Three distinct voices

[1 Kgs. 8:9] There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the L-RD made a covenant with the children of Israel, when they came out of the land of Egypt.
[10] And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the L-RD,
[11] So that the priests could not stand to minister because of the cloud: for the glory of the L-RD had filled the house of the L-RD.
Nothing - Strictly and properly: but in a more large sense, the pot of manna, and Aaron's rod were also in it, Hebrews 9:4,that is, by it, in the most holy place, before the ark of the testimony, where G-d commanded Moses to put them. Nothing else was ever in the ark, the articles mentioned (Hebrews 9:4) being not in, but by it, being laid in the most holy place before the testimony (Exodus 16:33, Numbers 17:10).
Two tables of stone – the description of the ark as the container of the Ten Commandments is related to a distinct theology of the divine presence to be developed in v. 16-19, 27-30.]
The cloud was the visible symbol of the divine presence, and its occupation of the sanctuary was a testimony of G-d's gracious acceptance of the Temple as of the Tabernacle (Exodus 40:34). The dazzling brightness, or rather, perhaps, the dense pompous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, which such astonishment and terror (Leviticus 16:2-13, Deuteronomy 4:24, Exodus 40:35) that they could not remain. Thus the Temple became the place where the divine glory was revealed, and the king of Israel established His royal residence.
Filled - In testimony of His gracious acceptance of this work, and their service; and to beget an awe and reverence in them, and in all others, when they approach to G-d.]
- Perceiving both priests and people struck with wonder at this darkness, he minds them, that this was no sign of G-d's disfavor, as some might possibly imagine; but a token of His approval, and special presence among them. For the reassurance of the priests and people, the king reminded them that the cloud, instead of being a sign threatening of evil, was a token of approval.
Said - He hath declared, that he would manifest His presence with, and dwelling among His people, by a dark cloud, in which He would appear. Not in express terms, but by a continuous course of action (Exodus 13:21, 24:16, Numbers 9:15).
As the builder of the Temple, Solomon formally offers the Temple to G-d. The significance of the event is stated in an address to the people employing two striking contrast:
1. The first contrast is between G-d and the sun. The sun, so far removed yet vital to life, serves to dramatize the far greater distance and power of G-d for whom the sun is a small object which He placed in the heavens. The One who consents to make Himself present in the Temple is the Creator and majestic sovereign of the universe.
2. The second contrast is between light and darkness. Whereas the sun is characterized by brightness, G-d has chosen to dwell in thick darkness. This refers in the first instance to the inner sanctuary, which had no window. Darkness is also used in a symbolic sense to express the truth that though the L-rd of the sun and of light graciously consents to make Himself present in the Temple there is an inexhaustible mystery and depth to His being that remains concealed.]
Three distinct voices can be heard speaking about the nature of the ark.
1. According to one voice the ark was G-d’s portable throne on which He was invisibly present (1 Sam. 4:4, 6-7), and it was so charged with holiness that to look into it or to touch it incurred death (1 Sam. 6:19-20; 2 Sam. 6:6-7). G-d’s presence was so closely associated with the ark according to this conception that whenever the ark set out, Moses said, ‘Arise, O L-rd, and let thy enemies be scattered…’ And when it rested, he said, ‘return, O L-rd, to the ten thousand thousands of Israel” (Num. 10:35-36). A gathering of the people before the ark was the same as being “before the L-rd” (Jug. 20:23, 26-27; 21:2).
2. The ark here is of a fundamentally different nature. Here it is a container for the tablets of the Ten Commandments and a symbol of the covenant. The association of the Decalogue with the ark is a way of saying that G-d’s moral claim is at the heart of His being and is the essence of His presence. This conception of the ark was a needed corrective to the temptation to view G-d’s presence as confined to the Temple and as the guarantor of privilege.
3. The third voice knows G-d’s presence to be indefinable, spiritual, and fluent. The symbolic and liturgical form of this experience of divine presence was the tent of meetings. G-d does not dwell in the tent but from time to time descends upon it in a cloud that represents His glory. Upon descending, G-d may make known His will. In the case of Moses, G-d spoke to him face to face, as a man speaks to a friend (Ex. 33:7-11; Num. 11:16-17, 24-25; 12; Deut. 31:14-15).
These different voices bear testimony to the manifold aspects of G-d’s presence and to the selectivity of human perception. Each voice is a witness to a genuine experience of divine presence as it was nurtured by a distinct group within Israel. The understanding of the ark as the throne of the living presence of G-d seems to have been the view that was most widely held. The conceptions of G-d’s presence as moral claim (the Ten Commandments) and as glory (the cloud) have been included to supplement and correct it.]
There is a mysterious power in a name, and it has a certain objective existence apart from the person it identifies. As we get to know a person, all his or her personality traits become concentrated in that person’s name. Simply to utter it invokes one’s presence and brings to life his or her personhood.
My name means that My presence, and grace, and worship, and glory, might be there.
G-d’s name is G-d in His known, addressable nature, suggestive of a person of the
Godhead. To say that G-d’s name is present in the Temple denotes His real presence but preserves the mystery of His transcendence. This conception of G-d’s presence, which is especially associated with Deut. 12:5,11, is formulated to guard against understanding
G-d’s dwelling in the Temple to mean that He was confined to it (v. 13).