Solomon’s Temple

Hiram makes four basic items and their accessories in 7:15-47. First, he makes a pair of massive pillars (vv. 15,21-22). One pillar was called “Jachin” (“He will establish”) and the other “Boaz” (“in Him is strength”). These names signified a message, much like a basketball point guard might call a play saying, “Five” (Davis, 1 Kings, 73). These single words conveyed much meaning. These pillars conveyed the firmness of God’s promise to establish David’s throne (cf. 2 Sam 7:12-16) and God’s mighty strength to accomplish it. David’s royal Psalm 21 begins and ends with this word “Boaz” (strength in English): “Lord, the king finds joy in Your strength. . . . Be exalted, Lord, in Your strength (Ps 21:1,13). It’s possible, maybe even probable, that this pillar was to remind people of this psalm. Therefore, standing in front of the temple proper were these two pillars, “He will establish” and “In Him is strength”—the promise of God and the power of God exalted.

What a great reminder to us today that our strength is in the Lord (Eph 6:10; 2 Tim 2:1) and that God’s kingdom through Christ, the greater Solomon, is established forever (Luke 1:32-33). The temple would fall, but as Luther wrote, “His kingdom is forever” (“A Mighty Fortress Is Our God”). We don’t need these pillars today, but what we do need is this message written on our hearts, as we seek to do God’s will in this life.

On top of each pillar stands an ornate capital (vv. 16-21). The capitals were decorated with rows of fruit and chains of flowers—more echoes of the garden. The pomegranates remind us of the priests who had pomegranates on the fringes of their garments. We also read of lily work, symbols of life and love. These also remind us of Eden.

Second, Hiram made a large holding tank called a “molten sea” or “cast metal reservoir” (7:23-26). It was designed to hold lots of water (about 11,000 gallons). He decorated it with gourds and made its lip in the shape of a lily. The stand consisted of 12 bronze oxen (perhaps a sign of the 12 tribes of Israel). It was for washing and maybe even conveys the idea of God ruling over the chaotic waters and all creation.

Third, Hiram made 10 water carts to hold smaller basins for other temple rituals (7:27-39). Each basin contained about 200 gallons of water. The stands had four wheels and were decorated with cherubim, lions, and palm trees (7:27-37).

“What is up with all this water?” you might ask. These basins demonstrate God’s concern for cleansing. The priests had to keep themselves ceremonially pure to do their work (2 Chr 4:6). They washed themselves and the animals.

Of course, God is still concerned with cleansing, but there are some differences. First, all believers are God’s priests now (1 Pet 2:5). We no longer need to offer sacrifices; instead we offer our praise, our prayers, and our proclamation of the good news to the world (Heb 13:15). Second, we have a better cleansing. Through Jesus we can be truly cleansed. There is an initial cleansing when we come to Christ (Titus 3:5), then a renewed cleansing that we need daily (1 John 1:7; 2 Cor 7:1). Positionally, we are holy as God’s people because of Jesus, but practically we need to experience fresh cleansing daily.

Fourth and finally, he made smaller “basins, the shovels, and the sprinkling basins” (vv. 40-47). Such elements were used for temple ceremonies. In verses 48-51 we read that Solomon completes the furnishings by having the equipment made. We read of “the gold altar” that was likely used for the burning of incense (cf. Exod 30:1-4), symbolizing the prayers of the people; “the gold table that the bread of Presence was placed on,” which represented God’s presence and provision; 10 lampstands (cf. Exod 25:31-40), which gave light, signified glory, and conveyed the idea of life through both the tree of life and the light (House, 1, 2 Kings, 135); and bowls, wick trimmers, sprinkling basins, ladles, fire pans, and more that are covered in pure gold. “So all the work King Solomon did in the Lord’s temple was completed” (v. 51). Then Solomon brings the items David had dedicated into the temple (2 Sam 8:11; 1 Chr 22:14).

Ralph Davis points out that 2 Chronicles (chs. 3–4) spends much less time on these details than the writer of Kings. You might wonder, “Why all this information? Who cares about pomegranates and basins and fire pans and pillars?” While many have little patience for this section, the author seems to relish it. He loves describing the liturgical elements (Davis, 1 Kings, 75–76). Why? Perhaps because he thinks one should use their technical mind and artistic skills to the glory of God. Hiram, with his artistic skill, like the men who made the worship elements for the tabernacle, made beautiful things for God’s temple.

