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.
All the children of Israel looked on, when the fire came down, and Yahweh’s glory was on the house. They bowed themselves with their faces to the ground on the pavement, worshiped, and gave thanks to Yahweh, saying, “For he is good; for his loving kindness endures forever.”
Then the king and all the people offered sacrifices before Yahweh. King Solomon offered a sacrifice of twenty-two thousand head of cattle and a hundred twenty thousand sheep. So the king and all the people dedicated God’s house. The priests stood, according to their positions; the Levites also with instruments of music of Yahweh, which David the king had made to give thanks to Yahweh, when David praised by their ministry, saying “For his loving kindness endures forever.” The priests sounded trumpets before them; and all Israel stood.
Moreover Solomon made the middle of the court that was before Yahweh’s house holy; for there he offered the burnt offerings, and the fat of the peace offerings, because the bronze altar which Solomon had made was not able to receive the burnt offering, the meal offering, and the fat.
So Solomon held the feast at that time for seven days, and all Israel with him, a very great assembly, from the entrance of Hamath to the brook of Egypt.
On the eighth day, they held a solemn assembly; for they kept the dedication of the altar seven days, and the feast seven days. On the twenty-third day of the seventh month, he sent the people away to their tents, joyful and glad of heart for the goodness that Yahweh had shown to David, and to Solomon, and to Israel his people.
Thus Solomon finished Yahweh’s house and the king’s house; and he successfully completed all that came into Solomon’s heart to make in Yahweh’s house and in his own house.
Yahweh appeared to Solomon by night, and said to him, “I have heard your prayer, and have chosen this place for myself for a house of sacrifice.
“If I shut up the sky so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among my people; if my people, who are called by my name, will humble themselves, pray, seek my face, and turn from their wicked ways; then I will hear from heaven, will forgive their sin, and will heal their land. Now my eyes will be open and my ears attentive to prayer that is made in this place. For now I have chosen and made this house holy, that my name may be there forever; and my eyes and my heart will be there perpetually.
“As for you, if you will walk before me as David your father walked, and do according to all that I have commanded you, and will keep my statutes and my ordinances; then I will establish the throne of your kingdom, according as I covenanted with David your father, saying, ‘There shall not fail you a man to be ruler in Israel.’
But if you turn away, and forsake my statutes and my commandments which I have set before you, and shall go and serve other gods, and worship them; then I will pluck them up by the roots out of my land which I have given them; and this house, which I have made holy for my name, I will cast out of my sight, and I will make it a proverb and a byword among all peoples. This house, which is so high, everyone who passes by it shall be astonished, and shall say, ‘Why has Yahweh done this to this land and to this house?’ They shall answer, ‘Because they abandoned Yahweh, the God of their fathers, who brought them out of the land of Egypt, and took other gods, worshiped them, and served them. Therefore he has brought all this evil on them.’ ”
Geneva Bible translators 1599 · Public Domain On vv1, 6, 8, 9, 10, 14, 20 Hereby God declared that he was pleased with Solomon’s…
Hereby God declared that he was pleased with Solomon’s prayer.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 22 2Ch 7:1 Now when Solomon had made an end…
2Ch 7:1 Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house.
Ver. 1. The fire came down from heaven.] In a miraculous manner, to testify God’s approbation. This fire was kept alive till the captivity of Babylon: and after that, it was said to have been miraculously also renewed; {/APC 2Ma 1:18-22} fides sit penes authorem.
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And the glory of the Lord filled the house,] i.e., The thick cloud, a sign of God’s glory, hidden here from us who are not able to behold it: like as we cannot look upon the sun in rota, but only in radiis. When we come to heaven, we shall see him as he is; see as we are seen.
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 On vv1, 3, 6, 7, 13, 15, 16 The fire came down from heaven, in token of…
The fire came down from heaven, in token of God’s acceptance of his prayer. See Poole "Lev 9:24"; See Poole "1Ki 18:38", &c. The glory of the Lord, i.e. the cloud, which was the sign of God’s glorious and gracious presence.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 12 Here is, I. The gracious answer which God immediately…
Here is, I. The gracious answer which God immediately made to Solomon's prayer: The fire came down from heaven and consumed the sacrifice, Ch2 7:1. In this way God testified his acceptance of Moses (Lev 9:24), of Gideon (Jdg 6:21), of David (Ch1 21:26), of Elijah (Kg1 18:38); and, in general, to accept the burnt-sacrifice is, in the Hebrew phrase, to turn it to ashes, Psa 20:3. The fire came down here, not upon the killing of the sacrifices, but the praying of the prayer.
1. This fire intimated that God was, (1.) Glorious in himself; for our God is a consuming fire, terrible even in his holy places. This fire, breaking forth (as it is probable) out of the thick darkness, made it the more terrible, as on Mount Sinai, Exo 24:16, Exo 24:17. The sinners in Sion had reason to be afraid at that sight, and to say, Who among us shall dwell near this devouring fire? Isa 33:14. And yet, (2.) Gracious to Israel; for this fire, which might justly have consumed them, fastened upon the sacrifice which was offered in their stead, and consumed that, by which God signified to them that he accepted their offerings and that his anger was turned away from them.
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2. Let us apply this, (1.) To the suffering of Christ. When it pleased the Lord to bruise him, and put him to grief, in that he showed his good-will to men, having laid on him the iniquity of us all. His death was our life, and he was made sin and a curse that we might inherit righteousness and a blessing. That sacrifice was consumed that we might escape. Here am I, let these go their way. (2.) To the sanctification of the Spirit, who descends like fire, burning up our lusts and corruptions, those beasts that must be sacrificed or we are undone, and kindling in our souls a holy fire of pious and devout affections, always to be kept burning on the altar of the heart. The surest evidence of God's acceptance of our prayers is the descent of the holy fire upon us. Did not our hearts burn within us? Luk 24:32. As a further evidence that God accepted Solomon's prayer, still the glory of the Lord filled the house. The heart that is thus filled with a holy awe and reverence of the divine glory, the heart to which God manifests himself in his greatness, and (which is no less his glory) in his goodness, is thereby owned as a living temple.
II. The grateful return made to God for this gracious token of his favour.
1. The people worshipped and praised God, Ch2 7:3. When they saw the fire of God come down from heaven thus they did not run away affrighted, but kept their ground in the courts of the Lord, and took occasion from it, (1.) With reverence to adore the glory of God: They bowed their faces to the ground and worshipped, thus expressing their awful dread of the divine majesty, their cheerful submission to the divine authority, and the sense they had of their unworthiness to come into God's presence and their inability to stand before the power of his wrath. (2.) With thankfulness to acknowledge the goodness of God; even when the fire of the Lord came down they praised him, saying, He is good, for his mercy endureth for ever. This is a song never out of season, and for which our hearts and tongues should be never out of tune. However it be, yet God is good. When he manifests himself as a consuming fire to sinners, his people can rejoice in him as their light. Nay, they had reason to say that in this God was good. "It is of the Lord's mercies that we are not consumed, but the sacrifice in our stead, for which we are bound to be very thankful."
2. The king and all the people offered sacrifices in abundance, Ch2 7:4, Ch2 7:5. With these they feasted this holy fire, and bade it welcome to the altar. They had offered sacrifices before, but now they increased them. Note, The tokens of God's favour to us should enlarge our hearts in his service, and make us to abound therein more and more. The king's example stirred up the people. Good work is then likely to go on when the leaders of a people lead in it. The sacrifices were so numerous that the altar could not contain them all; but, rather than any of them should be turned back (though we may suppose the blood of them all was sprinkled upon the altar), the flesh of the burnt-offerings and the fat of the peace-offerings were burnt in the midst of the court (Ch2 7:7), which Solomon either hallowed for that service or hallowed by it. In case of necessity the pavement might be an altar.
3. The priests did their part; they waited on their offices, and the singers and musicians on theirs (Ch2 7:6), with the instruments that David made, and the hymn that David had put into their hand, as some think it may be read (meaning that Ch1 16:7), or, as we read it, when David praised by their ministry. He employed, directed, and encouraged them in this work of praising God; and therefore their performances were accepted as his act, and he is said to praise by their ministry.
4. The whole congregation expressed the greatest joy and satisfaction imaginable. They kept the feast of the dedication of the altar seven days, from the second to the ninth; the tenth day was the day of atonement, when they were to afflict their souls for sin, and that was not unseasonable in the midst of their rejoicings; on the fifteenth day began the feast of tabernacles, which continued to the twenty-second, and they did not separate till the twenty-third. We must never grudge the time that we spend in the worship of God and communion with him, nor think it long, or grow weary of it.
5. Solomon went on in his work, and prosperously effected all he designed for the adorning both of God's house and his own, Ch2 7:11. Those that begin with the service of God are likely to go on successfully in their own affairs. It was Solomon's praise that what he undertook he went through with, and it was by the grace of God that he prospered in it.
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John Gill 1763 · Public Domain On vv1, 2, 3, 4, 6, 7 Now when Solomon had made an end of praying,....…
Now when Solomon had made an end of praying,.... The prayer recorded in the preceding chapter:
the fire came down from heaven and consumed the burnt offering and the sacrifices; which was the token God gave of his acceptance of them, of which there had been several instances before, Lev 9:24, Kg1 18:38,
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and the glory of the Lord filled the house; the glory of the Shechinah of the Lord, as the Targum, see Kg1 8:11.
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John Wesley 1765 · Public Domain On vv1, 3, 6, 16 God answers by fire, the people worship, ver. 1-3.…
God answers by fire, the people worship, ver. 1-3. Solomon's sacrifices, ver. 4-7. After keeping the feast he sends the people away, ver. 8-11. God appears to him in a vision, ver. 12-22.
