1 Kings 8:1–66

The temple was finished and all its vessels were in place. Now He for whom Solomon had made it all must come Himself to live in His house. His throne must stand there. The temple stood on Mount Moriah, on the spot where David had set up his altar on the threshing floor of Ornan the Jebusite. Until now the ark had lived under tents in Zion, the city of David.

With David seated on the throne of the Lord (1 Chron. 29:23), the first steps began that would bring the ark to its resting place. We say steps, because there were three of them. The first was the move from Kirjath-jearim to the house of Obed-edom the Gittite. The second went from Obed-edom's house to the city of David, which is Zion. The third went from Zion to its place in the inner sanctuary of the house on Mount Moriah. On the first journey men carried it on a cart. On the second the Kohathites carried it on their shoulders. On the last the priests carried it into its final resting place.

When the people went through the Jordan — that river a picture of death — the priests carried the ark on their shoulders. This foreshadowed that the Lord would make a way for His own through death. And now, as the ark was about to enter His resting place on earth, priests carried it on their shoulders into its prepared place, never to leave it.

Here we have what is far better and deeper than all the rest — the visible proof that God was present with them… The priests brought in the one great object that had not changed. In all the other vessels the old pattern of the tabernacle was, no doubt, altered a little and enlarged for the temple. The ark was the same. How beautiful, when we think of One who is truly the same yesterday, today and forever. Nothing pictured Him more than the ark.

The ark is the symbol of Christ as the One who upholds the throne of God (the mercy seat). It had lived in tents for many years. This speaks of Christ staying with His people as One with no settled home, until the day when He takes His rightful throne in the millennial kingdom.

Solomon sets to work to bring it up from there to the temple, along with all the men of Israel, all the elders, all the heads of the tribes and the priests. It is no longer "the chosen men of Israel" (2 Sam. 6:1), as in David's day. All the people share in this complete and final celebration. Final indeed, for the dedication of the temple falls during the great days of the Feast of Tabernacles, the feast that closes the series of Jewish feasts (Lev. 23).

It was a great day, and what was happening concerned the whole earth. This was God — the God of Israel, yet the one living and true God — entering His resting place on earth. It was a foreshadowing of what will happen when the Lord reigns in power and in peace. Until Solomon the Prince of Peace was on the throne, the ark did not enter its final resting place. God will not rest until the true Prince of Peace is made King over all the earth.

It is no longer only "the chosen men of Israel" (2 Samuel 6:1), as in David's day; all the people share in this complete and final celebration. Final indeed, for the dedication of the temple takes place during the great days of the Feast of Tabernacles, which closes the series of Jewish feasts (Leviticus 23). It is indeed "the feast" above all feasts, "the feast in the month Ethanim, which is the seventh month." This feast properly ran seven days, followed by an eighth, "the great day of the feast" (John 7:37). It came after the harvest and the vintage, which are pictures of judgment. It was the symbol pointing to the wonderful reign of Christ, when the people will live in joy and safety in their tents, remembering the testings in the wilderness, past forever.

The Feast of Tabernacles fell on the fifteenth day of the seventh month and lasted seven days, with a holy assembly on the eighth day. Israel lived in booths during the feast, to remember that they had lived in tents when God brought them out of Egypt… It came at the end of their harvest and vintage, when they enjoyed the fruits of God's goodness. The feast pictures the millennium, when the people will enter into full blessing, and the eighth day, the great day, pictures the communion of the heavenly and the earthly.

The king invited all the elders of Israel, all the heads of the tribes and the family chiefs of the people of Israel, and they gathered at Jerusalem. They came to keep the feast of the Dedication before the feast of Tabernacles. They kept the first for seven days, and then came the eight days of the second.

Note this about the feast Solomon kept at the dedication of the temple: they kept the Feast of Tabernacles, yet the great Day of Atonement fell inside it… So the great Day of Atonement came on the second day of that feast. Did they keep it, or is it passed over in silence on purpose? The reality it pictured had been fulfilled long before; now only the fruits are gathered.

The eighth day, the great day, the new day, the day of resurrection and of the new creation, is added to the feast because those who are raised will have a special part in this joy. It is the heavenly day added to the earthly days. When David brought the ark up to the city of David, that was more a "feast of trumpets" (2 Samuel 6:15), preparing for Solomon's solemn day. Here that very day has arisen in all its glory.

In the joy, or perhaps the excitement, of those stirring days, Solomon and the people did not keep the Feast of Tabernacles quite as Scripture said. Leviticus 23 states plainly that on the first day of the yearly feast they were to make booths of palm branches… They seem to have overlooked this. Nehemiah 8:17 says that the remnant who came back from Babylon "made booths and lived in the booths: for from the days of Joshua the son of Nun to that day the people of Israel had not done so." So Nehemiah paid closer attention to the written Word than the great king Solomon with all his wisdom.

The ark is the symbol of Christ as the Sustainer of the throne of God (the mercy seat). For many years it had lived in tents. This speaks of Christ as a Sojourner with His people, until the day when He will take His rightful throne in the millennial kingdom.

Solomon sets about bringing it up from there to the temple. With him are all the men of Israel, all the elders, all the heads of the tribes, and the priests. It is no longer "the chosen men of Israel" (2 Sam. 6:1), as in the time of David. All the people take part in this complete and final celebration.

God's method was only for the Levites of the family of Kohath to carry the ark by means of the staves (Ex. 25:13-14; Num. 3:27-32), though named "priests" in Joshua 4:16-17.

Until Solomon the Prince of Peace was on the throne, the ark did not enter its final resting-place. God will not rest until the true Prince of Peace is made King over all the earth. What was taking place foreshadowed that future, so the priests were appointed to carry the ark into its final home. When the people went through the Jordan — that river which stands for death — by the way prepared for them, the priests bore the ark on their shoulders. The Lord, it was foreshadowed, would make a way for His own through death. When the Lord was pulling down the stronghold of the enemy, the ark was again carried on the shoulders of the sons of Aaron. When God took possession of the land through His people, the priests carried the ark. And now the ark was about to enter His resting-place on earth. The priests carried it on their shoulders into its prepared place in the inner sanctuary, never to leave it.

It was at the time of the Feast of Tabernacles in the seventh month that the priests carried the ark into the temple (vv. 2-3). This feast itself pictures the peace of the millennial kingdom of the Lord Jesus. Together with the ark, all the tabernacle furnishings were brought to the temple (v. 4). This teaches us that all the lessons of the tabernacle are taken up into the fuller teaching of the temple. Nothing was to be lost.

For years there had been two centres of interest: the tabernacle with the altar at Gibeon, and the ark in the city of David. From now on there was to be only one. Gibeon did not yield first place to Zion. Instead both stepped aside, as it were, in favour of Mount Moriah.

All the vessels of the holy place, the altar, and even the tent (vv. 4, 64) are now brought together where the ark is. This is the end of the tabernacle — there is no further mention of it. In this great feast, the memorial of God stands alone — the memorial that the tent was linked with all through Israel's pilgrimage. At last God has found a final resting place in the midst of His people.

The priests came up from Gibeon, in Benjamin, north of Jerusalem. With them came most of the Levites, carrying the tabernacle. That tent was closely bound up with Israel's wilderness wanderings. The Levites too, along with the trumpet-blowing priests whose duties had kept them on Zion, prepared to move. For years there had been two centres of interest: the tabernacle with the altar at Gibeon, and the ark in the city of David. From now on there would be only one. Gibeon did not give way to Zion. Both, as it were, stepped aside in favour of Mount Moriah.

At the Feast of Tabernacles, in the seventh month, the priests carried the ark into the temple. This feast itself pictures the peace of the millennial kingdom of the Lord Jesus. All the tabernacle furnishings came to the temple along with the ark. This teaches us that the fuller teaching of the temple takes up every lesson of the tabernacle. Nothing was to be lost.

The tabernacle and all its vessels from Gibeon rejoin the ark in the temple. So the remembrance of the wilderness journey always remains before God. We are not told of the vessels of the court. Above all, we are not told of the bronze altar that Moses set up. There God in grace came to meet a sinful people. This wilderness altar is replaced by Solomon's altar.

The priests have indeed finished with the miserable state of things at Gibeon. All the vessels of the holy place, the altar, and even the tent are now brought together where the ark is. This is the end of the tabernacle — there is no further mention of it. At last God has found a final resting place among His people.

The temple was above all the resting place of the ark. When the building was finished, Solomon and the people brought up the tabernacle of the congregation from Gibeon — the tent of meeting. They brought all its sacred vessels too. This is the last time we read of the sanctuary that Moses built in the wilderness, so full of spiritual meaning. None of its sacred vessels entered Solomon's temple. With the ark it was different. It had not been in the tabernacle since the sad days of Eli. David pitched a tent for the ark in Zion, while the tabernacle stood at Gibeon.

Now what was it all about? A change of residence for the ark? That was certainly true, yet not the whole truth. The day was a great day, and what was taking place really concerned all the earth. It was God, the God of Israel, the one living and true God, entering into His resting place on earth. This foreshadows what will happen when the Lord reigns in power and in peace. Not until Solomon the prince of peace was on the throne did the ark enter its final resting place. God will not rest until the true Prince of Peace is made King over all the earth. Because this day foreshadowed the future, the priests were appointed to carry the ark into its final home. When Israel crossed the Jordan, that river a picture of death, priests bore the ark on their shoulders. That foreshadowed the Lord making a way for His own through death. And now priests carried it into its prepared place, never to leave it.

Solomon sets about bringing the ark up to the temple, along with all the men of Israel, all the elders, all the heads of the tribes, and the priests. It is no longer only "the chosen men of Israel" (2 Sam. 6:1), as in David's time; all the people take part in this complete and final celebration. Final indeed, for the dedication of the temple happens during the great days of the Feast of Tabernacles, the feast that closes the series of Jewish feasts.

How good it was to see this great gathering united in honouring their God, with His ark at the centre of their thoughts and their movements. Our worship can only be acceptable to God when Christ is the object before the heart, directing all our movements for His pleasure.

The ark was the highest picture of Christ in that age of pictures. The acacia wood, and the gold that covered it, speak of who He is: both man and God. The mercy seat on the ark speaks of His sacrifice, for the blood of the sin offering was always on it. As the container for the tablets of the law, it expressed righteousness. Grace in God has found a way for lawbreakers to be blessed. That way is Christ and His atoning sacrifice.

While this work was going on, King Solomon and all the congregation of Israel were sacrificing so many sheep and oxen that no one could count them (v. 6). Every one of these offerings is a picture of the one offering of Christ. Yet the number speaks of the worship of One who is worthy of unlimited adoration, because His sacrifice is of unlimited value.

At this time Solomon and the people offered so many sheep and oxen that no one could count them (v.5). This seems amazing. But it is a picture of the great work of grace that God will do among His redeemed people when the Lord Jesus sets up His thousand-year kingdom. It shows how the people will value the one great sacrifice of the Lord Jesus at Calvary. Their praise will be almost unceasing.

We may well ask, why all this great ceremony and rejoicing? Was it only that the ark had reached a resting place at last? That is certainly true, but it is not the whole truth. It was that God — the God of Israel, the one living and true God — was entering His resting place on earth. This was a foreshadowing of what will happen when the Lord Jesus reigns in power and in peace over the earth.

An "oracle" is of course a speaking-place. Both Kings and Chronicles use the term for the innermost sanctuary of the temple. Failure came in so soon after the temple was built that God may have spoken from His holy oracle in Jerusalem hardly ever, if at all. Yet that was what God intended. Only when the Lord Jesus appeared did that intention come true in full. He could speak of the temple of His body. In Him we find not only the speaking place, but the Speaker. All that God has to say to us is in and through Him.

The ark of the covenant comes into its place. Its own cherubim, beaten out of the mercy seat, are witnesses of this covenant. Beside them stand the tall cherubim with touching wings, who are its guardians. On the Lord's side nothing was missing. All was sure. God Himself faithfully watched over the carrying out of His will. But of what benefit was that under the old covenant if the people for their part were unfaithful to the covenant? It will not be so when the Lord makes a new covenant with Israel. That covenant is all of grace. It has no conditions, and the responsibility of the people will not count at all.

The cherubim on the mercy seat looked down on the sprinkled blood. They witnessed the redemption that secured the glory of God's throne. But the cherubim in the temple looked outwards. They witnessed the results in glory won through the work of the Lord Jesus Christ. Everywhere was the gold that spoke of the glory of God.

However, it was not always to be a traveller. The afflictions of David, and the wars of Israel too, were to have an end. The prayer was still to be prayed and answered: "Arise, O LORD, and go to your resting place, you and the ark of your might." (Ps. 132:8) This most sublime prayer found a partial fulfilment in the best days of Solomon… The sand of the desert would give way to the golden floor of the temple. The wanderings of the ark were to have an end.

Do we not see in all this a beautiful picture of the Lord Jesus entering heaven after His journeys through this world? He has left behind the scene where men despised and neglected Him. He has gone into the presence of His God and Father, where all is glory. In holiness He once passed through a world where everything stood against God and sin had defiled it all. Now He has entered the holy place to rest from all His work.

The ark is not altered. It was put in the temple, which was only a house built to receive it. The ark was the seat of the presence of Him who dwelt between the cherubim. It was the sign of God's presence, and of His throne set up on the earth. In that sense it had entered into its rest, and so had the Lord whose seat it was.

However, it was not always to be a traveller… The desert sand would give way to the golden floor of the temple. The wanderings of the ark were to have an end; there was "neither adversary nor misfortune," and therefore the poles were drawn out.

One of the most unique features of Solomon's Temple was the great cherubim set up in the Holy of Holies. They were in addition to the gold figures on the ark… The large cherubim were each ten cubits high — about fifteen feet. Each had two wings, and the breadth of the wings matched the height of the cherubim. They touched the walls of the inner room on either side, and they touched each other in the middle.

The ark of the covenant, with its cherubim beaten out of the mercy seat, who are witnesses of this covenant, is brought into its place. With it come the standing cherubim, their wings touching, who are its guardians. On the Lord's side nothing was missing. All was assured, and God was faithfully watching over the carrying out of His will. But what good was that under the old covenant, if the people for their part were unfaithful to it? It will not be so when the Lord makes a new covenant with Israel — all of grace, unconditional…

It is the throne of God, and the cherubim are of one piece with it. They look towards one another, but their gaze stays fixed downwards on the covenant, and their wings stretch out to cover the mercy seat. When Solomon puts his cherubim in the temple, they stood up. The tip of one wing touched one wall, two tips met in the middle of the house, and the tip of the fourth wing touched the wall on the opposite side. They looked outwards, because all the attributes of God were going out to man.

The cherubim covered not only the ark, but its poles as well. On God's part the rest which the covenant gave was as sure as the covenant itself. The poles of the ark are witnesses of its pilgrimage through the wilderness. From now on they are useless and serve no more. They remain as witnesses of the past in the very place of rest… But to be sure of this rest and to enjoy it, one had to enter the Holy Place. Those outside could not take account of it. The final rest of God belongs to those who dwell with Him, to the priests who live in His house.

The poles were no longer needed for carrying the ark. They remained as a reminder that the ark (a picture of Christ) had once been a pilgrim. In the same way we shall remember for eternity that the Lord Jesus was once on earth as an outcast stranger. All His history on earth will be a matter for our eternal appreciation.

The desert sand would give way to the golden floor of the temple (1 Kings 6:30). The ark's wanderings would come to an end; there was "neither adversary nor misfortune," and therefore, "the poles were drawn out."

This verse has caused much debate. Were the poles removed from the ark entirely, or withdrawn to one end? Every picture of the ark I have seen shows the poles along the back and the front. I am sure this is a mistake. The words "drew out" show that they ran along the sides of the ark and stuck out at the front end, pointing towards the house. They were not taken right out but withdrawn to one end. This showed that the Levites would no longer carry the ark. It had been commanded in Exodus 25:15, "The poles shall remain in the rings of the ark; they shall not be taken from it."

There is no contradiction in this, but rather a beautiful example of the accuracy of typical language.

The poles the priests had used to carry the ark were now the memorial of their journeys with God. In His faithfulness He had led them and kept them safe, and He had brought them into the rest He had prepared for them.

The poles of the ark witnessed its long journey through the wilderness. From now on they are useless and serve no more. They remain as witnesses of the past in the very place of rest… This was plainly the rest of God, and it had all the more value because it came with a permanent reminder of what had gone before. Only, to be sure of this rest and to enjoy it, you had to enter the Holy Place. Those outside could take no account of it. The final rest of God is the portion of those who dwell with Him, of the priests who dwell in His house.

The poles were not to be withdrawn till the Ark found its final resting place in the Temple in the land. So God would teach us that we are still in the wilderness.

God cannot enter into His rest until He brings His people into it too. So everything waits until the conflict with sin is over forever — settled by God, and settled for eternity. Then, and only then, will the poles be withdrawn. That is when our Lord's walking with His blood-bought people through the wilderness will be over: "So then, there remains a Sabbath rest for the people of God" (Heb. 4:9). Even then the "poles" will be visible, in memory of the past, and be the cause of fresh and eternal outbursts of praise.

The poles the priests had used to carry the ark were now a memorial of their journeys with God. In His faithfulness He had led them, kept them safe, and brought them into the rest He had prepared for them. But the sign of their means of grace on the way through the wilderness was no longer inside it. Nothing but the law remained. The law was the basis for governing the kingdom, and the rule of the righteousness practised in it.

