Verse-by-Verse Bible Commentary
1 Kings 8:48

Bridgeway Bible Commentary

The dedication ceremony (8:22-9:9)

Solomon then went up on to a specially made bronze platform, knelt down and prayed to God in the presence of the assembled people (2 Chronicles 6:12-13). He admitted that only God’s grace had allowed his father and himself to fulfil their wish of building God a symbolic dwelling place. He prayed that God’s grace would rest likewise upon his royal descendants after him (22-26). Solomon knew there was no necessity for the temple, because God dwells everywhere. But he asked that God would graciously hear his prayer and the prayers of the people when they came to the temple to pray (27-30).

Because the temple was a place of prayer, Solomon thought of various circumstances when people would go there to pray. He asked that judges, such as himself, would have God’s help in making legal judgments where the evidence was uncertain (31-32; cf. Exodus 22:7-12). He thought of cases where God might punish his people through war, famine, disease or other disasters, and he asked that when they repented, God would forgive them (33-40).

In a public display of concern for foreigners, Solomon prayed that they too would come to know God, and that God would answer their prayers as he did those of Israelites (41-43). He asked that God would hear the Israelites when they prayed for success against their enemies in war (44-45). Finally, he asked that God would hear them when they cried for mercy from those whom he sent to punish them (46-53).

God demonstrated his acceptance of Solomon’s prayer by sending fire from heaven to burn up the sacrifices (2 Chronicles 7:1-3). Solomon then prepared to pray for God’s blessing upon the assembled people (54-55). He praised God for his faithfulness to his promises, and asked that God would help his people to obey his law (56-61). The ceremony concluded in typical fashion with large numbers of sacrifices (62-64), and public celebrations continued for a further week (65-66).

In accepting the temple, God again reminded Solomon that the important ‘house’ was not the house of God (the temple), but the house of David (those whom God had appointed to govern Israel for ever). Though in relation to the people they were kings, in relation to God they were servants, and they had to be obedient to his will if they were to enjoy the fulfilment of his promises (9:1-5). Solomon had built the temple to show that God dwelt among his people. But if the king or his people rebelled against him, God would destroy the temple to show his displeasure with them (6-9).

Coffman's Commentaries on the Bible

VII. PETITION FOR ISRAEL WHEN THEY ARE MADE CAPTIVES
AND CARRIED AWAY TO ANOTHER LAND

"If they sin against thee (for there is no man that sinneth not), and thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near; yet if they shall bethink themselves in the land whither they are carried captive, and turn again, and make supplication unto thee in the land of them that carried them captive, saying, We have sinned, and have done perversely, we have dealt wickedly; if they return unto thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name: then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause; and forgive thy people who have sinned against thee, and all their transgressions wherein they have transgressed against thee; and give them compassion before those who carried them captive, that they may have compassion on them (for they are thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron); that thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them whensoever they cry unto thee. For thou didst separate them from among all the peoples of the earth, to be thine inheritance, as thou spakest by Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord Jehovah."

THE THEOLOGY OF KING SOLOMON

The theological views of Solomon are crystal clear in this prayer:

(1)    The omnipotence of God is evident in his conviction that God was able to hear and answer prayer in any land on earth "far or near" (1 Kings 8:46).

(2)    Although God's name was associated with the house Solomon built, God's "dwelling place" is emphatically declared to be "in heaven" (1 Kings 8:32; 1 Kings 8:34; 1 Kings 8:36; 1 Kings 8:39; 1 Kings 8:43; 1 Kings 8:45; 1 Kings 8:48) no less than seven times.

(3)    Both the ubiquitousness and the omniscience of God appear in the declaration that God knows "the hearts of all the children of men" (1 Kings 8:39). Also in the view that "the heaven of heavens" (1 Kings 8:27) cannot contain him, there is further evidence that God is everywhere throughout his whole universe.

(4)    The fact of God's displeasure with sin and the certainty of his punishing it appear in such verses as 1 Kings 8:33; 1 Kings 8:35 and 1 Kings 8:46. (5) That God's forgiveness is contingent upon the condition of the sinner's turning away from his transgressions is a major thesis of the prayer (1 Kings 8:33; 1 Kings 8:35; 1 Kings 8:48). (6) That God is not merely the God of the Jews but of all the peoples of the earth is the burden of 1 Kings 8:41-43. (7) God's forgiveness of sins is repeatedly promised upon the condition of its being prayed for. "If they make supplication" (1 Kings 8:33; 1 Kings 8:47); "if they pray" (1 Kings 8:35; 1 Kings 8:48); "when he shall pray" (1 Kings 8:42); "if thy people pray," (1 Kings 8:44).

These profoundly beautiful and correct thoughts regarding God's nature and character were not the result of, "The Deuteronomic editors having placed these words upon Solomon's lips,"The Layman's Bible Commentary, op. cit., p. 37. as claimed by Dentan and other critical writers. As a matter of fact, Solomon's prayer was recorded in this same form independently of the Biblical books, namely, in The Acts of Solomon (1 Kings 11:41), of which the account here is obviously an abridged account. And certainly that mythical "Deuteronomist" never had anything to do with The Acts of Solomon!

"When thy people are defeated… because they have sinned… if they turn again, etc." "This reminds one of the cycle in the Book of Judges: apostasy, defeat, repentance, deliverance."Broadman Bible Commentary, Vol. 3, p. 182. This shows Solomon's thorough familiarity with that book.

"All the peoples of the earth may know thy name, etc." "There is no record of any foreigner ever worshipping in Solomon's Temple,"C. F. Keil, Keil and Delitzsch's Old Testament Commentaries, op. cit., p. 131. but after the captivity, Alexander the Great, and Ptolemaeus Philadelphus are reported by Josephus to have worshipped in the Second Temple."Flavius Josephus, Antiquities, pp. 345, 350, 354. Also 2 Maccabees 3:2-3 states that Seleucus worshipped there.

"There is no man that sinneth not" "The idea of total hereditary depravity is not supported in the Bible, but it is nevertheless an observed and undeniable fact that all men are sinners."The Interpreter's Bible, Vol. 3, p. 84. "If we say that we have not sinned, we make him a liar, and his word is not in us." (1 John 1:10).

"We have sinned, and done perversely, we have dealt wickedly" "There are three words for sin in this verse: [~chata'], meaning to miss the goal, [~`awah], meaning iniquity due to deliberate action, and [~rasha`], meaning irregular and abnormal wickedness."Ibid., p. 85.

"The furnace of iron" "This is a metaphorical reference to Egypt as a place of severe trial and affliction."Albert Barnes, Kings, p. 169.

Smith's Bible Commentary

Chapter 8

Solomon assembled the elders of Israel, and all the heads of the tribes, and they brought the ark of the covenant into the temple, and as they did, the glory of the Lord came and filled the temple and there was just this glorious presence of God even as did take place at the time of the dedication of the tabernacle in the wilderness. Now again God's presence, the Shekinah glory of God, filling the temple.

And Solomon there offered his prayer of dedication unto God. And this dedicatory prayer of Solomon's is, of course, a classic as he speaks, first of all, of his building of the temple. And verse seventeen he said,

It was in the heart of David my father to build a house for the name of the LORD God of Israel. And the LORD said unto David my father, Whereas it was in your heart to build a house unto my name, you did well that it was in your heart ( 1 Kings 8:17-18 ).

Now God accounted it to David as having done it because it was in his heart to do, though David was not allowed to do it. God takes your motives many times above your actions. It is possible to have the right actions with the wrong motives. That is not acceptable by God. You may have the right motives, but not carry through an action. The fact that the motive, the desire is there is acceptable by God. Man looks on the outward appearance; God looks on the heart. God looks upon that which motivates you. And that which is in your heart to do and that's what God counts. What is in your heart to do. Not always am I able to do what's in my heart. You know, it may be that a person is a very generous person but has nothing to give. God sees the heart. He sees the desire of the heart to give. Even though there is nothing to give, God counts the desire of the heart even more than the wealthy person that gives God a pittance of their wealth.

Remember Jesus talking about the little widow. She gave more than the rest. Though it was just a mite, she gave of her substance. The rest of all tossed in out of their abundance. That doesn't count. God sees the heart. He knows the motive of the heart. It's in David's heart to build a temple and inasmuch as it's in his heart, God said that's good. It was in your heart to do. But you can't do it because you've got too much blood on your hands, a man of war.

but your son that shall come out of your own loins, he will build the house in my name. So the LORD hath performed his word that he spoke ( 1 Kings 8:19-20 ),

Now this affirmation of God's faithfulness to perform His word is something that we need to take note of, verse twenty. For you can be sure that God will perform His word that He declares. And Solomon has now affirmed the fact that God has performed.

and I am risen up in the place of my father David, to sit upon the throne of Israel, and as the LORD promised, and have built the house for the name of the LORD God of Israel. I have set there a place for the ark, wherein is the covenant of the LORD, which he made with our fathers, when he brought them out of the land of Egypt ( 1 Kings 8:20-21 ).

And now Solomon's prayer.

So he stood before the altar of the LORD in the presence of all the congregation, he spread forth his hands toward heaven ( 1 Kings 8:22 ):

So you see Solomon now standing there. And all of the congregation of Israel having assembled. And Solomon lifts his hands unto God and there he begins this prayer of dedication.

O LORD God of Israel, there is no God like thee, in the heavens above, or in the earth beneath, who keeps covenant and mercy with your servants that walk before you with all your heart ( 1 Kings 8:23 ):

God, there's no God like You anywhere.

And you have kept with your servant David my father that which you promised him: for you spoke also with your mouth, and you have fulfilled it with your hand, as we see it today ( 1 Kings 8:24 ).

It's always glorious to stand and see the fulfillment of God's work, God's promise. Lord, You said it and there it is. Always exciting to stand in the fulfillment of God's work.

Therefore now, LORD God of Israel, keep with thy servant David my father that which you promised him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel; so that thy children take heed to their way, that they walk before me as you have walked before me. And now, O God of Israel, let your word, I pray thee, be verified, which you spoke to your servant David my father. But will God indeed dwell on earth? behold, the heaven of heavens cannot contain thee; how much less this house that I have built? ( 1 Kings 8:25-27 )

So Solomon's recognition of sort of the ludicrous situation. "God, the heaven of heavens can't contain You. How much less this house I have built."

