto their fathers.
The third petition concerns the plague of drought. Just as rain, in the thirsty and sunburnt East, has ever been accounted one of the best gifts of God (Le Deuteronomy 26:4; Deuteronomy 11:11; Job 5:10, and passim; Psalms 68:9; Psalms 147:8; Acts 14:17), so was drought denounced as one of His severest scourges (Le Deuteronomy 26:19; Deuteronomy 11:17; Deuteronomy 28:23, Deuteronomy 28:24, etc.) This petition finds an illustration in the public supplications which are still offered in the East, and by men of all creeds, for rain.
1 Kings 8:35
When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place [toward, because the inhabitants of the land everywhere would direct their prayers toward the holy oracle in Jerusalem (Psalms 28:2) ], and confess [praise] thy name, and turn from their sin, when [or because, כִי] thou afflictest them. [LXX. ὅταν ταπεινώσης αὐτοὺς—Humbling should be the result of affliction.]
1 Kings 8:36
Then hear thou in heaven [see on 1 Kings 8:32], and forgive the sin of thy servants, and of thy people Israel that thou teach them [rather, because thou art teaching them, etc. The thought is, "Forgive, because they have learned the lessen Thy discipline of drought was meant to teach;" because the chastisement has fulfilled its purpose] the good way [1 Samuel 12:23] wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance.
The fourth petition refers to the various plagues mentioned in the law (Leviticus 26:1-46.; Deuteronomy 28:1-68.), as the punishment of apostasy or infidelity.
1 Kings 8:37
If there be in the land famine [Heb. Famine should there be, etc. The word is emphatic by position. Famine is denounced, Le 26:20, 26; Deuteronomy 28:33], if there be pestilence [Le 26:25; Jeremiah 14:12; Jeremiah 24:10; Amos 4:10; Ezekiel 6:12, etc.], blasting [same word Genesis 41:6; Amos 4:9; Deuteronomy 28:22], mildew [lit. paleness, χλωρότης, Deuteronomy l.c.], locust, or if there be caterpillar [It is uncertain whether חָסִיל, lit; devourer, here rendered "caterpillar," is not an adjective and an appellation of the locust = devouring locust. Deuteronomy 28:38 ( יַאֲסְלֶנוּ חָאַרְבֶּה "the locust shall consume it") certainly favours this view. But the Chronicles and the Verss. distinguish it here (by the introduction of "and" between the two words) as a separate plague. It is also similarly distinguished, Joel 1:4; Psalms 78:46. Gesen. considers it to be a species of locust]; if their enemy besiege them in the land of their cities [Heb. his gates, but "the land of his gates" hardly yields sense. It is noteworthy that the LXX. (with most of the Verss.) reads ἐν μιᾷ τῶν πόλεων αὐτοῦ. Thenius, consequently, to bring the Hebrew text into harmony, would substitute באחת עיריו for בארץ שעריו. Another suggested emendation is בארץ בשעריו, "in the land, even in their gates." But it is doubtful whether any alteration is really required. "The land of their gates" (cf. "land of their captivity," 2 Chronicles 6:37; Jeremiah 30:10, etc.) may perhaps be interpreted the land where their gates (i.e; fortified cities) are. The marg. "Jurisdiction"—the gate being the place of judgment (Ruth 4:11; Proverbs 22:22; 2 Samuel 15:2)—is altogether out of the question]; whatsoever plague, whatsoever [Heb. every plague, etc.] sickness there be.
1 Kings 8:38
What prayer and supplication soever [There is here a studied reference to the preceding words. Lit; every prayer, etc. We might render in 1 Kings 8:37, "Whatsoever the plague," etc; and here, "Whatsoever the prayer," etc.] be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart [Here again there is an unmistakeable reference to the "plague" (same word) of 1 Kings 8:37. The plague of the heart is the inner smart of the conscience corresponding with and perhaps more painful than the smiting of the person. The meaning obviously is that the prayers will vary. according to the various mental and physical sufferings of men], and spread forth his hands [see on 1 Kings 8:22] toward this house.