The fire &c. - In token of God's acceptance of his prayer. The surest evidence of God's acceptance of our prayers is the descent of his holy fire upon us. As a farther token that God accepted Solomon's prayer, the glory of the Lord filled the house; the heart that is filled with an holy awe and reverence of the divine glory, to which God manifests his greatness, and (which is no less his glory) his goodness, is thereby owned as a living temple.
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Adam Clarke 1810 · Public Domain On vv1, 4, 5, 8, 10, 12, 13, 15, 18, 20, 21, 22 Solomon having ended his prayer, the fire of the…
CHAPTER VII
Solomon having ended his prayer, the fire of the Lord comes
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down from heaven and consumes the offerings, 1.
The people and the priests see this, and glorify God, and
offer sacrifices, 2-4.
Solomon offers twenty-two thousand oxen, and one hundred and
twenty thousand sheep; and the priests and Levites attend in
their offices, 5, 6.
He keeps the feast seven days, and the dedication of the altar
seven days, and dismisses the people, 7-11.
The Lord appears unto him by night, and assures him that he has
heard his prayer, 12-16;
promises him and his posterity a perpetual government, if they
be obedient, 17, 18;
but utter destruction should they disobey, and become idolaters,
19-22.
NOTES ON CHAP. VII
Verse 1. The fire came down] The cloud had come down before, now the fire consumes the sacrifice, showing that both the house and the sacrifices were accepted by the Lord.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 4, 6, 10, 12, 13, 14, 15, 17, 19 2Ch 7:1. The fire came down from heaven, and…
2Ch 7:1. The fire came down from heaven, and consumed the burnt- offering, &c. — This circumstance is added to what is recorded in the first book of Kings. Hereby, and by the cloud filling the whole house, was shown God’s gracious acceptance of Solomon’s prayer and sacrifices; and an assurance was given that he would be present in this place, and grant all their lawful petitions. By the former of these, it is generally thought, the first sacrifice that we read of in Scripture, that of Abel, was declared to be acceptable to God. And when the tabernacle was erected and dedicated, and Aaron was consecrated, there was the same testimony given of God’s presence there as here, Exo 40:34-35; Lev 9:24. The surest evidence of God’s acceptance of our prayers is, the descent of his holy fire of love upon us. And the heart which is filled with a holy awe and reverence of the divine majesty, (as the glory of the Lord filled this house,) the heart to which God manifests his greatness, and (what is no less his glory) his goodness, is thereby owned as his living temple.
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 On vv1, 8, 11, 12, 15 The fire came down from heaven - As in…
The fire came down from heaven - As in the time of Moses on the dedication of the tabernacle Lev 9:24 The fact is omitted from the narrative of Kings; but omission is not contradiction.
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Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 4, 5, 6, 9, 10, 14 Majesty; the cloud. For some time the priests were…
Majesty; the cloud. For some time the priests were obliged to keep at a distance. They afterwards offered up many victims. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv1, 11 4. The Divine Confirmation of the Dedication of the…
4. The Divine Confirmation of the Dedication of the Temple: 2Ch_7:1-10
2Ch_7:1.And when Solomon had ended [his] prayer, the fire came down from heaven and consumed the burnt-offering and the sacrifices; and the glory of the Lord filled the house. 2And the priests could not enter the house of the Lord, 3because the glory of the Lord filled the house of the Lord. And all the sons of Israel saw the fire come down, and the glory of the Lord upon the house, and they bowed down their faces to the ground on the pavement, and worshipped and 4praised the Lord; for He is good; for His mercy endureth for ever. And the king and all the people offered sacrifices before the Lord. 5And king Solomon offered a sacrifice of twenty and two thousand oxen, and a hundred and twenty thousand sheep; and the king and all the people dedicated the house of God. 6And the priests stood at their posts, and the Levites with instruments of song of the Lord, which David the king had made, to thank the Lord, that His mercy endureth for ever, when David praised by their hand; and the priests blew the 7trumpets1 before them, and all Israel stood. And Solomon hallowed the middle of the court that was before the house of the lord; for there he offered the burnt-offerings and the fat of the peace-offerings: because the brazen altar which Solomon had made was not able to receive the burnt-offerings, and the meat- 8offerings, and the fat. And Solomon kept the feast at that time seven days, and all Israel with him, a very great congregation, from Hamath to the river of 9Egypt. And they made on the eighth day a solemn assembly; for they kept the 10dedication of the altar seven days, and the feast seven days. And in the twenty and third day of the seventh month he sent away the people to their tents, glad and merry in heart for the goodness that the Lord had shown to David, and to Solomon, and to Israel his people.
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EXEGETICAL
Preliminary Remark.—The first three sections or acts of this account agree with the parallel 1 Kings 8, mostly to the letter; only a notice referring to the part of the priests, Levites, and singers in the solemnity in 6:11–13 is peculiar to our author. In the fourth section (7:1–10) is found the more considerable deviation, that instead of the blessing pronounced by Solomon on the community of Israel (1Ki_8:54-61), the consuming of the offerings by fire from heaven is narrated (7:1–3; comp. the similar account in the history of the census and the plague, 1Ch_21:26 f.).
1. Removal of the Ark from Zion to the Temple: 2Ch_5:2-14; comp. 1Ki_8:1-11 (and thereon, Bähr, Bibelw. vii. 72 ff.).
2Ch_6:3. In the feast, which was the seventh month. According to 1 Kings, the statement: “in the month Ethanim,” appears to have fallen out before these words, though also החֹדֶשׁ might be a mistake for בַּחֹדְשׁ, “in the seventh month.”
2Ch_6:5. The supplement of a וְ between הכהנים and הלוים (see Crit. Note) seems indispensable; “for even if Levitical priests bore the ark and the holy vessels of the tabernacle into the temple, yet it is certain that the tabernacle itself (its boards, curtains, and coverings) was not conveyed by the priests, but only by the Levites, into the temple to be preserved as sacred relics. The copula ו is perhaps left out only by a copyist, who thought of הכהנים הלזים, Jos_3:3; Deu_17:9; Deu_17:18” (Keil).
2Ch_6:10. The two tables which Moses put into it at Horeb, properly, “gave,” נָתַן, as Exo_40:20. More clear and full is the parallel text 1Ki_8:9 : אֲשֶׁר הִנִּיחַ שָׁם, “which he had put there.”
2Ch_6:11. For all the priests that were present had sanctified themselves. These words begin the longer parenthesis inserted by the Chronist in the statement, 1Ki_8:10, concerning the priests, Levites, and singers, which extends to 2Ch_6:13 b. “That were present,” literally, “that were found”; comp. 1Ch_29:17; Ezr_8:25.—Without observing the courses; that is, on account of the greatness of the solemnity, and the multitude of persons required, the series of exchanging courses of the priests (1 Chronicles 24) could not be observed; all the courses must together sanctify themselves and co-operate. For the construction אֵין לִשְׁמוֹר, comp. 1Ch_23:26; Ew. § 321, b.
2Ch_6:12. All of them, Asaph, etc., properly, “as to all, Asaph,” etc.; the introductory לְ, as 1Ch_5:25 (see on this passage).—Sounding with trumpets. For מַֽחֲצֹצְרִים, see on 1Ch_15:24; comp. also the remarks on the temple musicians and their instruments, 1Ch_15:17-28.
2Ch_6:13.And the trumpeters and singers were as one man, literally, “and it came to pass as one concerning the trumpeters and singers (לְ, as before), that they sounded loud with one voice.” For the construction הָיָה לְהַשְׁמִיעַ, comp. Ew. § 237, and on the import of הַשְׁמִיעַ, 1Ch_15:16. The קוֹל אֶחָד, “with one voice,” is properly redundant, but is added to the לְהַשְׁמִיעַ to strengthen the notion already lying in אֶחָד, “one” of the unisono of the trumpet sound, and the singing of the many voices.—When they lifted up the voice, literally, “and as the lifting of the voice”; comp. Ezr_3:12; Ezr_9:1. The words connect again with 2Ch_7:11 a, and so prepare for the conclusion, which, however, is formed by the last words of the verse: Then the house was filled with the cloud of the house of the Lord, the well-known light-cloud (shechinah) dwelling in the tabernacle since the time of Moses, the manifestation of the gracious presence of God in His covenant sanctuary. For 2Ch_6:14, comp. 1Ki_8:11, and Bähr thereon.
2. Solomon praises the Lord on his Entrance into the new temple: 2Ch_6:1-11; agreeing almost literally with 1Ki_6:12-21.—We notice some of the never very important deviations of our text.—On 2Ch_7:1, comp. Lev_16:1
2Ch_6:2. And I, even I, have built, etc. Instead of וַֽאֲנִי בָּנִיתִי, with its emphatic accentuation of the subject, 1Ki_8:13 gives בָּנֹה בניתי, “I have surely built,” etc.
2Ch_6:4. Blessed be the Lord … who hath spoken with His mouth, etc., a reference to 1Ch_11:2, which promise is here repeated with great fulness, resting indeed on the words of Nathan contained in 1Ch_17:4-14, to which allusion is made, especially from 2Ch_7:8.
2Ch_6:5. From the day that I brought my people, etc. From this to 2Ch_7:7, the speech of Solomon, compared with 1Ki_8:16 f., appears enlarged, especially by the sentences there wanting, 2Ch_7:5 b: “and I chose no man to be ruler,” etc., and 2Ch_7:6 a. “and I chose Jerusalem.”
2Ch_6:11. And there I have put the ark. Somewhat otherwise 1Ki_8:21 : “And I have set there a place for the ark” (מְקוֹם הָאֲרוֹן for the simple הארון).
