12 21<\/strong>. Solomon’s opening blessing (2Ch 6:1-11<\/span>)<\/p>\n 12<\/strong>. The Lord said that<\/em> he would dwell in the thick darkness<\/em> ] Better, as in 2Ch 6:1<\/span>, ‘The Lord hath<\/strong> said, &c.’ The king’s words are called forth by what he sees: the house enveloped in a thick cloud such that none could remain within nor enter. The allusion is to Lev 16:3<\/span>, where God says ‘I will appear in the cloud upon the mercy seat.’ Cf. Psa 97:2<\/span>, ‘Clouds and darkness are round about Him.’ So too God speaks of coming to Moses ‘in a thick cloud,’ Exo 19:9<\/span>; Exo 20:21<\/span>.<\/p>\n Rather, The Lord spake of dwelling in the thick darkness (margin reference). Solomon sees in the cloud the visible symbol of Gods presence, and accepts the token as a proof that He has taken possession of the house built for Him, and will thenceforth dwell there 1Ki 8:13<\/span>.<\/P><\/p>\n Verse 12<\/span>. The Lord said – he would dwell<\/B><\/I>] It was under the appearance of a cloud that God showed himself present with Israel in the wilderness; see Ex 14:19-20<\/span>. And at the dedication of the tabernacle in the wilderness, God manifested himself in the same way that he did here at the dedication of the temple; see Ex 40:34-35<\/span>.<\/P> <\/p>\n Perceiving both priests and people struck with horror and wonder at this darkness, he minds 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. <\/P> The Lord said; <\/B>not in express words, but by plain consequence, because he hath declared, both by his words and actions, that he would manifest his presence with and dwelling among his people by a dark cloud, in which he would appear. See Exo 13:21<\/span>,22<\/span>; 24:16<\/span>; 40:35<\/span>; Num 9:15<\/span>; Deu 4:11<\/span>; 5:22<\/span>; Psa 18:12<\/span>; 97:2<\/span>. <\/P> <\/p>\n 12. Then spake Solomon<\/B>For thereassurance of the priests and people, the king reminded them thatthe cloud, instead of being a sign ominous of evil, was a token ofapproval. <\/P> The Lord said<\/B>not inexpress terms, but by a continuous course of action (Exo 13:21<\/span>;Exo 24:16<\/span>; Num 9:15<\/span>).<\/P><\/p>\n And then spake Solomon<\/strong>,…. Perceiving by this symbol that the Lord was come into his house, to take up his dwelling in it, and seeing the priests and people in consternation at it, spake the following words to their comfort:<\/p>\n the Lord said that he would dwell in the thick darkness<\/strong>; and now was fulfilling his promise, and therefore to be considered not as a token of his displeasure, but of his gracious presence; this was done for the greater awe of the divine Majesty, and to denote the darkness of the former dispensation; reference may be had to Le 16:2<\/span> or rather this was now said by the Lord, that is, it appeared to be his resolution and determination to dwell in this manner; the Targum is,<\/p>\n “the Lord is pleased to cause his Shechinah or divine Majesty to dwell in Jerusalem,”<\/p>\n in the temple there. This was imitated by the Heathens; hence the Lacedemonians had a temple dedicated to Jupiter Scotitas, or the dark, as Pausanias u relates; and the Indian Pagans to this day affect darkness in their temples, and are very careful that no light enter into them but by the door, which is commonly strait and low, and by little crevices in the windows w.<\/p>\n u Laconica, sive, I. 3. p. 178. w Agreement of Customs between the East-Indians and Jews, art. 5. p. 35.<\/p>\n 12 Then spake Solomon, The LORD<\/B> said that he would dwell in the thick darkness. 13 I have surely built thee a house to dwell in, a settled place for thee to abide in for ever. 14 And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood;) 15 And he said, Blessed be<\/I> the LORD<\/B> God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled it,<\/I> saying, 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 a house, that my name might be therein; but I chose David to be over my people Israel. 17 And it was in the heart of David my father to build a house for the name of the LORD<\/B> God of Israel. 18 And the LORD<\/B> said unto David my father, Whereas it was in thine heart to build a house unto my name, thou didst well that it was in thine heart. 19 Nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house unto my name. 20 And the LORD<\/B> hath performed his word that he spake, and I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD<\/B> promised, and have built a house for the name of the LORD<\/B> God of Israel. 