1 Kings 8:27

1Ki 8:27 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?

Ver. 27. 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. {Gen 14:19 Psa 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. {a} 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!

{a} Bernard.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki_8:27

But will God indeed dwell on the earth?

Of the omnipresence of God

I. The truth of the assertion itself. That God must of necessity be omnipresent; tis to be observed that if being or existence be at all a perfection, it will follow, that in like manner as continuing to exist through larger periods of Time, so also extent of existence through larger portions of space, is the having a greater degree of this Perfection. And as that Being, which is absolutely perfect, must with regard to duration be Eternal; so, in respect of greatness, it must likewise be immense. Otherwise its perfections will be limited; which is the notion of imperfection; and, by being supposed to be finite in extent, the perfection of its power will as totally be destroyed, as it would be, supposing it to be temporary in duration. For as any Being, which is not always; at the time when it is not, is as if it never was; so whatever Being is not everywhere; in those places where it is not, is as if it had no Being in any place at all. For no being can act where it is not, any more than when it is not. Power, without existence, is but an empty word without any reality; and the scholastic fiction of a being acting in all places without being present in all places, is either making the notion of God an express contradiction, or else a supposing Him so to act by the ministry of others, as not to be Himself present to understand and know what they do. It cannot but be evident, that He who made all things, as He could not but be before the things that He made, so it is not possible but He must be present also, with the things that He made and governs. For things could not be made without the actual presence of the Power that made them; nor can things ever be governed with any certainty, unless the Wisdom that governs them be present with them. Whatever arguments therefore prove the Being of God, and His unerring Providence, must all be understood to prove equally likewise His actual omnipresence. He who exists by necessity of nature, tis manifest must exist in all places alike. For absolute necessity is at all times and in all places the same. Whatever can be absent at any time, may be absent at all times; and whatever can be absent from one place, may be absent from another; and consequently can have no necessity of existing at all. He therefore who exists necessarily, must necessarily exist always and everywhere: that is, as he must in duration be eternal, so he must also in immensity be omnipresent.

II. To offer some particular observations concerning the nature and circumstances of this Divine attribute.

1. The excellency of the perfections of God does not consist in impossible and contradictory notions, but in true greatness, dignity, majesty, and glory. The eternity of God does not consist in making time past to be still present, and future time to be already come, but it consists in a true proper everlasting duration, without beginning and without end. And in like manner the Immensity of God does not consist in making things to be where they are not, or not to be where they are, but it consists in this; that whereas all finite beings can be present but in one determinate place at once: and corporeal beings even in that one place very imperfectly and unequally, to any purpose of power or activity, only by the successive motion of different members and organs; the Supreme Cause on the contrary, being a uniform Infinite Essence, and comprehending all things perfectly in Himself, is at all times equally present, both in His real essence, and by the immediate and perfect exercise of all His attributes, to every point of the boundless immensity, as if it were all but one single point. Tis worthy of observation, that this right notion of the omnipresence of God, will very much assist us to form a just apprehension of the nature of that Providence, which attends to and inspects, not only the great events, but even the minutest circumstances of every the smallest action and event in the world: Even that Providence, without which not a sparrow falls to the ground, and by which the very hairs of our head are all numbered. There is a certain determinate number or quantity of things, which every intelligent creature, according to the proportion of its sphere of power and activity, is able to attend to. And by this we may judge, that as creatures of larger capacities can observe a much greater number of things at one and the same time, than beings of a lower rank can imagine it possible they should, so God, who is present everywhere, can with infinitely greater ease direct and govern all things in the world at once, than we can attend to those few things which fall within the compass of our short observation.

3. As the beams of the sun are not at all soiled by the matter they shine upon, and as the purity and holiness of the Divine nature is not in the least diminished by beholding all the wickedness and moral impurity which is acted in the world, so the omnipresent Essence of God is not at all affected, by any natural impurity of things or places whatsoever; it being the superlative excellency and prerogative of His nature, to act always upon all things everywhere, and itself to be acted upon by nothing. All the sensible qualities of matter are merely relative to us in our present state, depending on the frame of our bodily organs, and not being anything really inherent in the things themselves. We behold only the outward surfaces of things, and are affected only by the various motions and figures of certain small parts of matter, which, by the help of microscopes, appear even to us to be really very different in themselves from what our senses represent them; and to a spirit, which sees the inward real essences of things, and not the external sensible images which affect us, they have no similitude at all with our imaginations.

4. The true meaning therefore of Gods being in heaven, is to express His height and dignity, not in place, but in power: It being only a similitude drawn into common speech, from the situation of things in nature. As the heavenly bodies, the sun and stars, are high above us in place, and all earthly blessings depend on the sun and rain and the descent of kindly influences literally from above, so, by an easy figure of speech, whatsoever is above us in power, we are from hence used to represent as being above us in place.