What about you? Are you using your God-given gifts to create things for the glory of your Creator? That is what you were made to do. Whether you are an artist, a musician, a writer, a cook, a plumber, a teacher, an athlete, a tech guru, a doctor, or something else, use your gifts for God’s glory and the good of others.

The Presbyterian missionary Elizabeth Freeman and her husband John were pioneer missionaries to India. After only seven years they were seized in a Muslim uprising and shot in cold blood. Earlier Elizabeth had written these words to one of her nieces:

I hope you will be a missionary wherever your lot is cast, and as long as God spares your life; for it makes but little difference after all where we spend these few fleeting years, if they are only spent for the glory of God. Be assured there isn’t anything else worth living for. (Ryken, 1 Kings, 198)

Indeed. Be assured! Nothing is worth living for except the glory of God. And on top of this grand purpose, we are given the presence of God to carry out the mission of God.

Pour Out Your Heart to God

1 Kings 8:1-66

In chapter 8, after the ark is brought into the temple, Solomon offers up a magnificent prayer to God. The structure of chapter 8 seems to have a great emphasis on verses 22-53. Following Porten and Davis, consider this scheme:

Celebration and Sacrifice (vv. 1-13)

Blessing (vv. 14-21)

Prayer of Dedication (vv. 22-53)

Blessing (vv. 54-61)

Celebration and Sacrifice (vv. 62-66)

Following this chiastic structure, one can see that what comes in the middle of the sandwich is of great importance (Davis, 1 Kings, 80; see also Leithart, 1 and 2 Kings, for a possible structure of 1:1–12:24 that places the section we are considering, 1 Kings 6:1–9:9, at the center of the narrative of Solomon). We can divide this prayer, then, into three parts: celebration and sacrifice (vv. 1-13,62-66); blessing (vv. 12-21,54-61); and prayer of dedication—a sevenfold petition (vv. 22-53). The first and last parts highlight God’s mystery and clarity. The second part exults in God’s faithfulness, and the second blessing includes a benedictory prayer. The third part highlights God’s forgiveness. With these attributes of God in mind, let us consider the need to pray to this God.

Celebration and Sacrifice (8:1-13,62-66)

This chapter begins with Solomon bringing the ark, this great symbol of God’s presence, into the temple (vv. 1-3). Everyone involved in the process offers sacrifices in view of personal and national sin and in praise to the God who forgives and provides (vv. 4-6). We see here the holiness of God and the necessity of blood in order to enter into His presence.

In verses 6-9 the ark reaches its destination: the most holy place. We are given a description of the massive poles and of the contents of the ark: nothing “except the two stone tablets that Moses had put there at Horeb” (v. 9). God’s Word and God’s presence are thus linked together.

Then we see the amazing results. A cloud fills the house and the priests “were not able to continue ministering” because of the cloud (v. 11). Why? The cloud represented God’s glory. The writer says, “The glory of the Lord filled the temple” (v. 11). This same wonder happened in the tabernacle in Exodus 40:34-35. The disciples also experienced an awesome glory cloud at the transfiguration of Jesus (Mark 9:2-3). One day we will see glory for ourselves, as Jesus prayed in John 17:24.

As we see throughout chapter 8, God’s attributes are mysteriously and majestically joined together (Davis, 1 Kings, 79–93). Here, we see mystery and clarity joined together. God is on the one hand hidden and on the other hand revealed. The cloud reveals His glory and conceals His glory (cf. Pss 18:11; 97:2). His clarity is revealed by what is in the ark: His Word. His Word is clear. He has clearly taught us His ways. The cloud points to His obscurity—we can’t know everything about Him (though we have sufficient knowledge to know Him). Davis says, “He satisfies your need for clarity but not your passion for curiosity” (Davis, 1 Kings, 82).

You can know God today. He has made Himself known in His Word and in His Son. But when you come to know Jesus, you realize that God is inexhaustible. The psalmist said, “His greatness is unsearchable” (Ps 145:3). You were created to know this God and to know Him more and more.

Of course, these sacrifices point to how we are reconciled to this God. The animal sacrifices provided temporary atonement but ultimately couldn’t completely satisfy God’s wrath against sin. We needed a perfect sacrifice, and we have it in the Lamb of God. Because of Jesus’ sacrifice, we can celebrate. Because of His sacrifice, the only thing left to offer is our lives (Rom 12:1-2).

In verses 12-13 Solomon responds in awe and underscores the mystery of God’s transcendence and immanence. God dwells in thick darkness (transcendence, hiddenness) but is also immanent (dwelling among His people in the “exalted house”). May we too stand in awe of His glory.

