1 Kings 8:1-66

I. OF THE SACRIFICE OF THE DEATH OF CHRIST. This is the one veritable sacrifice of the world. Of all others it may be said, "Of thine own have we given thee." He alone "offered him self" (Hebrews 9:14). "With his own blood" (1 Kings 8:12). Behold how this oblation comes back to us charged with blessing. "Once offered to bear the sins of many" (1 Kings 8:28); "Having obtained eternal redemption for us" (1 Kings 8:12). "By the obedience of one many are made righteous" (Romans 5:19). Compare Hebrews 2:9, Hebrews 2:10; Hebrews 12:2; Philippians 2:6-11; and especially John 10:11, John 10:17, and John 6:51.

II. OF THE SACRIFICE OF OUR BODIES (Romans 12:1). If in separating the body from common uses and yielding our bodies instruments of righteousness to God (Romans 6:13), we seem to suffer inconvenience, privation, etc; it is not really, so. This sacrifice brings "joy and gladness of heart." Not unseldom are we conscious of the present gain. "Virtue is its own reward." The "testimony of the conscience" is no slight recompense. How great, for example, is the guerdon of purity!

"So dear to Heaven is saintly chastity

That when a soul is found sincerely so

A thousand liveried angels lacquey her,

Driving far off each thing of sin and guilt,

And in clear dream and solemn vision

Tell her of things that no gross ear can hear," etc.

There is a story told of George Herbert which shows how little sacrifices become great feasts. On his way to a musical gathering, he stopped by the way to help a poor waggoner out of the ruts. Arriving late and bespattered with mud, he was commiserated for the loss and inconvenience he had sustained. But he would not allow that it was loss. "The remembrance," he said, "will bring music into the heart at midnight."

III. OF THE SACRIFICE OF OUR ALMS. True, they are loss when given to serve self, or for the praise of men. "Verily I say unto you, they have (i.e; er haust, ἀπέχουσιν) their reward" (Matthew 6:2). Such givers get what they bargained for; they receive "their good things" (Luke 16:25). But then there was no oblation to God. A Scottish laird having put a crown piece by mistake into the plate, asked for it back again. On being told that he might put what he chose in, but take nothing out, he said, "Well, well, I suppose I'll get credit for it in heaven." "Na, na," was the just reply, "ye'll only get credit for the penny." But if the alms be hue offerings to God, then they have both a present and an eternal reward. Present, in hearing the widow's heart sing for joy, and in the blessing of him that was ready to perish" (Job 29:13); eternal, in that "God is not unrighteous to forget," etc. (Hebrews 6:10), and that a "cup of cold water only" shall in no wise lose its reward (Matthew 10:42). Such gifts are the truest and safest investments (Proverbs 19:17).

"We lose what on ourselves we spend,

We have as treasure without end

Whatever Lord, to Thee we lend."

There is on record an admirable prayer of Thomas Sutton, the pious founder of the Charterhouse, "O Lord, Thou hast given me a large estate, give me a large heart." We cannot lose what we give away.

IV. OF THE SACRIFICE OF OUR OBLATIONS. We use "oblations" here in the liturgical sense of the word, i.e; of the oblations of bread and wine in the Holy Communion. For these were anciently, and should be still, solemnly offered to God, as our thank offerings, as a sort of first fruits of His creatures. And now consider how they are given back to us. "The cup of blessing which we bless, is it not the communion ( κοινωνία, the joint participation in) of the blood of Christ? the bread which we break, is it not the communion of the body of Christ?" (1 Corinthians 10:16.) We have presented to the Divine Majesty bread and wine, and He gives us in return the body and blood of our Lord (ib; John 11:24, John 11:25).