1 Kings 8:39
Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;) [Jeremiah 17:10. Cf. ὁ παρδιογνώστης θεὸς (Acts 15:8; also ib. Acts 1:24).
1 Kings 8:40
That they may fear thee all the days that they live in the land which thou gavest unto their fathers. [Solomon anticipates that a godly fear will be the result of forgiveness and restoration. We find the same thought in Psalms 130:4. The mercy and goodness of God should lead to repentance, but unhappily it not unseldom fails to do so.]
The fifth petition contemplates the prayers which foreigners, attracted by the fame of Jerusalem, of its religion and sanctuary could offer towards the house. The Gentiles who should visit Jerusalem would assuredly, with their polytheistic ideas and their belief in local or tribal deities, invoke the aid and blessing of the mighty God of Jacob. This mention of aliens from the commonwealth of Israel in the prayer of dedication, especially when viewed in the light of the exclusiveness and bigotry which characterized the Jews of later days, is especially to be noticed. As Rawlinson (in loco) observes, "Nothing is more remarkable in the Mosaic law than its liberality with regard to strangers." He then quotes Exodus 22:21; Le Exodus 25:35; Deuteronomy 10:19; Deuteronomy 31:12; Numbers 15:14-16; and adds: "It is quite in the spirit of these enactments that Solomon, having first prayed God on behalf of his fellow countrymen, should next go on to intercede for the strangers," etc. The intercourse of the Hebrews at this period with foreign nations, and the influence they exercised on the Jewish thought and manners (see Stanley, "Jewish Ch." 2. Leer. 26.), are also to be remembered. These new relations with the stranger would no doubt have widened Solomon's views.
1 Kings 8:41
Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name's sake; [Solomon takes it for granted that such will come, and not without good reason, for the house was "exceeding magnifical" and destined to be "of fame and glory throughout all countries" (1 Chronicles 22:5). And we can hardly doubt that in the visit of the Queen of Sheba we are to see one fulfilment of this anticipation. (Note the expression of 1 Kings 10:1 "concerning the name of the Lord.") One who blessed God, as she did (1 Kings 8:9), would certainly pray towards the house. In the time of the second temple there were several instances of strangers (e.g; Alexander the Great, Ptolemy Philadelphus, and Seleucus; see Keil in loc.) worshipping the God of Jacob in Jerusalem.
1 Kings 8:42
(For they shall hear of thy great name [Cf. Joshua 7:9; Psalms 76:1; Psalms 99:3], and of thy strong hand [cf. Exodus 6:6; Exodus 13:9; Deuteronomy 9:26, Deuteronomy 9:29; cf. Deuteronomy 7:19. They had heard at a much earlier date (Exodus 15:14; Exodus 18:1; Joshua 5:1). The reference is not so much to the marvels of the Exodus—that was long past—as to the wondrous works which Solomon assumes will hereafter be wrought], and of thy stretched out arm;) when he shall come and pray toward this house.
1 Kings 8:43
Hear thou in heaven thy dwell-lug place, and do according to an that the stranger calleth to thee for: that all people of the earth may know thy name [It is interesting to notice this foreshadowing of the inclusion of the Gentiles in the one fold. The same thought is found in some of the Psalms and in Isaiah, as St. Paul witnesses (Romans 15:9 sqq.) Cf. Psalms 22:27; Psalms 72:11; Psalms 86:9; Psalms 98:3; Psalms 102:15; Psalms 117:1; Isaiah 49:6; Isaiah 52:10] to fear thee, as do thy people Israel; and that they may know that this house, which I have builded, is called by thy name. [Heb. that thy name is called (or, has been called, נִקְרָא. LXX. ἐπικέκληται) upon this house, i.e; that God has taken this house for His habitation: that He dwells there, works, hears, answers there. Same expression, Jeremiah 7:10, Jeremiah 7:11, Jeremiah 7:14; Jeremiah 25:29; Deuteronomy 28:10; Isaiah 4:1. In Numbers 6:27 we have, "they shall put my name upon the children of Israel." In Deuteronomy 12:5, and Deuteronomy 16:6 (cf. 1 Kings 11:36), we read of the place God has "chosen to put his name there."