III. Some useful inferences from what has been said.

1. By this character of omnipresence, the true God of the universe is distinguished from all false deities; and the vanity of idolatry, made plainly to appear. The gods of the nations pretended to be but gods of particular countries; as the gods of Henah, Ivah, and Sepharvaim (2Ki_18:34). Or, of particular parts of the same country; as gods of the hills, and not of the valleys (1Ki_20:28).

2. If God is omnipresent, from hence it follows that he is to be worshipped and reverenced everywhere, in private as well as in public. Honour is to be paid Him, not only by angels before His throne in heaven, and by the congregation publicly in His Temple on earth, but also by every man singly in his most private retirements.

3. From the consideration of Gods being omnipresent, it follows that His power (as well as knowledge) is unlimited; to Be everywhere relied on by good men, and to be feared by bad. As there is no time, so neither is there any place, where He is not at hand to protect His servants (Psa_46:1). (S. Clarke, D. D.)

Gods dwelling-place

Collins the free-thinker met a simple countryman one Sunday morning going to church. He asked him where he was going. To church, sir, was the mans reply. And what do you do when you get there said the free-thinker. I worship God. Pray tell me, said Collins, whether your God is a great God or a little God? He is both, said the man. How can He be both? said Collins. Why, sir, was the answer, He is so great that the heavens cannot contain Him, and so little that He can dwell in my heart. Collins afterwards declared that this simple answer from the countryman had more effect upon his mind than all the books the learned men had written against him. (Quiver.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ki 8:27. But will God indeed dwell on earth? — Is it possible that the great and high and holy God, the infinite, the eternal, should stoop so low as to take up his dwelling among men? Behold the heaven, &c. — All this vast space of the visible heaven; nay, the third and highest, therefore most extensive heaven, called, for its eminence and comprehensiveness, the heaven of heavens, cannot contain thee — For thy essence reacheth far beyond them, being omnipresent. Much less this house — Which, 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

He is ravished with the admiration of God’s mercies, who being incomprehensible and Lord over all will become familiar with men.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 27. But will God indeed dwell on the earth?] This expression is full of astonishment, veneration, and delight. He is struck with the immensity, dignity, and grandeur of the Divine Being, but especially at his condescension to dwell with men: and though he sees, by his filling the place, that he has come now to make his abode with them, yet he cannot help asking the question, How can such a God dwell in such a place, and with such creatures?

Behold, the heaven] The words are all in the plural number in the Hebrew: השמים ושמי השמים hashshamayim, ushemey hashshamayim; "the heavens, and the heavens of heavens." What do these words imply? That there are systems, and systems of systems, each possessing its sun, its primary and secondary planets, all extending beyond each other in unlimited space, in the same regular and graduated order which we find to prevail in what we call our solar system; which probably, in its thousands of millions of miles in diameter, is, to some others, no more than the area of the lunar orbit to that of the Georgium Sidus. When God, his manifold wisdom, his creative energy, and that space which is unlimited, are considered, it is no hyperbole to say that, although the earth has been created nearly six thousand years ago, suns, the centres of systems, may have been created at so immense a distance that their light has not yet reached our earth, though travelling at the rate of one hundred and ninety thousand miles every second, or upwards of a million times swifter than the motion of a cannon ball! This may be said to be inconceivable; but what is even all this to the vast immensity of space! Had God created a system like ours in every six days since the foundation of the world, and kept every seventh as a Sabbath; and though there might have been by this time [A.M. 5823 ineunte, A.D. 1819, ineunte] three hundred and three thousand five hundred and seventy-five mundane systems, they would occupy but a speck in the inconceivable immensity of space. Reader, all this and millions more is demonstrably possible; and if so, what must God be - illud inexprimibile - who i-n-h-a-b-i-t-e-t-h E-t-e-r-n-i-t-y!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(27, 28) Will God indeed dwell.—The thought expressed here exemplifies a constant antithesis which run through the Old Testament. On the one hand, there is the most profound and unvarying conception of the Infinity, eternal, invisible, incomprehensible, of the Lord, as “the High and Holy One who inhabiteth eternity,” whom “the heaven of heavens”—the heaven, that is, in all its vastest extent—“cannot contain;” and the spirituality of this conception is guarded by the sternest prohibition of that idolatry which limited and degraded the idea of God, and by rebuke of the superstition which trusted in an intrinsic sacredness of the Ark or the Temple. On the other hand, there is an equally vivid conviction that the Infinite Jehovah is yet pleased to enter into a special covenant with Israel, beyond all other nations, to reveal Himself by the cloud in the midst of His people, to bless, with a peculiar blessing, “the place which He chooses to place His Name there.” The two conceptions co-exist, as in the text, in complete harmony, both preparing for the perfect manifestation of a “God with us” in that kingdom of the Messiah, which was at once to perfect the covenant with Israel, and to include all peoples, nations, and languages for ever and ever. The words of Solomon in spirit anticipate the utterance of the prophet (Isa_66:1), quoted by St. Stephen against idolatry of the Temple (Act_7:48), and even the greater declaration of our Lord (Joh_4:21-24) as to the universal presence of God to all spiritual worship. Yet he feels the reality of the consecration of the House raised by the command of God; and prays that all who recognise it by prayer “toward this house,” may enter into the special unity with God which it symbolises, and be heard by Him from heaven. By an instructive contrast, the Temple is described as the place where God’s “Name”—that is, His self-revelation—is made to dwell; but heaven, and it alone, as the true dwelling- place of God Himself.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

