1 Reis 8
Warren Wiersbe · Citado em PreceptAustin
1 Reis 8
Wiersbe - The presence of God’s glory was the distinguishing mark of the nation of Israel (Ex. 33:12–23; Rom. 9:4). The sins of the people caused God’s glory to depart from the tabernacle (1 Sam. 4:19–22), but now the glory had returned. But the nation would sin again and be taken to Babylon, and there Ezekiel the prophet would have a vision of the glory of God leaving the temple (Ezek. 8:1–4; 9:3; 10:4, 18–19; 11:22–23). However, God would also allow Ezekiel to see the glory return to the kingdom temple (Ezek 43:1–5). The glory came to earth in the person of Jesus Christ (John 1:14; Matt. 17:1–7), but sinners crucified “the Lord of glory” (1 Cor. 2:8). When Jesus returned to heaven, the cloud of glory accompanied Him (Acts 1:9) and the temple was left “desolate” (Matt. 23:38–24:2). Since the coming of the Spirit at Pentecost (Acts 2), God’s glory has resided in each of God’s children individually (1 Cor. 6:19–20) as well as in the church local (1 Cor. 3:16) and the church universal (Eph. 2:19–22). Until Jesus comes to take us to the eternal glory, our privilege and responsibility is to bring glory to Him as we serve here on earth. Each local assembly, worshiping the Lord in spirit and truth, should manifest the glory of the Lord (1 Cor. 14:23–25). (Bible Exposition Commentary) Defender's Study Bible - With the coming of the Shekinah glory, God thus showed His acceptance of the temple as His symbolic dwelling place, just as He had the tabernacle in the wilderness (Exodus 40:34). As the glory once departed when the ark was taken from the tabernacle by the Philistines (1 Samuel 4:22), so also it later departed when Solomon's temple (ED: SEE Departure of the Glory of Jehovah from Solomon's Temple) was plundered and the people taken away to Babylon (2 Chronicles 36:17-20; Ezekiel 10:18;11:23). The glory returned for a time when "the Word was made flesh, and tabernacled among us, and we beheld His glory...", at least, in a spiritual sense (John 1:14+). It will be present forever in the heavenly temple, the New Jerusalem, when it comes to Earth, "having the glory of God" (Revelation 21:11+). The cloud was a visual symbol of God's dynamic presence, a pledge of His redemptive activity on behalf of Israel, and a sign of the acceptability of the new temple and its worship Believer's Study Bible - The cloud of the glory of the Lord was visibly present with His people at the dedication of the temple, just as it was during their deliverance from Egypt (cf. 2Ch 7:1-3; Ex. 13:21, 22; 14:19, 20, 24; 19:16; 24:16-18; 40:34-38; Num. 10:11, 12, 34; Deut. 4:11; 5:22; 31:14, 15; 1 Kin. 8:11). The purpose of the glory-cloud was not to indicate that God had just arrived, since He is omnipresent. Rather, the cloud was a visual symbol of God's dynamic presence, a pledge of His redemptive activity on behalf of Israel, and a sign of the acceptability of the new temple and its worship (cf. Num. 9:15). As in the days of Moses, Israel was experiencing a new beginning with new possibilities. Cloud (06051) anan means cloud, cloud mass. About 75% of the 87 uses in the OT refer to the pillar of cloud that directed Israel through the desert (Ex 13:21, etc) and which represented Yahweh's presence over the tabernacle, the cloud over the tabernacle serving also as a guide to Israel as to when to depart and when to stay put (Ex 40:34; Ex 40:35; Ex 40:36; Ex 40:37; Ex 40:38). A "cloud" was present in or over the Temple (1 Ki 8:10-11; 2 Chr 5:13-14). God's presence was accompanied by "clouds" when he met with Moses on Mt Sinai (Ex 19:9, 16; Ex 24:15-16, 18; Dt. 4:11; Dt. 5:22; Ps 97:2). In prophetic passages, clouds accompany God's presence in judgment (Ezek 30:3; Ezek 32:7; Joel 2:2; Zeph. 1:15). Alden adds "Although most references to "cloud" aside from the "pillar of cloud" pertain to the ordinary kind made of water vapor, Nahum 1:3 mentions dust "clouds" and Leviticus 16:13 and Ezekiel 8:11 refer to a "cloud" of smoke from burning incense (cf. also Isaiah 4:5 and Ezekiel 1:4). Several times ʿānān is used to illustrate something by its characteristics or functions. Job 7:9 refers to the way "clouds" can disappear and illustrates the way people disappear at death (cf. Hosea 13:3). Isaiah also speaks of the way "clouds disappear, but is referring to the blotting out of sin (Isaiah 