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I. To JEHOVAH. (Vers. 1, 2.) On beholding the cloud which filled the temple (ver. 13), Solomon uttered words which expressed:

1. Recognition of Jehovah's presence. "The Lord hath said that he would dwell in the thick darkness." Though nowhere occurring in Old Testament Scripture, this promise accorded substantially with the declarations Jehovah had often made (Exodus 13:21; Exodus 16:9; Exodus 19:9; Exodus 20:21; Exodus 24:16; Leviticus 16:2; Numbers 12:5; Deuteronomy 31:15). In speaking as he did, Solomon both intimated his faith in the Divine promise, and his belief that in the cloud which filled the temple that promise had been implemented; in the thick darkness he recognized the dwelling-place of God.

2. Relief in Jehovah's acceptance of the temple. The phenomenon looked upon must have called to his mind the similar occurrence on the completion of the tabernacle, and led him to interpret this as Moses did that, as an intimation that Jehovah was pleased to accept the finished structure, and designed to make of it not simply "a lodging for a wayfaring man," but "a house of habitation," and "a place of dwelling for ever."

3. Welcome of Jehovah to his house. Addressing himself directly to Jehovah, the king in effect says, "Lord, I have built a house of habitation for thee, and a place for thy dwelling for ever; and now that thou hast gracious]y condescended to come to us, according to thy promise, in 'a thick cloud,' in the name of thy people I give thee joyous welcome, and humbly invite thee to enter and take possession."

4. A sense of the honour done by Jehovah to himself and his people in permitting them to build him a permanent habitation in their midst. It is hardly doubtful that Solomon at the moment realized the antithesis expressed by the words "I" and "thee" - "I, a sinful as well as puny creature, have built for thee, whom the heaven of heavens cannot contain, a house of habitation. Who am I, O Lord, that thou shouldest set such honour upon me?" Similar emotions rise in gracious souls at the thought of God taking up abode within them (Psalm 8:4; Psalm 144:3; Luke 7:6), or accepting the work of their hands (1 Chronicles 29:14; 2 Corinthians 2:14).

II. TO THE PEOPLE. (Vers. 3-11.) Facing round upon the congregation, which at a signal rose to its feet, the pious monarch (probably with uplifted hands)supplicated for his subjects the Divine blessing, and in their hearing rendered thanks to God for the work that day finished. In particular, he acknowledged that the temple had been built by Jehovah:

1. Rather than by him, Solomon. Noteworthy is the emphasis laid upon the fact that "the Lord God of Israel had with his hands fulfilled that which he had spoken with his mouth." Qui facit per alium facit per se. Solomon esteemed himself the builder of the temple (ver. 10), though not a beam of timber had been felled, or a stone quarried, or a pillar cast, or a knop fashioned by himself, but all had been executed at and in accordance with his instructions by workmen and artisans; and in like manner he regarded Jehovah as the prime Architect, inasmuch as without Jehovah's permission the work had never been begun, and without Jehovah's aid it had never been finished (Psalm 127:1).

2. As a mark of special favour to Jerusalem. "In all places where I record my Name I will come unto thee, and I will bless thee," had Jehovah said upon the mount (Exodus 20:24), while Moses on the plains of Moab had reminded them that "unto the place which the Lord their God should choose out of all their tribes to put his Name there, even unto his habitation should they seek, and thither should they bring their offerings" (Deuteronomy 12:5); yet never since the day of their departure from Egypt had a city been selected for such a purpose, until David had arisen to be the captain of his people and Jerusalem had become the metropolis of the land, Then Jerusalem was chosen (Psalm 132:13), and the ark of God established on Zion (2 Samuel 6:12; 1 Chronicles 15:1, etc.); now, in further pursuance of this plan to specially distinguish the capital, a house had been built to set his Name there.

3. In fulfilment of a promise made to David his father. The first effect of the ark's establishment upon Mount Zion was to excite within David's heart a desire to erect a structure worthy of its accommodation (2 Samuel 7:2); a house of cedar instead of the goat's-hair tent in which it had hitherto been lodged. The design was approved by Jehovah in so far as it bespoke the deeply religious spirit of his servant, the fervour of his gratitude, and the sincerity of his devotion, Nevertheless, the proposal that David should build the house was not favoured by Jehovah - rather was expressly negatived. David having been a man of war, and, having shed much blood upon the earth in God's sight, it was hardly congruous that he should build a temple to the God of peace (1 Chronicles 22:8). Thus God intimates that in religion, as in ordinary affairs, is a "fitness of things" which cannot be transgressed without a shock to beholders. If in any department of life, much more in that of religion, a beautiful consistency should be maintained between one's public conduct and private character, and a strict watch set upon one's present actions lest they should hinder future usefulness. But if David should not build the house, a son of his, to be afterwards born, would (2 Samuel 7:12, 13; 1 Chronicles 22:9, 10); and he, Solomon, had arisen in fulfilment of that promise.

4. For the honour of his Name. So far as Solomon was concerned, that indicated true humility Different from Nebuchadnezzar (Daniel 4:30), Solomon had no thought of enhancing his own glory in what he undertook and executed, though, as the sequel proved, he thereby the more effectually secured that (2 Chronicles 9:23; 1 Kings 10:23, 24; cf. Luke 14:11). Of genuine religion also was it a sign, God's glory being ever to a good man the foremost motive and highest aim in all his actions (1 Corinthians 10:31), the uppermost desire in his heart being to sing forth the honour of God's Name (Psalm 66:2), and to speak of his glory (Psalm 29:9). On the part of Jehovah the end contemplated was the loftiest possible, God having nothing more magnificently resplendent in itself, or more infallibly beatific in its results, to make known to man than just his own ineffably glorious Name, its holiness (Psalm 111:9), faithfulness (Psalm 146:6), goodness (Psalm 25:8), and mercy (Exodus 34:6). Symbolically that was done by the ark of the covenant, with the tables of the Law deposited in the inner shrine of the sanctuary between the cherubim; historically that has since been done by God's Son, who in the fulness of the times came forth from the Father, and revealed him to men (Matthew 1:23; John 1:18; John 5:43); fully that will be done in the heavenly temple, when God's servants shall see his face, and his Name shall be in their foreheads (Revelation 22:4).

LESSONS

1. The condescension of God in dwelling with man.

2. The faithfulness of God in keeping his word.

3. The sovereignty of God in working all things according to the counsel of his will.

4. The love of God in making known his Name to men. - W.

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KJV: Then said Solomon, The LORD hath said that he would dwell in the thick darkness.

WEB: Then Solomon said, "Yahweh has said that he would dwell in the thick darkness.