1 Kings 8

1 Kings 8:1

Ephrem the Syrian: The two weeks [of festivity] and the two solemn celebrations were accomplished by the people of the Lord with the greatest joy. The former prefigured the festivals of our church, which Christ began with the mystical dedication of his temple and the transferring of the flesh which he had assumed, to heaven; the latter foreshadowed the last day, the greatest of all solemn days, that will dawn for all saints after the resurrection of the flesh. And the distribution of the ministries and offices in the heavenly and everlasting temple will follow that day. — ON THE FIRST BOOK OF KINGS 8:1

1 Kings 8:8

Bede: “And when the poles protruded, and the ends of them appeared, etc.” [1 Kings 8:8] As the ark was brought into the holy of holies, it is said: And when the poles protruded, and the ends of them appeared outside the sanctuary before the oracle, they no longer appeared outside; this is written more clearly in the volume of Chronicles. The ends of the poles, he says, with which they carried the ark, since they were a little longer, appeared before the oracle. But if anyone had been slightly outside, they could not see them (II Chron. V). Where it should be noted that even if the ends of the poles appeared to those who came closer and looked more carefully before the oracle, it was not possible for the very ends of them to protrude before the oracle, because it was indeed necessary, with the oracle closed and the veil hung before the doors, for the poles themselves also to be hidden entirely within along with the ark and the cherubim. This could not happen if the poles protruding further did not allow space for the doors to be shut. The positioning of the poles which Scripture has taken care to explain so diligently is not without reason, but rather with great consideration of a sacrament. For it is evident that the outer house of the temple designates the Church journeying on earth, while the holy of holies designates the internal happiness of the heavenly homeland. Likewise, the ark brought into the holy of holies typifies the assumed humanity of Christ, brought within the veil of the heavenly kingdom; and the poles with which the same ark was carried typically denote the preachers of the word, through whom He was made known to the world. Now in the ark there was a golden urn holding manna, which in the man Christ all the fullness of divinity dwells bodily. There was Aaron’s rod, which had blossomed again after being cut off, signifying that all the power of judgment belongs to Him, whose judgment in the humility of His passion seemed to be removed. There were also the tablets of the covenant, because in Him are hidden all the treasures of wisdom and knowledge. Attached to it were the carrying poles, by which it was carried, signifying the teachers who formerly labored in the word of Christ, now rejoice in the present vision of the glory of Christ. For what one of them said of himself: “I desire to depart and be with Christ” (Philippians 2), he undoubtedly left to be understood of all the companions of his work. The ends of the poles appeared outside in front of the oracle not always, but when the doors of the same oracle happened to be opened; and this not to everyone, but only to those who, approaching closer, diligently strive to behold the things inside. But the ark itself, what it was like and how it was placed, was allowed to be seen only by those who had entered the oracle, because none of the saints still in this life, even if they are highly elevated in mind, but only the citizens of that homeland fully behold the glory of their Redeemer there. The poles and the ark are also stored together in the oracle, signifying that even now the perfect elect who have gone before us into the hidden presence of God, from the turmoil of men, are also hidden. Nevertheless, the ends of the poles are sometimes seen through the open oracle by those who approach, when divine grace grants to the more perfect and to those who purify the eye of their heart with all intention, some glimpse of the joy of the citizens above; which certainly is not granted to those who have retreated a little further, because as much as they remain outwardly empty of mind, so much less do they see the internal joys. — Questions on the Book of Kings #14

1 Kings 8:9

Ishodad of Merv: The words “there was nothing in the ark except the two tablets of stone” does not mean that the author did not know that there were also the jar [containing the manna], the staff [of Aaron], and so forth. He simply wants to signify all the rest by mentioning the most important part, because he writes for the Jews who already knew the other objects. — BOOKS OF SESSIONS 1 Kings 8:9

Richard Challoner: Nothing else: 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, Heb. 9. 4.

1 Kings 8:14

Ishodad of Merv: While the king prayed and blessed the people, he stood on a pillar of bronze whose height was five cubits and whose width was two cubits. He climbed it by means of a flight of steps. All the kings stood on it when they needed to speak to the people. This is why [the Scripture] says, “And when she looked up, Jehoash stood on the pillar, according to the royal custom.” — BOOKS OF SESSIONS 1 Kings 8:14

1 Kings 8:22

Ephrem the Syrian: Now notice that Solomon did not only pray for his people but also for the foreigners and the strangers who distrusted the nation of Israel and were often hostile to it, so that the son of David might show the God of David to everyone in general, by praying for his enemies and by speaking ahead of time for us those future words: “But I say to you, Love your enemies and pray for those who persecute you.” — ON THE FIRST BOOK OF KINGS 8:21