V. OF THE SACRIFICE OF WORLDLY PROSPECTS, etc. Men often speak of the sacrifices they have had to make for the sake of their religion. And time was when great sacrifices were demanded; these are sometimes demanded still. But they involve no loss, no real and abiding injury. On the contrary, they are actually, and in the long run, a gain. "There is no man that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life". On which Bengel beautifully remarks that nature gives us each but one father and one mother, but the Church gives us many. (Cf. Romans 16:18.) "What shall I do," said Amaziah, "for the hundred talents which I have given to the army of Israel?.... And the man of God answered, The Lord is able to give thee much more than this" (2 Chronicles 25:9). Who had made more sacrifices than St. Paul? And yet who was it wrote of "having nothing, yet possessing all things?" (2 Corinthians 6:10). The man who had such loved and loving friends as Romans 16:1-27. proves him to have had, cannot be called poor. Well might he write, "I have all and abound" (Philippians 4:18). The sacrifices he had made procured him a continual feast. It is the same with all our sacrifices. The Great King cannot receive gifts, but he must return them "according to his royal bounty" (1 Kings 10:13). The Greatest Giver in the world will never be outdone in generosity by king Solomon.

1 Kings 8:6

The Ark of the Covenant.

The ark was the heart of the temple. For it the shrine was erected. It was regarded as the throne of Jehovah. Hence the reverence with which it was approached. In itself the ark was not very remarkable. It was a chest 2.5 cubits long, and 1.5 cubits deep and broad, made of wood covered with gold; the lid, called "the mercy seat," being of pure gold, having the cherubim at its ends. For its construction see Exodus 25:1-40; where it is placed first as the most important of all the furniture of the tabernacle. Describe its connection with the people's entrance to Canaan, leading them through the Jordan, and heading the procession round Jericho. A superstitious sanctity was attached to it later. The outward symbol was supposed to have the efficacy which belonged only to that which it symbolized. It was carried into battle (1 Samuel 4:1-22.) under this delusion, but the ark could not save a people from whom God had withdrawn. Their superstition was rebuked by the defeat of the army, and the capture by the Philistines of the ark itself. Show how often in Church history the sign has been substituted for the thing signified, to the injury of God's cause. Though the superstitions belief in the ark was always rebuked, its sanctity was vindicated: by its avenging progress through the cities of Phllistia, and by the punishment of Uzzah. Moreover a blessing came with it to those who received it aright, e.g; to the house of Obed-Edom. The ark had been brought up to Jerusalem by David amid national rejoicing and placed in a tent prepared for it; now it found its abiding place in Solomon's temple. Throwing on the ark the light of the Epistle to the Hebrews, let us remind ourselves of certain religious truths to which it bore silent witness. These will be suggested by the contents of the ark, by its covering, by the mode of approaching it, and by its uses in worship.

I. THE ARK SUGGESTED THAT THE COVENANT RESTED ON LAW. The safe custody of the material tables of stone implied the moral observance of the precepts inscribed on them. "There was nothing in the ark save the two tables of stone," etc. (If we are to understand Hebrews 9:4 as asserting that Aaron's rod and the pot of manna were actually inside the ark, they had probably disappeared by Solomon's time.) The term "a covenant" is only used by way of accommodation, when applied to the relation between man and God. Such a "covenant" is merely a promise, which God makes dependent on the fulfilment of certain conditions; e.g; the promise after the flood is called a "covenant." So the covenant of Sinai was a promise on God's part, conditioned by the observance of the ten commandments on man's part. This was proclaimed by the presence of the tables of the law in the ark of the covenant. Show from Scripture and experience that bliss is conditioned by obedience. There is nothing lawless either in morals or in nature.

II. THE ARK PROCLAIMED THAT MERCY CAME BETWEEN MAN AND THE BROKEN LAW. "The mercy seat" covered "the tables." The value of mercy was typified by the pure gold of the capporeth. Exhibit the necessity of mercy to men who are prone to evil and forgetful of good. Illustrate it from God's dealings with Israel, and Christ's goodness to His disciples. The publican struck the keynote of true prayer when he exclaimed, "God be merciful to me, a sinner" Compare Psalms 51:1-19. Show how the sense of our want of mercy grows with our sensibility to the sinfulness of sin. Paul the apostle an example of this: "of sinners I am the chief."

III. THE ARK DECLARED THAT AN ATONEMENT MADE MERCY POSSIBLE. Describe the day of atonement; the sacrifice offered; the high priest entering the holy of holies with the blood which he sprinkled on the mercy seat. Even he could only draw near to the mercy, seat after the sacrifice (compare Hebrews 9:1-28.) "Without the shedding of blood there is no remission? Apply this to the sacrifice of "the Lamb of God," who was "wounded for our transgressions," whose "blood cleanseth from all sin." Describe him as the High Priest in the Holiest of all, having opened the way for all sinners to the abounding mercy of God.

