1 Kings 8:22-61

Solomon stood before the altar of the Lord.

The dedicatory prayer

Now we approach the great prayer by which the temple was dedicated. The house itself was nothing. It was but a gilded sepulchre, an elaborate and costly vacancy. First of all, therefore, we stand convinced that however much we may do technically, it can only be regarded as in a preparatory or introductory capacity. We can build the house, but we cannot supply the tenant.

1. Solomon’s conception of the personality and dignity of God stands out quite conspicuously in the pages of history for its unrivalled sublimity. He speaks as one who was well instructed in the mysteries of the kingdom. In this prayer of Solomon’s there is what some persons often mistakenly call preaching even in the language of devotion. Prayer is not request only, it is fellowship, communion, identification with God; it is the soul pouring itself out just as it will in all the tender compulsion of love, asking God for blessings, praising God for mercies, committing itself to God in view of all the mystery and peril of the future. Solomon having thus addressed the God of Israel, turns to Providence as revealed in the history of the chosen people, goes back even so far as the bringing-forth of Israel out of Egypt, and indicates point after point, at least suggestively, until David was elected to reign over the people Israel, and purposed as king to build an house for the name of the Lord God of Israel. Solomon does not take the whole credit to himself for the origination of this idea of the temple. He connects his action with the purpose that was in the heart of David his father. The temple, so beautiful and so costly, is not to be associated with anything that is merely religiously mystic. This is not a tent of superstition, not a habitation created for the purpose of indulging spiritual romances which can never have any bearing upon actual human life. Throughout his prayer we discover on the part of Solomon how thoroughly he identifies the house of God with all human interests.

2. How natural it is that human imagination should be confounded by the impossibility of the infinite God locating Himself within finite space. We do not consider that it is because God is infinite that He can, so to say, thus become finite. The finite never can become infinite, but it would seem to belong to infinite perfection to adapt itself to human limitation and necessity. God Himself has addressed the ages in a tone precisely coincident with the language of Solomon: “Thus saith the Lord, The heaven is My throne, and the earth is My footstool: where is the house that ye build unto Me? and where is the place of My rest?” Solomon was therefore strictly within the line of revelation when he propounded the solemn inquiry. Everything depends upon our point of view in considering this great Question of God’s condescension.

3. One might well think that the millennium had set in with the solemn dedication of the temple, and that all things would begin anew, and certainly that the time of tragedy, rebellion, and suffering had for ever passed away. We find, however, that Solomon orders his prayer in such a manner and tone as to recognise distinctly the fact that all things which had ever occurred which could try the faith, the patience, and the virtue of men would occur again and again to the end of the chapter. No; on the contrary: though the temple stands as a monument of human piety and as a fulfilment of a divine promise, human life will go on in all the variety of a divine promise, human life go on in all the variety of its experience much as it had gone on from the beginning. What then, is there nothing in the point of history thus established by the building of this holy house? Henceforth it is to be understood that whatever happens admits of religious treatment, and is to be taken to the temple itself for consideration and adjustment. Solomon recognises God as the ruler of providence and the controller of all nature. He is not afraid to trace the absence of rain to an ordinance of the Most High. A perusal of the history of his own people would make it clear that from early times God had been recognised as ruling over the elements of nature. Thus is the dominion of God enlarged by the religious imagination of Solomon; and thus, from the other point of view, is the revelation of God confirmed by the testimony of those who have most profoundly studied his ways and purposes in the earth.

4. Solomon, having ended his prayer, “stood, and blessed all the congregation of Israel with a loud voice,” and in that blessing he made one declaration which cannot but be quoted from age to age with increasing emphasis and joy--“There hath not failed one word of all his good promise.” This is the continual testimony of the Church. Thus with hardly any variation of language is the continuance of the Divine goodness reaffirmed. This is matter of personal experience. Every man can examine his own life, and see wherein he has been faithful, and wherein he has been faithless, and say distinctly whether faithfulness has not been followed by benediction, and faithlessness by disapprobation. Many promises remain yet to be fulfilled. Specially there remains the promise to be fulfilled that God will be with His people in the valley of the shadow of death. There is no discharge in that war! These triumphant conditions can only be realised by continual and growing faith in Him who is the resurrection and the life. (J. Parker, D. D.)

The Temple dedicated

I. The Church is the house of God. Every home in Israel had its family worship and secret prayer; but the cloud of glory came only upon the Temple. So now God is present in His house with a blessing which we can get nowhere else.

II. The Church brings blessings to the nation. All other institutions, our good schools and happy homes, depend upon it. Just to see in a town a building consecrated to God makes men think of Him; it is His sign, inviting people to come for heavenly riches and heavenly healing.