The ark had now found its resting place in the kingdom of Solomon, whose reign is a picture of the millennium. It is significant too that now only the two tables of stone were in the ark. The manna had ceased when they ate the old grain of the land, which pictures a heavenly Christ. And the witness of Aaron's rod was no longer needed now that they were in the kingdom. The manna and the priesthood of Christ were so necessary in the wilderness, but those conditions had now passed. Hebrews 9:4 mentions both, because there the tabernacle is in view, and not the temple.

An ark, as far as the word teaches us, is designed to keep whatever is put in it intact… So when we read of "the ark of the covenant," we take it that God designed it to preserve His covenant unbroken among a failing people. In it, as we know, lay the second set of tablets. The first set was broken in pieces at the foot of the mountain. That showed that man's covenant was set aside altogether, and that his work could never, in any way, form the basis of Jehovah's throne of government… The ark could not hold broken tablets inside its holy enclosure. Man might fail to keep the vow he chose for himself. But God's law must be kept in its divine integrity and perfection.

The ark contained the tables of the law, the testimony of the covenant between the Lord and His people. On God's part, He kept this covenant with exact and unchanging faithfulness. But it was conditional. If Israel fulfilled its conditions, God would dwell in the midst of His people. If Israel disobeyed, the Lord had to abandon her, to leave His throne and His house in Israel.

The tables of the covenant were also in the ark. God's holy law was enshrined in the only place where it could remain unbroken: in the heart of Christ Himself. "Your law is within my heart" was perfectly shown in His outward life. Then, over it all, were the cherubim of glory. They are witnesses of God's righteousness and judgment, which are the foundation of His throne. They looked down on the mercy seat and overshadowed it — the place sprinkled with the blood of atonement.

These two objects, the manna and the rod, will no longer be needed in the millennial reign, as the picture here shows. The covenant will be kept, because God is the only party to it. The priesthood will follow the pattern of Melchizedek, not Aaron, and its work will be to bless. The glory of Christ the Man will no longer be hidden in the sanctuary. It will be shown to all eyes in the person of the true Solomon.

Having placed the ark in the holiest of all, the priests came out. At once the cloud of God's glory filled the house of the Lord (v.10). So God was showing His presence in approving of the temple as His dwelling place among Israel. At that time the priests could not minister in the temple (v.11). The glory of the Lord was supreme, and man's work must then stop.

A cloud in Scripture stands as the expression of the glory of God. When the tabernacle was set up, a cloud covered it and the glory of the LORD filled it, Ex. 40:34-35. Again, "the glory of the LORD appeared in the cloud," Ex. 16:10. Again, "and a cloud received Him out of their sight," Acts 1:9.

A striking picture of what could not be had even under the most glorious dispensation of the law. God's presence excluded that of the priests. In the heavenly sanctuary the priests are able to stand in the presence of His glory, to dwell there, and to have their part there. But what we have in spirit already now cannot be equalled in the millennial temple. Solomon begins to show this in verse 12, where he says the LORD would dwell in thick darkness. The way of approach was not yet made known. The temple at Jerusalem worked on the same terms as the tabernacle. The veil, even though it is not mentioned here, was still there (2 Chr. 3:14).

The first (2 Chron. 5:11-14) comes before Solomon's prayer. The trumpeters, singers, and all join with one voice saying, or singing, "For He is good, for His mercy endures for ever." Then a cloud fills the house. The cloud appears as an answer to their shout of praise. The LORD steps down from the heaven of heavens, His dwelling place, to His earthly throne. He comes to receive the praise of His people, and reveals His presence by a cloud.

On the day of Pentecost a "sound from heaven as of a rushing mighty wind" announced an unseen presence. It was the coming of the third Person of the Godhead to earth, to form the Assembly, the new dwelling-place of God, the body of Christ… Men make up the tabernacle, where God does not refuse to dwell. Cleansed by the blood of Jesus, they are made fit to be God's habitation in Spirit. When this took place, the disciples — now a holy priesthood — are not driven from the Lord's presence like those of old (see 1 Kings 8:10-11). His presence is their joy, and they form His habitation.

The temple glory is the glory of the millennial kingdom, while the tabernacle's glory shows what lasts for ever.

Ezekiel tells us (Ezek. 9 and 10) how His glory, which had so blessedly filled the House of the Lord in Solomon's day (see 1 Kings 8:10-11), began to depart. It was very reluctant to go. It moved from the cherubim to the threshold, then to the east side of the city, upon the Mount of Olives. Then it went up and away, and God's House was empty. Was it ever refilled? Never; it was burned by Nebuchadnezzar.

The priests placed the ark in the holiest of all and came out. At once the cloud of God's glory filled the house of the Lord (v.10). So God was showing His presence, approving of the temple as His dwelling place among Israel. At that time the priests could not minister in the temple (v.11). The glory of the Lord was paramount, and man's work must then cease.

There are seemingly two occasions when the glory filled the house so that the priests could not minister. The first (2 Chronicles 5:11-14) is before Solomon's prayer. The trumpeters, singers, and all join with one voice saying, or singing, "For He is good, for His steadfast love endures forever," and then the house was filled with a cloud. The cloud appears as an answer to their shout of praise. Jehovah steps down from the heaven of heavens, His dwelling place, to His throne on earth. He comes to receive the praise of His people, and He reveals His presence by a cloud. On the second occasion (2 Chronicles 7:3), after Solomon had finished praying, the fire came down from heaven and consumed the burnt offerings and the sacrifices, and the glory of the Lord filled the house.

A striking picture of what could not be obtained even under the most glorious arrangement of the law. God's presence excluded that of the priests. In the heavenly sanctuary the priests can stand in the presence of His glory. They can dwell there and have their part there.

The way of approach was not yet revealed. The arrangement of the temple at Jerusalem was the same as that of the tabernacle. The veil, even if it is not mentioned here, still remains.

Suddenly a violent wind is felt, filling all the house where they sat. It is like the cloud that filled the temple, so that the priests could not enter there (1 Kings 8:11). But now men themselves made up the tabernacle where God did not refuse to dwell. The blood of Jesus had purified them, and made them fit to be the habitation of God through the Spirit (Eph. 2:22)... instead of driving away the priests by His presence, God, in grace, makes us His habitation! What a contrast between the law and the gospel!

Like Moses, when the tabernacle was set up, the priests cannot stay where God's glory dwells. Man under law cannot bear the brightness of God's glory. It is very different now under grace. We can gaze into the glory in the face of Jesus, and His presence will be our dwelling place for evermore.

It was called God's House, and His glory filled it. Anyone in that day who sought God had to go to that Temple — that was where He was to be found... Failure, sin, and idolatry had come in. God had disowned His earthly people and left His House, the Temple. Ezekiel tells us how His glory began to depart. It had filled the House of the Lord so wonderfully in Solomon's day. It was very reluctant to go, and moved from the cherubim to the threshold, then to the east side of the city, on the Mount of Olives. Then it went up and away, and God's House was empty. Was it refilled? Never; it was burned by Nebuchadnezzar.

This is what Solomon begins to establish in verse 12: "The LORD has said that He would dwell in thick darkness." The way of approach was not yet manifest. The order of things under the temple at Jerusalem was the same as under the tabernacle. The veil, even if it is not mentioned here, still stands (2 Chr. 3:14). Meanwhile Solomon knew this was not the last word in God's purposes. He had built Him a house, a fixed place, so that He might dwell there forever (v. 13).

All around the temple, except at the entrance, were the side rooms where the priests lived. There was nothing like them in the tabernacle in the wilderness. There God was no doubt able to stoop down and dwell among a people according to the flesh, on condition that He would hide Himself in thick darkness. But there He could not allow man to come and dwell with Him. Man dwelling with God becomes real here under Solomon's glorious reign, and it will become real for us when the Lord brings us into the Father's house.

When the temple was just built, and God came to take possession of it, the glory fills the building. What does it do then? Drives all the priests out. And Solomon says, "The LORD has said that He would dwell in thick darkness." If He dwells in thick darkness, what can you know about Him? If you, dear friends, are thinking of living for God to get into His presence, that is God's word for you. All the time the law lasted you saw His back and not His face.

The words recall Exodus 20:21: "Moses drew near to the thick darkness where God was." These passages show us the sharp contrast between knowing God as Lawgiver and knowing Him as "the God and Father of our Lord Jesus Christ." No Christian could speak today as Solomon spoke. Moses and Solomon were very close to the God of Israel. Even so, they did not know Him as the humblest believer has the right to know Him now. God had not yet made Himself fully known. The only begotten Son, who is at the Father's side, had not yet come from heaven to make Him known (John 1:18)… "God is light" is another matter. Light is His nature. "In the light" and "in darkness" are terms that describe how He deals with people in different ages.

All at once a rushing wind fills the whole house where they were sitting. It is like the cloud that filled the temple, so that the priests could not enter (1 Kings 8:11). But now men themselves were the tabernacle, and God was willing to dwell there. The blood of Jesus had cleansed them and made them fit to be the dwelling place of God through the Spirit… Instead of driving the priests away by His presence, God in His grace makes us His dwelling place!

It was a wonderful thought. This earth is defiled and this world is in revolt. Yet something done or built here could invite the God of glory out of the distance into which sin had forced Him.

The composition of the house is very different at different times. In Old Testament days it was formed of boards and curtains, and later of material stones. Today, in the purpose of God, the house is composed of "living stones." But while its composition varies, the purpose of the house stays the same. Whatever form it takes, the purpose is always to make a dwelling-place for God. God, to satisfy His own heart, determined to dwell with men.

David was unable to build this house. Peace must be established first (v. 3), before the Lord could make His lasting dwelling among His people. While they wandered in the desert, the Lord used the tabernacle to join them in their life as pilgrims and travellers. Then followed the wars of Canaan under Joshua and the judges; these did not cease until the reign of David. God cannot dwell in rest where there is war.

This is what Solomon begins to establish in verse 12: "The Lord said that He would dwell in the thick darkness." The way of approach was not yet made known. The arrangement of the temple at Jerusalem was the same as that of the tabernacle. The veil, even if it is not mentioned here, still remains (2 Chr. 3:14). Meanwhile Solomon knew that this was not the last word in the counsels of God. He had built Him a house, a fixed place, so that He might dwell there forever (v. 13).

How good it is for us to learn this lesson well: since Israel was still under law, God dwelt in thick darkness. Though in His very nature "God is light," Israel did not see Him revealed in light. The New Testament tells us that "He is in the light" (1 Jn. 1:7), for He is now revealed in the person of His Son. How wonderful the difference is for us!

David also proposes to build a house for the Lord; then another truth comes out — the Lord builds His house. But in effect Solomon — Christ, King in peace and Priest in glory — builds a house. Its pattern was shown to David in spirit: "I have built you a house." We also desire to build a house for God. God means to dwell among us, and means us to dwell in the habitation of His holiness. We dwell in Him, and He in us, and we are built together for a habitation of God through the Spirit.

This helps us understand the importance of the events under Nebuchadnezzar, who cast down this throne, according to the judgment God Himself pronounced. The house was not chosen; but it was built under God's own direction, and He Himself made it holy, so that His name might dwell there forever.

The conditional warning has been fulfilled to the letter. In the same way the unconditional promise will be fulfilled to the letter, when the true king after God's heart has built Him a house. That house is a temple on earth far more glorious than Solomon's, and a home in heaven where the throne of God and of the Lamb will be. Then God will rest in Zion and at the same time in His glorious Assembly.

After turning his face toward God, the king turns toward the congregation of Israel. He fills the role of Melchizedek, while the Aaronic priesthood is unable to stand in the sanctuary. He blesses all the congregation of Israel; then (v. 15) he blesses the Lord. He recalls that the sure mercies of David are the beginning of the glory of his kingdom, even though this glory depends on a legal covenant.

It was a passing, momentary anticipation of the Kingdom. Solomon was then in the combined glories of King and Priest. He was as a priest upon the throne. The ordinary priests had been set aside. He, as the royal Priest, was about to bless the people and worship the Lord. It was as in the days of the Kingdom that is still before us.

Melchizedek was a real person, not an ideal one — a man like any one of us, but a king and a priest together. In the service of Levi and in Israel's history these two offices were quite distinct. The high priest was of the tribe of Levi. The king was of the tribe of Judah. On two memorable occasions David first and then Solomon blessed the people (1 Chron. 16:2; 2 Chron. 6:3). No king of the house of David after them repeated the act, for no others were types as kings of the Lord Jesus Christ. Yet neither David nor Solomon ever at any time claimed the priestly office for himself.

Only three kings ever publicly blessed the people of God (as far as the records speak), and they were all outstanding types of Christ — Melchizedek (Gen. 14:19); David (2 Sam. 6:18); and Solomon… In all the doings of the great day of the consecration of the Temple, the High Priest is never mentioned. Everything was under the direction of the king. This brings home to us the great change that took place in God's dealings with Israel when the priestly house broke down in the days of Eli… The priest became secondary to the king. God's King in the end is Christ. All blessing depends upon Him, and all authority is vested in Him.

When he dedicated the temple, Solomon spoke to the people for a short time. Then he prayed at length to God in front of them all. He blessed the people (v.14). Then he blessed God for keeping His word to David, by giving David's son the wisdom and ability to do the work of building the temple (v.15). Solomon knew that it was God who put the desire to build the temple into David's heart. God approved of that desire, but He did not let David do it (vs.15-19). He told him his son would do the building.

The next prominent event we notice is the building and dedication of the temple. The glory of Jehovah fills it. It is a picture of the millennium. Solomon's prayer looks onward to it, but also takes up the time in between. He, as it were, counts on the coming glory, and pleads for mercy in view of it… Grace will restore the nation to the rule and glory of Christ. And since it is grace, it will not be limited to Israel, but the glory will be displayed to the world.

At the dedication of the temple, Solomon spoke a short word to the people, and then prayed at length to God in front of them all. He blessed the people (v.14). He praised God for keeping His word to David: God had given David's son the wisdom and the ability to do the work of building the temple (v.15). Solomon saw that it was God who put the desire to build the temple into David's heart. God approved of David's desire, but He did not let David do it (vs.15-19). He told him that his son would do the building.

Put this beside the end of Psalm 78. There we read that God chose the place and chose the man, for Zion did not come to light until David's day. This reminds us that God's purpose rules all. His choosing is the fruit of His own counsel. He chose David while David was following the flocks. That is where the whole thing began, and it ran on to the glorious end this Psalm celebrates.

He tells how God had chosen from the beginning. God chose Jerusalem, and no other city, to be the capital. In the same way He chose David's house and no other family, and out of David's family He chose Solomon himself. Everything depends on the election of God. There is nothing good that is not founded on God's choice — nothing. The believer's whole blessing and strength depend on it, and that is what delivers a person from self.

God's free choice in grace is also emphasized more in our chapters: God chose Jerusalem, chose David, chose the house (2 Chron. 6:6; 2 Chron. 7:12).

Knowing this, Solomon asks God that His name might be there — the name that to faith stands for His very person. He asks that God, from His dwelling place in heaven, would hear the king, His servant, and His people Israel when they turn toward His house.

If an Israelite had chosen another place to keep the feasts of the Lord and to bring his offerings, it would have been apostasy, the sin of presumption, and there was no forgiveness for it. But the Lord Jesus is the One who had chosen Jerusalem. He puts the fallen city on the same ground as Mount Gerizim. At the same time He shows that God is spiritual, and that only spiritual worship could please Him. So it is plain that the earthly system is set aside — the system with the city and the house at its centre.

He recalls that the sure mercies promised to David are where the glory of his kingdom begins, even though this glory depends on a covenant of law. God had done for the king of glory all that He had promised to the rejected, suffering king. Here in Solomon, as in Christ, we find all the promises fulfilled. That is because David, the rejected king and the object of God's special favour, had walked here with one aim and one thought only: to find a place of rest for the glorious throne of the Lord.

"...you did well that it was in your heart. Nevertheless, you shall not build the house, but your son who shall be born to you shall build the house for my name" (2 Chronicles 6:8-9)... As to carrying it out, the Lord had to put him in his proper place, but He approved what was in his heart. Of which of his deeds is it said, "you did well"? We cannot recall one. If that is so, his case is full of encouragement for others. It places all the saints of God on one footing, however much they differ in ability for service.

Solomon realized that it was God who put into David's heart a desire to build the temple. God approved of David's desire, but He did not allow him to do it (vv. 15-19).

It struck David as wrong that he lived in a house of cedar while the ark of the covenant stayed under curtains. He planned to build a house for it, and Nathan the prophet encouraged him. But however pleasing such a purpose was to the Lord, He sent Nathan to forbid it... David was a man of war, and so the Lord did not let him build the house; for only when the words "on earth peace" are fulfilled will the temple be built... When every knee bows and every tongue confesses, and everything that offends is taken out of the kingdom, then peace shall dwell upon the earth... First is war and judgment, then peace and rest. These two periods differ in character, and two men picture them. Two kings set forth Messiah's glory and reign... As types, David and Solomon are one. The Lord is the true David and the true Solomon.

The movement of his heart, as an expression of himself, was acceptable to the Lord, but the Lord still hindered and disappointed it. This tells us how jealous the Lord is that His own principles be kept... Even the most affectionate and eager desire of a saint can never make the Lord give up His own thoughts and purposes, though He values that desire and gives it its personal reward or acceptance. All would be confusion. David's thoughts were innocent, and in some sense God approved them. Still, they would have confused everything. The strange result would have been this: the Lord taking His throne in an uncleansed kingdom, and letting His servant give Him rest before He had given His servant rest!

David proved to be a humble, obedient and godly servant of the Lord. Without reasoning or complaining he accepted God's refusal of his sincere desire to build Him a house. Later in life he gathered huge amounts of gold, silver and other materials, so that his son Solomon could build the temple in Jerusalem. His energetic preparations showed that he had no resentment over God's refusal of his offer. What a lesson for believers in Christ! Resentment and ill-feeling over not getting our own way show a bad spirit and a poor spiritual state underneath.

