TEXT.--"So the king and all the children of Israel
dedicated the house of the Lord." (1Ki 8:63.)
TO dedicate is to devote, or
set apart, to some special purpose. To dedicate a bethel, or house of
worship, is to set it apart to a sacred use, by appropriate acts of
religious worship. In this way King Solomon and the people of Israel,
as the text informs us, dedicated the temple at Jerusalem. By the
Lord's permission, and pursuant to public notice, we have assembled
here, this morning, thus to dedicate this newly-erected bethel, or
house of God.
Accordingly, we
shall take occasion, from the words of our text, to show:
I. HOW, OR BY WHAT ACTS OF
RELIGIOUS WORSHIP, KING SOLOMON AND THE CONGREGATION OF ISRAEL
DEDICATED THE TEMPLE OF GOD AT JERUSALEM.
II. HOW WE OUGHT, AND INTEND
NOW, BY THE HELP OF GOD, TO DEDICATE THIS HOUSE.
Agreeably to this
arrangement, we intend to show, [125]
I. HOW, OR BY WHAT ACTS OF RELIGIOUS
WORSHIP, SOLOMON AND
THE PEOPLE OF JEWS DEDICATED "THE HOUSE OF THE LORD" AT
JERUSALEM.
We should note that
instrumental music was never used to accompany "congregational
singing" in the Old Testament. Remember that Israel rejected the
Theocratic rule of God and demanded a king like the nations so that
they could worship like the nations. When therefore the instruments
of David were added to the "trumpets of God" it was for dedicatory or
purification ceremonies associated with Jerusalem and the Temple
area. When the animals were sacrificed only representatives of the
people or "standing men" were allowed to remain inside the gates. The
common people did not worship in this ritual which was more civil
than religious.
Click to see Edersheim's notes.
See our notes on Chronicles
This they did, as the context
clearly shows:
- BY OBSERVING A PUBLIC
FEAST.
- BY A SOLEMN INDUCTION OF
THE ARK INTO THE ORACLE, AND
BY ARRANGING ALL THE HOLY VESSELS OF THE TEMPLE.
- BY VOCAL AND INSTRUMENTAL
MUSIC.
- BY PRAYER AND
SUPPLICATION.
- BY AN ADDRESS TO THE
PEOPLE, CONNECTED WITH A BENEDICTION.
- BY MANY AND SOLEMN
SACRIFICES.
1. THE KING, AND THE CHILDREN
OF ISRAEL DEDICATED THE HOUSE OF THE LORD BY APPOINTING AND OBSERVING
A PUBLIC FEAST. The word feast
is often used to denote a solemn time for God's service
(Ge
21:8). The people of
Israel had many feasts, or states seasons of religious worship, to
wit: weekly, monthly, and yearly.
See what really happened at the dedication of the
temple
1. Weekly, as the Sabbath. "Six days shall work be done; but the seventh day is
the sabbath of
rest, a holy
convocation; ye shall do no work therein: it is the sabbath of the
Lord in all your dwellings" (Le 23:3).
"...it is admitted
that instrumental music was not
employed in the synagogue on the Sabbath. The reason assigned is, that it would have
infringed the law of the Sabbath requiring a cessation of all
unnecessary work. Now, the question arises, how, in view of that law,
it was employed in the temple on the Sabbath? The answer given is,
that God, in that case, by his authority relaxed the rigor of the
fourth commandment, and warranted work which otherwise would have
been unjustifiable...
"I rejoin: A relaxation of the
Sabbatic law, in favor of the temple-services, is not granted.
Whatever was necessary or proper, according to God's appointment, in
order to the observance of his worship, was provided for in that law.
It was not requisite for God to dispense with his own authority to
secure compliance with it." (John L. Girardeau, p. 72).
"It is still banned by rigid
adherents to old ways; but in ordinary conservative congregations it
is unhesitatingly employed at weddings and other services on week
days" (Isadore Singer, Jewish Encyclopedia, p. 134).
"There is nothing to show that
the blowing of the trumpets, on festival days and at the beginning of
months, over the offerings was accompanied by singing on the part of priests and Levites. There
is no mention of that fact, and Jewish tradition opposes the
supposition. Moreover, it is almost certain that the blowing of
trumpets on such occasions was a representative act performed by the priests, and that consequently it was not accompanied by the
singing of the congregation" (Girardeau, p. 28-29).