3. Solomon’s Prayer of Consecration: 2Ch_6:12-22; except the introduction, 2Ch_6:13, and the close, 2Ch_6:40-42, very closely agreeing with 1Ki_8:22-53.
2Ch_6:13. For Solomon had made a scaffold of brass. This whole parenthesis, with the notice concerning the brazen scaffold (properly, “basin,” כִּיּוֹר, pot-shaped elevation, platform; comp. Neh_9:4) in the court, is wanting in 1 Kings; whether omitted by an old error of the transcriber, as Then. and Berth. think, must remain doubtful.
2Ch_6:21. And hear Thou from Thy dwelling-place, from heaven, for which 1Ki_8:30 : “hear to Thy dwelling-place, to heaven,” perhaps by a mistake in copying.
2Ch_6:33. Then hear Thou, literally, “and Thou hear”; the וְ before אַתָּה, introducing the conclusion, is wanting in 1Ki_8:43, for which reason Berth, would here also exclude it from the text, contrary to all the mss.
2Ch_6:40-42 form a close of the speech of Solomon, deviating greatly from 1Ki_8:50-53. Of the allusion there to the deliverance of Israel, as the heritage of the Lord, from the iron furnace of Egypt, and of the promises given by Moses (2 Chronicles 6:51, 53), there is here nothing. On the contrary, the petition there: “Let Thine eyes be open,” etc. (2 Chronicles 6:52), is here notably enlarged and strengthened by the important summons: “Now, arise … unto Thy rest, Thou and the ark of Thy strength.” This summons to the solemn and formal taking possession of the temple, to which the following narrative of the fire coming down on the sacrifice corresponds, is justly declared by Thenius to be original, and defended against the assumption that it is an arbitrary addition made by the Chronist (Berth., etc.); for, in consequence of the abence of this summons to take possession of the sanctuary, the point of the whole prayer is wanting in 1 Kings 8 and the suspicion is raised that there some lines have fallen out at the end. Yet, in respect of form, our author, in his rendering of the close of the prayer, might have rested partly on other old documents, particularly on Psa_132:8-10, a passage which coincides almost verbally with 2Ch_6:41-42 (but possibly also the Psalmist might have borrowed from the original edition of Solomon’s prayer, correctly retained in our passage), and on Isa_55:3, where “the mercies of David” occur, coinciding verbaly with our passage (2Ch_6:42 b), and intended, indeed, in the same sense (denoting the Lord’s merciful dealings with David, not David’s pious deeds, as Keil thinks); comp. also Psa_89:50.—And now arise, O Lord God, to Thy rest, enter now the rest to which the throne of Thy glory has attained, נוּח for מְנוּחָה, only elsewhere in Est_9:16-18, and there in the form נוֹחַ; comp. also Num_10:36 : בְּנוּחֹה, as there is here a significant accord with the words of Moses referring to the setting out and resting of the ark in the wilderness.—And let Thy saints be glad for the good (בַּטּוֹב, as Job_20:18; Psa_104:28). The parallel Psa_132:9 has here more briefly: “and let Thy saints shout for joy” (יְרַנְּנוּ for יִשְׂמְחוּ בַטּוֹב).
2Ch_6:42. Turn not away the face of Thine anointed, refuse not his prayer; comp.1Ki_2:16. For the “mercies of David,” see above.
4. The Divine Confirmation of the Dedication of the Temple: 2Ch_7:1-10. The first part of this section, 2Ch_7:1-3, is wanting in 1 Kings 8 : the second, except 2Ch_7:6, which is there wanting, agrees almost verbally with 1Ki_8:62-66.—And when Solomon … the fire came down from heaven. Both this account of the descent of a miraculous fire from heaven consuming the sacrifice, and that of the filling of the house with the glory of the Lord, along with the adoring worship of the whole community before God wonderfully manifesting Himself, are peculiar to the Chronist. In 1Ki_8:54-61, instead of this is found an address of Solomon to the assembly, with the expression of thanks to God for His goodness to Israel, and the petition for the further manifestation of His mercy and grace. The difference, that our author relates something miraculous on which the books of Kings are silent, is similar to that in the history of the census and the pestilence, 1Ch_21:26. Yet the earlier account of the miraculous filling of the house with the glory of God (5:11–14) is also found in the author of 1Ki_8:10. Thus both narratives agree in attesting a miraculous appearance at the temple dedication; but that of the older writer places this wonder before the prayer of Solomon, without placing a second miracle at the end of this prayer, whereas the Chronist reports a twofold coming of glory of the Lord, the first before the prayer, the second after it, and connected with the consuming of the offering by heavenly fire (or, as it may be supposed, with Keil, consisting in this operation of fire). Arbitrary reduplication of the miracle that had already taken place according to the oldest record and shaping of the supposed second wonder according to the model from the Mosaic time, Lev_9:23 f., are charged by modern criticism (Then., Berth., Kamph., etc.) against the Chronist or the younger narrative adopted by him. But it may at least be assumed that the tendency of the Chronist to the history of worship was the occasion of his mentioning the second wonder, whereas the author of the books of Kings, in accordance with his attention to the history of the kingdom, took less interest in this. It was scarcely abhorrence of the miraculous, or preference of the natural and conceivable, on the part of the latter, that led him to avoid the account of the miraculous consuming of the offering; comp. his account of the corresponding wonder in the history of Elijah (1 Kings 18), on which our author is silent on other grounds; and see, moreover, Evangelical and Ethical Reflections after 2 Chronicles 9, No. 3.—And consumed the burnt-offering and the sacrifices, the offerings mentioned 2Ch_5:6, which the king and the people had slain at the entrance of the ark in the temple, and which were slain during the prayer of dedication, but not yet burnt, partly on the altar of burnt-offering, partly on other altars erected specially for them in the inner courts (2Ch_7:7).
2Ch_7:3. And all the sons of Israel saw the fire come down. So also in the original fact of the Mosaic history, Lev_9:24.—And they bowed down … on the pavement. For this pavement (רצפה) or flooring in the court, that we may not certainly conceive to be mosaic work of ornamental variegated stone, as in the Persian citadel at Susa, Est_1:6, comp. Eze_40:17-18.
2Ch_7:4-10. The solemnities of sacrifice and festival, even to the addition concerning the musical part in 2Ch_7:6, are described in exact accordance with 1Ki_8:62 ff., even with regard to the number of the victims offered. For these great but not incredibly great numbers (22,000 oxen and 120,000 sheep), comp. partly the remarks on the great feast at Hebron, 1Ch_12:39, partly the notice justly quoted by Berth. from Josephus, De bello Jud.vi. 9. 3, according to which, even in the Roman times, within a few hours, 256,500 passover lambs were slain at Jerusalem. These colossal offerings and festivals exceed our conception quite as much as the numbers attesting the magnitude of the present steam or railway trade, or of the modern warfare, transcend the imagination of the ancients.
2Ch_7:6. And the priests stood at their posts, literally, “watches”; comp. 2Ch_8:14; 2Ch_35:2; the Vulg. rightly in substance: in officiis suis; to suppose a standing of the priests according to their divisions (Berth.) is unnecessary.—When David praised by their hand, that is, executing the song of praise arranged by David, so that he, as it were, praised God by their musical performance. The Vulg. translate in substance correctly, but somewhat freely: hymnos David canentes per manus suas (similarly the Sept.). On the whole verse, comp. the similar but somewhat more diffuse notice of the co-operation of the priests and Levites in the solemnity, 2Ch_5:11-13.
2Ch_7:7. And Solomon hallowed the middle of the court, “ the court immediately before the temple forming the middle of the sacred square” (Then.). This whole inner space had Solomon formed as it were into a great altar of sacrifice, on account of the multitude of offerings to be presented. The notice is plainly supplementary, on which account וַיְּקַדֵּשׁ (with the וrelat. of mere sequence of thought) may be rendered by the pluperfect.
2Ch_7:8. And Solomon kept the feast at that time, namely, the feast of tabernacles; comp. Lev_23:36; Num_29:35 ff. On the now following notes of time, and their greater clearness than those of the parallel 1Ki_8:65 f., see Bähr on this passage.
2Ch_7:10. He sent away the people to their tents, that is, their homes; comp. 1Sa_13:2; Psa_78:55; and 2Ch_10:16 (1Ki_12:16.).—For the goodness that the Lord had shown to David and to Solomon. In 1Ki_8:66, “and to Solomon” is wanting; but the arbitrary addition of this expression is not therefore to be charged on the Chronist (against Thenius).
Footnotes:
[1] Keri: מחצרים, as above, 2Ch_5:12-13.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 5, 7, 8, 10, 12 the priests could not enter--Both from awe of the…
the priests could not enter--Both from awe of the miraculous fire that was burning on the altar and from the dense cloud that enveloped the sanctuary, they were unable for some time to perform their usual functions (see on Kg1 8:10). But afterwards, their courage and confidence being revived, they approached the altar and busied themselves in the offering of an immense number of sacrifices.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 9, 10, 12, 13, 15, 16, 17, 20, 21, 22 Ch. 2Ch_7:1-3 (not in 1 Kings). The Sacrifices consumed…
Ch. 2Ch_7:1-3 (not in 1 Kings). The Sacrifices consumed by Fire from Heaven
1. the fire came down from heaven] Cp. 1Ch_21:26, note.
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consumed the burnt offering] Cp. Lev_9:24; 1Ki_18:38.