At the end of the chapter, more sacrifices are made (vv. 62-64); then a great feast is held for seven days. The people were full of joy and gladness (vv. 65-66). In this we see another “joining together,” except this time it isn’t a joining together of God’s attributes but rather our response to His attributes: fear and festivity. God is to be feared; sacrifice is required. God is also to be enjoyed; celebration should exist among God’s delivered people.

Blessing (8:14-21,54-61)

After the initial celebration and sacrifice, Solomon turns his attention to speak to the people. He is speaking about God in a worshipful manner. He is exulting in God’s faithfulness. He ties together God’s covenant to David and the exodus, both of which highlight God’s faithfulness (vv. 15-16). Next he reflects on God’s words to David, that David’s son would build a house (vv. 17-19). This also highlights the faithfulness of God. Finally, Solomon exults in God’s choice of him to build the temple (vv. 20-21).

What about you? Do you exult, rejoice, and delight in God’s faithfulness? If not, then I would recommend you do what Solomon is doing here: consider the word of God. Consider how God has kept His promises.

Look at the second blessing in verses 54-61. Solomon again stretches out his hands toward heaven (v. 54; cf. v. 22). Only this time he isn’t standing but kneeling. Perhaps he began standing but poured out his heart with such passion that he ended up on the ground.

Again he says, “May the Lord be praised!” (v. 56; cf. v. 15). He praises God for His faithfulness. He says, “Not one of all the good promises He made through His servant Moses has failed” (v. 56; cf. 6:1; 8:16). What a statement! Not one word of God has ever failed, and not one word of God ever will fail! You can trust in His word forever!

Then the praise turns into a three-part benedictory prayer. First, he encourages the people to recognize their need for God’s presence. He says, “May the Lord our God be with us as He was with our ancestors” (v. 57). Solomon recognizes that just as God was with Moses, Gideon, Jeremiah, and others, he and his subjects also needed His presence.

Second, he prays that God would “incline our hearts to him” (v. 58 ESV). Solomon pleads with God that the people may love God’s word and do His will. We should pray this! “Incline our hearts to him.” What does this mean? One theologian said, “Love is inclination” (Shedd, Dogmatic Theology, 208). That is, whatever we are inclined to do is what we love the most. This is a prayer for God to work in our wills so that we don’t love anything more than Him, so that we are totally devoted to Him. The psalmist prayed, “Incline my heart to your testimonies, and not to selfish gain” (Ps 119:36 ESV).

This may be a good place to think about true conversion. Conversion is the change of affections. Paul writes, “Therefore, if anyone is in Christ, he is a new creation” (2 Cor 5:17). In conversion our wills are inclined to something new. When some people hear the gospel, they think, “Oh, I’ve tried that, and it didn’t work.” Often they’ve only performed a religious ritual but have never had their affections changed. Others say they’re believers, but they live a double life because they have never been changed. Christianity is about internal transformation. A Christian is one who loves Christ, and to love Him our hearts must be inclined to Him. Now, as Christians, every day we are praying that God would incline our hearts to Him so that we may do His will.

Third, he pleads with God to uphold Israel’s cause (vv. 59-61). Notice the reason: “That all the peoples of the earth may know that Yahweh is God. There is no other!” (v. 60). Solomon desires for the nations to know the true and living God. God isn’t a tribal deity exclusive to Israel but the only living God who deserves the worship of all nations (vv. 41-43).

Solomon concludes with a charge to Israel to be faithful (cf. Josh 24:14). Every generation has this charge to be faithful to the God who is always faithful to His people.

Sevenfold Petition (8:22-53)

The prayer Solomon offers is important to understanding Kings. It’s basically a summary of every prayer that would be prayed in the temple in the future (Spurgeon, “Solomon’s Plea”), organized with seven petitions, perhaps to signify perfection. These petitions begin in verse 31.

Leading up to these petitions, Solomon praises God for His uniqueness. God is the only God. God is the faithful, redeeming, covenant-keeping God (vv. 23-26). Verses 27-30 transition into the seven petitions. Solomon reminds us that God isn’t confined to a building (Acts 17:24-25). Indeed, the highest of heavens cannot contain Him. Yet God has chosen to make His “name” dwell in the temple (vv. 18,19,20). God is high and lofty, but He hears the prayers of the meek and lowly (Isa 66:1-2).

The listening nature of God is noted in the next verse and then appears throughout the following petitions. Notice the phrase “hear in heaven” (vv. 32,34,36,39,43,45,49). Solomon understands that the temple was to be a place to petition God, and He would hear there, but He was not confined there. God’s “hearing” is done in heaven.