21 And I have set there a place for the ark, wherein is<\/I> the covenant of the LORD<\/B>, which he made with our fathers, when he brought them out of the land of Egypt.<\/P> Here, I. Solomon encourages the priests, who came out of the temple from their ministration, much astonished at the dark cloud that overshadowed them. The disciples of Christ feared when they entered into the cloud,<\/I> though it was a bright cloud<\/I> (Luke ix. 34<\/span>), so did the priests when they found themselves wrapped in a thick cloud. To silence their fears, 1. He reminds them of that which they could not but know, that this was a token of God’s presence (v.<\/I><\/span> 12<\/span>): The Lord said he would dwell in the thick darkness.<\/I> It is so far from being a token of his displeasure that it is an indication of his favour; for he had said, I will appear in a cloud,<\/I> Lev. xvi. 2<\/I><\/span>. Note, Nothing is more effectual to reconcile us to dark dispensations than to consider what God hath said, and to compare his word and works together; as Lev. x. 3<\/span>, This is that which the Lord hath said.<\/I> God is light (1 John i. 5<\/span>), and he dwells in light (1 Tim. vi. 16<\/span>), but he dwells with men in the thick darkness,<\/I> makes that his pavilion, because they could not bear the dazzling brightness of his glory. Verily thou art a God that hidest thyself.<\/I> Thus our holy faith is exercised and our holy fear is increased. Where God dwells in light faith is swallowed up in vision and fear in love. 2. He himself bids it welcome, as worthy of all acceptation; and since God, by this cloud, came down to take possession, he does, in a few words, solemnly give him possession (v.<\/I><\/span> 13<\/span>): “Surely I come,<\/I>” says God. “Amen,”<\/I> says Solomon, “Even so, come, Lord,.<\/I> The house is thy own, entirely thy own, I have surely built it for thee,<\/I> and furnished it for thee; it is for ever thy own, a settled place for thee to abide in for ever;<\/I> it shall never be alienated nor converted to any other use; the ark shall never be removed from it, never unsettled again.” It is Solomon’s joy that God has taken possession; and it is his desire that he would keep possession. Let not the priests therefore dread that in which Solomon so much triumphs.<\/P> II. He instructs the people, and gives them a plain account concerning this house, which they now saw God take possession of. He spoke briefly to the priests, to satisfy them (a word to the wise), but turned his face about<\/I> (v.<\/I><\/span> 14<\/span>) from them to the congregation<\/I> that stood in the outer court, and addressed himself to them largely.<\/P> 1. He blessed them. When they saw the dark cloud enter the temple they blessed themselves, being astonished at it and afraid lest the thick darkness should be utter darkness to them. The amazing sight, such as they had never seen in their days, we may suppose, drove every man to his prayers, and the vainest minds were made serious by it. Solomon therefore set in with their prayers, and blessed them all, as one having authority (for the less is blessed of the better<\/I>); in God’s name, he spoke peace to them, and a blessing, like that with which the angel blessed Gideon when he was in a fright, upon a similar occasion. Jdg 6:22<\/span>; Jdg 6:23<\/span>, Peace be unto thee. Fear not; thou shalt not die.<\/I> Solomon blessed them,<\/I> that is, he pacified them, and freed them from the consternation they were in. To receive this blessing, they all stood up, in token of reverence and readiness to hear and accept it. It is a proper posture to be in when the blessing is pronounced.<\/P> 2. He informed them concerning this house which he had built and was now dedicating.<\/P> (1.) He began his account with a thankful acknowledgment of the good hand of his God upon him hitherto: Blessed be the Lord God of Israel,<\/I> v.<\/span> 15<\/span><\/U><\/I><\/span>. What we have the pleasure of God must have the praise of. He thus engaged the congregation to lift up their hearts in thanksgivings to God, which would help to still the tumult of spirit which, probably, they were in. “Come,” says he, “let God’s awful appearances not drive us from him, but draw us to him; let us bless the Lord God of Israel.<\/I>” Thus Job, under a dark scene, blessed the name of the Lord.<\/I> Solomon here blessed God, [1.] For his promise which he spoke with his mouth to David.<\/I> [2.] For the performance, that he had now fulfilled it with his hand.