(5) Moreover the brasen altar . . . he put before the tabernacle of the Lord.--Rather, And the brasen altar . . . was there before the dwelling of Jehovah. In Hebrew, sh?m is "there"; and s?m, "he put." Some MSS., supported by the LXX. and Vulg., read the former; most of the MSS. and the Syr., Arab., and Targ., the latter. The former reading is preferable, as it is not likely that David found the brazen altar separated from the Mosaic sanctuary, and restored it to its place. The sentence further explains why Solomon resorted to Gibeon. The presence of the old brazen altar constituted it the legitimate place of sacrifice. With perfect consistency, the chronicler accounted for David's not going to Gibeon (1Chronicles 21:28-30).

That Bezaleel the son of Uri . . . had made--See Exodus 31:2; Exodus 31:9; Exodus 38:1-8; Exodus 27:1-8.

And Solomon and the congregation sought unto it.--Rather, And Solomon and the assembly sought Him--i.e., the Lord. (Comp. 1Chronicles 13:3; 1Chronicles 15:13; 1Chronicles 21:30.) The old versions translate as A. V.

Verse 5. - The brazen altar. This statement is introduced to lay stress on the fact that, though the ark indeed was not with the tabernacle, the brazen altar of burnt offering assuredly was there, this constituting the place, the proper spot, for sacrifice and worship. (For the account of the brazen altar and its making, see Exodus 27:1-8; Exodus 38:1-7; also Numbers 16:38, 39.) This altar of burnt offering is often spoken of as the altar, to distinguish it from the altar of incense (Exodus 30:1; Exodus 39:38; Numbers 4:11). Bezaleel. (For detailed genealogy, see our 1 Chronicles 2:3-20; also Exodus 31:2-5; Exodus 35:30-35.) He put before. The reading (שָׁם), "was there before," is to be preferred, tallying as it does exactly with Exodus 40:6. This was the reading understood by the Septuagint and Vulgate. The majority of manuscripts, however, and the Syriac Version, have שָׂם. Sought unto it. The analogy of the use of this word would make to be preferred the translation "sought him," i.e. the "Jehovah" just spoken cf. But whether the object of the verb be in this place Jehovah or the altar, it would seem probable that the clause purports to say that Solomon and his people were accustomed to repair thither, while now they were about to repair thither with a very vast burnt offering.

1:1-17 Solomon's choice of wisdom, His strength and wealth. - SOLOMON began his reign with a pious, public visit to God's altar. Those that pursue present things most eagerly, are likely to be disappointed; while those that refer themselves to the providence of God, if they have not the most, have the most comfort. Those that make this world their end, come short of the other, and are disappointed in this also; but those that make the other world their end, shall not only obtain that, and full satisfaction in it, but shall have as much of this world as is good for them, in their way. Let us then be contented, without those great things which men generally covet, but which commonly prove fatal snares to the soul.Moreover, the brasen altar that Bezaleel the son of Uri, the son of Hur, had made,.... According to the pattern given by Moses, at the direction of God, Exodus 38:1,

he put before the tabernacle of the congregation; either David, or rather Solomon; though it seems best to read the words as in the Septuagint and Vulgate Latin versions, "and there it was before the tabernacle"; for it was always there:

and Solomon and the congregation sought unto it; to sacrifice unto it; or rather sought "unto him", the Lord, before whose tabernacle the altar was, so Gussetins (a).

(a) Comment. Ebr. p. 197.