IV. THE ARK ENCOURAGED MEN TO DRAW NEAR TO GOD. The law (represented by the tables) was broken; but the mercy of God (represented by the capporeth) was revealed; and the atonement (represented by the sprinkled blood) was provided; so that God fulfilled promise about the mercy seat. "There will I commune with thee."

Apply the teaching of this subject to those conscious of guilt, burdened by sorrow, etc. "Let us, therefore, come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."—A.R.

1 Kings 8:10, 1 Kings 8:11

The Presence of the Lord in the House of the Lord.

The Shechinah, which is here referred to, was a most brilliant and glorious light, usually concealed by a cloud; a fit emblem, therefore, of Jehovah, the God of light and of glory, who is retied from His creatures. As the visible symbol of the Divine presence, "the pillar of cloud and fire," had gone before Israel in the wilderness, proving their guide and defence. Suddenly and mysteriously it appeared in the new temple of Solomon, at the festival of dedication, giving Divine sanction to the work, and assuring all beholders that Jehovah had made that His dwelling place. Not only was the holy of holies filled with the cloud, but the holy place also, indeed, the whole building was permeated by it, so that all the building was henceforth holy. The signs of the Divine presence are different now, but the reality of it may be consciously felt. "Where two or three are met together in my name, there am I in the midst of them." The New Testament counterpart of this manifestation is found in the upper room on the day of Pentecost, when "suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting" (Acts 2:2). Compare these two manifestations: the splendour of the temple, with the poverty of the upper room; the narrowness of national rejoicing, with the breadth of worldwide preaching, etc. Let us seek the changeless inward truth underlying the changeful outward form which embodies it.

I. THE PREPARATION FOR THE DIVINE PRESENCE. Read the account of that which, on the part of the people, had preceded this display.

1. Sacred memories were recalled. The worn tent, the ark, the holy vessels, had just been brought in (1 Kings 8:4), and glorious yet tender associations were connected with each. The revival of old impressions made in youth, etc; makes the heart sensitive to the Spirit of God. Give examples.

2. Divine law was enthroned. "Nothing in the ark save the two tables of stone" (1 Kings 8:9). Disobedience to God's commands, forgetfulness of them, unfits us for seeing Him. It deteriorates character, debases the heart. "Who shall ascend into the hill of the Lord? he that hath clean hands and a pure heart," etc.

3. God's claims were recognized. By the completion of the temple, by the multitudinous sacrifices (1 Kings 8:5). The willingness to give our. selves up to God prepares us to see Him as our God. Not the intellectual research, but the reverent submission discovers Him. "Except ye be converted and become as little children, ye shall not enter the kingdom of heaven." "He that doeth the will of my Father shall know of the doctrine." "We beseech you, there. fore, brethren, by the mercies of God, that ye present yourselves a living sacrifice," etc.

4. Earnest prayers were offered. Solomon's prayer, which follows, was but the formal and public utterance of many secret prayers on the part of himself and others. See how often he spoke to God about this building, and how often God spoke to him. He and his people prayed above all things that the special glory of the tabernacle might be granted to the temple. Now the prayers were answered. "Ask and ye shall receive," etc. The apostles expected the Holy Spirit; but in order to receive the fulfilment of the Lord's promise, "they continued, with one accord, in prayer and supplication."

II. THE EFFECTS OF THE DIVINE PRESENCE. We do not refer to the special and immediate effects of the cloud, but to the moral and religious effect of the presence thus symbolized.

1. It restored significance to old symbols. The ark had lost much of its sanctity in the eyes of the people, as the conduct of Uzzah showed. This naturally arose from its frequent removals, its uncovering, its capture by the Philistines, and most of all from the absence of the Shechinah. Now the old veneration was restored to it, because its real significance was reestablished. Apply this thought to churches, to their organizations, to their sacraments, etc. How often these are like the cloudless ark. They want the realized presence of God to make them vivid with life.