27. will God in very deed dwell on the earth?] The LXX. adds ‘with men.’

the heaven and heaven of heavens] The expression is found in Deu_10:14; Ps. 67:36, Ps. 113:16, and is used to express the widest compass of heaven.

this house which I have builded] The LXX. adds ‘for Thy name.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Joh 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

heaven of heavens - Compare Deu 10:14; Psa 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 Psa 139:7-10.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Earth. Full of admiration, he breaks out into this pathetic exclamation, wondering that God should deign to accept of what he had done; and that, by the symbol of his presence, he should engage to honour this temple in a more particular manner, and to shower down his graces with a more liberal hand on those who should there present themselves before him.. This wise prince was not ignorant that God’s immensity fills all places. --- Heavens. We know not how many haveans the Jews admitted. We find, 1. the air, 2. the region of the stars, 3. the residence of God, thus specified; and this last is here denoted as the most excellent of all. St. Paul styles it the third heaven, 2 Corinthians xii. 2. The Basilidians counted as many heavens as there are days in the year. (St. Irenæus i. 23.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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; Psa 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

27. Will God indeed dwell on the earth — An expression of pious wonder and astonishment, and, with the sequel, an utter refutation of those rationalistic critics who affirm that the Israelites had no worthy and enlarged conceptions of Deity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But yKi. Bahr refers for this use of the word to 1Sa 11:22 2Ki_8:13 Jer_23:18 will God indeed Web. verily; same root as that of preceding verb, "verified." The repetition shows the connexion of thought. "But can these words be verified? Will God verily," etc. dwell on the earth? behold the heaven and heaven of heavens Same expression Deu_10:14. Cf. Psa_115:16 Psa_148:4 Isa_66:1. The Jewish belief respecting the seven heavens (see Wetstein on 2Co_12:2; Stanley, "Corinthians," l.c.) is of much later date, and a reference to it, or to the belief of some Rabbins in two heavens, after Deu_10:14) is altogether out of the question. The "heaven of heavens" =" all the spaces of heaven, however vast and infinite" (Gesen., cf. Psa_148:4). The analogy of "holy of holies" would, however, suggest that not all the heavens, but the highest heavens are intended) cannot contain thee; how much less yKi pa Ewald, 354 c this house that I have builded? Two points are to be noticed here.

(1) Solomon never denies for a moment that the temple was a real habitation of Jehovah, or that a real presence was manifested there. He only denies that the Deity is contained in earthly temples

(2) He had no unworthy ideas such as were prevalent in that age of God as a local deity, limited to space. The words clearly prove his grasp of the omnipresence and infinity of God. With this passage compare (Psa_139:7-10 Isa_66:1 (quoted in Act_7:49), and Act_17:24)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But will - Is it possible that the great, and high, and lofty God should stoop so low, as to take up his dwelling amongst men? The heaven - All this vast space of the visible heaven. And heaven, &c. - The third and highest, and therefore the largest heaven, called the heaven of heavens for its eminency and comprehensiveness. Contain - For thy essence reacheth far beyond them, being omnipresent. Much less - 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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

But will God actually live on the earth?

Possible meanings of this question are 1) Solomon is asking a real question and expecting an answer or 2) the question is rhetorical and Solomon is emphasizing that God is too big and mighty to live on earth. AT: "But it surely cannot be that God will actually live on the earth!" (See: Rhetorical Question)

But will God

Here Solomon speaks about God in the third person. It can be stated in the second person. AT: "But will you" (See: First, Second, or Third Person)

Look

"What I am about to say is important" or "The truth is that"

you—how much less can this temple that I have built

"you, so this temple that I have built certainly cannot contain you"

respect this prayer of your servant and his request

The words "prayer" and "request" mean basically the same thing and emphasize that he is sincere as he makes his request. Solomon refers to himself as "your servant" to show that he respects Yahweh. This can be stated in first person. AT: "respect me, your servant, as I make this request" (See: Doublet and Pronouns)

listen to the cry and prayer that your servant prays before you today

The words "cry" and "prayer" mean basically the same thing and emphasize that he is sincere as he asks Yahweh to help him. Solomon refers to himself as "your servant" to show that he respects Yahweh. This can be stated in first person. AT: "listen to me, your servant, as I call today for you to help me" (See: Doublet and Pronouns)

translationWords

earth

heaven

temple

servant

Yahweh

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Will. [This is] an expression of wonder.

Cannot contain You. Cannot contain You.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.