44:22). Hosea illustrates transitory goodness to a fast-disappearing morning "cloud" (Hosea 6:4). When God answered Job, he alluded to the "clouds" clothing the sea (Job 38:9). According to Jeremiah (Jeremiah 4:13), judgment will rise like "clouds" (of dust?). Ezekiel refers to the shadow a "cloud" casts and compares it to a military horde invading the land (Ezekiel 38:9, 16). It is of interest to note that the Hebrews, far from thinking that rain actually poured through celestial windows, knew very well that rain came from clouds (Isaiah 5:6; 1 Kings 18:44, etc.). (Theological Wordbook of the Old Testament - TWOT online) Related Resources: Shekinah Glory Overview: The Glory of the LORD References: The Glory of God Departure of the Glory of Jehovah from Solomon's Temple
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Wiersbe - The main thrust of his prayer is that God would hear the prayers directed toward the temple and forgive those who sinned, and this request is based on the promise given in Deuteronomy 30:1–10. Israel’s kings were commanded to make their own copy of the Book of Deuteronomy (Deut. 17:18–20), and Solomon’s many references to Deuteronomy indicate that he knew the book very well.(Bible Exposition Commentary) Dwell (establish, live, remain, settle)(07931) shakan to settle down = from which is derived rabbinic word shekinah or shechinah lit, “that which dwells” ~"residence" the light on the mercy-seat which symbolized the Divine presence (Ex 25:8). In order to avoid appearing to localize the Divine Being, wherever God is said to “dwell” in a place, the Targum renders that He “causes His Shekinah to dwell” there. God is the subject of shakan 43 times - . He may dwell on Mount Zion (Psalm 74:2). He dwells among his people (Exodus 25:8). He will dwell in Jerusalem (Zech. 8:3). Baker - First, it simply means to settle down (Ex. 24:16; Num. 24:2; Ps. 102:28[29]). Second, it can mean to lie down or rest. When used this way, it can refer to objects (Num. 9:17; Job 3:5); animals (Isa. 13:21); and people (Jer. 23:6; 33:16). When people are the object of the verb, it means that they are resting in peace and security. Third, it may mean to dwell or abide. Again, this can have several referents such as people (Ps. 37:27; Pr 2:21); the dead (Job 26:5); God (1 Ki. 8:12; Isa. 8:18); or objects such as the Tabernacle (Josh. 22:19). In the intensive form, it means to establish. The word is used in this way in Deuteronomy 12:11 and Psalm 78:60 to describe how God set up a dwelling place for His name, establishing Himself in Israel. Finally, the causative form means to lay, to place, to set (Gen. 3:24; Josh. 18:1); or to cause to dwell (Job 11:14; Ps. 78:55). (Complete Word Study Dictionary – Old Testament) Thick cloud (06205)(araphel possibly from araph - to drip, drop down as rain drops from a dark storm cloud) most commonly refers to clouds and deep darkness (thick cloud) connected with the presence of the LORD (Ex 20:21, 1Ki 8:12, 2Ch 6:1). Jehovah spoke from thick gloom (Dt 5:22) and thick darkness surrounded Him (Ps 97:2) and darkness was under His feet (2Sa 22:10+, Ps 18:9). Figuratively darkness that originated from Jehovah covered the earth reflecting the spiritual depravity of people. But the use in Isaiah 60:2 is linked to an incredible promise For behold, darkness will cover the earth And deep darkness the peoples; but the LORD will rise upon you And His glory will appear upon you." referring to Jesus Christ (John 1:14+)! The prophet Jeremiah says to sinful Judah "Give glory to the LORD your God, Before He brings darkness And before your feet stumble On the dusky mountains, And while you are hoping for light He makes it into deep darkness, And turns it into gloom (araphel)." (Jer. 13:16) The period of oppression during the exile was described as "a cloudy and gloomy (araphel) day" (Ezek. 34:12), referring to the ominous feeling that had overtaken God's people. Joel and Zephaniah spoke of the future Day of the Lord, as "A day of darkness and gloom, A day of clouds and thick darkness (araphel)" (Joel 2:2+) and "A day of darkness and gloom, A day of clouds and thick darkness (araphel)" (Zeph. 1:15+). ARAPHEL - 15x/15v - deep darkness(1), gloom(1), gloomy(1), thick cloud(3), thick darkness(7), thick gloom(2). Exod. 20:21; Deut. 4:11; Deut. 5:22; 2 Sam. 22:10; 1 Ki. 8:12; 2 Chr. 6:1; Job 