2. It testified to God's acceptance of the new building. Reverence and awe fell on all the worshippers. True" consecration" arises from the signs of the Divine presence given to the faithful. The conversion of a sinner, the uplifting of a fallen disciple, etc; these are the evidences we look for that worship and work, place and people, are accepted of God.

3. It confirmed the faith of some, and inspired faith in others. From childhood they had been told of the appearance of the glory of the Lord in olden days. Now, for the first time, they saw it, and doubt vanished before the light. A great turning to God on the part of the unrighteous, or some similar spiritual evidence of the Divine power amongst us, would do more than all controversy to destroy scepticism.

4. It proclaimed God's readiness to hear prayer. With what confidence Solomon could pray after this! The realization that God is near us is our highest encouragement to speak to Him. "Because he hath heard me in time past, therefore will I call upon him as long as I live."

If such be the glory and bliss of God's presence on earth, what will it be to stand before His throne in heaven?—A.R.

1 Kings 8:10, 1 Kings 8:11

The Glory cloud.

Never did Solomon appear so much "in all his glory" as on this memorial day of the dedication of the temple. The solemnities of the service, the procession of the sacred ark from the city of David into its resting place, the robed priests, the rapturous multitude, the unnumbered sacrifices, the music and the songs, must have formed altogether a marvellous spectacle. But of all the incidents of the day none could be compared with that of the sudden appearance of the Shechinah—the glory cloud. This introduced new supernatural element. The rest was human—man's handiwork, man's worship, man's glory; this was Divine—the miraculous sign of the present and approving God. It raises the scene above comparison with any similar scene in the history of any other nation. Other peoples have reared their gorgeous temples, and kings and priests have gone in solemn pomp and circumstance to consecrate them. But what shrine has ever been honoured like this? Altars to false gods inmunerable have been reared, but where has been the fire from heaven to kindle their sacrifices? Idol temples dedicated—where the radiant cloud of the Divine presence? The priests were too much dazzled by the shining splendour to continue their ministrations. Solomon might well be filled with adoring wonder. "But will God indeed?" etc. (1 Kings 8:27). Many Scripture examples of the way in which miraculous revelations of the presence of God overawe the spirits of men: Jacob at Bethel, Moses before the burning bush, Elijah at the mouth of the cave, the disciples of Christ on the Mount of Transfiguration, etc. Solomon's, however, was not so much an emotion of fear, but of sacred reverence and glad surprise. The appearance of the cloud set the seal of Divine acceptance on the temple and its service, linking it with all the glorious associations of the past—the climax and crown of a long series of miraculous Divine manifestations. But look on it now as prophetic of a more glorious future, as imaging forth to the men of that age higher forms of Divine manifestation that in the fulness of time should come to pass.

I. THE INCARNATION OF CHRIST. When the eternal Son of the Father laid aside the "form of God," and took upon Him "the likeness of sinful flesh," He filled the temple of a human body with the Divine glory. God came to dwell in very deed "amongst men upon the earth." The Infinite Unseen submitted to the conditions of a finite visible personality. The Light insufferable, "which no man can approach unto," veiled itself in a cloud of mortal flesh. "We beheld his glory," etc. (John 1:14). When the second temple was being built, many of the people were troubled at the thought that it would be so inferior to the first. The old men who had "seen the first house" wept (Ezra 3:12; Haggai 2:3). But the prophets of the time were commissioned to comfort them with the assurance that, though the old symbolic grandeur was gone, the glory of the latter house should be greater than that of the former. It would contain no ark, no mercy seat, no Shechinah, no heaven-kindled fire, no Urim and Thummim, no prophetic spirit; "Ichabod" would be written on its walls. But a nobler Presence than had ever been seen on earth before would irradiate it in the coming time: "Behold I will send my messenger," etc. (Malachi 3:1); "Yet once, it is a while, and I will shake the heavens," etc. (Haggai 2:6, Haggai 2:7). Every time the Lord Jesus, "the brightness of the Father's glory," entered the temple—as a babe in His mother's arms, as a boy girding Himself for His "Father's business," as a man in the fulness of His Divine authority, purging it from defilement, expounding in it the law of acceptable worship, making it the centre of His beneficent healing ministry—He verified in some new form these prophetic words. The manifestations of the present Deity in the olden times "have no glory in this respect by reason of the glory that excelleth," even "the light of the knowledge of the glory of God in the face of Jesus Christ." Do we ask, "Will God in very deed dwell?" etc; the answer comes back to us, "Great is the mystery of godliness, God was manifest," etc. (1 Timothy 3:16), "Immanuel, God with us" (Matthew 1:23). That outshining radiance in the temple was dazzling, almost repellent, deepening the sense of distance, creating fear; this Divine apocalypse is infinitely active, gives unmistakable proof of sympathetic personal nearness, awakens grateful, trustful, and adoring love.