The "heart" may form many a "counsel" which, for various reasons, the hand cannot carry out. All such "counsels" will be made "manifest" when "the Lord comes." Blessed be the grace that has told us so! The affectionate counsels of the heart are far more precious to Christ than the most elaborate works of the hand. The latter may shine before the eye of man; the former are designed only for the heart of Jesus.

When it came to carrying it out, God had to put him in his proper place. But what was in his heart was approved. Of which of his deeds is it said, "You did well"? We cannot recall one. If that is so, we have here something full of encouragement for others. It places all the saints of God on one footing, however much they differ in ability for service. The hidden purposes of the heart are open before God. Knowing this will make us care nothing for human praise.

The movement of his heart — so far as it expressed him — was acceptable to the Lord, but it was still hindered and disappointed. This shows how jealous the Lord is for His own principles. He will have His servants and witnesses keep the place He has given them. The Lord values even the most loving and devoted desire of a believer, and gives it its personal reward or acceptance. But that desire can never make Him abandon His own thoughts and purposes.

David was not permitted to build the house because he was a man of war and had shed much blood (1 Chronicles 22:8). In this way he had been a type of Christ in subduing all His enemies. The building of the house must not be linked with war and bloodshed. It must be linked with the peace that comes after conquest. In that character Solomon was a type of the Lord Jesus.

That work is to be regarded as an honour rather than a service. The honour was too great for David the servant. God kept it for Solomon the son, as He said to David, "It is Solomon your son who shall build my house and my courts, for I have chosen him to be my son, and I will be his father" (1 Chronicles 28:6). Other reasons do appear in the mind of God for hindering David from being the builder. In David's time the people of Israel had not yet come into their rest. The kingdom was still unsettled. The people were still ready for service and armed for war. The Lord refused to enter His settled dwelling while His people were in that state.

Did David turn aside? Did he take offence, as we say? No — David gathered up all the material with all the energy, love and power he could command, so that his son might build God's house. What a man of God! What a beautiful trait in this man! God set him aside from what he longed for. Yet he worked to help someone else do the very thing he most wanted to do. How much we should want this same spirit! We should not envy. We should not want to do what someone else is doing. We should support the one who is doing it with prayer and encouragement.

This is what God loves to see in His people.

Solomon records an interesting and suggestive fact about David… As to carrying out the work, God had to put him in his proper place, but He approved what was in David's heart. Of which of his deeds is it said, "you did well"? We cannot recall one. If that is so, his case is full of encouragement for others. It places all God's saints on one footing, however much they differ in ability for service.

Solomon realized that it was God who put into David's heart a desire to build the temple. God approved of David's desire, but He did not allow him to do it. He told him his son would do the building.

Along with this better name of son, God kept for him the honour of building the house of God. We should see that work as an honour rather than a service. It was an honour too great for David the servant, and God kept it for Solomon the son… Other reasons, it is true, appear in the mind of God for keeping David from being the builder of the house. In David's time the people of Israel had not come to their rest. The kingdom was still unsettled, and the people stood ready for service or armed for war. The Lord refused to enter His settled dwelling while His people were like that.

The Lord accepted the desire of his heart, as far as it expressed David himself, yet the Lord still hindered and disappointed it. This tells us how jealous the Lord is that His own principles are kept. He values the warmest and most eager desire of a saint, and He gives it its personal reward. Even so, such a desire can never move the Lord to abandon His own thoughts and purposes. It would all be confusion.

It was not so much to stop David from doing good that the Lord dealt with him this way, but to give him something better. Suppose the heart is toward God, and the desire is for what fits His mind. Then, if He takes away a thought of ours, He always does it to carry out a higher purpose of His own.

David had made huge preparations for this house. Yet he recalls what the Lord had told him: he was not to build a house for God's name, because he was a man of war and had shed blood. Through his sufferings David could prepare the rest that remains for the people of God. He could not bring that rest in while the kingdom still bore the stamp of its leader's warrior character. So it will be with Christ. At the cross He laid the foundation for eternal rest. But He will not establish that final rest until all His enemies are under His feet.

David showed himself a humble, obedient and godly servant of the Lord. He accepted God's refusal of his sincere desire to build Him a house, without arguing or complaining. Later in life he gathered enormous amounts of gold, silver and other materials. These would let his son Solomon build the temple in Jerusalem. His energetic preparations showed he felt no resentment at the refusal of his offer. What a lesson for believers in Christ!

Solomon was glad to recognize that God had promised the temple, and had also kept that promise by having Solomon build it. Solomon had not thought up this project, but God had. Solomon only obeyed the Word of the Lord. He built the temple, and so provided a place for the ark. The ark held the covenant the Lord had made with Israel when He brought them out of Egypt.

He recalls that the sure mercies of David are where the glory of his kingdom begins, even though this glory depends on a legal covenant. God had done for the king of glory all that He had promised to the rejected, suffering king. Here in Solomon, as in Christ, we find all the promises fulfilled. The reason is David. He was the rejected king, the object of God's special favour, and he walked here with one aim and one thought only: to find a place of rest for the glorious throne of the Lord.

David is also a type, or picture, of Christ. Yet God did not let him build the temple. David pictures Christ as a Man of war, bringing the world under His rule during the Tribulation period. The temple belongs to Christ's reign of peace; therefore Solomon was its builder.

This fact reaches very far. It set up the Lord's government on the earth among His people. God entrusted that government to a man, the son of David. So it is said that Solomon sat on the throne of the Lord.

The house was not elect. But God directed its building, and He Himself made it holy, so that His name might dwell there for ever.

In Christ the throne stands for ever. As the builder of the temple, Solomon is the type of the One the prophet writes about: "Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the LORD. It is he who shall build the temple of the LORD and shall bear royal honour, and shall sit and rule on his throne. And there shall be a priest on his throne, and the counsel of peace shall be between them both" (Zech. 6:12-13).

He promised David that he would never lack a man to sit on his throne. But He added, "if only your sons pay close attention to their way." On the ground of responsibility, all is lost. David's throne has long disappeared; his family also. Even so, David does not lack a man to sit upon his throne. Matthew 1 gives the family line of his true Heir. Before His birth the angel said to His mother: "And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end" (Luke 1:32-33).

This magnificent house had been built to hold the ark of the covenant (v. 21). The people's responsibility would now be tested under a new order they had never known — the order of glory. But even there, the tables of the law remained the standard of that responsibility.

Solomon was glad to recognise that God had both promised the temple and kept that promise by having Solomon build it. Solomon had not thought up this project, but God had. Solomon simply obeyed the Word of the Lord: he built the temple and so provided a place for the ark, which held the covenant the Lord had made with Israel when He brought them out of Egypt (vv. 20-21).

The priests had carried the ark by its poles. Those poles were now the memorial of their journeys with God. In His faithfulness He had led them, kept them, and brought them into the rest He had prepared for them. But what had been the sign of their means of grace in the wilderness was no longer inside: nothing but the law remained there. Aaron's rod and the pot of manna would not have matched the glorious reign and the rest of Canaan. The law was there. It was the basis for governing the kingdom, and the rule of the righteousness the kingdom was to practise.

Clearly this was the rest of God. It had all the more value because it came with a permanent reminder of what had gone before. Only, to be sure of this rest and to enjoy it, you had to enter the Holy Place. Those outside could not take it in.

The ark contained the tables of the law, the testimony of the covenant between the Lord and His people. On His part God kept this covenant with careful and unchanging faithfulness, but it was conditional. If Israel met its conditions, God would dwell among His people. If Israel disobeyed, the Lord had to leave her — to leave His throne and His house in Israel.

The tables of the covenant were also in the ark. God's holy law was kept safe in the only place where it could remain unbroken: in the heart of Christ Himself. "Your law is within my heart" shone out perfectly in His outward life.

He has built a house for Jehovah to dwell in as a fixed home — that He may dwell in it forever. Notice here too that everything refers to the deliverance out of Egypt, to Horeb, to the law, and not to Abraham, Isaac and Jacob. Up to a point it was no doubt the fulfilment of the promises made to them, and fully so as a picture. But Solomon does not appeal to those promises for where he now stands.

Verses 22-30: Here Solomon really fills the role of priest. He stands before the altar, facing all the congregation of Israel. There he stretches out his hands toward heaven, taking the character of intercessor. He is truly, as we have said, the type of Melchizedek, king of righteousness and king of peace. Like Melchizedek he knows and proclaims the Lord, the God of Israel, as the Most High, the Possessor of heaven and earth.

The record of that great day, when the Temple was dedicated, never once mentions the High Priest. Everything was under the direction of the king. This shows us the great change in the Lord's dealings with Israel after the priestly house broke down in the days of Eli. God said that from then on the priest would walk before His anointed forever (1 Sam. 2:36). The priest became secondary to the king. God's King in the end is Christ. All blessing depends on Him, and He holds all authority.

Notice that in everything, and especially in bringing the sacrifices, Solomon takes the full character of a priest. He acts as the king-priest, another Melchizedek, King of Salem. In all this he foreshadows Him who is a priest forever after the order of Melchizedek. "There shall be a priest on His throne" (Zech. 6:13) is a prediction still unfulfilled. Right now He is on the Father's throne as the priest and advocate of His people. When He comes again He will have His own throne and be a priest as well.

The king admits that the highest heaven cannot contain Jehovah. Even so, he asks Him to grant every prayer that is prayed to Him in this house. God granted that request (chap. 9:3). So the house stood as the throne of the God of heaven on earth — the place where He revealed Himself, and where He had put His name.

Scripture quotes Solomon's prayer in full, because Israel was to keep it in memory always. He spoke in front of the whole assembly of Israel, and he addressed God as "the LORD, God of Israel." The prayers of the New Testament letters are far fuller and more precious. Ephesians 1:17 is addressed to "the God of our Lord Jesus Christ, the Father of glory." Such a prayer reaches far beyond the one nation, Israel.

Solomon had made a bronze platform, five cubits long, five cubits wide and three cubits high, and had set it in the middle of the court. He stood on it, knelt down in front of the whole assembly of Israel, and spread out his hands toward heaven (2 Chron. 6:12-13)... Anyone can read his whole prayer in five minutes without rushing it. Sadly, we have had to sit through public prayers that took far longer than Solomon's, but that held far less definite matter. When will we learn that we are not heard for our "many words"? (Matt. 6:7)... God's Word commends prayer that is definite and persistent.

Solomon knows his position, and he prays. He blesses the Lord God. He blesses the congregation. Then he takes the posture of a man pleading, and spreads out his hands toward heaven. David stood before the ark; Solomon stands before the altar. But what a difference between David's psalm and Solomon's prayer! The ark stood only in a tent, and the altar stands in a splendid temple. Even so, David's view of the coming glory was not hidden by Israel's failure in between — the failure that limits Solomon's outlook.

For the moment Solomon fully assumes the character of priest. It is he who stands before the Lord, as well as between the Lord and the people — a remarkable type, in terms of his position, of what Christ as King will be for Israel in the day of His glory.

There he stretches out his hands toward heaven, taking the character of intercessor... He knows and proclaims the Lord, the God of Israel, as the Most High, the Possessor of heaven and earth.

What a wonderful example Solomon sets for us here! This great and glorious king kneels in public before the Lord and acknowledges His greatness and faithfulness. All the kings of the earth sought his presence so they could hear his wisdom. Scripture says of him, "Solomon loved the LORD" (1 Kings 3:3). May God grant us more leaders like this, who truly love the Lord and who publicly honour and acknowledge Him! This is true wisdom.

He acknowledges that God keeps His covenant — Israel had not kept it — and His mercy (v. 23). Without mercy, keeping His covenant would be the certain condemnation of His people. Yet this mercy itself was according to the covenant of the law: God kept it with those who "walk before Him with all their heart."

Notice here also that everything refers to the deliverance out of Egypt, to Horeb, to the law, and not to Abraham, to Isaac, and to Jacob.

In the second part Solomon is no longer on covenant ground. Forgiveness would not be needed if he and the people had righteously fulfilled the conditions laid on them. God made His promise depend on their obedience. In the first part there is no doubt or fear that he or the people would fail to take heed to the law. There his request is "let your word be verified." He is calling on God not to forgive, but to fulfil His promise.

Solomon's prayer at this time is quoted in full, because it was to be kept always in Israel's memory. He spoke in the presence of the whole assembly of Israel, and addressed God as "the Lord God of Israel." How much fuller and more precious are the prayers of the New Testament letters, such as Ephesians 1:17, addressed to "the God of our Lord Jesus Christ, the Father of glory." Such a prayer goes far beyond the scope of the one nation, Israel. It centres our thoughts not on the blessing of a nation, but on the one great source of blessing, the Lord Jesus Christ.

Solomon realized that it was God who put the desire to build the temple into David's heart. God approved of David's desire, yet He did not allow him to do it (vv. 15-19). Instead He told David that his son would do the building.

God has graciously communicated His mind to men, has spoken. His word remains sure, come what will. That belongs to His nature and rests on His power as God. When He speaks, His nature binds Him, so to speak. I cannot believe He is God at all if what He has spoken is not made good. He would not be God. "Has he said, and will he not do it? Or has he spoken, and will he not fulfill it?" If He is God, truth to make it good cannot fail, nor power, or He is not God. It would be ignorance, or someone else would have power to hinder Him.

He acknowledges that God keeps His covenant — Israel had not kept it — and His mercy (v. 23). Without the latter, to keep His covenant would be the sure condemnation of His people. Still, this mercy itself was according to the covenant of the law. God kept it with those who "walk before Him with all their heart."

Look at the blessing the king pronounced, which, like almost everything we call blessing, was really thanksgiving. Look at his prayer too. In both we find again the same principles we pointed out at first. The promises made to David are fulfilled as present blessing (vv. 20-24). But the enjoyment of this blessing is granted on condition of obedience (vv. 23-25).

"There shall not fail you a man in my sight to sit on the throne of Israel; so that your children take heed to their way, that they walk before me as you have walked before me." How this "so that" or "if only" condemns us all! It absolutely condemned wise Solomon, and how much more ourselves, a worthless lot. Under a system where we must meet our responsibility to get anything from the Lord, we stand condemned from the start.

Solomon began his prayer by acknowledging that Israel's God has no equal, and is always faithful to His word. God promised David that he would never lack a man to sit on his throne. But He added, "if your children take heed to their ways." On the ground of responsibility all is lost. David's throne has long disappeared; his family also. Even so, David does not lack a man to sit upon his throne... On the Day of Pentecost, Peter told the people in Jerusalem that God's promise to David centres in the One they had crucified (Acts 2:30-31). For now He sits at the right hand of God in heaven, rejected by Israel and by all. But He will yet enter Zion in triumph, welcomed by the heartfelt praises of His people (Psalm 118:26).

He also shows how much he values God's keeping of His promise. He had no doubt that God put Solomon on the throne and enabled him to build the temple. So he prayed that God would keep His promise to David further: that David would never fail to have a man sit before God on the throne of Israel — but on condition that David's sons would walk in God's law.

Look at the king's blessing, which, like almost everything called blessing, was really thanksgiving. Look at his prayer too. In both we find the same principles we pointed out at first. God fulfils the promises made to David as present blessing. But He grants the enjoyment of this blessing on condition of obedience.

And now he asks God to keep with David what He had promised him. All God's faithfulness towards His own depends on what He has promised Christ. Here we would be standing on the ground of pure grace, if only there were not an if... How this "if only" condemns us all! It condemned wise Solomon completely, and how much more ourselves, a worthless lot.

Of course grace also brings responsibility for those under its rule. But this responsibility is completely different. You can put it in these words: "Let us be what we are." Legal responsibility says: "Let us become what we should be."

The Almighty called the vessel of promise without any condition. Jehovah, the God of Israel, is the One under whom the Jews received the promises on condition of obedience. These two are one and the same God... We shall find this, and the difference between promise on condition and promise without condition, running through the Old Testament from the Pentateuch to Nehemiah.

The Lord had told David that if his sons would be diligent to walk before the Lord in truth with all their heart and soul, then there would be no lack of a descendant to sit on David's throne. David reminded Solomon of this conditional promise. Sad to say, David's sons did not fulfil the conditions. Solomon began well, but very soon he turned away from the truth of scripture. His sons turned further away still.

On the ground of responsibility all is lost. David's throne has long disappeared; his family also. Even so, David does not lack a man to sit upon his throne. Matthew 1 gives the family line of his true Heir. Before His birth the angel said to His mother: "the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end" (Luke 1:32-33)... Right now He sits at the right hand of God in heaven, rejected by Israel and by all. But He will yet enter Zion in triumph.

Every blessing that depended on their obedience is lost. This one becomes even more necessary because of their unfaithfulness... This promise shines all the brighter when everything seems lost. The armies of Nebuchadnezzar were besieging the city. Jeremiah was in prison for his testimony. Their cup of wickedness was full, and the Gentile was about to rule over them. Then the word of the Lord came to the imprisoned prophet: "David shall never lack a man to sit on the throne of the house of Israel" (Jer. 33:17).

Here Solomon really fills the role of priest. He stands before the altar, facing all the congregation of Israel. There he stretches out his hands toward heaven, taking the character of intercessor. He acknowledges that God keeps His covenant — Israel had not kept it — and His mercy (v. 23). Without the latter, to keep His covenant would be the sure condemnation of His people.

