“Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto king Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD out of the city of David, which is Zion. chief: Heb. princes”
Old. Houbigant would translate, “when he was growing old,” senesceret, as he supposes he was now nearly sixty, having judged about twenty-five years, and living another twenty as partner with Saul. (Prol. lxii.) See chap. vii. 15. (Haydock) — Judges, as his delegates in the southern parts of the country. (Calmet) — Josephus says one of them was stationed at Bethel. (Antiquities vi. 3.)
“And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which is the seventh month.”
Ethanim was afterwards called Tisri. (Haydock) — Usher places the dedication on Friday, 30th October, the 8th of the seventh month. The people continued at Jerusalem till the 23rd. The feast of expiation fell on the 10th, (Haydock) during the octave of the dedication. After this, the feast of tabernacles commenced on the 15th, for other seven days. This was the year of jubilee; and Solomon had waited on purpose, that the people might have more leisure to attend on such a solemn occasion. (Calmet) — But on this we cannot rely. There might be other reasons for the delay; (See chap. vi. 38.) and one of the chief might be, a desire to perform this ceremony in the seventh or sabbatical month, which was honoured with more festivals than any other. It had just elapsed, before the temple was finished, in the preceding year. (Haydock)
“And all the elders of Israel came, and the priests took up the ark.”
Priests, who were also Levites, as it is expressed in 2 Paralipomenon v. 4. Perhaps the ark was uncovered, (Calmet) as the Caathites carried it when folded up. (Haydock)
“And they brought up the ark of the LORD, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, even those did the priests and the Levites bring up.”
Ark, from the city of David, along with the tabernacle, (Salien) which had been made for it in the palace, ver. 1. They also (Haydock) brought the Mosaic tabernacle from Gaboan, (Calmet; Josephus, &c.) and reposited both (Haydock) in the treasury of the temple, as they were now of no other service. Jeremias was authorized to take the ark, the tabernacle, and the altar of incense, in order to prevent their falling into the hands of the Chaldeans. He placed them in a cave, where they have never, perhaps, been discovered, 2 Machabees ii. 4.
“And king Solomon, and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude.”
Sacrificed, by the hands of the priests, (Menochius) or at least (Haydock) gave them the blood to offer upon the altars, which were placed at six paces from one another, in imitation of David, 2 Kings vi. 13. (Calmet) — Could not. See chap. vii. 47.
“And the priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy place, even under the wings of the cherubims.”
Wings. These covered the smaller cherubim, upon the ark. (Haydock) (Chap. vi. 23, 27.) — They formed a sort of throne, with their wings extended, from one side of the building to the other, (Calmet) twenty cubits long. (Haydock)
“For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above.”
Thee. “God, in anger, grants a person what he desires wrongfully.” (St. Augustine) — He permits the people to follow their own plans; and the Hebrews believe, that he gave them Saul to punish them, being well apprised of his proud and cruel nature. (Cuneus Rep.) (Calmet) — Rejected, &c. The government of Israel hitherto had been a theocracy: in which God himself immediately ruled, by laws which he had enacted, and by judges extraordinarily raised up by himself: and therefore he complains that his people rejected him, in desiring a change of government, (Challoner) and wishing to appoint their own magistrates. The priests and judges had been commissioned by God, Exodus xix., and Deuteronomy xvii. (Worthington)
“And they drew out the staves, that the ends of the staves were seen out in the holy place before the oracle, and they were not seen without: and there they are unto this day. ends: Heb. heads holy: or, ark”
Out. In the days of Moses, these staves had touched the veil of the tabernacle: but now, as the place for the ark was twice as large, they were no longer perceived; though they remained in the holes prepared for them by Moses, till the author wrote; which must have been before the captivity. Unless we thus distinguish the times, the Hebrew contains a palpable contradiction. (Calmet) — “They drew out (or lengthened) the staves, and the heads….were seen out in the holy place….and they were not seen out.” (Haydock) — To a person standing at a small distance, they were not visible, though they rather touched the veil, 2 Paralipomenon v. 9. (Menochius)
“There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt. when the: or, where the”
Nothing else, &c. There was nothing else but the tables of the law within the ark. But on the outside of the ark, or near the ark, were also the rod of Aaron, and a golden urn with manna, Hebrews ix. 4. (Challoner) (Worthington) — These might have been in the ark while it was not fixed: but after the temple was built, all but the tables were placed in the treasury; where, we find, the book of the law was discovered, under Joas, Deuteronomy xxxi. 26., and 2 Paralipomenon xxxiv. 14. Others think that, in the days of St. Paul, the rod, &c., might have been reposited in the ark, though they had not been admitted at the time when this book was written. (Bellarmine, &c.) — But we have no assurance that the ark was ever placed in the second temple; and Josephus informs us, that when the Romans destroyed the temple, “there was nothing at all” in the sanctuary. (Calmet) — In area might easily signify ad, or juxta arcam, “near the ark.” (Salien)
“So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.”