II. THE GIFT OF THE SPIRIT. The manifestation of God in the person of His Son was preparatory to the richer grace—the actual impartation of Himself by His Spirit to the individual souls of men (see Ephesians 4:8 sqq.; 2 Corinthians 6:16). The dispensation of the Spirit is the ultimate fact. In this God communicates Himself in the highest form of revelation, and the most intimate fellowship of which man is capable. The "dwelling" of the Holy Ghost in every new-born soul, in every assembly of true spiritual worshippers, in the "one body" of the universal Church, is prefigured in the scene before us. The day of the dedication of the temple finds its antitype in the "day of Pentecost." Place these manifestations side by side. As you trace the lines of comparison between them, how glorious does the Christian fact appear! The one was material in its nature—a bright and beautiful vision for the eye, appealing indirectly through the senses to the soul; the other intensely spiritual—a blessed overpowering influence, seizing at once on the minds and hearts of the people, the flowing in of a Divine life. And though there was something for the eye and ear, its form was such as to suggest most strikingly that living word of truth and holy fire of love which the heart alone can know. The one was diffuse, general, indiscriminate—a bright, scattered cloud filling the place;—the other was distinct and personal. The Spirit of God deals not with companies of men, but with isolated souls. There was a separate tongue of flame on the head of each. Not the place merely, but the men, each according to his own individuality, was "filled with the Holy Ghost." The one manifestation concealed more than it revealed. It was the sign of God's presence, but it made the people feel that He is indeed a "God that hideth himself." They could not really "behold his glory." They "saw through a glass"—a cloud—"darkly." The "dispensation of the Spirit," though it did not remove fleshly restrictions, brought in that blessed condition of things in which the soul has such a thrilling sense of Divine communion as scarcely to need any material help to the apprehension of it, and almost to forget the intervening veil. The one manifestation was local and exclusive, confined to the central shrine of Jewish worship, distinguishing the Jewish people from all the world besides; "to them belonged the glory." The grace of the Spirit is God's free gift to all mankind, "shed on us abundantly" (Joel 2:28; Acts 10:45; Titus 3:5). The Spirit is the exclusive possession of none of the churches, owns no human creed, or ritual, or ecclesiastical boundary rather than another, dwells with all who call upon the same redeeming Lord. The one manifestation was transitory, served a temporary purpose. The "glory" soon departed again, and returned to the heaven from whence it came. The other is an enduring reality. The Comforter, the Spirit of Truth, "abides with us forever." the spring of an imperishable life, the pledge and pro. phecy of the unfading glory of God's unveiled presence.—W.

1 Kings 8:17-19

The Unfulfilled Purposes of Life.

Men often take credit to themselves for the designs of others. An inventor is forgotten, having died in obscurity, while others make fortunes from that secret which he won by the sacrifices of ease, strength, and time. [Give other examples of the non-recognition by men of purposes and schemes which were unfulfilled by their originators.] Solomon showed himself to be truthful and magnanimous when, in the presence of his people, he ascribed to his father the inception of the building which now stood before them in its splendour. How much more ready is God, who knows the hearts of all men, to recognize and reward the unfulfilled longings of men to serve Him! Briefly indicate the reasons which made it unsuitable that David should personally do this special service (compare 2 Samuel 7:1-29. with 1 Chronicles 22:8). He stood not alone in his disappointment, therefore the following thoughts which arise from considering it may help others to bear the unfilfilled purposes of their lives.

