(11-13) In the midst of this architectural description is inserted a brief notice of the Lord's promise concerning the Temple; which may be compared, and in some degree contrasted, with the fuller utterance given (see 1Kings 9:3-9) after the consecration was over. Unlike this latter, it is one of simple promise of blessing, with no note of warning. But it is to be observed that, in accordance with the general principle laid down in Jeremiah 18:5-10, the promise--repeating the promises already made to David in 2Samuel 7:10-15, and to Moses in Exodus 25:8, but with special application to the newly-built Temple--is made strictly conditional on obedience. In its main points, indeed, as working out the great covenant with Abraham for the blessing of all families of the earth, it was to be in any case fulfilled. But for each generation the enjoyment of the blessings promised was contingent on faith and obedience, and for the whole nation it was from time to time forfeited, until the final destruction of Israel as a nation. Yet even now, St. Paul (Romans 11:29) teaches that for Israel there is still some hope of the ancient promise of blessing.

Verse 11. - And the word of the Lord came to Solomon [probably through the prophet Nathan. It cannot well have been a direct communication, for the second direct revelation is mentioned in 1 Kings 9:2 (cf. 1 Kings 3:5). The original promise was made by Nathan (2 Samuel 7:12). It seems exceedingly probable that the promise would be renewed through him if he were still alive] saying,

6:11-14 None employ themselves for God, without having his eye upon them. But God plainly let Solomon know that all the charge for building this temple, would neither excuse from obedience to the law of God, nor shelter from his judgments, in case of disobedience.And the word of the Lord came to Solomon,.... The word of prophecy, as the Targum, foretelling what would be the case of this building, according to the obedience or disobedience of him and the people of Israel; which was brought to him either by an impulse of the Spirit of God upon him; or by the hand of a prophet, as Kimchi thinks; and some of the Jewish writers (y), as he particularly, name Ahijah the Shilonite as the prophet that was sent with this message to him:

saying, as follows.

(y) Seder Olam Rabba, c. 20. p. 53.