1 Kings 8:27

Clement of Alexandria: Solomon the son of David, in the books styled The Reigns of the Kings, comprehending not only that the structure of the true temple was celestial and spiritual but had also a reference to the flesh, which he who was both the son and the Lord of David was to build up, both for his own presence, where, as a living image, he resolved to make his shrine, and for the church that was to rise up through the union of faith, says expressly, “Will God in very deed dwell with humans on the earth?” He dwells on the earth clothed in flesh, and his abode with humans is effected by the conjunction and harmony that obtain among the righteous and that build … a new temple. For the righteous are the earth, being still encompassed with the earth; and earth, too, in comparison with the greatness of the Lord. Thus also the blessed Peter does not hesitate to say, “You also, as living stones, are built up, a spiritual house, a holy temple, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” And with reference to the body, which by circumscription he consecrated as a hallowed place for himself on earth, he said, “Destroy this temple, and in three days I will raise it up again.” The Jews therefore said, “In forty-six years was this temple built, and will you raise it up in three days?” “But he spoke of the temple of his body.” — Fragments Not Given in the Oxford Edition

Cyril of Jerusalem: Afterwards Solomon, hearing his father David say these things, and having built a wondrous house and foreseeing him who would come to it, says in astonishment, “Is it then to be thought that God should indeed dwell on earth?” Yes, says David in anticipation in the psalm inscribed “For Solomon,” wherein it is said, “He shall be like rain coming down on the fleece”; “rain” because of his heavenly origin but “on the fleece” because of his humanity. For rain, falling on fleece, falls noiselessly; so that, the mystery of his birth being unknown, the wise men said, “Where is he that is born king of the Jews?” And Herod, being troubled, inquired concerning him who had been born, and said, “Where is the Christ born?” — Catechetical Lecture 12:9

Fulgentius of Ruspe: Therefore, the one God, the Father and the Son and the Holy Spirit, fills up the whole, contains the whole; as the whole is in each thing, so the whole is in everything; as the whole is in small things, so the whole is in the largest creatures. This is true of nature but not of grace. When it creates human beings, it does not by the same act save them. While it makes them, it does not by the same act remake them. While it makes that sun to rise over the good and the evil, it does not do the same when the sun of justice rises on those on whom the light, not of the flesh but of the heart, is poured by the gift of prevenient mercy. As it belongs to all to be born through nature, it does not in the same way belong to all to be reborn through grace. Since the Father and the Son and the Holy Spirit by nature are one God, eternal and infinite, there is nothing in heaven, nothing on earth, nothing above the heavens, nothing in any nature that he made that has not been made, where the same one God, Father, Son and Holy Spirit, could be missing. In God, just as there is no mutability of times, so there is no spatial capacity. As Solomon truly said at the dedication of the temple in these words: “Even heaven and the highest cannot contain you, much less this house that I have built.” — LETTER (FULGENTIUS TO SCARILA) 10.7

1 Kings 8:37

Ishodad of Merv: [The Scripture] defines them as diseases deriving from changes in the weather. Blight [occurs when] wheat does not grow. Therefore [we read] these words: “Pharaoh saw ears blighted by a burning wind.” Mildew derives from excessive heat and constant bad weather and descends on wheat in the form of drops like rain. One who ignores it calls it “dew,” but it burns and dries up wheat when it falls on it. — BOOKS OF SESSIONS 1 Kings 8:37

1 Kings 8:38

Ishodad of Merv: The words “knowing the rebellion of their own heart,” mean that, when they are saved, they will know that God had previously turned away from them and had crushed them by misfortunes because they had sinned and acted rebelliously. — BOOKS OF SESSIONS 1 Kings 8:38

1 Kings 8:39

John Chrysostom: “When he was in Jerusalem for the feast of the Passover, many believed in his name, seeing the signs that he was working. But Jesus himself did not trust himself to them.” For those disciples were more dependable who came to him not only by reason of miracles but also because of his teaching. Miracles, indeed, attracted the more slow-witted, but prophecies and teaching, the more intelligent. And those who were won over by teaching were, in truth, more steadfast than those won by miracles. Christ has even called them blessed, saying, “Blessed are they who have not seen and yet have believed.” That the others were not of his true disciples the next words show, for the Evangelist added, “Jesus did not trust himself to them.” Why? In that he knew all people and because he had no need that anyone should bear witness concerning humankind, for he himself knew what was in humanity. What this means is as follows: He who dwells in the very hearts of people and enters into their minds did not give heed to outward words. Knowing clearly that the fervor of these people was transient, he did not feel confidence in them as full-fledged disciples, nor did he entrust all his teachings to them as if they were already firm believers. Now to know what is in the hearts of people belongs to him who “has fashioned the heart of each of them,” that is, to God, for “you only,” Scripture says, “know what is in every human heart.” He did not, then, need witness in order to know the minds of his own creatures; therefore, he did not have confidence in them by reason of their inconstant faith. People who know neither the present nor the future often both say and confide everything without hesitation to those who treacherously approach them and who will presently forsake them, but not so Christ, for he clearly knows all secrets. — HOMILIES ON THE GOSPEL OF John 24.1