On this side of the cross, we have no temple; we have something better, namely, Jesus. Through Him we can pray anytime, anywhere, as Jesus told the woman at the well (John 4:21-24). And we know God hears the prayers of His people. “Call to Me and I will answer you” (Jer 33:3; cf. Ps 91:15; Jer 29:12). What is more, we have a better Mediator than Solomon. Jesus Christ our King is our eternal Intercessor (Rom 8:34; Heb 7:25), and the Holy Spirit dwells within us, allowing us to commune with God (Eph 2:18). Pour out your heart to this transcendent and immanent God.

Since God hears the prayers of His people, what should they pray? The following seven petitions highlight both the severity and the mercy of God (vv. 31-53). Five of these petitions—the first four and the last one (vv. 31,33-34,35-36,38-39,46ff) address sin situations. Consequently, a prayer for forgiveness is offered throughout (vv. 30,34,36,39,50). One of the main purposes of the temple is forgiveness. The other two petitions will be noted below. Let’s ponder these seven petitions. (I’m indebted to Ryken, 1 Kings, 224–36, for the following headings.)

Petition 1: A prayer for justice (vv. 31-32). The first petition concerns a legal case where insufficient evidence makes it difficult to render a verdict. God is called on to condemn the guilty and clear the innocent. Even though Solomon was wise, he couldn’t possibly rightly judge all things (cf. Exod 22:9). Solomon acknowledges God’s righteousness and justice. God is the one who “judges impartially” (1 Pet 1:17). We should also pray for justice to be done and for God to grant us wisdom when we are called on to execute justice.

Petition 2: A prayer for rescue (vv. 33-34). The second petition concerns a defeat in battle because of Israel’s sin and their need for rescue and return. Israel often lost battles because of their previous sin (Josh 7:1-5; 1 Sam 4:1-11). Solomon understood Israel’s human nature and thus prayed for God to forgive them and bring them back to the land.

Petition 3: A prayer for provision (vv. 35-36). Sometimes the sin of God’s people would bring about problems with the land (Deut 11:13-17). This actually happens later in 1 Kings in the days of King Ahab. The people turn away, and there is no rain for three years (1 Kgs 17:1; Jas 5:17). After Elijah overcomes the prophets of Baal and prays for rain, God provides for His people (1 Kgs 18:41-45; Jas 5:17-18).

Petition 4: A prayer for deliverance (vv. 37-40). This prayer sounds similar to the third. Solomon lists a host of disasters that might befall the people because of their sin (v. 37). Later we will read of Hezekiah stretching out his hands in prayer for deliverance when the nation of Assyria, led by Sennacherib, besieges Jerusalem (2 Kgs 18–19). Hezekiah prays for deliverance from this threat (2 Kgs 19:14-19), and God hears his plea and answers him (2 Kgs 19:20,32-36).

We shouldn’t always make a one-to-one correlation between disasters and God’s judgment. Our nation isn’t in a covenant the way the nation of Israel was. However, we need to remember that God calls us to obedience, and when we fail, there are consequences (and those consequences could be in the form of disasters, if God so chooses). When we fail, we need to repent.

We also need to remember the simple truth that God hears us when we pray. Elijah and Hezekiah illustrate this truth. James encouraged his people to pray, reminding them that “Elijah was a man with a nature like ours” and he prayed fervently and God acted (Jas 5:17-18).

Petition 5: A prayer for outsiders (vv. 41-43). Solomon expresses a desire for the nations to know and worship the God of Israel. He mentions the “mighty hand” and “outstretched arm” of God, signifying God’s salvation (Deut 4:34; 5:15). Here we are reminded that God chose Israel that they might be a blessing to the nations (Gen 12:1-3). The temple was designed to be a “house of prayer for all peoples” (Isa 2:3; 56:7; Mark 11:17). In the Gospels we read about the temple being used as a place for nationalistic pride, warfare, and economic gain (John 2:13-17). It was never intended for that purpose.

Many examples of outsiders being drawn to Israel’s God appear in the Old Testament. One of them is Ruth. Others appear right here in the book of Kings, like the queen of Sheba and the widow of Zarephath. We also read of Naaman, who comes to Israel to be healed of leprosy after an Israelite slave girl testifies of God’s power. Naaman confesses, “I know there’s no God in the whole world except in Israel” (2 Kgs 5:15). In the New Testament many outsiders are brought to faith, such as the centurion and Cornelius (Matt 8:5-13; Acts 10–11).