2. Monthly, as the new
moons.
"Offer all burnt sacrifices to the Lord, in the sabbaths, in the new
moons, and on the set feasts" (1Ch 23:31). Again, He appointed "the burnt offers for the
sabbaths, and for the new moons, and for the set feasts"
(2Ch
31:3; see also
Ezr 3:5 Ne 10:33 Eze
46:3 Ho 2:11).
[126]
Let no man
therefore judge you in meat, or in drink, or in respect of an
holyday, or of the new moon, or of the sabbath days: Col.2:16
3. Yearly, as the Passover, the Pentecost, and
the Tabernacle feasts.
(See Le
23:5-8,15-16,34).
Besides these, there were some
other stated and occasional feasts, of which we have no time to speak
at present. One of these occasional, or incidental, feasts was
observed at the time of the dedication of the temple. This feast
continued for seven days, and was held in connection with the
tabernacle feast--one of their stated annual feasts. Hence we read in
the sixty-fifth verse of this chapter: "And at that time Solomon held
a feast, and all Israel with him, a great congregation, from the
entering in of Hamath unto the river of Egypt, before the Lord our
God, seven days and seven days, even fourteen days"
[1Ki
8:65]. (See also
2Ch
7:8,9).
2. THE TEMPLE AT JERUSALEM WAS
DEDICATED BY INDUCTING THE ARK AND THE HOLY VESSELS OF THE HOUSE, AND
BY ARRANGING THEM IN THEIR PROPER PLACES. By the ark, in this place, is meant the chest or coffer, in
which the two tables of the law, Aaron's rod, and the pot of manna
were preserved (Ex
37:1). By
the holy
vessels, the furniture
and utensils of the temple are to be understood. These holy vessels
Solomon, it is said, made in great abundance, some five thousand in
number (2Ch
4:18).
Now all these, together with
the ark of the covenant, the elders
of Israel and priests
and Levites
took up, and solemnly inducted into the house of the Lord. "Then
Solomon assembled the elders of Israel, and all the heads of the
tribes, the chief of the fathers of the children of Israel, unto
Jerusalem, to bring up the ark of the covenant of the Lord, out of
the city of [127] David, which is Zion. Wherefore all the men of
Israel assembled themselves unto the king in the feast which was in
the seventh month. And all the elders of Israel came; and the Levites
took up the ark. And they brought up the ark, and the tabernacle of
the congregation, and all the holy vessels that were in the
tabernacle, these did the priests and the Levites bring up"
(2Ch
5:2-5).
3. ANOTHER ACT OF WORSHIP, BY
WHICH THEY DEDICATED THE TEMPLE, WAS VOCAL AND INSTRUMENTAL MUSIC.
"The Levites, which were the singers, all of them of Asaph, of
Heman, of Jeduthun, with their sons and their brethren, being arrayed
in white linen, having cymbals and psalteries and harps, stood at the
east end of the
altar, and with them an
hundred and twenty priests sounding with trumpets.
"From (the Ugaritic
text) come references to a class of Temple personnel designated by
the term serim, who exercised functions similar to those of the
Hebrew singers during
the monarchy and later
times. Some of the servants of David who were designated in 1 Kings
4:31 by (a) term meaning 'aboriginal' or 'native sons,' and who possessed Canaanite names such as Heman,
Chalcol, and Darda, were engaged in various forms of musical
activity.
As such they were
described by the phrase 'sons of Mahol,' a Hebrew term closely
related to (the Greek),
used of a semi-circular area in which the Greek chorus danced, and meaning 'members of the orchestral guild.' A further reflection of this musical
interest became apparent when Megiddo was excavated and the treasure
room of the royal palace was uncovered.
From this area was recovered a
plaque inlaid with ivory, depicting a royal personage seated on a throne. He was drinking from a small bowl, and was being entertained by a court musician who
stood before him plucking the strings of a lyre." (Harrison, R. K.,
Introduction to the Old Testament, Eerdmans, p. 335-6, see p.
411).
