It came to pass, when the priests had come out of the holy place, that the cloud filled Yahweh’s house,
Parallel Translations
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It came to pass, when the priests had come out of the holy place, that the cloud filled Yahweh’s house,
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And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD,
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And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD,
Cross-references (2)
Passages linked to 1 Kings 8:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 40:34-35 Then the cloud covered the Tent of Meeting, and Yahweh’s glory filled the tabernacle. Moses wasn’t able to enter into the Tent of Meeting, because the cloud stayed on it, and Yahweh’s glory filled the tabernacle.
- 2 Chronicles 7:1-2 Now when Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices; and Yahweh’s glory filled the house. The priests could not enter into Yahweh’s house, because Yahweh’s glory filled Yahweh’s house.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 1Ki 8:10 And it came to pass, when the…
1Ki 8:10 And it came to pass, when the priests were come out of the holy [place], that the cloud filled the house of the LORD,
Ver. 10. That the cloud filled.] By a cloud did God oft both represent his glory and cover it: signifying thereby that it was both invisible and unapproachable. But as a man that heareth a preacher in a dark night, knoweth that he is there though he seeth him not: so here.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Out of the holy place; either, first, The most…
Out of the holy place; either, first, The most holy place, into which the priests had now entered to carry in the ark. Or rather, secondly, The holy place, where they might have stood to minister, if the cloud had not hindered them, as may be gathered from the next verse.
The cloud; the usual token of God’s glorious presence. See Exo 16:10; 24:15,16; Num 9:15. Filled the house of the Lord; partly in testimony of his gracious acceptance of this work, and their service; and partly to beget an awe and reverence in them, and in all others, when they approach to God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And it came to pass, when the priests were…
And it came to pass, when the priests were come out of the holy place,.... The most holy place, having set up the ark of the Lord there, who were all sanctified that were there, and did not wait by course as at other times, see Ch2 5:11, where in Ch2 5:12 it is said, that at this time, the Levites, who were singers of the families of Asaph, Heman, and Jeduthun, arrayed in fine linen, with their musical instruments in their hands, stood at the east end of the altar of burnt offering, and one hundred and twenty priests, blowing their trumpets, praised the Lord together with one sound, declaring his goodness and his mercy, which endure for ever: and then it was
that the cloud filled the house of the Lord; the whole temple, both the holy of holies and the holy place, and the court of the priests; so that it was visible to all, and was a token of the divine presence of God, of his taking possession of his house, and of his taking up his residence in it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The cloud - The usual token of God's glorious…
The cloud - The usual token of God's glorious presence. Filled - In testimony of his gracious acceptance of this work, and their service; and to beget an awe and reverence in them, and in all others, when they approach to God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 10. When the priests were come out] That…
Verse 10. When the priests were come out] That is, after having carried the ark into the holy of holies, before any sacred service had yet commenced.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ki 8:10-11. When the priests were come out of…
1Ki 8:10-11. When the priests were come out of the holy place — That is, the most holy, where they had set down the ark. The cloud — The usual token of God’s glorious presence, Exo 16:10; Exo 24:15-16; Num 9:15; filled the house of the Lord — In testimony of his gracious acceptance of this work and their service; and to beget an awe and reverence in them and in all others when they approached to God. So that the priests could not stand to minister — By this it appears that the cloud filled the whole house, as well as the most holy place: for it was at the altar of incense in the sanctuary that the priests ministered. And it was either so bright that it dazzled their eyes; or rather, as the next verse seems to imply, so dark that it struck them with horror and amazement. Probably it was first excessively dark, and afterward broke out in overpowering light and splendour.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The cloud - the visible symbol of the divine…
The cloud - the visible symbol of the divine presence - the Shechinah of the Targums - which halt been promised before the ark was begun Exo 29:43, and had filled the tabernacle as soon as it was completed Exo 40:34, and which had probably been seen from time to time during the long interval when we have no express mention of it, now once more appeared in full magnificence, and took, as it were, possession of the building which Solomon was dedicating. The presence of God in the temple henceforth was thus assured to the Jews, and His approval of all that Solomon had done was signified.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain the cloud filled the house of the Lord--The cloud…