22:13; Job 38:9; Ps. 18:9; Ps. 97:2; Isa. 60:2; Jer. 13:16; Ezek. 34:12; Joel 2:2; Zeph. 1:15 J Hudson Taylor - Solomon, the prince of peace, alone could build the temple. If we would be soul-winners and build up the church, which is God’s temple, let us note this; not by discussion nor by argument, but by lifting up Christ shall we draw men unto Him. God cannot be grasped by the mind. If he could be grasped, he would not be God. 1 Kings 8:13 "I have surely built You a lofty house, A place for Your dwelling forever." ESV 1 Kings 8:13 I have indeed built you an exalted house, a place for you to dwell in forever." NET 1 Kings 8:13 O LORD, truly I have built a lofty temple for you, a place where you can live permanently." CSB 1 Kings 8:13 but I have indeed built an exalted temple for You, a place for Your dwelling forever. KJV 1 Kings 8:13 I have surely built thee an house to dwell in, a settled place for thee to abide in for ever. GWN 1 Kings 8:13 I certainly have built you a high temple, a home for you to live in permanently." NAB 1 Kings 8:13 I have truly built you a princely house, a dwelling where you may abide forever." NIV 1 Kings 8:13 I have indeed built a magnificent temple for you, a place for you to dwell forever." NLT 1 Kings 8:13 Now I have built a glorious Temple for you, a place where you can live forever! " YLT 1 Kings 8:13 I have surely built a house of habitation for Thee; a fixed place for Thine abiding to the ages.' surely built: 2Sa 7:13 1Ch 17:12 22:10,11 28:6,10,20 2Ch 6:2 A place for Your dwelling forever.: Ps 78:68,69 Ps 132:13,14 Joh 4:21-23 Ac 6:14 Heb 8:5-13 Heb 9:11,12,24 Related Passages: 2 Chronicles 6:2+ “I have built You a lofty house, And a place for Your dwelling forever.” 2 Samuel 7:10-13 I will also appoint a place for My people Israel and will plant them, that they may live in their own place and not be disturbed again, nor will the wicked afflict them any more as formerly, 11 even from the day that I commanded judges to be over My people Israel; and I will give you rest from all your enemies. The LORD also declares to you that the LORD will make a house for you. 12 “When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. 13 “He shall build a house for My name, and I will establish the throne of his kingdom forever. 1 Chronicles 17:10-12 “He shall build for Me a house, and I will establish his throne forever. 2 Chronicles 6:2 “I have built You a lofty house, And a place for Your dwelling forever.” Psalm 132:13-14 For the LORD has chosen Zion; He has desired it for His habitation. 14 “This is My resting place forever; Here I will dwell, for I have desired it. I have surely built You a lofty house, A place for Your dwelling forever - Solomon responds to God's declaration to dwell with a visible manifestation. A lofty house "so that he might sit enthroned in regal splendor as befits his majesty. It is clear from 1Ki 8:27–28 that Solomon was under no illusions, as though God needed the temple for his own sake. But just as God is enthroned in heaven, so he has seen fit to use Solomon’s temple as his throne on earth. By using the word “forever” (v.13), Solomon no doubt has reference both to the contrast with the impermanent tabernacle and the permanent relationship that God had seen fit to establish between himself and Israel, this relationship taking on new meaning and impetus in the Davidic covenant." (Patterson) Rayburn In v. 13 the temple was described as a place for the Lord to dwell in forever. But, as Solomon will say in his dedicatory prayer, the Lord God, the eternal and infinite Majesty, is hardly confined to a sanctuary in Jerusalem. This may explain why “name” occurs so often in the following verses. The temple is a house where the name of the Lord dwells. It is a way of avoiding the implication that God himself dwells in the temple as if he were localized there. There was a bed in the most holy places of ANE sanctuaries, but ther is no bed in Israel’s temple! God’s presence is real enough, to be sure, as the cloud indicates, but the reality of God’s transcendence is that he is always everywhere. [Provan, 76-77] 1 Kings 8:14 Then the king faced about and blessed all the assembly of Israel, while all the assembly of Israel was standing. ESV 1 Kings 8:14 Then the king turned around and blessed all the assembly of Israel, while all the assembly of Israel stood. NET 