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 On vv1–22 (1) When Solomon had made an end of praying.—(1Ki_8:54,…
(1) When Solomon had made an end of praying.—(1Ki_8:54, “And it came to pass, when S. had made an end of praying unto Jehovah all this prayer and supplication.”) From this point the divergence between the two accounts begins. There is no objective ground for supposing that the chronicler invented the facts here recorded. He must have found them in one of his sources, although we have no means of determining whether or not they were related in the original narrative followed by the author of Kings. It is gratuitous to fancy that the chronicler was more partial to miracle than the older writer. (Comp. 1Ki_8:10; 1Ki_18:38.) His greater interest in all that concerned the worship of the Temple is enough to account for the present and similar additions to the older narrative.
The fire came down from heaven.—Comp. Lev_9:22-24, from which passage it appears likely that the fire descended after Solomon had blessed the people. (Comp. also 1Ch_21:26; 2Ki_1:10; 2Ki_1:12; 2Ki_1:14.)
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And the sacrifices.—The offerings presented when the ark entered the Temple (2Ch_5:6).
And the glory of the Lord filled the house.—This statement is not a mere duplicate of 2Ch_5:13-14. See next verse. The “glory of the Lord” is apparently a manifestation quite distinct from the “fire.”
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 On vv1, 3, 4, 6, 8, 9, 11, 12, 13, 16, 17, 19, 21 This chapter is occupied with three subjects. First, the…
This chapter is occupied with three subjects. First, the description of Heaven"s acceptance of the dedicated temple by fire (vers. 1-3). Secondly, the sacrifices and glad feasting of Solomon and all Israel for several days (vers. 4-11). Thirdly, the articulate answer of God to the offering and the prayer of Solomon (vers. 12-22).
When Solomon had made an end of praying. See the parallel, 1Ki_8:54, which verse, however, in a sense, disappoints us; for, beginning with these same words, it does not go on at all to tell of this second occurrence of the fire and the cloud and the glory. The fire came and consumed the burnt offering and the sacrifices. So Lev_9:24, when the tabernacle was consecrated. The closing verses of our ch. 5., compared with the first verse of ch. 6., and in particular the first word of that verse, then," leave it quite open to conjecture that the demonstration of the fire and the glory of the Lord had not ceased, but was continued during the prayer of Solomon, though at its close they may have been marked with added brightness, and then wrought their sacrifice-consuming work. Such supposition may bring us nearest to some tenable explanation of what otherwise seems the very unaccountable omission in the parallel. The language of our ver. 2 adds something to countenance this theory, coinciding as it does with the language of the last verses of ch. 5.
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Vers. 1-22.
The testimony by fire, and the vouchsafed glory of the Lord.
This chapter invites attention to four subjects, no one of which is entirely fresh, but each one of which owns to fresh impressiveness by virtue of position, particularity of description, and the more touching associations which now surround it. Attention, then, may be called first of all and chiefly to
I THE MARVEL OF THE DESCENDING FIRE FROM HEAVEN. It is remarkable that the parallel (1Ki 8) does not mention this great event, and that a similar event is again carefully recorded by the writer of Chronicles. (1Ch_21:26) Such a descending, kindling, lambent, and consuming fire what a sign and token it was! What a startling testimony to give a moment"s directness of help to our own thought such a manifestation of the elder Church would be to some finished effort of our later ecclesiastical life! It is not given, it is not to be given, to us. But never must we allow ourselves to forget that its spiritual antitype is to be believed in, sought by prayer, beheld in purest vision of.the elevated spiritual imagination, and to be regarded as indispensable. It meant and its real and more spiritual fulfilment means:
1. The notice of heaven. What a genuine help to us, to have reason to believe this, and therefore gratefully to cultivate the sense of it! The notice of heaven means nothing, or it means the notice of God. As surely as a deep present conviction of that notice is calculated to deter from sin, so surely is it adapted to encourage us in worship, prayer, praise, meditation, and reading of the Word of God, and to dignify to us the nature of every engagement.
2. The approval of heaven. There is much indeed that the eye of God unfailingly notices, but as unfailingly disapproves. Descending fire more than once was the proof in the history of the people of Israel of this also, but it was very different descent and of altogether differing manifestation.
3. The actual participation and co-operation of heaven. The dedication of the temple was one thing, but the consecration of it was another, and though, indeed, it was not even such fire as this that by itself did the consecration or was of the essence of it, yet it was the evidence of it, and the visible sign and act of it. The fire of holy feeling, of devoutness, of devotion, of love, of pure adoring worship, is not of nature, nor of the ministry of man, nor of the ability of the high priest or any priest, to kindle. The kindling must come from the throne itself, whither whatsoever it is that we may have to offer is ascending. The sacrifices of prayer, of praise, of a poor, broken, contrite heart, need all and each the inspiring illumination and fire of and from the altar itself. What a thought, what a truth, for us! Our worship and our works of devotion need to be pervaded with this conviction, and if they were so, at how much higher a level would they be found, and with how much steadier life would they show themselves forth! Moments, and sometimes even hours, of our inner consciousness would in no way fall short, for impression, conviction, and surpassing joy and peace, of what were present actually now, in the rapt, and again the impassioned, experience of all Israel. That moment was indeed a moment worth a nation"s living for. Read the verses (1, 2, 3) themselves. But the instance is but one of a thousand, that tell how soon impression fades away, of what may be most grand, most significant of all, when its source comes from without. The deeper things of our hearts may last longer. Let us therefore seek, honour, prize, them rather!
II The fact that, with the finishing, dedication, and consecration of the temple, THE FULL COMPLEMENT OF THE SERVICES OF RELIGION WAS ESTABLISHED. In four particulars this is noted, viz. the unanimous effort of king and people to accomplish the full number of sacrifices; the falling of the priests into their places, and the filling of their regular offices; the same of the Levites with their instruments of music; and lastly, the hallowing of the middle of the court before the house, as an auxiliary place for the offering of burnt offerings and of the fat of the peace offerings. This was by no means the one solitary time, or the last time, that has illustrated the general principle of the utility of having the outer form and the outer institutions of the Church order in their place and in distinct prominence. While the Church is on earth, at least, the things of the eye, the things of the ear, memories, associations, company, and the stronger kinds and forces of anticipation all help religious fidelity; they are naturally fitted to do so, and, as thus naturally adapted to high use, are not justifiably to be neglected, slighted, underrated, or presumptuously regarded, as either optional in all cases, or quite dispensable in the case of those who credit themselves with a larger measure of spiritual power and principle than belongs to others. This very assumption is, He, too generally decisive of an opposite state of things. We have at present comparatively little to do with what may prove to be the mode, the infinitely grander mode, of worship and service up above. But here the form has its importance; and if so, the righter form, or more perfect form, or more beautiful form remains to be studied and sought. Have we not even here an instance of the educative genius of sincere religion, however simple it may be? It certainly insists on "cleanliness." It certainly insists on order. And as matter of fact, and lying in the whole course of the history of the Church for eighteen centuries, how unmistakably and undeniably it has nourished all "things lovely," sights of beauty and sounds of beauty, postulating and necessitating in turn what underlie these, viz. thoughts and feelings of beauty and of truth!
III THE DISTINCT NOTICE RECORDED OF THE SATISFACTION THE WHOLE PEOPLE EXPERIENCED WHILE THEIR RELIGIOUS FESTIVAL LASTED some fourteen to fifteen days AND THEIR GRATEFUL, HAPPY MEMORIES OF IT, ON THE HIGHEST GROUNDS, as they returned and journeyed home. It was no doubt, in countless instances, on countless occasions, true that there was a humble rehearsal of the saying of the two disciples (who had journeyed to Emmaus in the holiest of company, and in the most sacred of religious instruction, and finally service of breaking of bread), "Did not our heart burn within us?" The people now returned to tent and home, "glad and merry in heart for the goodness that the Lord had showed to David, and to Solomon, and to Israel his people." There is no higher joy than religious, no better company, and no better cheer of good company.
IV A FRESH DIVINE VISION GRANTED TO SOLOMON. This vision was granted for the threefold purpose of assuring Solomon:
1. That his temple-prayer had been heard, and that it should be implicitly and explicitly answered from time to time. The accepted and hallowed "house of prayer," dedicate now and consecrate, should be a perpetual living oratory. There was everything now about the house and in the house to constitute it fitly such, and it is now written with authority and with promise, "My house shall be called the house of prayer." What a centre of life, of hope, of refuge, for that people unto all generations if they know and remember the day of their merciful visitation!
2. That the Divine covenant with him should not fail, should never fail,and the Divine promise to him should be established for ever, if he remembered, and remembered to do his part involved in, the covenant.
Here ancestral memories were drawn upon, and brilliant promises of the future were called in, to exercise their powerful influence, and both for the service of offering direction and warning and encouragement.
3. That exemplary and certain and most notable retribution would be the portion of the nation if they turned away to idolatry. With simplest grandeur and force is this dread reverse (in a possible, alas! too probable future) announced, if haply the announcement may be an effectual deterrent. The people shall be plucked up by the roots, like plants from the land; the sanctified house shall be repudiated, made a by-word and a proverb, and the very mark of astonishment to all by-passers. It shall excite and awake the wondering questions of many a nation those questions to receive one simple, faithful, but dreadful answer: "Because they forsook the Lord God and laid hold on other gods, and worshipped and served them.
HOMILIES BY W. CLARKSON Vers. 1-3.
The Divine approval.
The incident here recorded was one that must have lived for ever in the memory of those who witnessed it. The occasion itself was of surpassing interest; all the accessories were fitted to deepen the impression; and when the miraculous fire came down from heaven upon the altar, there was an event which every present Israelite must have delighted to describe in after-days to those who did not witness it. Its significance was twofold. It was
I A MANIFESTATION OF THE DIVINE PRESENCE AND GLORY. For that fire, and the "glory of the Lord" filling the house of the Lord, spake of the present God and of his glory; and before it the priests retired and the people bowed down in reverential worship, "with their faces to the ground? The scene carries with it a summons to constant reverence.
