The Pulpit Commentary — 1 Kings — Section 170

composed form. A form need not involve formalism. All Christians use forms of praise; why not forms of prayer? (See Hooker, V. :uvi. 2. 8.) VIII. OUTWARD FORMS ARE NOT TO BE DESPISED, Solomon "kneeled upon hie knees, with his hands stretched out towards heaven" (cf. Dan. vi. 10; Acts vii. 60; ix. 40 ; xx. 86; xxi 6 ; Ephes. iii. 14, and, above all, Luke xxii. 41 and xxiv. 50. Also Psa. xxviii. 2 ; lxiii. 4; cxxxiv. 2). Ritualism is a question of degree, for we all use some rites. So long as we have bodies, we can never have a purely spiritual religion, but must "glorify God in our bodies and spirits" (1 Cor. vi. 20). That forms have their foundation in human nature, and may be impressive and edifying, is proved by the fact that " no nation under heaven either doth or ever did suffer public actions which are of weight to pass without some visible solemnity" (Hooker, IV. i. 8), and for this reason, that "Sounds which address the ear are lost and die In one short hour ; while that which strikes the eye Lives long upon the mind : the fa.ithiul sight Graves on the memory with a beam of light." It is only when forms usurp the place, or mar the reality, of spiritual worship (John iv. 24) that they are really reprehensible. Vers. 62-66.-The Feast on the Sacrifices. In this prodigious number of sacrifices-in round numbers 150,000 victims-8,000 oxen and 18,000 sheep for every day of the festival (Keil); five oxen and twenty-five sheep for every minute of each day (Thenius)-in this wholesale slaughter, which converted the court of the priests into one great shambles, and almost choked the sewers of the temple with blood, one feature is liable to be overlooked (note on ver. 64), namely, that all these sacrifices were "peace offerings,'' with the exception, of course, of the usual burnt offerings. In all these-and king and princes and people alike brought their thousands- all was first given to God, but the bulk was given back by God to the sacriftcers. With the exception of the fat, &c., burnt on the altar, ancl the blood (which was the life), poU1·ed out at its base, and the customary portion of the priests (Levit. vii. 14, 21 ; 1 Cor. ix. 18), all the rest was carried home by the offerer to provide a feast for him and his family. The peace offering was thus a social festival (die feierliche und formliche Mahlzeit (Bii.hr, see his Symbolik, ii. 368 sqq.) And the same remark applies to the still greater number-a quarter of a million-of paschal lambs offered year by year in later times. The blood was sprinkled P,s a memorial before God, but the lamb was roasted entire to provide a supper for the household (Deut. xvi. 1-7). In all these sacrifices God graciously entertained those who offered them with their own oblations-which He had first given them- at His own table. And herein we have an illustration of God's gracious way of dealing with our gifts and offerings. He accepts them at our hands, but gives them back for our use and enjoyment. We present our sacrifice, and He spre!llls a banquet for our souls. It is a curious circumstance, and one that shows how entirely this principle has been overlooked, that " sacrifice," which properly me11ns "something made sacred," "consecrated," has come to be 11, synonym for" loss,'' "privation." But this a true sacrifice c11,n never be. There is no such thing as giving at a loss to the Lord of all. He insists on paying us back a hundred fold. All our offerings are in this sense peace offerinas. O He sends us away laden with our own gifts, "joyful and glad of heart for all the goodness of the Lord" (ver. 66). Let us now see how this holds good. I. OF THE SACRIFICE OF THE DEATH OF CHRIST. This is the one veritable sacri- fice of the world. Of all others it may be said, " Of thine own have we given t hce." He alono "offered himself" (Heb. ix. 14). "With his own blood" (ver. 12). Behold how this oblation comes back to us charged with blessing. " Ouce offered t.o bear the sins of many '' (ver. 28) ; "Having obtained eteru11,l redemption for us " (ver. 12). "By the obedience of one many are made righteous " (Rom. v. rn). Compare Heb. ii 9, 10; xii. 2; Phil. ii. 6-11; and especially John x. 11, 17, all(l vi. 61. 170 THE FIRST BOOK OF KINGS. [on. vm. 1-60,