44 If thy people go out to battle against their enemy, by the way that thou shalt send them, and they pray to Jehovah toward the city that thou hast chosen, and the house that I have built unto thy name;
And now, our God, hearken to the prayer of thy servant, and to his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake. Incline thine ear, O my God, and hear; open thine eyes and behold our desolations, and the city that is called by thy name: for we do not present our supplications before thee because of our righteousnesses, but because of thy manifold mercies. Lord, hear! Lord, forgive! Lord, hearken and do! defer not, for thine own sake, O my God! for thy city and thy people are called by thy name.
For Jehovah hath chosen Zion; he hath desired it for his dwelling: This is my rest for ever; here will I dwell, for I have desired it.
and he said, Jehovah, God of our fathers, art not thou God in the heavens, and rulest thou not over all the kingdoms of the nations? And in thy hand there is power and might, and none can withstand thee. Hast not thou, our God, dispossessed the inhabitants of this land before thy people Israel, and given it for ever to the seed of Abraham, thy friend? And they have dwelt therein, and have built thee a sanctuary therein for thy name, saying, If evil come upon us, sword, judgment, or pestilence, or famine, and we stand before this house and before thee -- for thy name is in this house -- and cry unto thee in our distress, then thou wilt hear and save. And now, behold, the children of Ammon and Moab, and those of mount Seir, amongst whom thou wouldest not let Israel go when they came out of the land of Egypt, (for they turned from them, and destroyed them not,) behold, they reward us, in coming to cast us out of thy possession, which thou hast given us to possess. Our God, wilt thou not judge them? for we have no might in presence of this great company which cometh against us, neither know we what to do; but our eyes are upon thee. And all Judah stood before Jehovah, with their little ones, their wives, and their sons.
And Zerah the Ethiopian came out against him with a host of a thousand thousand, and three hundred chariots, and he came to Mareshah. And Asa went out against him, and they set the battle in array in the valley of Zephathah near Mareshah. And Asa cried unto Jehovah his God, and said, Jehovah, it maketh no difference to thee to help, whether there be much or no power: help us, O Jehovah our God, for we rely on thee, and in thy name have we come against this multitude. Jehovah, thou art our God; let not man prevail against thee. And Jehovah smote the Ethiopians before Asa and before Judah; and the Ethiopians fled.
And Jehovah spoke to Moses, saying, Avenge the children of Israel upon the Midianites; afterwards shalt thou be gathered unto thy peoples. And Moses spoke to the people, saying, Arm from amongst you men for military service, that they go against Midian to execute Jehovah's vengeance upon Midian. Of every tribe a thousand, of all the tribes of Israel, shall ye send to the war. And there were levied out of the thousands of Israel, a thousand by tribe, twelve thousand armed for war. And Moses sent them to the war, a thousand by the tribe, them and Phinehas the son of Eleazar the priest, to the war, and the holy instruments, even the alarm-trumpets in his hand. And they warred against Midian, as Jehovah had commanded Moses, and slew all the males. And they slew the kings of Midian, besides the others slain, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian; and Balaam the son of Beor they slew with the sword. And the children of Israel took the women of Midian captives, and their little ones, and took for a spoil all their cattle and all their flocks and all their goods; and all their cities in their settlements and all their encampments they burned with fire. And they took all the booty, and all the prey, of man and of cattle; and they brought to Moses and Eleazar the priest, and to the assembly of the children of Israel, the captives and the prey and the booty, to the camp in the plains of Moab, which are by the Jordan of Jericho.
After the death of Joshua the people of Israel inquired of the LORD, "Who shall go up first for us against the Canaanites, to fight against them?" The LORD said, "Judah shall go up; behold, I have given the land into his hand."
And Jehovah said to Joshua, Fear not, neither be dismayed. Take with thee all the people of war, and arise, go up to Ai. See, I have given into thy hand the king of Ai, and his people, and his city, and his land. And thou shalt do to Ai and to its king as thou didst to Jericho and to its king; only, the spoil thereof and the cattle thereof shall ye take as prey for yourselves. Set an ambush against the city behind it.