1 Kings 8:14 Then the king turned around and pronounced a blessing over the whole Israelite assembly as they stood there. LXA 1 Kings 8:14 And the king turned his face, and the king blessed all Israel, (and the whole assembly of Israel stood:) CSB 1 Kings 8:14 The king turned around and blessed the entire congregation of Israel while they were standing. KJV 1 Kings 8:14 And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood;) GWN 1 Kings 8:14 Then the king turned around and blessed the whole assembly of Israel while they were standing. NAB 1 Kings 8:14 The king turned and greeted the whole community of Israel as they stood. NIV 1 Kings 8:14 While the whole assembly of Israel was standing there, the king turned around and blessed them. NLT 1 Kings 8:14 Then the king turned around to the entire community of Israel standing before him and gave this blessing: YLT 1 Kings 8:14 And the king turneth round his face, and blesseth the whole assembly of Israel; and all the assembly of Israel is standing. blessed all: 1Ki 8:55,56 Jos 22:6 2Sa 6:18 1Ch 16:2 2Ch 6:3 30:18-20 Ps 118:26 Lu 24:50,51 all the congregation: 2Ch 7:6 Ne 8:7 9:2 Mt 13:2 Related Passages: 2 Chronicles 6:3+ Then the king faced about and blessed all the assembly of Israel, while all the assembly of Israel was standing. 2 Samuel 6:17-18 so they brought in the ark of the LORD and set it in its place inside the tent which David had pitched for it; and David offered burnt offerings and peace offerings before the LORD. David had finished offering the burnt offering and the peace offering, he blessed the people in the name of the LORD of hosts. 1 Kings 8:54 When Solomon had finished praying this entire prayer and supplication to the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread toward heaven. King Solomon dedicates the Temple at Jerusalem. Painting by James Tissot or follower, c. 1896–1902 Then the king faced about and blessed (barak) all the assembly of Israel, while all the assembly of Israel was standing - NLT = Then the king turned around to the entire community of Israel standing before him and gave this blessing:
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Wiersbe - (on 2 Chr 6:40 but relates to 1Ki 8:52) Now, my God, I pray, let Your eyes be open and let Your ears be attentive to the prayer made in this place. 2 Chr 6:40 (See Old Testament Words for Today: 100 Devotional Reflections) This place” refers to the temple in Jerusalem, which King Solomon was dedicating that day. The temple was to be “a house of prayer for all nations” (Isa. 56:7; Mark 11:17), and Solomon’s prayer set a good example for the people to follow. He emphasized praying in the temple when they were in Jerusalem (2 Chron. 6:24, 32, 40) and toward the temple when away from home (vv. 20, 21, 26, 34, 38). David prayed toward the temple when he needed the Lord’s help (Ps. 28:2; 138:2) and so did the prophet Jonah when he was in the belly of the great fish (Jonah 2:4). The prophet Daniel opened his windows toward Jerusalem when he prayed (Dan. 6:10), and King Jehoshaphat prayed on the battlefield (2 Chron. 18:31–32). If this geographical rule applied to believers today, I would be in real trouble, because I have almost no sense of direction! But all the Lord wants his children to do is lift their hearts heavenward, and in faith say, “Father!” When we pray in the will of God, we participate in a miracle, because prayer transcends both time and space. We don’t have to worry about geography. David prayed in a cave (Ps. 57; 142), Paul and Silas prayed in prison (Acts 16:25), King Hezekiah prayed while on his sickbed (Isa. 38), Peter cried out to Jesus while sinking into the Sea of Galilee (Matt. 14:29–33), and Jesus prayed while being nailed to a cross (Luke 23:34). When it comes to praying, Christians need no special equipment, schedule, or environment. If they did, Paul could not have written “pray without ceasing” (1 Thess. 