(3-9) And the Lord said unto him.--This vision of the Lord presents a remarkable contrast with that recorded in 1 Kings 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 has been 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 should pass away.
It is notable that, in its reference to the two parts of the promise to 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 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 (2 Samuel 7:13-14; Psalm 89:30-37). 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 (1 Kings 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, and close up the breaches thereof."
(3) To put my name there for ever.--The meaning of the words "for ever" is determined by the prayer which they answer. They simply mark the Temple as the "settled habitation to abide in for ever" (see 1 Kings 8:13), in contradistinction from the movable tabernacle. Whether they were to have a larger significance is expressly declared to depend on the faithfulness of Israel (see 1 Kings 9:7-8).
Verse 3. - And the Lord said unto him [This message is given at greater length in 2 Chronicles 7:12-22. Vers. 13, 14, e.g., contain a reference to that part of the prayer which related to drought and rain], I have heard thy prayer and thy supplication [These two words are found similarly united in Solomon's prayer, vers. 38, 45, 54], thatthou hast made [Heb. supplicated] beforeme; I have hallowed this house which thou hast built [sc. by the manifestation described 1 Kings 8:11. Cf. Exodus 29:43: "the tabernacle shall be sanctified" (same word) "by my glory." In 2 Chronicles we read, "I have chosen this place to myself for a house of sacrifice," where, however, it is worth considering whether instead of the somewhat singular בית זבח the original text may not have been בית זבל, as in 1 Kings 8:13] to put my name there [1 Kings 8:29; cf. vers. 16, 17, 18, 19; also Deuteronomy 12:11; Luke 11:12] forever [1 Kings 8:13. As Solomon offered it, so God accepted it, in perpetuity. That the house was subsequently "left desolate" and destroyed (2 Kings 25:9) was because of the national apostasy (vers. 8, 9) ], and mine eyes and mine heart shall be there perpetually. [In 1 Kings 8:29 Solomon asked that God's "eyes may be open... towards the house." The answer is that not only His eyes shall be open, but eyes and heart shall be there [Ephesians 3:20; see Homiletics on 1 Kings 3:5); - the eye to watch, the heart to cherish it.]
9:1-9 God warned Solomon, now he had newly built and dedicated the temple, that he and his people might not be high-minded, but fear. After all the services we can perform, we stand upon the same terms with the Lord as before. Nothing can purchase for us liberty to sin, nor would the true believer desire such a licence. He would rather be chastened of the Lord, than be allowed to go on with ease and prosperity in sin.
And the Lord said unto him, I have heard thy prayer and thy supplication that thou hast made before me,.... With delight and pleasure, and had accepted it; meaning the prayer recorded in the preceding chapter:
I have hallowed this house which thou hast built; by the cloud of glory filling it, and by fire descending from heaven, and consuming the sacrifices offered in it, 2 Chronicles 7:1.
to put my name there for ever; there to grant his presence, so long as his pure worship should be continued in it; so the Targum adds,
"and my Shechinah or divine Majesty shall abide in it, if my will is done there continually:''
and mine eyes and mine heart shall be there perpetually; his eyes of Providence should be upon it, to watch over it, and protect it, and his worshippers in it; and he should have a cordial regard to the sacrifices there offered, and to the persons of the offerers, so long as they offered them in a right way, and to right ends and purposes.
It is notable that, in its reference to the two parts of the promise to 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 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 (2 Samuel 7:13-14; Psalm 89:30-37). 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 (1 Kings 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, and close up the breaches thereof."
(3) To put my name there for ever.--The meaning of the words "for ever" is determined by the prayer which they answer. They simply mark the Temple as the "settled habitation to abide in for ever" (see 1 Kings 8:13), in contradistinction from the movable tabernacle. Whether they were to have a larger significance is expressly declared to depend on the faithfulness of Israel (see 1 Kings 9:7-8).
Mine eyes and mine heart.--See 8:29.
I have hallowed this house which thou hast built; by the cloud of glory filling it, and by fire descending from heaven, and consuming the sacrifices offered in it, 2 Chronicles 7:1.
to put my name there for ever; there to grant his presence, so long as his pure worship should be continued in it; so the Targum adds,
"and my Shechinah or divine Majesty shall abide in it, if my will is done there continually:''
and mine eyes and mine heart shall be there perpetually; his eyes of Providence should be upon it, to watch over it, and protect it, and his worshippers in it; and he should have a cordial regard to the sacrifices there offered, and to the persons of the offerers, so long as they offered them in a right way, and to right ends and purposes.