Annotations Upon the Historical Books Part 2, 1 Kings · Chapter 8
CHAP. VIII.
Verſ. 1. THen Solomon aſſembled the Elders of Iſrael, &c.] To wit, to attend upon the ark, when it was removed out of the City of David, which is Zion, (where it had been ever ſince David brought it thither, 2 Sam. 6.12, of which, ſee the note there) unto the Temple which Solomon had now built in mount Moriah; for by this perſonall attendance both of Princes and people upon the ark, they did acknowledge the Lord, of whoſe preſente the ark was a type, to be the God and Lord of Iſrael, and themſelves his ſervants. A great queſtion, indeed it is, how it can be ſaid here, that the ark was carried out of Sion, that it might be placed in the Temple, ſeeing ordinarily in the Scripture, Sion is ſpoken of as the place where God dwelt in his Temple amongſt his people, as Pſal. 78.68.69. where it is ſaid, that God choſe the tribe of Judah, the mount Zion which he loved, and he built his Sanctuary like high places, &c. and Eſa. 8.18. where God is called the Lord of hosts, that dwelleth in mount Zion, and ſo in many other places. But for this we muſt know that to ſpeak properly and in a ſtrict ſence, the Temple was not built in mount Sion but in mount Moriah, 2. Chron. 3.1. therefore it is ſaid here, that the ark was carried out of the citie of David, which is Zion, into the Temple; but becauſe the whole citie of Jeruſalem is uſually called Sion, and mount Sion, from that mount which was a chief part of it, thence it is that the Temple Gods dwelling place, is ſo uſually ſaid to have been in Sion.
Verſ. 2. And all the men of Iſrael aſſembled themſelves unto king Solomon at the feast, &c.] That is, at the time when they were from all parts of the land to aſſemble themſelves together to keep the feaſt, in the monethmonth of Ethanim, which is the ſeventh monethmonth. By the feaſt is meant (as is moſt probably held by the moſt of Interpreters) the feaſt of tabernacles, which began the 15 day of the ſeventh monethmonth, Levit. 23.34. and was indeed the chief feaſt of this monethmonth, as being one of thoſe three feaſts whereto all the males of Iſrael were bound to reſort: yet it muſt needs be that the people aſſembled (at leaſt the heads of the tribes, and the chief of the fathers) ſeven or eight dayes before the feaſt of tabernacles, for the feaſt of tabernacles was kept from the fifteenth to the end of the two and twentieth day; and on the three and twentieth day Solomon diſmiſſed the people, 2. Chron. 7.10. And on the three and twentieth day of this ſeventh monethmonth, he ſent the people away unto their tents, ſo that the ſeven dayes, which he kept for the dedication of the temple (whereof mention is made verſ. 65. of this chapter, and 2. Chron. 7.9.) were before the feaſt of tabernacles: yet if they were the ſeven dayes immediately foregoing the feaſt of tabernacles, which was on the fifteenth day of the monethmonth, doubtleſſe the tenth day was excepted, which was the day wherein they afflicted their ſouls with faſting, Levit. 23.27. and therefore not likely to have been one of the dayes of this feſtivitie of the Temples dedication: now whereas it may be objected, that till the eight monethmonth the Temple was not finiſhed, chap. 6.38. And in the eleventh yeare, in the monethmonth Bul (which is the eight monethmonth) was the houſe finiſhed; to this I anſwer that the dedication therefore was, doubtleſſe in the ſeventh monethmonth of the following yeare, that monethmonth being choſen for the peoples convenience, who were then to aſſemble themſelves to keep the feaſt of Tabernacles, and that in the interim there might be time for the drying of the walls, and to make all things ready for the dedication of it.
Verſ. 3. And the prieſts took up the ark.] In 2. Chron. 5.4. it is, and the Levites took up the ark: but that is onelyonly, becauſe the prieſts alſo were of the tribe of Levi.
Verſ. 4. And they brought up the ark of the Lord, and the tabernacle of the congregation, &c.] To wit, that which was made by Moſes, which onelyonly was called the tabernacle of the congregation, this had been hitherto in Gibeon, 2. Chron. 1.3. but was now removed thence with all the holy veſſels thereof, and laid up in the treaſuries of the Temple: not onelyonly becauſe they had been conſecrated to God, but alſo to make ſure that the Temple ſhould now be the onelyonly place of Gods worſhip.
Verſ. 5. Sacrificing ſheep and oxen that could not be told, nor numbred for multitude.] To wit, when they were going in a ſolemn manner before the ark, to remove it from the citie of David into the Temple, and therefore perhaps in the ſame manner too that was obſerved by David, when he removed the ark from the houſe of Obed Edom, 2. Sam. 6.13. And it was ſo, that when they that bare the ark of the Lord, had gone ſix paces, he ſacrificed oxen and fatlings.