In Solomon's prayer there seem to be two different grounds on which he stands to make his requests. The first ground he takes is the promise given to his father David on condition. In the second, it is the mercy of God that can forgive after sin is committed. In the second, Solomon is no longer on covenant ground. In the first, there is no sign of doubt or fear about his own, or the people's, keeping the law. In this his request is "let your word be verified." It is calling on God not to forgive, but to fulfil His promise. There seems to be this confidence in himself. Though he speaks of any man sinning, or even of all the people, he never says, "If we sin."

And now he asks God to keep with David what He had promised him (v. 25). All the faithfulness of God towards His own depends on what He has promised Christ. Here we would be entering upon the ground of pure grace if only there were not an if. "You will never lack a man in my sight to sit on the throne of Israel, so that your children take heed to their way and walk before me as you have walked before me." How this "so that" or "if only" condemns us all! It absolutely condemned wise Solomon, and how much more ourselves, a worthless lot.

The king's blessing was really thanksgiving, like almost everything called blessing. In it, and in his prayer, we find again the same principles we pointed out at first. The promises made to David are fulfilled as present blessing (verses 20-24). But enjoying that blessing depends on obedience (verses 23-25).

God said to David, "You shall never lack a man to sit on my throne." There was always a man whose birthright it was to sit upon David's throne. Unworthiness was found in each, but the line of descent continues till Christ came. He is the Man on whom the Holy Spirit looks. In Him there was, and is, the divine right as well as the human title. He is the Son of God as well as Son of David. Whatever may come between the promise and its fulfilment, He will certainly sit there.

Both alike were taught of the Spirit. Even if they do not fully take in the whole extent of the grace of God's heart (as we shall see they did not), there is communion with the Lord's own desires and purposes. This, indeed, is the secret of effective prayer. The Lord Himself taught His disciples, "If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you." (John 15:7.)

The best basis for prayer is the solid promises of God. Remind God of what He has said!

"But," Solomon adds, "will God indeed dwell on the earth?" David realized that God's dwelling in the darkness of the holy place did not in any way mean that God was confined there. In fact, "heaven and the heaven of heavens cannot contain You" (v.27). God is infinite (unlimited) and omnipresent (present everywhere). Yet in pure grace He specially marked out the temple as the place of His dwelling. This was to concentrate Israel's thoughts on Him as the Centre of all Israel's interests.

What a vivid idea Solomon gives us of the infinity of God in that expression! All created things are finite, however unlimited the spaces they occupy may appear to us. Heavens stretch beyond heavens in what seems endless succession. Yet by their very nature they are limited. Not so God; He is infinite.

While confessing that the heaven of heavens could not contain Jehovah, the king asks Him to grant every prayer offered to Him in this house. God granted that request (chap. 9:3). So the house became the throne of the God of heaven upon earth — the place where He revealed Himself, and where He had put His name.

Solomon, knowing these things, asks God that His name might be there. To faith, this name represents His very person. He asks God to hear from His dwelling place in heaven when the king, His servant, and His people Israel turn toward His house. At the same time he feels that both king and people will need forgiveness: "And when You hear, forgive."

Here then, thought the Jew, Jehovah must restrict Himself to that splendid palace of His holiness. For unbelieving man must have an idol somewhere... Treating the temple with superstitious awe takes away from the glory of Him who gives it all its distinctive grandeur. Jehovah did stoop to make it holy and glorify it, so that the priests could not stand to minister because of the cloud... But Solomon himself had admitted this at that solemn dedication. Heaven and the heaven of heavens cannot contain Him — much less the house he had just built!

Solomon felt that it was wonderful that God should stoop to dwell with men on earth... Solomon's Temple has gone, but a more wonderful thing has taken its place. The Church, made up of sinners drawn from among Jews and Gentiles, is now His Temple (1 Cor. 3:16); His house (1 Tim. 3:15); His habitation (Eph. 2:22). No mere glory cloud fills this; the Holy Spirit has come from heaven to form the building and to take up His home in it.

The highest place in heaven is honoured by the presence of Him who yet stoops to make the lowly heart His throne... The God whom the highest heavens cannot contain is the God we may make our Guest. But we do this only by getting down ourselves into the lowest and lowliest place. So if we have never met Him, it is because we have never got down that low. He is found in grace at the level of self-judgment.

He recognises the infinite majesty of God. "But will God indeed dwell with man on the earth? Behold, heaven and the highest heaven cannot contain you; how much less this house that I have built!" The thought of the infinite greatness of God subdues him, and from here on his prayer becomes more of a supplication.

Here Solomon really fills the role of priest. He stands before the altar, facing all the congregation of Israel. There he stretches out his hands toward heaven, taking the character of intercessor. He is truly, as we have said, a picture of Melchizedek, king of righteousness and king of peace.

Solomon pleads with God to pay attention to his prayer and supplication. He speaks especially for Israel, whose interests centred on the temple in Jerusalem (v. 28). That is the place where God had said He would put His name (v. 29).

Solomon knows these things. So he asks God to put His name there — the name that to faith stands for His very person. He asks God to hear from His dwelling place in heaven: to hear the king, His servant, and His people Israel when they turn toward His house. At the same time he shows he feels that both king and people will need forgiveness: "And when you hear, forgive."

Forgiveness is linked with God in His dwelling place, the highest heaven, and not with the house. For grace is sovereign and has its source in God dwelling in the heavens. The temple and its splendour were well suited for the law and the covenant, but forgiveness is with God in His dwelling place. That is where Solomon looks... He did not know, as we do, how that mercy is secured, and indeed abounds, through the cross of Christ.

Then on the side of man's responsibility and privilege, we see that Solomon's temple becomes the gate of heaven. Nine times the king asks that prayer toward this place may be heard in heaven. The house becomes the gate of access to heaven (vv. 21-40).

Even Solomon, the king, had the desire that God would look at this place: "Now, O my God, let your eyes be open and your ears attentive to the prayer of this place" (2 Chr. 6:40). Let us listen to God's answer to Solomon's prayer: "Now My eyes will be open and My ears attentive to the prayer that is made in this place... and My eyes and My heart will be there for all time" (2 Chr. 7:15-16). Not only My eyes and My ears, says the Lord, but also My heart is at this place where the saints are gathered to My name.

Solomon asks God that His name might be there. To faith, that name represents His very person. He asks God to hear from His dwelling place in heaven, when the king, His servant, and His people Israel turn toward His house. At the same time he expresses his feeling that both he and they will need forgiveness: "And when You hear, forgive."

The king confesses that the highest heaven cannot contain Jehovah. Even so, he asks Him to grant every prayer that anyone offers to Him in this house. God granted that plea (chapter 9:3). So the house stood as the throne of the God of heaven on earth — the place where He revealed Himself, and where He had put His name.

Listen to God's answer to Solomon's prayer: "Now My eyes will be open and My ears attentive to the prayer that is made in this place." And: "My eyes and My heart will be there for all time" (2 Chronicles 7:15-16). Not only My eyes and My ears, says the Lord, but also My heart is at this place where the saints gather to My Name. That thought can revive us in these last days.

The cloud, the symbol of God's presence, filled the house, so that the priests could not stand to minister. One might have thought that heaven would no longer count as the place to seek and find Jehovah. But Solomon begs God to hear from heaven, "Your dwelling place," when anyone prayed toward that house. This is very instructive. Otherwise we might conclude that because God has a dwelling place on earth, we must look for Him there, as One who has abandoned heaven. We learn the same truth today. The Holy Spirit was clearly among God's people in the early days of the church, yet Stephen, while dying for his faith, looked steadily up into heaven and found all his resources there.

Jehovah had said of Jerusalem, "My eyes and My heart will be there for all time." So Daniel would not stop praying toward that blessed centre. The word of the Lord endures forever. Faith takes its stand on that foundation, which can never perish. There is an eternal freshness about every word that has come from the Lord. His truth holds good throughout all generations.

Deuteronomy 12 says that the people should bring their offerings to the place where He would choose to set His name. That had its definite fulfilment at Jerusalem (1 Kings 8:29). But now we know God in the blessedness of His presence, where two or three gather together in the name of Jesus. There Jesus Himself has said He would be in the midst of them. Sweet encouragement for the feebleness of His people!

Someone may point me to the temple that Solomon built as a dwelling place for God, a house where God is said to have taken up His home. True, the glory of God filled that temple, and He could be said to sit between the cherubim. Yet in his prayer Solomon speaks to Him as in heaven: "And listen in heaven Your dwelling place."

Solomon asks God that His name might be there. To faith, that name stands for His very person. He asks God to hear from His dwelling place in heaven — to hear the king, His servant, and His people Israel when they turn toward His house. At the same time he feels that both the king and the people will need forgiveness: "And when You hear, forgive."

Knowing something of what weak human nature can do, Solomon used the word "forgive" before he mentioned any specific evil (verse 30). He then sets out the likely needs and troubles to come: personal trespasses (verses 31-32), military defeat (verses 33-34), drought (verses 35-36), famine, disease and the like (verses 37-40), danger in war (verses 44-45), and captivity in a strange land (verses 46-50).

It is the model prayer for Israel. Confession of sin and prayer for forgiveness runs through every petition. It names sin as the one cause of all troubles and disaster. So Solomon's prayer taught Israel to throw itself on the Lord, pleading and repenting of sin, and to find that the Lord hears and delivers His people.

Forgiveness is linked with God in His dwelling place, the heaven of heavens, and not with the house. For grace is sovereign and has its source in God dwelling in the heavens. The temple and its magnificence were well suited for the law and the covenant, but forgiveness is with God in His dwelling place. That is where Solomon looks. … He did not know, as we do, how the cross of Christ secures that mercy, and makes it overflow.

Was there any divine reason for Daniel's praying toward Jerusalem? Certainly there was!… Jerusalem was God's centre. It was, it is, and always shall be. True, it was in ruins — the temple was in ruins; but God's word was not in ruins, and here is faith's simple but solid warrant.

Even there would He hear the supplication and confessions of the repentant. Through His inspired servant the Holy Spirit gives this repeated cry: "Then hear from the heavens, Your dwelling place." It teaches the humble and broken-hearted to look up through the surrounding gloom to God's eternal dwelling place. It is a gracious hint for the last, closing days of the people's long captivity. They are in a far country. They have no access to the temple. Every outward mark of their still being God's chosen people is gone. Let them only look up to the heaven of heavens, and He who sits on the throne will hear, and will forgive.

However favoured and glorious Solomon might be, Solomon was not Christ… He was surrounded by splendour. He had wisdom and power beyond anyone before him. Yet Solomon felt that stability had not yet come. So his prayer is full of expected trouble… Solomon knew something of what weak human nature can do, so he used the word "forgive" before mentioning any specific evil (verse 30). He then lists the likely needs and troubles of the future: (1) Personal trespasses (verses 31-32) (2) Military defeat (verses 33-34) (3) Drought (verses 35-36) (4) Famine, plague, etc. (verses 37-40) (5) Danger in war (verses 44-45) (6) Captivity in a foreign land (verses 46-50)

Suppose one man sinned against his neighbour and there was some question about the matter. The accused then had to swear an oath about his guilt or innocence. Solomon asks that God would hear and step in, clearing the innocent and condemning the guilty (vs. 31-32). Because people may be guilty of swearing falsely, Solomon prayed that God would step in to settle such cases.

The first case (vv. 31-32) concerns one person. Solomon asks God to condemn the wicked man when an oath is laid on him before the altar "in this house" — and to justify the righteous. God's presence in His house makes wrongdoing impossible. This is the simple, general truth that each person is repaid for what he does. People knew that truth under the law, when God agreed to come and live among a people in the flesh.

Taking such an oath was all the more solemn for an Israelite, since the Lord lived among them to judge. This was not hidden providence, or waiting for a final court day. He was there to deal according to His law and their relationship as His people.

A thief is an evil man who treats his neighbour wrongly. The man who swears falsely makes God out to be a liar, by calling Him as a witness to back up his oath.

"If a man sins against his neighbor." Such a thing might happen as an exception to the general obedience of the people… And Solomon's prayer in such a case is not, Hear and forgive, but "Hear from heaven [where he knew he could only find forgiveness] and act, and judge Your servants. Repay the wicked man by bringing his own conduct back on his head, and clear the righteous man by giving him what his righteousness deserves." This is law. If God had repaid the sinner at once, sin would not have polluted the land or the people. But suppose the whole nation are sinners. Suppose the very men whose job it was to uphold the law were just as guilty. Who then could righteously take vengeance for a broken law?

Suppose God judged on the principle of law, by righteousness apart from grace. Then He would — indeed He must — abandon His house and leave Israel under the terrible judgment of a broken covenant. Again and again Solomon says "hear and forgive."… He did not know, as we do, how the cross of Christ secures that mercy, and indeed makes it abound.

The first situation (vv. 31-32) is individual. It asks God to condemn the wicked man when someone puts him under oath before the altar "in this house" — and to justify the righteous man. The presence of God in His house makes sin impossible. It is the simple, general truth that each person is paid back for what he does. That is how it was known under the law, when God agreed to come and live among a people in the flesh.

If one person sinned against his neighbour and there was any question about the matter, so that the accused had to swear an oath about his guilt or innocence, then Solomon asks God to hear and step in, clearing the innocent and condemning the guilty (vs.31-32). Because people may swear falsely, Solomon prayed that God would step in to settle such cases.

Solomon's prayer in such a case is not, Hear and forgive, but "Hear from heaven [where he knew that forgiveness could only be found] and do, and judge Your servants by paying back the wicked, by bringing his way on his own head, and by justifying the righteous by giving him according to his righteousness." This is law. If God had paid the sinner back at once in judgment, neither the land nor the people would have been defiled. But when the whole nation are sinners, when the very men whose job was to uphold the law were just as guilty, who could then justly punish the breaking of the law? … Only the mercy that lasts for ever could act for such a people. And the man who at first said "Verify Your word" can only now say "Hear and forgive."

But we must remember that among people only the innocent can be justified and only the guilty can be forgiven. Solomon realised this when praying at the dedication of the temple (1 Kings 8). In verse 32 he prays: "Hear in heaven, and do, and judge Your servants, condemning the wicked, … and justifying the righteous." Then in verse 34 he prays again: "Hear in heaven, and forgive the sin of Your people Israel."

But the glory of the gospel is that it shows how God can do what is impossible among people. He can justify the ungodly, and He does it when there is nothing at all to excuse them. He can take a vile, corrupt sinner, and not only forgive him, but clear him of every charge so fully that this challenge can be called out and never answered: "Who shall bring any charge against God's elect? It is God who justifies" (Rom. 8:33).

But His temple and His throne govern all this. In His temple every one speaks of His honour. It is the place where man comes to Him. There He shows His own nature and character, so that man may be joined to Him in keeping with them. And the throne arranges everything so that it links us rightly with the temple. … Though His face looks on the upright, though He delights in them in love, He cannot deny Himself. … And now, whatever His grace, God is not mocked: what a man sows he will reap.

Solomon entertained no false hopes that Israel would never be defeated by enemies. He does not say "If," but "When Your people are defeated before an enemy because they have sinned against You." Many times their enemies did defeat Israel because they had sinned against God. So Solomon's prayer is truly prophetic. He asked that God would hear Israel's repentant prayer and restore them by His grace.

God had been faithful to Israel, but Israel had not been faithful to God... Whenever we find ourselves under the power of our enemies, we must be sure to charge the fault on ourselves, and not on God. When Joshua lies on his face because the people have turned their backs before the men of Ai, the Lord says to him, "Get up; why have you fallen on your face? Israel has sinned." Joshua should have known that sin in Israel, not any change in God, was the cause of their being struck down. Nothing can weaken our hands but sin.

Solomon, knowing these things, asks God that His name might be there — this name that to faith represents His very person. He asks that God, from His dwelling place in heaven, would hear the king, His servant, and His people Israel when they turn toward His house. He also feels that both the king and the people will need forgiveness, so he prays that God will hear and forgive.

The psalmist worships toward the Lord's holy temple. This shows that the godly man is not yet settled in the land. Like Daniel, though not in the temple, he prays toward it, trusting Solomon's prayer. Solomon had asked God to hear His people in their trouble, if they prayed toward the city God had chosen and toward the house built for the glory of His Name.

The first ground he takes is the promise conditionally given to his father David. In the second, it is the mercy of God that can forgive after sin is committed. For sin has appeared — in any man, or in the whole nation — even though Solomon himself is not guilty. So the kingdom would be lost unless God in His mercy went beyond the terms of His covenant with David. Forgiveness would not be needed if the king and the people had fully kept the conditions laid on them, because God's promise depended on their obedience. So in the case of sin there can be no cry but for forgiveness.

It is the model prayer for Israel. It ties confession of sin and prayer for forgiveness to every request. It owns sin as the one cause of all troubles and disaster. So the prayer taught Israel to throw itself on the Lord, pleading and repenting of sin. There Israel finds that the Lord hears and delivers His people.

The glory of the Lord fills the temple. It is a picture of the coming reign of Christ. Solomon's prayer looks on to that reign, but takes up the time in between as well. He counts on the coming glory, as it were, and pleads for mercy in view of it; he sees the scattering of rebellious Israel. His prayer is a divine forecast of their history, put in the language of supplication. Grace will restore the nation to the rule and glory of Christ.

Solomon had no false hope that enemies would never defeat Israel. He does not say "If," but "When Your people are defeated before an enemy because they have sinned against You …" (v.33). Many times enemies really did defeat Israel because they had sinned against God. So Solomon's prayer is prophetic. He asked that God would hear Israel's repentant prayer and restore them by His grace (v.34).

He allows for the case (vv. 33-34) where the people have sinned against the Lord, so He would raise up enemies to strike them. If the people would repent and seek the Lord in His house, God would pardon them and cause them to return to their land.

