A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 8
1 Kings CHAP. VIII.
THIS Chapter contains Solomon's Dedication of the Temple, wherein the Antecedents, Concomitants, and Conſequents are very obſervable: And Firſt for the Antecedents. The Remarks upon it, are (1.) The Time, when the ſolemn Feaſt of this Dedication was celebrated: Namely, when the Temple with all its Veſſels and Inſtruments were perfected, v. 1, 2. and 2 Chron. 5.1, 2. Solomon moſt prudently pitched upon the ſeventh Month in the Autumnal Aequinoctial, anſwering to our September, for now the People had gathered in all their Fruits, 'twas a convenient time to Travel in, and now they were preparing to come up to Jeruſalem, for keeping the Feaſt of Tabernacles.
N. B. This Month was in the Civil Account, call'd by the Rabbins the firſt Month, ſuppoſing that the World was created in that Month: But by Divine Inſtitution, Exod. 12.2. (as Junius and Piſcator both well obſerve) it was called in the Sacred reckoning the ſeventh Month, this Month is call'd [Ethanim] which ſignifies Ripeneſs or Strength, for then the ripe Fruits ſtrengthen'd the Heart of Man.
The Second Remark is, the Perſons who were convocated to this ſolemn Dedication, ver. 1, 2. King Solomon ſent forth his Royal Mandate, and ſummoned in to Jeruſalem all the Senators, Judges, and Rulers of Iſrael, and the Heads of every Tribe, with Fathers of every Family to bring up the Ark of God into the Temple upon Mount Moriah, now finiſhed, and not only they, but great Multitudes of Common People came along with thoſe Heads and Fathers, voluntarily flocking to this Feaſt being forward to behold, and to promote this glorious Solemnity, &c.
The Third Remark is, the Place both whence and whither, v. 3, 4, 5, 6, 7, 8, 9. wherein Mark
(1.) This grave and great Aſſembly, march along in great Pomp and Splendour to fetch the Ark of God, that ſpecial Evidence of God's preſence, (which doubtleſs before this time had been tranſlated from Gibeon to Sion) from the City of David to Solomon's Temple.
Mark (2.) The Priests took up the Ark, but lay it on the Levites Shoulders, Numb. 4.5. with 2 Chron. 5.4. Vatablus well obſerves, this to be the fourth Time of the Priests taking up the Ark, the first was at its paſſage over Jordan, the ſecond at its compaſſing Jericho; the third, when David brought it back from Obededom's Houſe to his City, and now again by Solomon, &c.
Mark (3.) The Tabernacle made by Moſes, was likewiſe taken up, which had hitherto been Tranſportative, and for many Years had been ſeparated from the Ark, but now to be reunited, and both together ſettled in the Temple. N. B. A Figure of the Church toſſed up and down in this lower World, Iſa. 54 11. ſhall come to a ſettlement for ever in Heaven, the Habitation of God's Holineſs, Iſa. 63.15. The many Removes of the Tabernacle are very remarkable before this Time, as (1.) In the Wilderneſs it was carried up and down for forty Years, Exod. 40.2. (2.) It aboad in Gilgal about fourteen Years, Joſh. 4.18, 19. (3.) It remained in Shiloh till Samuel's Time, Joſh. 18.1. 1 Sam. 4.4. Pſal. 78.60. Jer. 7.12. (4.) It was in Nob, 1 Sam. 21.1. till Saul deſtroyed that City, 1 Sam. 22.19. (5.) It was in Gibeon all David's time, 1 Chron. 16.39. (6.) From thence it was brought into Sion, 2 Sam. 6.17. 1 Chron. 15.1. And (7.) Which was the Sabbatical Time, and Place of Reſt: 'Tis now lodged and laid up as a Sacred Monument in the Temple, a Type of Heaven: That is an odd Apocryphal Story we are told, 2 Maccab. 2.5, &c.
Mark (4.) Whereas 'tis ſaid here (the Prieſts bare the Ark] yet in 2 Chron. 5.4. 'Tis ſaid [the Levites bare it] are reconciled by Peter Martyr, &c. thus. (1.) The Name Levite in the latter Place, is taken largely deſcending of Levi, and ſo it comprehends the Prieſts. Or (2.) The Levites brought it to the moſt Holy, and the Prieſts carried it into the Oracle. Or (3.) The Prieſts carried the Ark all the way, and into the Sanctum Sanctorum, and the Levites carried the Tabernacle, and all its Holy Veſſels into the Treaſury of the Temple. Though the Levites were appointed to bear the Ark, Deut. 31.25. yet were they Prieſts alſo, ver. 9. and 1 Chron. 15.2, 14, 15, &c.
