Exegetical and Hermeneutical Commentary of 1 Kings 8:10
And it came to pass, when the priests were come out of the holy [place], that the cloud filled the house of the LORD,
10. the cloud filled the house of the Lord ] The cloud was the veil which hid the glory of the Lord. The article denotes that it was something well known and perhaps permanent. Cf. Exo 40:34-35 where it is said ‘the cloud covered the tent of meeting and the glory of the Lord filled the tabernacle, and Moses was not able to enter into the tent of meeting because the cloud abode thereon.’ This was the token that God had taken up His abode there, and thus a standing lesson was before the eyes of the people concerning the fact of the Incarnation. Josephus says of this cloud that ‘it produced in the minds of all the notion and thought that God had come down into the Temple, and was gladly tabernacling therein.’ It was indeed the Shechinah, the dwellingplace of God.
Fuente: The Cambridge Bible for Schools and Colleges
The cloud – the visible symbol of the divine presence – the Shechinah of the Targums – which halt been promised before the ark was begun Exo 29:43, and had filled the tabernacle as soon as it was completed Exo 40:34, and which had probably been seen from time to time during the long interval when we have no express mention of it, now once more appeared in full magnificence, and took, as it were, possession of the building which Solomon was dedicating. The presence of God in the temple henceforth was thus assured to the Jews, and His approval of all that Solomon had done was signified.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. When the priests were come out] That is, after having carried the ark into the holy of holies, before any sacred service had yet commenced.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Out of the holy place; either, first, The most holy place, into which the priests had now entered to carry in the ark. Or rather, secondly, The holy place, where they might have stood to minister, if the cloud had not hindered them, as may be gathered from the next verse.
The cloud; the usual token of Gods glorious presence. See Exo 16:10; 24:15,16; Num 9:15. Filled the house of the Lord; partly in testimony of his gracious acceptance of this work, and their service; and partly to beget an awe and reverence in them, and in all others, when they approach to God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10, 11. the cloud filled the houseof the LordThe cloud was the visible symbol of the divinepresence, and its occupation of the sanctuary was a testimony ofGod’s gracious acceptance of the temple as of the tabernacle (Ex40:34). The dazzling brightness, or rather, perhaps, the denseportentous darkness of the cloud, struck the minds of the priests, asit formerly had done Moses, which such astonishment and terror(Lev 16:2-13; Deu 4:24;Exo 40:35) that they could notremain. Thus the temple became the place where the divine glory wasrevealed, and the king of Israel established his royal residence.
1Ki8:12-21. SOLOMON’SBLESSING.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass, when the priests were come out of the holy place,…. The most holy place, having set up the ark of the Lord there, who were all sanctified that were there, and did not wait by course as at other times, see 2Ch 5:11, where in 2Ch 5:12 it is said, that at this time, the Levites, who were singers of the families of Asaph, Heman, and Jeduthun, arrayed in fine linen, with their musical instruments in their hands, stood at the east end of the altar of burnt offering, and one hundred and twenty priests, blowing their trumpets, praised the Lord together with one sound, declaring his goodness and his mercy, which endure for ever: and then it was
that the cloud filled the house of the Lord; the whole temple, both the holy of holies and the holy place, and the court of the priests; so that it was visible to all, and was a token of the divine presence of God, of his taking possession of his house, and of his taking up his residence in it.
Fuente: John Gill’s Exposition of the Entire Bible
CRITICAL AND EXPLANATORY NOTES.
1Ki. 8:12. Dwell in the thick darknessA deeply solemn gloom which impressed beholders with a mysterious awe. As on Sinai (Exo. 20:21 ) so here corresponding to the Greek .