But we must remember that among people, only the innocent can be justified and the guilty forgiven. Solomon realised this when praying at the dedication of the temple (1 Kings 8). In verse 32 he prays: "Hear in heaven, and act, and judge Your servants, condemning the wicked, … and justifying the righteous." Then in verse 34 he prays again: "Hear in heaven, and forgive the sin of Your people Israel."

Forgiveness is linked with God in His dwelling-place, the heaven of heavens, and not with the house. For grace is sovereign and has its source in God dwelling in the heavens. The temple and its splendour suited the law and the covenant, but forgiveness is with God in His dwelling-place. That is where Solomon looks… For if God judged on the principle of law, and on righteousness apart from grace, He would — yes, He must — forsake His house and leave Israel under the awful judgment of a broken covenant. Again and again he says "hear and forgive." And God did hear and forgive, time after time, in His government of them, until He had to judge. Solomon knows there is no one who does not sin, and he stands before the holiness and righteousness of God, Who can only meet man on the ground of infinite mercy and sovereign grace. He did not know, as we do, how that mercy is secured — yes, how it overflows — through the cross of Christ.

Was there any divine reason for Daniel's praying toward Jerusalem? There certainly was! First, God had said to Solomon, about the temple at Jerusalem, "My eyes and My heart will be there for all time." Jerusalem was God's centre. It was, it is, and ever shall be. True, it was in ruins — the temple was in ruins; but God's word was not in ruins, and here is faith's simple but solid warrant.

But the prophetic prayer of Solomon takes in a return and a gathering of them all back again to their land. He reaches forward to the millennial day.

What barrenness and desolation there must be when heaven is shut up! No refreshing showers coming down, no dewdrops falling, no communication between heaven and earth. How often Israel had tasted the awful reality of this!

The famine then was God's call to repentance, and they should always have taken it that way: "When heaven is shut up and there is no rain because they have sinned against You." Even where there had been no public turning away from God, such an affliction should have brought them on their faces, searching their hearts and asking, Why is this?

All their privileges were tied to obedience. Yet along with that came a gracious resource, should failure come in — a resource they plainly failed to use in their time of need.

He supposes that plagues, drought, famine, locusts, enemy attacks, or the like might strike the land because of its inhabitants' unfaithfulness. If they repented in heart, the prayer of only one man would be enough, as they stretched out their hands toward this house. He asks that God would then hear in heaven and forgive, yet still render to each according to his ways, so that He might be feared. It is still law, but with as much mercy as law could allow, if God would find truth in the heart.

Note the words, "if they pray toward this place." Israel did nothing of the kind in Elijah's day. Their hearts were stubborn. They had no sense of guilt. They were in no mood to humble themselves before God. As for His beloved centre, they had definitely turned their backs on it.

It is useless to pray while persisting in sin. The man who does not seek to walk with God has no right to expect anything from Him... If prayer goes unanswered, if the heavens seem like brass, it is a solemn sign of a wrong state of soul. It should lead to self-judgment and to giving up every evil way.

"You chasten" is the admission that behind the hand of those who trouble God's people there is the hand of God dealing with His people. "You teach" is the acknowledgment that through chastening God teaches His people. He shows them what is in their own hearts, and also the grace, the goodness, and the holiness of His own heart, so that they distrust themselves and rest in God.

Solomon had asked God to give rain on these terms: when heaven was shut up, if there was prayer, confession of the LORD's name, and a turning from sin. And the LORD had told Solomon that He had heard his prayer. The people had confessed the LORD's name, and had openly rejected Baal by killing his prophets. So Elijah prayed with full confidence that God would keep His word in mercy, just as He had already kept it in judgment. Again it was a matter of asking God to fulfil His own word.

God's house in Jerusalem was then the gathering place of His people, and there His people were to pray in days of difficulty. Now the house of the Lord is the assembly, and its gathering centre is the name of the Lord Jesus Christ. Today you and I have a wonderful privilege. In the name of His own Son we can bring before God everything that concerns Him, sure that He will hear and help.

The prayer sets the people under the terms of a righteous government. That government is rich in kindness and forgiveness, yet it will not treat the guilty as innocent. It presents God as the people's resource when the consequences of their sin fall on them, according to the principles laid down by Moses in Deuteronomy and elsewhere. The king also confesses that the highest heavens cannot contain the Lord, yet he asks Him to grant every prayer made to Him in this house. God granted that request (chapter 9:3), so the house was established as the throne of the God of heaven on earth — the place where He revealed Himself, and where He had put His name.

Obedience was the appointed means by which God gave the early and later rain. That rain was most needed if their blessing was to continue and be enjoyed. The book of Deuteronomy sets out the mind of the Lord about the people's conduct in the land, and it well deserves its name as the book of obedience. So the needed word was "Watch yourselves." Strange gods, and other things put before the Lord, His land and His things, must have no place with them, or judgment would follow. One special form of that judgment closed the sky and held back the rain, so blessing stopped.

He supposes that plagues, drought, famine, locusts, enemy attacks, or the like might strike the land because the people living there were unfaithful. If they repented in heart, the prayer of one man alone would be enough, as they stretched out their hands toward this house. May God then hear in heaven and forgive, yet give to each according to his ways, so that He might be feared. It is always law, but with the mixture of mercy that law could allow, if God found truth in the heart.

Solomon asked for Israel's restoration so that God might teach them the good way in which they should walk, as well as sending rain on the land. This will not be fully carried out until the millennium begins, when Israel will be marked out as willing volunteers in the day of the Lord's power.

Blessing lost through Israel's unfaithfulness only made way for the unconditional promises and unfailing resources of the Lord, both as to the people and the land. God gave the two samples of promised blessing, the land and the throne, with no conditions attached. He gave them before the responsibility of Deuteronomy 11 or 2 Chronicles 6. For through Abraham and David the Lord had declared that His people would hold the land and fill the throne, and that neither would ever be lost or pass into the hands of other nations.

Notice the words, "if they pray toward this place." Israel did nothing of the kind in Elijah's day. Their hearts were stubborn; there was no sense of guilt; and they were in no mood to humble themselves before God.

Solomon had asked this: if the sky was shut up, and the people prayed, confessed the Lord's name and turned from their sin, then God would give rain. And the Lord had told Solomon that He had heard his prayer. The people had confessed the Lord's name and had openly rejected Baal by killing his prophets. So Elijah prayed with full confidence that God would make good His word in mercy, just as He had done before in judgment. Again it was a matter of asking God to fulfil His own word.

There would also be times of famine, disease, blight or mildew, and swarms of locusts or grasshoppers. God would send these to draw attention to the plague of sin in people's hearts (vs. 37-38). If this produced self-judgment, so that people prayed toward the temple and recognized God's glory, then Solomon would expect the Lord to hear in heaven, to forgive, and to act in grace toward each person as He saw their need (v. 39). This forgiveness would plant a healthy fear of God in their hearts (v. 40).

However favoured and glorious Solomon might be, he was not Christ… He was surrounded by splendour, and he had wisdom and power beyond anything seen before. Yet Solomon felt that stability had not yet come. So his prayer is full of expected trouble… Knowing something of what weak human nature can do, Solomon used the word "forgive" before he mentioned any particular evil (verse 30). He then sets out the likely needs and troubles of the future: (1) Personal trespasses (verses 31-32) (2) Military defeat (verses 33-34) (3) Drought (verses 35-36) (4) Famine, disease, etc. (verses 37-40) (5) Danger in war (verses 44-45) (6) Captivity in a foreign land (verses 46-50)

The prayer places the people under a righteous government. That government overflows with kindness and forgiveness, yet it will not treat the guilty as innocent. And it presents God as the people's resource when the consequences of their sin fall on them, according to the principles Moses laid down in Deuteronomy and elsewhere.

He supposes that plagues, drought, famine, locusts, enemy attacks, or the like might strike the land because the people living in it were unfaithful. If they repented in heart, the prayer of only one man would be enough, as they stretched out their hands towards this house. May God then hear in heaven and forgive, while still giving each man what his ways deserve, so that He might be feared. It is still law, but with the mixture of mercy that law could allow if God found truth in the heart.

Forgiveness belongs to God in His dwelling-place, the heaven of heavens, and not to the house. For grace is sovereign, and its source is God dwelling in the heavens. The temple and its magnificence were well suited for the law and the covenant, but forgiveness is with God in His dwelling-place.

Earlier he had said, "If any man sin," as though sin would be the exception in Israel. But now in 2 Chron. 6:29, sin is everywhere, and the exception would be a man who prayed or confessed his sin.

Even in this desperate condition of the people, he says, "and render to each man according to all his ways"… He pleads, as it were, God's perfect and complete knowledge of the heart as a reason for forgiveness.

Solomon, in his prayer, speaks of every man knowing "the plague of his own heart," and points to the only way of relief — spreading it out before God (1 Kings 8:38). A plague in the heart is something known only to the individual, something that comes in to spoil his joy. It may be an unsettled question between the soul and God; it may be some secret sin left unconfessed. Faith, seeing the grace that is in the heart of Christ, can spread the plague out before Him and find deliverance from every evil influence.

God would send these to draw attention to the plague of sin in the hearts of people (verses 37-38). If this produced self-judgment, so that people prayed toward the temple and recognised God's glory, then Solomon would expect the Lord to hear in heaven and forgive. He would act in grace toward each person as He discerned their need (verse 39). This forgiveness would instil in hearts a wholesome fear of God (verse 40).

The prayer lists the different troubles and begs the Lord to hear and to forgive. It is the model prayer for Israel. Confession of sin and prayer for forgiveness run through all the petitions. It acknowledges sin as the one cause of all troubles and disaster. So Solomon's prayer taught Israel to cast itself on the Lord with supplication and repentance for sin. There Israel would find that the Lord hears and delivers His people.

God's house in Jerusalem was then the gathering place of His people, and there they were to pray in days of difficulty. Now the house of the Lord is the assembly, and its gathering centre is the name of the Lord Jesus Christ. You and I have the wonderful privilege today of bringing before God all that concerns Him, in the name of His own blessed Son. We can be sure that He will hear and help.

"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast" (Eph. 2:8-9). The one who knows the plague of his own heart will be grateful for a statement like this. A principle such as grace gives hope to the most unworthy; in fact it opens the door for us all.

Each of us has his own weakness. It takes purpose of heart and self-judgment to keep that weakness from gaining power over us — "the sin which clings so closely" (Heb. 12:1). Each of us knows "the plague of his own heart" (1 Kings 8:38).

He is omniscient, all-knowing. He is the only Being able to do so. Solomon says in 1 Kings 8:39, "you, you only, know the hearts of all the children of mankind". This can only be said of God. He knows the inward thoughts and feelings of every man.

The enemy cannot read men's hearts. "You only know the hearts of all the children of mankind" (1 Kings 8:39). He has no spiritual discernment. He cannot understand the purposes of God, nor the spiritual exercises of God's people. But he can form his own judgment from what men do, and he watches them closely.

Still in this desperate condition of the people, he says, "and render to each ... according to all his ways" (2 Chron. 6:30). But here forgiveness is blended with the law. Forgiveness had no place in the law as Moses gave it, though God did reveal His forgiving character to him on the mountain (Ex. 34:6-7). Now it stands out, and God's perfect and absolute knowledge of the heart becomes, as it were, the plea for forgiveness. Under the gospel it is not law alone. Nor is it law and grace mixed, as it was when Moses interceded. It is grace reigning through righteousness by Christ our Lord.

Should they repent in heart, the prayer of only one man would be enough, if they stretched out their hands towards this house. God might then hear in heaven and forgive, yet still render to each according to his ways, so that people would fear Him. It is ever law, but with that mixture of mercy that it might allow if God would find truth in the heart (vv. 35-40).

In his prayer, Solomon speaks of every man knowing "the affliction of his own heart." He points to the only way of relief: spreading it out before God (1 Kings 8:38). An affliction in the heart is something only that person knows, and it comes in to spoil his joy. It is some unsettled question between the soul and God. It may be some secret sin never confessed. Faith sees the grace that is in the heart of Christ. It can spread the affliction out before Him and find deliverance from every evil influence.

He who saw the faith of the five men read the reasoning of the scribes in His own omniscient spirit (cp. John 2:24; John 6:61). It was not by a power lent to Him for the moment, as it might have been with a prophet. Only God could see into the secret workings of man's spirit, as Solomon confessed in his prayer (1 Kings 8:39; 1 Chron. 28:9; 2 Chron. 6:30; Ezek. 11:5). By answering their thoughts, the Lord gave the Pharisees proof of the nature of His Person. Who else could "hear them thinking"?

There would also be times of famine, plague, blight or mildew, and swarms of locusts or grasshoppers. God would send these to draw attention to the plague of sin in people's hearts. Suppose this produced self-judgment, so that people prayed toward the temple and recognised God's glory. Then Solomon would expect the Lord to hear in heaven, forgive, and act in grace toward each person as He saw their need. This forgiveness would plant in their hearts a wholesome fear of God.

If they repented in heart, the prayer of only one man would be enough, when they stretched out their hands toward this house. May God then hear in heaven and forgive, yet giving to each according to his ways, so that He might be feared. It is always law, but with that mixture of mercy which could be allowed if God found truth in the heart.

Was there ever true fear of Him without pardon? Certainly Psalm 130:4 makes clear that there is pardon with Him that He may be feared. Without it, what can the fear be but slavish and tainted? This strengthens the soul to "turn away from evil." We hate it, because He hates it.

If we cannot stand before God on our own merits, there is still forgiveness through His mercy. If God forgives, it is so that He may be feared, and not so that people think little of their sin or of God's mercy. Grace does not lead to a careless walk.

This fear of the Lord is not the slavish dread that marks superstitious people. No. It is a reverent trustfulness joined with hatred of evil. "The fear of the Lord is hatred of evil" (Proverbs 8:13). "The fear of the Lord is clean, enduring forever." Where this is kept up, the presence of the Lord is a reality and a joy.

The people's attention is called in a special way to the solemn scenes at Mount Horeb — scenes which should have left a deep and lasting mark on their hearts... The great and all-important point for Israel of old, and for the church now — for each, for all, at all times and in all places — is to be brought into direct, living contact with the eternal word of the living God. And the end of it is this: "that they may learn to fear me all the days that they live on the earth, and that they may teach their children so."

Grace had led them all the way... Having crossed the Jordan, they are now planted in the Canaan promised to the fathers. But grace set them in the land, as God long ago in His goodness set Adam in the Garden. They must now hold it on the terms of their own covenant, that is, on condition of obedience. It is the same, I may add, with the throne of David... God set his throne in peaceful glory, in the person of his son Solomon. But then the family of David had to keep the throne of David on terms of obedience. And we know they lost the throne, as the tribes of Israel lost the land, and Adam the Garden.

There are also resources for the stranger (vv. 41-43). He would come from far away, having heard of the great name and the power of the Lord. He would bring his request to Him, facing toward this house. God would hear him in heaven and answer him. For the king wants all the peoples of the earth, as well as his people Israel, to know the name of the Lord and fear Him. Here there is no judgment, no conditional blessing at all. The stranger, outside the circle of the law, approaches God by faith and receives a full blessing.

This Queen's visit was the first answer to Solomon's prayer. In 1 Kings 8:41-43 he asked God to take notice of the stranger who was not of His people Israel, who might come to His house from a far country for His name's sake. The Holy Spirit expressly records that it was "concerning the name of the LORD" that the Queen of Sheba consulted king Solomon (1 Kings 10:1). Blessed be God, He has always had true sheep outside the fold... Whatever His dispensational dealings, and these in that age were with Israel, there has always been room in His great heart for those who wanted Him, wherever and whatever they might be.

We note also that the Temple was to be built on the threshing floor of a Gentile. Hiram, King of Tyre, another Gentile, worked heavily with both David and Solomon in the great work (1 Kings 5). So Israel's God had Gentiles before His mind to share the blessedness of His presence on earth among His people. "My house shall be called a house of prayer for all peoples" (Isa. 56:7). Just a hint in advance of the largeness and universality of God's grace in this Gospel day.

The stranger is prayed for, and comes in to share in Israel's blessings and privileges, even to pray in this house. The Lord said it was written "My house shall be called a house of prayer for all the nations" (Mark 11:17). The relatively few strangers who worshipped in that temple cannot be the full answer to Solomon's request. The prophetic Spirit of God carried him beyond his own time to the day when all Israel will know the Lord. He goes on to say "that all the peoples of the earth may know Your name, as Your people Israel do."

To this house the woman of Canaan came, lifting up her hands in dim but true faith. She turned not to the temple on Mount Zion, where no glory then dwelt, but to the Word of God made flesh and living among men... This "stranger" woman was not allowed into the temple at Jerusalem. When she "heard of Him" she came to Jesus as the true Temple of God on the earth. He answered her according to all that she asked of Him.

There are also resources for the stranger (vv. 41-43). He would come from far away, hearing of the great name and of the power of the Lord. He would bring his request to Him, facing toward this house. God would hear him in heaven and answer him. For the king wishes that all the peoples of the earth, as well as his people Israel, might know the name of the Lord and fear Him. Here there is no judgment, no conditional blessing at all. The stranger, outside the circle of the law, approaches God by faith and receives a full blessing.

This Queen's visit was the first answer to Solomon's prayer. The Holy Spirit records that it was "concerning the name of the LORD" the Queen of Sheba consulted king Solomon (1 Kings 10:1). Blessed be God, He has always had true sheep outside the fold. The Word shows us some notable examples — the Queen of Sheba, Ittai the Gittite, Ebed-Melech the Ethiopian. Whatever His dealings in a given age, and in that age they were with Israel, there has always been room in His great heart for those who wanted Him, wherever and whatever they might be.