1 Kings 8:58

John Cassian: Divine Scripture corroborates the freedom of our will when it says, “Guard your heart with all care.” But the apostle lays bare its weakness when he says, “May the Lord guard your hearts and your understanding in Christ Jesus.” David proclaims the power of free will when he says, “I have inclined my heart to do your righteous deeds.” But he also teaches its weakness when he prays and says, “Incline my heart to your testimonies and not to avarice.” Solomon says as well, “May the Lord incline our hearts to himself, so that we may walk in all his ways and keep his commands and his ceremonies and his judgments.” - “Conference 13.10.1”

John Cassian: For Holy Scripture supports the freedom of the will where it says: “Keep your heart with all diligence,” but the apostle indicates its weakness by saying “The Lord keep your hearts and minds in Christ Jesus.” David asserts the power of free will, where he says, “I have inclined my heart to do your righteous acts,” but he also teaches us its weakness, by praying and saying, “Incline my heart unto your testimonies and not to covetousness.” Solomon also: “The Lord incline our hearts to himself that we may walk in all his ways and keep his commandments and ordinances and judgments.” — CONFERENCE 13.10

1 Kings 8:64

Caesarius of Arles: We read that two altars were set up in the temple built by Solomon, one outside and one within. On the one that was outside, the sacrifice of animals took place, while on the one inside, the burning of incense was offered. Let us see, brothers, whether there are two altars set up in ourselves, the one that is of the body and the other that is of the heart. God, finally, asks a twofold sacrifice of us: the one, that we be chaste in body; the other, that we should be pure of heart. For this reason good works are offered on the exterior altar, that is, in our body. May holy thoughts emit a sweet fragrance in our hearts, and let us continually do what is pleasing to God on the altar or our heart. We celebrate the consecration of an altar with joy and in right order of things at the time when we offer the altars of our heart and body purified in the sight of the divine majesty and with a good conscience. — SERMON 228.2