Jesus condemned the Jewish
clergy who had not changed their views from the Monarchy
period:
But whereunto shall I liken
this generation? It is like unto children sitting in the markets, and calling unto their
fellows, Mt 11:16
And saying, We have
piped unto you, and ye have not
danced; we have mourned unto you, and ye have
not lamented. Mt 11:17
The dance they wanted Jesus to
get into was a dance reserved for women liberated from caring for
their children and effeminate men:
Orcheomai (g3738) or-kheh'-om-ahee; (a row or ring); to dance
(from the ranklike or regular motion): - dance
They wanted Jesus to lament in
the sense of singing the song of worship with instrumental music to
Bacchus while getting touched or "set on fire." When applied to
dionysus or Bacchus it was the:
"Thriambeuo (g2358) three-am-byoo'-o; from a prol. comp. of the
base of 2360 and a der. of 680 (mean. a noisy iambus, sung in honor
of Bacchus
(Dionysus); to make an
acclamatory
procession, i.e. (fig.)
to conquer
or (by Hebr.) to give victory: - (cause) to triumph (over).
It came even to pass, as the
trumpeters and singers were as one, to make one sound (not music
but sound or noise) to be
heard in praising and thanking the Lord; and when they lifted up
their voice with the trumpets and cymbals and instruments of music,
and praised the Lord, saying, For He is good; for His mercy endureth
forever:
that then the house
was filled with a
cloud, even the house
of the Lord. So that the priests could not stand to minister by reason of the cloud: for the glory
of the Lord had filled the house of God" (2Ch 5:12-14).
From this passage, we may learn
that singing in time of public worship is well-pleasing and
acceptable to God. For whilst this act of worship was going on in the
temple, the Shekinah, or symbol of the divine presence, came in and filled
the house of God. This was a token, both of Jehovah's presence and
approbation. [128]
Hebrews Chapter 8 shows that
this was not good and would repudiate his victory:
1 NOW of the things
which we have spoken this is the sum: We have such an high priest,
who is set on the right hand of the throne of the Majesty in the
heavens;
2 A minister of the
sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this
man have somewhat also to offer.
4 For if he were on earth,
he should not be a
priest, seeing that
there are priests that offer gifts according to the law:
5 Who serve unto the
example and shadow
of heavenly things, as Moses was admonished of God when he was about
to make the tabernacle: for, See, saith he, that thou make all things
according to the pattern shewed to thee in the mount.
6 But now hath he obtained a
more excellent ministry, by how much also he is the mediator of a
better covenant, which was established upon better
promises.
7 For if that first covenant
had been faultless, then should no place have been sought for the
second.
Hebrews 12:
18 For ye are not come unto the
mount that might be touched, and that burned with fire, nor unto
blackness, and darkness, and tempest,
19 And the sound of a trumpet, and the voice of words; which voice
they that heard intreated that the word should not be spoken to them
any more:
20 (For they could not endure
that which was commanded, And if so much as a beast touch the
mountain, it shall be stoned, or thrust through with a dart:
21 And so terrible was the
sight, that Moses said, I exceedingly fear and quake:)
22 But ye are come unto
mount
Sion, and unto the
city of the living
God, the heavenly
Jerusalem, and to an innumerable company of angels,
23 To the general assembly and
church of the
firstborn, which are
written in heaven, and to God the Judge of all, and to the spirits of
just men made perfect,
24 And to Jesus the
mediator of the new
covenant, and to the
blood of sprinkling, that speaketh better things than that of
Abel.
25 See that ye refuse not him that
speaketh. For if they
escaped not who refused him that spake on earth, much more shall not
we escape, if we turn away from him that speaketh from heaven:
If thou turn away
thy foot from the sabbath, from doing thy pleasure on my holy day;
and call the sabbath a delight, the holy of the Lord, honourable; and
shalt honour him, not doing thine own ways, nor finding thine own
pleasure, nor speaking
thine own words: Isa
58:13
We have also a more sure word of
prophecy; whereunto ye
do well that ye take heed, as unto a light that shineth in a dark
place, until the day dawn, and the day star arise in your hearts: 2
Pet 1:19
Knowing this first,
that no prophecy of the scripture is of any private interpretation. 2 Pet 1:20
Epilusis (g1955) ep-il'-oo-sis; from 1956; explanation, i.e.
application: - interpretation.
Epiluo (g10956) ep-ee-loo'-o; from 1909 and
3089; to solve further, i.e. (fig.) to explain, decide: - determine,
expound.
Why?