Mark (5.) Whereas ver. 9. here [There was nothing in the Ark ſave the two Tables, &c.] is contradicted by Heb. 9 4 where 'tis ſaid [the Pot of Manna and Aaron's Rod were in it alſo] Junius reconciles thus, the Particle [in it] relateth not to the Ark, but to the Tabernacle: Peter Martyr, thus, The Apoſtle ſpeaks of the Ark, as it was in Moſes's Time, wherein all the Three were together (for the Apoſtle is there comparing Moſes, and the Meſſias each with other) but in Solomon's time, only the Tables were in the Ark. Epiphanius and Sanctius read the Relative [foreign] Juxta, beſide, or near, as well as within, for the Book of the Law was put into ſome Coffer upon the ſide of the Ark, Deut. 31.26. and this might be the Book that Hilkiah found, 2 Kings 22.8. and 2 Chron. 34.14. Yea and other Learned Authors argue acutely, that God commanded plainly the Pot of Manna and Aaron's Rod ſhould be kept in the Tabernacle, and not in the Ark, Exod. 16.33, 34. Numb. 17.10. but ſet before it. Laſtly, Learned Weems of Lathoquar affirmeth, that this Hiſtory would not have added here [there was nothing in the Ark, ſave &c.] unleſs to denote ſome change betwixt Moſes's and Solomon's Time.
The Fourth Remark is, the Divine Appearance, to teſtifie the Divine Acceptance of all Solomon's preſent doings, ver. 10, 11. As Solomon had given the Ark of God, a moſt cordial welcom in its way to the Temple, by a numberleſs number of Sacrifices, ver. 5. far exceeding the number of his Father David's in the like Caſe, 2 Sam. 6.13. So now when the Ark is come, God himſelf bids it welcome into the Temple and Oracle, ver. 10. A bright Cloud immediately appears, which is call'd the Glory of the Lord, ver. 11. yet was it overſhadow'd, to ſignifie, ſaith Peter Martyr, our Dimneſs in Divine Matters, which we behold darkly as through a Cloud, and our Inability (ſaith Lavater) to behold God's Glory, Matth. 17.5, 6. If Angels cannot, Iſa. 6.2, 3. much leſs Men: This Glory drove the Prieſts forth, and ſo did the Glory of the Goſpel exclude that Levitical Prieſthood, &c.
The Second part, is the Concomitants of this Dedication, namely, Solomon's praiſing of God for his gracious Appearance in the over-ſhadowed bright Cloud, to conſecrate the Temple, v. 10, 11, Together with his praying to God for the Continuance of his gracious Preſence and Audience to the Prayers of his People for diverting his Judgments, ver. 12, to 53, &c.
Remarks hereupon are many, to be divided into two Claſſes, ſeeing Solomon's Oration is partly Laudatory, and partly Precatory.
Firſt, Upon the Laudatory and Euchariſtical or thanksgiving part,
Remark the Firſt is, when Solomon ſaw the Prieſts and the People under ſome perceived Perturbation (ſaith Peter Martyr) at this glorious, yet darkned Appearance of God in the Temple, he ſaid to them Be not afraid, 'tis no ill Omen, but a token of God's approbation, &c.] v. 12. Solomon minds them of what Moſes had Recorded, that God would appear in a Cloud, Exod. 13.21, 22. & 24.16. & 40.35. & Levit. 16.2. & Numb. 9.15. & Deut. 4.11. & 5.22. and what his Father David had left recorded likewiſe, Pſal. 18.11, 12. & 97.2. N. B. And Rab. Maimonides gives the Reaſon, that God appears in a Cloud in a condeſcenſion to Man's meanneſs, [Mercabah Velo Harocheb] Man cannot behold the Sun in Rota, in the Circle; Vehemens ſenſibile deſtruit ſenſum, ſaith Zabarel, Man may ſee the Chariot God rode in (as Moſes did, Exod. 33.20.) but not the Rider himſelf, 'tis too vehement an Object for Man to behold without deſtruction of his ſenſes, and of himſelf alſo. So Solomon ſaith here to them [Ye may ſee this created Image, but ye cannot behold God in Shecinah, in the ſplendour of his glory.
Remark the (2.) Then by an holy Apoſtrophe Solomon (having ſatisfied their trembling Spirits) turns from them to praiſe God, v. 13, 14, 15, 16, to 21. for performing his promiſes to David.