And Jehovah said to Joshua, See, I have given into thy hand Jericho, and the king thereof, [and] the valiant men. And ye shall go round the city, all the men of war, encompassing the city once. Thus shalt thou do six days. And seven priests shall carry before the ark seven blast-trumpets; and on the seventh day ye shall go round the city seven times, and the priests shall blow with the trumpets. And it shall come to pass when they make a long blast with the blast-horn, that all the people on hearing the sound of the trumpet shall shout with a great shout; and the wall of the city shall fall flat, and the people shall go up, each one straight before him.
Moses my servant is dead; and now, rise up, go over this Jordan, thou and all this people, into the land which I give unto them, to the children of Israel. Every place whereon the sole of your foot shall tread have I given to you, as I said unto Moses. From the wilderness and this Lebanon to the great river, the river Euphrates, the whole land of the Hittites, to the great sea, toward the going down of the sun, shall be your border. None shall be able to stand before thee all the days of thy life: as I was with Moses, so will I be with thee; I will not leave thee, neither will I forsake thee.
Jehovah thy God, he will go over before thee, he will destroy these nations from before thee, that thou mayest take possession of them: Joshua, he shall go over before thee, as Jehovah hath said. And Jehovah will do to them as he did to Sihon and to Og, the kings of the Amorites, and to their land; whom he destroyed. And when Jehovah giveth them up before you, ye shall do to them according to all the commandment which I have commanded you. Be strong and courageous, fear them not, neither be afraid of them; for Jehovah thy God, he it is that goeth with thee; he will not leave thee, nor forsake thee.
When thou goest out to war against thine enemies, and seest horses, and chariots, [and] a people more numerous than thou, thou shalt not fear them; for Jehovah thy God is with thee, who brought thee up out of the land of Egypt. And it shall be, when ye approach unto the battle, that the priest shall draw near and speak unto the people, and shall say unto them, Hear, Israel, ye are approaching this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be afraid of them; for Jehovah your God is he that goeth with you, to fight for you against your enemies, to save you.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Kings 8
Commentary on 1 Kings 8 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 8
1Ki 8:1-12. The Dedication of the Temple.
2-6. at the feast in the month Ethanim—The public and formal inauguration of this national place of worship did not take place till eleven months after the completion of the edifice. The delay, most probably, originated in Solomon's wish to choose the most fitting opportunity when there should be a general rendezvous of the people in Jerusalem (1Ki 8:2); and that was not till the next year. That was a jubilee year, and he resolved on commencing the solemn ceremonial a few days before the feast of tabernacles, which was the most appropriate of all seasons. That annual festival had been instituted in commemoration of the Israelites dwelling in booths during their stay in the wilderness, as well as of the tabernacle, which was then erected, in which God promised to meet and dwell with His people, sanctifying it with His glory. As the tabernacle was to be superseded by the temple, there was admirable propriety in choosing the feast of tabernacles as the period for dedicating the new place of worship, and praying that the same distinguished privileges might be continued to it in the manifestation of the divine presence and glory. At the time appointed for the inauguration, the king issued orders for all the heads and representatives of the nation to repair to Jerusalem and take part in the august procession [1Ki 8:1]. The lead was taken by the king and elders of the people, whose march must have been slow, as priests were stationed to offer an immense number of sacrifices at various points in the line of road through which the procession was to go. Then came the priests bearing the ark and the tabernacle—the old Mosaic tabernacle which was brought from Gibeon. Lastly, the Levites followed, carrying the vessels and ornaments belonging to the old, for lodgment in the new, house of the Lord. There was a slight deviation in this procedure from the order of march established in the wilderness (Nu 3:31; 4:15); but the spirit of the arrangement was duly observed. The ark was deposited in the oracle; that is, the most holy place, under the wings of the cherubim—not the Mosaic cherubim, which were firmly attached to the ark (Ex 37:7, 8), but those made by Solomon, which were far larger and more expanded.
8. they drew out the staves—a little way, so as to project (see on Ex 25:15; Nu 4:6); and they were left in that position. The object was, that these projecting staves might serve as a guide to the high priest, in conducting him to that place where, once a year, he went to officiate before the ark; otherwise he might miss his way in the dark, the ark being wholly overshadowed by the wings of the cherubim.