Verſ. 8. And they drew out the ſtaves, that the ends of the ſtaves were ſeen out in the holy place, &c.] Some conceive the meaning of this hard place is this, to wit, that they drew out the ſtaves quite out of the rings of the ark, thereby to ſignifie, that the ark was now to be removed no more, and ſo the ſtaves being laid upon the ground in the fore part of the Sanctuary, their foure ends, or heads, might be ſeen as one went out of the holy place, into the moſt holy; but out of that place they were never ſeen, becauſe the ark was never removed; but it is hard to make this expoſition agree with the words: the moſt approved expoſition therefore is this, when they had ſet the ark in his place, behind the Cherubims, to wit, the two great Cherubims which Solomon had made, neither the ark nor the ſtaves could be ſeen; but then they drew out the ſtaves eaſtward, that ſo though the ark was not ſeen, yet the end of the ſtaves might be ſeen, to put them in mind of the ark which was behind the wings of the Cherubims: for by this means the ends of the ſtaves were ſeen out in the holy place before the oracle, that is, in that part of the moſt holy place which was before the ark (which was more eſpecially called the oracle) and they were not ſeen without, that is, they were not ſeen out of the ark: they that were before the oracle in the moſt holy place, might diſcern by the ends of the ſtaves, that they were in the ark, as it is expreſſed, 2. Chron. 5.9. And they drew out the ſtaves of the ark, that the ends of the ſtaves were ſeen from the ark before the oracle: but the ſtaves were never ſeen out of the ark, for that was againſt Gods Law, Exod. 25.15. The ſtaves ſhall be in the rings of the ark, they ſhall not be taken from it; or elſe, they were not ſeen without, that is, the ſtaves were drawn out ſo little, that in the moſt holy place they might be diſcerned; or happely, at the very doore where they went out of the moſt holy place into the Temple, but further out in the Temple they could not be diſcerned.
Verſ. 9. There was nothing in the ark, ſave the two tables of ſtone.] For though the pot of Manna, Exod. 16.34. and Aarons rod, Numb. 17.10. and the book of the Law, Deut. 31.26. were laid up before the ark; yet they were not put into the ark, as were the two tables of ſtone; and accordingly we muſt underſtand that place, Heb. 9.3, 4. And after the ſecond vail, the tabernacle which is called the holieſt of all: Which had the golden cenſer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had Manna, and Aarons rod that budded, and the tables of the covenant.
Verſ. 10. And it came to paſſe when the priests were come out of the holy place, that the cloud filled the houſe of the Lord.] When the prieſts had ſet the ark in his place, and were come out, immediately there were an hundred and twenty prieſts with trumpets, and the Levite-ſingers ſtanding at the eaſt end of the altar with their Cymballs, Pſalteries and Harps, appointed to ſound forth the praiſes of God, and whileſt they were thus employed, ſuddenly the houſe of the Lord was filled with a cloud, ſo that the prieſts were not able to miniſter, no not in the court where the braſen altar ſtood, for thus it is expreſſed, 2. Chron. 5.11. &c.
Verſ. 12. Then ſpake Solomon, The Lord ſaid that he would dwell in the thick darkneſſe.] Solomon ſtanding where he ſaw how on a ſudden the houſe was filled with a cloud, (to wit, upon the braſen ſcaffold that was built for him in the outward court, which was therefore it ſeems right before the door of the prieſts court, through which he might look, 2 Chron. 6.13. For Solomon had made a braſen ſcaffold, of five cubits long, and five cubits broad, and three cubits high, and had ſet it in the midſt of the court, and upon it he ſtood, &c.) apprehending rightly, that it was ſent of God as a ſigne of his preſence; in that rapture of his joy, he brake forth into theſe following words, the Lord ſaid that he would dwell in the thick darkneſſe, &c. that is, the Lord hath ſaid, he would appear in a cloud, Levit. 16.2. I will appear in the cloud upon the mercy ſeat: and by a cloud he hath uſually teſtified his preſence amongſt his people; as in the leading of the Iſraelites by a cloud, Exod, 13.21. in the thick cloud that was upon mount Sinai at the giving of the law, Exod. 19, 16. in the cloud that covered and filled the tabernacle, ſo ſoon as it was reared up by Moſes, Exod. 40.34. and therefore ſaith Solomon, doubtleſſe by this cloud the Lord doth ſhew us, that he hath favourably accepted our ſervice in building this houſe, and that he hath taken it to be the ſettled place wherein he will abide for ever.
Verſ. 14. And the king turned his face about, and bleſſed all the congregation of Iſrael.] For hitherto he had ſtood with his face toward the altar, obſerving what was done at the carrying in of the ark.
Verſ. 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 an houſe, &c.] See this more fully expreſſed, 2. Chron. 6.5, 6.