<\/I> We have then the best sense of God’s mercies, and most grateful both to ourselves and to our God, when we run up those streams to the fountain of the covenant, and compare what God does with what he has said.<\/P> (2.) Solomon is now making a solemn surrender or dedication of this house unto God, delivering it to God by his own act and deed. Grants and conveyances commonly begin with recitals of what has been before done, leading to what is now done: accordingly, here is a recital of the special causes and considerations moving Solomon to build this house. [1.] He recites the want of such a place. It was necessary that this should be premised; for, according to the dispensation they were under, there must be but one place in which they must expect God to record his name. If, therefore, there were any other chosen, this would be a usurpation. But he shows, from what God himself had said, that there was no other (v.<\/I><\/span> 16<\/span>): I chose no city to build a house in for my name;<\/I> therefore there is occasion for the building of this. [2.] He recites David’s purpose to build such a place. God chose the person first that should rule his people (I chose David,<\/I> v.<\/span> 16<\/span><\/U><\/I><\/span>) and then put it into his heart to build a house<\/I> for God’s name, v.<\/I><\/span> 17<\/span>. It was not a project of his own, for the magnifying of himself; but his good father, of blessed memory, laid the first design of it, though he lived not to lay the first stone. [3.] He recites God’s promise concerning himself. God approved his father’s purpose (v.<\/I><\/span> 18<\/span>): Thou didst well, that it was in thy heart.<\/I> Note, Sincere intentions to do good shall be graciously approved and accepted of God, though Providence prevent our putting them in execution. The desire of a man is his kindness.<\/I> See 2 Cor. viii. 12<\/span>. God accepted David’s good will, yet would not permit him to do the good work, but reserved the honour of it for his son (v.<\/I><\/span> 19<\/span>): He shall build the house to my name;<\/I> so that what he had done was not of his own head, nor for his own glory, but the work itself was according to his father’s design and his doing it was according to God’s designation. [4.] He recites what he himself had done, and with what intention: I have built a house,<\/I> not for my own name, but for the name of the Lord God of Israel<\/I> (v.<\/I><\/span> 20<\/span>), and set there a place for the ark,<\/I> v.<\/span> 21<\/span><\/U><\/I><\/span>. Thus all the right, title, interest, claim, and demand, whatsoever, which he or his had or might have in or to this house, or any of its appurtenances, he resigns, surrenders, and gives up, to God for ever. It is for his name, and his ark. In this, says he, the Lord hath performed his word that he spoke.<\/I> Note, Whatever good we do, we must look upon it as the performance of God’s promise to us, rather than the performance of our promises to him. The more we do for God the more we are indebted to him; for our sufficiency is of him, and not of ourselves.<\/P><\/p>\n Solomon Speaks, <\/strong>1Ki 8:12-21<\/span> AND <\/strong>2Ch 6:1-11<\/span><\/strong><\/p>\n The two accounts of Solomon’s address, <\/em>at the dedication of the temple, are quite parallel, except for minor differences. The reference to the Lord’s dwelling in “thick darkness” is a reference to His dwelling in the cloud, as on Mount Sinai, and in leading Israel in the wilderness. <\/em>His appearance in the cloud at the very moment of Solomon’s speaking was a reminder that the Lord had often appeared thus to the people. It was not the last time either (see <\/em>Mat 17:5<\/span>; <\/em>Act 1:9<\/span>). Now, says Solomon, he had constructed the temple [or the Lord’s everlasting abode with Israel.<\/em><\/p>\n The assembly stood while Solomon uttered blessing on them, <\/em>He blessed the Lord for His promise to David, whom He did not allow to build the temple as he had desired. Yet God had promised David that Solomon would build it, and now that promise was come to pass. Solomon reminded the people of the Lord’s words to David that, He had not sought a city in which to have Himself a temple built, just as He had also not chosen a king for Israel. Yet He had chosen David in acceding to Israel’s desire, and now He had also sought to be pleasing to the Lord. The ark which had been centuries among them, with the other revered articles from the old tabernacle, Solomon had brought into the temple. He reminded the people that the covenant, written upon the tables by the finger of God, were still in the ark. God would expect them to abide by that law still.