9. There was nothing in the ark save the two tables of stone—Nothing else was ever in the ark, the articles mentioned (Heb 9:4) being not in, but by it, being laid in the most holy place before the testimony (Ex 16:33; Nu 17:10).
10, 11. the cloud filled the house of the Lord—The cloud was the visible symbol of the divine presence, and its occupation of the sanctuary was a testimony of God's gracious acceptance of the temple as of the tabernacle (Ex 40:34). The dazzling brightness, or rather, perhaps, the dense portentous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, which such astonishment and terror (Le 16:2-13; De 4:24; Ex 40:35) that they could not remain. Thus the temple became the place where the divine glory was revealed, and the king of Israel established his royal residence.
1Ki 8:12-21. Solomon's Blessing.
12. Then spake Solomon—For the reassurance of the priests and people, the king reminded them that the cloud, instead of being a sign ominous of evil, was a token of approval.
The Lord said—not in express terms, but by a continuous course of action (Ex 13:21; 24:16; Nu 9:15).
13. I have surely built thee an house—This is an apostrophe to God, as perceiving His approach by the cloud, and welcoming Him to enter as guest or inhabitant of the fixed and permanent dwelling-place, which, at His command, had been prepared for His reception.
14. the king turned his face about—From the temple, where he had been watching the movement of the mystic cloud, and while the people were standing, partly as the attitude of devotion, partly out of respect to royalty, the king gave a fervent expression of praise to God for the fulfilment of His promise (2Sa 7:6-16).
1Ki 8:22-61. His Prayer.
22. Solomon stood before the altar—This position was in the court of the people, on a brazen scaffold erected for the occasion (2Ch 6:13), fronting the altar of burnt offering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling (1Ki 8:54; compare 2Ch 6:24) and with uplifted hands, he performed the solemn act of consecration—an act remarkable, among other circumstances, for this, that it was done, not by the high priest or any member of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer [1Ki 8:22-35], which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law—and the burden of it—after an ascription of praise to the Lord for the bestowment of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposition of God would be required; and he earnestly bespeaks it on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer [1Ki 8:56-61].
1Ki 8:62-64. His Sacrifice of Peace Offering.
62. the king, and all Israel … offered sacrifice before the Lord—This was a burnt offering with its accompaniments, and being the first laid on the altar of the temple, was, as in the analogous case of the tabernacle, consumed by miraculous fire from heaven (see 2Ch 7:1). On remarkable occasions, the heathens sacrificed hecatombs (a hundred animals), and even chiliombs (a thousand animals), but the public sacrifices offered by Solomon on this occasion surpassed all the other oblations on record, without taking into account those presented by private individuals, which, doubtless, amounted to a large additional number. The large proportion of the sacrifices were peace offerings, which afforded the people an opportunity of festive enjoyment.
63. So the king and all the children of Israel dedicated the house of the Lord—The dedication was not a ceremony ordained by the law, but it was done in accordance with the sentiments of reverence naturally associated with edifices appropriated to divine worship. [See on 2Ch 7:5.]
64. The same day did the king hallow the middle of the court—that is, the whole extent of the priests' court—the altar of burnt offerings, though large (2Ch 4:1), being totally inadequate for the vast number of sacrifices that distinguished this occasion. It was only a temporary erection to meet the demands of an extraordinary season, in aid of the established altar, and removed at the conclusion of the sacred festival. [See on 2Ch 7:7.]
1Ki 8:65. The People Joyful.
65. from the entering in of Hamath unto the river of Egypt—that is, from one extremity of the kingdom to the other. The people flocked from all quarters.
seven days and seven days, even fourteen days—The first seven were occupied with the dedication, and the other seven devoted to the feast of tabernacles (2Ch 7:9). The particular form of expression indicates that the fourteen days were not continuous. Some interval occurred in consequence of the great day of atonement falling on the tenth of the seventh month (1Ki 8:2), and the last day of the feast of tabernacles was on the twenty-third (2Ch 7:10), when the people returned to their homes with feelings of the greatest joy and gratitude "for all the goodness that the Lord had done for David his servant, and for Israel his people."