Chariots; to be drivers, (Menochius) or will make them fight from them. — Footmen, or guards. Xenophon places 4000 armed with bucklers before, and 2000 with lances all round the chariot of Cyrus. See chap. xxii. 17.
“Then spake Solomon, The LORD said that he would dwell in the thick darkness.”
Cloud. He alludes to Leviticus xvi. 2. (Menochius) — God had so frequently appeared in this manner, that Solomon was authorized to consider it as the symbol of his presence, Exodus xiv. 19., xxiv. 16., and xl. 32., and Psalm xvii. 12. This luminous cloud filled the whole temple, to convince all that the Lord was pleased with the devotion of the king, and of his people. (Calmet)
“I have surely built thee an house to dwell in, a settled place for thee to abide in for ever.”
Ever. He seems to contrast this solid and glittering fabric with the cloud, (Menochius) as, in some sort, more worthy of God’s presence. (Haydock)
“And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood;)”
Stood. It is pretended that the king alone was allowed to sit. (Calmet) — But here Solomon stood, upon an eminence made of brass, 2 Paralipomenon vi. 13. (Haydock) — He pronounced the blessing, (part of which is given, ver. 15-22) with his face turned towards the people, as he was also in the court of Israel. Then turning himself to the altar (Calmet) of holocausts, (Menochius) with his hands uplifted, he began to pray, ver. 23, to 54. See Exodus xxxix. 43., and 2 Kings vi. 18., where Moses and David blessed the people, on similar occasions. (Calmet) — Thus the priests of the Catholic Church turn to the people, when they bless or speak to them; and look towards the altar, when they pour forth their supplications for them to God. Sectaries would always behold the face of the preacher. (Haydock) — Blessed. Princes bless their subjects, as parents do their children. (Worthington)
“And he said, Blessed be the LORD God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled it, saying,”
Own hands, or almighty power, (Menochius) hath fulfilled his promise. (Haydock)
“Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house, that my name might be therein; but I chose David to be over my people Israel.”
Goodliest, in strength (Calmet) and beauty. (Menochius) — Solomon made his people work at his buildings, and David employed an officer in the fields, 1 Paralipomenon xxvii. 26. Septuagint have read in a different manner, “He will tithe….your excellent droves of oxen.” (Calmet) — They also specify, “the tithe of asses for his work.” (Haydock)
“And it was in the heart of David my father to build an house for the name of the LORD God of Israel.”
Servants, or slaves. The Hebrews enjoyed greater liberty than any of the nations in the East, yet they are styled slaves, chap. xvii. 8. They were nearly on the same footing as the ancient Germans. “Each governed in his own place of abode. The Lord requires of them a quantity of corn, cattle, or clothing, and so far the slave obeys;” servus hactenus paret. (Tacitus, Germ.) The Hebrews were also bound to follow the king to battle. The Egyptians, Persians, &c., were under greater oppression. Herodotus (iii. 31,) informs us, that when Cambyses designed to marry his own sister, his counsellors replied, that they found no express law to this effect; but there was another, “that the king of Persia may do whatever he please.” The highest officers, and even his brothers, were styled, “slaves, Douloi, of the great king.” (Aristotle, Mund.)