5:17) or “praying always” (Eph. 6:18), and Jesus would never have said that we “always ought to pray and not lose heart” (Luke 18:1). Prayer is not limited by time, because we are linked to the eternal God who knows the end from the beginning. King Solomon prayed about future situations confronting people yet to be born; and in his prayer recorded in John 17, Jesus prayed for believers who would live in centuries yet to come. He even prayed for the church today, for you and me (vv. 20–26). When you come to the throne of grace, ignore calendars, clocks, and maps, and by faith touch the lives and circumstances of people anywhere on planet earth. We don’t have to “go to church” to pray. I have prayed in an ambulance as it was hastening me to the hospital after a speeding drunken driver had wrecked my car and almost killed me. I have prayed in a plane that was ditching gas over the Atlantic Ocean. I have prayed in hospital rooms with people whose loved ones were in grave danger. I have prayed while preaching when I sensed the enemy was at work. Claiming Romans 8:28, I have given thanks when everything seemed to be falling apart. If we stop thinking of prayer as a miracle, our prayer life will start to falter and then cease. We will end up praying so timidly that we’re just talking to ourselves instead of to the Lord. Preaching to his London congregation on Sunday morning, October 1, 1882, Charles Haddon Spurgeon said, “However, brethren, whether we like it or not, remember, asking is the rule of the kingdom.… It is a rule that never will be altered in anybody’s case.” This reminds us of James 4:2. “Yet you do not have because you do not ask.” “Some people think God does not like to be troubled with our constant coming and asking,” D. L. Moody said. “The only way to trouble God is not to come at all.” Are you coming to him and praying? So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. Luke 11:9 1 Kings 8:53 "For You have separated them from all the peoples of the earth as Your inheritance, as You spoke through Moses Your servant, when You brought our fathers forth from Egypt, O Lord GOD." separated: Ex 19:5-6 Ex 33:16 Nu 23:9 De 4:34 Dt 7:6-8 Dt 9:26,29 Dt 14:2 Dt 32:9 2Co 6:14-18 Tit 2:14 1Pe 2:9 inheritance: De 32:9 Jer 10:16 Eph 1:18 as You spoke through Moses: De 33:1-3,26-29 Related Passages: Deuteronomy 4:34+ “Or has a god tried to go to take for himself a nation from within another nation by trials, by signs and wonders and by war and by a mighty hand and by an outstretched arm and by great terrors, as the LORD your God did for you in Egypt before your eyes? Deuteronomy 7:6-8+ “For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. 7 “The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, 8 but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. For You have separated (badal; Lxx - diastello) them from all the peoples of the earth as Your inheritance (nachalah; Lxx - kleronomia), as You spoke through Moses Your servant ('ebed; Lxx - doulos), when You brought our fathers forth from Egypt, O Lord GOD." - Separated ones is essentially synonymous with those were were called to be holy as He is holy (cf Lev 11:43-45+). THOUGHT - Even as Israel was God's chosen people separated from the profane pagan world, even more are believers in Christ separated from the world. Are you living like a separated one or a "compromising" one? The latter will sap your spiritual power and your joy, for it grieves the Holy Spirit! Meditate (even memorize) 2Co 6:14-7:1+ (note especially the term of conclusion in 2Co 7:1+ - which is a "bad" chapter break) Do not be bound together (present imperative with a negative see our need to depend on the Holy Spirit to obey) with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? 15 Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? 16 Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. 17 “Therefore, COME OUT FROM THEIR MIDST AND BE SEPARATE,” says the Lord. “AND DO NOT TOUCH WHAT IS UNCLEAN; And I will welcome you. 18 “And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty. 1 Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. Rayburn - The last case of the seven concerns the people when they have suffered the maximum penalty of the covenant for their unbelief and disobedience and have lost possession of the Promised Land. Remember, when Kings was finished and published, its readers were the very people described in the last petition of Solomon’s prayer. They had lost the Promised Land! This prayer becomes, therefore, a theological interpretation of the destruction of Israel, the northern kingdom, and of the Babylonian exile, the two terrible climaxes of the history still to be recounted in Kings. We are his servants whose sole and only business is to wait on him. -- C H Spurgeon C H