1. Reverence in all worship; for God is as truly, though not as miraculously and manifestly, present in his sanctuary to-day as he was on this "high day" at Jerusalem.
2. Reverence of spirit at all times and everywhere. For may we not say thatthe whole earth is "the house of the Lord," and that it is filled with his presence and his glory? All the objects of nature that we are looking upon, all the processes of nature that we are watching, all creature life and gladness, attest his presence and his power. "The earth is full of the goodness of the Lord," and therefore of the glory of the Lord Psa_33:5 with Exo_33:19. Reverently, therefore, should we walk through the world, as those who feel that God is very near us, that we "stand before God," that his hand is working for us in the air and on the earth, that he is the One "with whom we have to do" always, in whom everywhere we live and move and have our being.
II AN ASSURANCE OF THE DIVINE APPROVAL. The descending flame was the surest and strongest possible indication that all the work of the past years had been approved, and that Jehovah accepted the house which had been built as his own. It was right enough, therefore, for the assembled multitude to be not only affected with awe, but to be filled with thankfulness and sacred joy, as they sang, "The Lord is good; his mercy endureth for ever." The approval of God was everything to Israel. It was much, very much indeed, for what it was in itself; it was much also as an absolute assurance of national prosperity. Respecting the Divine approval, it:
1. Should be the first object of our heart"s desire. For if we do not possess the favour of God, our heavenly Father, all other advantages are of little worth, and should wholly fail to satisfy us; while, if we do possess his favour, all difficulties, and even all distresses, may be patiently borne and
2. even cheerfully accepted. To be the children and the heirs of God (Rom_8:17) is to be and to inherit that which is of transcendent worth.
3. Must be sought in the divinely appointed way; and that is, by the cordialacceptance of his Son as our Saviour, Lord, and Friend.
1. Will awaken our deepest joy and call forth our most fervent praise. Wetoo shall celebrate the "goodness" and the "mercy" of the Lord; his praise will be continually upon our lips.
2. Must be maintained by faithfulness unto the end. For it is only when we"abide in him," and continue to "keep his commandments," that his love and his joy "abide in us". C. (Joh_15:6-11)
HOMILIES BY T. WHITELAW Vers. 1-7.
The acceptance of Solomon"s prayer.
I THE ANSWERING GOD. (Vers. 1, 2.) By himself set forth (Jer_33:3) by his people recognized (Psa_65:2 Psa_99:8; Isa_58:9) and by Christ revealed (Mat_7:7-11 Mat_18:19; Joh_16:23) as a Hearer of prayer, Jehovah responded to the intercession of Israel"s king by a twofold sign.
1. By fire from heaven. "The God that answereth by fire," said Elijah upon Carmel, "let him be God"; (1Ki_18:24) and in this case "the fire came down from heaven and consumed not the people, as it did Nadab and Abihu, (Lev_10:2) and Azariah"s captains with their fifties, (2Ki_1:10, 2Ki_1:12, 2Ki_1:14) and as James and John wished it to do to the Samaritans; (Luk_9:54) but the sacrifices, as it did with Moses, (Lev_9:24) Gideon, (Jud_1:6:21) David, (1Ch_21:26) and Elijah. (1Ki_18:38) That this fire was that which symbolized Jehovah"s presence at the bush, (Exo_3:2) on Mount, (Exo_19:18) at Horeb, (1Ki_19:12) on the Chebar, (Eze_1:4) in Babylon, (Dan_7:9) and now also in the temple, may be assumed. That as a symbol this fire pointed to the holiness and judicial wrath of God against sin seems plausible and indeed probable (see Delitzsch"s "Biblical Psychology," p. 225, Eng. trans.); if so it becomes apparent, without comment, why the sacrifices and not the people were devoured. The victims on the altars were the people"s substitutes, the bearers of the people"s sins; hence on them rather than on the people the fire from heaven fell. The consumption of the sacrifices was an intimation that the people were accepted. Or, if fire be taken as the symbol of God"s refining and sanctifying power (Kurtz, "Sacrificial Worship of the Old Testament," p. 155, Eng. trans.), the notion is hardly different, since God refines and sanctifies by burning up and destroying (legally by his judicial wrath, and spiritually by his gracious influences within the soul) all that is sinful, and therefore obnoxious to his holiness and justice alike (cf. Heb_12:29) So God still accepts the inward spiritual sacrifices of his people by sending down upon them fire from heaven, by annihilating and destroying the sin that attaches to them, through the fire of Christ"s Passion, and by refining the hearts that offer them through the fire of his Spirit. (Mat_3:11)
2. By the glory-cloud. This, which appears to have taken possession of the holy of holies, and indeed of the entire shrine immediately on the close of the ceremony of the introduction of the ark (ver. 14), is again said to have filled the house, Not that it had withdrawn from the house and afterwards returned when Solomon had ended his prayer; but merely that the two things are now brought together the fire upon the altar and the glory in the house as parts of one and the same complex phenomenon, which indicated the acceptance of Solomon"s temple and prayer. The heart which God accepts he stills fills with his glory the glory of his presence as a prayer-hearing, sin-forgiving, love-manifesting, holiness-working, glory-preparing God (Joh_14:21, Joh_14:23; Rom_5:5; Col_1:27; Rev_3:20)
II THE WORSHIPPING PEOPLE. (Ver. 3.) Overawed by the spectacle they beheld, the people adored the presence of their covenant God and condescending King, presenting before him their supplications.
1. With reverent humility. "Bowing themselves with their faces to the ground upon the pavement," as they did in the wilderness when, on Aaron"s first offerings being presented, "a fire came out from before the Lord, and consumed upon the altar the burnt offering and the fat", (Lev_9:24) and as Moses and Aaron did when the former interceded for the people, (Num_14:5) as the Israelites on Carmel, (1Ki_18:39) Christ"s disciples on the holy mount, (Mat_17:6) and the four and twenty elders of the Apocalyptic vision did. (Rev_11:16) Humility a foremost characteristic of all who would approach God in prayer, (Gen_18:30) or with whom God would. (Isa_57:15)
2. With fervent acclamation. "Praising the Lord and saying;" for though prayer and praise without audible speech are not impossible (Eph_5:19) when the heart is hot the tongue cannot well be silent. (Psa_39:3) Men that are in earnest, like David, cry and weep in their prayers, (Psa_6:8 Psa_18:6) while in their praises they dance and (2Sa_6:14; Psa_71:22)
3. With true faith, recognizing his Divine goodness and believing in the unchangeableness of his mercy (see on vers. 13, 14).
III THE THANKSGIVING KING. (Vers. 4, 5.) Besides the people, Solomon was specially affected by the great sight. His heart swelled with gratitude, which he expressed:
1. By sacrifices. Gratitude which overflows merely in lip-service may well be suspected. The true index of a heart"s feeling of indebtedness is its willingness to part with something belonging to itself for the sake of him towards whom the feeling is cherished. Hence the emphasis laid by Old Testament Scripture on the duty of offering the sacrifices of thanksgiving. (Psa_50:14 Psa_107:22)
2. By repeated sacrifices. Solomon and his subjects had already offered victims on the altar (ver. 6); but these were presented in addition because new mercies had evoked new occasions of thanksgiving. As the saint"s gratitude should not be a momentary feeling, cherished for a little season and then dismissed till some more convenient opportunity shall arrive, but a perennial emotion continually welling up within the breast; so should the saint"s sacrifices not be occasional acts, but deeds that are constantly being repeated and renewed.
3. By large sacrifices. Solomon offered 22, 000 oxen and 120, 000 sheep indeed, so abundant were the victims that the brazen altar was not spacious enough, large as it was, (2Ch_4:1) to receive the burnt offerings and the meat offerings and the fat; yet, rather than that any of them should not be presented to the Lord, the pavement in the middle of the court was "hallowed," i.e. extemporized into an altar (ver. 7), and the victims slaughtered and burnt thereupon. Solomon had no notion of being stinted in his "givings" to Jehovah. Neither should Christians in their offerings to the God of the Christian Church. The Lord still loveth a cheerful giver, (2Co_9:7) and never fails to reward a liberal. (2Co_9:6)
4. By timely sacrifices. The king chose the right moment for his offerings (ver. 4), when his eye was arrested and his heart affected by thesight of the fire and the glory, and by the contemplation of Jehovah"s goodness and grace. Had he delayed, the offerings might not have been so numerous as they were, if indeed they had not been omitted altogether. "Strike while the iron is hot" is a proverb applicable to all good resolutions. Bis dat qui cito dat. Evil purposes should be delayed till the passions exciting them have cooled; good intentions should be carried through while the spirit glows with the holy enthusiasm that has given them birth.
IV THE ASSISTING PRIESTS. (Ver. 6.) In addition to the king and commons, the ministers of the sanctuary bore their part in the great act of worship.
1. The priests waited on their offices, or stood, in their stations not according to their divisions (Bertheau), but in their offices (Vulgate); i.e. they preserved the ranks and functions which had been assigned them by. (1Ch_24:7) They also sounded trumpets before them.
2. The Levites acted as instrumentalists and singers. They used the instruments of the song of Jehovah which David had invented and appointed, and with which David himself had praised God by their service, i.e. by making use of their playing, as he did when fetching up the ark out of Obed-edom"s house. (1Ch_15:16-28)
Learn:
1. The certainty that God can answer prayer.
2. The duty of Divine worship.
3. The joyous character of true religion.
4. The necessity of practising Christian liberality. 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 Biblical Illustrator 1887 · Public Domain On vv1, 12 Now when Solomon had made an end of praying,…
2Ch_7:1-10
Now when Solomon had made an end of praying, the fire came down from heaven.
