1 Kings 8:27

{i} But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? (i) He is ravished with the admiration of God's mercies, who being incomprehensible and Lord over all will become familiar with men.

But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? Will God indeed dwell on the earth? — Mirabundus ita exclamat, saith Vatablus, who further observeth here, that the Hebrew words are preposterously put together, as importing an ecstasy of admiration. Behold, the heaven. — The visible heaven. And heaven of heavens. — The third heaven, the place of the blessed. Genesis 14:19 Psalms 115:16 Cannot contain thee. — Such is thine immensity: thou fillest all places, and art comprehended of no place. God is a circle, said Empedocles, whose centre is everywhere, whose circumference is nowhere. Orpheus, Aratus, and Aeschylus say the same in effect. God is higher than the heaven, saith a father, deeper than hell, broader than the earth, more diffuse than the sea. He is nowhere, and yet everywhere, quia nec abest illi, nec ullo capitur loco. Bernard. Neither yet must we conceive that God is commensurable by the place; for he is everywhere all-present. The heavens have a large place, but they have one part here and another there; but the Lord is totally present, wheresoever present. Oh, wonderful!

Reflecting upon God’s performance of his promise concerning the building of the temple, he breaks forth into admiration, Is it possible that the great, and high, and lofty God should stoop so low, as to take up his dwelling here amongst men? O astonishing condescension! The heaven; all this vast space of the visible heaven. And heaven of heavens; the third and highest, and therefore the largest heaven, called the heaven of heavens here, as also Deu 10:14 Psalm 148:4 , for its eminency and comprehensiveness. Cannot contain thee; for thy essence teacheth far beyond them, being omnipresent. How much less this house that I have builded? this house therefore was not built as if it were proportionable to thy greatness, or could contain thee, but only that therein we might serve and glorify thee.

But will God indeed dwell on the earth?.... Is it true? Can any credit be given to it? Who could ever have thought it, that so great and glorious a Being, who inhabits eternity, dwells in the highest heavens, should ever condescend to dwell on earth? Such was the amazing condescension of Christ, the Son of God, to tabernacle in human nature with men on earth, to which Solomon perhaps might have respect; his temple being the figure of his body, in which the Godhead dwells, John 2:19 . behold, the heaven, and the heaven of heavens, cannot contain thee; not, only the visible heavens, but the third heaven, where the throne of God is, and is the habitation of angels and saints; though there God makes the most glorious displays of himself yet he is so immense and infinite, that he is not to be comprehended and circumscribed in any place whatever: how much less this house that I have builded? Though temples built for idols contain them, and are large enough, yet Solomon had no notion, when he built his temple, though it was for the name of God, that he was restrained to it, but dwelt everywhere, filling heaven and earth with his presence.

In this excellent prayer, Solomon does as we should do in every prayer; he gives glory to God. Fresh experiences of the truth of God's promises call for larger praises. He sues for grace and favour from God. The experiences we have of God's performing his promises, should encourage us to depend upon them, and to plead them with him; and those who expect further mercies, must be thankful for former mercies. God's promises must be the guide of our desires, and the ground of our hopes and expectations in prayer. The sacrifices, the incense, and the whole service of the temple, were all typical of the Redeemer's offices, oblation, and intercession. The temple, therefore, was continually to be remembered. Under one word, forgive, Solomon expressed all that he could ask in behalf of his people. For, as all misery springs from sin, forgiveness of sin prepares the way for the removal of every evil, and the receiving of every good. Without it, no deliverance can prove a blessing. In addition to the teaching of the word of God, Solomon entreated the Lord himself to teach the people to profit by all, even by their chastisements. They shall know every man the plague of his own heart, what it is that pains him; and shall spread their hands in prayer toward this house; whether the trouble be of body or mind, they shall represent it before God. Inward burdens seem especially meant. Sin is the plague of our own hearts; our in-dwelling corruptions are our spiritual diseases: every true Israelite endeavours to know these, that he may mortify them, and watch against the risings of them. These drive him to his knees; lamenting these, he spreads forth his hands in prayer. After many particulars, Solomon concludes with the general request, that God would hearken to his praying people. No place, now, under the gospel, can add to the prayers made in or towards it. The substance is Christ; whatever we ask in his name, it shall be given us. In this manner the Israel of God is established and sanctified, the backslider is recovered and healed. In this manner the stranger is brought nigh, the mourner is comforted, the name of God is glorified. Sin is the cause of all our troubles; repentance and forgiveness lead to all human happiness.

1Ki 8:22-61. His Prayer. 22. Solomon stood before the altar—This position was in the court of the people, on a brazen scaffold erected for the occasion (2Ch 6:13), fronting the altar of burnt offering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling (1Ki 8:54; compare 2Ch 6:24) and with uplifted hands, he performed the solemn act of consecration—an act remarkable, among other circumstances, for this, that it was done, not by the high priest or any member of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer [1Ki 8:22-35], which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law—and the burden of it—after an ascription of praise to the Lord for the bestowment of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposition of God would be required; and he earnestly bespeaks it on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer [1Ki 8:56-61].

heaven of heavens - Compare Deuteronomy 10:14 ; Psalm 148:4 . It seems to mean the heaven in its most extended compass. Solomon combines with his belief in Yahweh's special presence in the temple, the strongest conviction that He is no local or finite deity, but is ever present everywhere. Compare Psalm 139:7-10 .