But have respect, Lord, toward this place and towards the prayers that are offered here, and hearken to the cries when your servants pray before you: That your eyes may be open on this house day and night, even towards this place where you have said, My name shall be there: and that you'll hearken unto the prayer which your servant shall make toward this place. And hearken to the supplication of your servant, and your people Israel, when they shall pray toward this place: hear from heaven thy dwelling place: when you hear, forgive ( 1 Kings 8:28-30 ).

Beautiful. "Lord, when they pray towards this place, hear from Your dwelling place in heaven. We know You don't really dwell here. You dwell in heaven. But hear and when You hear, O God, forgive."

And now he foresees various situations that may arise.

If any man trespasses against his neighbor, and an oath be laid upon him to cause him to swear, and the oath comes before your altar in this house: Then hear from heaven, and do, and judge your servants, condemning the wicked, and bringing his way upon his head; and justifying the righteous. When Israel is smitten before their enemies, because they have sinned against thee, and they turn again to thee, and they confess your name, and they pray, and they make their prayers in this house: Then hear thou in heaven, and forgive. When heaven is shut up, and there is no rain, because we have sinned ( 1 Kings 8:31-35 );

Now notice that he attributes the national calamities to the sins of the people. "Righteousness exalteth a nation: but sin is a reproach to any people" ( Proverbs 14:34 ). And the national calamities are the result of the sins of the people. What's that make the United States? You know.

that thou should [verse thirty-six] teach them the good way wherein they should walk, and give rain upon the land, which thou hast given to thy people for an inheritance. And if there's a famine, or a pestilence, a blasting, mildew, or the locust, or caterpillar; if the enemy besieges them; whatsoever plague, or sickness there might be; and prayer and supplication is made by any man, or by all the people. Then hear thou in heaven thy dwelling place, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even you only, know the hearts of all of the children of men) ( 1 Kings 8:36-39 );

As we said earlier, God looks on the heart.

Now if your people go out to battle against the enemies, wherever you send them, and they shall pray unto the LORD towards this city which you have chosen, then hear thou in heaven their prayer and their supplication, and maintain their cause ( 1 Kings 8:44-45 ).

Now you remember, of course, it goes on here to say,

And if they sin against thee, (for there is no man that sinneth not,) and you be angry with them, deliver them into their enemy, so that they are carried away captives to the land of the enemies, either far or near; And if they bethink themselves in the land whither they were carried captives, and they repent, and they make supplication unto thee in the land where you have carried them captives, saying, We have sinned, and done perversely, we have committed wickedness; And so return unto thee with all their heart, with all their soul, in the land of their enemies, which you've led them away captive, and pray unto thee toward their land, which you gave to their fathers, the city which you have chosen, and the house which I have built for thy name: Then hear thou their prayer ( 1 Kings 8:46-49 )

Now you remember later on when Daniel was a captive in the land of Babylon. And after the Medo-Persian Empire had overcome the Babylonian Empire, and Darius was tricked into signing the decree that if any man should make a petition or request of anybody else outside of King Darius for a period of thirty years, thirty days, he should be cast into the den of lions. And you remember that Daniel went to his house as was his custom and opened his windows towards Jerusalem and prayed unto the Lord. He was remembering what Solomon had prayed. "Lord, if they're captives in the land and they turn towards this place and pray, hear."

Now earlier on, the prayer of Daniel in the ninth chapter is a beautiful thing indeed, because again, Daniel was thinking of this very passage. For Daniel when he prayed, his prayer was actually a confession of sin. "Lord, we have sinned against Thee. We've done wickedly." And he is confessing the sin, even as Solomon said, "Lord, if they're in captivity and they confess their sin and all... " And Daniel was following the pattern that Solomon had set forth in this prayer of dedication. Turning towards Jerusalem, confessing the sins and asking God's forgiveness and God's help. So Daniel, a very beautiful man because he was a man of the Word. He knew the Word of God. He knew the prophecies of Jeremiah. He knew the time of captivity was about up and following the pattern that Solomon had set in this prayer. Daniel thus prayed unto the Lord out of the captivity in Babylon, and God heard. And they were released from that captivity.

Now when Solomon prayed this prayer, God answered Solomon. And the answer of Solomon is oftentimes quoted by itself and not in context. Second Chronicles 1 Kings 7:14 ,the Lord's answer to Solomon was, "For if my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will heal their nation" ( 2 Chronicles 7:14 ). That was God's answer to this prayer of dedication. We'll get that more when we get to Second Chronicles.

Now after he had finished his prayer and supplications,

he arose from before the altar of the LORD ( 1 Kings 8:54 ),

So it said that he was standing, but now he evidently went to his knees because he is rising.

from kneeling on his knees with his hands spread from heaven ( 1 Kings 8:54 ).

He began by standing, went down to his knees, his hands lifted to heaven.

And he stood, and blessed all the congregation of Israel with a loud voice, saying, Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of his good promise, which he promised by the hand of Moses his servant ( 1 Kings 8:55-56 ).

Isn't that a great testimony to God? Not one word of His promises have failed.

The LORD our God be with us, as he was with our fathers: let him not leave us, or forsake us: that we might incline our hearts to him, to walk in all his ways, to keep his commandments, and statutes, and judgments. And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require: That all the people of the earth may know that the LORD is God, and that there is none else. And let your heart therefore be perfect with the LORD our God, to walk in his statutes, to keep his commandments, as this day ( 1 Kings 8:57-61 ).

So he's charged the people, "Be perfect with God. Walk in His ways." And so they offered sacrifices before the LORD of peace offerings.

twenty-two thousand oxen, and a hundred and twenty thousand sheep ( 1 Kings 8:63 ).

Probably the biggest barbecue on record. Great time of feasting and rejoicing then before the Lord as they have now completed the house and dedicated the house unto the Lord.

So the same day the king hallowed the middle part of the ground ( 1 Kings 8:64 ):

He declared it holy because they didn't have enough room to barbecue all of the beef in the area of the sacrifices and all. So they made the whole area holy and they offered up the burned offerings and all, all over the place there.

And at that time Solomon held a feast, all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and then another seven days ( 1 Kings 8:65 ).

They went out for fourteen days celebrating.

And the eighth day he sent the people away: and they blessed the king, and went up unto their tents joyful and glad of heart for all of the goodness that the LORD had done for David his servant, and for Israel his people ( 1 Kings 8:66 ).

That's the way people should always leave the presence of God. Joyful and glad of heart. That's the proper attitude. Having been with God, fellowship with God should always create that joyfulness and the happiness within us.

Shall we pray.

Father, we thank You again for the privilege of studying Your word and may Your Spirit bless it now that we might hide it away in our heart that we might learn from the lessons of history. Lord, help us that we might walk in Thy ways; we might keep Thy word and that we might, O God, experience and know Thy faithfulness and Your keeping Your word to us. We thank You, Father, for the many blessings and the glorious promises that have been given to us and we rest in Thee. In Jesus our Lord. Amen. "

Dr. Constable's Expository Notes

5. The temple dedication ch. 8

This chapter climaxes the writer’s emphasis on the greatness of Yahweh as Israel’s God. It is the most detailed account of a dedication service in the Bible. It is also one of the most theologically significant texts in 1 and 2 Kings.

Dr. Constable's Expository Notes

Solomon’s prayer of dedication 8:22-53

This great prayer centers on the Mosaic Covenant. That is its heart. It is the longest prayer in the Bible. Solomon introduced seven petitions with a backward look emphasizing God’s faithfulness (1 Kings 8:23-26). He concluded with a forward look stressing God’s mercy (1 Kings 8:52-53).

Solomon’s posture of kneeling with open hands uplifted to heaven (1 Kings 8:52) symbolized his heart attitude, as posture often does in prayer. [Note: See Thomas L. Constable, Talking to God, pp. 72, 159-60.] He, the earthly king, placed himself in a supplicant’s position before the heavenly King, dependent and eager to receive the blessings he requested.

Seven petitions follow a general request that God would hear the prayers of His people (1 Kings 8:27-30). In these verses Solomon voiced the truth that Yahweh did not really live on earth but in heaven (1 Kings 8:27). He did not confuse the symbols of God’s presence with God Himself (cf. 1 Samuel 4:3). Solomon referred to himself often as God’s servant (1 Kings 8:28-39, et al.).

Then he requested that God would grant mercy when His people turned to Him in situations involving violations of the covenant. These included personal sins (1 Kings 8:31-32), defeat in battle (1 Kings 8:33-34), drought (1 Kings 8:35-36), and famine (1 Kings 8:37-40). He next asked for God’s grace on God-fearing foreigners (1 Kings 8:41-43), as well as on the Israelites in battle (1 Kings 8:44-45) and after captivity (1 Kings 8:46-51; cf. Daniel 6:10). All the calamities Solomon mentioned in his prayer are curses God promised to send on Israel if she broke the Mosaic Covenant (cf. Leviticus 26:16-39; Deuteronomy 28:22; Deuteronomy 28:25; Deuteronomy 28:38; Deuteronomy 28:42; Deuteronomy 28:59; Deuteronomy 31:17; Deuteronomy 31:29; Deuteronomy 32:24).

As Hannah’s prayer (1 Samuel 2:1-10) set the tone for all that followed in 1 and 2 Samuel, so Solomon’s prayer here does the same for 1 and 2 Kings. The remainder of 1 and 2 Kings shows how God answered Solomon’s prayer. That is why this chapter is so significant theologically. The possibilities that the king mentioned here eventually took place in Israel’s history, culminating in the Babylonian Captivity. Later in Israel’s history, the writing prophets frequently alluded to conditions that Solomon mentioned in this prayer, that came to pass in the prophets’ days because of Israel’s sins.

"Solomon’s prayer is essential to comprehend the message of the book. The author of the Book of Kings intended for the words of Solomon to be heard at a key point in the relationship between God and His people, that is, at the time the temple in Jerusalem was dedicated. The following words of Solomon’s prayer [1 Kings 8:47-48] would appeal to the exiles and would be a specific plea for repentance because of the hope of returning to the motherland. This is the essence of the book’s message." [Note: Gershon Galil, "The Message of the Book of Kings in Relation to Deuteronomy and Jeremiah," Bibliotheca Sacra 158:632 (October-December 2001):408.]