Many people don’t understand that God desires the salvation of all nations. Some wrongly categorize Christianity as a “Western religion.” In some bookstores it’s placed under such a heading. The fact is, many Eastern countries are seeing more explosive growth in the church than the West. The gospel is for the nations. The promise to Abraham was about the nations. Here, at the steps of the temple, we find a prayer for the nations. In Revelation we see the culmination of this passion. So if people ask you, “Where did you get your passion for the nations?” you should simply say, “I read the Bible.” For if you take the nations out of the Bible, you leave only the table of contents and the maps!

Are you praying for outsiders to come to know Jesus? Are you joining God in this mission to see outsiders come to faith in Jesus? A difference to note is that in the Old Testament the nations mainly came into Jerusalem, but in the New Testament the Christians were together in Jerusalem at Pentecost, but then the mission went out from Jerusalem. We are to go into the world to show and to tell the gospel.

Petition 6: A prayer for victory (vv. 44-45). Like the previous petition this petition is about war. However, this prayer is about victory in God’s cause. In 2 Chronicles 20 the Moabites and Ammonites come against King Jehoshaphat and Judah. Jehoshaphat gathers everyone and they seek the Lord’s intervention. He alludes to 1 Kings 8, and they pray, “For we are powerless” and “we do not know what to do, but we look to You” (2 Chr 20:12). Miraculously, God intervened and delivered His people. Of course we are in a different kind of battle now, but we need to pray for God’s help to gain victory against our enemies (Eph 6:10-20).

Petition 7: A prayer for restoration (vv. 46-53). Here we find the fifth request for forgiveness. This is a “worst case scenario” (Davis, 1 Kings, 89). The people of God are going into exile because of their sin. This is exactly where the book of Kings is headed. A second exodus will be needed because of their sin. Solomon’s prayer is based in reality. He says in verse 46, “There is no one who does not sin.” Yet he understands that restoration and grace are possible if the people plead for it. We find prayers like this during Israel’s exile. Daniel was exiled in Babylon and prayed for the restoration of Israel (Dan 6:10; cf. 9:3-19). Daniel’s prayer brought an answer to Solomon’s prayer. God did forgive the people and bring them back to the land.

We too need to be reminded that our greatest problem is a sin problem. But we have great hope in Christ. He is the sin-bearing Savior, the sin-forgiving Savior. Due to the nature of sin, we need constantly to be repenting of sin and seeking cleansing from our merciful God. Our culture doesn’t want to believe anything is a sin, and in their denial they are blinded to their need for the One who came to save His people from their sins.

Looking back over this section on the temple construction and temple dedication, we’re reminded of some important truths:

Listen to the Warning from God

1 Kings 9:1-9

We aren’t done! The temple narrative isn’t finished! After this, the writer says, the Lord appeared to Solomon a second time. He first appeared at Gibeon, where He blessed Solomon with wisdom. Such wisdom was used for the building of the temple. God now assures Solomon that His name will dwell there and that He will hear prayer.

However, this appearance comes with a warning (vv. 4-9). There is a condition for continued blessing: obedience. The particular issue mentioned is idolatry. God says if they worship false gods, then Israel will become a byword and a proverb and the temple will become a pile of ruins. Provan notes, “The ‘if’ of verse 6 cannot in reality be anything other than a ‘when’ (8:46)” (1 and 2 Kings, 83). The people will chase other gods, and Israel will be carried away. He adds, “The temple is no sooner built than we hear of its inevitable end” (ibid.).

Thus, we are left with a focus on Solomon’s heart. That is a good place for us to end. The warning to the Hebrews comes to mind: “Watch out, brothers, so that there won’t be in any of you an evil, unbelieving heart that departs from the living God” (Heb 3:12).

Everyone will worship something or someone. What or whom do you worship? Let us remember that someone greater than Solomon is here. Jesus has come to show us the glory of God. He never sinned or fell short of the glory of God. He lived a perfectly righteous life and died a substitutionary death. He conquered the grave, and now we need to submit our lives to this King. Don’t give your heart to another lover. Instead, see in Christ all that you need. In Him there is freedom, rest, joy, power for holiness, and access to God in prayer. Let His peace rule in your heart (Col 3:15). Look to the Savior-King-Temple who outshines all the beauties of this world. Behold “the light of the knowledge of God’s glory in the face of Jesus Christ” (2 Cor 4:6) with the eyes of faith and be changed by the Spirit of God.

Reflect and Discuss