So far the royal suppliant has spoken of prayers offered in or at the temple. He now mentions two eases where supplications will be offered by penitents far distant from the holy city or even from the Holy Land. And first, he speaks of the armies of Israel on a campaign.
1 Kings 8:44
If thy people go out to battle against their enemy, whithersoever [Heb. in the way which] thou shalt send them [These words clearly imply that the war, whether defensive or offensive (i.e; for the chastisement of other nations), is one which had God's sanction, and indeed was waged by His appointment], and shall pray unto the Lord toward [Heb. in the way of. Same expression as above. The repetition is significant. "They have gone in God's way. They may therefore look the way of God's house for help." Executing God's commission, they might justly expect His blessing] the city which thou hast chosen, and toward the house that I have built for thy name.
1 Kings 8:45
Then hear thou in heaven their prayer and their supplication, and maintain their cause. [Heb. do their judgments, i.e; secure them justice, defend the right. Same words, Deuteronomy 10:18; cf. Psalms 9:5, Heb.]
The last petition—the second of those which speak of prayers addressed towards the temple, or the Holy Presence which dwelt there, from a foreign land—contemplates as possible the captivity of the Hebrew nation. It has hence been too readily inferred that this portion of the prayer, at least, if not the preceding petition also, has been interpolated by a post-captivity writer. But there is really no solid reason for doubting its genuineness. Not only is it the seventh petition (see on verse 31), but the captivity of Israel had been denounced as the punishment of persistent disobedience long before by Moses, and in the chapters to which such constant reference is made (Le 26:33, 44; Deuteronomy 28:25, Deuteronomy 28:36, Deuteronomy 28:64; cf. Deuteronomy 4:27)—a fact which is in itself an indirect proof of genuineness, as showing that this petition is of a piece with the rest of the prayer. And when to this we add that the carrying of a conquered and refractory race into captivity was an established custom of the East, we shall be inclined to agree with Bähr, that "it would have been more remarkable if Solomon had not mentioned it."
1 Kings 8:46
If they sin against thee (for there is no man that sinneth not), and thou be angry with them, and deliver them to the enemy [Heb. give them before an enemy], so that they carry them away captives unto the land of the enemy, fax or near;
1 Kings 8:47
Yet if they shall bethink themselves [Heb. as marg; bring back to their heart. Same phrase, Deuteronomy 4:39; Deuteronomy 30:1. The latter passage, it should be noticed, treats of the captivity, so that Solomon, consciously or unconsciously, employs some of the very words used by Moses in contemplating this contingency. These repeated coincidences lead to the belief that the prayer was based upon and compiled from the Pentateuch] in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have Committed wickedness. [This verse is full of paronomasia, שבו נשבו השיבו, etc. Words almost identical with this confession were used (Daniel 9:5; Psalms 106:6) by the Jews in their captivity at Babylon, from which it has been concluded that this part of the prayer must belong to the time of the captivity. But surely it is, to say the least, just as likely that the Jews, when the captivity of which Solomon spoke befel them, borrowed the phrase in which their great king by anticipation expressed their penitence. Seeing in the captivity a fulfilment of his prediction, they would naturally see in this formula, which no doubt had been preserved in the writings of the prophets, a confession specially appropriate to their case, and indeed provided for their use.
1 Kings 8:48
And so return unto thee with all their heart [almost the words of Deuteronomy 30:1-20. Deuteronomy 30:2, as those in verse 47 are of Deuteronomy 30:1], and with all their soul, in the land of their enemies, Which led them away captive [observe the paronomasia— שבו is here used in two senses], and pray unto thee toward [Heb. the way of] their land [see Daniel 6:10] which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name. [There is apparently a climax here, "land," "city," "house."]
1 Kings 8:49
Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause. [Heb. do their judgments, as in verse 45.]
1 Kings 8:50
And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion [Heb. to compassion or bowels רַחֲמִים = τὰ σπλάγχνα, 2 Corinthians 6:12; Philippians 1:8; Philippians 2:1, etc. before them who carried them captive, that they may have compassion on them. [For the fulfilment of this prayer, see Ezra 1:3, Ezra 1:7; Ezra 6:13; Nehemiah 2:6. Compare Psalms 106:46.]
