At the sight of that stately figure in its gorgeous robes the song of praise was swelled by innumerable voices, and, to crown all, a blaze of sudden glory wrapped the Temple and the whole scene in heaven's own splendour (2 Chron. v. 13, 14). First, the king, standing with his back to the people, broke out into a few words of prophetic song. Then, turning to the multitude, he blessed them--he, and not the high priest--and briefly told them the history and significance of this house of God, warning them faithfully that the Temple after all was but the _emblem_ of God's presence in the midst of them, and that the Most High dwelleth not in temples made with hands, neither is worshipped with men's hands as though He needed anything. After this he advanced to the altar, and kneeling on his knees (2 Chron. vi. 13)--a most unusual attitude among the Jews, who, down to the latest ages, usually stood up to pray--he prayed with the palms of his hands upturned to heaven, as though to receive in deep humility its outpoured benefits. The prayer, as here given, consists of an introduction, seven petitions, and a conclusion. It was a passionate entreaty that God would hear, both individually and nationally, both in prosperity and in adversity, the supplications of His people, and even of strangers, who should either pray in the courts of that His house, or should make it the _Kibleh_ of their devotions.[286] After the dedicatory prayer both the outer and the inner court of the Temple reeked and swam with the blood of countless victims--victims so numerous that the great brazen altar became wholly insufficient for them.[287] At the close of the entire festival they departed to their homes with joy and gladness.[288] But whatever the Temple might or might not be to the people, the king used it as his own chapel. Three times a year, we are told, he offered--and for all that appears, offered with his own hand without the intervention of any priest--burnt offerings and peace offerings upon the altar. Not only this, but he actually "burnt incense therewith upon the altar which was before the Lord,"--the very thing which was regarded as so deadly a crime in the case of King Uzziah.[289] Throughout the history of the monarchy, the priests, with scarcely any exception, seem to have been passive tools in the hands of the kings. Even under Rehoboam--much more under Ahaz and Manasseh--the sacred precincts were defiled with nameless abominations, to which, so far as we know, the priests offered no resistance. FOOTNOTES: [233] Psalm lxxviii. 58-64. [234] According to 2 Chron. i. 3. [235] David's suggestion does not seem to have been received favourably at first (2 Sam. vii. 1-17). The chronicler (1 Chron. xxviii. 19) indulges in the amazing hyperbole that David had been made to understand all the works of the pattern of the Temple "_in writing_ from the hand of the Lord."