Gill's Exposition of the Whole Bible

And so return unto thee, with all their heart, and with all their soul,.... In the most sincere and cordial manner, with great ingenuity and uprightness; the Targum is,

"return unto thy worship;''

relinquishing false worship they had given into, and serve the Lord in the best manner they could:

in the land of their enemies, which led them away captive; and so at a distance from that temple, and the service of it, which

Henry's Complete Commentary on the Bible

      22 And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven:   23 And he said, LORD God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart:   24 Who hast kept with thy servant David my father that thou promisedst him: thou spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day.   25 Therefore now, LORD God of Israel, keep with thy servant David my father that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel; so that thy children take heed to their way, that they walk before me as thou hast walked before me.   26 And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father.   27 But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?   28 Yet have thou respect unto the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer, which thy servant prayeth before thee to day:   29 That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place.   30 And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive.   31 If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house:   32 Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.   33 When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house:   34 Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers.   35 When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them:   36 Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance.   37 If there be in the land famine, if there be pestilence, blasting, mildew, locust, or if there be caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;   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, and spread forth his hands toward this house:   39 Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;)   40 That they may fear thee all the days that they live in the land which thou gavest unto our fathers.   41 Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name's sake;   42 (For they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm;) when he shall come and pray toward this house;   43 Hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as do thy people Israel; and that they may know that this house, which I have builded, is called by thy name.   44 If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and toward the house that I have built for thy name:   45 Then hear thou in heaven their prayer and their supplication, and maintain their cause.   46 If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near;   47 Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness;   48 And so return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name:   49 Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause,   50 And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them:   51 For they be thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron:   52 That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee.   53 For thou didst separate them from among all the people of the earth, to be thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord GOD.

      Solomon having made a general surrender of this house to God, which God had signified his acceptance of by taking possession, next follows Solomon's prayer, in which he makes a more particular declaration of the uses of that surrender, with all humility and reverence, desiring that God would agree thereto. In short, it is his request that this temple may be deemed and taken, not only for a house of sacrifice (no mention is made of that in all this prayer, that was taken for granted), but a house of prayer for all people; and herein it was a type of the gospel church; see Isaiah 56:7, compared with Matthew 21:13. Therefore Solomon opened this house, not only with an extraordinary sacrifice, but with an extraordinary prayer.

      I. The person that prayed this prayer was great. Solomon did not appoint one of the priests to do it, nor one of the prophets, but did it himself, in the presence of all the congregation of Israel,1 Kings 8:22; 1 Kings 8:22. 1. It was well that he was able to do it, a sign that he had made a good improvement of the pious education which his parents gave him. With all his learning, it seems, he learnt to pray well, and knew how to express himself to God in a suitable manner, pro re nata--on the spur of the occasion, without a prescribed form. In the crowd of his philosophical transactions, his proverbs, and songs, he did not forget his devotions. He was a gainer by prayer (1 Kings 3:11-14; 1 Kings 3:11-14, c.), and, we may suppose, gave himself much to it, so that he excelled, as we find here, in praying gifts. 2. It was well that he was willing to do it, and not shy of performing divine service before so great a congregation. He was far from thinking it any disparagement to him to be his own chaplain and the mouth of the assembly to God and shall any think themselves too great to do this office for their own families? Solomon, in all his other glory, even on his ivory throne, looked not so great as he did now. Great men should thus support the reputation of religious exercises and so honour God with their greatness. Solomon was herein a type of Christ, the great intercessor for all over whom he rules.

      II. The posture in which he prayed was very reverent, and expressive of humility, seriousness, and fervency in prayer. He stood before the altar of the Lord, intimating that he expected the success of his prayer in virtue of that sacrifice which should be offered up in the fulness of time, typified by the sacrifices offered at that altar. But when he addressed himself to prayer, 1. He kneeled down, as appears, 1 Kings 8:54; 1 Kings 8:54, where he is said to rise from his knees; compare 2 Chronicles 6:13. Kneeling is the most proper posture for prayer, Ephesians 3:14. The greatest of men must not think it below them to kneel before the Lord their Maker. Mr. Herbert says, "Kneeling never spoiled silk stocking." 2. He spread forth his hands towards heaven, and (as it should seem by 1 Kings 8:54; 1 Kings 8:54) continued so to the end of the prayer, hereby expressing his desire towards, and expectations from, God, as a Father in heaven. He spread forth his hands, as it were to offer up the prayer from an open enlarged heart and to present it to heaven, and also to receive thence, with both arms, the mercy which he prayed for. Such outward expressions of the fixedness and fervour of devotion ought not to be despised or ridiculed.

      III. The prayer itself was very long, and perhaps much longer than is here recorded. At the throne of grace we have liberty of speech, and should use our liberty. It is not making long prayers, but making them for a pretence, that Christ condemns. In this excellent prayer Solomon does, as we should in every prayer,

      1. Give glory to God. This he begins with, as the most proper act of adoration. He addresses himself to God as the Lord God of Israel, a God in covenant with them And, (1.) He gives him the praise of what he is, in general, the best of beings in himself ("There is no God like thee, none of the powers in heaven or earth to be compared with thee"), and the best of masters to his people: "Who keepest covenant and mercy with thy servants; not only as good as thy word in keeping covenant, but better than thy word in keeping mercy, doing that for them of which thou hast not given them an express promise, provided they walk before thee with all their heart, are zealous for thee, with an eye to thee." (2.) He gives him thanks for what he had done, in particular, for his family (1 Kings 8:24; 1 Kings 8:24): "Thou hast kept with thy servant David, as with thy other servants, that which thou promisedst him." The promise was a great favour to him, his support and joy, and now performance is the crown of it: Thou hast fulfilled it, as it is this day. Fresh experiences of the truth of God's promises call for enlarged praises.

      2. He sues for grace and favour from God.

      (1.) That God would perform to him and his the mercy which he had promised, 1 Kings 8:25; 1 Kings 8:26. Observe how this comes in. He thankfully acknowledges the performance of the promise in part; hitherto God had been faithful to his word: "Thou hast kept with thy servant David that which thou promisedst him, so far that his son fills his throne and has built the intended temple; therefore now keep with thy servant David that which thou hast further promised him, and which yet remains to be fulfilled in its season." Note, The experiences we have had of God's performing his promises should encourage us to depend upon them and plead them with God: and those who expect further mercies must be thankful for former mercies. Hitherto God has helped, 2 Corinthians 1:10. Solomon repeats the promise (1 Kings 8:25; 1 Kings 8:25): There shall not fail thee a man to sit on the throne, not omitting the condition, so that thy children take heed to their way; for we cannot expect God's performance of the promise but upon our performance of the condition. And then he humbly begs this entail (1 Kings 8:26; 1 Kings 8:26): Now, O God of Israel! let thy word be verified. God's promises (as we have often observed) must be both the guide of our desires and the ground of our hopes and expectations in prayer. David had prayed (2 Samuel 7:25): Lord, do as thou hast said. Note, Children should learn of their godly parents how to pray, and plead in prayer.

      (2.) That God would have respect to this temple which he had now taken possession of, and that his eyes might be continually open towards it (1 Kings 8:29; 1 Kings 8:29), that he would graciously own it, and so put an honour upon it. To this purpose,

      [1.] He premises, First, A humble admiration of God's gracious condescension (1 Kings 8:27; 1 Kings 8:27): "But will God indeed dwell on the earth? Can we imagine that a Being infinitely high, and holy, and happy, will stoop so low as to let it be said of him that he dwells upon the earth and blesses the worms of the earth with his presence--the earth, that is corrupt, and overspread with sin--cursed, and reserved to fire? Lord, how is it?" Secondly, A humble acknowledgment of the incapacity of the house he had built, though very capacious, to contain God: "The heaven of heavens cannot contain thee, for no place can include him who is present in all places; even this house is too little, too mean to be the residence of him that is infinite in being and glory." Note, When we have done the most we can for God we must acknowledge the infinite distance and disproportion between us and him, between our services and his perfections.

      [2.] This premised, he prays in general, First, That God would graciously hear and answer the prayer he was now praying, 1 Kings 8:28; 1 Kings 8:28. It was a humble prayer (the prayer of thy servant), an earnest prayer (such a prayer as is a cry), a prayer made in faith (before thee, as the Lord, and my God): "Lord, hearken to it, have respect to it, not as the prayer of Israel's king (no man's dignity in the world, or titles of honour, will recommend him to God), but as the prayer of thy servant." Secondly, That God would in like manner hear and answer all the prayers that should, at any time hereafter, be made in or towards this house which he had now built, and of which God had said, My name shall be there (1 Kings 8:29; 1 Kings 8:29), his own prayers (Hearken to the prayers which thy servant shall make), and the prayers of all Israel, and of every particular Israelite (1 Kings 8:30; 1 Kings 8:30): "Hear it in heaven, that is indeed thy dwelling-place, of which this is but a figure; and, when thou hearest, forgive the sin that separates between them and God, even the iniquity of their holy things." a. He supposes that God's people will ever be a prayer people; he resolves to adhere to that duty himself. b. He directs them to have an eye, in their prayers, to that place where God was pleased to manifest his glory as he did not any where else on earth. None but priests might come into that place; but, when they worshipped in the courts of the temple, it must be with an eye towards it, not as the object of their worship (that were idolatry), but as an instituted medium of their worship, helping the weakness of their faith, and typifying the mediation of Jesus Christ, who is the true temple, to whom we must have an eye in every thing wherein we have to do with God. Those that were at a distance looked towards Jerusalem, for the sake of the temple, even when it was in ruins, Daniel 6:10. c. He begs that God will hear the prayers, and forgive the sins, of all that look this way in their prayers. Not as if he thought all the devout prayers offered up to God by those who had no knowledge of this house, or regard to it, were therefore rejected; but he desired that the sensible tokens of the divine presence with which this house was blessed might always give sensible encouragement and comfort to believing petitioners.

      [3.] More particularly, he here puts divers cases in which he supposed application would be made to God by prayer in or towards this house of prayer.