In the three following verses we have a sort of general conclusion to the dedication prayer. It is hardly correct to say that these last words apply to all the preceding petitions—the plea "they are thy people" manifestly cannot apply in the case of Psalms 106:41-43. On the other hand, as little are they to be limited to the persons last mentioned in Psalms 106:46 -50, though it is highly probable they were suggested by the thought of the captives. They are manifestly in close connection with the preceding verses.
1 Kings 8:51
For they be thy people [a citation or reminiscence of Deuteronomy 4:10], and thine inheritance, which thou broughtest forth out of Egypt [cf. Deuteronomy 4:21, 53. There is a constant recurrence throughout the Old Testament to this great deliverance, and with good reason, for it was the real birthday of the nation, and was also a pledge of future help and favour. God who had "wrought such great things for them in Egypt "could not well forsake them. Solomon's constant plea is that they are the elect and covenant race] from the midst of the furnace of iron [i.e; a furnace for iron, heated and fierce as for smelting. Same phrase, Deuteronomy 4:20].
1 Kings 8:52
That thine eyes may be open [cf. 1 Kings 8:29] unto the supplication of thy servant, and unto the supplication of thy people Israel [of. 1 Kings 8:28, 1 Kings 8:30], to hearken unto them in all that they call for unto thee.
1 Kings 8:53
For thou didst separate them from [Le 1 Kings 20:24, 1 Kings 20:26; cf. Exodus 19:5, Exodus 19:6] among all the people of the earth, to be thine inheritance [same expression, Deuteronomy 4:20; Deuteronomy 9:26, Deuteronomy 9:29. This is no idle repetition of verse 51. The idea of that verse is deliverance, of this election. Cf. Numbers 16:9; Numbers 8:14], as thou spakest by the hand [see note on Numbers 2:25] of Moses thy servant [Exodus 19:5, Exodus 19:6; Deuteronomy 9:26, Deuteronomy 9:29; Deuteronomy 14:2], when thou broughtest our fathers out of Egypt, O Lord God.
In Chronicles (Deuteronomy 6:1-25:41, 42) the prayer ends somewhat differently. "Now therefore arise, O Lord God," etc.—words which are found in substance in Psalms 132:8-10. These two verses look like an addition, and were probably inserted by the chronicler to form a connecting link with 1 Kings 7:1-3 (Bähr). The LXX. has an extremely curious addition, said to be taken from the "Book of the Song." Stanley sees in its very abruptness and obscurity an evidence of its genuineness ("Jewish Ch." 2:218).
SECTION III.—The Concluding Blessing.
The service of dedication concludes, as it commenced, with a benediction (verse 14).
1 Kings 8:54
And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the Lord, he arose from before [see note on 1 Kings 8:22] the altar of the Lord, from kneeling on his knees [the first mention of this posture in the sacred history (Stanley). The Jews usually stood in prayer (Luke 18:11, Luke 18:13) ] with [Heb. and] his hands spread up to heaven.
1 Kings 8:55
And he stood [this does not necessarily imply that he drew nearer to the congregation, as Keil], and blessed [cf. 2 Samuel 6:18, and see note on 2 Samuel 6:14. The words of blessing, which are presently given (verses 56-61), prove that he did not assume priestly functions and put any blessing upon the people, Numbers 6:27] all the congregation of Israel with a loud [Heb. great] voice, saying,
1 Kings 8:56
Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised [a distinct reference to Deuteronomy 12:9, Deuteronomy 12:10 (cf. Deuteronomy 3:20), where we read that when the Lord should have given rest to Israel, then a place for sacrifice, etc; should be appointed (Deuteronomy 12:11). That place is now dedicated, and the king sees in this circumstance a proof that the rest is now at last fully attained. The permanent sanctuary is a pledge of settlement in the land. The rest hitherto enjoyed (Joshua 21:44) had been but partial. Only under Solomon were the Philistines brought into complete subjection (1 Kings 9:16), and hitherto the ark had dwelt in curtains]; there hath not failed [Heb. fallen; cf. 1 Samuel 3:19] one word [a clear reference to Joshua 21:45, as the preceding words are to Joshua 21:44] of all his good promise, which he promised by the hand [cf. verse 53] of Moses his servant [viz. in Le 26:3-13, and in Deuteronomy 28:1-14, i.e; in the chapters which are the sources of this prayer, etc.