the cloud filled the house of the Lord--The cloud was the visible symbol of the divine presence, and its occupation of the sanctuary was a testimony of God's gracious acceptance of the temple as of the tabernacle (Exo 40:34). The dazzling brightness, or rather, perhaps, the dense portentous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, which such astonishment and terror (Lev 16:2-13; Deu 4:24; Exo 40:35) that they could not remain. Thus the temple became the place where the divine glory was revealed, and the king of Israel established his royal residence.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 10. The cloud filled the house — Covering all…
10. The cloud filled the house — Covering all the sacred shrines and awing every heart, as at the dedication of the tabernacle. See Exo_40:34, and references. This display of Divine glory, while it filled all hearts with solemnity, was a token and pledge to Israel that Jehovah was still present to bless and honour them.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10. the cloud filled the house of the Lord]…
10. the cloud filled the house of the Lord] The cloud was the veil which hid the glory of the Lord. The article denotes that it was something well known and perhaps permanent. Cf. Exo_40:34-35 where it is said ‘the cloud covered the tent of meeting and the glory of the Lord filled the tabernacle, and Moses was not able to enter into the tent of meeting because the cloud abode thereon.’ This was the token that God had taken up His abode there, and thus a standing lesson was before the eyes of the people concerning the fact of the Incarnation. Josephus says of this cloud that ‘it produced in the minds of all the notion and thought that God had come down into the Temple, and was gladly tabernacling therein.’ It was indeed the Shechinah, the dwellingplace of God.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (10) The cloud.—The bright Shechinah of the Divine Presence,…
(10) The cloud.—The bright Shechinah of the Divine Presence, at once cloud and fire—which had been the sign of the presence of God on Sinai (Exo_24:15-18), and had hallowed the consecration of the Tabernacle (Exo_40:34-35)—now similarly descended on the Temple, as a sign of its acceptance with God. In the visions of Ezekiel the same glory is seen, first filling the house of the Lord, and then departing from it, as polluted by manifold idolatry (Eze_10:4; Eze_10:18). Its return to the restored Temple is solemnly promised by Haggai (Hag_2:7; Hag_2:9) in distinct reference to the coming of the Messiah; and it is declared that it shall be even greater than in the magnificence of Solomon’s Temple. The symbol clearly implies a revelation of Divine glory, as it is seen, not in the unveiled brightness of heaven, but in the glorious cloud of mystery; through which it must always be seen on earth, and which, indeed, is all that the eye of man can bear to contemplate. Out of that glory comes the only revelation which can be distinct to man—the voice or the word of the Lord (Deu_4:12).
The record of the Chronicles (2Ch_5:11-13)—dwelling, as usual, on the musical and ritual service of the Levites—notes here that this descent of the glory of the Lord came, as it were, in answer to a solemn burst of worship from the Levites and the people, “praising the Lord, because He is good; for His mercy endureth for ever.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And it came to pass, when the priests were…
And it came to pass, when the priests were come out (Rather, as the priests came out) of the holy place. It has been supposed that "the holy" (vdQoh) is here put for the most holy place, as in Eze_41:23. But this is not by any means the necessary interpretation. The cloud may obviously have filled the entire building only as the priests left it. It would seem, however, from verse 11 as if the priests, having left the oracle, were about to min later in the holy place, that the cloud. Observe the article; the well known cloud which betokened the Divine presence. It had rested upon the tabernacle on the day that it was dedicated, (Exo_40:34) had ac companied it in its journeys (ib. ver. 38), and had apparently been specially displayed at certain junctures in the history of Israel. (Num_12:5, 10 16:42 Deu_31:15) it was thus the acknowledged symbol of God"s presence, and as such was a visible sign that He now accepted the temple, as He had formerly accepted the tabernacle, as His shrine and dwelling place. It is hardly correct to identify the cloud with the Shechinah of the Targums (Rawlinson), for it is noticeable that the Targums never render "the cloud" or "the glory" by "the Shechinah." In fact, as regards the use of the word by Jewish writers, it would seem to be a periphrasis for God (Dict. Bib. 3. p. 1241). We may see in the cloud, however, the seat of the Shechinah (Kitto, Cyclopedia, 3. p. 821) filled the house of the Lord.
Vers. 10, 11.