“And the LORD said unto David my father, Whereas it was in thine heart to build an house unto my name, thou didst well that it was in thine heart.”
The face, privately; for even groans will not be free. (Menochius) — The event justified this prediction, as most of the kings of the Hebrews ruled like tyrants, and what was worse, engaged their subjects in idolatry, and drew down the heaviest judgments upon them. (Calmet) — Hear you, so as to deliver you from oppression, though he is always willing to hear those who truly repent. (Worthington)
“Nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house unto my name.”
Over us. The populace is generally inconstant, and fond of changes. (Menochius)
“And the LORD hath performed his word that he spake, and I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built an house for the name of the LORD God of Israel.”
Nations. We are neither better nor worse than the rest. What extravagance! for a people to abandon a state of happiness, and the dominion of God, and to prefer the service of a man! (Calmet) — For us. This was the pretext, as Naas threatened them with war, chap. xii. 12. (Menochius)
“And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven:”
Heaven, falling on his knees, ver. 54., and 2 Paralipomenon vi. 13. This is the first instance we find of people praying on their knees, which was common afterwards, 1 Esdras ix. 5., Isaias xlv. 24., Daniel vi. 10., and Acts ix. 40., and xx. 36. The Christian church generally adopts this custom. So did the pagans, (Et genibus pronus, supplex, similisque roganti.; Metam. iii.) as they also stretched for their hands. Sustulit exutas vinclis ad sidera palmas, says Virgil. (Æneid ii. 153.) This practice was very general, Psalm xxvii. 2., and 1 Timothy ii. 8.
“Therefore now, LORD God of Israel, keep with thy servant David my father that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel; so that thy children take heed to their way, that they walk before me as thou hast walked before me. fail: Heb. be cut off unto thee a man from my sight so that: Heb. only if”
Sight. Solomon was aware of the conditions on which he held his crown and the divine favour, so that his fall is the more inexcusable. (Haydock) — His posterity lost a great part of the kingdom, though they had the right to rule over Juda, till the coming of Christ. (Worthington)
“But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?”
Earth. Full of admiration, he breaks out into this pathetic exclamation, wondering that God should deign to accept of what he had done; and that, by the symbol of his presence, he should engage to honour this temple in a more particular manner, and to shower down his graces with a more liberal hand on those who should there present themselves before him.. This wise prince was not ignorant that God’s immensity fills all places. — Heavens. We know not how many haveans the Jews admitted. We find, 1. the air, 2. the region of the stars, 3. the residence of God, thus specified; and this last is here denoted as the most excellent of all. St. Paul styles it the third heaven, 2 Corinthians xii. 2. The Basilidians counted as many heavens as there are days in the year. (St. Irenæus i. 23.)
“That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place. toward this place: or, in this place”
My name. It shall be called the house of God. (Haydock) — There people shall come to do homage to the Lord. (Calmet)
“If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house: and an oath: Heb. and he require an oath of him”
Oath. In certain cases, an oath would clear a person, Exodus xxii. 11. Solomon prays that perjury may be disclosed. — Altar. It was customary to touch the altar, when a person took an oath, as Hannibal did. K. Latinus says;
“Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.”
Justice. A reward is clearly promised to good works. (Worthington)
“Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers.”
Fathers. In the place of their captivity they might turn, like Daniel, towards the temple. (Calmet) — God had threatened that he would punish his people by the hand of their enemies, &c., if they transgressed, Leviticus xxvi. 17. (Menochius)
“If there be in the land famine, if there be pestilence, blasting, mildew, locust, or if there be caterpiller; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be; cities: or, jurisdiction”
Mildew. Hebrew also, “a bruchus,” or a young locust. Protestants, “caterpillar.”