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God among His people
I. Prayer for God to come. This prayer was marked--
1. By its publicity.
(1) Public prayer, formally or virtually, has been the custom among all nations at all times.
(2) It is a reasonable service.
(3) It is an impressive service. It evokes sympathy.
2. By its specialty.
3. By its success.
II. God among His people.
1. By symbol.
2. Permanently.
3. A source of blessedness. If God be among His people--
(1) He will help His ministers.
(2) The preaching of Christ will be a glory, a blessing, a satisfaction, a source of refreshment to the soul.
3. His providence will wear a very different aspect; in the darkest day we shall feel that all is well
4. The realisation of His presence will give the best idea of heaven--fits them for it and makes them desire it.
III. Praise to God.
1. The theme of their praise: Gods mercy.
2. Its timeliness.
3. Its acceptableness.
Conclusion:
1. Learn the value of public worship.
2. Make it a test of your character.
3. Learn the privilege of true worshippers. It is a delightful employment. Come thou with us, and we will do thee good, etc.
4. You may ask, What can we do to benefit by public worship? Come to meet with God. Come in a prayerful spirit. Come with a thankful heart. Take heed what you hear. Be not forgetful hearers. Follow all with prayer that the Word of the Lord may have free course and be glorified.
5. What can we do to promote it?
(1) Attend it regularly, punctually, and solemnly.
(2) Give your money abundantly and cheerfully to support it. (T. Thoresby.)
A dedication service
The light and fire, the glory of the Lord, that came down were symbols.
I. Something supernatural. Solomon with all his wisdom, and Hurams artisans with all their skill, could not have invented that. The king was as impotent before it as the lowest slave from his provinces was before him. So there is an unprogrammed part of the service which is being conducted by the powers of another world. Strange forces have made the edifice their dwelling.
II. That glory was not merely a supernatural phenomenon, something sent from God; it symboled God Himself. Shekinah means dwelling. When our version reads, I will dwell among Israel, the Hebrew says, I will shekinah among them. God is here.
III. The Divine presence came in response to a mans consecration prayer; its great Amen.
IV. The shekinah remained in the temple. Though the outer glow of it was withdrawn, a gleam of it lingered within the Holy of Holies, illumining that windowless apartment, dropping its softened light upon the ark of the covenant, with its tables of the law, its golden mercy-seat, and the cherubim of life. So God will remain with us; and the sign of His presence will be that a light falls upon the Bible, our ark of covenant, making its laws of righteousness gleam into our consciences, its assurance of grace fill us with peace, and its promise of life glow in our hopes until we enter that temple where the Lamb is the light thereof. (Homiletic Review.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] This chapter, parallel with 1Ki_8:62; 1Ki_9:9, records…
CRITICAL NOTES.] This chapter, parallel with 1Ki_8:62; 1Ki_9:9, records acceptance of consecrated temple by fire (2Ch_7:1-10); and answer given by the Lord to Solomon (2Ch_7:11-22).
2Ch_7:1-10.—Acceptance of temple by fire. This not mentioned in Kings, which creates difficulty. “What it is important to bear in mind is—
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1. That omissions are not contradictions; and
2. That they occur constantly in all historical writers, and are frequently quite unaccountable” [Speak. Com.]. Fire as in tabernacle (Lev_9:24); glory, chapter 2Ch_5:13-14. 2Ch_7:3. Bowed in adoration and reverence. 2Ch_7:4. All people did not offer, but gave them to be offered on altar. Sacrifices enormous and difficult to realise. 2Ch_7:6. Waited in their stations to receive, kill sacrifices, &c. Instruments, cymbals, harps, and psalteries (1Ch_15:16; compare chap. 2Ch_5:12). 2Ch_7:7. Middle court on account of blood of sacrifices and burning of fat. 2Ch_7:8. Feast, not feast of dedication only, but feast of tabernacles also (Lev_23:34). Hamath to river Sihor, which separated Egypt from Palestine. “The territory of Israel, according to its whole extent from north to south” (2Ch_7:8) [Keil]. 2Ch_7:9. Solemn assembly closed the festival. Kept dedication seven days and feast of tabernacle next seven days (1Ki_8:65). Festival closed on 22nd of the month, on 23rd people sent home rejoicing.
2Ch_7:11-22.—God’s answer to Solomon’s prayer. “The narrative now runs parallel with 1Ki_9:1-9, but is fuller and presents less of verbal agreement. 2Ch_7:13-15 are additional to the earlier record” [Speak. Com.]. King’s house, i.e., his own palace (cf. 1Ki_7:1-12). 2Ch_7:12-22. Explicit answer to Solomon. Appeared as at Gibeon (1Ki_3:5; 1Ki_9:2). 2Ch_7:13. If, &c., answer to third petition (2Ch_6:26). 2Ch_7:14 recalls chief points in Solomon’s prayer. 2Ch_7:15. Attent, promise accords with very words of petition (cf. 2Ch_6:40). Prayer of this place (marg.) “chosen to include the two cases of prayers offered in (2Ch_6:24) and towards (2Ch_6:34-38) the sanctuary” [Speak. Com.]. 2Ch_7:16. Sanctified. “Here additions to 1 Kings 9, end and remainder of chapter adds nothing to the earlier record.” 2Ch_7:17. Walk refers to first petition; conditions which Solomon failed to meet. 2Ch_7:19. The other alternative put before Solomon. 2Ch_7:21. This house high, conspicuous in glory. Astonishment in ruin. 2Ch_7:22. All this the fearful consequences of apostasy (cf. Ezekiel’s wailing over the city and temple, Eze_14:23; 2Ch_36:17-20).
HOMILETICS
THE FIRE AND THE GLORY.—2Ch_7:1-3
Two elements prominent in O. T. symbolism which made the dedication solemn, impressive, and real.
I. As confirmation of acceptance. Sacrifice accompanied every act of worship. Miraculous fire a sign of acceptance, as Moses (Lev_9:24), Gideon (Jdg_6:21), David (1Ch_21:26), Elijah (1Ki_18:38). Generally to accept burnt sacrifice in Hebrew was to turn to ashes. “Remember all thy offerings, and accept (turn to ashes or make fat) thy burnt sacrifice” (Psa_20:3). The surest evidence of acceptance in prayer is the descent of the holy fire upon us. This fills the heart with reverence and awe, as the glory filled the temple. This leads to humble submission to divine authority, and a true sense of unworthiness. “They bowed themselves,” with profound reverence and humility.
II. As symbols of spiritual truths. The fire indicative of God’s nature. “Our God is a consuming fire,” terrible in Zion, before whom sinners have reason to fear. But God consumed the sacrifices, not the offerers; turned away his anger, and showed mercy in their acceptance. Christ a great sacrifice for sin, through whom Holy Spirit given to apply the word, consume sin, and convert the soul. The glory fills earthly temples, when his presence dwells in the sanctuary, and the heart is made a living temple—when Israelites rise from their prostrate attitude, regain their confidence, and offer themselves as sacrifices upon the altar of God—when hearts are tuned, and songs abound to God. “For he is good, and his mercy endureth for ever.”
THE DEDICATED TEMPLE.—2Ch_7:1-10
Dean Milman’s description most truthful and graphic (“History of the Jews,” vol. i., pp. 315–318). Here two glances at the scene, showing its outward grandeur and inward importance.
I. The eternal grandeur of the event. The vast assembly, “all Israel” present. The enormous sacrifices, on a scale suitable to the extraordinary occasion, requiring the open court, in which the assembly only could take part. The preparation and offering of burnt offerings and peace offerings in festive joy. All—king, priests, and people—performing their part. The fall of the sacred fire, and the dazzling glory of the cloud resting on and then entering into the courts. The music and the oft-recurring chorus (Psalms 136). The awe-struck priests and the nation on their knees would be an impressive sight. But notice—
II. The moral significance of the event. This ceremonial was not commanded by the law, but the expression of devout sentiment and reverence in the people. The symbolic presence led the innumerable multitudes to prostrate themselves on the ground, the instinctive and natural expression of loving reverence. The prostrate person and the bended knee tokens of humility, unreserved surrender, and dutiful obedience. “O come, let us worship and bow down. Let us kneel before the Lord our Maker.” The consuming fire fills with dread. “Who among us shall dwell with the devouring fire?” Judgments alarm, glory without mercy leads to despair, but God accepts the sacrifice, and spares the offerer. “Which was the greater, the external magnificence or the moral sublimity of the scene?’ ” asks Milman. “Was it the temple situated on its commanding eminence, with all its courts, the dazzling splendour of its materials, the innumerable multitudes, the priests in their gorgeous attire, the king with all the insignia of royalty on his throne of burnished brass, the music, the radiant cloud filling the temple, the sudden fire flashing upon the altar, the whole nation upon their knees? Was it not rather the religious grandeur of the hymns and of the prayer; the exalted and rational views of the Divine Nature; the union of a whole people in the adoration of the one Great. Incomprehensible, Almighty, Everlasting Creator?”
SOLOMON’S SACRIFICES.—2Ch_7:4-7
I. Sacrifice in its symbolic meaning. Refined nations of modern times esteem animal sacrifices a cruel and uncultured mode of expressing religious sentiments. But remembering the genius, habits, and moral instincts of ancient nations, and the special circumstances of the Jewish people, we see their fitness and propriety. Use of letters unknown, signs and symbols needful and beneficial. God instructs, helps, and encourages in this rite. Its value, therefore, partly actual, and partly typical, but in all respects derived from the one true sacrifice typified.