For the prophecy came not in
old time by the will of man: but holy men of God spake as they were
moved by the Holy Ghost. 2 Pet 1:21
BUT there were
false prophets also among the people, even as there shall be false
teachers among you, who privily shall bring in damnable heresies,
even denying the Lord that bought them, and bring upon themselves
swift destruction. 2 Pet 2:1
Even the casual student will
note that "the priests could not serve." The cloud was:
Anan
(h6051) aw-nawn'; from 6049; a cloud (as covering the sky), i. e. the
nimbus or thunder-cloud: - cloud (-y).
Anan (h6049) aw-nan'; a prim. root; to
cover; used only as denom. from 6051, to
cloud over;
fig. to act covertly, i., sorce. practise magic: - * bring, enchanter, Meonemin, observe (-r of) times, soothsayererer.
The glory was:
Kabowd
(h3519) kaw-bode'; from 3513; prop. weight;
but only fig. in a good sense, splendor or copiousness: - glorious
(-ly), glory, honour (-able)
Kabed (h3515) kaw-bade'; from 3513; heavy;
fig. in a good sense (numerous) or in a bad sense (severe, difficult,
stupid): - (so) great, grievous, hard (-ened), (too) heavy (-ier),
laden, much, slow, sore, thick.
Kabad (h3513) kaw-bad'; or 3515 kaw-bade'; a
prim. root; to be
heavy, i. e. in a bad
sense (burdensome, severe, dull) or in a good sense (numerous, rich,
honorable); causat. to make weighty (in the same two senses): -
abounding with, more grievously afflict, boast, be chargeable, * be
dim, glorify, be (make) glorious (things), glory, (very) great, be
grievous, harden, be (make) heavy, be heavier, lay heavily, (bring
to, come to, do, get, be had in) honour (self), (be) honourable
(man), lade, * more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
When the people prayed they
were "outside of the temple" and God heard from heaven. The message
is that when the people are worshiping in prayer and He is listening,
the "house" is disabled and the clergy could not minister. God never
allowed the temple as anything but "a place toward which you may
pray" but He said: "I will hear from heaven." The message is that God
was not in the house. Furthermore
And the Lord
appeared to Solomon by night, and said unto him, I have heard thy
prayer, and have chosen this place to myself for a house of sacrifice. 2Chr.7:12
Solomon
understood:
But will God in very deed dwell
with men on the earth? behold, heaven and the heaven of heavens
cannot contain thee; how much less this house which I have built
2Chr.6:18
4. PRAYER WAS ANOTHER ACT OF
WORSHIP BY WHICH THE TEMPLE WAS DEDICATED. We read, "Solomon made a
brazen scaffold of five cubits long, and five cubits broad, and three
cubits high, and set it in the midst of the court, and upon it he
stood, and kneeled down upon his knees before all the congregation of
Israel, and spread forth his hands toward heaven," and prayed
(2Ch
6:13).
Here we may observe,
1. That this service was
performed by King Solomon himself, in propria persona. We have often admired the pious example of King
Solomon on this memorable occasion. How unlike the kings and emperors
of the world! Many of them pray not at all. And those who keep up the
forms of religion, usually employ chaplains to lead them in prayer.
But mark! Solomon was his own chaplain--his own officiating
priest--and the officiating priest and chaplain of the people on the
occasion of the dedication of the temple. Although he was highly
exalted, on one of the most resplendent thrones which mortal man ever
built or beheld; and although he was covered over, with an almost
unearthly glory, yet he hesitated not to come down from his gorgeous
throne and take the attitude of a humble and devout worshiper. If
then, Solomon, in the midst of all his glory, could thus humble
himself, what are we, and what are you, poor haughty mortals, that
you should hesitate to identify yourselves with the worshipers of
Almighty God?
2. That the place he occupied
was a "brazen
scaffold" of given
dimensions, made for the occasion, and set in the midst of the court.
[129]
3. That the posture of the king
took at the time of offering up this dedicatory prayer was, as stated
in the passage just read, the kneeling posture. He knelt down, it is
said, upon his knees before the congregation of Israel and spread
forth his hands towards heaven. This humble and reverent posture was
in conformity with ancient custom. And this custom of kneeling in
time of prayer, we think, ought never to be given up.
But, we may further observe,
touching the prayer which Solomon offered up, and which is twice
recorded (1Ki
8:23-53 and
2Ch
6:14-42), that it
possesses several notable and peculiar characteristics, as
1. This prayer was an earnest prayer. Or as the apostle James phrases it, an
"effectual fervent prayer" [Jas 5:16]. This is clearly indicated by the lifting up and
spreading out of his hands towards heaven.