I. DAVID PROPOSED TO DO SOME GREAT THING FOR HIS GOD. We too often seek to effect great things for ourselves, or for our children, rather than for God. David wished to erect the temple. It was to be

II. DAVID HAD IT IN HIS HEART TO DO MUCH FOR THE BENEFIT OF OTHERS. He lived for his people. He shrunk neither from the perils of war nor the anxieties of rule that they might become a strong and noble nation. He did not wish to build the temple for himself, but for them and their children. Had he been allowed to begin it (when alone he was able to do so) in extreme old age, he would probably never have seen its completion; but he was content that generations yet to come should have that as their place of worship. Rebuke the tendency of men to ignore their responsibility to posterity. Sometimes in national finance, in ecclesiastical arrangements, etc; the fact that the benefit would only lie in the future and not in the present, is enough to check effort and sacrifice. Who has not heard the question, "What has posterity done for us?" Show the fallacy of this reasoning, and its sinfulness, because of the selfishness and ingratitude it reveals. Indicate some of the blessings we enjoy as a nation, and as churches, from the labours and sacrifices of our predecessors who did not count even life dear to them.

III. DAVID WAS PREVENTED BY CIRCUMSTANCES FROM FULFILLING HIS PURPOSE. Wars, unsettlement, infirmities of age, etc; were some of these. They were beyond his control, but not beyond God's. Still the purpose was, as we have said, a right one. Give examples from modern life: e.g.,

IV. DAVID MADE IT POSSIBLE FOE OTHERS TO DO WHAT HE COULD NOT DO. See an account given of the treasures he accumulated for the house of the Lord, the musical service he prepared, the plans for the building, etc. How unlike those who say, "if I cannot do this no one else shall;" or, with less selfishness, "I cannot do it, let others take all the burden if they are to have all the honour." Show how we can help others in doing their work, and so indirectly serve our God. It may not be possible for you to go abroad amongst the heathen; but you can support those to whom it is possible. Perhaps you cannot, from want of time, or suitability, teach the children or visit the sick; but you can invite others to do this, or encourage and sustain them in it.

V. DAVID'S NOBLE PURPOSE WAS FULFILLED BY HIS SON. This was God's design and promise (1 Kings 8:19).

VI. DAVID'S UNACCOMPLISHED PURPOSE WAS RECOGNIZED AND RECOMPENSED BY THE LORD. "Thou didst well that it was in thine heart." God knows what is in us of good as well as of evil. He approves the motive even when the effort fails. He sees the issue of every right purpose in all its width and depth. When Mary anointed her Lord she did more than she imagined; for she was the high priest anointing the Priest and King of Israel. In the day of judgment the righteous will be amazed at the issues and the rewards of their humble services, and with astonishment will ask, "Lord, when saw we thee?" etc. "And the king shall answer, and say unto them, Verily, I say unto you, inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto me."—A.R.

1 Kings 8:28

The Prayer of Dedication.

Describe the scene at the dedication of the temple. Note the fact that it is a king who leads his people to God's footstool. Show the influence of earthly rulers, who not only affect surrounding nations by their policy, but degrade or exalt the moral life of their people by their personal character, and by the tone of their court. Our reasons for thankfulness in the present reign. Contrast the influence of Victoria with that of Charles II. or George IV. Apply the same principle to other kings of men, i.e; to rulers of thought in literature and science. How heavy the responsibility of those who use their kingliness to lead men from God into the dreariness of scepticism; how glorious the powers they may employ to exalt the Lord our God. Solomon is a proof that wisdom is better than knowledge. On this occasion he prayed as the representative and leader of others. A prayer so prominent in Scripture, so remarkable in circumstances, so acceptable to God, deserves consideration, that we may see its elements. It presents the following characteristics:

I. GRATEFUL ACKNOWLEDGMENT OF THE PAST. "In everything give thanks" (1 Thessalonians 5:18). "By prayer and supplication, with thanksgiving, make your requests known" (Philippians 4:6). "It is a good thing to give thanks unto the Lord" (Psalms 92:1). "Bless the Lord, O my soul, and forget not all his benefits" (Psalms 103:2.) Notice the causes of Solomon's thanksgiving:

II. CONFIDENCE IN THE PROMISES. Show how the patriarchs ever reminded God of His promises. Illustrate also from the pleadings of Moses and the prophets. Prove from Christ's own words that the promises are renewed and enlarged for us, and that only on them cat. our expectancy of blessing be founded. The utility of prayer cannot be demonstrated by reason, but by revelation. In the spiritual realm we know Divine laws by Divine declaration, the truth of which is confirmed by the experience of those who fulfilling the required conditions, test them. "Ask and it shall be given you" (Matthew 7:7) is a promise. But appended to it is the requirement of faith. "Without faith it is impossible to please God" (Hebrews 11:6). "According to your faith, so be it unto you." See also James 1:5-7; Matthew 21:22, etc.