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The Presence of the Lord in the House of the Lord.
The Shechinah, which is here referred to, was a most brilliant and glorious light, usually concealed by a cloud; a fit emblem, therefore, of Jehovah, the God of light and of glory, who is retied from His creatures. As the visible symbol of the Divine presence, "the pillar of cloud and fire," had gone before Israel in the wilderness, proving their guide and defence. Suddenly and mysteriously it appeared in the new temple of Solomon, at the festival of dedication, giving Divine sanction to the work, and assuring all beholders that Jehovah had made that His dwelling place. Not only was the holy of holies filled with the cloud, but the holy place also, indeed, the whole building was permeated by it, so that all the building was henceforth holy. The signs of the Divine presence are different now, but the reality of it may be consciously felt. "Where two or three are met together in my name, there am I in the midst of them." The New Testament counterpart of this manifestation is found in the upper room on the day of Pentecost, when "suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting". Act_2:2) Compare these two manifestations: the splendour of the temple, with the poverty of the upper room; the narrowness of national rejoicing, with the breadth of worldwide preaching, etc. Let us seek the changeless inward truth underlying the changeful outward form which embodies it.
I THE PREPARATION FOR THE DIVINE PRESENCE. Read the account of that which, on the part of the people, had preceded this display.
1. Sacred memories were recalled. The worn tent, the ark, the holy vessels, had just been brought in (ver. 4), and glorious yet tender associations were connected with each. The revival of old impressions made in youth, etc., makes the heart sensitive to the Spirit of God. Give examples.
1. Divine law was enthroned. "Nothing in the ark save the two tables of stone" (ver. 9). Disobedience to God"s commands, forgetfulness of them,
2. unfits us for seeing Him. It deteriorates character, debases the heart. "Who shall ascend into the hill of the Lord? he that hath clean hands and a pure heart," etc.
3. God"s claims were recognized. By the completion of the temple, by the multitudinous sacrifices (ver. 5). The willingness to give our. selves up to God prepares us to see Him as our God. Not the intellectual research, but the reverent submission discovers Him. "Except ye be converted and become as little children, ye shall not enter the kingdom of heaven." "He that doeth the will of my Father shall know of the doctrine." "We beseech you, there. fore, brethren, by the mercies of God, that ye present yourselves a living sacrifice," etc.
1. Earnest prayers were offered. Solomon"s prayer, which follows, was but the formal and public utterance of many secret prayers on the part of himself and others. See how often he spoke to God about this building, and how often God spoke to him. He and his people prayed above all things that the special glory of the tabernacle might be granted to the temple. Now the prayers were answered. "Ask and ye shall receive," etc. The apostles expected the Holy Spirit; but in order to receive the fulfilment of the Lord"s promise, "they continued, with one accord, in prayer and supplication.
II THE EFFECTS OF THE DIVINE PRESENCE. We do not refer to the special and immediate effects of the cloud, but to the moral and religious effect of the presence thus symbolized.
1. It restored significance to old symbols. The ark had lost much of its sanctity in the eyes of the people, as the conduct of Uzzah showed. This naturally arose from its frequent removals, its uncovering, its capture by the Philistines, and most of all from the absence of the Shechinah. Now the old veneration was restored to it, because its real significance was reestablished. Apply this thought to churches, to their organizations, to their sacraments, etc. How often these are like the cloudless ark. They want the realized presence of God to make them vivid with life.
2. It testified to God"s acceptance of the new building. Reverence and awe fell on all the worshippers. True" consecration" arises from the signs of the Divine presence given to the faithful. The conversion of a sinner, the uplifting of a fallen disciple, etc., these are the evidences we look for that worship and work, place and people, are accepted of God.
3. It confirmed the faith of some, and inspired faith in others. From childhood they had been told of the appearance of the glory of the Lord in olden days. Now, for the first time, they saw it, and doubt vanished before the light. A great turning to God on the part of the unrighteous, or some similar spiritual evidence of the Divine power amongst us, would do more than all controversy to destroy scepticism.
4. It proclaimed God"s readiness to hear prayer. With what confidence Solomon could pray after this! The realization that God is near us is our highest encouragement to speak to Him. "Because he hath heard me in time past, therefore will I call upon him as long as I live.