      First, If God were appealed to by an oath for the determining of any controverted right between man and man, and the oath were taken before this altar, he prayed that God would, in some way or other, discover the truth, and judge between the contending parties, 1 Kings 8:31; 1 Kings 8:32. He prayed that, in difficult matters, this throne of grace might be a throne of judgment, from which God would right the injured that believingly appealed to it, and punish the injurious that presumptuously appealed to it. It was usual to swear by the temple and altar (Matthew 23:16; Matthew 23:18), which corruption perhaps took its rise from this supposition of an oath taken, not by the temple or altar, but at or near them, for the greater solemnity.

      Secondly, If the people of Israel were groaning under any national calamity, or any particular Israelite under any personal calamity, he desired that the prayers they should make in or towards this house might be heard and answered.

      a. In case of public judgments, war (1 Kings 8:33; 1 Kings 8:33), want of rain (1 Kings 8:35; 1 Kings 8:35), famine, or pestilence (1 Kings 8:37; 1 Kings 8:37), and he ends with an et cetera--any plague or sickness; for no calamity befals other people which may not befal God's Israel. Now he supposes, (a.) That the cause of the judgment would be sin, and nothing else. "If they be smitten before the enemy, if there be no rain, it is because they have sinned against thee." It is sin that makes all the mischief. (b.) That the consequence of the judgment would be that they would cry to God, and make supplication to him in or towards that house. Those that slighted him before would solicit him then. Lord, in trouble have they visited thee. In their afflictions they will seek me early and earnestly. (c.) That the condition of the removal of the judgment was something more than barely praying for it. He could not, he would not, ask that their prayer might be answered unless they did also turn from their sin (1 Kings 8:35; 1 Kings 8:35) and turn again to God (1 Kings 8:33; 1 Kings 8:33), that is, unless they did truly repent and reform. On no other terms may we look for salvation in this world or the other. But, if they did thus qualify themselves for mercy, he prays, [a.] That God would hear from heaven, his holy temple above, to which they must look, through this temple. [b.] That he would forgive their sin; for then only are judgments removed in mercy when sin is pardoned. [c.] That he would teach them the good way wherein they should walk, by his Spirit, with his word and prophets; and thus they might be both profited by their trouble (for blessed is the man whom God chastens and teaches), and prepared for deliverance, which then comes in love when it finds us brought back to the good way of God and duty. [d.] That he would then remove the judgment, and redress the grievance, whatever it might be--not only accept the prayer, but give in the mercy prayed for.

      b. In case of personal afflictions, 1 Kings 8:38-40; 1 Kings 8:38-40. "If any man of Israel has an errand to thee, here let him find thee, here let him find favour with thee." He does not mention particulars, so numerous, so various, are the grievances of the children of men. (a.) He supposes that the complainants themselves would very sensibly feel their own burden, and would open that case to God which otherwise they kept to themselves and did not make any man acquainted with: They shall know every man the plague of his own heart, what it is that pains him, and (as we say) where the shoe pinches, and shall spread their hands, that is, spread their case, as Hezekiah spread the letter, in prayer, towards this house; whether the trouble be of body or mind, they shall represent it before God. Inward burdens seem especially meant. Sin is the plague of our own heart; our indwelling corruptions are our spiritual diseases. Every Israelite indeed endeavours to know these, that he may mortify them and watch against the risings of them. These he complains of. This is the burden he groans under: O wretched man that I am! These drive him to his knees, drive him to the sanctuary. Lamenting these, he spreads forth his hands in prayer. (b.) He refers all cases of this kind, that should be brought hither, to God. [a.] To his omniscience: "Thou, even thou only, knowest the hearts of all the children of men, not only the plagues of their hearts, their several wants and burdens" (these he knows, but he will know them from us), "but the desire and intent of the heart, the sincerity or hypocrisy of it. Thou knowest which prayer comes from the heart, and which from the lips only." The hearts of kings are not unsearchable to God. [b.] To his justice: Give to every man according to his ways; and he will not fail to do so, by the rules of grace, not the law, for then we should all be undone. [c.] To his mercy: Hear, and forgive, and do (1 Kings 8:39; 1 Kings 8:39), that they may fear thee all their days,1 Kings 8:40; 1 Kings 8:40. This use we should make of the mercy of God to us in hearing our prayers and forgiving our sins, we should thereby he engaged to fear him while we live. Fear the Lord and his goodness. There is forgiveness with him, that he may be feared.

      c. The case of the stranger that is not an Israelite is next mentioned, a proselyte that comes to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. (a.) He supposed that there would be many such (1 Kings 8:41; 1 Kings 8:42), that the fame of God's great works which he had wrought for Israel, by which he proved himself to be above all gods, nay, to be God alone, would reach to distant countries: "Those that live remote shall hear of thy strong hand, and thy stretched-out arm; and this will bring all thinking considerate people to pray towards this house, that they may obtain the favour of a God that is able to do them a real kindness." (b.) He begged that God would accept and answer the proselyte's prayer (1 Kings 8:43; 1 Kings 8:43): Do according to all that the stranger calleth to thee for. Thus early, thus ancient, were the indications of favour towards the sinners of the Gentiles: as there was then one law for the native and for the stranger (Exodus 12:49), so there was one gospel for both. (c.) Herein he aimed at the glory of God and the propagating of the knowledge of him: "O let the stranger, in a special manner, speed well in his addresses, that he may carry away with him to his own country a good report of the God of Israel, that all people may know thee and fear thee (and, if they know thee aright, they will fear thee) as do thy people Israel." So far was Solomon from monopolizing the knowledge and service of God, and wishing to have them confined to Israel only (which was the envious desire of the Jews in the days of Christ and his apostles), that he prayed that all people might fear God as Israel did. Would to God that all the children of men might receive the adoption, and be made God's children! Father, thus glorify thy name.

      d. The case of an army going forth to battle is next recommended by Solomon to the divine favour. It is supposed that the army is encamped at a distance, somewhere a great way off, sent by divine order against the enemy,1 Kings 8:44; 1 Kings 8:44. "When they are ready to engage, and consider the perils and doubtful issues of battle, and put up a prayer to God for protection and success, with their eye towards this city and temple, then hear their prayer, encourage their hearts, strengthen their hands, cover their heads, and so maintain their cause and give them victory." Soldiers in the field must not think it enough that those who tarry at home pray for them, but must pray for themselves, and they are here encouraged to hope fore a gracious answer. Praying should always go along with fighting.

      e. The case of poor captives is the last that is here mentioned as a proper object of divine compassion. (a.) He supposes that Israel will sin. He knew them, and himself, and the nature of man, too well to think this a foreign supposition; for there is no man that sinneth not, that does not enough to justify God in the severest rebukes of his providence, no man but what is in danger of falling into gross sin, and will if God leave him to himself. (b.) He supposes, what may well be expected, that, if Israel revolt from God, God will be angry with them, and deliver them into the hand of their enemies, to be carried captive into a strange country, 1 Kings 8:46; 1 Kings 8:46. (c.) He then supposes that they will bethink themselves, will consider their ways (for afflictions put men upon consideration), and, when once they are brought to consider, they will repent and pray, will confess their sins, and humble themselves, saying, We have sinned and have done perversely (1 Kings 8:47; 1 Kings 8:47), and in the land of their enemies will return to God, whom they had forsaken in their own land. (d.) He supposes that in their prayers they will look towards their own land, the holy land, Jerusalem, the holy city, and the temple, the holy house, and directs them so to do (1 Kings 8:48; 1 Kings 8:48), for his sake who gave them that land, chose that city, and to whose honour that house was built. (e.) He prays that then God would hear their prayers, forgive their sins, plead their cause, and incline their enemies to have compassion on them,1 Kings 8:49; 1 Kings 8:50. God has all hearts in his hand, and can, when he pleases, turn the strongest stream the contrary way, and make those to pity his people who have been their most cruel persecutors. See this prayer answered, Psalms 106:46. He made them to be pitied of those that carried them captive, which, if it did not release them, yet eased their captivity. (f.) He pleads their relation to God, and his interest in them: "They are thy people, whom thou hast taken into thy covenant and under thy care and conduct, thy inheritance, from which, more than from any other nation, thy rent and tribute of glory issue and arise (1 Kings 8:51; 1 Kings 8:51), separated from among all people to be so and by distinguishing favours appropriated to thee," 1 Kings 8:53; 1 Kings 8:53.

      Lastly, After all these particulars, he concludes with this general request, that God would hearken to all his praying people in all that they call unto him for,1 Kings 8:52; 1 Kings 8:52. No place now, under the gospel, can be imagined to add any acceptableness to the prayers made in or towards it, as the temple then did. That was a shadow: the substance is Christ; whatever we ask in his name, it shall be given us.

Kelly Commentary on Books of the Bible

The books of First and Second Samuel show us the failure of the priesthood, and, in consequence, when a state of evident shame and dishonour overspread the face of Israel, the heart of the people desired a king, to the disparagement of the prophets that judged Israel whom the Lord had raised up in extraordinary grace. But, thereupon, the Spirit of God, even before all this, was manifest, declares in prophetic communication the immense change that was about to take place; for while it was man's sin to have desired a king, like the nations, to go at the head of Israel, it had always been the purpose of God, only God made His own counsel to coalesce with their sin one of those mysterious but admirably divine ways of the Lord that we find continually in scripture. Thus man has ever showed how little he is to be accounted of God has ever shown how worthy He is of all our trust. God made use of man's infidelity to Him to bring in what was not only better then, but the type of that which will be infinitely good in its own way in the day that is coming. For all this furnished the beautiful shadow of a king after God's heart. Nevertheless, this did not come in at once; for as the people were faithless towards the Lord, they did not ask the Lord to choose them a king they preferred to choose one themselves. They chose one to their own still greater shame and hurt, and consequently, the first Book of Samuel is that which is naturally in regard to king Saul. The second Book is, at any rate, the type, and in a certain sense the reality, as far as a pledge was concerned, of that which was spiritual. The king after God's heart is established on the throne of Israel in the person of David. This is the great subject of the second Book of Samuel, and I have made this prefatory observation in order that we may the better understand the connection of the two preceding books with those that come before us now.