HOMILETICS OF 1Ki. 8:10-13
THE CLOUD OF THE LORD
I. Was the visible symbol of the Divine Presence in the midst of His people. The word shechinah, though not used in the Bible, is frequently employed by writers on sacred subjects to designate this remarkable appearance, the creation of His power whose strength is in the clouds, and of whom it is said that clouds and darkness are round about Him, while righteousness and judgment are the habitation of His throne. From various references to it in the Scriptures we gather that the Shechinah was an intensely brilliant light, enclosed in a pillar-shaped cloud; that, during the day, this cloud would be so dense as almost entirely to conceal the light, but that at night it would become so attenuated and transparent as to leave the light alone visible. It might be, also, that the approbation or anger of Jehovah would be indicated at certain times by the changing aspects of unusual brightness or darkness. The recorded appearances of the God of Israel in the form of a cloud may have suggested to many heathen writers the manifestations of their own deities in a similar form. Thus, we read of Jupiter enthroned on Mount Gargarus veiled in a fragrant cloud: of Minerva entering the Grecian army clad in a purple cloud: and that, when Apollo attended a celebrated warrior, a veil of clouds involved his radiant head. The first mention made of this remarkable spectacleas if thrust out of space by some unseen handwas on the memorable night of the exodus of the Israelites from their long vexatious bondage in Egypt. And it must surely have created a profound feeling of wonder and awe among that vast host of two millions and a half, as the mysterious glory-cloud floated down into their midst, and, proceeding to the front, majestically and silently assumed the leadership in their perilous journey. When the Tabernacle was reared and furnished to foster the spirit of worship, and to assist the growth and enlargement of the religious life, the cloud of the Lord covered and filled it with inexpressible glory. As Jehovah, in the old covenant, chose a visible dwelling among His people in token of their election, so also He verified His presence in this Temple of Solomon in a way cognizant to the sensesthat is, through the CLOUD, which is the medium and sign of His manifestation, not only here, but all through the Old Testament. (Compare Exo. 16:10; Exo. 20:21; Exo. 24:15-16; Exo. 34:5; Exo. 40:34; Lev. 16:2; Num. 11:25; Num. 12:5; Isa. 6:3-4; Eze. 1:4; Eze. 1:28; Eze. 10:3-4; Psa. 18:10-12.)
II. Indicated that the glory of the Divine character is beyond the comprehension of the human mind. The cloud concealed and veiled the majesty of Jehovah as well as revealed it. The Lord said that He would dwell in the thick darkness (1Ki. 8:12). Cloud and darkness are synonymous words. The throne within the Temple, on which the Divine presence was concentrated, stood in the back part of the most Holy Place, which was perfectly dark. The cloud is, then, on the one hand, the heaven-descended sign of the presence of the self-manifesting God; on the other hand, it declares that God, in His being, spiritually and ethically, is so far above and different from all other beings, that man, in his sinful and mortal nature, cannot comprehend nor endure the sight of Him. The glory of Jehovah that is unseen infinitely surpasses that which is visible (1Co. 13:12; Job 38; Ex. 2:20, 32).
III. Is the true consecration of every Christian sanctuary. Every Christian sanctuary is erected in the name and for the glory of Jehovah, and is intended for His dwelling place, His permanent home (1Ki. 8:13). But the true consecration of the building is the manifested presence of God to the hearts of the worshippers. The Shechinah of the old dispensation was ever closely associated with the Tabernacle. It was not a spectacle simply to excite and gratify the amazement of the people, but was intended to assist them in the worship of the one living and true God (Exo. 40:38). A sanctuary is to be consecrated, not with holy water and the mummery of Pagan rites and ceremonies, but with prayer and thanksgiving, with the Word and blessing of God. Wherever Jehovah manifests His glory, there is the consecrated Temple for His worship.