How did Rahab know what neither king nor people of Jericho knew? It was by faith. "For we have heard [and faith comes by hearing] how the LORD dried up the water of the Red Sea before you when you came out of Egypt. And what you did to the two kings of the Amorites beyond the Jordan, to Sihon and to Og, whom you utterly destroyed. We heard and our hearts melted... for the LORD your God, He is God in the heavens above and on the earth beneath" (Joshua 2).

The stranger is prayed for, and comes in to share in Israel's blessings and privileges, even to pray in this house. The Lord said it was written, "My house shall be called a house of prayer for all the nations" (Mark 11:17). The few strangers who worshipped in that temple cannot be the full answer to Solomon's prayer. The prophetic Spirit of God carried him beyond his own day to the time when all Israel shall know the Lord. He goes on to say, "that all the peoples of the earth may know Your name as do Your people Israel." In that day Israel will be the greatest nation and bear rule over the Gentiles, but will also be a model of obedience and worship.

These requests were made by Gentile strangers straight to Jesus. In them we see individual instances of the LORD's full reply to the petitions of Solomon at the dedication of the temple... When this "stranger" woman "heard of Him," though she was forbidden to enter the temple at Jerusalem, she came to Jesus as to the true Temple of God upon the earth. He answered her according to all that she sought of Him.

There are also resources for the stranger (vv. 41-43). He would come from far away, having heard of the great name and the power of the Lord. Facing toward this house, he would bring his request to Him. God would hear him in heaven and answer him. This is because the king wants all the peoples of the earth, as well as his people Israel, to know the name of the Lord and fear Him. Here there is no judgment, no conditional blessing at all. The stranger, outside the circle of the law, approaches God by faith and receives a full blessing.

On the side of man's responsibility and privilege, we see that Solomon's temple becomes the gate of Heaven. Nine times the king asks God to hear in Heaven the prayers made toward this place. The House becomes the gate of access to Heaven. The House that Solomon built was also to be a witness to God among all the nations of the earth, like Jacob's pillar. As he says: "that all the peoples of the earth may know your name and fear you, as do your people Israel, and that they may know that this house that I have built is called by your name."

Solomon prays for the stranger, who comes in to share Israel's blessings and privileges, and even to pray in this house. The Lord said it was written, "My house shall be called a house of prayer for all the nations" (Mark 11:17). The few strangers who worshipped in that temple cannot be the full answer to Solomon's request. The prophetic Spirit of God carried him beyond his own time, to the time when all Israel will know the Lord. So he goes on to say, "that all the peoples of the earth may know your name ... as do your people Israel."

This Queen's visit was the first answer to Solomon's prayer. In 1 Kings 8:41-43 he asked God to take notice of the stranger who was not of His people Israel. That stranger might come to His house from a far country for His name's sake. The Holy Spirit records plainly that the Queen of Sheba consulted king Solomon "concerning the name of the LORD" (1 Kings 10:1). Blessed be God, He has always had true sheep outside the fold... His way of working differs from age to age, and in that age He was dealing with Israel. Even so, there has always been room in His great heart for those who wanted Him, wherever they were and whatever they were.

This woman was a "stranger." She was forbidden to enter the temple at Jerusalem. When she "heard of Him," she came to Jesus as to the true Temple of God on the earth. He answered her according to all that she asked of Him.

If God should send Israel to battle against their enemies and they would pray toward Jerusalem and the temple there, then Solomon asks that God would hear and answer their prayer, and maintain their cause. Notice that he does not pray for this if Israel went to battle without God's direction. We can expect God's blessing only in God's way.

Here (vv. 44-45) we do not find the failings of the people. We find Israel acting according to the will of God, led by that will to go to war against her enemies. This is a remarkable fact. After the nations have acknowledged the God of Israel, Israel herself will be a people willing to fight the enemies of the Lord. From then on the house will be the centre of blessing and strength for the people.

However favoured and glorious Solomon might be, Solomon was not Christ. The contrast between the prayers in 1 Kings 8 and John 17 is great. Both prayers were spoken in Jerusalem. Solomon was surrounded by splendour. He had wisdom and power that no king before him had. Yet he felt that stability had not yet come. So his prayer is full of the trouble he expects to come... (5) Danger in war (verses 44-45).

Solomon, then, struck the right note when he touched this great point of God's choice. God had taken this house to dwell in, and so, he shows, people could always pray to Him — always look to Him in every trouble. Whatever the sin or the trouble, personal or national, God was there for them to pray to. And so Israel did. Even when they were out of the land, they looked to it as a witness of this great truth. But think of the folly of Christians taking up such things... No, we belong to heaven, and we look there if we look anywhere.

But the great question remained: "What does the Scripture say?" Was there any divine reason for Daniel to pray toward Jerusalem? Yes, there was! First, the Lord had said to Solomon, about the temple at Jerusalem, "My eyes and my heart will be there for all time." Jerusalem was God's centre. It was, it is, and it always will be. True, it was in ruins — the temple was in ruins; but God's word was not in ruins. That is faith's simple but solid ground.

God's house in Jerusalem was then the gathering place of His people. There they were to pray in days of difficulty. Now the house of the Lord is the assembly, and its gathering centre is the name of the Lord Jesus Christ. Today you and I have a wonderful privilege. We can bring before God all that concerns Him, in the name of His own blessed Son. And we can be sure that He will hear and help.

Here (vv. 44-45) we find, not the failures of the people, but Israel acting according to the will of God. This will guides them to wage war against their enemies. This is a remarkable fact. The nations have acknowledged the God of Israel. After that, the people of Israel themselves will be a people willing to fight the enemies of the Lord. The house from now on will be the centre of blessing and strength for the people.

Suppose God sends Israel to battle against their enemies, and they pray toward Jerusalem and the temple there. Then Solomon asks that God would hear and answer their prayer, and maintain their cause. Let us note that he does not pray for this if Israel went to battle without God's direction. We can expect God's blessing only in God's way.

Jerusalem was the Lord's centre on earth. So Solomon asked God to graciously accept every prayer directed toward the city and the sanctuary. Daniel remembered this in his captivity. "He went to his house where he had windows in his upper chamber open toward Jerusalem. He got down on his knees three times a day and prayed and gave thanks before his God" (Dan. 6:10).

Solomon adds, "But will God indeed dwell on the earth?" David knew that God's dwelling in the darkness of the holy place did not in any way mean God was shut up there. In fact, "heaven and the highest heaven cannot contain you" (v.27). God is infinite (unlimited) and omnipresent (present everywhere). Yet in pure grace He marked out the temple as the place of His dwelling. He did this to concentrate Israel's thoughts on Him as the Centre of all Israel's interests.

For the moment Solomon fully assumes the character of priest. He stands before the Lord, and also between the Lord and the people. In this position he is a remarkable picture of what Christ as King will be for Israel in the day of His glory.

And is it true that, even when the true Christian sins, he not only still has Christ, but Christ stands up to plead and maintain his cause? Yes, it is written so. "Oh," says the believer, "on what ground can Christ maintain my cause in the high court of heaven? What can He plead when I sin?" He pleads His own prevailing blood. He is the righteous One. And He is the propitiation for our sins. And notice who He pleads with. It does not say with His Father, but with the Father. Even when we sin, He still owns us as brothers.

Again, in verse 46, Solomon says, "When they sin against You," not "If," and God in anger delivers them into an enemy's hand, so that they are carried captive. Then they repent and make supplication to the Lord, and he asked that God may hear in heaven and forgive them. This section (verses 46-53) bears directly on Israel's condition today. They sinned terribly against God by rejecting His beloved Son, and so they were carried away into other lands. Solomon likely did not realise that a dispersion would last for centuries, as it has.

Verses 46-53 mention the end of their history as a responsible people. Their sin brings them into captivity. Solomon is a prophet here. He sees in advance what must come upon this people under the law, for there is no man who does not sin. Yet a resource still exists. The house is there, and God cannot deny His promises. Solomon does not refer to the law, but to grace. By pure grace the God of the promises had saved His people from Egypt — could He deny this grace, even under the system of law? They are His people; will God abandon them? No. If they repent and turn toward the land, the city, and the house, God will listen to them. Daniel is an example (Daniel 6:10).

Forgiveness is linked with God in His dwelling place, the heaven of heavens, and not with the house. For grace is sovereign and has its source in God dwelling in the heavens. The temple and its magnificence were well suited for the law and the covenant, but forgiveness is with God in His dwelling place... Up to this point Solomon's prayer is general. But he knows there is no one who does not sin. And he stands in the presence of the holiness and righteousness of God, who can only meet man on the ground of infinite mercy and sovereign grace. He did not know, as we do, how the cross of Christ secures that mercy — and indeed makes it overflow.

By his answer the ruler claimed he had kept the commandments. That showed how completely he had forgotten the confession of the wisest of men, that "there is no one who does not sin" (1 Kings 8:46).

How can He do it, and be consistent with God's holy name and righteous rule? That question we must ask as we draw near to Him, and He answers it. Look at the multitude He calls. "There is no one who does not sin," said Solomon, as he knelt and stretched out his hands in prayer to Almighty God. How can this question be met? Above that multitude of sinners a cross raises its rugged head, and to that cross Jesus went. On it He bore our sins in His own body. There He was wounded for our transgressions.

Was there any divine reason for Daniel's praying toward Jerusalem? There certainly was!... Jerusalem was God's centre. It was, it is, and ever shall be. True, it was in ruins — the temple was in ruins; but God's word was not in ruins, and here is faith's simple but solid warrant.

Verses 46-53 mention the end of their history as a responsible people. They are led into captivity because of their sin. Solomon is a prophet here. He anticipates what must necessarily come upon this people under the law, for there is no man who does not sin. Yet a resource still exists. The house is there, and God cannot deny His promises. Solomon does not refer to the law, but to grace. By pure grace the God of the promises had saved His people from Egypt. Could He deny this grace, even under the system of law? They are His people; shall God abandon them? No — if in repentance they turn toward the land, the city, and the house, God will listen to them.

There is no shadow of doubt that Israel will do this one day, though centuries have passed since they were scattered through the world. The pride of man's natural heart is so great that he keeps up his rebellion against God even while going through the forms of religion. But in the end the Great Tribulation will break down their arrogant pride, so that they make such a confession.

The Holy Spirit through His inspired instrument gives this repeated cry: "Then hear from heaven, Your dwelling place." It teaches the broken and humble to look up through the surrounding gloom to God's eternal dwelling place. It is a gracious hint for the last and closing days of the people's long captivity. They are in a far country with no access to the temple. Every outward mark that they are still the chosen people of God is gone. Let them only look up to the heaven of heavens, and He who sits on the throne will hear, and will forgive.

There was a reason his windows were open toward Jerusalem. Daniel was resting on the sure word of God when he prayed this way. The Lord had said to Solomon, "I have heard your prayer and your plea, which you have made before me" (1 Kings 9:3).

This section (verses 46-53) bears directly on Israel's condition today. They have sinned terribly against God by rejecting His beloved Son, and so they have been carried away into other lands. Solomon likely did not realise that a dispersion would last for centuries, as it has.

Solomon himself is only a weak picture of the true King, the true Servant of the Lord. Christ's intercession causes God to receive this people anew. He will restore them for the glory of Him who made the promises and for the glory of His Beloved.

"There is no one who does not sin," said Solomon, as he knelt and stretched out his hands in prayer to Almighty God. Above that whole crowd of sinners stands a cross. Jesus went to that cross. On it He bore our sins in His own body; there He was wounded for our transgressions.

Solomon's prayer looks onward to it, but takes up also the time in between. He counts, as it were, on the coming glory, and pleads for mercy in view of it; he sees the scattering of rebellious Israel. His prayer is a divine forecast of their history, put in the language of supplication. Grace will restore the nation to the rule and glory of Christ.

Again, in verse 46, Solomon says, "When they sin against You," not "If." God in anger delivers them into an enemy's hand, so that they are carried captive. Then they repent and plead with the Lord, and Solomon asked that God may hear in heaven and forgive them. This section (vv. 46-53) has a direct bearing on Israel's condition today. They have sinned deeply against God in rejecting His beloved Son, and so have been carried away into other lands.

It will be a work of God's grace in their hearts that moves all this. His grace causes them to return to the Lord with all their heart and soul in the land of their captivity.

The great question remained: "What does Scripture say?" Did God give Daniel a reason to pray toward Jerusalem? He did! First, the Lord had said to Solomon about the temple at Jerusalem, "My eyes and my heart will be there for all time." Jerusalem was God's centre. It was, it is, and it always will be. True, it was in ruins — the temple was in ruins; but God's word was not in ruins, and here is faith's simple but solid warrant.

Faith always seeks and finds a warrant for its activities in the word of God. This is of the very deepest importance. Without God's warrant for praying toward Jerusalem, Daniel's conduct would have been absurd. It would have been the height of folly to rush into the lions' den just to carry out some theory of his own.

Daniel was therefore resting on the sure word of God when he prayed this way. The Lord had said to Solomon, "I have heard your prayer and your plea, which you have made before me" (1 Kings 9:3).

Words like these gave Jonah authority from the Lord Himself to count on God's mercy to forgive his sin and rescue him.

Their present scattering has lasted for nearly 2000 years. That shows the stubbornness of the human heart. But God will yet work in the hearts of at least a remnant of Israel, breaking them down in repentance to pray for His restoring mercy. Then He will answer according to the goodness of His heart.

When the cloud, the symbol of the divine presence, filled the house, so that because of it the priests could not stand to minister, one might have thought that heaven would stop being recognised as a place where the Lord was to be sought and found. But Solomon begs God to hear from heaven, "Your dwelling place," when anyone prayed toward that house. This is very instructive, since otherwise we might conclude that, because God has a dwelling place on earth, He is to be found there, if I may put it that way, as One who has abandoned heaven.

Verses 46-53 mention the end of their history as a responsible people. They are led into captivity because of their sin. Solomon is a prophet here. He anticipates what must come upon this people under the law, for there is no man who does not sin. Yet a resource still exists. The house is there, and God cannot deny His promises. Solomon does not appeal to the law, but to grace. By pure grace the God of the promises had saved His people out of Egypt — could He deny that grace, even under the system of law? They are His people; will God abandon them? No: if in repentance they turn toward the land, the city, and the house, God will listen to them.

The Holy Spirit, through His inspired instrument, gives this repeated cry: "Then hear from the heavens, Your dwelling place." It teaches the contrite and humble to look up through the surrounding gloom to God's eternal dwelling place. It is a gracious hint for the last and closing days of the people's long captivity. They are in a far country, with no access to the temple. Every outward mark of their still being the chosen people of God is gone. Let them only look up to the heaven of heavens, and He who sits on the throne will hear, and will forgive.

There was a reason for his windows being opened towards Jerusalem. At the dedication of the temple Solomon had prayed like this about the people, should they be carried away into captivity in the enemy's land, far or near… Daniel was therefore resting on the sure word of God in praying this way, for the Lord had said to Solomon, "I have heard your prayer and your plea, which you have made before me" (1 Kings 9:3).

Their present dispersion has lasted for nearly 2000 years. This shows the stubbornness of the human heart. But God will yet work in the hearts of at least a remnant of Israel, to break them down in repentance and to make them pray earnestly for His restoring mercy. Then He will answer according to the goodness of His heart.

Forgiveness is linked with God in His dwelling-place, the heaven of heavens, and not with the house. For grace is sovereign and has its source in God dwelling in the heavens. The temple and its splendour suited the law and the covenant well. But forgiveness is with God in His dwelling-place... For suppose God judged on the principle of law, on righteousness apart from grace. Then He would — yes, He must — forsake His house and leave Israel under the awful judgment of a broken covenant.

This section (vv. 46-53) bears directly on Israel's condition today. They sinned terribly against God by rejecting His beloved Son, and so they were carried away into other lands. Solomon likely did not realise that a dispersion would last for centuries, as it has.

God will indeed then grant them compassion before their enemies. Those enemies will show compassion to the people they once persecuted. Solomon pleaded with God on one basis: the children of Israel were God's people, God's inheritance, whom He had brought out of Egypt (v. 51). Though Israel's failures were great, Solomon had confidence that God would not give them up. He had in fact set them apart from all the peoples of the earth as His inheritance, and He would not let that setting apart come to nothing (v. 53).

But in their distress He could not but show His pity still; and His covenant of promise was a necessary limit to their chastisement. Through all their wanderings and in their captivity He still caused mercy to be shown to them by those who were His instruments to chasten them.

Yet a resource still exists. The house is there, and God cannot deny His promises. Solomon does not refer to the law, but to grace. By pure grace the God of the promises had saved His people from Egypt — could He deny this grace, even under the system of law? They are His people; shall God abandon them? No — if in repentance they turn toward the land, the city, and the house, God will listen to them... And this Solomon himself is but a weak picture of the true King, the true Servant of the Lord. Christ's intercession causes God to receive this people anew.

Surely Jonah's mind turned back to Solomon's prayer at the dedication of that temple... It was on the ground of words such as these that Jonah had authority from the Lord Himself to count on the mercy of God to forgive his sin, and deliver him.

There was no difference in this, no exception, for as Solomon said, there is no one who does not sin. And no man was able to deliver himself from the tempter's power, to break the yoke of sin, or wash out the stain of it.

Solomon pleaded with God on this basis: the children of Israel were God's people, God's inheritance, whom He had brought out of Egypt (v.51). Though Israel's failures were great, Solomon was confident that God would not give them up. He had in fact separated them from all the peoples of the earth as His inheritance, and God would not let this setting apart come to nothing (v.53).