It is clear that the Books of Kings are the natural consequence and successors, if I may so say, of the Books of Samuel; so much so that they are, in some copies of the scriptures, all classed as Books of Kings. But here we have David approaching his end; and the eldest of his sons that then survived Adonijah takes advantage of the king's infirmity for his own ambitious purpose. There was no fear of God in this. For it was well known in the house of David, and in the land of Israel, that as God chose David from the midst of his brethren, so He had been pleased also to designate Solomon for the throne of Israel. Hence, therefore, it was not only human ambition, but we learn this very serious lesson for our souls that the indulgence of what is fleshly assumes a graver character in us than in the people of God in their measure, of old; in us still more now. It was not mere ambition in Adonijah. In one totally ignorant of the word of God and the will of Jehovah for Israel, it would have been ambition. But if we have an incomparable blessing in the word of God, we have a greatly increased responsibility, and further, sin acquires a new character. The sin of Adonijah was not merely therefore ambition; not merely, even, rebellion against the king, against David; it was rebellion against Jehovah. It was a direct act of setting himself in contradiction of the declared and revealed purpose of God.

Now it is always of the greatest importance that we should bear this in mind, because we are so apt to look at things merely as they lie on the surface. When, for instance, Ananias and Sapphira were guilty of their sad sin in the church of God, how does the apostle Peter treat it? Not merely as a lie. They had lied to God. Why was this? Why was there in that lie something altogether beyond an ordinary lie, bad as a lie always is in a Christian; indeed, in any one? But why was it so especially and emphatically a lying to God? Because Peter, at any rate, believed that God was there; that it was not merely therefore the general moral feeling against a person saying what was false and deceiving another, nay, not merely that it was against God's will and word, but it was an affront done in the very presence of God. And consequently, as the sense of the presence of God was so fresh and strong in the minds of all of them in, Peter above all he, in the power of that Spirit who manifested God's presence, pronounced the judgment no doubt according to God's guidance on the sin; and Ananias at first, his wife shortly after, breathed their last; a sin manifestly unto death. So that in the very earliest days of the church of God, we may say, the solemn truth had this voucher before them all, that God will not tolerate sin in that which bears the name of the Lord Jesus upon the earth. The very object of the church of God is to be an expression of the judgment of sin. We begin with that; we begin with Christ our Passover sacrificed for us; consequently, the lump must be a new one, as ye are unleavened as ye rare unleavened not that ye may be unleavened, but ye are unleavened, and, therefore, the old leaven is to be purged out. Whatever might be the natural tendency, whatever might be the special wickedness (for what will not Satan attempt?) just because God has wrought in the might of His own grace, this furnishes further occasion to the devil. He takes advantage of the goodness of God to bring a fresh slight upon Him and to dishonour Him the more because of the greatness of His love. Accordingly, therefore, God showed on this very occasion, by His servant, His deep resentment of the dishonour that was done Him, and, as the consequence, the judgment of the man and his wife that had been guilty of this great offence.

So it was upon this occasion. Adonijah had presumed upon his father's old age and infirmities, for he was stricken in years, and covered with clothes, but even thus found little comfort from it. And Adonijah accordingly at once takes his measures; but then there is more than this. There is another lesson that we have to gather from it; it is written for our instruction. His father had not displeased him at any time in saying, "Why hast thou done so?" A good man, a man after God's own heart, a great man, too, for such, surely, was David; one of those rare men that have ever appeared in this earth, not only rare as a man, but remarkably blest of God and honoured too. For who has furnished, as he has done, that which has filled the heart and expressed the feelings of saints of God from that day to this? I do not say that there was not the constant, inevitable (as far as man is concerned) blot. For indeed there was; not always of the same kind, but alas! we see in him, as we see too commonly, that where there was most conspicuous power and blessing and honour, there might be a most shameful evil against the name of the Lord. There is no preserving in any honour that God puts upon us; there is no possible way for any soul to be kept from sin against the Lord, except by his self-judgment and dependence; and therefore even, the more exalted a man is, the more liable is he to fall. There is no greater mistake, therefore, than to suppose that the signal honour of David, or the grace that had wrought in David, was any preserving power. Not so; rather the contrary. Where the eye is taken away from the Lord and this was exactly the case with David we are all liable to it. There is no security, I do not say as to eventual recovery and as to the preservative grace of the Lord in the end, but there is no security against dishonouring the Lord by the way, save in continually looking to Him.

Now David had failed greatly at home as well as abroad on particular occasions. Alas! at home in this very respect; he had a tender and a soft heart. He was one that greatly enjoyed the grace of God towards his own soul; he felt the need of it, but, instead of making him careful for the Lord, grace is very apt, if we are not watchful, to be severed from truth. In Christ they were perfectly combined; in the Christian they should be. It is what God looks for, expects from us. In David there was a failure, and there was a failure at home very often a critical place for any of us. It was so, at any rate, with king David. This son of his seems to have been a special favourite as bad a thing for the son as for the father. His father had not displeased him at any time in saying, "Why hast thou done so?" And if his father had not displeased him he must reap the bitter fruit; he must be displeased himself. The son would certainly displease the father if the father had not displeased the son. There was no greater failure in jealous care and in loving care, too; for, after all, to have been displeased for his good, for his reproof, would have been a deeper love not so showy, not so apparently gracious. But we must distinguish between grace and graciousness. There was a deal of graciousness in David in all this. I do not think there was much grace, for it is all a mistake to suppose that grace is not watchful. It was just the want of grace. It was a father's kindness, a father's tenderness, but it was not grace. Had there been grace there would have been truth. Real grace always maintains the truth. The truth was not maintained in the relationship of David towards his son Adonijah. Adonijah lives therefore to be the shame and grief of his father. This was not merely to manifest his father's fault before all Israel, to manifest his father's failure before all the saints, all the people of God of all times, but, beloved brethren, for our profit, if we are wise.

Now it takes then a public shape. The son the failure at least (to speak of it by the mildest name) the failure that had long gone on at home bursts out abroad. Adonijah therefore confers with a suitable person. He confers with Joab, the man that had constantly used David for his own purpose. Joab reckoned now that David would be of very little use to him any longer. The opportunity seemed fair; he embraced it. Policy is always ruinous work in the end, at any rate among God's people. There was no faith in Joab. He was a wise man after the flesh; he was an extremely political individual. Joab was a person who saw directly what could turn to his own profit, what offered an opportunity for his talents, for he was a man of great ability; and Joab now made up his mind. Adonijah was the man for him, so that they suited each other. Joab was remarkably adapted to Adonijah's object, and at the same time Adonijah suited Joab's policy. Had there been faith Joab had resisted Adonijah far more sternly than he once did David. This was the man that reproved David's numbering the house of Israel, for a man that has not faith is sharp enough to see the failure even of a man of faith when he steps out of his own proper line. Joab well knew that the day was when David single-handed fought the battle of Israel. He, after the Lord's most signal exaltation and blessing, he to be guilty of that which would have been poor work in any man of Israel, but most of all in David! he to be merely numbering the hosts of Israel as if they were the strength of the people, and not the Lord God! Therefore it was that Joab considered that the danger was too great for the result. He would not have minded the sin; he was afraid of the punishment, he was afraid of what it would involve. He had a sort of instinctive sense that the thing was wrong; that it was peculiarly wrong in David. He warned him therefore as we know. David would not be warned, and he fell into the snare completely.

But now the same man that could warn David could not warn himself. What lessons! beloved friends, at every turn. How wholesome for our souls! Of what importance it is that we should go on simply in the path of faith.

Joab, then, confers with Adonijah. The priest, too, is found necessary as well as the commander-in-chief, and they follow Adonijah and help him. "But Zadok the priest, and Benaiah the son of Jehoiada," who was the true servant of the king's purposes, not Joab Joab, had the name, the title, but Benaiah was the man that did the real work "Benaiah the son of Jehoiada and Nathan the prophet," the man that was the interpreter of the mind of God these, as well as "Shimei, and Rei, and the mighty men which belonged to David, were not with Adonijah." Adonijah might have his feast and invite all his brethren the king's sons! For this is another thing too that we have to observe. A departure from the mind of God is always apt to be successful at first. Every step of unfaithfulness has a great result in the world where there is ability, where there is the marshalling of all that would act upon the mind, for no doubt this was well calculated. Joab would influence a certain set. Abiathar the priest would have his religious name and reputation. And above all there were the king's sons all of them save Solomon, and "all the men of Judah," as it is said, "the king's servants." It was a widespread, and it seemed, a prudently concocted rebellion. "But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not." And there is just where faith can rest on God's word. That was what gave the weight to Solomon; for there was nothing very particular known as to Solomon at this time, if indeed we leave God out. Yet that is really the root of all his blessing; for there is no vital blessing except where the call of God is. It matters not where his choice lies, the blessing of God is found, and the power of God too, with His election, and only there. And this was the very thing that was left out. No, it was this that irritated Adonijah; for naturally he had superior claims if the flesh was the rule and not God. The flesh may govern for a while in the world, but God must rule among God's people.

This then becomes known. The mother of Solomon goes to the aged king after conferring with the prophet; and there she showed that whatever might be her weakness her heart was right. She went to the one who, above all, could give the mind of God to Nathan the one that had himself reproved the king in the midst of his power, the one that had courage to speak for God whatever the consequence. She goes to Nathan. And allow me to say, beloved friends, as a matter of practical profit, we always show where our heart is by our confidence. Supposing a man is going wrong in his will. He is sure to take advice just in the very quarter where he ought not. He looks for advice where there will be weakness if he cannot count upon positive sanction where at any rate there will be the feeblest protest, if not a measure of encouragement; for weakness is apt to lean on weakness. Whereas, where there is a single eye we are indeed conscious of our weakness, and ought to be; but if there is a single eye we want the will of God. "He that doeth the will of God abideth for ever." Whatever is not the will of God perishes, and ought to perish, for what are we sanctified for if it be not to do the will of God? It was the very character of Christ; it was what all His life consisted of. You might sum it up in this one word, He came to do God's will. "Lo, I come to do thy will, O God." There is no one thing that more unvaryingly describes Christ than that very thing. Not miracles; He did not always do miracles. He did miracles in a comparatively small compass of His life. He was not always working atonement. No greater mistake, and no more injury done to the atonement itself, than to confound it with what is not atoning. He was not always suffering either, still less was He suffering in the same way, even when He did suffer. But He was always doing the will of God.