<\/em><\/p>\n (12) The Lord said . . .<\/strong>The words of Solomon, thoughas is natural in a moment of mingled awe and thankfulnesssomewhat broken and abrupt, are clear enough in their general meaning and connection. He refers to the frequent declarations made in old time that the cloud is the symbol of Gods indwelling presence (such as Exo. 19:9<\/span>, and Lev. 16:2<\/span>); <\/p>\n he recognises in the appearance of the cloud the sign that the Divine presence is granted to the Temple; and accordingly he exults in the proof that his foreordained work is accomplished by the building of a house, a settled habitation for the Lord. The description of the cloud as thick darkness, in no way contradicts the idea of the glory shining through it; for human eyes are easily darkened by excess of light. This mingled light and darkness symbolisesperhaps more strikingly than even the literal darkness of the Most Holy Placethe mystery which veils the presence of God, known to be, and to be infinitely glorious, but in its nature incomprehensible.<\/p>\n Thenius, from a single Chaldee version, suggests for thick darkness the correction Jerusalem; dwelling on the closer harmony of the reading with 1Ki. 8:16<\/span>, quoting the promise of Psa. 132:13-14<\/span> (closely connected there with the great promise of David), and urging the likelihood of the citation of this promise by Solomon, and the greater simplicity thus given to his whole utterance. The suggestion is ingenious; but it lacks authority, both external and internal. The LXX., in the Alexandrine MS. (for the Vatican MS. omits the whole), and the Vulg. agree with the Hebrew text; and Josephus, though he gives a verbose paraphrase of the prayer, evidently had our reading before him, for he contrasts the mystery and ubiquity of the Divine presence with the material shrine. Nor is it easy to conceive how from a passage so simple and prosaic, as this would be with the reading Jerusalem, the more difficult, but far more striking, reading of the present text could have arisen.<\/p>\n 12<\/strong>. <\/strong> The Lord said <\/strong> A reference to such Scriptures as Exo 19:9<\/span>; Exo 20:21<\/span>; Lev 6:2<\/span>; Deu 4:11<\/span>; Deu 5:22<\/span>. In some divine communication of his will to Solomon, like that recorded in 1Ki 6:11-13<\/span>, Jehovah may also have repeated this declaration. The temple, like the tabernacle, was built according to Divine directions. <\/p>\n He would dwell in the thick darkness <\/strong> He would have the most holy place, in which the symbol of his presence was to dwell, concealed in utter darkness. This fact had its typical significance, indicating that the depths of mystery in the Divine nature and power are past finding out. See on 1Ki 6:31<\/span>; Psa 18:11<\/span>; Psa 97:2<\/span>.<\/p>\n Solomon Speaks To The People And Explains The Basis For And Significance Of The Building Of The Temple ( 1Ki 8:12-21<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n The speech that follows is an interesting one. To quite some extent Solomon’s words here read like a defence of what he was doing, and an attempt to prove that it was in line with YHWH’s will, and with the covenant that YHWH had made with His people when He delivered them out of Egypt. They reveal his own awareness of the fact that the people were not as a whole comfortable with the transfer of the Tabernacle from its acknowledged position in ‘the great high place’ in Gibeon, a recognised Israelite city, sanctified by its past as one of the first cities to become YHWH’s during the conquest, when it meant that it would be moved to a city which up until the time of David had been openly Canaanite (even granted that the Temple would not actually be built within the Canaanite citadel). Thus instead of positively extolling the benefits of the Temple, he busied himself with presenting his arguments as to why they should accept it as YHWH’s will, on the basis of His covenant with David. Many have suggested that he had also written the Song of Solomon, (with its message of a bride who longs for the purity of the Israel’s countryside, but who finally goes up to the mountain of spices) and made it popular among the people at their feasts, with the same end in view. <\/p>\n It is noteworthy from this point of view that he failed