1 Kings 9:25

Solomon's Worship.

Our text appears at first sight to be introduced into this chapter in a superfluous and arbitrary manner. It is not without good reason, however, that this record of Solomon's religious worship stands between statements about his fortifications and his fleet. We have much to learn from the Old Testament method of blending the earthly with the spiritual, and of suffusing national enterprise with religion. The verse before us, read in connexion with the statement made in 1 Kings 3:2 , indicates that, after finishing the temple, Solomon swept away the abuses, and remedied the defects which had prevailed. He had built the temple, and now would be the leader of his people in using it. He did not consider that the erection of an altar excused him from sacrificing on it. He was not one of those who will encourage others to devotion, while they neglect their own personal responsibility. Apply this to any who contribute to a society, but withold all personal service; or aid in the celebration of worship, while their own hearts are never engaged in it. If we compare the text with 2 Chronicles 8:12 , 2 Chronicles 8:13 , we see that it was not only on the national festivals (Passover Pentecost, and Feast of Tabernacles), but on all occasions appointed by Mosaic law, that Solomon, through the priests, presented offerings before the Lord. No allusion is made here to expiatory sacrifices (the sin offering and the trespass offering) but these, of necessity, preceded those mentioned here. All the more fitly does the text represent what we should offer when we draw near to God, through the merits of the expiation already made for us by Him who became, on our behalf, a sin offering. This verse will answer the question of conscience, " What shall I render unto the Lord! "

I. THE DEDICATION OF SELF . Burnt offerings were representative and not vicarious. They represented the dedication of himself to God on the part of the worshipper. St. Paul shows us this ( Romans 12:1 ), "I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice," etc. The appropriateness of the type can be easily shown by alluding to such points as these:—

1 . The sequence of the burnt offering on the expiatory sacrifice . No burnt offering was made until a previous sin offering had been presented. The worshipper must first be brought into covenant with God. Were the burnt offering presented first, the barrier of sin between man and God would be ignored, and the idea of an atonement would be denied. Our offering of ourselves is only acceptable through the previous sacrifice of Christ.

2 . The completeness of the burnt offering . The sacrificer laid his hands on the victim, and then it was placed whole on the altar, its death signifying the completeness of the presentation of the man, body and soul, to the Lord. Show that God has the right to demand our whole selves; not a share in affection and thought simply.

3 . The occasions for presenting the burnt offering .

II. THE GIVING OF THANKS . Peace offerings were of various kinds, but had the same meaning. They were a presentation to God of his best gifts, a sign of grateful homage, and at the same time afforded means for the support of God's service and His servants. Flour, oil, and wine were offered with the daily burnt offering. The shew bread was renewed each sabbath day. Special offerings were made on the sabbath and other festivals. The first fruits were presented, and corn from the threshing floor at the annual feasts, etc.

III. THE OFFERING OF ] PRAYER . "He burnt incense upon the altar." Incense was offered morning and evening ( Exodus 30:7 , Exodus 30:8 ), and on the great day of atonement (Le 16:12). The altar of incense stood before the holy of holies in the holy place, where only the priests could stand. Sacredness and sweetness were suggested by the incense, so carefully and secretly compounded, so exclusively used in the service of God. As a symbol it denoted prayer; taken in its broadest sense, as the outflowing of the soul in adoration, prayer, praise toward God. Refer to Psalms 141:2 , where prayer and incense are blended as reality and symbol; to the smoke in the temple ( Isaiah 6:3 4); to the people praying while Zacharias was burning incense ( Luke 1:10 ); to the prayers of the saints before the throne ( Revelation 5:8 ; Revelation 8:8 , Revelation 8:4 ).

1 . Prayer should be reverent . (The incense altar was close to the holy of holies, under the immediate eye of God.)

2 . Prayer should be constant . (Incense was perpetual. "Pray without ceasing.")

3 . Prayer should be the outcome of self dedication . (Incense was kindled by a live coal from the altar of burnt offering.)

4 . Prayer is accepted through the merits of the atonement . (The horns of the altar of incense were sprinkled with blood.)—A.R.