And this is what we are sanctified to, not merely to obey, but to obey as Christ obeyed. For this is the meaning of "sanctified,'' where it says that we are "elect according to the foreknowledge of God the Father, through sanctification of the spirit unto obedience." Yes, but it is the "obedience," as well as the "sprinkling of the blood," of Jesus Christ. It is not the obedience of a Jew; it is not the obedience of the law. It is the obedience of Jesus Christ. Not but what this does accomplish the righteousness of the law. For there is no man that so thoroughly loves God and loves his neighbour as the man that obeys in the same spirit as our blessed Lord. And this is what we are all called to as Christians. Those that have merely the law before them as a thing to obey, do not really meet the righteousness of the law. Those that have Christ do, as it is said "that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit." You observe the language is exceedingly strong. He does not merely say, "fulfilled by us," but, "fulfilled in us." "Fulfilled in us" shows the reality of it; the intrinsic character of the fulfilment of the law in its great righteous character and requirement. And so it is alone fulfilled in Christ, or the Christian, as it was, in a measure, by those who were looking to Christ in the days before.

Well then, Bathsheba showed her own confidence in the will of God her faith in short by coming to Nathan. She went to the right quarter. She told him of the conspiracy of Adonijah and his party, and she goes to the presence of the king. Nathan followed. The consequence was, the king shows that, however aged, he was perfectly alive to the solemnity of the occasion. He saw and judged the crisis that was coming, and the only effect of Adonijah's conspiracy was, not to hinder, but, to forward Solomon to the throne of Israel. Had there not been the conspiracy, Solomon would have waited, we can hardly doubt, for the death of the king, but the result was just simply to secure it and to secure it at once. So it is that if we are only calm, God always accomplishes His purpose. Who would have thought that the way for Joseph to be exalted so that his father and mother and his brethren should bow down to a thing that at first rather irritated Jacob, much as he loved his son, and which irritated still more his brethren who would have thought that the way in which this was to be accomplished was by the wickedness of his brethren either wanting to kill him, or even the most mild of them to sell him? But so it was. The pathway of sin, alas! which is so natural to sinners, is the very thing that God employs for the accomplishment of His purpose. This does not make the sin less, but it certainly exalts God the more. And there is the blessedness, beloved friends, of reading, and of growing in the knowledge of God as it is shown in the precious word, because we are growing in our acquaintance and intimacy with Him with whom we shall be for ever. And it is our privilege to have this acquaintance, and to cultivate it, and to enjoy it now. Hence, God has given us this word.

But now a word upon the great object of the Spirit of God in this book generally, and more particularly what has come before us. For this is particularly what I desire, not merely to draw your attention to great moral lessons, which would detain us too much with the detail of the chapters, but to give simply a wide and general sketch which you may fill up in your own reading of this book I trust with some moral suggestions to profit and help. My purpose now is to gather the great object of the Spirit of God that which is not so easily seen and laid hold of by souls, unless someone shows it; but that which if true you will prove to be true, and which you will enjoy so much the more, the more simply you receive it. But it is the word of God that will either confirm wherever one is true, or set aside wherever there is a mistake.

I say then that the grand point here is the establishment of the son of David, not merely man's kingdom set up in Saul and God's kingdom set up in king David, but now it is the son of David. And inasmuch as there were many sons this was the question. The devil was quite willing to make use of a son of David against the son of David. This was precisely the question now, and God was pleased to make use of the wickedness of those that insulted the king by practically treating him as a dead man while he was still alive. The hurry and haste of Adonijah only the more confirmed the title of Solomon. We need never trouble ourselves with our schemes for the accomplishment of God's plans. All man's efforts are in vain. God has His own way, and very often through man's sin. Do you suppose that if Joseph had been out of the prison he could have come to be the chief man in Egypt so quickly as by the prison? That was not man's way to raise him to be the prime minister of the king of Egypt. But there was no way, I will not say so sure, but there was no way so straight. It looked no doubt very far, indeed rather a turning his back upon the throne, to go into the dungeon, but in point of fact it was not only the way of God but, after all, it was the speediest way of all. The story as given in the word of God will explain without further remark from me.

Just the same now. Adonijah no doubt was interfering, but then it seemed as if he had a claim. It only affirmed the superior claim of God. And this was a grand point to establish at the beginning of the kingdom of Israel that it was not merely, as in ordinary cases, a king in God's providence. It was not, on the other hand, a thing that had to do with God's people as such; but the remarkable character of the throne in Israel was that it was a king by God's election the only king that, in the full force of the word, was so. Nebuchadnezzar no doubt was by God's providence, but there was more than providence in the case of the throne of Israel. And for this simple reason. The throne of Israel was in a very true and real sense the throne of Jehovah. And it is the only throne in this world that ever was the throne of Jehovah. This is the express statement of the word of God, as any one can see, but for this reason it has a character of importance that no kingdom ever had I do not say will have for what was done then is only the shadow of that which is going to be done.

And this is of great moment, beloved friends, for us to be clear about, for we are apt to be taken up by our own special blessings; yet the knowledge of the church of God ought not to hinder our interest in the kingdom of God, nor should the shape that the kingdom of God takes now at all obliterate that which God has given in the kingdom of old. It is not a proof of great faith to be only occupied with what concerns ourselves, but rather of little faith. I grant you that people who do not, first of all, and as the great lesson to learn, seek to know their own place are mere theorists, but when we have found our place in Christ when we have got our need supplied, our relationship defined, ourselves in the enjoyment of what grace has brought us into what is the great practical object of God? Free for all He has to tell us, and free for all He bids us do, it is no longer a question of what touches ourselves. If so, then we shall enjoy each thing in the word of God because it is what interests God; it is what concerns Him; and there is no one thing which ought to be so dear to us now as that God means to have a kingdom not merely a kingdom spiritually enjoyed as now; for "the kingdom of God is not meat and drink"; it is not eating and drinking, "but righteousness and peace and joy in the Holy Ghost." All that no doubt is spiritually enjoyed, and into that call we are brought now. We see that kingdom; we enter that kingdom now. We are in the kingdom of God now in that sense.

It is called also "the kingdom of heaven," because He who is the King of it is not on the earth, but rejected and is exalted in heaven. Consequently "the kingdom of God" is also "the kingdom of heaven"; and we are now in the form of it which is called "the mystery of the kingdom of God." But then it is not always to be a mystery. It is going to be manifested; it is going to be a place where God will tolerate no evil, where self-will will be manifestly judged, where righteousness will cover the earth, where there will be the manifest blessing of God, all produced by His own power here below, when the King Himself will be exalted over the earth, and very particularly over this portion of it the land of the people of Israel. Any one familiar with the scripture must know that the land is a part of the deed, if I may so say is part of that great charter which secures the kingdom; not merely the people but the land. The land and the people, I repeat, are both in the charter. Well then that will be when the Lord Jesus is no longer in. heaven, but comes again and takes the kingdom.

But perhaps you say, "How does that concern us?" And I would answer that by another question. If God has revealed it, is it not for us? Never confound these two things. It is not merely that God has revealed what is about us. He has given us a great deal that is not about us, but all that God has revealed is given to us. We ought to enjoy all the word of God, and it is a failure in faith where we do not. And further, we shall find the want of it we shall miss the blessing of it when we least expect it. The way to be truly strong in the day of difficulty is not to be collecting our arms when the enemy has come, but it is to be well armed before he appears. I grant you that it is only dependence upon God that after all can be strength, but I speak now as far as armour is concerned, and I repeat, it is too late in the day of battle to be looking after our arms. We ought to prepare, beforehand.

The kingdom then is of very great moment, and particularly so. For if we do not understand the nature of the kingdom we shall be exposed to those that confound it with the church. There is no more common error at this present time than to make out that the kingdom and the church are the same. Allow me to tell you that that is one of the great roots of popery. The papists think that the kingdom and the church are the same, and their great ground of assumption is that very identification for the simple reason that the kingdom supposes power applied to compel subjection. Hence, therefore, they ground upon that their title to put down kings, because what are the kings of the earth compared to those that have got a heavenly kingdom? They use, therefore, the title of the heavenly kingdom to put down earthly kings and to make a priest a far more important person really than the earthly king. Hence, again, their vain dream is founded upon this great confusion. Well, but you will find the same thing among most Protestants. I will just give you one or two examples to show you how very prevalent this delusion is, and how very important it is that we should distinguish in this matter.

Take a very respectable set of persons in Protestantism the Presbyterians. Well now the whole of their system is founded upon Christ being the King not Christ being the Head of the church, but Christ being King. That was the battle cry of the old covenanters, and that was the great cry at the time that the Free Church was established. It was that Christ was the King that the crown of England was using its title against the rights of Christ. In the case about which there was so much talk some years ago, and to which I need not refer more particularly, this was the great thought. It was Christ's title of King in the church that was disputed. So you will find in the Westminster Confession of Faith, which is their grand standard of doctrine. In short, they always go upon the ground of Christ being King of the church.

So again with the Independents just the same thing. When they managed to get the upper hand in England for a time they made very small scruple of sending the king to the block because they considered him to be the enemy of the King of the church that Christ was the King, and not King Charles; that King Charles had behaved very badly and deserved to suffer, and so on; and they were the asserters of the rights of Christ the King.

Well now there was a grand fundamental error made by all of them. Thus Protestants are just as guilty in another way as the Romanists, for although they do not use the title of Christ to exalt themselves against the powers that be, habitually they do use it when the powers that be fail (as they consider) to behave themselves quite right. Then they think they are perfectly entitled to call them to account, and, if necessary, to put them down, or even send them to the block. Now all this you see is a complete inversion of the right relationship of a Christian man to the powers of the world, and all founded upon the very plausible idea that whether you call Him Head of the church or call Him King of the church, it is all one and the same thing. They say that it is only "hair-splitting brethren" that see anything different; that it is only persons who continually put themselves disagreeably forward and tell people that they do not understand the scriptures; that it is only persons that have that rather quarrelsome, disagreeable style of convicting persons of not knowing the word of God.