to mention Jerusalem or Zion in his speech even once, and while there was a mild hint of it in the negative reference in 1Ki 8:16<\/span>, nowhere did he suggest that Jerusalem was the city chosen by YHWH for the purpose. It was almost as though he did not want to draw their attention to the fact that he had built the Temple in Jerusalem. Rather he stressed that YHWH had chosen David, and that the building of the Temple arose from that fact, and that YHWH had confirmed His agreement with David’s plan on that basis, and because the purpose of his heart was right. Thus he wanted the Temple to be seen as permitted by YHWH to David, the one whom He had chosen, and then as built by his son in accordance with YHWH’s wishes. (This is a good indication of the fact that these were the genuine words of Solomon, recorded at the time. No one would ever have put these words on his lips later. They would have gloried more in the Temple). <\/p>\n That is not to deny the important truth of what he said, an importance that lies not in what it says about the Temple, which was simply part of his ‘defence’ for transferring the Central Sanctuary to the Temple and was merely his interpretation of the covenant ( 1Ki 8:17-20<\/span>), but in its vital testimony to the importance of YHWH’s covenant with David (1Ki 8:14-16<\/span>). <\/p>\n Analysis. <\/p>\n a <\/strong> ‘Then spoke Solomon, “YHWH has said that he would dwell in the thick darkness. I have surely built you a house of habitation, a place for you to dwell in for ever” (1Ki 8:12-13<\/span>). <\/p>\n b <\/strong> And the king turned his face about, and blessed all the assembly of Israel, and all the assembly of Israel stood, and he said, “Blessed be YHWH, the God of Israel, who spoke with his mouth to David your father, and has with his hand fulfilled it, saying” (1Ki 8:14-15<\/span>). <\/p>\n c <\/strong> “ ‘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 a house, that my name might be there, but I chose David to be over my people Israel’ ” (1Ki 8:16<\/span>). <\/p>\n d <\/strong> “Now it was in the heart of David my father to build a house for the name of YHWH, the God of Israel” (1Ki 8:17<\/span>). <\/p>\n c <\/strong> “But YHWH said to David my father, ‘Whereas it was in your heart to build a house for my name, you did well that it was in your heart, nevertheless you shall not build the house, but your son who will come forth out of your loins, he will build the house for my name’ (1Ki 8:18-19<\/span>). <\/p>\n b <\/strong> “And YHWH has established his word that he spoke, for I am risen up in the room of David my father, and sit on the throne of Israel, as YHWH promised, and have built the house for the name of YHWH, the God of Israel” (1Ki 8:20<\/span>). <\/p>\n a <\/strong> “And there have I set a place for the ark, in which is the covenant of YHWH, which he made with our fathers, when he brought them out of the land of Egypt” (1Ki 8:21<\/span>). <\/p>\n Note that in ‘a’ Solomon refers to the house that he has built for YHWH to dwell in, and in the parallel declares that he has set the Ark there for that purpose. In ‘b’ he speaks of YHWH having made a covenant with his father and as having fulfilled it, and in the parallel declares that YHWH had established His word as He had promised. In ‘c’ YHWH stresses that since the day that they had left Egypt He had chosen no city in which to build a house, but rather had chosen David to be over His people, and in the parallel he explains that YHWH has given David permission for the house now to be built, by his son. Centrally in ‘d’ this is stated to be because it was something dear to David’s heart. YHWH had wanted to please David Whom He had chosen. <\/p>\n 1Ki 8:12-13<\/strong><\/span><\/p>\n ‘<\/strong> Then spoke Solomon, <\/p>\n “YHWH has said that he would dwell in the thick darkness. <\/p>\n I have surely built you a house of habitation (magnificent house), <\/p>\n A place for you to dwell in for ever.” <\/p>\n The words ‘“YHWH has said that he would dwell in the thick darkness’ are a preliminary statement prior to his two line dedication. We know of no actual previous example of YHWH as saying this, but Solomon may well have been referring to Exo 20:21<\/span>; Deu 4:11<\/span>; Deu 5:2<\/span>; 2Sa 22:10<\/span>; Psa 18:9<\/span>; compare Psa 97:2<\/span>, seeing them as indicating what God had spoken through Moses and David, and interpreting them as YHWH’s word on the basic grounds that what the Scripture had said, YHWH had said. The basic