If such be the glory and bliss of God"s presence on earth, what will it be to stand before His throne in heaven? A.R.
HOMILIES BY J. WAITE Vers. 10, 11.
The Glory cloud.
Never did Solomon appear so much "in all his glory" as on this memorial day of the dedication of the temple. The solemnities of the service, the procession of the sacred ark from the city of David into its resting place, the robed priests, the rapturous multitude, the unnumbered sacrifices, the music and the songs, must have formed altogether a marvellous spectacle. But of all the incidents of the day none could be compared with that of the sudden appearance of the Shechinah the glory cloud. This introduced new supernatural element. The rest was human man"s handiwork, man"s worship, man"s glory; this was Divine the miraculous sign of the present and approving God. It raises thescene above comparison with any similar scene in the history of any other nation. Other peoples have reared their gorgeous temples, and kings and priests have gone in solemn pomp and circumstance to consecrate them. But what shrine has ever been honoured like this? Altars to false gods inmunerable have been reared, but where has been the fire from heaven to kindle their sacrifices? Idol temples dedicated where the radiant cloud of the Divine presence? The priests were too much dazzled by the shining splendour to continue their ministrations. Solomon might well be filled with adoring wonder. "But will God indeed?" etc. (ver. 27). Many Scripture examples of the way in which miraculous revelations of the presence of God overawe the spirits of men: Jacob at Bethel, Moses before the burning bush, Elijah at the mouth of the cave, the disciples of Christ on the Mount of Transfiguration, etc. Solomon"s, however, was not so much an emotion of fear, but of sacred reverence and glad surprise. The appearance of the cloud set the seal of Divine acceptance on the temple and its service, linking it with all the glorious associations of the past the climax and crown of a long series (900 years long, perhaps) of miraculous Divine manifestations. But look on it now as prophetic of a more glorious future, as imaging forth to the men of that age higher forms of Divine manifestation that in the fulness of time should come to pass.
I THE INCARNATION OF CHRIST. When the eternal Son of the Father laid aside the "form of God," and took upon Him "the likeness of sinful flesh," He filled the temple of a human body with the Divine glory. God came to dwell in very deed "amongst men upon the earth." The Infinite Unseen submitted to the conditions of a finite visible personality. The Light insufferable, "which no man can approach unto," veiled itself in a cloud of mortal flesh. "We beheld his glory," etc. (Joh_1:14) When the second temple was being built, many of the people were troubled at the thought that it would be so inferior to the first. The old men who had "seen the first house" wept. (Ezr_3:12 Hag_2:3) But the prophets of the time were commissioned to comfort them with the assurance that, though the old symbolic grandeur was gone, the glory of the latter house should be greater than that of the former. It would contain no ark, no mercy seat, no Shechinah, no heaven-kindled fire, no Urim and Thummim, no prophetic spirit; "Ichabod" would be written on its walls. But a nobler Presence than had ever been seen on earth before would irradiate it in the coming time: "Behold I will send my messenger," etc.; (Mal_3:1) "Yet once, it is a while, and I will shake the heavens," etc. (Hag_2:6, Hag_2:7) Every time the Lord Jesus, "the brightness of the Father"s glory," entered the temple as a babe in His mother"s arms, as a boy girding Himself for His"father"s business," as a man in the fulness of His Divine authority, purging it from defilement, expounding in it the law of acceptable worship, making it the centre of His beneficent healing ministry He verified in some new form these prophetic words. The manifestations of the present Deity in the olden times "have no glory in this respect by reason of the glory that excelleth," even "the light of the knowledge of the glory of God in the face of Jesus Christ." Do we ask, "Will God in very deed dwell?" etc., the answer comes back to us, "Great is the mystery of godliness, God was manifest," etc., (1Ti_3:16) "Immanuel, God with us". (Mat_1:23) That outshining radiance in the temple was dazzling, almost repellent, deepening the sense of distance, creating fear; this Divine apocalypse is infinitely active, gives unmistakable proof of sympathetic personal nearness, awakens grateful, trustful, and adoring love.