Mark (1.) Solomon now ſate upon the Brazen Scaffold that was purpoſely built for him in this ſolemnity, 2 Chron. 6.13.
Mark (2.) Solomon was in a Divine Rapture of holy joy for that glorious ſight of God which he beheld from the Brazen Scaffold, when he thus broke forth to ſpeak firſt to God's Servants, and then to God himſelf.
Mark (3.) He bleſſeth God with all the Congregation (as Junius reads it) both for his precious Promiſe to David his Father, and for his more precious performance of that Promiſe to himſelf, his Son: O happy Solomon in ſuch a Father, and no leſs happy David in ſuch a Son.
Mark (4.) This memorable mercy of Delivering Iſrael out of Egypt is oft mentioned in Scripture, as here, v. 16. as a rouſing motive to real thankfulneſs. N. B. O what cauſe have we to bleſs God for Chriſt, who delivers us from wrath to come, 1 Theſ. 1.10. Hell is worſe than Egypt, and the Devil than Pharaoh.
Mark (5.) Peter Martyr notes from v. 17.18. God ſometimes approves ſuch things which he will not have performed, as David's readineſs to build God a Temple, was acceptable to God, 2 Sam. 7.11. &c. we are bid [be ready to every good work] Tit. 3.1. a ready heart makes the beſt riddance of Religious Duties; this is God's revealed will that we ſhould be ready, and ſo God accepted of David's deſire and intention. N. B. Tho' God's ſecret will and decree was, that David ſhould not do it, but reſerved it for his Son Solomon; thus Herod, Pilate, and Judas did according to the determined Decree of God, Acts 4.27, 28. yet are condemned for acting againſt God's revealed expreſs▪ command [thou ſhalt not kill,] ſo David and all Believers are approved and commended of God, not becauſe they obey God's Decree, but his Precept, and Providence, &c.
Mark (6.) The performance of God's Promiſe ought evermore to be magnified with moſt inlargment of heart, as Solomon doth here, as one raviſhed therewith, v. 19, 20, 21. God is much glorified in ſuch acknowledgments. [Thou haſt fulfilled with thy hand what thy mouth hath ſpoken, and haſt done as thou haſt ſaid] 2 Sam. 7.25. 1 Chron. 17.23. with v. 24. here, and 2 Chron. 6.15. God never ſuffers his faithfulneſs to fail, nor alters the promiſe that went out of his mouth, Pſal. 89.33. witneſs the conſtant and continual experience and teſtimony of all Saints in all Ages and Generations, not one inſtance extant to the contrary.
The Second Part of Solomon's Oration after the laudatory, is the precatory, his Prayer to God, after his praiſe of God, moſt lovely checker'd work.
Remark the Firſt, is the poſture of Solomon in his praying work, which is threefold here,
(1.) His ſtanding bolt upright with his face towards the moſt Holy place, which was a ſign of the erection of his Spirit, and the ſtedfaſtneſs of his faith in God, ſtanding was his poſture while he was praiſing God: But,
(2.) When that was done, he kneeled down upon his knees, 2 Chron 6.12, 13. to make his following ſupplication; this poſture did ſignifie his lowly humiliation of Soul, and an acknowledgment of the Lord's Soveraignty over him, and over all the Mighty Monarchs of the World; for by him all King's Reign, Prov. 8.15. Rom. 13.1, 4, &c.
His Third poſture was the ſpreading forth of his hands towards Heaven, v. 22. 2 Chron. 6.13. this was to ſignifie his expectation of God's bleſſing, and his readineſs to receive it with both hands, and heart; this is a poſture the light of Nature hath taught the very Pagans when they pray, ſaith Ariſtotle, De Mundo, Cap. 7. and Virgil makes it the geſture of a Praying Heathen,
Suſtulit exutas vinclis ad ſydera Palmas.
Aeneid. lib. 2.
This poſture is oft mentioned in Scripture, as Exod. 9.29. Pſal. 143.6. Iſa. 1.15, &c.
Remark the Second, is the matter of his Prayer, v. 23. and ſo on to 50.
