Commentary on 1 Kings 5:1-5; 8:1-13

Between David’s anointing as king last week and King Solomon’s temple-building this week, the biblical narrative has traced David’s troubled kingship, a record of warfare and conflict, family drama, violence, and heartbreak. Here, in 1 Kings 5 and 8, the Israelites have emerged into a time of peace under King Solomon. Now Solomon can say, “God has given me rest on every side; there is neither adversary nor misfortune” (1 Kings 5:4). In this respite, Solomon turns his attention to building the temple in Jerusalem, the jewel of his legacy. As we enter this week’s story, it’s time to install the ark of the covenant in the temple, “the house of the LORD” (8:10).

Let’s notice a few things going on here that raise fruitful questions for preaching and congregational engagement with this text:

First, “all the people of Israel” gathered for this procession of the ark of the covenant. 

The entire “congregation of Israel” (1 Kings 8:2), not just the elites, assembles to bear witness to this sacred event. The temple in Jerusalem becomes the center of their religious life for centuries to come. It’s fitting that all the people are present for the placement of the ark. The communal nature of the covenant, of Israel’s relationship with Yahweh, and of faith itself is highlighted here. 

This might be an opportunity to contrast how individualistic notions of worship operate in many Christian communities today. How might we reframe faith as communal? Do any events or rituals require all of us? What does it mean for all of us to show up, and how are we shaped by that?

Second, in these passages the glory of God resides in clouds, even thick darkness, not in shiny brightness.

Many artistic depictions of divine glory show beams of light or golden auras or some form of shiny presence to indicate God’s glory. In our passages this week, the glory of God is not shiny (1 Kings 8:10–13).  It’s not even bright. In fact, Solomon explains, “The LORD has said that he would dwell in thick darkness” (8:12). This cloud is so thick that the priests are forced out of the house of the Lord, unable to minister there (8:10). This seems like a very strange turn of events until we consider that God accompanied the Israelites through the wilderness as a pillar of cloud by day. While we prefer clear explanations and definitions of God, this passage offers a wildly alternative picture.

How might we receive a cloudy God? How might thick darkness be an invitation into the mystery of God, to dwell in unknowing for a bit? Is this confusing or maybe relieving?

Third, humans seem to like to build things. 

We might locate Solomon building the temple within the very long human history of building things in the name of a deity. A building makes things real. Buildings can impress, make a statement about status, and display power. Solomon elevated Jerusalem within the world of his day by building this “house of the LORD.” No doubt Solomon wanted to fulfill God’s message to David, “Your son, whom I will set on your throne in your place, shall build the house for my name” (1 Kings 5:5). Yet Solomon undoubtedly sought to be recognized and immortalized himself as well.

Humans like to build things. We donate money for buildings with our names on them. We build churches or add on to the ones we have. Buildings make us feel like we’ve accomplished something and stand as concrete markers to our common life. We might ask, however, whether we are prone to become attached to buildings more than to our common life that they represent. We take vicarious status from them. We pour resources into their maintenance and upkeep. At the same time, buildings can be places of ingathering, as the Jerusalem Temple would become for generations up to Jesus’ own day. Buildings can be places of celebration and shared life. 

What are our buildings for? How do our buildings further or hinder God’s presence and glory? How might our buildings be jumping-off places that send us into the world God so loves?

Last, humans try to put God in one place. 

Ever since the Hebrews wandered in the wilderness, God has been on the move with them: in pillar and cloud, in the tabernacle and the ark of the covenant. Now God resides in the Holy of Holies in one place, the Temple in Jerusalem. God’s holy presence is honored more than ever before with gold coverings and profound reverence. At the same time, God is more removed from the people than ever before, as only certain priests have full access to the inner sanctum, the Holy of Holies. 

Our very human experience of awe at the glory and majesty of the Holy carries with it a very human tendency to keep God at arm’s length, “out there,” “above us.” In doing so, we can inadvertently “other” God. When God becomes only a “wholly other,” we can keep God at a distance. In creating sacred boxes that protect God’s holiness, we also protect ourselves from intimate encounter with God. 

We might wonder at the benefits and disadvantages of this arrangement. How do we embrace awe while also allowing God to be part of our everyday lives? How might we experience both God-beyond-all-things and God-with-us-here-and-now? 

As you shape your sermon, look for one or two of these points from 1 Kings that speak to where your community is right now. Don’t try to cover them all. Which ideas seem to open the narrative door for your community to step in and explore this week?

PRAYER OF THE DAY

Mighty Lord,

The splendor of Solomon’s temple cannot compare to the majesty of your heart. Show your heart in this place, that we might worship you with joy and gratitude. Amen.

HYMNS

Built on a rock   ELW 652
A mighty fortress    ELW 503, 504
Open your ears, O faithful people   ELW 519

CHORAL

God’s Son has made me free, Edvard Grieg