II. Sacrifice a form of true religion. Opposed to heathen will-worship in place, method, and in the invention of costly and monstrous offerings. An evidence of obedience to God; a symbol of self-dedication, and an expression of thanksgiving. Some form of sacrifice always required in religion. He who offers nothing accounted irreligious (Ecc_9:2, cf. Isa_43:23). We must not forget the higher affections of the heart in over-valuing the symbol, and turn our offerings into an opus operatum. “For I desired mercy, and not sacrifice, and the knowledge of God more than burnt offerings.”
III. Sacrifice a method of national festivity. Festivals held in all ancient nations. Sacrificial meals common and under special direction in Israel. Sometimes in private houses, other times in the temple. Held weekly, monthly, and yearly. These methods not only commemorations of great national events, but occasions for reunion of friends, enjoyment of hospitality, and interchange of sentiment. Families would be filled with joy. Strangers, fatherless and widows received with religious warmth. The nation bound in unity, commerce, and brotherhood.
NATIONAL REJOICING.—2Ch_7:8-11
The time of dedication immediately before the feast of tabernacles. The festival prolonged, and afforded opportunity for large number of peace offerings, which were the means of national enjoyment.
I. Joy in its purest sources.
1. In Divine works. “Solomon finished the house.” Joy from contemplation of the order, beauty, splendour, and completion of temple. Its vast extent, manifold adaptations, practical use, and symbolic teaching. “I will triumph in the works of Thy hands.”
2. In the Divine presence. Infinite and supreme, yet will dwell with man! In the vision and service of God we find the bliss of heaven. “We joy in God.”
3. In acceptance in the Divine presence. God with man, not to judge, condemn, and destroy. “We shall surely die, because we have seen God,” was the impression of Manoah. A popular belief that the revelation of God’s terrible majesty would cause death, not joy. But the acceptance of the offerings a pledge of gracious disposition (Jdg_13:23). The cloud and the fire at dedication of temple tokens of condescension and mercy.
II. Joy in its vast extent.
1. In all classes. Universal joy. King, priests, and people partook of it. “All Israel with him, a very great congregation” (2Ch_7:8).
2. In all places. In the palace of the king, and the tents of the people. In the temple of Jehovah, and the homes of the land, “from the entering in of Hamath unto the river of Egypt,” the usual and known bounds, the utmost length of the land. “He sent the people away into their tents, glad and merry in heart,” thanking God for his goodness to David, to Solomon, a wise and religious son, and “to Israel his people.” In this spirit we should go home from God’s house; rejoice in the grace, advancement, and enthronement of the Redeemer, and in the sanctification and spiritual welfare of all believers.
GOD’S ANSWERS TO SOLOMON’S PRAYER.—2Ch_7:12-22
Acceptance of prayer seen in fire from heaven, and second appearance by night.
I. Answers to special prayers. Solomon not aimless and indefinite, but specific. To prayer suggested by Holy Spirit, and offered according to God’s will, answers are definite and explicit. 2Ch_7:12-15 contain answer to third petition, 2Ch_7:16 to second, and 2Ch_7:17-22 to first.
II. Answers exceeding the prayer itself. Solomon desired that God’s eyes might be directed to the temple continually (ch. 2Ch_9:29). The answer is, “Not mine eyes only, but mine eyes and mine heart.” Not only to Solomon’s, but to prayer made toward that place in future from any person; not to the thoughts merely, but in the very words of the petitioner. We are straitened in ourselves, not in God, “who is able to do exceeding abundantly above all that we ask or think.”
III. Answers conditionally promised. Suspended on conduct. This a test of faith, a motive to obedience, and a rule of discipline. “If ye walk in my statutes … then I will give you, &c. But if ye will not hearken unto me … I will set my face against you” (Lev_26:1-20).
SOLEMN WARNINGS.—2Ch_7:19-22
“The record of this second vision, in which were rehearsed the conditions of God’s covenant with Solomon, and the consequences of breaking them, is inserted as a proper introduction to the narrative about to be given of the king’s commercial enterprises, and ambitious desire for worldly glory. For this king, by encouraging an influx of foreign people, and a taste for foreign luxuries, rapidly corrupted his own mind and those of his subjects, that they turned from following God, they and their children” [Jamieson].
I. God’s goodness in warning before punishment. God not revengeful and unjust. Judgment strange to Him. He gives space for repentance, opportunity to avoid danger; thus declares reluctance to punish, and goodness to warn. Longsuffering of God signally displayed. “Because sentence is not executed speedily,” men should not resolve on sinful courses, and run to ruin.
II. Disobedience to warning exposes to punishment. Sentence is gone forth, judgment only suspended, and seems to loiter, hence the sinner thinks there is chance of escape. “I shall have peace, though I walk in the way of my own heart.” But warnings unheeded, calls neglected, hasten the stroke, and render the judgments heavier. Abuse of mercy only ripens for judgment. “He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.”
III. Punishment which follows abused warning is merited and most severe. A limit to discipline and patience. The time ends and the day of retribution comes. Ruin often sudden and without remedy.
1. The temple cursed. The house conspicuous for its sanctity, glory and usefulness, would become a desolation, a byword, and disgrace.
2. The nation cursed. “Plucked up,” carried away, and exposed to mockery, insult, and despair in a foreign land. The temple of God no protection to those who forsake him. Their sins will be read in the judgments they suffer. Seek to be a monument of grace, not of judgment.
“Heaven gives the needful but neglected call.
What day, what hour, but knocks at human hearts,
To wake the soul to a sense of future scenes” [Young].
HOMILETIC HINTS AND SUGGESTIONS
2Ch_7:1; 2Ch_7:15-16. The Consecrated House. Solomon builder, God consecrated, sanctified it.
1. By the symbolic cloud and sacred fire.
2. By his special care. “My eyes shall be open, &c.” (2Ch_7:15).
3. By his constant affection. “Mine heart shall be there perpetually.”
2Ch_7:11. The sum, the greatness, and the completion of Solomon’s works—sacred, voluntary, and successful works. “The house of the Lord was seven years in building. But the court, the pillars, and all the external and internal fittings began to be constructed probably after the building was finished. The builders who were released from the work of the Lord’s house were free to betake themselves to the erection of the royal palace and other public buildings. At the end of thirteen years (1Ki_7:1) the temple finishings and requisites were all completed, and everything was ready for the consecration” [Murphy].
“In the early days of art,
Builders wrought with greatest care,
Each minute and unseen part;
For the gods see everywhere.
“Let us do our work as well,
Both the unseen and the seen;
Make the house, where God may dwell,
Beautiful, entire, and clean”
[Longfellow].
2Ch_7:12. An house of sacrifice.
1. In contrast with the synagogue, in which no sacrifice.
2. Descriptive of worship of O. T. with its symbolic rites, social feasts, and moral teaching. “This expression does not elsewhere occur. Its meaning, however, is clear. God declares that Solomon’s temple is the place which he had promised to ‘choose’ from among the tribes of Israel, whereto all Israelites were commanded to bring their burnt offerings and sacrifices” (see Deu_12:5-6) [Speak. Com.]. The Lord appeared. This vision presents a remarkable contrast with that recorded (1Ki_6:11-13) while the temple was in building. Then all was promise and encouragement; now, not only is warning mingled with promise, but as in Solomon’s own prayer, the sadder alternative seems in prophetic anticipation to overpower the brighter. In this there is (as often remarked) a striking exemplification of the austere and lofty candour of the inspired narrative, sternly contradicting that natural hopefulness in the hour of unexampled prosperity, which would have shrunk from even entertaining the idea that the blessing of God on the temple should be frustrated, and the glory of Israel pass away [Ellicott, O. T. Com.].
2Ch_7:15-16. Biblical Anthropomorphism. Human organs. The eyes and ears of God. This language is used for two purposes. I. To express His cognisance of man. He knows us.
1. Directly.
2. Thoroughly. II. To express His interest in man.
1. In the various capacities of enjoyment with which He has endowed us, and the provision He made for them.
2. In the preservation of our existence, notwithstanding our sinfulness.
3. In our redemption by Christ Jesus. Conclusion: Thou God seest me, we unite with the blessed fact, “Thou God lovest me” [Bib. Mus.]. My name there for ever. God’s gifts are “without repentance.” When he puts his name in the temple he does it, in intention, for ever. He will not arbitrarily withdraw it after so many years, or so many centuries. Once placed there, it will remain there for ever, so far as God is concerned. But the people may by unfaithfulness drive it away [Speak. Com.].
2Ch_7:19-20. Turn away.
1. Possibility of wrong course. “If ye turn away.”
2. Rapid progress when this course is adopted. “Forsake my statutes,” easily understood and profitable to them, “set before you.” Wholly forsake God for idols, then—
3. Fearful consequences. Entire deflection would cut Israel off from the land. “This whole passage stands out in bold relief, when illuminated by the light of history” [Murphy].
2Ch_7:20. Plucked up.
1. The soil in which they were planted, chosen and prepared by the Great Husbandman.
2. The source of their growth and fruit. “From me is thy fruit found.”
3. The danger to which they were exposed. “Plucked up.” No growth independent of God. Plants require rain, light, and warmth. We can only live as we live and are rooted in God. “There would be men who are twice dead, plucked up by the roots, and the roots are only fit for burning. We do not know what God’s burning means. Let us take care how we exclude the penal element from our theology and from our contemplation of the future” [Dr. Parker]. Learn—
1. The evil of apostasy.
2. The reality of God’s government.
3. The terrible effects of Divine displeasure.
2Ch_7:22. Why thus? A Problem.