Mark (1.) Solomon after his Preface, v. 23. wherein he ſtrengthens his Faith, and ſtirs up his Devotion, propoſeth in Prayer, firſt, that God would eſtabliſh the Kingdom in the Family of David, according to his Divine promiſe, v. 24, 25, 26. well knowing that ſuch as would have Promiſes turn'd into Performances, muſt firſt put them in ſuit, and preſs God to do it, Ezek. 36.37. Thus Jacob did, Gen. 32.9. and David did, Pſal. 119.49. and thus alſo Elijah, 1 King. 18.42. in that poſture as he lay in his Mothers womb [foreign,] he Prayed a Prayer, or Prayed earneſtly, Jam. 5.17, 18. ſtretching and ſtraining every ſtring in his heart to expreſs and increaſe his Devotion, importing his own miſery, and imploring God's mercy. N. B. Solomon pleadeth the performance of one promiſe at the time preſent, that he might prevail with God for the performance of another for the future; 'tis an holy way of incroaching upon God from experience of former favours, to advance in expectation of future mercies alſo; [God hath] is a bleſſed medium of arguing that [God will], Pſal. 85.1…2, 3. there be five [thou haſts'] and then comes in [thou wilt] v. 8.2. Cor. 1.10.
Mark (2.) Solomon corrects his petition for God's preſence in the Temple, even in an extaſie of admiration, v. 27, 28, 29. ſaying, Such is thy immenſity, O God, that the higheſt Heaven (the moſt ſpacious place that ever was created) cannot contain thy Infinite Eſſence within the compaſs of their circumference, how much leſs this Temple of ſuch narrow dimenſions compared with Heaven, it being but a ſmall ſpot of Earth: Oh aſtoniſhing condeſcenſion, that thou wilt cauſe thy Name to dwell in this place, Deut. 12.11. and tho' it cannot comprehend thee, yet ſhew thy ſelf graciouſly preſent here to grant my preſent Prayers, and the future Prayers of thy People, v. 30.
Mark (3.) The Particulars in Solomon's Prayer, as
Firſt, In caſe the guilty cannot be convinced by Witneſſes, and he plead, Not guilty, if he dare ſwear it at thy Altar which ſhould awe him, as the place of thy preſence, then, Lord, ſet a brand upon him (as upon Cain, and as Numb. 5.16.21.) for his perjury, for a right Adminiſtration of Juſtice, v. 31.32.
Secondly, In caſe Iſrael be defeated by their Enemies, if they deplore their ſin, and implore thy mercy, then pardon them, and turn again their captivity, which could be no comfort to them without pardoning mercy, v. 33, 34.
Thirdly, in caſe of Dearth, when the God of Rain ſtops up the Bottles of Heaven, if Iſrael hear the voice of this Rod, Mic. 6.9. learning thy Law by it, Pſal. 94.12. If they repent, then do thou forgive, &c. v. 35, 36. This order Solomon obſerves all along in his Prayer, Repentance is the Remedy to every Malady.
Fourthly, In caſe of Blaſting, Mildew, &c. (which Pagans owned as Plagues from Heaven, and therefore had their Holy Feaſts to prevent them) or of Sieges or any other outward plague coming, if ſanctified to them, ſo far as to make them ſenſible of their inward plague of the heart, then, &c. v. 37, 38, 39, 40.
Fifthly, In caſe of Proſelytes, as the Eunuch, Acts 8.27. Cornelius, Acts 10.1. when they come to Worſhip here, Hear thou their Prayers, that all Fleſh may come with comfort to thee, v. 41, 42, 43. Where Peter Martyr obſerves, his Prayer is more large for Gentiles in this, than for Jews, as pointing forth their converſion.
Sixthly, In caſe of War, give Iſrael Victory in a juſt call, a juſt cauſe, and a juſt conſcience; every good Souldier ſhould be furniſhed with all theſe three, they ſhould fight and pray, and pray and fight, v. 44, 45.
Seventhly, In caſe of Captivity for ſin, v. 46, 47, 48, 49, to 53. ſaying, Souldiers will ſin (for none there be that ſins not) and thou canſt not behold it, but puniſh it, Hab. 1.13. yet if they come to themſelves, Luke 15.17. and avouch thee for their God, then avouch them for thy People, Deut. 26, 17, 18. God heard it in their return from Babylon.
The Third part is the Conſequents;
Firſt, the greateſt Sacrifice we read of at the Temple's Dedication, v. 62, 63, 64.
Secondly, The Celebration of the Feaſt, v. 65. the firſt Seven Days were for the Feaſt of Dedication, and the next Seven were for the Feaſt of Tabernacles; and
Thirdly, The diſmiſſion of the Aſſembly, the King bleſſing them, and they the King, congratulating this happy day, which ended the three thouſand years from the Creation of the World, to the Finiſhing of Solomon's Temple, Dedicated by Prayer and Sacrifice, &c.