III. ENLARGEMENT OF HEART (Matthew 21:41, "moreover concerning a stranger," etc.) The prayer is remarkable on the part of a Jewish king. Give evidences of the narrowness and selfishness of the nation. We might expect this feeling in all its intensity on such an occasion as the consecration of this temple. But Solomon's sympathies overflowed national prejudices. The tendency of prayer is to enlarge the heart. Christians pray together who never work together. They who are nearest to God's throne are nearest to each other. As we pray, our yearnings go further afield, and we think kindly of the erring, pitifully of the lost, forgivingly of the wrong doers.

IV. LONGING FOR THE GLORY OF GOD. Solomon's chief wish in regard to the temple is expressed in verse 60, "that all the people of the earth may know that the Lord is God, and that there is none else." Our Lord's prayer is like Solomon's in this, that it ends in an ascription of "the kingdom, and the power, and the glory," to God. So with all true prayer. It ends in praise. See how David, in the Psalms, prayed himself out of sadness into joy; out of confession into thankfulness and praise. If we ask something for ourselves, or for others, it should be with the implied wish that it may be granted or withheld, as may be, for our welfare and God's glory. The yearning of each Christian should be that of the Lord Jesus, "Father, glorify thy name."—A.R.

1 Kings 8:38, 1 Kings 8:39

The Praying King.

One of the most remarkable features of this scene of the dedication of the temple is the place occupied, the part performed, in it by Solomon himself. He is the central figure, the chief actor. Both priest and prophet give place to him. The dedicatory prayer is a spontaneous effusion of his own devout feeling, and it is he who pronounces afterwards the benediction on the people. He stands before us here as a true type of that greater "Son of David," who is our Prophet, Priest, and King. There is a great deal in the tone of this prayer that betokens a soul fully alive to the solemn and momentous meaning of what was taking place in Jerusalem that day. It is not, indeed, to the service of the ancient Jewish temple that we should look for the most perfect models of devotion. New Testament revelations multiply and strengthen immeasurably our motives to prayer, enlarge its scope, open to us new grounds of assurance in it. "One greater than Solomon" has taught us how to pray, and revealed to us the path to acceptance in the merit of His own mediation. But as the life of religion in the soul of man is essentially the same in all ages, so the principles involved in prayer as the expression of it are the same. Two such rudimentary principles appear in this passage, viz; the sense of need prompting the suppliant to look heavenwards, and the recognition of something out of himself as the ground of hope for acceptance.

I. THE SENSE OF NEED, etc. It is the "plague of the heart"—the burden resting heavy there, the haunting sense of want or sadness in the secret soul, coupled with some kind of faith in Divine power—that moves men to pray. All true prayer is the utterance of these inward impressions. If much of our so called praying were subjected to this test, it is to be feared that it would be found very hollow and unreal, mere "words," a mere formal homage to custom—no deep, earnest, irrepressible longing of the soul inspiring it. Solomon begins to enumerate different calamities that may impel the people to pray, and then, as if overpowered by the mere vague, distant imagination of these possibilities, he says, "Whatsoever plague, whatsoever sickness," etc. How soon are we lost in the attempt to realize the manifold troubles of human life. We can understand and sympathize with individual griefs, but who can comprehend at all adequately the general sum of human woe, and take the weight of it sympathetically upon himself? Every man, however, knows where the universal evil specially touches himself. "Every heart knows its own bitterness." And with God there is both an infinite acquaintance with the whole and a special sympathy with each. There are some griefs that you lock up in your own bosom as secrets that none else must look upon.

"Not e'en the dearest heart, and next our own,

Knows half the reasons why we smile or sigh."