1 Kings 8:57
The Lord our God be With us, as he was with our fathers: let him not leave us, nor forsake us. [Solomon insensibly glides again into prayer; here for the presence of God, in 1 Kings 8:59 for His help. There is probably a reference to Deuteronomy 31:6, Deuteronomy 31:8; Joshua 1:5, where, however, "forsake" is represented by a different word.
1 Kings 8:58
That he may incline our hearts unto him [Psalms 119:26; Psalms 141:4], to walk in an his ways [verse 25; 1 Kings 2:4. The condition on which God's blessing was insured was at this time printed on Solomon's mind], and to keep his commandments, and his satutes, and his Judgments [see note on 1 Kings 2:3, to which verse there is not improbably a reference], which he commanded our fathers.
1 Kings 8:59
And let these my words, wherewith I have made supplication before the Lord, be nigh unto the Lord our God day and night, that he maintain the cause of [Heb. to do the judgment of] his servant, and the cause of his people Israel at all times, as the matter shall require [Heb. the thing of a day in his day. Same phrase Exodus 5:18; Exodus 16:4]:
1 Kings 8:60
That an the people of the earth may know that the Lord is God, and that there is none else. [See 1 Kings 8:22. We have here a recurrence to the thought of 1 Kings 8:43, which was evidently prominent in Solomon's mind. He hopes the house now dedicated will be fraught with blessing for the world, and that the Gentiles will come to its light. Cf. Isaiah 2:2, Isaiah 2:3.]
1 Kings 8:61
Let your heart therefore be perfect with the Lord our God [An instructive commentary on these words is found in 1 Kings 11:4, where it is said of this Solomon, "His heart was not perfect," etc.—same words. Similarly, ib. 1 Kings 11:3, 1 Kings 11:9 are a comment on the prayer of verse 58. Having preached to others, he himself became a castaway], to walk in his statutes, and to keep his commandments, us at this day [That day the nation proved its piety by the dedication of the house.
At the close of this prayer (omitted in Chronicles), according to 2 Chronicles 7:1, "fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the house," but Bähr rejects these words as an interpolation. He maintains, indeed, that the chronicler contradicts himself, for we can hardly think that the glory which we are told (1 Kings 5:14) had already filled the house, left it and then returned. It is certainly suspicious, and a much stronger argument against the words in question, that no mention of the fire is made by our author, for, brief as this history is, it is difficult to believe that so signal an interposition could have remained unnoticed, if it really occurred.
SECTION IV.—The Festal Sacrifices.
The ceremonial of dedication was followed, as would naturally be the case, by sacrifices on a scale of unusual grandeur. Apart from their religious use and significance, the sacrifices testified to the devotion of the giver who on this of all days must not appear before the Lord empty, and they also afforded materials for the great and prolonged feast by which this auspicious event in the history of Israel must be commemorated.