Those two figures, the "furnace" and the "lamp," sum up the whole of Israel's history. The first stands for those periods when they passed through suffering and trial. Think of the long period of Egyptian slavery, their subjection to the kings of Canaan, the Babylonian captivity, and their scattered and degraded condition today. In the burning lamp we have those points in Israel's history where the LORD graciously appeared to help them. He rescued them from Egypt by Moses, and brought them back from Babylon by the decree of Cyrus. Their final deliverance comes when Christ appears in His glory. The way to the inheritance runs through the furnace. The darker the smoke of the furnace, the brighter and more cheering the lamp of God's salvation will be.

In later days we find both Moses and Solomon speaking of Egypt as the "iron furnace" — see Deuteronomy 4:20; 1 Kings 8:51. How fitting, then, was what this vision showed! God was in the furnace just as much as in the flame of the lamp. It might be easy to see Him in the bright shining of the flame, but not so easy in the smoking furnace. But it was the guarantee that He would be with Abram's offspring when they were in the furnace. Then, when the hour struck, He would lead them out with Himself as a pillar of fire at their head.

Joseph's story may lend Egypt a certain glory, but its real character is found only in the hard and bitter slavery of Israel. Deuteronomy 4:20 describes their redemption: "But the LORD has taken you and brought you out of the iron furnace, out of Egypt, to be a people of his own inheritance, as you are this day."

The prayer of Moses rested on the character of God — a most important matter in true mediation between God and man. He pleaded for God's people because they were His, and because He had redeemed them and brought them out of slavery with His powerful hand. He pleaded because of His promise to the fathers, and because the nations might otherwise say that the LORD was not true to His word. And he pleaded because they were — despite their sin and stubbornness — His inheritance, since He had made them so. These were his arguments, and he used them while fully admitting how deep Israel's sin was.

There was a reason his windows were open toward Jerusalem. At the dedication of the temple Solomon had prayed for the people, in case enemies should carry them away captive to a land far or near (1 Kings 8:46-49). So Daniel was resting on the sure word of God when he prayed like this. The LORD had said to Solomon, "I have heard your prayer and your plea" (1 Kings 9:3).

We are His. If God brought Israel out of Egypt, the iron furnace, we are the subjects of a more wonderful and spiritual redemption. For Israel this was the first argument of the law; for us it is what speaks above all of His title to us.

Solomon is a prophet here. He anticipates what must necessarily come upon this people under the law, for there is no man who does not sin. Yet a resource still exists. The house is there, and God cannot deny His promises. Solomon does not refer to the law, but to grace. By pure grace the God of the promises had saved His people from Egypt — could He deny this grace, even under the system of law? They are His people; shall God abandon them? No — if in repentance they turn toward the land, the city, and the house, God will listen to them. … And this Solomon himself is but a weak picture of the true King, the true Servant of the Lord. Christ's intercession causes God to receive this people anew.

Solomon pled with God on the basis that the children of Israel were God's people, God's inheritance, whom He had brought out of Egypt (v.51). Though Israel's failures were great, yet Solomon had confidence that God would not give them up. He had in fact separated them from all the peoples of the earth as His inheritance, and He would not let this sanctification come to nothing (v.53). God had spoken of this to Moses, and He will certainly keep His Word.

The Holy Spirit through His inspired instrument gives this repeated cry, "hear from heaven your dwelling place," So He teaches the humble and repentant to look up through the gloom around them to God's eternal dwelling place. It is a gracious hint. In the last days of the people's long captivity, when they are in a far country with no access to the temple, when every outward mark that they are still God's chosen people is gone — let them only look up to the highest heaven, and He Who sits on the throne will hear, and will forgive.

Their present dispersion has lasted almost 2000 years. That shows how stubborn the human heart is. But God will yet work in the hearts of at least a remnant of Israel. He will break them down in repentance and stir them to pray for His restoring mercy. Then He will answer according to the goodness of His heart.

The more the people of God go away from Him, the more faith goes back to what God set up at the beginning. God's ways with His people may change with their faithfulness or unfaithfulness … but His counsels never change. His purposes are eternal. … This is also what causes Solomon to say: "For you separated them from among all the peoples of the earth to be your heritage, as you declared through Moses your servant, when you brought our fathers out of Egypt, O Lord GOD" (v. 53). It is always so. In darkest times faith finds its refuge in "that which was from the beginning."

This role that Solomon filled on behalf of Israel is the very role the Lord fills today on our behalf. "If anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world" (1 John 2:1-2). His office as Advocate rests on the propitiation He has accomplished. In the same way, Solomon could not intercede apart from that platform — a mysterious and wonderful picture of the altar.

Another typical feature: in his prayer, Solomon goes back further than David, all the way back to Moses. The more the people of God go away from Him, the more faith returns to that which was set up in the beginning. The ways of God towards His people may vary according to their faithfulness or unfaithfulness. So a way of acting on God's part may suit one period of history and not another. But the counsels of God never change: His purposes are eternal. ... It is always so. In darkest times faith finds its refuge in "that which was from the beginning."

Solomon is a prophet here. He sees what must come upon this people under the law, for there is no one who does not sin. Yet a resource still exists. The house is there, and God cannot deny His promises. Solomon does not refer to the law, but to grace. By pure grace the God of the promises had saved His people from Egypt — could He deny this grace, even under the system of law? They are His people; shall God abandon them?

Solomon pled with God on the basis that the children of Israel were God's people, God's inheritance, whom He had brought out of Egypt. Though Israel's failures were great, yet Solomon had confidence that God would not give them up. He had in fact separated them from all the peoples of the earth as His inheritance, and He would not let this sanctification come to nothing. God had spoken of this to Moses, and God will surely fulfil His Word.

The Lord had said, "your people, whom you have brought out of Egypt." But Moses says, "They are Your people and Your inheritance, whom You brought out." This is beautiful beyond words.

"You shall be holy to Me, for I the LORD am holy and have separated you from the peoples, that you should be Mine" (Lev. 20:26). Faith in Solomon responded to this in his prayer at the dedication of the Temple. ... But the people did not value their distinctive place of separation to God, Solomon himself becoming one of the worst offenders in this.

God's people are to be separated to Him. The ground of this is not that they are better than others. It is what God is, and what He would always have His people to be.

When Solomon dedicates the temple to God, he asks Him to always acknowledge it. He asks this according to God's principles of government, as God revealed them to Moses. Later the people sinned, and Jeremiah prophesied that there would be a special chastisement for seventy years. Daniel takes this up. He does not go back to the promises made to Abraham, but only as far as the words of Solomon and Moses.

After interceding with God, Solomon is free to bless the people, for their blessing depends on the pure grace of God that Solomon had prayed for. He spoke with a loud voice so the people would hear (vv. 54-55). But he begins by blessing the Lord who had given rest to Israel from all their wars. He acknowledges that "Not one word has failed of all his good promise, which he spoke by Moses his servant" (v. 56). How good that the people were reminded of the perfect faithfulness of God to His word! And how good if we too remember that He has proven Himself true to us all through our history on earth.

What a wonderful example Solomon sets for us here! All the kings of the earth came to this great and glorious king to hear his wisdom. Yet he kneels in public before the Lord and acknowledges His greatness and faithfulness. Of Solomon we are told, "Solomon loved the LORD" (1 Kings 3:3). May God grant us more such leaders who truly love the Lord and who publicly honour and acknowledge Him! This is true wisdom.

We do not know of any Christians who regard kneeling in prayer as "an imperative duty." We would feel bound to protest against such a notion. The New Testament does not lay down any rule about bodily attitude. Where Scripture is silent, no one has any right to legislate. We certainly do like to kneel whenever we can. We consider it a fitting attitude to express the reverent and devotional feelings of the heart.

Something else strikes us here: Solomon on his platform is in reality much more an intercessor, an advocate for Israel, than a king. There on the platform he bows the knee and spreads out his hands in supplication toward heaven. And remarkably, he is not here a high priest after the order of Melchizedek, as he is in 1 Kings 8:54-61. There he blesses God on behalf of the people and blesses the people on behalf of God, rising from before the altar to stand and bless. No — on his platform, which once was an altar, he takes only the place of an intercessor.

Only three kings ever publicly blessed the people of God (as far as the records speak). All three were outstanding pictures of Christ — Melchizedek (Genesis 14:19), David (2 Samuel 6:18), and Solomon… In all the events of the great day of the consecration of the Temple, the high priest is never mentioned. Everything was under the direction of the king. This brings home to us the great change in the Lord's dealings with Israel. It came when the priestly house broke down in the days of Eli… The priest became secondary to the king. In the end, God's King is Christ. All blessing depends on Him, and all authority is vested in Him.

Solomon knelt before the Lord to intercede on behalf of the people; now he rises to bless the whole assembly of Israel. He praises God first because He has given rest to His people… He presents his own words of intercession as a reason for God to bless His people. The result of this blessing should be "that all the peoples of the earth may know that the LORD is God; there is no other" (v. 60). This will be realised in Christ's thousand-year reign, which all this history points us toward. Only, for this blessing to take place, the heart of Israel must be wholly true to the Lord our God, walking in His statutes and keeping His commandments. Again the legal condition — impossible for this fallible king and people to keep. Christ alone will fulfil it.

After interceding with God, Solomon is free to bless the people, for their blessing depends on the pure grace of God for which Solomon had prayed. He spoke with a loud voice so the people would hear (vv. 54-55).

Only three kings ever publicly blessed the people of God (as far as the records tell us), and they were all outstanding pictures of Christ — Melchizedek, David, and Solomon... In everything done on the great day of the Temple's dedication, the High Priest is never mentioned. Everything was under the direction of the king. This brings home to us the great change in God's dealings with Israel when the priestly house broke down in the days of Eli the priest... The priest became secondary to the king. God's King in the end is Christ. All blessing depends on Him, and He holds all authority.

After turning his face towards God, the king turns towards the assembly of Israel. He fills the role of Melchizedek, while the priests of Aaron's line are unable to stand in the sanctuary.

He praises God first of all because He has given rest to His people. That rest depends on the place the Lord has just entered, He Himself and the ark of His strength. The king acknowledges that God has fully kept His Word: "Not one word has failed of all his good promise, which he spoke by Moses his servant" (v. 56)... But for this blessing to come, the heart of Israel must be "wholly true to the LORD our God, walking in his statutes and keeping his commandments." Again a legal condition, impossible for this fallible king and people to keep. Christ alone will fulfill it.

Solomon rose from his knees, and "stood and blessed all the assembly of Israel with a loud voice"... So for the time being everything depended on the faithfulness of the king and the people. That is why Solomon pointed back, not to the promises God made to Abraham, Isaac, and Jacob, but to those He made to Moses when He brought Israel out of Egypt. God's promises to Abraham, Isaac, and Jacob look on to full and final blessing for Israel and for "all the families of the earth." Those promises wait for the coming of our Lord Jesus Christ to be fulfilled.

It was a wonderful occasion and Solomon the king shines in this part of the story... How good it would have been if God's people had returned His love to Him in obedience. But it wasn't to be so. Solomon himself loved many foreign women who "turned away his heart after other gods." We are even told that "Solomon did what was evil in the sight of the LORD."

Solomon knelt before the Lord to pray for the people. Now he rises to bless the whole assembly of Israel. He praises God first because God has given rest to His people. That rest depends on the place the Lord has just entered — He Himself, with the ark of His strength. The king declares that God has fully carried out His Word.

It was a brief, passing preview of the Kingdom. Solomon stood then in the joined glories of King and Priest. He was like a priest on the throne. The ordinary priests had been set aside. He, as the royal Priest, was about to bless the people and worship the Lord — as it will be in the days of the Kingdom that is still ahead of us.

So for the time being everything depended on the faithfulness of the king and the people. That is why Solomon pointed back, not to the promises the LORD made to Abraham, Isaac and Jacob, but to those He made to Moses when He brought Israel out of Egypt. The promises to Abraham, Isaac and Jacob look on to full and final blessing for Israel and for "all the families of the earth." They wait for the coming of our Lord Jesus Christ to be fulfilled.

The further God's people drift from Him, the more faith goes back to what He set up at the beginning. God's ways with His people can change, according to whether they are faithful or unfaithful. A way of acting that suits one period of history may not suit another. But God's counsels never change. His purposes are eternal.

The Land of Promise was clearly the place where Israel was to find rest at the end of the wilderness journey. But the people never found rest, under David's reign or Solomon's. That is why we hear the Lord saying through Isaiah, "Heaven is my throne, and the earth is my footstool; what is the house that you would build for me, and what is the place of my rest?"

How blessed it would have been if God's people had returned His love to Him in obedience. But it wasn't to be so. Solomon himself loved many foreign women who "turned away his heart after other gods" (1 Kings 11:4). We are even told that "Solomon did what was evil in the sight of the LORD" (ch. 11:6).

He spoke with a loud voice so the people would hear (vs.54-55). But he begins by blessing the Lord who had given rest to Israel from all their wars, acknowledging that "Not one word has failed of all His good promise, which He spoke by Moses His servant" (v.56). How good that the people were reminded of God's perfect faithfulness to His word. And how good if we too remember that He has proven Himself true to us all through our history on earth.

Solomon knelt before the Lord to intercede for the people. Now he rises to bless the whole assembly of Israel. He praises God first because He has given rest to His people. That rest depends on the place the Lord has just entered, He Himself and the ark of His strength. The king declares that God has fulfilled His whole Word: "Not one word has failed of all his good promise, which he spoke by Moses his servant" (v. 56). He offers his own words of intercession as a reason for God to bless His people. The result of that blessing should be "that all the peoples of the earth may know that the LORD is God; there is no other" (v. 60). It will all come true in Christ's thousand-year reign, and all this history, as we have often noticed, points us to it. But this blessing has one condition. The heart of Israel must be wholly true to the LORD our God, walking in His statutes and keeping His commandments. Once again a legal condition, impossible for this failing king and people to meet — a condition Christ alone will fulfil!

Here is another striking feature. In his prayer Solomon goes back further than David, all the way to Moses. The more the people of God drift away from Him, the more faith returns to what was set up at the beginning. God's ways with His people may vary according to their faithfulness or unfaithfulness. A way of acting on God's part may suit one period of history and not another. But the counsels of God never change: His purposes are eternal.

For the time being, everything depended on the faithfulness of King and people. So Solomon pointed back, not to the promises made to Abraham, Isaac and Jacob, but to those made to Moses when God brought Israel out of Egypt. God's promises to Abraham, Isaac and Jacob look forward to full and final blessing for Israel and for "all the families of the earth." They wait for our Lord Jesus Christ to come and fulfil them.

"If you will walk in my statutes… I will dwell among the children of Israel and will not forsake my people Israel." The only condition God set for not forsaking His people was the king's faithfulness. All His blessing depended on meeting that condition.

God assures His people of His presence again. We need such a safeguard, even in times of joy, and it is always good! The time comes when the fresh bloom of truth tends to fade. If it is no longer a new thing, what will sustain a soul then? God Himself, in the sense that He is with us — in the sense of His will as alone wise and good and holy. There may be trial, difficulty and a thousand things our nature finds deeply repulsive. Even then, the sense of His presence supplies what is lacking and outweighs every apparent drawback. What can be missing when God is with us, and in perfect love?

In Hebrews 13:5 the writer quotes words spoken to Joshua (Joshua 1:5): "I will never leave you nor forsake you." He hands them on, as it were, to us. He then encourages the Christian to say boldly, "The Lord is my helper; I will not fear; what can man do to me?" He was faithful to Joshua, a military commander with heavy responsibilities. He was faithful to the widow and her child. We can trust Him to be faithful to us too.

After interceding with God, Solomon is free to bless the people, because their blessing depends on the pure grace of God for which Solomon had prayed. But he begins by blessing the Lord who had given rest to Israel from all their wars. He acknowledges, "Not one word has failed of all His good promise, which He spoke by Moses His servant." How good that the people heard again of God's perfect faithfulness to His word. And how good if we too remember that He has proven Himself true to us all through our own history.

In verses 57-58 Solomon asks that the Lord would be with Israel as He had been with their fathers, inclining their hearts to walk in all His ways and to keep His commandments, His statutes and His judgments. He also asks the Lord to remember the words of his prayer, so that Israel might be blessed. Then all nations on earth would have this witness: the Lord is God, the only God.

He offers his own words of intercession as a reason for God to bless His people. The result of that blessing should be "that all the peoples of the earth may know that the LORD is God; there is no other." This will come true in Christ's thousand-year reign, which all this history, as we have so often said, is pointing us toward. But for this blessing to happen, the heart of Israel must be "perfect with the LORD our God, to walk in His statutes, and to keep His commandments." Again a legal condition — impossible for this fallible king and people to meet, and one that will find its fulfilment in Christ alone!

For the time being, everything depended on the faithfulness of the king and the people. So Solomon pointed back, not to the promises the Lord made to Abraham, Isaac and Jacob, but to those He made to Moses when He brought Israel out of Egypt. The promises to Abraham, Isaac and Jacob look on to full and final blessing for Israel and for "all the families of the earth." They wait for the coming of our Lord Jesus Christ to be fulfilled.

"His wives turned away his heart." It is a terrible thing when something of the world settles in the heart and takes control of it. It turns our love away from its only object and towards things that are vile, shameful and guilty… Who would have believed that the Solomon of the temple, once on his knees with his hands spread out to God in front of all the people, would become an idol-worshipper?

He concludes his blessing by pleading with Israel to be loyal to the Lord God, walking in His statutes and keeping His commandments. The Old Testament is full of such appeals, but they did not keep Israel from disobedience. They needed what the New Testament reveals — a true knowledge of Christ and the value of His sacrifice.