Now, beloved friends, I say that however disagreeable it may be to be proved guilty of not knowing the word of God, this is the very thing that we do affirm; this is the very thing that we do assert now, that this is a subject of the greatest possible moment, that is, that our true relationship to Christ is not King of the church that He is never so treated nay, that He is not even called "King of saints" except in a passage in the Revelation which every scholar knows to be a mistaken translation, the true meaning in that case being, "King of nations," and not "King of saints," or King of the church at all. In short, there is no such thought, and the fact is very important. It is no mere idea, and it is no litigious objection to people's dogmas. It is a vital point, not for salvation, but for the true place of the church the true relationship of the church and you must remember our duties always depend upon our relationships. If I am wrong about my relationship, I am certain to be wrong about my duty. I am certain to make a duty of what is wrong, and that is exactly what the effect was to one or other of the different classes that I have referred to. That is what they have done. I need not repeat it, but I say that the opposite of the relationship is a fatal thing. The way it works is this. If my relationship to Christ is that of a member of the body to the head, my relationship is of the most intimate kind; my relationship is of the closest nature, and the Head loves me as He loves Himself, for no man ever yet hated his own flesh. Such is the relationship of Christ to the church. It is so intimate that you can have no person between you and the Head none whatever. You see all depends upon it. The principle of the clergy depends upon it, because if that is the relationship the clergy are at an end. There is no such thing; it is only an imaginary class of beings as far as the truth is concerned. That is, they have no real title in the word of God. There is no such being in the word of God. There is no such position at all. It is only a thing that has been conjured up by persons who do not know the relationship of the church of God to the Head. So exactly that of which I am speaking now the relationship of the members to the Head excludes all dealing of the church with the world. The world is nothing to the church. The church is a thing separate from the world not controlling the world not punishing the world, not putting the world under force to compel it to render unwilling subjection. All this is a total confusion between the kingdom and the church the kingdom as it will be by and by with this only difference, that then, as we know, the obedience will be real except only in a certain set who afterwards become rebellious and are so judged and punished.

Now all this then I maintain, beloved friends, is of a very practical nature, because the reason why so many saints are troubled in their souls among Presbyterians and Dissenters generally is this very thing. If I am only in the relationship of one of a people who have a king, well there is a long distance between the king and the people. No wonder I am not very intimate with the king. No wonder I am not on very happy terms with the king. I ought not to expect to be. My business as one of the people is to remain in a lowly outside place altogether, feeling indeed how poor my subjection is; but as to pretence to draw near the king to go continually into his presence it would be a very unbecoming thing in a subject to dare to do such a thing. Thus you destroy the very vitals of Christianity by this doctrine. It is not only that I speak now of great public errors, but I say that you destroy practical Christianity every day and every hour, and I hold, therefore, that this very mistake now of confounding the kingdom and the church is one of the most fatal in its consequences, not for sinners as a question of looking to Christ to be saved, but for Christians as a question of enjoying their own proper relationship, and of walking accordingly. Whereas if you know your place as brought into the church of God the body of Christ then there can be no intimacy more complete; there can be no oneness more absolute. You are put, therefore, as a part of Himself before God, and instead of its being too high or presumptuous, or anything of the kind, on the contrary, it is merely faith in the truth it is merely appreciation of the grace that He has shown you; for it would be perfect nonsense for the body not to share the blessing of the Head; it could not be, and therefore you must deny the fact you must deny the relationship not to enjoy this blessedness which you have in communion with the Lord Jesus Christ in the presence of God.

But then there is another thing that goes along with it absolute separation from the world; but I do not go farther on this subject. I just touch upon it to show that whether it is the soul's oneness, or whether it is the separateness of the church from the world, all depends for its power upon appreciating that, besides being spiritual in the kingdom, we are really and truly and fully, every one of us, members of His body, of His flesh, and of His bones, and that these relationships, instead of being the same, are wholly distinct, and that, in point of fact, although we are in a certain sense in the kingdom, we are never said to be a kingdom. We are never said; in that sense, to be the sphere except in a mere figurative way. We are said to be kings, not subjects. We are subject, of course. When use the term "kingdom," I mean in the sense of subjects. Subject we are, and I admit that the subjection ought to be more complete and absolute than even that of mere subjects of a king; but the character of the obedience of a subject is distance. The character of the body in subjection is nearness, and this is essential to Christianity.

And now in this Book of Kings, as we shall see, you never get the church. You never have the body of Christ. You have only the relationship of the kingdom a very weighty and important thing, and, indeed, very strongly and practically important for us as showing us the distinctness of those new relationships into which we are brought. But the grand point, you observe, even in the kingdom, was this to maintain God's choice, God's will, as the foundation of all action. It was this that led king David, for I do not suppose, and it is never said, that king David made such a pet of, or made so much of, Solomon as he did of Adonijah. We are not told that so it was with all his other children. Adonijah evidently was the spoilt boy, and Adonijah was the one in the family that the father never could bear to displease, and, consequently, the trouble came in by him; it could not be otherwise; it was right that it should be. It is according to God's government that whatever man sows he must reap. So it must be if he sows to the flesh, and so he had done. Of the flesh he reaps corruption. This came to pass now, but, on the other hand, how marvelous the grace! What a recovery is that of God! Think of David now. Think of Bathsheba now. Think of Solomon now. When one remembers who and what Bathsheba had been, of whom Solomon had been born, how wondrous the grace of God, and what a comfort, beloved friends, for anyone that has to look back bitterly upon what was most humiliating most painful! How the grace of God not only triumphs, but makes us more than conquerors through Him that loves us. So we see it even in the kingdom.

Well, the thing is now established, and the very effort to destroy it brings out, as I have already said, the speedy establishment of the will of God. Solomon is caused to ride upon the king's mule. The trumpet is sounded. The real men that had fought the battles of the kingdom and that had guided the counsels of the king, and the king himself above all, put their seal upon this great transaction, and Solomon is fairly seated as the king on the throne of Jehovah in Israel. Such then is the introduction of this book.

In the second chapter we have David's death, and the charge that was given before he died to king Solomon to judge righteously, for David evidently feels that, for his own word's sake, he had spared more than one wicked man. This lay upon his conscience. He could not but deliver it over to king Solomon. It is wrong to call this vindictiveness; there was no vindictiveness in it whatever. It was really a burden upon the king's mind. It was not because of their personal opposition to himself, but that it was so grave a sin against Jehovah's anointed was what filled the king's heart. He tells it to his successor Solomon, and, accordingly, the day comes when these sins rise up and call for judgment, but all in God's time. There was no hurry. Adonijah, however, is the first to bring on his judgment upon him. The king had treated him kindly, had pardoned his offence and rebellion; but now he asks for a request which inevitably suggests the idea of a second and subtle effort after the kingdom. He sought the one that had been the youthful companion of the aged king. He sought and this, too, through Bathsheba "Adonijah, the son of Haggith came to Bathsheba, the mother of Solomon. And she said, Comest thou peaceably? And he said, Peaceably. He said moreover, I have somewhat to say unto thee. And she said, Say on. And he said, Thou knowest that the kingdom was mine, and that all Israel set their faces on men that I should reign; howbeit the kingdom is turned about, and is become my brother's: for it was his from the Lord. And now I ask one petition of thee, deny me not. And she said unto him, Say on. And he said, Speak, I pray thee, unto Solomon the king (for he will not say thee nay) that he give me Abishag the Shunammite to wife."

It did not look much in appearance, but Solomon was wise. Solomon detected the unjudged ambition and rebellion of Adonijah's heart, and so, then, although it was Bathsheba his mother who was in question, he judges. She presented what she called a small petition. That is often done when there is something great behind, though not always known, for Bathsheba, on this occasion, was but the instrument of one who did not seek something small, but the greatest place in the kingdom, and Abishag, accordingly, is the request. "And king Solomon answered and said unto his mother. And why dost thou ask Abishag the Shunammite for Adonijah? Ask for him the kingdom also; for he is mine elder brother, even for him, and for Abiathar the priest, and for Joab the son of Zeruiah. Then king Solomon sware by Jehovah, saying, God do so to me, and more also, if Adonijah have not spoken this word against his own life. Now therefore, as Jehovah liveth, which hath established me" you observe how simple and how real is the sense in the king's mind that it was of Jehovah's doing, and, so long as this was held fast, Solomon was strong as well as wise; but, says he, "as Jehovah liveth, which hath established me, and set me on the throne of David my father, and who hath made me an house, as he promised, Adonijah shall be put to death this day. And king Solomon sent by the hand of Benaiah the son of Jehoiada, and he fell upon him that he died."

Thus we see that although Solomon was not the man of blood that David was, and was not the conquering king of Israel, he was a type of the Lord Jesus when He goes forth as a man of war, which He surely will, and when He executes vengeance upon His adversaries, when He will bring them before Him and have them slain before Him, as He says in the parable. He is the type of the execution of righteous vengeance. There will be great examples made not merely the awful carnage of the day of Edom, but there will be also the tremendous judgment that will cast even into eternal fire that punishment which is prepared for the devil and his angels; that is, there will be what far more than fills up the picture, for, indeed, the anti-type is much greater than the type. Nor is it confined to Adonijah, when Solomon further acts by thrusting out Abiathar and accomplishes the word of the Lord that was given to Eli, for there it was that the wrong family not Phineas, but the other line that had usurped the place of Phineas crept into the high priesthood, now restored according to the word of the Lord. The priesthood in the house of Phineas was to be an everlasting priesthood. All was in confusion for a considerable time. Solomon now is acting righteously, and is ruling in equity according to his measure. Further, Joab at once feels the treatment. He sees that the hand of righteous power is stretched out, and his conscience smites him. He pronounces his own judgment when he turns away and flees to the tabernacle of Jehovah, and vainly lays hold on the horns of the altar. It was told king Solomon, but he simply bids Benaiah execute judgment upon him. Nor this only. The story of Shimei comes before us, and as Joab suffered the due reward of his deeds, Shimei broke a decided fresh lease, if I may so say, which the king gave him. He violated the terms of it, and came under judgment by his own manifest transgression. Thus, righteous judgment executed by the king on the throne of David is the evident intimation of this second chapter.

