1 KINGS 8
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21 And I have set there a place for the ark [Makom for the Aron], wherein is the covenant [Brit] of Yahweh, which He made with our fathers [cut with Avoteinu], when He brought them out of the land of Egypt [Eretz Mitzrayim].

The Covenant

Here in ten simple statutes was the quintessence of God's claims upon them. In entering into Covenant with Him they undertook to give their full and ready obedience to them. Without that undertaking God could not accept them; and when they had duly become His People He, with His own finger, inscribed them on two tables of stone to serve as an enduring reminder of their moral duty.

In consequence the tables of stone came to be known as "the Covenant" (e.g., r Kings 8: 21; cf. 2 Cor. 3: 6), and the Ark, in which they were duly placed, as "The Ark of the Covenant" (e.g., Num. 10 : 33). Above them, as they reposed in the Most Holy Place, God manifested Himself, thereby declaring Himself to be essentially a moral being, making moral claims upon all who would seek to commune with Him.

Law and Grace Ch 6



33 When Thy people Israel be smitten down before the enemy [Yisroel be struck down before the oyev], because they have sinned against Thee, and shall turn again [back] to Thee, and confess Thy name [Shem], and pray [daven], and make supplication unto Thee in this house [Bayit]:

34 Then hear Thou in heaven [Shomayim], and forgive the sin [chattat] of Thy people Israel [Yisroel], and bring them again unto the land [HaAdamah] which Thou gavest unto their fathers [Avot].

Now the triumph of the enemy would proximately be a natural affair; but Solomon allows that Elohim would participate in the event by allowing it, in punishment of the sins of His people. He supposes also the withholding of the rain for a similar reason (verse 35); and therefore teaches that nature's operations may be so affected by the divine volition as to become a direct expression of His mind towards those affected.

He anticipates the prayers that would be addressed towards the temple of Yahweh's dwelling in their midst, and requests that by whomsoever presented, whether by one man or all the people, or by the stranger from a far country, Yahweh would "hear and forgive, and DO according to all that the stranger calleth to thee for, and give to every man according to his ways," "knowing, as He only knows, the hearts of all the children of men" (verse 39).

In this he recognises the providential dealings of Elohim with men, in the ordinary occurrences of life. He supposes the case of Israel going out to battle against their enemies, the prayer that Yahweh would "maintain their cause" indicating a recognition of the principle that Elohim may incline the scale of natural events without appearing to do so and lead to issues that would not otherwise come...

...Where Elohim is feared, His promises believed and His Commandments obeyed, there is a providence at work, shaping natural circumstances, to give them an appointed issue for good though the road travelled may be apparently evil.

"The eyes of Yahweh are over the righteous: His ears are open to their cry."

Ways of Providence Ch 18.