1 Kings 8:62
And the king, and an Israel with him [Another indication (see on 1 Kings 8:2) that practically the whole Israelitish nation (i.e; its males) assembled to witness this great function (1 Kings 8:65. But see on 1 Kings 16:17). The words also prove that the sacrifices mentioned presently were offered by the people as well as by the king], offered sacrifice before the Lord. [See note on 1 Kings 9:25 ]
1 Kings 8:63
And Solomon offered a sacrifice [Solomon is mentioned as chief donor, and as the executive. But others shared in the gift] of peace offerings [Le 1 Kings 7:11 sqq. This was especially the sacrifice of praise—it is called "the sacrifice of thanksgiving of his peace offerings," ib. 1 Kings 7:13, 1 Kings 7:15. See Bähr, Symb. 2:368 sqq. In the peace offering, the fat was burnt on the altar, but the flesh was eaten (1 Kings 7:15; cf. Deuteronomy 12:7), so that this form of offering was, in every way, adapted to a festival. The idea that "ox after ox, to the number of 22,000, and sheep after sheep, to the number of 120,000, were consumed," sc. by fire (Stanley), is expressly excluded], which he offered unto the Lord, two and twenty thousand oxen, and an hundred and twenty thousand sheep. [it is very possible that these numbers have been altered in course of transcription, as is the case with numbers elsewhere, but there is no ground for suspecting exaggeration or mistake. For, in the first place, the Chronicles and all the Versions agree with the text, and, secondly, the numbers, compared with what we know of the sacrifices offered on other occasions, are not unduly large, nor were they such that (as has been alleged) it would be impossible to offer them within the time specified. If, at an ordinary Passover a quarter of a million of lambs could be sacrificed within the space of two or three hours (Jos; Bell. Jud. 6.9. 8), there can obviously have been "no difficulty in sacrificing 3000 oxen and 18,000 sheep on each of the seven days of the festival" (Keil). (But were not the sacrifices spread over fourteen days? verse 65.) And it is to be remembered
1 Kings 8:64
The same day did the king hallow the middle of the court [i.e; the entire area of the court of the priests (1 Kings 6:36). Ewald translates "the inner court." The whole space may have been regarded as "one huge altar" (Rawlinson), or temporary altars may have been erected all over the area. As already observed, this fact alone points to an enormous number of victims] that was before the house of the Lord: for there he offered burnt offerings [Heb. the burnt offerings, i.e; either the usual daily burnt offerings (Numbers 28:3), or more probably, those appropriate to such a special function (Numbers 29:13 sqq.; cf. 1 Kings 3:4) ], and meat offerings [Heb. the meat offering. Both this and the preceding word ( הָעֹלָה) are singular (generic) in the original], and the fat of the peace offerings: because the brazen altar that was before the Lord [i.e; house of the Lord] was too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings [and yet it was 20 cubits (30 feet) square, and so would offer a surface of 100 square yards].
1 Kings 8:65
And at that time Solomon held a feast [the necessary sequel to such number of peace offerings (cf. 1 Kings 3:15). All the flesh that could be, must be eaten (Le 1 Kings 19:5, 1 Kings 19:6) ], and all Israel with him, a great congregation [see note on 1 Kings 8:64. "All Israel" would hardly be an exaggeration], from the entering in of Hamath [the northern boundary of Palestine. See Stanley, S. and P. pp. 14, 505, 506] of Egypt [i.e; the southern limit of the Holy Land. See Numbers 34:5; Joshua 15:4, Joshua 15:47; 2 Kings 24:7; Genesis 15:18, where the word is נָהָר refers to the Nile. The Wady el Arish must be intended ], before the Lord our God, seven days and seven days, even fourteen days [The two periods are thus distinguished, because they were properly distinct, the first being the feast of dedication, the second the feast of tabernacles. This is more clearly explained in 2 Chronicles 7:9, 2 Chronicles 7:10.]
1 Kings 8:66
On the eighth day he sent the people away [i.e; on the eighth day of the second feast, the "three and twentieth day of the month" (ib; 1 Kings 8:10). The first impression is that the eighth day of the period of fourteen days is meant, but the context, to say nothing of the Chronicles, contradicts this. The feast of dedication began on the eighth day of the month Ethanim (1 Kings 8:2), and lasted until the fourteenth. The feast of tabernacles began on the fifteenth and lasted till the twenty-first. On the evening of the twenty-second, the "day of restraint", he dismissed the people, who would depart to their homes next morning]: and they blessed [i.e; felicitated, saluted (on taking leave). Cf. Proverbs 27:14; 2 Kings 4:29; 1 Samuel 25:6, 1 Samuel 25:14. Marg. thanked. See note on 1 Samuel 25:14] the king, and went unto their tents [i.e; homes—an archaic expression, dating from the times of the desert wanderings. Joshua 22:4; 7:8; 2 Samuel 20:1; l Kings 2 Samuel 12:16] joyful and glad of heart for an the goodness that the Lord had done for David his servant [the real founder of the temple. Solomon had but carried out his ideas and had entered into his labours], and for Israel his people.
HOMILETICS
1 Kings 8:8-11