In 1 Kings 3:1-28 we have another scene. Solomon made affinity with Pharaoh king of Egypt. Alas! one cannot say that the righteousness in this is maintained; but how wonderful that God should make a thing that was wrong in itself to be a type of what is perfectly good in Him, for, as we know, there is no way in which the Lord has manifested His grace so much as in His dealings with the Gentiles. However, we cannot say that this was according to the mind of God for a king of Israel. "He took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of Jehovah." And I do not think, beloved friends, that that order is without its teaching. It was not until he had built Jehovah's house and his own. He was thinking of his own first. No wonder, therefore, that he was not so particular about Pharaoh's daughter. We are never right when the Lord's house is not before our own. "Only the people sacrificed" for this, alas! accompanied it too. "Like king like people." "Only the people sacrificed in high places, because there was no house built unto the name of Jehovah, until those days."

Now, I do not mean to say that that had the same flagrant character that it had afterwards. We must always remember that it was where Jehovah had placed His name that they were there, and there only, to sacrifice to the Lord. But that was not yet fully, or, at any rate, publicly established; it was about to be. There was to be the house of Jehovah. This would be the public witness of that great truth before all Israel; but that house was not yet built. Therefore, although it might have been a failure, still it was a failure for which the Lord showed His tender mercy and compassion to His people until His own power had established the visible memorials of His worship; and then to depart to the high places became a matter that at once drew down the judgment of the Lord. Now here is an important thing to consider, because it looks plausible in an after day to say, "Well, here you observe people sacrificing in the high places without any condemnation; and, therefore, evidently the Lord had pity for His people at this time, and did not treat it at all in the same way as afterwards." Thus the wicked heart turns the mercy of God His forbearance in a day of difficulty and of trial into an excuse for sin, when there is no excuse possible. So it is that men habitually divorce the word of God from God's object. The king, it is said, "loved Jehovah, walking in the statutes of David his father: only he sacrificed and burnt incense in high places." His father had not done so. "And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar."

We have noticed elsewhere, I am sure, most of us, how remarkably David showed his sense of what was due to God, because he is found before the ark. The ark was what attracted. This was the more remarkable, because the ark is not at all the public link with God like the great altar. The great altar was in the court; the great altar was before every eye; the great altar was the place where offerings were. The ark was, comparatively, a little thing, and it was unseen. It was purposely behind the curtain veils. It was a matter, simply and purely, for faith, as far as that could be for an Israelite. It was his confidence that there was where Jehovah's glory was most of all concerned. That was what drew king David. Not so much king Solomon not so characteristically. We are told this particularly in contrast with his father. This you observe in the chapter where the tendencies to departure first begin to be perceived. Affinity with Pharaoh's daughter is one; sacrifice at the high places is another.

With his father it was not so. In Gibeon, however, Jehovah appeared. And how great the grace of God that although it is here put in contrast with his father's deeper and higher faith in Gibeon Jehovah appears! What a God was He! He appeared to Solomon in a dream by night and asked what He was to give him nay, told him to ask and Solomon answers with great beauty to the call of the Lord, for he asks what would enable him to govern His people rightly. He asks neither length of days, nor wealth, nor honour; but wisdom, and wisdom that he might govern Israel; and the God that gave him this wisdom, more than to any man that ever reigned, failed not in any other thing, for, as we know, there was none outwardly so blest as the king, none outwardly so renowned as this very king Solomon. I do not say that there was not a very deep and painful departure, as indeed the spirit that overlooked the ark and that went to the high places, must have its fruit in the latter end. For, beloved friends, the failure that is found at the beginning of our Christian career to apply it now to our circumstances does not fail to show itself still more as time passes over, unless it be thoroughly judged and departed from. A little seed of evil bears no small crop. I speak now of the seed as buried. The seed that is sown, not merely that exists, but what is allowed and covered up will another day rise up and bear bitter fruit.

So it was with Solomon, and although this does not appear for a time, it does not fail to appear afterwards. But in the same chapter we have a striking proof of his heart carrying the stamp of God's power along with it in the case of the two women who claimed the living child. I need not dwell upon it. He perfectly understood the heart of man; David entered into the heart of God. There was the difference. Solomon understood the heart of man well no man better; no man so well; and God has employed him as the vessel of the deepest human wisdom that even the word of God contains. I call it human, because it is about human affairs. It is about the heart; it is about the things in the earth; but still, it is divinely given wisdom on human topics. This was just as well suited for king Solomon, as the Book of Psalms that lets the heart of the saint into the understanding of the heart of God (according, of course, to a Jewish measure) was suited to David. That is the difference. The man after God's heart was just the one to write the Book of Psalms; the man that so well knew the heart of men and women was just the person to judge in this case between the two contending mothers, as they pretend to be.

Here then Solomon was king over all Israel, and, accordingly, the honour and glory and administration of his kingdom come before us in 1 Kings 4:1-34, as well as his great wisdom, wealth, and glory.

In 1 Kings 5:1-18 we see the action, not by affinity, but by alliance, with the Gentiles, and how they become the servant of his purposes; nay, we can say even God's purposes for the earth, as far as Solomon was the servant of them. This is given in a very interesting manner in this fifth chapter.

In 1 Kings 6:1-38 we see the fruit. The temple of Jehovah is built the temple for His praise and glory, and this is described with great care in that chapter. I shall not dwell upon the details of it at this present time. They would rather take me away from the great purpose of giving the sketch that I propose.

In 1 Kings 7:1-51 we have the house. "He built also the house of the forest of Lebanon." We have the difference between what was connected with Solomon in contrast with that which was for Jehovah; and we find one remarkable fact, too, that long as he was upon Jehovah's house, he spent nearly twice as long time upon his own. It is quite evident, therefore, what Solomon was coming to. It might be slow, but the fruit was yet to appear bitter fruit of self. Further, we find that Solomon assembles all the elders of Israel, and the heads of the tribes, and the temple is consecrated. And here we have what is incomparably better and deeper than all the manifest accompanying proof of God's presence. It was not merely that Jehovah's throne was filled by a man by king Solomon His throne upon the earth, as He deigns to call it, but Jehovah took a dwelling-place. Jehovah deigned to come down in a manifest way to dwell in the house that Solomon built. There was no greater act now known in Israel, and this is brought before us in a deeply interesting manner. The priests brought in the one great object that was unchanged. In all the other vessels there was, no doubt, the old type of the tabernacle somewhat changed and enlarged for the temple. The ark was the same. How beautiful when we think of One who is emphatically the same yesterday, today, and for ever, and there was no one thing that more represented Him than the ark. The ark was brought in and the staves were drawn out, and there was nothing in the ark, now, save the two tables of stone which Moses put there at Horeb when Jehovah made the covenant with the children of Israel. In short, what was so strikingly found in the ark before is now absent. We see nothing now of that which had been so strikingly the comfort of the people of God in the wilderness. The law, and the law alone, remained. It was not that which was meant for maintaining them in grace through the wilderness. The reason is plain. What was now manifested was the outward kingdom what will be when Satan is bound when the Lord reigns, when the power of evil is checked. But if there is not an emblem of grace any longer found in the ark, there is the expression of the authority of God, because the kingdom will be precisely that. The presence, therefore the combined presence of the tables of stone in the ark is just as striking as the absence of the emblems of grace and priesthood which are now, as you know, the great force of preserving the people and bringing them through the wilderness. Aaron's rod that budded was just as strikingly suited for the ark in the wilderness as only the law was suited for the ark in the land and in the temple the house of Jehovah.

But then Solomon breathed a most striking prayer to God suitable to the new circumstances of the king, and this fills the rest of the chapter.

One thing, however, I must say a word upon. Even he puts it entirely on a conditional ground. He does not fall back upon unconditional grace. He falls back simply upon government. I do not doubt that this was all according to God. It would have been presumptuous, and, indeed, it would have been beyond his measure, to have pleaded unconditional grace. This is only done fully when Christ Himself is seen. When we know Christ and have Christ, we dare not ask any other ground than unconditional grace for our souls. For our walk we must own and bow to the righteous government of the Lord; but for our souls for eternity we dare not have any other foundation than the absolute, sovereign, unconditional grace of God.

Now Solomon has, no thought of this. It is governmental dealings. It is conditional upon subjection, and accordingly, this is carried out throughout the chapter. But the end of it all is this that the king is seen. And here is another point that I may draw attention to the king is seen in a most interesting position: he offered sacrifice before Jehovah. "And Solomon offered a sacrifice of peace offerings." How remarkable! The king, not a priest, now. How is that? It is exactly what is predicted in the beginning of the first of Samuel that it would not be the anointed priest now, merely, but another anointed. He should raise up a faithful priest before Jehovah's anointed. Zadok is the type of that faithful priest, but then here is another anointed a greater anointed. In the days before the kings, the great anointed one was the priest; but when the king was established he takes the superior place the evident type, of Christ. The priest retires into a secondary place. The king, accordingly, not only is then the highest in the throne, but he is even the highest in point of sacrifice. It is he that sacrifices before all Israel. So, it is said, "Solomon offered a sacrifice of peace offerings, which he offered unto Jehovah, two and twenty thousand oxen, and an hundred and twenty thousand sheep."

It is connected with himself; and even more, too, we find. He drove, as we saw, an unfaithful priest out of the priest's office. He takes the superior place over the priest. "The same day did the king hallow." It is all connected with the king now. It is not the priest that hallows. The priest might be the instrument; I am not denying that for a moment, but it is all connected with the king. "The same day did the king hallow the middle court that was before the house of Jehovah" (as he had dedicated the house of Jehovah) "for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brazen altar that was before Jehovah was too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings. And at that time Solomon held a feast, and all Israel with him, a great congregation" the type of the great gathering of the latter day when the Lord Jesus, as the true Son of David, will more than accomplish all that is given here. He did so seven days and seven days, that in the mouth of these two witnesses every word should be accomplished the duplicate witness of perfectness. "On the eighth day he sent the people away; and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that Jehovah had done for David his servant, and for Israel his people."

I shall not prolong the subject now, but I hope in a future lecture to give the end, and, I must say, the sorrowful end of king Solomon, as well as the continued failure of those that succeed.