2. This prayer was a very pertinent and appropriate
prayer. Many pray
earnestly, but their prayers are not appropriate. They do not pray to
the point. But Solomon's prayer was both earnest
and appropriate. His prayer was in every respect admirably
well-suited for the occasion.
3. It was a lengthy prayer. It is the longest prayer on record in Holy Writ.
Yet, long as it is, it can easily be repeated in eight or ten
minutes, according to the style and manner of good pulpit reading. If
then this is one of the longest prayers, and the occasion required it
to be so, what are we to think of the long and formal prayers of
modern times? As a general thing, they are too long. [130]
4. It was an extemporary prayer. We infer from this the well-known fact
that liturgies and written prayers were not in vogue in those days.
And also, from the fact, that it was so very appropriate.
Extemporaneous prayers, offered up by Christian men, are usually far
more appropriate than written prayers.
5. Solomon's prayer was a believing
prayer. He prayed in
full faith and confidence that God would hear and answer his prayers.
Hence,
6. His prayer was a prevailing prayer. In proof of this it is said, "It came
to pass, when Solomon had made an end of praying, the fire came down
from heaven, and consumed the burnt-offering, and the sacrifices, and
the glory of the Lord filled the house. And the priests could not
enter into the house of the Lord, because the glory of the Lord had
filled the Lord's house. And when all the children of Israel saw how
the fire came down, and the glory of the Lord upon the house, they
bowed themselves with their faces to the ground upon the pavement,
and worshipped, and praised the Lord, saying: For He is good; for His
mercy endureth for ever" (2Ch 7:1-3).
5. THE DEDICATION SERVICE WAS
CONTINUED AFTER THE PRAYER, BY AN ADDRESS TO THE PEOPLE. And he, King
Solomon, said, "The Lord our God be with us, as He was with our
fathers, let Him not leave us, nor forsake us: That He may incline
our hearts unto Him, to walk in all His ways, and to keep His
commandments, and His statutes, and His judgments, which He commanded
our fathers; that all the people of the earth may know that the Lord
is God: and that there is none else" (1Ki 8:57,58,60). [131]
6. FINALLY, "THE HOUSE OF THE
LORD" WAS DEDICATED, BY MANY AND SOLEMN SACRIFICES. Sacrificial worship was a mode of worship that
obtained in the earliest ages of the world, and the best of men
practiced it, for the space of four thousand years. These sacrifices
were ordained to prefigure Christ. They were, as the apostle says, "a
shadow of things to come, but the body is of Christ"
[Heb
10:1]. But, the
sacrifices offered at the dedication of the house of the Lord, by
Solomon and the people of Israel were intended not only to shadow the
great, propitiatory sacrifice of Christ upon the cross of Calvary,
but likewise to testify their gratitude to God for the completion of
the temple. After if their gratitude is to be measured fairly by the
number of sacrifices, then, doubtless, they felt more, far more than
an ordinary degree of gratefulness: for the number of of their
sacrifices on that occasion, was far beyond what was common or
ordinary. "The king, and all Israel with him," it is said, "offered
sacrifices before the Lord" [1Ki 8:62]. These sacrifices consisted of twenty-two thousand
oxen and one hundred and twenty thousand sheep. Hence we read, "And
the king, and all Israel with him, offered sacrifice before the Lord.
And Solomon offered a sacrifice of peace offerings, which he offered
unto the Lord, two and twenty thousand oxen, and an hundred and
twenty thousand sheep: so the king and all the children of Israel
dedicated the house of the Lord" [1Ki 8:62,63].
Here is a specimen of
liberality, worthy of the world's imitation. The value of these
sacrifices, at modern prices, would have amounted to more than a half
million of dollars. Perhaps, not less than a million--a [132] sum
amply sufficient to build two hundred large and elegant bethels. What
a glorious manifestation of religious zeal! And what an unparalleled
instance of liberality and gratitude!
Having thus briefly shown "How,
and by what acts of religious worship, Solomon and the children of
Israel dedicated the temple at Jerusalem," let us now proceed to
show,
Application in a
Christian Church
II. HOW WE INTEND TO DEDICATE THIS
HOUSE, WHICH THE CHURCH AND PEOPLE HERE HAVE BUILT FOR A PLACE OF
WORSHIP.