idea behind the picture of thick darkness is of the mysteriousness and hidden nature of God, of God as a God Who cannot reveal Himself fully to any man, because no man could bear it (see Exo 33:20<\/span>; 1Ti 6:16<\/span>; and compare Gen 32:30<\/span>, although there God had equally been concealed in a human body; Jdg 6:22-23<\/span>, where He had been revealed through His ‘Angel’; Jdg 13:22<\/span>, where the same applied). It is a reminder that except as far as He reveals Himself He is the Great Unknown. <\/p>\n The words that follow were then Solomon’s preliminary dedication to YHWH, before addressing the people: <\/p>\n I have surely built you a house of habitation, <\/p>\n A place for you to dwell in for ever.” <\/p>\n His idea was presumably that although YHWH dwells in thick darkness, and cannot therefore be seen in the fullness of what He is (something already expressed by the cloud which had covered YHWH’s glory in 1Ki 8:10-11<\/span>), yet nevertheless by building the Temple with its Most Holy Place which was inaccessible to man and in total darkness, he had made it possible for YHWH to live among His people. It was ‘a house for His habitation’ (i.e. a house fit for His habitation, a magnificent house. Compare the Assyrian bit zabal) and it was his intention as a result that YHWH would there be among His people into the distant future. Linking his Temple with the everlasting covenant of 2Sa 7:13<\/span>; 2Sa 7:16<\/span>; he saw it as equally ‘everlasting’, (which the final compiler knew to be folly, for by his day it had been destroyed). It was his pious hope that it would mean that God would be for ever with His people. (Fortunately the presence of God with His people was not dependent on there being a Temple. After all He could provide His own temple whenever He wanted. (Compare the description in Ezekiel 40 a temple which demonstrated His presence but was never intended to be built. It was ‘accessed’ through the altar set up in Jerusalem, which was built). <\/p>\n There was undoubtedly a bit of self-glamourisation about this statement (note the ‘I have surely built you’), for the Temple was not really necessary for this purpose. The Ark itself was sufficient evidence that YHWH was among His people because it was ‘called by His Name (2Sa 6:2<\/span>), and its unique holiness had been demonstrated by the death of Uzzah, while both the Tabernacle and the Sacred Tent had also had their own inaccessible Most Holy Places, with the cloud of YHWH certainly having fallen on the Tabernacle (Exo 40:34<\/span>). It thus gives the appearance of being unwarranted self-congratulation, and almost condescension, as though YHWH was dependent on Solomon for something that He had never had before. The only thing that partly saved it from being this was the later dedication in which he admitted that his Temple could not really contain YHWH in all His fullness because YHWH is too great (1Ki 8:27<\/span>). It does, however, give an indication of the attitude that would bring about Solomon’s downfall. He was rather pleased with himself, and felt that God owed him something. After all, it had cost him a lot of his wealth. It was because he was so self-satisfied that he became prey to the temptations that followed. <\/p>\n We, who are aware of the folly of his words from knowing what happened afterwards, and from knowing that God’s everlasting dwellingplace is in the new Heaven and the new earth, need to be equally aware when we make our gifts to God that we do not see them as putting Him in our debt. For we must remember that all that we have is His, and we do but give Him what is already His own (1Ch 29:14<\/span>), and that the Scripture warns us that the haughty spirit comes before a fall (Pro 16:18<\/span>). <\/p>\n 1Ki 8:14<\/strong><\/span><\/p>\n ‘<\/strong> And the king turned his face about, and blessed all the assembly of Israel, and all the assembly of Israel stood.’ <\/p>\n Having briefly dedicated the Temple to YHWH the king now turned to the people, many of whom were not equally convinced that this Temple was such a good thing. And from his position as priestly intercessor of his people he blessed ‘all the assembly of Israel’ while they stood on their feet before him. As we have suggested above, the words of the blessing sound very much like a defence of what he was doing. He was after all bringing about a major transformation of the religion of Israel. From the people’s viewpoint the ancient and revered Tabernacle in its ancient high place was being replaced by this brand new, and undoubtedly gorgeous Temple, which had, however, been built on a high place connected with what had within living memory been a pagan city, and had further pagan associations in view of its Tyrian and Sidonian input. It was foreign to their thinking, and many, especially among the more conservative countryfolk, would not have been very happy about the situation at all. It went against all their treasured traditions, and involved the ‘disappearance’ of the sacred Tabernacle, which they by now probably thought of as the original. (Even David had not dared to try to establish the Tabernacle as the Central Sanctuary in Jerusalem, and when he had transferred it from Hebron, possibly in reprisal for their support of Absalom, he had transferred it to Gibeon). So Solomon was seeking to win them round to acceptance of the Temple. And he sought to do it by fixing their attention on God’s choice of David, who had made them so prosperous and secure, and asking them to see it in that light. What this did do, however, was help to establish the importance of the Davidic covenant. <\/p>\n 1Ki 8:15<\/strong><\/span><\/p>\n ‘<\/strong> And he said, “Blessed be YHWH, the God of Israel, who spoke with his mouth to David your father, and has with his hand fulfilled it, saying,” <\/p>\n He praised ‘YHWH, the God of Israel’ and stressed that it was He Who had spoken directly to David their ‘father’ (‘your father’ being intended to make them feel a part of it) and had now by His own hand fulfilled it. Thus he wanted them to see it as all of God. <\/p>\n Solomon’s Address<\/p>\n v. 12. Then spake Solomon,<\/strong> evidently from the platform which he had prepared in the midst of the court, 2Ch 6:13<\/span>, The Lord said that He would dwell in the thick darkness,<\/strong> Exo 19:9<\/span>; Lev 16:2<\/span>. The cloud which he beheld was to Solomon a sign that Jehovah had come down to dwell in the Temple. <\/p>\n v. 13. I have surely built Thee an house to dwell in, a settled place for Thee to abide in forever,<\/strong> a firmly established Sanctuary, He had in mind the merciful relation of Jehovah to the true Israel as it would continue, according to the Messianic promises, throughout eternity. <\/p>\n v. 14. And the king,<\/strong> who had uttered this exclamation with face turned toward the Sanctuary, turned his face about, and blessed all the congregation of Israel; (and all the congregation of Israel stood,<\/strong> out in the great court toward the east;) <\/p>\n v. 15. and he said, Blessed be the Lord God of Israel, which spake with His mouth unto David, my father, and hath with His hand fulfilled it, saying,<\/strong> Cf 2Sa 7:5-13<\/span>, <\/p>\n v. 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 that My name might be therein,<\/strong> He had ordered only the Tabernacle to be built for His warship; but I chose David to be over My people Israel,<\/strong> under whom Israel entered into the full and quiet possession of the Promised Land. <\/p>\n v. 17. And it was in the heart of David, my father, to build an house for the name of the Lord God of Israel,<\/strong> 2Sa 7:2<\/span>. <\/p>\n v. 18. And the Lord said unto David, my father, Whereas it was in thine heart to build an house unto My name, thou didst well that it was in thine heart. <\/p>\n v. 19. Nevertheless, thou shalt not build the house, but thy son that shall come forth out of thy loins, he shall build the house unto My name. <\/strong> Cf 2Sa 7:4-16<\/span>; 1Ch 22:6-11<\/span>; 1Ch 28:2-7<\/span>. <\/p>\n v. 20. And the Lord hath performed His word that He spake, and I am risen up in the room of David, my father, and sit on the throne of Israel, as the Lord promised, and have built an house for the name of the Lord God of Israel. <\/strong> This explanation was given in such detail in order that the people might understand the situation exactly and appreciate the goodness and mercy of Jehovah. <\/p>\n v. 21. And I have set there a place for the ark wherein is the covenant of the Lord,<\/strong> for the Ten Commandments on the two tables of stone represented the core, or nucleus, of the entire covenant between Jehovah and Israel, which He made with our fathers when he brought them out of the land of Egypt. <\/strong> “It is worthy of notice that at the beginning and the conclusion of the address the building of the Temple is placed in relation to the deliverance from Egypt. ” (Lange. )<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n