IV. Is sometimes manifested in overwhelming majesty and glory (1Ki. 8:10-11, compared with 2Ch. 5:13-14). The darkness was so insupportable, and the heavenly glory so overpowering, that the priests staggered under the awful manifestation, and were not able to minister. It is worthy of note, too, that the power of God came down while the worshippers were in the act of praising (ib. 1Ki. 8:13). When we rise to the highest pitch of sincerity and fervour in the worship of the Most High, it is then we receive the most memorable benedictions. The existence of the church to-day is a triumphant evidence of the continuance of the Divine presence and the special manifestations of the Divine glory. And, though we have not the pillar of fire glittering over the church as in days of yore, the power of God is realized in the person and government of the Holy Ghost, whose glory has been displayed in different periods of the churchs history in a way every whit as wonderful and imposing, and with more extensive results than in the days when the mysterious outward sign attended the Israelites throughout all their journeys. The miraculous effusion of the Spirit on the Day of Pentecost, and the remarkable revivals which have occurred since that day, are signal examples and distinctive pledges of the plenitude and omnipotency of spiritual grace with which the church may expect to be visited in the present day. God is still in the midst of His people. When the world is convinced of sin, of righteousness, and of judgment; when believers are earnest in prayer and diligent in seeking the salvation of souls; when the careless and giddy are arrested in their whirl of gaiety, and become serious with thoughts of eternity; when the callous are melted, the obstinate persuaded, the doubting re-assured, and the despairing cheered; when the soul is humbled under a sense of personal unworthiness, and overwhelmed with views of the glory, the condescension, and the love of God; when the false confidences of the heart are shivered, and we are enabled to rely only on Jesus; when love glows with intense heat, and, under its fervid, constraining influence, we are led to consecrate ourselves afresh to God and to His great servicethen have we unmistakable evidences of the presence and mighty operations of the Divine Spirit, that the cloud of the Lord is filling His Temple and descending into the midst of His worshipping people, in all the glory of His transcendent charms, in all the generous encompassing fulness of His outpoured blessing. Nothing short of the felt, spiritual presence of GodGod realized in the heart by the energy of the Spiritcan be an effectual safe-guard against sin. The Jews saw the glory-cloud, the symbol of Gods presence and guidance and power; it was in sight of all the House of Israel throughout all their journeys; it filled the Temple specially and solemnly dedicated to His worship; yet they sinnedsinned grievously and repeatedly. An awful commentary on the insufficiency of the most imposing outward symbolism to regenerate and sanctify corrupted human nature! It is the revelation of Christ to the heart by the Spirit that can alone accomplish the sin-destroying work.
LESSONS:
1. The Temple is the place of glorious revelations.
2. It is in the highest moods of worship that the greatest blessings are read.
GERM NOTES ON THE VERSES
1Ki. 8:10. By a cloud did God often both represent His glory, and cover it: signifying thereby that it was both invisible and unapproachable.
The cloudthe visible symbol of the Divine presence, the Shechinah of the Targumswhich had been promised before the ark was begun (Exo. 29:42), and had filled the Tabernacle as soon as it was completed (Exo. 40:34), and which had probably been seen from time to time during the long interval when we have no express mention of it from a little before the death of Moses (Deu. 31:15), to the present occasion, now once more appeared in full magnificence, and took, as it were, possession of the building which Solomon was dedicating. The presence of God in the Temple henceforth was thus assured to the Jews, and His approval of all Solomon had done was signified.Speakers Comm.
1Ki. 8:10-13. It is impossible that mortal, sinful man should see or comprehend the Holy and Infinite One. I can experience His merciful presence; but presumption and folly it is to wish to sound the depths of His Being. The eye of faith beholds in darkness the glory of the Lord; in the night of the cross, the light of the world; through the dim veil of the flesh, the only begotten Son of God, full of mercy and grace.Lange.
The glory of the Lord appeared in a cloud, a dark cloud, to signify
1. The darkness of that dispensation in comparison with the light of the Gospel, by which, with open face, we behold, as in a glass, the glory of the Lord.
2. The darkness of our present state in comparison with the vision of God which will be the happiness of heaven, where the divine glory is unveiled. Now we can only say what He is not, but then we shall see Him as He is.
1Ki. 8:11. The holy angels clap their wings upon their faces, as it were a double scarfor as a man doth his hands before his eyes, when he beholdeth an exceeding great lightbefore the brightness of Gods presence, that would else put out their eyes. Pellican saith, by the priests being driven out by this cloud appearing was showed that the time should come when this priesthood should minister no more by carnal rites in this place.Trapp.
Not veneration for the Divine majesty alone forbids delay in the presence of the Divine glory; not merely a holy dread thrills through the priests, so that they draw back; but the glory of the Lord, like a consuming fire, is that before which unholy man cannot exist, to which he cannot approach without being destroyed. Hence the High Priest was obliged to prepare his entrance into the holiest by first enveloping with the smoke of burning incense the symbol of the sin-covering power of prayerthe cloud which embodied the glory of the Lord.Keil.