Thus we intend doing, God being
our helper, in the following manner:
1. BY OBSERVING A SERIES OF
RELIGIOUS MEETINGS, IN THIS HOUSE.
2. BY VARIOUS AND APPROPRIATE ACTS OF CHRISTIAN WORSHIP.
3. THE PREACHING OF THE GOSPEL WILL ALSO CONSTITUTE A PART OF OUR
DEDICATION SERVICES.
4. WE INTEND TO DEDICATE THIS HOUSE, BY MAKING SUITABLE AND LIBERAL
SACRIFICES.
1. BY OBSERVING A SERIES OF
RELIGIOUS MEETINGS, IN THIS HOUSE. Solomon and the Jews, as we have
heard, held a meeting in the temple, at the time of its dedication,
which lasted for two full weeks. How long our meeting here will last,
we cannot tell. It will depend somewhat upon circumstances. If the
Lord is with us, and crowns our efforts with success, then we shall
protract our meeting from day to day, and continue it as long as we
shall find it expedient to do so. If on the other hand, we have no
success in winning souls, if we cannot succeed in getting sinners to
dedicate their hearts to the Lord and God's ministers and people to
give their time and attention to the work of the Lord, then we may
close our meeting in a few days and return to our homes. But again,
we intend to dedicate this house,
2. BY VARIOUS AND APPROPRIATE
ACTS OF CHRISTIAN [133] WORSHIP. Christian worship is instituted by
Jesus Christ. He has taught us, both by precept and example, whom to
worship, when to worship, where to worship, and how to worship. Among
other things, He has taught us the duty of public worship. To this
end, and for this purpose, we erect bethels and dedicate them to the
worship of God. Specifically for this object, we have built this
house and are here today, to set it apart for divine worship.
Now we do this without tiresome
forms and pompous ceremonies. Liturgical, and all man-made worship,
may serve the ignorant, the formalists and Pharisees, but it never
has, and never will, answer the purposes of a spiritual and holy
people. God is a Spirit, and all who worship Him acceptably must do
it in spirit and in truth [Joh 4:24]. Such worshipers God seeks to worship Him. And such
worship is very plain and solemn and simple. Pure worship was
measurably so in the days of Solomon, but it is far more so now,
under the reign and administration of Jesus Christ, the greater than
Solomon. Few and simple are the forms, acts and exercises of
Christian worship. The principal ones are prayer and praise.
1. Prayer is a chief and leading act of Christian
worship. God is the
only proper object of prayer. Saints in all ages have observed this
act of worship. No Christian can live without prayer. It is the
pulsation of the Christian's life, and the breath of his soul. Hence,
the poet beautifully and truthfully says,
Prayer
was appointed to convey
The blessings God designs to give;
Long as they live should Christians pray,
For only whilst they pray, they live. [134]
Prayer was an act of worship,
as we have heard, by which the temple at Jerusalem was dedicated. By
prayer, also, we intend to dedicate this house. Long may it stand as
the house of prayer! From this sacred desk, and from within these
consecrated walls, may the holy incense of earnest prayer rise up for
a memorial before the Lord God of Sabaoth, perfumed with the merits
of the Redeemer's blood; and in answer to the same, may Jehovah's
richest blessings descend and rest upon every sincere and true
worshiper in this place! Again,
2. Singing is a leading act of Christian worship, by
which we intend to dedicate this bethel. Singing in time of public worship has always been
considered an important branch of natural and revealed religion. All
systems of religion, in all ages of the world, whether true or false,
agree in this one particular, namely: that worship should be
solemnized in psalms and hymns. The whole science of music was
employed by the ancient Greeks in the worship of their gods. It was
also the practice of the people of God, before the giving of the law
by Moses, to sing musically with the voice, as a religious action.
Heman and Ethan, two of the sons of Zerah, the son of Judah, composed
and sung the eighty-eighth and eighty-ninth psalms, long before the
birth of Moses. Moses and the children of Israel sang a song at the
Read Sea, which is recorded in Ex 15:21.
Singing psalms and spiritual
songs formed a prominent part of divine service under the legal
dispensation. The precepts and examples of the New Testament clearly
show that this practice also obtained generally in the Church of God
during the apostolic [135] age. And the authentic histories of the
Church not only corroborate the New Testament accounts of this
custom, but establish the fact of its continuance in the Church down
to the present time.
