1 Kings 8:22–30

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.