1Ki. 8:12. Perceiving both priests and people struck with horror and wonder at this darkness, Solomon reminds them that this was no sign of Gods dislike or disfavour, as some of them might possibly imagine; but a token of His approbation and grace and special presence among them.Pool.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(10) The cloud.The bright Shechinah of the Divine Presence, at once cloud and firewhich had been the sign of the presence of God on Sinai (Exo. 24:15-18), and had hallowed the consecration of the Tabernacle (Exo. 40:34-35)now similarly descended on the Temple, as a sign of its acceptance with God. In the visions of Ezekiel the same glory is seen, first filling the house of the Lord, and then departing from it, as polluted by manifold idolatry (Eze. 10:4; Eze. 10:18). Its return to the restored Temple is solemnly promised by Haggai (Hag. 2:7; Hag. 2:9) in distinct reference to the coming of the Messiah; and it is declared that it shall be even greater than in the magnificence of Solomons Temple. The symbol clearly implies a revelation of Divine glory, as it is seen, not in the unveiled brightness of heaven, but in the glorious cloud of mystery; through which it must always be seen on earth, and which, indeed, is all that the eye of man can bear to contemplate. Out of that glory comes the only revelation which can be distinct to manthe voice or the word of the Lord (Deu. 4:12).
The record of the Chronicles (2Ch. 5:11-13)dwelling, as usual, on the musical and ritual service of the Levitesnotes here that this descent of the glory of the Lord came, as it were, in answer to a solemn burst of worship from the Levites and the people, praising the Lord, because He is good; for His mercy endureth for ever.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. The cloud filled the house Covering all the sacred shrines and awing every heart, as at the dedication of the tabernacle. See Exo 40:34, and references. This display of Divine glory, while it filled all hearts with solemnity, was a token and pledge to Israel that Jehovah was still present to bless and honour them.
Fuente: Whedon’s Commentary on the Old and New Testaments
(10) And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, (11) So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.
It is beautiful to observe, that when the priest came out of the house, and not before, the glory of the divine presence appeared. Jesus is all, and in all, in salvation. Nothing mingled with his righteousness, by way of acceptance. The dark cloud intimated, that while the glory of the Lord was manifested in a cloudy dispensation, it showed the present unripe state of things. But, by the glory of the Lord filling the house, was no less shown, that the dispensation to come would be brighter: but under both law and gospel, the Lord Jesus is the whole sum and substance of salvation. It is He which filleth all things.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Ki 8:10 And it came to pass, when the priests were come out of the holy [place], that the cloud filled the house of the LORD,
Ver. 10. That the cloud filled. ] By a cloud did God oft both represent his glory and cover it: signifying thereby that it was both invisible and unapproachable. But as a man that heareth a preacher in a dark night, knoweth that he is there though he seeth him not: so here.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
cloud
1Ki 8:10; 1Ki 8:11. (See Scofield “Exo 40:34”)
Fuente: Scofield Reference Bible Notes
Reciprocal: Exo 16:10 – appeared Exo 26:33 – the holy place Exo 34:5 – descended Exo 40:34 – a cloud Lev 9:4 – to day Lev 9:6 – and the glory Lev 16:2 – in the cloud 1Ki 9:3 – I have hallowed 2Ch 5:13 – then the house 2Ch 7:1 – the glory Psa 97:2 – Clouds Isa 6:1 – filled Isa 6:4 – the house Eze 1:28 – This Eze 10:4 – and the house Eze 43:5 – the glory Hos 5:15 – return Mat 17:5 – behold Mar 9:7 – a cloud Rev 15:8 – was
Fuente: The Treasury of Scripture Knowledge
1Ki 8:10-11. When the priests were come out of the holy place That is, the most holy, where they had set down the ark. The cloud The usual token of Gods glorious presence, Exo 16:10; Exo 24:15-16; Num 9:15; filled the house of the Lord In testimony of his gracious acceptance of this work and their service; and to beget an awe and reverence in them and in all others when they approached to God. So that the priests could not stand to minister By this it appears that the cloud filled the whole house, as well as the most holy place: for it was at the altar of incense in the sanctuary that the priests ministered. And it was either so bright that it dazzled their eyes; or rather, as the next verse seems to imply, so dark that it struck them with horror and amazement. Probably it was first excessively dark, and afterward broke out in overpowering light and splendour.