If, therefore, singing is an
ordinance of God, if it properly formed a part of the dedication
services in the days of Solomon when the temple at Jerusalem was set
apart for the worship of God; then doubtless it is right and proper
now to sing "in psalms and hymns and spiritual songs"
[Eph 5:19 Col
3:16], and make
melody in our hearts to the Lord; and also, by this delightful act of
religious worship, to dedicate this house to the service of the true
and living God--Father, Son and Holy Ghost. This then, by the help of
God, we intend to do.
But let us be careful when we
sing, to do it as best we can and as true and Christian worshipers
ought to sing. This is to say, (1) Let us sing, not by proxy, but
socially, with one accord and with united voices. Thus the
churches are directed to sing (Col 3:16). (2) Let us sing heartily, as well as vocally, and with one accord
(Eph
5:19). (3) Let us
sing with the Spirit and understanding (1Co 14:15). This, brethren, is, in brief, the
right way to perform this service. And, if we thus sing, it will be
profitable to ourselves, useful to our fellow-men and acceptable to
God.
3. THE PREACHING OF THE GOSPEL
WILL ALSO CONSTITUTE A PART OF OUR DEDICATION SERVICES. Solomon, as
we have heard, addressed the people, and instructed them in things
pertaining to God and involving their own best interests
[1Ki
8:55-61]. This duty
is now made a special and standing ordinance in the Christian
economy. God, for wise [136] and gracious purposes, has ordained the
preaching of the gospel among all nations, as a witness to the
people, and as a prime means of their conversion. Hence, it is called
"the sword of the Spirit" [Eph 6:17], "the gospel of our salvation" [Eph 1:13], "the grace of God that bringeth salvation"
[Tit
2:11], "the power of
God to salvation" [Ro
1:16], and the
incorruptible seed (by which, as Peter says, we are born again),
"which liveth and abideth for ever" [1Pe 1:23].
Now, this glorious gospel of
the blessed God, we intend to preach here, in all its length and
breadth--in all its purity, preciousness and fullness. This bethel is
built for this purpose, and we are here today, as we have said
before, to set it apart, and dedicate it to the honor and worship of
Almighty God.
When, therefore, God's
ministers come up hither to preach Christ's gospel and to conduct the
worship of Jehovah in this place, be it your business, dear people,
regularly to attend, gladly to receive, and liberally to sustain the
worship and preaching of the word in this place. Suffer not the
word--God's precious seed--to fall by the way side, or upon empty
pews, instead of honest and good hearts. Let it be a standing rule,
never to neglect "the assembling of yourselves together, after the
manner of some" [Heb
10:25]. Whilst you
have ears to hear, come and hear. "Take heed," also, "how you hear."
And above all, "be doers of the word, and not hearers only"
[Jas
1:22]. Then will the
Lord delight to dwell here, and cause the glory of this latter house
to be greater than the former. Then, also, will you feel that you are
in a heavenly place and can say, as Jacob did in Bethel. "How
dreadful is this place! this is none other but the house of God, and
this is the gate of heaven" (Ge 28:17) [137].
4. WE INTEND TO DEDICATE THIS
HOUSE, BY MAKING SUITABLE AND LIBERAL SACRIFICES. Solomon and Israel
sacrificed oxen and sheep, but we intend to offer far better and
nobler oblations. Let us
1. Offer ourselves. This is said to be our reasonable duty
(Ro
12:1). This, too, is
our interest, both in this world, and that which is to come.
But,
2. The sacrifice of praise. "Whoso offereth praise," says God, "glorifieth Me"
[Ps
50:23]. And again,
"Praise is comely for the upright"
[Ps
33:1]. Here, then,
let the voice of praise and thanksgiving be heard: from the preacher
and the people; in preaching, in prayer and in song. Here may every
Christian learn to sing and say with that king of poets, Dr.
Watts:
I'll
praise my Maker with my breath;
And, when my voice is lost in death,
Praise shall employ my nobler powers;
My days of praise shall ne'er be past,
While life, and thought, and being last,
Or immortality endures.