II THE GIFT OF THE SPIRIT. The manifestation of God in the person of His Son was preparatory to the richer grace the actual impartation of Himself by His Spirit to the individual souls of men. (see Eph_4:8 2Co_6:16) The dispensation of the Spirit is the ultimate fact. In this God communicates Himself in the highest form of revelation, and the most intimate fellowship of which man is capable. The "dwelling" of the Holy Ghost in every new-born soul, in every assembly of true spiritual worshippers, in the "one body" of the universal Church, is prefigured in the scene before us. The day of the dedication of the temple finds its antitype in the "day of Pentecost." Place these manifestations side by side. As you trace the lines of comparison between them, how glorious does the Christian fact appear! The one was material in its nature a bright and beautiful vision for the eye, appealing indirectly through the senses to the soul; the other intensely spiritual a blessed overpowering influence, seizing at.once on the minds and hearts of the people, the flowing in of a Divine life. And though there was something for the eye and ear, its form was such as to suggest most strikingly that living word of truth and holy fire of love which the heart alone can know. The one was diffuse, general, indiscriminate a bright, scattered cloud filling the place; the other was distinct and personal. The Spirit of God deals not withcompanies of men, but with isolated souls. There was a separate tongue of flame on the head of each. Not the place merely, but the men, each according to his own individuality, was "filled with the Holy Ghost." The one manifestation concealed more than it revealed. It was the sign of God"s presence, but it made the people feel that He is indeed a "God that hideth himself." They could not really "behold his glory." They "saw through a glass a cloud The "dispensation of the Spirit," though it did not remove fleshly restrictions, brought in that blessed condition of things in which the soul has such a thrilling sense of Divine communion as scarcely to need any material help to the apprehension of it, and almost to forget the intervening veil. The one manifestation was local and exclusive, confined to the central shrine of Jewish worship, distinguishing the Jewish people from all the world besides; "to them belonged the glory." The grace of the Spirit is God"s free gift to all mankind, "shed on us abundantly". (Joe_2:28 Act_10:45 Tit_3:5) The Spirit is the exclusive possession of none of the churches, owns no human creed, or ritual, or ecclesiastical boundary rather than another, dwells with all who call upon the same redeeming Lord. The one manifestation was transitory, served a temporary purpose. The "glory" soon departed again, and returned to the heaven from whence it came. The other is an enduring reality. The Comforter, the Spirit of Truth, "abides with us forever." the spring of an imperishable life, the pledge and pro. phecy of the unfading glory of God"s unveiled presence. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 1Ki_8:12. Dwell in the thick darkness—A deeply solemn gloom…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_8:12. Dwell in the thick darkness—A deeply solemn gloom which impressed beholders with a mysterious awe. As on Sinai (Exo_20:21 בָּעַרָפֶל) so here בָּעֲרָפֶל corresponding to the Greek ὀρφνός.
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HOMILETICS OF 1Ki_8:10-13
THE CLOUD OF THE LORD
I. Was the visible symbol of the Divine Presence in the midst of His people. The word shechinah, though not used in the Bible, is frequently employed by writers on sacred subjects to designate this remarkable appearance, the creation of His power “whose strength is in the clouds,” and of whom it is said that “clouds and darkness are round about Him, while righteousness and judgment are the habitation of His throne.” From various references to it in the Scriptures we gather that the Shechinah was an intensely brilliant light, enclosed in a pillar-shaped cloud; that, during the day, this cloud would be so dense as almost entirely to conceal the light, but that at night it would become so attenuated and transparent as to leave the light alone visible. It might be, also, that the approbation or anger of Jehovah would be indicated at certain times by the changing aspects of unusual brightness or darkness. The recorded appearances of the God of Israel in the form of a cloud may have suggested to many heathen writers the manifestations of their own deities in a similar form. Thus, we read of Jupiter enthroned on Mount Gargarus “veiled in a fragrant cloud”: of Minerva entering the Grecian army “clad in a purple cloud”: and that, when Apollo attended a celebrated warrior, “a veil of clouds involved his radiant head.” The first mention made of this remarkable spectacle—as if thrust out of space by some unseen hand—was on the memorable night of the exodus of the Israelites from their long vexatious bondage in Egypt. And it must surely have created a profound feeling of wonder and awe among that vast host of two millions and a half, as the mysterious glory-cloud floated down into their midst, and, proceeding to the front, majestically and silently assumed the leadership in their perilous journey. When the Tabernacle was reared and furnished to foster the spirit of worship, and to assist the growth and enlargement of the religious life, the cloud of the Lord covered and filled it with inexpressible glory. As Jehovah, in the old covenant, chose a visible dwelling among His people in token of their election, so also He verified His presence in this Temple of Solomon in a way cognizant to the senses—that is, through the CLOUD, which is the medium and sign of His manifestation, not only here, but all through the Old Testament. (Compare Exo_16:10; Exo_20:21; Exo_24:15-16; Exo_34:5; Exo_40:34; Lev_16:2; Num_11:25; Num_12:5; Isa_6:3-4; Eze_1:4; Eze_1:28; Eze_10:3-4; Psa_18:10-12.)