I remember hearing someone say, "All urging to obey is legal." I answered, "Then a large part of the New Testament letters is legal." He saw his mistake at once. He had overlooked God's gracious work in giving us the will — in setting our hearts right with Himself. So when He urges us in His word as we read it, or through His word preached to us, we can count on our hearts wanting to respond.

For the moment Solomon fully takes the character of priest. He is the one who stands before the LORD, and also between the LORD and the people. As far as his position goes, this is a remarkable picture of what Christ as King will be for Israel in the day of His glory.

The king confesses that the highest heaven could not contain the LORD. Even so, he asks Him to grant every prayer that anyone brings to Him in this house. God granted that request (chapter 9:3). So God established the house as the throne of the God of heaven upon earth — the place where He revealed Himself, and where He had put His name.

Was there any divine reason for Daniel to pray toward Jerusalem? There certainly was. First, the LORD had said to Solomon about the temple at Jerusalem, "My eyes and My heart will be there for all time." Jerusalem was God's centre. It was, it is, and always shall be. True, it was in ruins — the temple was in ruins. But God's word was not in ruins, and here is faith's simple but solid ground.

The people are led into captivity because of their sin. Yet a resource still exists. The house is there, and God cannot deny His promises. Solomon does not refer to the law, but to grace. By pure grace the God of the promises had saved His people from Egypt. Could He deny this grace, even under the system of law? They are His people; shall God abandon them? No, if in repentance they turn toward the land, the city, and the house, God will listen to them.

Even he puts it entirely on conditional ground. He does not fall back on unconditional grace. He falls back simply on government. I do not doubt that this was all according to God. It would have been presumptuous, and beyond his measure, to plead unconditional grace. This is only done fully when Christ Himself is seen... For our walk we must acknowledge 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.

He presents his own words of intercession as a reason for God to bless His people. The result of this blessing should be "that all the peoples of the earth may know that the LORD is God; there is no other" (v. 60). This will be realised in Christ's millennial reign. All this history, as we have so often remarked, is directing us toward it.

And this Solomon himself is only a weak picture of the true King, the true Servant of the Lord. Christ's intercession causes God to receive this people again. He will restore them for the glory of Him who made the promises and for the glory of His Beloved. So the future restoration of the people depends on the presence of God's righteous Servant before Him, and on the fact that God cannot deny His character of grace, shown long before the law.

The king acknowledges that God has fulfilled His Word completely: "Not one word has failed of all His good promise, which He spoke by Moses His servant" (v. 56). He presents his own words of intercession as a reason for God to bless His people. The result of this blessing should be "that all the peoples of the earth may know that the LORD is God; there is no other" (v. 60). Christ's millennial reign will make this real. All this history, as we have so often noted, is pointing us to it.

There are two great purposes God had in view in setting Israel apart as His own people. One was that there might be a testimony to the unity of God, and that He alone is the object of worship. "Hear, O Israel; the LORD our God is one LORD." (Deut. 6:4.) "Therefore you are my witnesses," says the LORD, "that I am God." (Isaiah 43:12.) His other purpose was to show His own character through the prosperity of this people under His direct government. He would show it so clearly that all people might understand that "Blessed is the people to whom such blessings fall; blessed is the people whose God is the LORD." (Psalm 144:15.) The future reign of Christ will accomplish this purpose of God.

Over and over again the Holy Spirit repeats this all-important fact in chapters 43 to 46. No fewer than ten times He states it with force: There is none else! Israel's God is the only God! He "created" Jacob! He "formed" the nation! And though, like her father, she would be unfaithful and was called a rebel from birth (Isa. 48:8), yet He "redeemed" her! Indeed, He "called" her by her name; "you are Mine!" So she can bear witness not only against idols, but to the only God.

Solomon prays for the stranger, who comes in to share Israel's blessings and privileges, and even to pray in this house. The Lord said it was written, "My house shall be called a house of prayer for all the nations" (Mark 11:17). The few strangers who worshipped in that temple cannot be the full answer to what Solomon asked. The prophetic Spirit of God carried him beyond his own time, to the day when all Israel will know the Lord.

The stranger, outside the circle of the law, approaches God by faith and receives a full blessing.

So everything depended, for the time being, on the faithfulness of the king and the people. This led Solomon to point not to the promises God made to Abraham, Isaac, and Jacob, but to those He made to Moses at the time of the great deliverance from Egypt. God's promises to Abraham, Isaac, and Jacob look forward to full and final blessing for Israel and for "all the families of the earth." Their fulfilment waits for the coming of our Lord Jesus Christ.

The Old Testament repeats such appeals over and over, but they did not keep Israel from disobedience. They needed what is revealed in the New Testament — a true knowledge of Christ and the value of His sacrifice.

Solomon rose from his knees, and "stood and blessed all the congregation of Israel with a loud voice." He finished by urging the people to keep their heart perfect with the LORD their God, walking in His statutes and keeping His commandments. So everything depended, for the time being, on the faithfulness of the king and the people.

Moses says to the Israelites, "You shall be perfect with the LORD your God" (Deuteronomy 18:13). This referred to their not copying the terrible practices of the Canaanites in their idol worship. It did not refer at all to whether this or that Israelite was purified from all sin. The opposite is so true that in the same book Moses tells them, "Yet the LORD has not given you a heart to perceive, and eyes to see, and ears to hear, to this day" (Deuteronomy 29:4). So it referred only to their faithfulness to God, rejecting every form of idolatry.

Solomon's heart was turned away by his wives after other gods. David, though his trouble also began with many wives, had always clung to the LORD, through all his sin and failure. In this sense David's heart was perfect with the LORD his God. He did not turn away from the Lord, nor did David go after strange gods.

In verses 57-58 Solomon asks that the Lord would be with Israel as He had been with their fathers. He asks Him to incline their hearts to walk in all His ways, and to keep His commandments, His statutes and His judgments.

He presents his own words of intercession as a reason for God to bless His people. The result of this blessing should be "that all the peoples of the earth may know that the LORD is God, and there is no other." This will happen in Christ's thousand-year reign, which all this history, as we have so often noticed, points us towards. But for this blessing to take place, the heart of Israel must be "perfect with the LORD our God, to walk in His statutes, and to keep His commandments." Again the legal condition — impossible for this failing king and people to fulfil, and one that will find its accomplishment in Christ alone!

He ends his blessing by pleading with Israel to be loyal to the Lord God. They are to walk in His statutes and keep His commandments. The Old Testament repeats such appeals again and again, but they did not keep Israel from disobedience. They needed what the New Testament reveals — a true knowledge of Christ and the value of His sacrifice.

In the happy day that is not far away, the LORD will establish His new covenant with the house of Israel and the house of Judah. He will write His law in their very hearts. This means new birth. Then the will of God will be their real delight.

The dedication of the temple required sacrifice. Anything dedicated to the Lord must come with sacrifice. This was true even of the Lord Jesus, when He was consecrated to God soon after His birth (Luke 2:22-24). The sacrifice then spoke of His own sacrifice, which is infinitely more valuable than 22,000 bulls and 120,000 sheep. These were peace offerings. They speak of the fellowship between God and the people that the sacrifice of Christ has accomplished. That sacrifice makes the way clear for God to dwell with mankind, as the temple illustrates. These offerings dedicated the house (v. 63).

Here is another point worth attention. The king stands in a most interesting position: he offered sacrifice before the LORD. How remarkable! The king, not a priest, now. How is that? This is exactly what 1 Samuel predicts at its beginning. There would now be not merely the anointed priest, but another anointed. He would raise up a faithful priest before the LORD's anointed. Zadok is the type of that faithful priest, but here is another anointed — a greater anointed. In the days before the kings, the great anointed one was the priest. But once the king was established he takes the higher place — the clear type of Christ. The priest steps back into second place. The king is not only the highest on the throne, he is even the highest in point of sacrifice. It is he who sacrifices before all Israel.

Notice that in all of this, and above all in his bringing of the sacrifices, Solomon takes up the full character of priest. He acts as the king-priest, another Melchizedek, King of Salem. And this he was — king of righteousness in his judgments and king of peace. In all this he foreshadows Him who is a priest forever after the order of Melchizedek. "He shall be a priest upon His throne" (Zechariah 6:13) is the still unfulfilled prediction. Now He is upon the Father's throne as the priest and advocate of His people. When He comes again He will have His own throne and be also a priest. So in Solomon's work of dedicating the temple and bringing the sacrifices we have a prophetic type of our Lord in His future royal priesthood.

On this day countless sacrifices come before the Lord: burnt offerings, meal offerings, and peace offerings (v. 64). Joy and fellowship prevail throughout. As peace offerings alone Solomon offers 22,000 oxen and 120,000 sheep. The bronze altar was too small for all these offerings, so he sets apart the middle of the court for the sacrifices.

At that time Solomon held a feast, and all Israel with him, a great congregation. This is the type of the great gathering of the latter day. Then the Lord Jesus, as the true Son of David, will more than fulfil everything given here.

After the dedication Solomon held a feast for the blessing of Israel. It seems he announced seven days, but the feast ran to fourteen. So their joy at this time held up remarkably. When Solomon sent the people away, they blessed the king and returned home with joyful hearts, thankful for the goodness of the Lord to Israel. This was the high point of Israel's splendour and glory. That glory soon faded, and Israel will never regain it until the Lord Jesus takes His place as King of Israel. Then the latter glory of this house will be greater than the former (Haggai 2:9).

The dedication of the temple required sacrifice. Anything dedicated to the Lord must come with sacrifice. This was true even of the Lord Jesus, when He was consecrated to God soon after His birth (Luke 2:22-24). The sacrifice then spoke of His own sacrifice, which is infinitely more valuable than 22,000 bulls and 120,000 sheep.

But apart from His claim, the peace offering was for communion in joy, not at all for making atonement. It was thanksgiving. It was not for Aaron and his sons, like the grain offering. It was for the united joy of all who took part: the LORD, the priest, the offerer and his guests.

These were peace offerings. They speak of the fellowship between God and the people, brought about by the sacrifice of Christ. That sacrifice made the way clear for God to dwell with mankind, as the temple illustrates.

On this day come countless sacrifices: burnt offerings, grain offerings, and peace offerings (v. 64). Joy and fellowship fill the whole scene. As peace offerings alone Solomon offers 22,000 oxen and 120,000 sheep. The bronze altar was too small for all these offerings, so he sets apart the middle of the court for the sacrifices.

The sacrifices of that day almost stagger the imagination — 22,000 oxen and 120,000 sheep. The altar was very large, but there were too many sacrifices for it... Yet we read in Hebrews 10:4, "For it is impossible for the blood of bulls and goats to take away sins." Oh, the value of the one offering of the Lord Jesus. On a single day, by the offering up of Himself, He settled the whole dreadful question of our sins once and for ever. "For by a single offering He has perfected for all time those who are being sanctified" (Hebrews 10:14). We are now God's worshippers, cleansed once and for all (Hebrews 10:2).

"King Solomon offered as a sacrifice 22,000 oxen" — the nation was so very great that a thousand would not do now — "and 120,000 sheep."

Final indeed, for the dedication of the temple takes place during the great days of the Feast of Tabernacles. That feast closes the series of Jewish feasts (Leviticus 23)... It was the symbol pointing ahead to the marvellous reign of Christ. Then the people will live in joy and safety in their tents, remembering the testings in the wilderness, which are past forever. It speaks of the joy of that coming reign, after the forty years of discipline the people brought on themselves by rebellion.

This was the high point of Israel's splendour and glory. That glory soon faded, and Israel will never win it back until the Lord Jesus takes His place as King of Israel. Then the latter glory of this house will be greater than the former (Haggai 2:9).

The king, not a priest, now. How is that? It is exactly what is predicted at the beginning of 1 Samuel — that it would not be merely the anointed priest now, but another anointed. He would raise up a faithful priest before the Lord's anointed. Zadok is the type of that faithful priest, but 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 clear type of Christ. The priest retires into a secondary place.

It was neither our good offered up, nor our bad put to death. It was the inward energy of Christ Himself — the perfect and lasting ground of communion for God and His family. For God's grace would have His children enjoy a common portion with Himself. And the special aim of the peace offering is to show how the sacrifice of Christ secures this blessed fellowship for us.

The dedication of the temple required sacrifice, just as anything dedicated to the Lord must come with sacrifice... These were peace offerings. They speak of the fellowship between God and the people that the sacrifice of Christ accomplished. That sacrifice makes the way clear for God to dwell with mankind, as the temple illustrates. When these were offered, the house was dedicated. At the same time Solomon consecrated the middle of the court for the offering of these sacrifices, because they were too many to offer on the copper altar.

The sacrifices of that day almost stagger the imagination — 22,000 oxen and 120,000 sheep. The altar was very large, but not big enough for so many sacrifices. So "the king consecrated the middle of the court that was before the house of the Lord," and there they killed and burned the animals. Yet we read in Hebrews 10:4, "It is impossible for the blood of bulls and goats to take away sins." Oh, the value of the one offering of the Lord Jesus. On a single day, by the offering up of Himself, He settled the whole dreadful question of our sins once and for ever.

First the cloud had appeared. Now the fire came down from heaven and consumed the burnt offering and the sacrifices. And the glory of the Lord filled the house. Nothing is mentioned of this answer by fire upon the sacrifices in the book of Kings. And now all the children of Israel saw the fire and the glory of the Lord. They bowed down and worshipped, praising the Lord and saying... "He is good, for His steadfast love endures forever." So in a future day all Israel will see the glory of the Lord and the coming Lord in glory, and will worship Him.

The dedication of the temple takes place during the great days of the Feast of Tabernacles which closes the series of Jewish feasts (Lev. 23). It really is "the feast" above all feasts, "the feast in the month of Ethanim, which is the seventh month." This feast properly ran seven days, followed by an eighth day, which was "the great day of the feast" (John 7:37). Israel kept it after the harvest and the grape gathering, which are pictures of judgment. It was the symbol that pointed forward to the wonderful reign of Christ. Then the people will live in joy and safety in their tents, remembering the testing in the wilderness that is gone forever.

It is all connected with the king now. It is not the priest who makes things holy... "So Solomon held the feast at that time, and all Israel with him, a great assembly" — this is the picture of the great gathering of the last days, when the Lord Jesus, as the true Son of David, will more than fulfil all that is given here. He did it seven days and seven days, so that by the mouth of these two witnesses every word would be confirmed — the double witness of perfection.

A district and a well-known city in the north of Syria... The district lay north of the Lebanon and Anti-Lebanon ranges, but it may have reached further south, since Scripture speaks of Israel's northern border as 'the entering in of Hamath.' 1 Kings 8:65... It was more than a hundred miles further north than Dan.

The Passover gathering in Jerusalem in Josiah's day was a small affair compared with the gathering in Solomon's day to keep the feast of Tabernacles... But Solomon's day was the time of Israel's glory; the nation was undivided, and it was fitting that the feast of Tabernacles should stand out, for it is a picture of the glory and blessing of Christ's coming reign. In Josiah's day the nation was broken, and Gentile powers had taken large numbers of the people out of the land.

Days of religious festival followed the dedication of the Temple. From North to South of the land the people threw their whole heart into it... The days described in 1 Kings 8:62-66 were a bright foreshadowing of the glory, prosperity and joy that Israel (and not Israel only) will enjoy when the KING comes. As the people started, so they might have continued, if they had paid attention to the commandments of their God. Their whole course might have been prosperous and blessed to this day. Not many years after their joyful feasts, Egypt carried off the most precious things of the LORD's house as spoils of war (1 Kings 14:26).

We are further told that the people were "glad and merry in heart." And why? Because of "the goodness that the Lord had shown to David, and to Solomon, and to Israel His people." So I ask, in closing: can we fail to learn from these lessons? Our present happiness, devotion, and worship all owe their source to God, as He has revealed Himself in Christ.

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... "And at that time Solomon held a feast, and all Israel with him, a great congregation." This is a picture of the great gathering of the latter day. Then the Lord Jesus, as the true Son of David, will do even more than all that we see here. He held the feast seven days and seven days, so that two witnesses would establish every word — the double witness of perfection.

Everything earthly comes to an end — even the Millennial Kingdom has a time limit... "Seven days and seven days, even fourteen days," yet the whole feast concluded "on the eighth day." "The eighth day" stands for eternity. The bliss and glory of the millennial age is only the entrance hall into the kingdom that will never end. This was the day when the rejected Messiah stood in Solomon's city and cried, "If anyone thirsts, let him come to me and drink" (John 7:37). The ritual of the Feast of Tabernacles, all pointing to Himself, was in full swing, but HE was unwanted.

In Kings, the feast lasted fourteen days, but it matches only the Feast of Tabernacles... but on the eighth day, the great day of the feast, the king sent the people away. The passage in Chronicles goes much further. It insists that "on the eighth day they held a solemn assembly." So it brings in the picture of the final rest for all, tied to the day of resurrection, which the eighth day foreshadows. In this way the blessing is not restricted to the people of Israel alone, but belongs to all who have part in the day of resurrection.

After the dedication Solomon held a feast for the blessing of Israel. It seems he announced seven days, then extended it to fourteen. So their joy at this time lasted in a remarkable way. When he sent the people away, they blessed the king and returned home with joyful hearts, thankful for the goodness of the Lord to Israel. This was the high point of Israel's splendour and glory. That glory soon faded, and it will not return until the Lord Jesus takes His place as King of Israel. Then the latter glory of this house will be greater than the former (Hag. 2:9).

But neither in Solomon's day nor in the greater day of the Lord Jesus did the people know the time of their visitation. They soon forsook the God of the Temple and served other gods; and when the God of the Temple visited them in love they cast Him out and crucified Him.