“What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house:”
Heart: his offence. Septuagint aphen, “touching, or compunction.” (Haydock) — Let a man go to the source of the evil, and be sorry for his sins. (Calmet)
“Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;)”
Men. God cannot be imposed upon. If our heart be not moved with sorrow for our offences, including a degree of love, in vain shall we stretch forth our hands in prayer. (Calmet)
“Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name's sake;”
Stranger. God watches over all mankind; and oblations were received from all sorts of people, even from idolaters. The kings of Persia and Egypt, the Roman emperors, &c., made great presents, 1 Esdras iii. 7., and vii. 21. (Josephus, [Antiquities?] xi., and xii. 2.) It seems the court of the Gentiles was only made after the captivity. Some of these adored the true God, like Cornelius, &c., Acts viii. 27., and x. 1. Some were drawn by curiosity; others desired to be converted. To thee, kings shall offer presents, Psalm lxxi. 10. (Calmet) — Unbelievers are still invited to attend the chapels of the true God, that they may receive information, and deserve to obtain the blessing of faith. (Haydock)
“If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and toward the house that I have built for thy name: toward the city: Heb. the way of the city”
Name. It was the practice of the religious Jews, to pray with their eyes turned towards the holy place, ver. 48. The primitive Christians looked towards the east, in prayer, to remind them of the ascension of our Saviour, (Calmet) from Mount Olivet, in that quarter. (Haydock) (Psalm lxvii. 34.) (St. Just.[Justin Martyr?] q. 118.; Tertullian, apol. xvi.; St. Epiphanius, hær. xix.) (Calmet)
“Yet if they shall bethink themselves in the land whither they were carried captives, and repent , and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness; bethink: Heb. bring back to their heart”
Heart. Without this, external repentance will not suffice. (Worthington)
“For they be thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron:”
Iron. This expression is often used to denote the rigour of the Egyptian bondage, Deuteronomy iv. 20. Thus Homer says, that Mars was shut up for thirteen months in a barrel (or prison) of brass. (Iliad E.)
“And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times , as the matter shall require: at all: Heb. the thing of a day in his day”
Judgment, granting his just request, and defending him against all his enemies. (Calmet)
“And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD.”
Sheep, and other small beasts, during the seven days, without counting the oblations of individuals. The law had not prescribed any particular rites for the dedication of places. But common sense dictated that sacred things should be distinguished from such as were common. Moses and David had set a pattern, which was followed by the Jews after the captivity, and by the Machabees, Exodus xl. 9., 1 Kings vi. 17., 1 Esdras iii. 10., and 1 Machabees iv. 56. (Calmet) — The festival of the dedication was observed by our Saviour, John x. 22. (Haydock) — Even private houses received a sort of dedication, Deuteronomy xx. 5. The pagans observed the like practice, with regard to statues and temples, lands and public places, Daniel iii. 1. Among the Romans, such ceremonies were performed by a general or consul, with his head covered, reciting some ancient prayers, at the suggestion of the pontiff, before a fire and an assembly of the people, called on purpose, while some person played upon the flute. (Cicero, pro Domo. Alex. Genial. vi. 14.)
“The same day did the king hallow the middle of the court that was before the house of the LORD: for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brasen altar that was before the LORD was too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings.”
Court of the priests. An altar was there erected, in haste. Fire from heaven came to consume the victims, 2 Paralipomenon vii. 1. (Calmet)
“And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, even fourteen days.”
Egypt. Rhinocolura, (Menochius) or rather the branch of the Nile nearest to Arabia, Josue xiii. 3., and Numbers xiii. 22. (Calmet) — Seven, for each festival, ver. 1.
“On the eighth day he sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had done for David his servant, and for Israel his people. blessed: or, thanked”
Eighth day, at the conclusion of the second octave. (Haydock) — Blessed the king, as he had done them before. The most honourable performs this office, Hebrew vii. 7. (Calmet) — The king and people wished all sorts of happiness to each other. — David. The glory of his son reflected honour on him. (Haydock)