II. Indicated that the glory of the Divine character is beyond the comprehension of the human mind. The cloud concealed and veiled the majesty of Jehovah as well as revealed it. “The Lord said that He would dwell in the thick darkness” (1Ki_8:12). Cloud and darkness are synonymous words. The throne within the Temple, on which the Divine presence was concentrated, stood in the back part of the most Holy Place, which was perfectly dark. “The cloud is, then, on the one hand, the heaven-descended sign of the presence of the self-manifesting God; on the other hand, it declares that God, in His being, spiritually and ethically, is so far above and different from all other beings, that man, in his sinful and mortal nature, cannot comprehend nor endure the sight of Him.” The glory of Jehovah that is unseen infinitely surpasses that which is visible (1Co_13:12; Job 38; Ex. 2:20, 32).
III. Is the true consecration of every Christian sanctuary. Every Christian sanctuary is erected in the name and for the glory of Jehovah, and is intended for His dwelling place, His permanent home (1Ki_8:13). But the true consecration of the building is the manifested presence of God to the hearts of the worshippers. The Shechinah of the old dispensation was ever closely associated with the Tabernacle. It was not a spectacle simply to excite and gratify the amazement of the people, but was intended to assist them in the worship of the one living and true God (Exo_40:38). A sanctuary is to be consecrated, not with holy water and the mummery of Pagan rites and ceremonies, but with prayer and thanksgiving, with the Word and blessing of God. Wherever Jehovah manifests His glory, there is the consecrated Temple for His worship.
IV. Is sometimes manifested in overwhelming majesty and glory (1Ki_8:10-11, compared with 2Ch_5:13-14). The darkness was so insupportable, and the heavenly glory so overpowering, that the priests staggered under the awful manifestation, and were not able to minister. It is worthy of note, too, that the power of God came down while the worshippers were in the act of praising (ib. 1Ki_8:13). When we rise to the highest pitch of sincerity and fervour in the worship of the Most High, it is then we receive the most memorable benedictions. The existence of the church to-day is a triumphant evidence of the continuance of the Divine presence and the special manifestations of the Divine glory. And, though we have not the pillar of fire glittering over the church as in days of yore, the power of God is realized in the person and government of the Holy Ghost, whose glory has been displayed in different periods of the church’s history in a way every whit as wonderful and imposing, and with more extensive results than in the days when the mysterious outward sign attended the Israelites “throughout all their journeys.” The miraculous effusion of the Spirit on the Day of Pentecost, and the remarkable revivals which have occurred since that day, are signal examples and distinctive pledges of the plenitude and omnipotency of spiritual grace with which the church may expect to be visited in the present day. God is still in the midst of His people. When the world is convinced of sin, of righteousness, and of judgment; when believers are earnest in prayer and diligent in seeking the salvation of souls; when the careless and giddy are arrested in their whirl of gaiety, and become serious with thoughts of eternity; when the callous are melted, the obstinate persuaded, the doubting re-assured, and the despairing cheered; when the soul is humbled under a sense of personal unworthiness, and overwhelmed with views of the glory, the condescension, and the love of God; when the false confidences of the heart are shivered, and we are enabled to rely only on Jesus; when love glows with intense heat, and, under its fervid, constraining influence, we are led to consecrate ourselves afresh to God and to His great service—then have we unmistakable evidences of the presence and mighty operations of the Divine Spirit, that the cloud of the Lord is filling His Temple and descending into the midst of His worshipping people, in all the glory of His transcendent charms, in all the generous encompassing fulness of His outpoured blessing. Nothing short of the felt, spiritual presence of God—God realized in the heart by the energy of the Spirit—can be an effectual safe-guard against sin. The Jews saw the glory-cloud, the symbol of God’s presence and guidance and power; it was “in sight of all the House of Israel throughout all their journeys;” it filled the Temple specially and solemnly dedicated to His worship; yet they sinned—sinned grievously and repeatedly. An awful commentary on the insufficiency of the most imposing outward symbolism to regenerate and sanctify corrupted human nature! It is the revelation of Christ to the heart by the Spirit that can alone accomplish the sin-destroying work.