"There is a lack of technical
information in our sources (about temple singing); its cause is the
deliberate silence of the priests, which is, however slightly, lifted
but once, by Josephus, himself a priest. Only in one passage he
discloses one of the internal 'stage secrets' of the priests
performance: 'The King, with the suffrages of those that came into
the synhedrion, granted the singers (Levites) this privilege, that
they may lay aside their former garments, and wear such a linen a
they desired; and as a part of this tribe (of Levites) ministered in
the Temple, he also permitted them to learn those hymns as they had
besought him for. Now all this was contrary to the laws of our
country.
Whenever these
laws were
transgressed, we have
never been able to avoid
the punishment of such
transgressions"
(Antiq.
XX.ix.6).
(Interpreters Dictionary of the Bible, p. 462-3, Abingdon).
What was the scam used on the
king?
Now as many of the
Levites, (26) which is a tribe of ours, as were singers of
hymns, persuaded
the king to assemble a sanhedrim, and to give them leave to wear
linen garments, as well as the priests
for they said that
this would be a work worthy the times of his government, that he
might have a memorial of such a novelty, as being his doing.
3. Let us offer liberally our gold and silver, or their
equivalent. It is
customary, on occasions like this, and especially where there is an
unextinguished debt upon the house, to make an appeal to the people
for material aid. This, then, from the facts of the case in hand,
becomes a matter both of necessity and duty. Some, indeed, have
already given liberally towards the erection of this edifice. But,
so, had the Jews given liberally towards the erection of the temple.
Both the king and the people, it is said (1Ch 29:1-30) with perfect heart offered willingly
to the Lord. King David himself gave towards the building of the
temple, of his own proper good of gold and silver, over and [138]
above all that he had prepared for the holy place, eleven millions two hundred and fifty
thousand pounds. "And
the chief of the fathers and princes of the tribes of Israel, and the
captains of thousands and of hundreds, with the rulers of the king's
work, offered willingly, for the service of the house of God," of
gold and silver, and brass, and iron, eighteen millions seven hundred and fifty thousand
pounds
[1Ch
29:5,6].
Then the people rejoiced, and
David the king also rejoiced with the great joy. Wherefore David
blessed the Lord before all the congregation, and said: "Who am I,
and what is my people, that we should be able to offer so willingly
after this sort? for all things come of Thee, and of Thine own have
we given Thee" (1Ch
29:14).
We say, then, that
nothwithstanding the almost unparalleled liberality of the Jews at
the time the temple was commenced, yet they again contributed
largely, in sacrifices and offerings, at the time of its dedication
to the service of the Lord.
Thus liberally, after their
example, we want you to bring your contributions to the treasury of
the Lord upon this occasion. This house, as is generally the case,
cost more than was anticipated. It is still largely in debt. But,
then, it is a large, commodious and well-finished house. It is an
ornament to the place, and an honor to the Church of God. The Lord
has done great things for us as a Church and people in this city, and
you have done well to remember Him, in building Him a house in honor
of His name.
You have done well also to have
a baptistery put into this house, where the ordinance of
Christian baptism [139] may be conveniently administered at any time,
according to the ancient mode. We are aware that there are objections
to this arrangement. But we regard them all as futile and groundless.
There is just as much propriety in having a pool or baptistery in a
bethel as a communion table or an altar of prayer. If it is lawful to
spend thousands of dollars to erect houses of worship and fit them up
suitably for occupancy at all seasons of the year, it is equally so,
in our opinion, to spend a few hundred dollars, to prepare a suitable
place for baptizing at any season of the year. This is done here on a
very suitable and convenient plan, which will, no doubt, give very
general satisfaction, when its utility is once appreciated.
But, now, in conclusion, let us
remind you once more, that this house has cost a large sum of money;
that there is still a large amount due for materials and work;
that these monies
must be paid to whom they are due;
that you will have ample means
to do it; that where there is a will, there is a way; and that a
double blessing
goes with the cheerful
givers, blessing those who give and those who receive.
Therefore, come up to the work
of giving with liberal hands. Give, in proportion as the Lord has
prospered you. Give, without grudging.
Sow plentifully,
and you shall also reap plentifully.
Take David and Solomon for
examples, and prepare with all your might, and offer willingly to the
Lord your gold and
silver, or their
equivalent, towards the object of the collection, which will now be
taken. [140]
[DPS 133-140]
{b} Preached
at the opening of the "Union Bethel," in the city of Lancaster, Pa.,
on the 20th of March, 1842.
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