III. The Church has a special promise for children. God’s covenant with David brought to Solomon much of his glory and honour. The covenant with Abraham included his descendants. The Heavenly Father knows how dearly earthly parents love their children, and promises that if they will bring them up rightly, He Himself will take especial care of them. The special lessons we can learn to-day are very plain.

1. Reverence the House of God.

2. Love the Church.

3. Attend Church regularly.

4. Consecrate yourself to God. (Monday Club Sermons.)

The Temple dedicated

The undivided kingdom of Israel reached the zenith of its course in the reign of Solomon. Like Julius Caesar, David was the military hero and champion of his nation. He extended its territory from Egypt to the Euphrates, and centralised its government on the conquered heights of Jerusalem. But Solomon, the Augustus of Hebrew history, was an organiser and administrator. Jehovah, instead of teaching his hands to war, gave him rather “a wise and an understanding heart,” and “both riches and honour,” so that he was the greatest king of his day (1 Kings 3:1; 1 Kings 12:13; 1 Kings 4:24). These gifts and opportunities naturally made him also the Pericles of his race. His reign was distinguished for its magnificent architecture. This dedicated temple of Solomon is a pregnant type.

1. It Is a type of Jesus Christ. The architectural magnificence of Solomon’s temple but feebly prefigures the perfection of Christ’s wonderful person. Solomon’s temple was to Israel a symbol of permanence, but Jesus, looking at its second successor, declared that not one stone should be left upon another; and there, thinking of his own mastery even over death itself, declared, “Destroy this temple, and in three days I will raise it up. But he spake of the temple of his body” (John 2:19). The temple was the dwelling-place of God; Jesus Christ is God incarnate. The temple was the meeting-place for God and man; Jesus is the divine-human Mediator, and whatsoever we ask in his name we receive (John 16:23). The temple was the place for intercession and atonement; Jesus ever liveth to make intercession for us, and he is the sacrificial Lamb whose blood cleanseth us from all sin. The temple contained the ark of the covenant; Jesus has fulfilled all law, and in love he binds all filial souls to the divine Father.

2. Solomon’s temple is a type of heaven. It is Jehovah’s permanent dwelling-place (1 Kings 8:30; 1 Kings 8:32, etc.).

3. Solomon’s temple is a type of every Christian. For the Christian is the temple of God, and the Spirit of God dwells in him, demanding a pure home (1 Corinthians 3:16). Thus the glory of Solomon was the temple which bears his name; the glory of that temple was its typifying of Christ, of His Church and His heaven; and the glory of Christ, of the Church, even of heaven, is a human life fully consecrated to God in Christ. (S. J. Macpherson, D. D.)

The dedication of the Temple

I. Solomon begins with the expression of his sober sense of the Divine greatness. He exclaims, “Lord God of Israel, there is no God like thee, in heaven above, or on earth beneath.” Now it will be of no use whatsoever for any human being, who is intelligently proposing to consecrate himself fully to God’s service, to attempt to covenant with the Almighty without realising that he has entered upon the most awfully serious moment of his life: for he is dealing with the one supreme Head of the universe.

II. Then comes an affecting remembrance of the Divine grace. Solomon openly admits that he is now in the immediate presence of that God who was accustomed to keep covenant and mercy with his servants that walk before him with all their heart.

III. Solomon makes a humble acknowledgment of the Divine condescension. He has prepared for God this palace. But now in this moment of his highest satisfaction he appears surprised by a fresh revelation of the glory of God. No sentence in all this extraordinary address is more pathetic in its disclosure of experience than that we find here: “But will God indeed dwell on the earth behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded!” It is the grand simplicity of such an exclamation that fixes an unusual character upon it. The candour of the confession shows a heart penetrated with the consciousness that its very best gift must be sanctified by the altar of God it lies upon before the infinite holiness of Jehovah can accept it.

IV. Solomon trustfully accepts the fulness of the Divine invitation to continue to hold communication with him in the building he was offering. Attention was long ago caned to the fact that the disciples going to Emmaus were not enlightened so as to recognise Jesus all along the way where they conversed with Him; not until they fulfilled His commands in the exercise of hospitality did they suddenly discover how their hearts had burned with the thoughts He had given them. “Not by hearing His precepts,” says Gregory in one of his homilies, “but by doing them, did they receive illumination.” The souls that only freely receive, it is not at all certain will be those who will understand. It is when souls freely give, they begin to grow intelligent. Mystery then ceases, mysticism ends, and reality begins. One of the loftiest steps of Christian consecration is reached when a man is beginning to realise fully that God has invited him to pray for all he needs, in that very moment in which he has given away all he has in this world.

V. Solomon suggests his sense of a lifelong need for the divine companionship and favour. (C. S. Robinson, D. D.)