LESSONS:—
1. The Temple is the place of glorious revelations.
2. It is in the highest moods of worship that the greatest blessings are read.
GERM NOTES ON THE VERSES
1Ki_8:10. By a cloud did God often both represent His glory, and cover it: signifying thereby that it was both invisible and unapproachable.
—The cloud—the visible symbol of the Divine presence, the Shechinah of the Targums—which had been promised before the ark was begun (Exo_29:42), and had filled the Tabernacle as soon as it was completed (Exo_40:34), and which had probably been seen from time to time during the long interval when we have no express mention of it from a little before the death of Moses (Deu_31:15), to the present occasion, now once more appeared in full magnificence, and took, as it were, possession of the building which Solomon was dedicating. The presence of God in the Temple henceforth was thus assured to the Jews, and His approval of all Solomon had done was signified.—Speaker’s Comm.
1Ki_8:10-13. It is impossible that mortal, sinful man should see or comprehend the Holy and Infinite One. I can experience His merciful presence; but presumption and folly it is to wish to sound the depths of His Being. The eye of faith beholds in darkness the glory of the Lord; in the night of the cross, the light of the world; through the dim veil of the flesh, the only begotten Son of God, full of mercy and grace.—Lange.
—The glory of the Lord appeared in a cloud, a dark cloud, to signify—
1. The darkness of that dispensation in comparison with the light of the Gospel, by which, with open face, we behold, as in a glass, the glory of the Lord.
2. The darkness of our present state in comparison with the vision of God which will be the happiness of heaven, where the divine glory is unveiled. Now we can only say what He is not, but then we shall see Him as He is.
1Ki_8:11. The holy angels clap their wings upon their faces, as it were a double scarf—or as a man doth his hands before his eyes, when he beholdeth an exceeding great light—before the brightness of God’s presence, that would else put out their eyes. Pellican saith, by the priests being driven out by this cloud appearing was showed that the time should come when this priesthood should minister no more by carnal rites in this place.—Trapp.
—Not veneration for the Divine majesty alone forbids delay in the presence of the Divine glory; not merely a holy dread thrills through the priests, so that they draw back; but the glory of the Lord, like a consuming fire, is that before which unholy man cannot exist, to which he cannot approach without being destroyed. Hence the High Priest was obliged to prepare his entrance into the holiest by first enveloping with the smoke of burning incense the symbol of the sin-covering power of prayer—the cloud which embodied the glory of the Lord.—Keil.
1Ki_8:12. Perceiving both priests and people struck with horror and wonder at this darkness, Solomon reminds them that this was no sign of God’s dislike or disfavour, as some of them might possibly imagine; but a token of His approbation and grace and special presence among them.—Pool.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain 1Ki 8:10; 1Ki 8:11. (See Scofield "Exo 40:34")
cloud
1Ki 8:10; 1Ki 8:11. (See Scofield "Exo 40:34")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:10-11 As the priests came out of the Holy…
8:10-11 As the priests came out of the Holy Place, they were greeted with music praising the Lord (2 Chr 5:11-14). Previously, the glorious presence of the Lord had filled the Tabernacle (Exod 40:34-35). Now it filled the Temple to show that God was again dwelling among his people. Ezekiel recorded its later departure from the Temple (Ezek 10:18-19), to return at a blessed future time (Ezek 43:1-5). In the New Testament, John wrote that God dwells among his people through his son, Jesus Christ (John 1:14). Paul affirmed that Christ now dwells in each believer (Col 1:27) as a foretaste of a future when “God’s home is . . . among his people” (Rev 21:3).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.