1. The actual fact in history, that the Jews, the anciently favoured people of God, found to this day a byword and a proverb.
2. The question is, why hath the Lord done this? Has God changed his purpose, or been unfaithful to his word? The problem solved by the conduct of the people who forsook God and rejected the Saviour. “It is notable, that in its reference to the two parts of the promise of David there is a subtle and instructive distinction. As for the temple now just built in fulfilment of that promise, it is declared without reserve that in the case of unfaithfulness in Israel, it shall be utterly destroyed, and become an astonishment and a proverb of reproach before the world. But, in respect of the promise of the perpetuity of David’s kingdom, the true Messianic prediction, which struck the key-note of all future prophecies, it is only said that Israel shall be ‘cut off from the land,’ and so ‘become a proverb and a byword’ in captivity. Nothing is said to contradict the original declaration that even in case of sin the mercy of God would chastise and not forsake the house of David (2Sa_7:13-14; Psa_78:30-37). So again and again in prophecy captivity is denounced as a penalty of Israel’s sin, but the hope of restoration is always held out, and thus the belief in God’s unchanging promise remains unshaken. The true idea is strikingly illustrated by the prophet Amos (2Ch_9:9-11): I will sift the house of Israel among all nations.… Yet shall not the least grain fall upon the earth.… I will raise up the tabernacle of David that is fallen, &c.” [Ellicott, O. T. Com.].
ILLUSTRATIONS TO CHAPTER 7
2Ch_7:4-5. Sacrifices. Profusion the usual feature of ancient sacrifices: 300 oxen formed a common sacrifice at Athens. But all sacrifices offered by men to God are inadequate. “Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering.” “Jehovah being so much greater than man, how can any sacrificial rites be worthy of Him?” [Cheyne.] “What real propitiation could be effected, though the whole region of Lebanon were made an altar, its pines and cedars piled up on it for firing, and its thousands of beasts offered as victims? Very different was the offering which was to procure man’s redemption” [Kay]. That offering which alone avails before God is the sacrifice of Jesus Christ, a sacrifice of infinite value because He is God. All our offerings, our acts of worship, our self-denial, our good deeds cannot in themselves avail with God. But they are accepted when offered upon “the altar which sanctifieth the gift,” the altar of Christ’s merits.
2Ch_7:8-10. Feasts. All bodily appetites should be attended to for purposes of relief, not gratification. The very moment we seek gratification in any organ or appetite of the body, we degrade our nature, and dishonour our Creator. Our happiness is not in the body, but in the soul; not without, but within; and ought never to be sought for as an end, it comes only in self-consecration to duty and to God [Dr. Thomas]. If I see a dish to please my appetite I see a serpent in that apple, and will please myself in a wilful denial [Bishop Hall].
2Ch_7:12. Heard thy prayer. If I cared for nothing I would pray for nothing [Melancthon].
“That work which is begun well is half-done;
And without prayer no work is well begun” [Fanshawe].
2Ch_7:17-21. Turn away. Those who forsake God to return to the world, do it because they find more gratification in earthly pleasures than in those arising from communion with God; and because this overpowering charm, carrying them away, causes them to relinquish their first choice, and renders them, as Tertullian says, the penitents of the devil [Blaise Pascal]. “God never leaves any till they first leave Him.”
2Ch_7:21-22. Why? Nothing but grace can teach us to make a right use of others’ judgments [Bishop Hall].
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.
J. R. Dummelow 1909 · Public Domain On v1 Solomon's Sacrifices, and the Lord's Promises
Solomon's Sacrifices, and the Lord's Promises
This chapter reproduces with some additions portions of 1Ki_8:62-66; and 1Ki_9:1, 1Ki_9:9.
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1. The fire came down] This, which marked the acceptance of Solomon's sacrifice (cp. 1Ch_21:26), is not mentioned in 1 Kings 8.
21. Shall be an astonishment] i.e. a cause of astonishment.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v10 seventh month
seventh month
i.e. October.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On vv1, 11 CHAPTER 7:1-10 The Answer by Fire-the Sacrifices and the…
CHAPTER 7:1-10 The Answer by Fire-the Sacrifices and the Feast
1. The answer by fire (7:1-3)
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2. The sacrifices (7:4-7)
3. The feast of tabernacles (7:8-10)
A fuller manifestation of Jehovah’s favor and presence followed the great prayer of the king. First the cloud had appeared and now the fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the Lord filled the house. This is complementary to 1Ki 8:63-64. 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; and they bowed themselves and worshipped, praising the Lord and saying, as the Levites had said before, “He is good, for His mercy endureth forever.” So all Israel will see in a future day the glory of the Lord and the coming Lord in glory and worship Him (Zec 12:10). The house was dedicated by the King and all the people. (The Hebrew word used for dedicate is the word “channuka.” The Jews keep a feast called by that name.) The feast which followed was the feast of tabernacles. Its prophetic significance is mentioned in previous annotations.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 12 The Sacrifices and the Double Festival
The Sacrifices and the Double Festival
v. 1. Now, when Solomon had made an end of praying, and in response to his appeal, the fire came down from heaven and consumed the burnt offering and the sacrifices, which had been prepared beforehand; and the glory of the Lord filled the house, with a supernatural brilliancy, both of these manifestations showing God’s approval of Solomon’s dedicatory prayer and of the entire festival.
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v. 2. And the priests could not enter into the house of the Lord, the Sanctuary, because the glory of the Lord, the cloud of supernatural light, had filled the Lord’s house, both revealing and concealing Jehovah’s presence.
v. 3. And when all the children of Israel saw how the fire came down, Cf Lev 9:24, and the glory of the Lord upon the house, surrounding and filling the Holy Place and the Holy of Holies, they bowed themselves with their faces to the ground upon the pavement, the mosaic flooring of the court, of ornamental variegated stone, and worshiped, and praised the Lord, saying, in an antiphonal chant which repeated the song of praise sung by the choir of Levites, For He is good; for His mercy endureth forever. The attitude of the immense multitude, as that of a single person, was one of intense and adoring worship before the supreme Revelation of God.
v. 4. Then the king and all the people, through the priests, offered sacrifices before the Lord, partly on the large altar of burnt offering in the court, partly on special altars erected for that purpose, also in the Court of the Priests.
v. 5. And King Solomon offered a sacrifice of twenty and two thousand oxen and an hundred and twenty thousand sheep, 1Ki 8:62-64, for there was a great sacrificial meal connected with the dedication. So the king and all the people dedicated the house of God, set it apart for His worship by installing the ark in its place and by this solemn service of sacrifice and praise.
v. 6. And the priests waited on their offices, they performed the service with which they were charged, chiefly the preparation and offering of the sacrificial animals; the Levites also with instruments of music of the Lord, which David the king had made to praise the Lord, because His mercy endureth forever, Psalms 106; Psalms 107; Psalms 136, when David praised by their ministry, 1 Chronicles 25; and the priests sounded trumpets before them, namely, those delegated for this service, and all Israel stood. Cf 2Ch 5:11-13.
v. 7. Moreover, Solomon hallowed the middle of the court that was before the house of the Lord, consecrated a section of the outer court as a temporary place for the offering of sacrifices; for there he offered burnt offerings, to atone for the sins of the people, and the fat of the peace offerings, the meat of which was used in the sacrificial meal, because the brazen altar which Solomon had made was not able to receive the burnt offerings, and the meat offerings, which accompanied all burnt offerings, and the fat, there was not enough room for the almost unbelievably great mass of sacrifices.
v. 8. Also at the same time Solomon kept the feast seven days, namely, that of dedication, and all Israel with him, a very great congregation, from the entering in of Hamath, in the extreme North, unto the river of Egypt, on the southwestern boundary of the kingdom.
v. 9. And in the eighth day they made a solemn assembly, a service of worship distinguished even above those of the other days; for they kept the dedication of the altar seven days, and the feast, that is, the Feast of Tabernacles, seven days, combining the two into one great, joyful festival lasting fourteen days.
v. 10. And on the three and twentieth day of the seventh month he sent the people away into their tents, that is, their homes, glad and merry in heart, literally, "full of joy and good with reference to the heart," for the goodness that the Lord had showed unto David and to Solomon and to Israel, His people,
v. 11. Thus Solomon finished the house of the Lord and the king’s house, his own splendid palace; and all that came into Solomon’s heart to make in the house of the Lord, whatever he could think of in the way of greater decorative effects, and in his own house, he prosperously effected, having the means to carry out any project which came to his mind. Thus was the dedication completed, and all men went home full of happiness. He who prays, praises, thanks, and sacrifices to the Lord according to his ability will afterward gladly return to his work, with peace in his heart.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 7, 8, 11, 13, 16, 19, 21 the house
the house
"Yahweh's house" or "the temple"
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they bowed down with their faces to the ground on the stone pavement
This is a position of humility and worship. AT: "they lay down on the ground with their faces touching the stone pavement" (See: Symbolic Action)
his covenant loyalty endures forever
The abstract noun "covenant loyalty" can be expressed with the adjective "loyal" and the verb "promise." AT: "God will always be loyal to us because of his covenant" or "God will always faithfully do for us what he promised" (See: Abstract Nouns)
translationWords
Solomon
pray
fire
heaven
consume
burnt offering
sacrifice
glory
Yahweh
priest
house of God
worship
bow
good
covenant faithfulness
eternity
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 4, 8, 13, 17, 19 7:1-3 When the Ark was brought to its place…
7:1-3 When the Ark was brought to its place (see 5:13-14), the glorious presence of the Lord descended on the Temple. The divine glory remained in the Temple, preventing the priests from entering to perform their service (see “The Glory of God” Theme Note and “God’s Glory with His People” Theme Note).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.