Verſ. 18. Thou didst well that it was in thine heart.] See the notes 2 Sam. 7.5, 6.
Verſ. 22. And Solomon ſtood before the altar of the Lord, &c.] That is, having turned himſelf from the people, he ſtood upon the braſen ſcaffold, with his face toward the altar, and then kneeling down upon his knees, as is expreſſed, verſ. 54. and 2. Chron. 6.13. he lift up his hands towards heaven, and ſo prayed unto the Lord.
Verſ. 25. Therefore now, Lord God of Iſrael, keep with thy ſervant David my father that thou promiſedſt him.] That is, ſeeing thou haſt kept with thy ſervant David my father that thou promiſedſt him, in raiſing me his ſon up to build a Temple for thee, therefore now alſo keep with thy ſervant David my father that thou promiſedſt him, ſaying; There ſhall not fail thee a man in my ſight to ſit upon the throne of Iſrael. &c.
Verſ. 27. Behold, the heaven, and heaven of heavens cannot contain thee.] See the note Deut. 10.14.
Verſ. 30. And hearken thou to the ſupplication of thy ſervant, and of thy people Iſrael, when they ſhall pray towards this place.] Or, in this place, as it is in the margin; even herein, as in other things, was this Temple a type of Chriſt. As the prayers of Gods people, were the more accepted of God, when they prayed in the Temple, or, but with their faces towards the Temple; ſo are now the prayers of Gods righteous ſervants accepted of God, becauſe they are put up in Chriſts name, with an eye of faith fixt upon him as their Mediatour, Joh. 14.13, 14. Whatſoever ye ask in my name, that I will do, &c.
And when thou heareſt, forgive.] This clauſe is added, firſt, becauſe pardon of ſin is the chief thing to be begged of God in all our prayers, for hereby a way is made for the obtaining of other bleſſings, and beſides, there is no true comfort in obtaining any bleſſing, if our ſins ſhould ſtill remain unforgiven: and ſecondly, becauſe the beſt are ſubject to ſo many failings in prayer, that ſhould not the Lord pardon the ſin of their prayers, there would be no hope that any prayer of theirs ſhould do them good.
Verſ. 31. If any man treſpaſſe againſt his neighbour, and an oath be laid upon him, &c.] That is, if a man be charged that he hath treſpaſſed againſt his neighbour, and be brought before the altar to clear himſelf by oath (as in caſe where ſufficient proof and witneſſe was wanting, they uſed to do, Exod. 22.8.11. Numb. 5.12.19.) do thou accordingly deal with the man that takes the oath, puniſhing him if he be faulty, and acquitting him if he be innocent.
Verſ. 33. When thy people Iſrael be ſmitten, and ſhall turn again to thee, and confeſſe thy name, &c.] To wit, thy Juſtice, by laying all the blame upon themſelves, acknowledging that they have deſervedly ſuffered; and thy mercy and power, by ſeeking to thee for pardon and ſuccour.
Verſ, 34. And bring them again unto the land which thou gaveſt unto their fathers.] This may be meant either of thoſe that were taken priſoners in battel, to wit, that upon the prayers of their brethren in the Temple, or their own prayers towards the Temple, the Lord would be pleaſed to bring them again into the land: or elſe of thoſe, that by the enemy ſhould be driven out of their dwelling places, yet not out of the land of Canaan: to wit, that God would be pleaſed, when they prayed in, or towards the Temple, to hear their prayers, and reſtore them again to the land of their inheritance.
Verſ. 35. If they pray toward this place, and confeſſe thy name, and turn from their ſinne when thou afflicteſt them, &c.] As if he ſhould have ſaid, though they did not repent and turn unto thee till thine hand was heavie on them, yet let not that hinder the acceptance of their prayers if they do then ſincerely repent, and ſeek thy face and favour.
Verſ. 36. Forgive the ſinne of thy ſervants, and of thy people Iſrael, that thou teach them the good way, &c.] This is added, becauſe firſt, there is no hope of ſaving inſtruction till ſinne be pardoned; ſecondly, the removing of a judgement yields little comfort, unleſſe men become better then they were before; and thirdly, no chaſtiſement will ever inſtruct men unleſſe God teach them by his ſpirit.
Verſ. 38. What prayer and ſupplication ſoever be made by any man, or by all thy people Iſrael, which ſhall know every man the plague of his own heart, &c.] By the plague of the heart, here is meant both the ſinnes for which they are puniſhed, which proceed all from the wickedneſſe of the heart, and muſt be acknowledged and bewailed, or elſe men will never ſeek ſeriouſly to God that the puniſhment may be removed; and alſo, the puniſhment it ſelf, becauſe it is inflicted for ſinne, which is rooted in the heart, and doth alwayes oppreſſe and wound, eſpecially when we apprehend it to be an effect of Gods wrath.