1 Kings 8:65

Bede: “Solomon held a great feast, etc.” [1 Kings 8:65] It is said that Solomon held a great feast, and all Israel with him; a great multitude from the entrance of Hamath unto the brook of Egypt before the Lord; by the entrance of Hamath, it means the northern region of the promised land; by the brook or torrent of Egypt, as the Chronicles name it, it designates the southern. I think the reader will be pleased to quote some passages more extensively from the words of Saint Jerome. It is written in the book of Numbers, in which the entire promised land is divided in a brief speech by the four regions: The southern part shall begin from the wilderness of Sin, which is near Edom, and shall have its boundaries against the east at the Salt Sea, and shall circle the southern region by the ascent of Scorpions, so that they pass through Zin, and reach as far as the south to Kadesh-Barnea. From there the boundaries will proceed to the village called Adar, and extend to Azmon, and the border will go round from Azmon to the brook of Egypt and shall end at the Great Sea shore. Concerning which in the last vision of the prophet Ezekiel it is thus said: The southern boundary southward from Tamar unto the waters of Meribah (Ezek. 47), that is, of contradiction. Also Kadesh, and the brook until the Great Sea, which means the broad wilderness of Sin, which is near Edom, and in the Red Sea to circle its boundary, and by the ascent of Scorpions, and by Zin, and Kadesh-Barnea, and the courtyard or village of Adar, and from Azmon to reach up to the brook of Egypt, which flows into the sea near the city Rhinocorura. Here indeed, the boundary of the southern region begins at Thamar, which is a city in the wilderness, which Solomon built with remarkable works, and today is called Palmyra, and in the Hebrew language is called Thamar, which in our language sounds as “palm”; up to the waters of the dispute of Kadesh, which is undoubtedly in the desert. And the stream enters the Great Sea, which extends along the shores of Egypt and Palestine. It follows in the book of Numbers: But the western region will begin at the Great Sea, and will be closed by that end (Num. XXXIV): that is, from sea to sea, from the stream namely of Rhinocorure, which flows into the sea, up to the place where the city of Hemath of Syria is. Whose name Ezekiel puts in this region: And the border, he says, of the sea, the Great Sea from the boundary straight on, until you come to Hemath (Ezek. XLVII), which is now called Epiphania, with the name changed from the cruelest tyrant Antiochus; for he had the surname Epiphanes. Moreover, to the northern part, he says, the boundaries will begin from the Great Sea, reaching to the highest mountain, from which they will come to Hemath up to the borders of Sedada, and the boundaries will go up to Zephron and the village of Enan. These will be the boundaries in the northern part (Num. XXXIV). The Hebrews say that the northern region begins from the Great Sea, which extends along the shores of Palestine, Phoenicia, and Syria, which is called Coele, and Cilicia, and through Egypt extends to Libya. But what he says, reaching the boundaries up to the highest mountain, the same Hebrews consider it to mean either Mount Amanus or Taurus, which seems more likely to us. And the boundaries will go, he says, up to Zephron, which city today is called Zephyrium, a town of Cilicia. What follows, and the village of Enan, for which in Hebrew is written Haser Enan, which means the atrium of the fountain, is the boundary of Damascus. Hence Ezekiel says: And the boundary will be from the sea to the atrium of Enan, or Haser Enan, the boundary of Damascus, and from the north to the north, the northern region (Ezek. XLVII). From there, he says, they will measure the boundaries toward the eastern region from the village of Enan to Sephama, and from Sephama the boundaries will descend to Rebla opposite the fountain. From there they will reach toward the east to the sea of Chinnereth, and extend to Jordan, and finally end at the most salty sea (Num. XXXIV). Thus from the boundary of the northern region, that is, the atrium of Enan, the boundaries extend to Sephama, which the Hebrews name Apamea. And from Apamea the boundaries descend to Rebla, which is now called Antioch in Syrian. And so you may know that this Rebla signifies the city which now in Coele Syria is the most famous, it follows, opposite the fountain, which is clear to signify Daphne, from which the above-mentioned city enjoys abundant waters. From there, he says, the boundaries will reach toward the east to the sea of Chinnereth, that is, the lake of Tiberias. However, it is called a sea, though it has sweet waters, according to the idiom of Scripture, where gatherings of waters are called seas. And the boundaries will extend, he says, to the Jordan, and finally be closed by the sea, either the Dead Sea or (as some think) the tongue of the Red Sea, on whose shore Aila is situated. — Questions on the Book of Kings #15

1 Kings 8:66

Bede: But we should note this too: having explained the dedication and subsequent festival, Scripture concludes, “And Solomon dismissed the people, who blessed the king and set out for their own dwellings joyfully and glad of heart for all the goodness the Lord had done for David his servant and for his people Israel.” When he has brought to completion the gift of resurrection, our Lord dismisses his elect joyfully to their eternal dwelling places. Surely he does not move them further away from his presence but lets them pass into the dwelling place of the heavenly fatherland after the division at the final judgment (which, according to the saying of the apostle, we know will take place in the air), so that each may receive his promised seat in the kingdom in proportion to his deserts. What is said here, that the people set out for their own dwellings, refers to the setting-out of which our Lord speaks in the Gospel: “In my Father’s house are many mansions.” And it is well said that the people set out for their own dwellings while blessing the king, because this is the single supremely tranquil and joyful action of the heavenly citizens, singing hymns of thanksgiving to their Maker. Thus is it written, “Happy are they who dwell in your house; they will praise you forever.” Thus the same prophet [David] has filled the final seven psalms with the sweetness of the divine praises; moreover, in the eighth psalm before the end of the psalter, he commemorates by blessing the Lord for his victory in the fight in which he killed the giant [Goliath]. In this he clearly indicates that all who triumph in their contests against the malignant enemy here below will sing the praises of their Maker and Helper there, where they will have true rest. “They blessed the king and set out for their own dwellings joyfully and glad of heart for all the goodness the Lord had done for David his servant and for his people Israel.” The just do indeed go into the dwellings of the heavenly mansions joyfully because of the goodness they have received from the Lord. Although the labors of this age are burdensome and prolonged, whatever ends in eternal blessedness seems short-lived and trifling. Hence each one of us, dearly loved, must press on with his devout actions by exerting himself to the extent of his ability by encouraging, entreating and rebuking in the building up of the house of God, lest, if the heavenly King catches sight of anyone slothful now in the work [of building] his temple, he may make him an outcast from his great solemn celebration at the time of the dedication. — Homilies on the Gospels 2.24