Verſ. 41. Moreover, concerning a ſtranger that is not of thy people Iſrael.] Either this is meant of ſuch ſtrangers as were converted to the Jewiſh Religion, called therefore Proſelytes, ſuch as was that Ethiopian Eunuch, Acts 8.27. who had been at Jeruſalem to worſhip; or elſe, of ſuch ſtrangers as were alſo unbelievers, (for whom the Jews ſay there was a court without, that, where the people of Iſrael met together) Indeed there is no queſtion, but ſtrangers of another religion, by the victories of the Jews, and other diſcoveries of Gods ſpeciall love to them, might be brought to have a reverent opinion of the God of the Hebrews (for this was uſuall with the heathens as we may ſee in that example of the Philiſtines, 1. Sam. 4.7, 8. and 6.2, 3.) and thereupon might come with their gifts and prayers to the temple; but then doubtleſſe Solomon hoped not that their perſons and prayers ſhould be accepted with God for any ſuch devotion in them (for there was never any way of obtaining favour with God, but onelyonly in and through the Meſſias) but deſired onelyonly that God would make his power known by doing what they ſhould ſo deſire of him, that ſo his name might be rendred the more glorious. Thus this place may be underſtood of infidell ſtrangers; yet I think it is rather meant of Proſelytes.
Verſ. 44. If thy people go out to battel againſt their enemy, whitherſoever thou ſhalt ſend them, &c.] Thus he implyeth, that even when they had a commiſſion from God to take up arms, yet they ought by prayer to ſeek Gods aſſiſtance, and withall, that unleſſe the warre was juſt, it would be in vain to ſeek to God for help.
Verſ. 51. Thine inheritance, which thou broughteſt forth out of Egypt, from the midst of the furnace of iron.] Why the Iſraelites are called Gods inheritance, ſee the note, Deut. 32.9. and why Egypt is called a furnace of iron, ſee the note, Deut. 4.20. it implies the heavineſſe of their oppreſſion there, and that it was to purge them, and not to conſume them.
Verſ. 52. That thy eyes may be open unto the ſupplication of thy ſervant.] That is, of me thy ſervant, as before, verſ. 28.29, 30.
Verſ. 54. And it was ſo, that when Solomon had made an end of praying, &c.] In 2 Chron. 6.41. ſome particulars are added which here are omitted, to wit, that having ended his prayer, he added theſe words, Now therefore ariſe, O Lord God, into thy resting place, thou and the ark of thy ſtrength, &c. which is a clauſe of the 132. Pſalme verſ. 8.9, 10. and therefore doubtleſſe that Pſalme was made, either by his father David, at his removing of the ark, or elſe by Solomon at this time; and that hereupon fire came down from heaven, and conſumed the burnt offerings, and the ſacrifices, which the Prieſts had then laid upon the altar, whereupon the people bowed themſelves and worſhiped the Lord, 2 Chron. 7.1, 3. Now therefore when the Lord had thus teſtified his preſence and aſſent to Solomons prayers, the King roſe up and bleſſed the people, as in the following words is expreſſed.
Verſ. 59. That he maintain the cauſe of his ſervant.) That is, of me his ſervant, or of the king of Iſrael indefinitely.
Verſ. 64. The ſame day did the king hallow the middle of the court, &c.] That is, the middle part of the pavement of the inner Court, to wit, either by offering ſacrifices thereon, or by building many and ſeverall altars there for the preſent occaſion, becauſe one altar could not ſuffice for ſuch a multitude of ſacrifices.
Verſ. 65. Solomon held a feast ſeven dayes, even fourteen dayes.] That is, ſeven dayes for the dedication of the Temple, which began with the beginning of the ſeventh day of the ſeventh monethmonth, and ended with the end of the fourteenth day, (if the tenth day be accepted, as being the day of their publick faſt, as is above noted, verſ. 2. and then ſeven days for the feaſt of Tabernacles, which began with the beginning of the fifteenth day, and ended with the ending of the one and twentieth day.
Verſ. 66. On the eighth day he ſent the people away, &c.] To wit, the day following the laſt ſeven of the feaſt of Tabernacles, which was the two and twentieth day of the monethmonth; for that eighth day was an holy day, added as it were to the ſeven dayes of the feaſt of tabernacles, Levit. 23.36. at the end of this day he diſmiſſed the people; yet becauſe they went not away till the twenty third day of the monethmonth, therefore it is ſaid, 2 Chron. 7.10. that, on the three and twentieth day of the ſeventh monethmonth, he ſent the people away unto their tents, glad and merry in heart for the goodneſſe that the Lord had ſhewed unto David, and to Solomon, and to Iſrael his people: where Solomon is alſo mentioned, though it be not ſo here.